Find your Ikigai, Meaning of Life.

If you have ever wanted to know the meaning of life, then you're not the only one. Every great thinker in every society throughout time has pondered this question. Some used philosophy or theology to come up with a single answer and then explained it using complex arguments to justify their reasoning. The rishis took a different approach. Instead of devising an answer to teach the meaning of life, they built a system to explain the meaning of life. This system was Jyotish and its foundation was based upon the idea that everybody is born into this world based upon their karma from previous lives. Their birth in this life is thus a means to expel that karma and attain moksha or enlightenment.

According to tradition the Ramayana is said to hold the meaning of life for everybody who has ever been born, is alive right now, and will ever be born. Thus, by finding the cause of someone's karma, and the way in which it will be expelled in this life, will reveal the meaning of that person's life. This is where the Ramayana becomes a magical tool of mysticism.

The goal of life is to gain enlightenment by either removing all of our karma or gaining enough wisdom or grace through divinity that we can transcend our karma. Thus, the meaning of life is to understand the process of gaining enlightenment. This is why everybody's 'meaning' is different because different people have different levels of wisdom as well as karma. Despite this, the purpose of everybody's life is still to find enlightenment and escape the cycle of reincarnation.

The fundamental cause of birth is due to karma (action and reaction). Every action leads to a karmic reaction. The cause of karmic actions is ignorance of our higher divine nature. Thus, to understand the Ramayana, and its message on the meaning of life is to prevent the development of karma.

Valmiki's views on the self are based upon the four hands of Vishnu, where each hand represents a different aspect of our self. These aspects are:

 1. Emotions - How we feel about what has happened or will happen in our lives.

2. Ego - Our desires and what we wish to happen in our lives.

3.Wisdom - The collection of all that we have learned in our lifetime.

4.Soul - The eternal aspect of ourselves that is connected to Lord Vishnu. This also shows what will happen to us in our life because all the events that take place in our life are based upon our karma which is attached to our soul (inturn attached to Vishnu).

The condition of our lives is a combination of these four factors. Curiously, Valmiki does not place the body or mind as an aspect of the 'self', unlike many Greek philosophers. His view was that our emotions dictate how we feel about an issue, whilst our mind acts as an agent for our ego as it interprets those feelings with thoughts. The soul observes this process and either collect or releases karma as a result. Thus, our entire existence can be boiled down to these four factors; emotions, ego, wisdom, and the soul. These factors operate through our body, mind, and soul.

So, to find the meaning of one's life is to find the ways in which these four aspects of ourselves interact with each other. In a Ramayana context, it is to understand the ways in which Ravana, Sugriva, Hanuman, and Rama interact with each other. As each character represents a part of our inner world, they represent the foundation of our being. The events that take place in our lives are mirrored by the events that take place in the lives of these characters. So, if from a karmic point of view, the events that take place in our lives are reactions to prior thoughts and actions. Then these reactions are based from a foundation of our emotions, ego, wisdom, and soul, or our own Ravana, Sugriva, Hanuman, and Rama. In this way, the study of these four characters reveals our foundation of self, which in turn reveals the purpose of our birth and the karma that we have been born to balance.

Each event in the Ramayana is therefore a reflection of your own karma and highlights an element in the meaning of your life. For example, the interaction between Sugriva (ego) and Rama (soul) in the plot of the Ramayana shows the interaction between your ego and soul.

The Mahabharata makes a similar claim, with the additional comment that everything that needs to be known in life can be found in the Mahabharata, and that anything that is not found in that book is not important.  This is slightly different to the view of the Buddhists and Jains who maintain that although the goal of life is to seek enlightenment, there is no external savior who can give the wisdom needed to transcend karma. They maintain that each individual needs to do this by themselves, whereas Hindu theology allows for divine intervention.

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SHIVA: THE ULTIMATE DYNAMISM

We associate Lord Shiva with various things: the protector of mankind, the most powerful among the Trinity, the one who drank the most lethal poison to save the world, the indweller of the world of Kailash, the yogi seated on the top of the snowy mountain who watches the world above with his inner eye, the source of all knowledge, arts, crafts, and life force that flows down from heavens in the form of an eternal river coming into contact with which all our karmas are neutralized, and many others.

Shiva in Vedas

In three hymns of the Rigveda, Shiva is portrayed as the fearful and vengeful Rudra and is also labeled as the god of sickness, disease, death, destruction, and calamity. This invoked fear amongst the Vedic people, and they thought that the best way to avoid trouble from such a fearful candidate was to appease him as only Rudra can save them from the wrath of Rudra. In order to avoid pregnancy problems, harm, death, the death of heroes in their wars, they implored him.

The most analyzed hymn is the Satarudriya invocation of the Yajurveda. It depicts him as both terrifying and pleasing: to save them from his own wrath and to bring health and prosperity to people at the same time. He was also said to be the Lord of all beings, while also being called cheat and Lord of all thieves. He was considered to be a giant. But then again, he was also considered to be a dwarf. Some scholars believe that these adaptations might have come after Saiva literature merged with the Vedas, or maybe perhaps because the longer hymns that included Shiva and Saivism were lost to us.

