प्रयोगकर्ता:113.199.157.172/प्रयोगस्थल

सत्यम शिवम् सुन्दरम (Truth is God and God is beautiful) http://www.facebook.com/#!/satyamshivamsundaram1001 SATYAM SHIVAM SUNDARAM is the way Hindus describe Lord Shiv with respect and devotions. However one must understand the exact and practical meaning of the word or phrase so that life could become more meaningful and enjoyable. While attempting this post, care has been taken to avoid ambiguity, by expressing everything in simple language, without resorting to complicate things by adding Sanskrit Shlokas.

As per Hindu belief, the affair of the world is divided into three different parts which are as follows:

1. Creation: Since creation on its own is complicated, Lord Brahma provides guidance and overseas creation sitting in Bhramlok. Where this Bhramlok or planet Bhramlok is, no one knows. But it is certainly not on this earth. Creation as such cannot be scientifically described as exclusive earth related exercise; there are parameters outside earth which also influence this. 2. Taking care of the creation: Paalankarta in Sanskrit; Lord Vishnu takes care of the creation. His abode is Vishnulok, or Vaikunth, as some will say, which once again is not on this earth. As such there are parameters outside earth which influence this. 3. Destruction: Sanghaarkarta in Sanskrit; Lord Shiv takes responsibility of this. His abode is Himalayas. As such all parameters for destruction are Earth-centric, and related to earth.

As such Bhrama, Vishnu, Mahesh (Shiv), are in charge of creation, taking care of creation, and destruction respectively. Having understood the fine distinction related to above three assignments, we can now proceed to the first word “Satyam”.

Satyam, as the word is very simple, means pertaining to TRUTH, i.e. Truth. But everything that is real and can be scientifically described is truth. But here we need not go that far. When we say Lord Shiv is Satyam, we mean that Shiv is the real truth. His presence is physical. He is within you and you are within HIM. He is the reason for your birth; and that is the truth. He is seriously interested in nurturing you and your growth and that is the Truth. Remember that Bhrama and Vishnu can only do things with the support and blessing of Shiv. He is the God who lives in this world and nourishes it. His interest in our well being is Supreme and that is the Truth; that is SATYAM.

Growing from an infant to a grown person, one needs the support of one's family, which happens to be one's right but also the external help and support. This is where Shiv becomes Shivam, meaning that he ensures that you receive the information and capability required to become an adult. Shivam means to give everything without expecting and asking for anything in return. That is what one's family and society does for the growth of an infant.Remember, Mata Parvati, a princess, or should we say a very rich princess, married Shiv after renouncing everything.SHE KNEW SHE CANNOT COME CLOSER TO SHIV WITHOUT GIVING AWAY EVERYTHING. Shiv gives away everything and in doing so HE does not even own a cottage of his own. Shiv is SHIVAM; the giver of everything. Since you are a part of Shiv and HE is a part of you, you have to ensure that you are also to some extent Shivam to harmonize your relation with Him (Read MAHASHIVRATRI)

Sundaram, as the word suggests means beautiful. A fully grown up person interacts with the world. His interaction, because of Shiv, gives him the real feeling of how beautiful the world is. Remember Shiv ensures that the world is a proper place to live in. The world is beautiful. But you, a part of Shiv have to show your own commitment that from this beautiful world you will not take anything that will spoil its beauty, or deplete it in such a way that, like everything else, it too, moves towards destruction. Sundaram requires some commitment from your side. You have been provided with a beautiful world. Make it more beautiful. And that ultimately is the only aim of ALL religions. You must become Sundaram like Shiv.

After that, the next important thing comes, which is important to complete the cycle; the destruction or death, and that is the truth. Satyam, you can say. So the cycle starts all over again.

SATYAM SHIVAM SUNDARAM …

LORD SHIVA’S POSITION

In the Bhagavatam (4.3.23), Lord Shiva himself tells his wife, Sati, he is always engaged in worshiping the Supreme Personality known as Lord Vasudeva, Krishna, who is revealed in pure consciousness, by offering obeisances.

