Showing posts with label thirumular. Show all posts
Showing posts with label thirumular. Show all posts

3.30.2010

Ritual worship of Lord Shiva

Gupt Kashi, a small temple way up on the Himalayan foothills has this quaint little temple attributed to Lord Shiva Ardhanrishwara. The sculpture of the Lord and his consort is charming and the entire ambience plays into the tunes of folk music and is in line with the heavens. A dozen women roll on with the dholak and the folk songs that reverberate through the walls of this temple. The marijuana stoned sadhus at the entrance as against the household simple women singing inside, it was a strange view to see the rebellious world live in parallel with the conformist at the door step of the Lord.

What was really enchanting was a small Shiva linga not measuring more than both my palms put together, that sat right in front at the foot of Nandi who carried the divine couple on His back. What was so unique about this Linga? On the face of it, the linga was fantastically chiseled, made of stone and ravaged a little by time, yet it carried on its contours the sharp lines that pronounced every head that made up its central Lingam.

Yes, beautiful and elegantly carved out of stone and delivering a presence that either matched or overpowered the large idol of Ardhanarishwara Shiva, this linga was truly unique and divine to look at. Commonly known as a Chatura Mukha linga based on the canons of Indian art, this linga sports four heads so handsome in appearance with jatas rolling down on all sides. Seated on its square peetham, this Linga brought back the ancient verses penned down ages ago by Thirumular, one of the greatest Tamil poets known in ancient Indian history.

LINGAM'S NINE ASPECTS
Tantra 7, 1777
               
"Shiva linga has 9 aspects
Brahma, Vishnu, Maheshwara, Rudra form the lower aspect
Shiva of the 5 faces, Bindu, Nada, Shakti and Shiva"

As Thirumular explains, the Shiva linga has 9 aspects to itself. The lower aspect that makes up the Chatura mukha linga comprises of Brahma, Vishnu, Rudra and Maheshwara represented by the four perfectly chiseled faces while the upper aspect is made up of Sadashiva [Shiva of the 5 faces], Shakti, Nada, Bindu and Shiva.

THE FORM, FORMLESS, FORM-FORMLESS ASPECTS OF SHIVA
Tantra 7, 1811


"Shakti, Shiva, Nada, Bindu are the formless aspect
Sadashiva is the form/formless, unmoving aspect
Brahma, Vishnu, Rudra, Maheshwara are the form aspects"

The Shiva linga is structurally comprised of the 9 aspects of the Great Lord, however  as the heart sinks into the very form of it, the realization that I, the human being, the matter that breaths here and now is a moving potent Shiva temple on my own. All these aspects of the Lord lie dormant within me to be awoken from this deep slumber called life.

SOUL IS SHIVA LINGA
Tantra 7, 1823

For the gracious Lord
The heart is the sanctum
The fleshy body is the temple vast
The mouth is the tower gate
to them that discern
Jeeva is shiva linga
The deceptiv senses are but the light that illumines.

To the gracious Lord I pray! My heart is the inner sanctum that is so pure and so fragile that it is housed within this body that makes up this temple I call myself. The mouth is the towering Gopuram, the Gateway that leads to this sacred sanctum and that which keeps me alive is the Jeeva, the essence of life and of Shivahood. I am the light, illuminated by my own senses that keep this darkness of ignorance away when I realize the potency of my very own presence here and now.

ADORE THE LORD AND BEHOLD HIM
Tantra 7, 1826

you can think of him
you can speak his truth
but rarely can you see his holy feet
Only they can see his holy feet
who adore him with flower and water.

I am a part of Him; He is in my mind always, here and now. He rules my soul, my heart and my mind, for my thoughts revolve around Him. I speak what i know, but I dont know enough because this truth intrigues me so. I am but a willing slave in his arms, ready to listen to every pearl of wisdom that comes rolling to me in this sea of events that form my life. But when will I be blessed to see his divine feet, to feel the pulse of his presence? I pray in this hope, every waking hour with flowers and water asking him to awaken me from the dense ignorance of which I am a helpless part.

CELESTIALS WORSHIP THE LORD WITH ARCHANA
Tantra7, 1827

Why is it that the lord has taken his seat
in the hearts of the celestial beings
who bare the consecrated water
and the garland of flowers
They humbly prostrate in worship offering
the lord 5 sweet dishes and 16 upachara rituals
 
I try so hard, and yet he shows me no mercy, am I cursed to be born such? Why is every prayer of mine, every abhishekam and every japa that I so willingly sing in his name, falling short? And yet I see him choose the Heart of the celestials to reside. Because they so beautifully pray in all humility to Him with consecrated water,   garlands of beautiful perfumed flowers, and sweets that would please him.  To be blessed by him in return.