We do find more of his references in Atharvaveda than in Rigveda, which shows the growing popularity of Shiva in time. He is addressed as Sarva, Bhava, Nilakantha, Pasupathi, Nilagriva, Sitkantha, Sobhya. Some hymns state that the names Rudra, Sarva, and Bhava are referred to as different deities.

In Satapatha Brahmana, it talks about eight names of Rudra. In one place, he is considered to be Rudra-Shiva, in other, he is considered to be Agni. He got the name Rudra as he clung to the Prajapathi as Manyú, as Prajapathi was disjointed when other divinities fled, but he remained inside and cried, from which thousands of Rudras originated. The gods were afraid of him when they saw him as the god of hunger and wrath with innumerable heads, with a strong bow and arrow fitted to it, and with his connection with animal sacrifices and snakes.

According to Svetasvatara Upanishad, Lord Shiva was elevated to the status of Brahman by the sage who composed it when he saw the vision of Shiva as the Absolute and Supreme. In the texts, he is even thought of as the god who wields the power of Maya, the delusion by which the world is under his control. Few basic concepts of Shiva and Shaivism are stated in the Upanishad too. In the Atharvasira Upanishad, another important Upanishad that dates much later than the Svetasvatara Upanishad, there are many names of Shiva too and recommends the performances of certain rituals such as smearing of ashes, attaining moksha. Other Upanishads like Brhajjabala and Bhasmajabala talk about important concepts of worshipping Shiva too.

Lord Shiva in the Epics and Puranas

In both Ramayana and Mahabharata, Shiva has been mentioned. In Ramayana, he has been mentioned as Sitikantha, Mahadeva, Rudra, Trayambaka, Pasupathi, and Shankara. We also find his references during the sacrifice of Daksha, his marriage with Parvati, the story of how he drank the most lethal poison during Samudra Manthan, the story of the death of demon Andhaka, the destruction of three cities with the help of Lord Vishnu.

In Ramayana, it talks about how Ravana was a great devotee of Shiva, and moreover, the Ramayana itself is a narration by Shiva to Parvati.

We also find a deeper connection with Shiva in Mahabharata, with seven chapters referring to Shiva. First, the story talks about how Krishna was initiated into Shiva bhakti by Shiva. Then in Shanti Parva, Hari and Hara are proven to be the same. In the same chapter, it talks about how some epithets of Shiva is included in the list of thousand names of Vishnu. Then, when Arjuna met Shiva in the forest, Shiva gave him a powerful weapon to use in the epic war that followed.

Shaivism in the Vedic Period

There are reasons to believe that back in the ancient Vedic times, Lord Shiva or his aspects were worshiped by communities mostly outside of India, such as the Mediterranean, Africa, Central Asia, and Europe. The scholars think that the name Shiva might have a Dravidian origin, as it could have been derived from the word, Chivan or Shivan, which means red color, and even Shambhu, which might have come from the word Chembu or Chempu or Sembu, which means copper or red metal. Likewise, the phallic symbol has an Austric origin.

If we study Celtic gods like Norse Odin and Celtic Cernunnos, we cannot ignore the similarities between them and Shiva. There are many similarities between Saivism and other magical-religious practices of Shamanism in Mexico, American Indian, Inuit, and Australian Aboriginal people.

Also, Shaktism, Samkhya, Yoga, and Tantrism are considered to be concepts that were developed in the ancient traditions, and only later, did they find their way into the post-Vedic Indian culture.

Interestingly, Rama is an incarnation of Vishnu, the god of preservation who engages with the world, whereas Hanuman is an incarnation of Shiva, the world renouncing god. The two paths, engagement, and renunciation are equally represented with Rama and Hanuman and further contrasted with their extremes of too much renunciation and too much worldly engagement through Sugriva and Ravana.

SHIVA IN THE LYRICS OF POETRY

(hope you all like it!)

Shiva is everywhere yet in nothingness,

Shiva is energy to imbibe in and glow out, 

it's not a gender description. 

it's the meeting of energies on the same plane

and rising higher to the ultimate zenith of divinity. 

Shiva a dynamism & thunderbolt in it of Bhairava and Vajrahasta,

yet a soft flowing water in the river of Gangadhara Shiva. 

Shiva, energy formed from ashes like Bhasmabhutah,

and will blow out in ashes like a mist ever radiant, the Kantha shiva. 

Shiv a Strom of Rudra,

yet a gentle blue snowflake dissolved 

and absorb whatever it can, like Neel Kanth. 

Shiva the light of meditation like Dhyanadeep 

illuminating the self darkness like Kedar,

Shiva the simple one the Bhola Nath,

one who wears naga as a Bhushan, the Nagabhusana,

Shiva the energy of Aja, yet born in every one of us who invokes it. 