Herein, we can see that in actuality Lord Shiva is subordinate to Lord Vishnu, Krishna, in that he is also a part of Lord Krishna’s univer... sal form, as described in the Bhagavad-gita (11.15). Therein we find: “Arjuna said: My dear Lord Krishna, I see assembled together in Your [universal] body all the demigods and various other living entities. I see Brahma sitting on the lotus flower as well as Lord Shiva and many sages and divine serpents.”

In the pastimes of Lord Krishna in Vrindavana, we find that Lord Shiva had also tried to enter the rasa-lila dance between Krishna and the gopis, the cowherd damsels. The Mahadeva Gopisvara temple in Vrindavana is said to mark where Lord Shiva desired to become a gopi in order to enter the dance with Lord Krishna. So Lord Shiva was trying to enter into the most confidential pastimes and devotion of Sri Krishna.

In another light, Lord Shiva is Lord Krishna’s brother-in-law. At the time of Krishna’s birth pastime in Vrindavana, Yasoda bore a daughter, Katyayani or Durga, and Mother Devaki bore a son, Lord Krishna. To save Him from the nefarious King Kamsa, Krishna’s father, Vasudeva, brought Krishna from Mathura to Gokul and exchanged Him with the daughter of Mother Yasoda, taking the daughter back with him. When King Kamsa came to get the new born from Mother Devaki, the child rose into the air and exhibited her form as the eight-armed Durga and chastised Kamsa. Durga is Lord Shiva’s wife, and in this pastime Lord Krishna’s sister, so it can also be said that Shiva is the brother-in-law of Lord Krishna.

In another place in the Bhagavatam (8.12.10), when Lord Shiva was bewildered by the Supreme Lord’s form as a beautiful woman, Mohini-Murti, Lord Shiva admits his weakness in being unable to fully understand the illusory nature of this material creation. “O My Lord, I, who am considered to be the best of the demigods, and Lord Brahma and the great rishis, headed by Marichi, are born of the mode of goodness. Nonetheless, we are bewildered by Your illusory energy and cannot understand what this creation is. Aside from us, what is to be said of others, like the demons and human beings, who are in the base modes of material nature [rajo-guna and tamo-guna]? How will they know You?”

Later, Lord Shiva, who is often pictured in meditation, explains to his wife who it is that he meditates on while in trance. He says, “O Goddess, You have now seen the illusory energy of the Supreme Personality of Godhead, who is the unborn master of everyone. Although I am one of the principal expansions of His Lordship, even I was illusioned by His energy. What then is to be said of others, who are fully dependent on maya? When I finished performing mystic yoga for one thousand years, you asked me upon whom was I meditating. Now, here is the Supreme Person to whom time has no entrance and who the Vedas cannot understand.”5

Another time when Lord Shiva described his subservient position was when Lord Krishna was battling with Banasura, who was a devotee of Lord Shiva, and was cutting off his hundreds of arms. When it looked like Banasura was about to lose his life, Lord Shiva, who had also been a part of the battle scene, approached Lord Krishna to pacify Him and spare Banasura’s life. Therein (Bhagavatam 10.63.34-45) it is related, “Sri Rudra said: You alone are the absolute Truth, the supreme light, the mystery hidden within the verbal manifestation of the Absolute. Those whose hearts are spotless can see You, for You are uncontaminated, like the sky.” In the ten verses that follow, Lord Shiva also addresses Lord Krishna in other ways: “Your current descent into the material realm, O Lord of unrestricted power, is meant for upholding the principles of justice and benefitting the entire universe. We demigods, each depending on Your grace and authority, develop the seven planetary systems. You are the original person, one without a second, transcendental and self-manifesting. Uncaused, you are the cause of all, and You are the ultimate controller.”

When Uddhava was praying to Lord Krishna, he said, “Even Lord Brahma and Lord Shiva act only as Your instruments in cosmic creation and annihilation, which are ultimately done by You, The Supreme Lord, in Your invisible aspect of time.”6

One of the major differences between Shiva and Krishna is described as follows: “Sri Shukadeva Gosvami said: Lord Shiva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of nature’s three modes, he thus embodies the threefold principle of material ego in goodness, passion and ignorance. The sixteen elements have evolved as transformations of that false ego. When a devotee of Lord Shiva worships his manifestation in any one of these elements, the devotee obtains all sorts of corresponding enjoyable opulences. Lord Hari, however, has no connection with the material modes. He is the Supreme Personality of Godhead, the all-seeing eternal witness, who is transcendental to material nature. One who worships Him becomes similarly free from the material modes.”7 Thus a worshiper of Lord Shiva gets the results that are conditional to the affects of material nature, while a worshiper of Lord Krishna gets released from the material nature rather than receiving material opulences.