NANDI PLANTED HIS FEET ON ME AND IMPARTED GRACE
Tantra 7 verse 1818

This birth I took
these impurities I bear
He dispels off this maya cloud
You are rid of these
so saying this he places his feet over my head
and I gave up all my unworthy knowledge
I prostrated at his feet and prayed

And yet I tirelessly pray, knowing well that I shall win his grace someday when he places his divine feel over my head to pale the worthless knowledge from my mind.
He will fill me with divine knowledge, sacred ambrosia of a different kind to make changes in my current life, in this form, in this time and as I see these events unravel, I bow to Him with overwhelming emotion, true everlasting bliss that lasts beyond this state, beyond this life, beyond this being.

3.09.2009

Path to Shivahood in the Thirumanthiram

Every seeker wishes to know the way and wants every delusion cleared. Yet there is frustration and lack of knowledge on how one should even proceed in this path. It raises the deep question on why am I born human?

What is the meaning of being human?

The beauty of Thirumular's explanation is that it removes the veil of Maya straight away by presenting this concept to us. Being human is a state, its not me or you, but a state that we have taken on in this birth. This quite simply answers the question - Who am I. Aham Brahmaasmi - That I am/That thou art.

I am not human as much as I am consciousness in this form of a human in this period of time, in this kaal. I breathe because I have taken birth and in this birth my purpose is to raise myself to not just the state of a sidhha or a deva but to raise myself to the state of Shivahood. Is it possible, it is and Thirumular explains how.

Many people center their spiritual progress to offering 5 to 10 mins of puja, offering Archanai at a temple, and/or following few steps to do a parigaram to ward off immediate troubled forces created by planets and yet they wish for wealth, prosperity and progeny. Thirumular attributes all this to the path of Kriya where, though it is beneficial it also accumulates karma. We cannot consider our spiritualism as complete by any of these methods.


Thirumular further goes to explain that the nature of the supreme atman cannot be discovered or experienced by the senses hence it is vain on our part to hope to achieve salvation through our senses. Just as it is in the nature of the sun to rise in the east, one cannot wish it to rise from the west, similarly it is in the nature of the divine to be realized through contemplation and jnana and not just through momentary archanai/puja or action.


The higher form of worship is in the mansion of the mind, our mind, that which only we can control.

Offer oblations in love
Light lamps golden,
Spread incense of fragrant wood
And lighted camphor in directions all
Forget your worldly worries, and meditate
You shall attain rapturous mukti true

Worship is in the consciousness of the mind, where oblations are offered with love, lamp lights appear golden and the fragrance of incense spreads around the Lord. Burn camphor in all the four directions and forget all your worldly worries for a while, this time is for just meditate on the Lord. It is a state of bliss and peace that is achieved over time with practice. Ritual helps us do this with discipline and as one rises in their spiritual curve this turns into a conscious activity in the mind, rhythmic and simple as one tunes in their mind to spend some silent moments with the self.


The beauty of this practice is explained in another passage:

Even when other men's wives approach them
They touch them not
They have mastered passions all
Their mind is preoccupied perpetually
With offer of oblation diverse
They worship prostrating low
Constantly chanting mantra
Thus in the mansion of the mind they abide.

In the realistic world today seduction is an art not just known to women but men as well and these temptations can come from any where, to both genders included. Excluding the chauvinism in the verse that is very male centric, the essence applies to all. When the mind is so deep in the thought of Lord Shiva, in the conscious state it dwells on him in worship, and all passions are mastered and controlled. The mind doesn't waver, and the oncoming temptation doesn't affect it leaving the bhakta far from falling prey to seduction.

Thirumular quotes:

They know not to reach him by jnana divine,
They seek him by ways of senses, in vain
If within you constantly seek him in the right way
You shall indeed be in nadanta

As one rises up the charts of evolved spiritualism, kriya path gives way to that of jnana. Contemplation takes over action.

Bhaktas, yogis and jnanis do not take to kriya path but instead move into jnana and reach the state of Nadanta.

Yourself himself becoming
And himself yourself becoming
And with two none
And as one Shiva becoming
When thus it is,
Those who went the way of kriya
If they take to jnana
They with Shiva one become
They who seek kriya
May but devas be

There is so much inner beauty in this passage. By being in dhyana and contemplating regularly one can attain Shivahood. By mere practice of ritual in momentary intervals one can best hope to reach the state of being Deva. If the mind dwells entirely on Shiva, it entertains no other thought and life's problems appear like states of living without any attachment.


Problems are accepted situations and conscious mind time is spent in single point concentration leaving the mind passionate of Lord Shiva thus elevating the soul to a constant state of Shivahood.
In this state OM rises from under the navel, VA rises from the throat stretched, NA has its seat in forehead and bindu and nada are still placed higher. Nectar or amrit flows from the 7th centre, the bright light of jnana glows at the 8th chakra, in the 11th chakra lies the supreme and beyond it is the void described as the dwadasanta space.

In this world that we live in, in this stressful world that we belong to, time, contemplation, passion and persistence are the possible characteristics that can lead us closer to salvation.

* Dwadasanta is the mystical place 12 units above on the head counting from the region of the third eye between the brow. Each unit is an angula, measuring 1 division on the finger.
Courtesy: Excerpts from the Thirumanthiram written by Sage Thirumular.