Shiva the endless journey of being the Mahakala in Mahamaya,

the boundless energy of Mahashaktimaya,

Shiva the ever beautiful in the moon darkness, the Nityasundara and 

from his eye the sun's glow out, the Ravilochna,

Shiva the seen yet unseen like Anatahadrishti imbibing Akshayaguna,

Shiva who can bestow peace of Kailas in a fraction of seconds,

and be a Karak of pralay, the destroyer with the Trimurti,

Shiva who is the protector of protector, the Palanhaar with Pushkara

Shiva the master, the creator of the universe, the Vishwanathan,

riding on his bull Vishvavahana and granting the boons, 

the Varda, for your highest good, the Shoolinshiva.

have your intent pure, the Sarvyoni, the shiva is there,

he's the preceptor of all the energies, the Sarvatapana,

chant the primal sound of AUM, the soul will dive into Pranava, the shiva, 

Shiva the Elixer of life, the Amriteshwara Bhairava resides in you,

it changes into poison the minute you choose to be the destructor. 

It's the existing lighting energy in you residing as a soul, the Paramjyoti shiva,

it just needs your loving vision, the Priyadarshini (also the shiva) to look through,

the Hormonic (hormones) dance in the body is the ultimate Nrityapriya shiva, 

he is the beginning, the Parmeshwara shiva, 

he is the end of unending eternity the Sarvashiva.

ॐ नमः शिवाय

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 DURGA: THE SHAKTI

The word ‘Durga’ has immense meaning. The syllable ‘Du’ represents the four evils- poverty, famine, bad habits, and sufferings namely. The syllable ‘r’ signifies diseases, and ‘ga’ is the destroyer of sins, cruelty, and injustice.

The word ‘Durga’ also means invincible. She is considered as a combined form of Goddess Kali, Saraswati, and Lakshmi. Maa Durga is the most worshipped Goddess among Hindus. She is the epitome of power and strength.

Goddess Durga is worshipped by thousands of devotees as a symbol of divinity, care, and destruction. She is said to be the incarnation of strength and beauty that celebrates womanhood in every aspect.

The term Durga comes from the Sanskrit language and translates into English as invincible." Her powers make her the root cause of creation as well as the destroyer of all evils. She is also known as Durgati Nashiní that means the one who puts an end to all hardships. She is worshipped as the Mother Goddess who can be kind and caring towards her followers and annihilate those who sin against her worshippers.

It is said that when the demonic forces became a threat to the very existence of Gods then emerged a divine force in the form of Goddess Durga with just one alm the destruction of evil. The Gods offered to form the different parts of her body and thus, she became a unified symbol of the powers of all the Gods. Even Lord Vishnu and Lord Shiva offered her the powerful weapons the Chakra and the Trishul respectively.

Durga presents herself as the Mother of all the worlds taking care of the welfare of all the beings and accounting for their prosperity. To awaken the Goddess, the personification of the active side of the divine “shakti” energy of Lord Shiva, several Mantras are chanted throughout the year and especially during the Navaratri.

 The entire Durga Suktam is found in the MahanArAyana Upanishad, section 2, and not in the Vedas. It has seven mantras in all.

And, of the seven mantras, only five are found in the Rig Veda, the remaining two are not.

The mantras that are from Rig Veda are:

“OM JATAA JUT SAMAAYUKTAMARDHENDU KRIT LAKSHNAM

LOCHANYATRA SANYUKTAM PADMENDU SADYA SHAN NAAM”

In Sanskrit:

ॐ जटा जूट समायुक्तमर्धेंन्दु कृत लक्षणाम |

लोचनत्रय संयुक्तां पद्मेन्दुसद्यशाननाम ||

To the one who knows all births, we prepare and offer the Soma; may he burn up completely the wealth and knowledge of our foes. May he lead us to happiness overcoming all states of grief; May Agni carries us as in a boart across a river preventing any wrong-doing or stumbling (durita). (Rig Veda 1.99.1).

Agne tvam paraya navyo asman..... tokaya tanayaya sham yoh ||

O Agni, worthy of praise (navya), lead us beyond (ati) all difficulties (Durga) by happy means (svast); be awide and broad dwelling with many felicities for us. Grant peace and well-doing to our disciples and successors. (Rig Veda 1.189.2)

Among the mantras that are found in the aforementioned Upanishad:

Tam agni varnAm tapasa jvalantim, vairochanim karma-phalesu jushtam, durgam devim sharnam aham prapadye, sutari tarase namaha ||

I take refuge in Her, Goddess Durga, who is with the luster of Agni and is radiant from askesis. She is the power belonging to the supreme (virochana) who manifests Himself manifoldly. She is the power in actions rendering their results efficacious. You are skilled in saving; you take across the difficulties well. Salutations to you.