So in this regard, Sri Shukadeva Gosvami said, “Lord Brahma, Lord Vishnu, Lord Shiva and others are able to curse or bless one. Lord Shiva and Lord Brahma are very quick to curse or bestow benedictions, my dear King, but the infallible Supreme Lord is not.”8

Another aspect of understanding Shiva’s position has to do with his purpose, which is connected with how he appeared. This is clearly explained in the ancient text of the Brahma-samhita (verse 15). Therein we find it said “The same Maha-Vishnu created [His next expansion of] Vishnu [Garbhodakashayi Vishnu] from His left limb, Brahma, the first progenitor of beings, from His right limb and, from the space between His two eyebrows, Shambhu, the divine masculine manifested halo.”

In an explanation of this, Srila Bhaktisiddhanta elaborates that when the mundane creation of the universe is manifested, then the principle of Shambhu in the form of Rudra is born from the space between the two eyebrows of Vishnu. Shambhu enshrines the principle of materialistic ego. This principle makes the living being identify with the material body, subject to the desires for material and bodily happiness. (Brahma-samhita, verse 16, purport)

So the power of Lord Shiva comes from the potency of Lord Vishnu. This is described as follows in verse 10 of the Brahma-samhita: “The person embodying the material causal principle, viz., the great lord of this mundane world [Maheshvara] Shambhu, in the form of the male generating organ, is joined to his female consort, the limited energy [Maya] as the efficient causal principle. The Lord of the world Maha-Vishnu is manifest in him by His subjective portion in the form of His glance.”

In this way, during the process of the material creation, and when Maha-Vishnu casts His glance onto the shadowy potency of Maya, Shambhu, lord of the pradhana (the unmanifest material ingredients), who is the same as Rudra, consummates his intercourse with Maya, the efficient principle of the cause of mundane energy. But Shambhu can do nothing independent of the energy of Maha-Vishnu, who represents the direct spiritual power of Krishna. In this way, the principle of the material creation is produced only when Maha-Vishnu, the plenary portion of Lord Krishna, is propitious towards the active endeavors of Maya, Shiva’s consort, and the principle of mundane causality. (Brahma-samhita, verse 10, purport)

So the difference between Maha-Vishnu and Shiva as Shambhu is more clearly described in the Brahma-samhita (verse 45) as follows: “Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither the same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Shambhu is a transformation for the performance of the work of destruction.”

Srila Bhaktisiddhanta goes on to explain in the purport to this verse that Shiva is not a second Godhead other than Krishna. In fact, those who entertain such a discriminating sentiment commit a great offense to the Supreme Lord. The position of Shambhu is subservient to that of Govinda, Krishna. Hence they are not really different from each other, as the above verse indicates. But as yogurt comes from its initial cause, so Shiva is manifest according to his initial cause, which is from Krishna through Maha-Vishnu. So God takes a subservient position to His direct forms when He attains a distinct personality by the addition of a particular element of adulteration, which is the form of Lord Shiva or Shambhu, through which the Lord comes in contact with the material energy, since Maha-Vishnu never does touch the mundane energy. However, Shiva has no independent initiative or ability.

Srila Bhaktisiddhanta further describes that in this way, Govinda manifests Himself as a plenary portion which, in this case, is a guna-avatara in the form of Shambhu, lord of tamo-guna or the mode of darkness... Thus, Shambhu, in pursuance of the will of Govinda, works in union with his consort, Durga-devi, by his own time energy.