 Devi Stuti

“Ya devi sarva bhuteshu, shanti rupena sangsthita

Ya devi sarva bhuteshu, shakti rupena sangsthita

Ya devi sarva bhuteshu, matri rupena sangsthita

Yaa devi sarva bhuteshu, buddhi rupena sangsthita

Namastasyai, namastasyai, namastasyai, namo namaha’‘

In Sanskrit:

या देवी सर्वभुतेषु क्षान्तिरूपेण संस्थिता ।

या देवी सर्वभुतेषु शक्तिरूपेण संस्थिता ।

या देवी सर्वभुतेषु मातृरूपेण संस्थिता ।

या देवी सर्वभुतेषु बुद्धिरूपेण संस्थिता ।

नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Meaning:

‘The goddess who is omnipresent as the personification of the universal mother

The goddess who is omnipresent as the embodiment of power

The goddess who is omnipresent as the symbol of peace

Oh Goddess (Devi) who resides everywhere in all living beings as intelligence and beauty,

I bow to her, I bow to her, I bow to her again & again.’

“Sarva Mangala Mangalye Sive Sarvatha Sadhike,

Saranye Trayambike Gauri Narayani Namostute.”

The meaning of this mantra is that Maa Durga is the most powerful and auspicious one upon all gods or beings. She protects and nurtures those who surrender themselves entirely to her. She is Gauri, the daughter of the mountain king and the Mother of all the three worlds. We bow down to her and worship her.

Om Dum Durgayei Namaha (Sanskrit: ॐ दुं दुर्गायै नमः) is a Sanskrit mantra, honoring the powerful Hindu goddess, Durga. Since Durga is believed to remove suffering and protect Hindus from harm, this mantra is recited as a form of divine protection.

Recitation of Om Dum Durgayei Namaha with devotion, humility, and a sense of surrender to divine powers are a means of receiving Durga’s blessings. This can help to clear obstacles in relation to health, finance, and success, bestowing devotees with wisdom, well-being, and prosperity.

Mantras are used across religious and spiritual traditions as a meditative “tool of thought,” helping to prepare the practitioner for deeper states of meditation and higher levels of consciousness.

Om Dum Durgayei Namaha may be repeated silently as a form of meditation or chanted aloud in order to harness the energy of the sound vibrations.

Om is the universal sound vibration of all creation.

Dum is the seed sound of Durga energy.

Durgayei is the formal name for the goddess.

Namaha is a humble salutation, typically translated as “I bow to you."

Om Dum Durgayei Namaha is often translated as: “Salutations to the one who bestows compassion, fearlessness, and patience. Bless me with your protection and love.” Another common translation is: “Salutations to the feminine energy that protects from all negative influences.”

Om Dum Durgayei Namaha is believed to be a powerful mantra, offering protection and strength from the Divine Mother. It can be used to call upon the divine feminine energy of Shakti, to deter external threats, and to destroy internal evil forces such as anger, jealousy, and hatred.

Goddess Durga is the epitome of strength and courage. She has a divine aura that can nurture like a mother and at the same time destroy evil like an Annihilator.

The worship of the feminine has been the most ancient form of worship on the planet, widespread not just in India, but in Europe, Arabia, and large parts of Africa.

India, however, is one culture in which the worship of the feminine has endured. This is also a culture that gave us the freedom to create our own goddesses according to our needs. The science of consecration enabled each village to make its own temple according to its specific local requirements. In every village in southern India, you can find an Amman or goddess temple even today.

The Indian festival of Navratri is dedicated to the feminine nature of the Divine. Durga, Lakshmi, and Saraswati are seen as three dimensions of the feminine, symbolic of the earth, the sun, and the moon, or of tamas (inertia), rajas (activity, passion), and sattva (transcendence, knowledge, purity) respectively. Those who aspire for strength or power, worship forms of the feminine like Mother Earth or Durga or Kali. Those who aspire for wealth, passion, or material gifts worship Lakshmi or the sun. Those who aspire for knowledge, dissolution, or the transcendence of the limitations of the mortal body worship Saraswati or the moon.

The nine days of Navratri are classified according to these basic qualities. The first three days are dedicated to Durga, the next three to Lakshmi, and the last three to Saraswati. On the tenth day, Vijayadashami signifies the triumph over all these three aspects of life.

This is not merely symbolic, but true on an energy level as well. As human beings, we arise from the earth and are active. After a while, we fall back into inertia once again. This happens not just to us as individuals, but also to the galaxy, and the entire universe. The cosmos emerges from a state of inertia, becomes dynamic, and subsides into inertia once more. We do have the capability, however, to break the cycle. The first two dimensions of the Devi are needed for human survival and wellbeing. The third is an aspiration to transcend, to go beyond. 

 

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 Lord Shiva’s Trishul (Trident)

Trishul represents the three aspects of consciousness – waking, dreaming, and sleeping, and it represents the three Gunas – satva, rajas, and tamas. Holding a Trishul (Trident) signifies that Shiva (the divinity) is above all the three states – waking, dreaming, and sleeping, yet is the upholder of these three states.

The divinity is beyond the three Gunas, but it holds the three Gunas together.

Shul means problems or suffering. Trishul means that which destroys all kinds of suffering.

Three types of pain that arise in life:

1. Aadibhautik (physical)

2. Aadhyaatmik (spiritual) and

3. Aadidaivik (ethereal)

What relieves you from all the problems and suffering is the Trishul. And it is in the hand of Shiva.

Shiva’s Trishul represents the three fundamental aspects of life. These are the three fundamental dimensions of life that are symbolized in many ways. They can also be called Ida, Pingala, and Sushumna. These are the three basic nadis – the left, the right, and the central – in the pranamaya kosha, or the energy body of the human system. Nadis are pathways or channels of prana in the system. There are 72,000 nadis that spring from the three fundamental ones.

The Pingala and Ida represent the basic duality in the existence. It is this duality which we traditionally personify as Shiva and Shakti. One can simply call it masculine and feminine and the certain qualities in each nature.

 When I say masculine and feminine, I am not talking in terms of sex – about being male or female – but in terms of certain qualities in nature, energies in nature. You could say the logical and the intuitive aspect of you.

Bringing a balance between the Ida and Pingala will make you effective in the world; this will allow you to handle life aspects well. Most people live and die in Ida and Pingala. Sushumna, the central space, remains dormant. But Sushumna is the most significant aspect of human physiology. Life really begins only when energies enter into Sushumna. You attain a new kind of balance, an inner balance where whatever happens outside, there is a certain space within you that never gets disturbed and cannot be touched by outside situations.

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 The Trimurti (Divine Trinity)

The Trimūrti (in Sanskrit, ‘three forms’) represents the three-fold manifestation of God in His three main functions of Creation, Preservation, and Dissolution (often wrongly called “Destruction”) of the worlds.

The Supreme Lord (God, Ishwara, Acintya, Parashiva, or simply Shiva), is called Brahma when He takes over the Creation of the Universe, Vishnu when He assumes the role of the Preserver, and Maheswara when He is the Dissolver of the World.

One may wonder why gods, goddesses, and devatas of the Dharmic cosmology are shown with several arms, and sometimes with several faces. The main reason is to show their spiritual attributes, as Aspects, or Manifestations of the Divine (just as in Christianity, the saints hold various attributes of spiritual significance).

Shiva (God) exists both Formless (Nirguna) and with Form (Saguna). The various deities are only manifestations of His power and attributes. Therefore, a high degree of symbolism has evolved to explain the attributes and qualities of God to the worshipers.

This is why different iconographic features are depicted for the different deities at different times, depending on the roles they perform. For example, in one temple Vishnu may be shown in a peaceful form, and in another in a fierce form, for destroying evil. Hindu art, scriptures, and music are all used to convey the teachings of Shiva and his concept of oneness.

Brahma, the Creator

Brahma the Creator, is shown with four heads facing all four directions, symbolizing that he has created the entire Universe. After each Kalpa, he meditates and recreates the Universe. This is symbolized by the Vedas he holds in his hand and the kamandalu which is used in the ritual of prayer prior to Tapasya (austerities), after which he creates the Universe.

He sits on a lotus which is a symbol of purity, as the lotus usually grows in muddy waters but is untouched by the dirt and mire from which it emerges. So also the true Yogi should be unaffected by the world around him.

The feminine aspect of Brahma, the Creator, is personified in Saraswati, his consort, who embodies learning and wisdom. In her hand, she holds the veena, symbolic of Nada-Brahman, the music or rhythm of the Universe.

The beads in her fingers bring out the importance of prayer and meditation, and the palm leaf scrolls she holds represent learning and wisdom without which man is nothing. Her white saree reminds us that all knowledge of value should be pristine pure and unsullied by untruth.

Vishnu, the Preserver

Vishnu is represented as lying on the many-headed cobra, Ananta, in the Ocean of Milk. Ananta denotes cosmic energy and the ocean symbolizes ananda or the endless bliss and grace of Brahman.

Vishnu holds the Sudarshana Chakra, denoting that he maintains Dharma (righteousness) and order in the Universe. The shankha (conch) that he holds on the other hand is for the removal of ignorance and is also symbolic of Nada-Brahman or the Music of the Cosmos, as the conch when placed to the ear has a deep humming sound.

The Gada (mace) is for removing the evil in the world and the lotus is the symbol of the beauty and purity of the Cosmic Universe. The vehicle of Vishnu is Garuda, a figure of great strength, power, and piety.

The feminine aspect of Lord Vishnu, the Preserver, is personified in Goddess Lakshmi, his consort, who brings prosperity. One hand she holds in the Abhaya mudra which says “Do not fear” and the other in the varada mudra symbolic of the prosperity and grace she gives to humanity.

She sits on the lotus and holds lotus flowers in her hand emphasizing the importance of pure living without which her grace and giving are meaningless and prosperity but an empty shell. Bhumi Devi (Mother Earth) is depicted as the second consort of Vishnu.