Therefore, the real difference between Govinda and Shiva or Brahma is that all the majestic attributes of God are fully present in the form of Govinda, Krishna. Shiva and Brahma are entities adulterated with mundane qualities, however slight they may be. Though Vishnu is also a divine appearance in the mode of goodness, still He is not adulterated. The appearance of Narayana as Maha-Vishnu, or as Garbhodakashayi Vishnu (Vishnu’s expansion in each universe) and Kshirodakashayi Vishnu (Vishnu’s expansion as the Supersoul), are examples of the ubiquitous function of the Supreme Divinity. Lord Vishnu is Godhead Himself, and the two other guna-avataras and all the other gods are entities possessing authority in subordination to Him. The different incarnations of the Supreme Being, Govinda, are the same as the same light appearing in different candles, all shining by the spiritual potency of Govinda, Krishna. (Brahma-samhita, verse forty-six, purport)

This makes it clear that the forms and positions of Shiva and Brahma are eternal, but only in the context of the endurance of the material creation. Lord Shiva is the lord of tamo-guna and material nature, but not of the spiritual world. It is Lord Krishna who is described as the Supreme Being and controller of both the spiritual and material energies.

It is explained further by Srila Bhaktisiddhanta that Lord Krishna has sixty divine qualities in their fullest measure. While 50 of the divine qualities of the jiva souls are present along with five additional qualities in Lord Brahma, yet in Shiva these fifty-five qualities are also present but in greater degrees than in Lord Brahma. (Brahma-samhita, verse 49, purport)

Thus, the position of Lord Shiva has been described relative to his purpose and function within the material creation, and his form as an expansion of Lord Krishna. Silent adorations to the Lord, the Embodiment of Dharma, the Controller and Protector of Dharma and the Fountain-head of Dharma.

What is Dharma? Dharma is so called, because it holds; Dharma alone holds the people, etc. The word Dharma is derived from the root Dhr—to hold—and its etymological meaning is ‘that which holds’ this world, or the people of the world, or the whole creation from the micr... ocosm to the macrocosm. It is the eternal Divine Law of the Lord. The entire creation is held together and sustained by the All-powerful Law of God. Practice of Dharma, therefore, means recognition of this Law and abidance by it.

That which brings well-being to man is Dharma. Dharma supports this world. The people are upheld by Dharma. That which secures preservation of beings is Dharma. Dharma leads to eternal happiness and immortality.

That which is Dharma is verily the Truth. Therefore, whosoever speaks the truth is said to speak Dharma, and whosoever speaks Dharma is said to speak the truth. One and the same thing becomes both.

Dharma includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of man. Dharma comes from the Divine and leads you to the Divine.

Definition Of Dharma

No language is perfect. There is no proper equivalent word in English for the Sanskrit term Dharma. It is very difficult to define Dharma.

Dharma is generally defined as ‘righteousness’ or ‘duty.’ Dharma is the principle of righteousness. It is the principle of holiness. It is also the principle of unity. Bhishma says in his instructions to Yudhishthira that whatever creates conflict is Adharma, and whatever puts an end to conflict and brings about unity and harmony is Dharma. Anything that helps to unite all and develop pure divine love and universal brotherhood, is Dharma. Anything that creates discord, split and disharmony and foments hatred, is Adharma. Dharma is the cementer and sustainer of social life. The rules of Dharma have been laid down for regulating the worldly affairs of men. Dharma brings as its consequence happiness, both in this world and in the next. Dharma is the means of preserving one’s self. If you transgress it, it will kill you. If you protect it, it will protect you. It is your sole companion after death. It is the sole refuge of humanity.

That which elevates one is Dharma. This is another definition. Dharma is that which leads you to the path of perfection and glory. Dharma is that which helps you to have direct communion with the Lord. Dharma is that which makes you divine. Dharma is the ascending stairway unto God. Self-realisation is the highest Dharma. Dharma is the heart of Hindu ethics. God is the centre of Dharma.

Dharma means Achara or the regulation of daily life. Achara is the supreme Dharma. It is the basis of Tapas or austerity. It leads to wealth, beauty, longevity and continuity of lineage. Evil conduct and immorality will lead to ill-fame, sorrow, disease and premature death. Dharma has its root in morality and the controller of Dharma is God Himself.

Maharshi Jaimini defines Dharma as that which is enjoined by the Vedas and is not ultimately productive of suffering.

Rishi Kanada, founder of the Vaiseshika system of philosophy, has given the best definition of Dharma, in his Vaiseshika Sutras: “Yato-bhyudayanihsreyasa-siddhih sa dharmah.” “That which leads to the attainment of Abhyudaya (prosperity in this world) and Nihsreyasa (total cessation of pain and attainment of eternal bliss hereafter) is Dharma.”