Shiva, the Dissolver

Shiva, the Destroyer of the Universe, is often shown as Nataraja, the King of Dancers, his dance depicting Cosmic Energy. He dances on the demon Apasmara Purusha, who represents our egos. Only by destroying one’s ego can one attain God-head. In one hand Shiva holds a deer which denotes man’s unsteady mind which darts hither and thither like the deer but has to be brought under control.

In another, he holds a rattle-drum, the symbol of creative activity, and in the third, the fire, the symbol of destruction. His fourth hand in the Abhaya mudra says, ‘Do not fear. I shall protect as I destroy’. The circle of fire behind him symbolizes the continuity and eternal motion of the Universe through the paths of Creation, Preservation, and Destruction.

Shiva’s garland of skulls reminds man that death comes to all. His third eye depicts that God is all-seeing and wise. The crescent moon reminds us of the waxing and waning of the Moon and the movement of Time. The cobra coiling around him is, again, the symbol of Cosmic Energy.

The ashes worn by Shiva tell us that the body is transient and ends in ashes. The tiger-skin that he wears around his waist is the ahamkara or arrogant pride which, like the tiger, springs out of us and has to be suppressed.

The feminine aspect of Lord Shiva, the Dissolver, is Uma Devi, Parvati, or Shakti. As fire and heat are inseparable, so are Shiva and Parvati one, and Purusha (the spirit) and Prakriti (matter) are combined in them. On the right ear Shiva wears a kundala (a jewel was worn by men) and on his left ear a Tatanka (ear ornament worn by women). This is to tell us that he is Ardhanarishwara, half-man, and half-woman (as Parvati, his consort, is part of Shiva himself), symbolizing the ideal union of man and woman.

Shiva not only destroys the Universe but is also the destroyer of man’s illusions, and the cycle of birth and death which binds us to this world. Shiva is also worshiped as Lingodbhavamurti, in which the figure of Shiva emerges out of the pillar of fire, with Brahma and Vishnu standing on either side.

all Shiva temples, his vehicle, Nandi the bull, face the figure of Shiva symbolizing the soul of man, the Jiva, yearning for Paramatma, the Great Soul (God).

The Universal Trinity

The Puranas perceived the formless God manifest in His triple function, which He performed as the Creator, Sustainer, and Destroyer. Individually, they are separate divinities, each having his own functions, worlds, names, forms, powers, consorts, associate gods, and methods of worship.

Symbolically, the three gods represent various things at various levels. They exist in us also as consciousness, energy, will power, thoughts, emotions, and qualities. The whole Universe is made of the three powers and is sustained by the three powers. The Triple Gods are found in their subtle states in almost every aspect of the Universe.

• In life Brahma is birth, Vishnu life, and Shiva Death.

• In any endeavor or sacrifice Brahma is the introductory part, Vishnu the middle part, and Siva the concluding part.

• In the day, Brahma is the morning sun, Vishnu the daylight, and Siva the twilight, so no prahar or nakshatra you are born is bad, all are secured by divine powers. 

Shaktis of the Trinity

Each of the Trinity gods has its own Shaktis, who are considered aspects of Mother Goddess or Universal Mother (Devi, Mata, or Mahashakti).

• Goddess Saraswati is the consort of Lord Brahma. She is the goddess of knowledge and learning and thereby complements the functions of Brahma.

• Lakshmi, the goddess of unsurpassed beauty, wealth, and prosperity, is the consort of Vishnu.

• Parvati (also known as Uma, Gauri, and several other names) is the consort of Shiva.

these Shaktis are considered the triple aspects of the Primal Mother or Prakriti. They also have numerous other manifestations and associate forms and are worshiped individually as well as in association with their lords.

The Trimurti in Shaivism

To the Shaivites however, Shiva is God and performs all actions. Shaivites hold that Shiva performs five actions — creation, preservation, dissolution, concealing grace, and revealing grace.

Respectively, these first three actions are associated with Shiva as:

Sadyojata (akin to Brahma)

Vamadeva (akin to Vishnu)

Aghora (akin to Rudra).

Thus, in Shaivism, Brahma, Vishnu, and Rudra are not deities different from Shiva, but rather are forms of Shiva. As Brahma/Sadyojata, Shiva creates. As Vishnu/Vamadeva, Shiva preserves. As Rudra/Aghora, he dissolves.

Therefore, for Shaivas, the Trimūrti is a form of Shiva Himself. Shaivites believe that Lord Shiva is the Supreme, who assumes various critical roles and assumes appropriate names and forms, and also stands transcending all these. An example of a Shaivite version of the Trimūrti is the Trimūrti Sadashiva sculpture in the Elephanta Caves on Gharapuri Island.

Other forms of the Trimūrti

The different branches of Sanatana Dharma conceive the Trimūrti as really the three manifestations of their own vision God (Vishnu or Shiva), whom they regard as Brahman or Absolute. However, non-Shaivites such as the Saura school worship the Trimūrti differently.

• The Saura Dharma sees Surya as the supreme personality of the godhead and saguna brahman doesn’t accept the Trimūrti as they believe Surya is God. Earlier forms of the Trimūrti sometimes included Surya instead of Brahma, or as a fourth above the Trimūrti, of whom the other three are manifestations; Surya is Brahma in the morning, Vishnu in the afternoon, and Shiva in the evening. Surya was also a member of the original Vedic Trimūrti, which included Varuna and Vayu.

• The Shakti worshipers assign the eminent roles of the three forms (Trimūrti) of Supreme Divinity not to masculine gods but instead to feminine goddesses: Mahasarasvati (Creator), Mahalaxmi (Preserver), and Mahakali (Destroyer). This feminine version of the Trimūrti is called Tridevi (“three goddesses”). The masculine gods (Brahma, Vishnu, Shiva) are then relegated as auxiliary agents of the supreme feminine Tridevi.

• Smartism places emphasis on the Five Main deities rather than just a single one. The pañcāyatana pūjā (“worship of the five forms”) system, which was popularized by Śankarācārya invokes Brahma, Vishnu, Shiva, Devi, and Ganesha. This reformed system was promoted by Śankarācārya primarily to unite the principal deities of the six major sects on an equal status. The monistic philosophy preached by Śankarācārya made it possible to choose one of these as a preferred principal deity and at the same time worship the other four deities as different forms of the same all-pervading Brahman.

• In Vaishnavism, despite the fact that the Vishnu Purana describes that Vishnu manifests as Brahma in order to create and as Rudra (Shiva) in order to dissolve, Vaishnavism generally does not acknowledge the Trimūrti concept, but they believe in avatars of Vishnu like Buddha, Rama, Krishna, etc. They also believe that Shiva and Brahma both are forms of Vishnu. Vaishnavas, therefore, worship the human avatars of Vishnu such as Rama and Krishna. Especially, in ancient times the relationship between Shiva and Vishnu was one of rivalry. Followers of each considered the other as a rival god and treated his followers with disdain. Their attitude was also sometimes reflected in their literature and methods of worship.

Age of Universe and Brahma

While Vishnu is asleep, lotus sprouts of his navel (note that navel is symbolized as the root of creation!). Inside this lotus, Brahma is born. Brahma creates the universe in which we all live in. Brahma himself maybe the universe as well, which is why the Vedic texts say Brahmanda meaning Universe. I speculate here that so this universe created from the navel (which is a single point) may well be referring to the universe created out of big-bang! This is why it is described as lotus blooms out of the navel, much like our big bang universe. Now this universe is not a permanent universe, it is temporary, Brahma lives for 100 years say the Vedas and then dies and then a new universe is born. So as per Vedas, our universe lives for 100 years. For now, Brahma represents our universe which has birth and death, a big bang and a big crunch, from a navel singularity. Vishnu represents the eternity that lies beyond our universe which has no birth or death and that which is eternal! Vedas say that thousands of Brahmas have passed away! In other words, this is not the first time universe has been created. Let us come back to the time measurements now. Brahma lives for a hundred years say Vedas and we are on the first day of the 51st year of the Brahma

A Year of Brahma :

Each year of Brahma has 360 days and we’re on the first day of the 51st year of our current Brahma.

Vedas say that during the day Brahma is busy in the creation of life and during the night all life he created is absorbed back into him! So we will be there only for this day of Brahma, which is the first day of his 51st year. And, what does this day of Brahma means?

A day of Brahma: A kalpa

Each Kalpa(day) will have 14 Manvantaras.

Creation happens only during these 14 Udaya Kalpas and he rests during 14 Kshaya Kalpas (his nights).

Right now we’re going through Sweta Varaha Kalpa and Vaivasvata Manvantara.

Earlier to that 6 Manvantaras, ruled by 6 manus have passed.

As per vedas 1 Manvantara = 71 Mahayugas.

1 Mahayuga = 1 Sat(Krita) Yuga(40%) + 1 Treta Yuga(30%) + 1 Dwapara Yuga(20%) + 1 Kali Yuga(10%).

Now, Kali Yuga is defined to last for 432,000 solar years.

Based on that, Dwapara Yuga lasted for 864,000 years, Treta Yuga lasted for 1,296,000 years, Sat Yuga lasted for 1,728,000 years.

Total Maha Yuga span now is 4,320,000 years.

So each Manvantara = 4,320,000 x 71 = 306,720,000 years.

6 Manvantaras have passed so far, so 6 x 306,720,000 = 1,840,320,000 years have passed in past manvantaras.

So far 27 Mahayugas have passed in present(7th) Vaivasvata Manvantara.

27 x 4,320,000 = 116,640,000 years.

In 28th Mahayuga (running presently), 1 Krita (Sat) Yuga, 1 Treta Yuga, 1 Dwapara Yuga, and Kaliyuga’s 5112 years have passed so far.

So add 1,840,320,000 + 116,640,000 + 1,728,000 + 1,296,000 + 864,000 + 5112 = 1,960,853,112 years.