The Sole Authority Of The Vedas

The four Vedas, the Smriti texts, the behaviour of those who have entered into their spirit and act according to their injunctions, the conduct of holy men and satisfaction of one’s own self—these are the bases of Dharma, according to Manu.

In the matter of Dharma, the Vedas are the ultimate authority. You cannot know the truth about Dharma through any source of knowledge other than the Vedas. Reason cannot be the authority in the matter of Dharma. Among the scriptures of the world, the Vedas are the oldest. This is supported by all leading scholars and antiquarians of the entire civilised world. They all declare with one voice, that of all books so far written in any human language, the Rig-Veda Samhita is undoubtedly the oldest. No antiquarian has been able to fix the date when the Rig-Veda Samhita was composed or came to light.

The Changing Dharma

Just as a doctor prescribes different medicines for different people according to their constitution and the nature of their disease, so also Hinduism prescribes different duties for different people. Rules for women are different from the rules for men. The rules for different Varnas and Asramas vary. But, non-violence, truth, non-stealing, cleanliness and control of the senses, are the duties common to all men.

Dharma depends upon time, circumstances, age, degree of evolution and the community to which one belongs. The Dharma of this century is different from that of the tenth century.

There are conditions under which Dharma may change its usual course. Apad-Dharma is such a deviation from the usual practice. This is allowed only in times of extreme distress or calamity.

What is Dharma in one set of circumstances becomes Adharma in another set of circumstances. That is the reason why it is said that the secret of Dharma is extremely profound and subtle. Lord Krishna says in the Gita: “Let the scriptures be the authority in determining what ought to be done and what ought not to be done” (Ch. XVI, 24). The truth of Dharma lies hidden. Srutis and Smritis are many. The way of Dharma open to all is that which a great realised soul has traversed.

Dharma In Other Religions

All other religions also lay stress on Dharma. Buddhism, Jainism, Christianity, Sikhism, Zoroastrianism, Islam are all remarkably alive to its value. Plato, Socrates, Aristotle, Kant, Swedenborg and Spinoza are all striking examples in the interesting history of Western philosophy for the high pedestal on which they have placed morality, duty and righteousness, and adored them all as the only means to the attainment of the goal of life. Each religion lays greater stress on certain aspects of Dharma.

Benefits Of The Practice Of Dharma

Of the four grand objects of human aspiration—Purusharthas—viz., Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha. Through the practice of Dharma alone can you ever hope to achieve the crowning glory of all human endeavours, viz., Moksha which is the best and the highest of all desirable things.

Practice of Dharma leads to the perfect realisation of essential unity or the final end, the highest good, namely, Moksha. The practitioner experiences peace, joy, strength and tranquillity within himself. His life becomes thoroughly disciplined. His powers and capacities are exceedingly intensified. He realises that there is one underlying homogeneous essence, a living truth, behind these names and forms. He is transmuted into divinity. His whole nature gets transformed. He becomes one with the Eternal. He beholds Brahman above, Brahman below, Brahman to the right, Brahman to the left, Brahman in front, Brahman at the back, Brahman within, Brahman without and Brahman pervading the whole world.

Kinds Of Dharma

Dharma can be classified under two heads: (i) Samanya or the general, universal Dharma and (ii) Visesha or the specific, personal Dharma. Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between the real and the unreal, spiritual knowledge, truthfulness and absence of anger come under the general or universal Dharma. The rules of the castes and orders of life are specific Dharmas. These are the tenfold characteristics of Dharma according to Manu.

Dharma assumes various kinds: Sanatana Dharma (Eternal Law), Samanya Dharma (general duty), Visesha Dharma (special duty), Varnasrama Dharma (duties of Caste and Order), Svadharma (one’s own duty), Yuga Dharma (duty of the Age), Kula Dharma (duty of family), Manava Dharma (duty of man), Purusha Dharma (duty of male), Stri Dharma (duty of female), Raja Dharma (duty of king), Praja Dharma (duty of subjects), Pravritti Dharma (duty in worldly life) and Nivritti Dharma (duty in spiritual life).

Samanya Dharma

Sanatana Dharma

Varnashrama Dharma

Yuga Dharma