These many years have passed in the present year (51st) of Brahma.

Before that 50 years have passed for him.

That is : 50 x 360(days/kalpas) x 28 (Manvantaras) x 71 (Mahayugas) x 4,320,000 (each maha yuga span years) = 154,586,880,000,000 years.

Add 1,960,853,112 years to it and it's about 155 Billion years.

Modern-day Scientists have discovered that our present universe is approximately 155 billion years !!!!!!!!!

1 human year (in Hindu calendar) = 1 Deva Ahoratra for God (1 day and 1 night)

360 Deva Ahoratras = 1 Deva Vatsara

12,000 Deva Vatsara = 1 Chaturyuga

(12,000 Deva Vatsaras are defined as, 4,800 Deva Vatsaras of Krita yuga, 3,600 Deva Vatsaras of Treta Yuga, 2,400 Deva Vatsaras of Dvapara Yuga and 1,200 Deva Vatsaras of Kali Yuga which is 12,000 * 360 = 4,320,000 human years)

71 Chaturyugas = 1 Manvantaram (1 life span of Manu)

14 Manvantaras = 1 Kalpa (1 day of Brahma, the lifespan of gods like Indra, etc)

2 Kalpas = 1 day + 1 Brahma Ahoratra

360 days of Brahma = 1 Brahma Varsha

©Tanukapoor ☀️🕉️☀️

 Modern psychology suffers from gaps, which the teachings of Vedanta address at a fundamental level.

We live in an age of psychoanalysis. Since we have been taught the importance of examining our personal psychology, emotions, and memories for understanding ourselves and finding happiness in life. A variety of authorities in modern psychology today evaluate not just individuals but cultures, even religions by their proposed psychological understanding of the human mind.

Yet, in spite of the proliferation of psychological treatment, we find more people taking pharmaceutical drugs and epidemics of depression occurring in the affluent Western world. Are we missing something about understanding ourselves – and can the ancient Vedic teachings provide us a deeper insight?

Modern psychology reflects a view of the self that is based upon the physical body and outer social interactions. It seeks happiness at a physical level in the material world. Its view of the mind is limited to the brain and our biological compulsions, starting with sexuality. When it asks us to develop ourselves it is a seeking of outer power and prestige, not inner awareness. Its idea of self reflects external factors only, not any consciousness that endures beyond death.

Here, let us remember the profound teachings of the Bhagavad Gita and Upanishads. Our true Self, called Atman or Purusha, consists of the boundless light of consciousness. It has no birth or death, no pleasure or pain, no past or future. It has no qualities as defined by the five elements. Fire cannot burn it. Water cannot make it wet. It does not perish along with the body. It does not change along with the fluctuations of the mind. It is permanent, immutable, and beyond sorrow. Abiding in it is ultimate peace, bliss, and fulfillment. Yet, we find that modern psychology doesn’t recognize such a higher Self, much less teach us how to connect to it.

Our inner identity cannot be reduced to a name, job, title, or circumstance. No one and nothing can own, define, limit, or control the deeper reality within us. We are not simply a physical organism or a complex set of chemical reactions in the brain, but the inner consciousness through which these operate and which transcends their fluctuations. We contain the potentials and formations of all existence, extending beyond time and space to the infinite and eternal.

The importance of Vedanta

Vedantic philosophy contains profound psychology of Self-realization, not merely a psychology of physical or social identity. Vedanta teaches that you are the entire universe. You are not limited to the body. You have many bodies in many incarnations in different worlds or lokas. Your nature is cosmic.

Similarly, you need not seek happiness or fulfillment outside your true Self. On the contrary, your inner Self is full of light and your role in the world should be to bring light, compassion, and wisdom to all. Everything you see in the world of nature represents some portion of your true Self, some aspect of your cosmic identity. All creatures are different expressions of your deeper Self that pervades the entire existence.

Only such a deeper vision of Self can bring us true happiness. Otherwise, we remain trapped in outer ego identities, in how we appear or what we do, rather than who we truly are. This means that the best practices for psychological wellbeing are mantra and meditation based upon an inner search for our true nature in consciousness. The mind easily falls into dependence, compulsion, or addiction if we do not have an enduring connection with our inner being.

If you aspire to endure mental peace and emotional wellbeing start by taking Stepping out of the isolation of the ego and mere outer social definitions to your ultimate identity as the Self of all. Open your awareness to infinite space, not just to outer forms.

Naturally, this greater Self-realization cannot be accomplished quickly and requires a lifelong sadhana, but if we sincerely pursue it we can progress every day in consciousness and deathless awareness, not merely in outer achievements and acquisitions.

The sages of India have preserved the legacy of Self-knowledge for all humanity, but it must be shared and practiced, and honored in our educational systems as well. Without knowing ourselves, all other knowledge is limited and cannot take us beyond sorrow. Let us not forget this simple eternal wisdom of Self-awareness that easily gets lost in all the information that we are deluged with every day.

©Tanukapoor☀️🕉️☀️