YAATHE Rudhra Shiva thanoo raghora papa Kasini
The Prajapathi, who is the Divine Inspirer of the Vedas has two natures and names, two forms and features - the terrible known as Rudhra, and the tender known as Shiva. When the Nara-simha Incarnation of God, human with the head of a lion, emerged from the pillar in the Audience Hall of Hiranyakashipu, Prahladha, his little son, saw Him as tender, charming and compassionate. For, he was saturated with devotion to God. But, the father who ignored God and dared to insult Him and injure His devotees, saw before him a terror-striking form of total destruction. While 'Prahladha sang and danced in ecstasy, Hiranyakashipu shivered and shook in fear. It is therefore clear that man visualises in the One God the two opposites of terror and tenderness, reflections of his own mental make-up.
The One God manifests Himself in these two aspects, so that the world may be sustained and fostered, improved and cleansed. These two - the terrible and the tende...
Siva is known as Subhankara - the one who is ever good (Subham). In the world, whoever takes a bodily form - whether it be humans, deities or avatars sometime or other the body becomes Asubham (tainted). The prefix "Sri" is affixed to the names of such persons to indicate that without the prefix they are tainted by their bodies. That is why "Sri" is added to the names of Krishna, Rama, Venkateswara and so on to confer beatitude on them. With regard to Easwara, however, the epithet "Sri" is not applied because Easwara is ever in a state of beatitude. "Sankara" remains "Sankara" without a "Sri." Siva is not called "Sri Siva." Easwara is not referred to as "Sri Easwara." He is the embodiment of all auspiciousness and holiness. Hence he needs no other appellation. He is the source of Sakala Aiswarya (all prosperity and well-being). Man is the product of interaction of Purusha (the Supreme) and Prakriti (Nature).
EMBODIMENTS of the Divine Atma!
The Atma is the basis for the Divine life. The body enshrines the Atma. Worldly life should be in consonance with spiritual aspirations. Because man today is identified with physical existence as the only reality, he has to be taught the knowledge of the Spirit.
The Divine Will is the determinant of the destiny of the individual or of society. Society itself is a reflection of the Divine Will. It is only when man conducts himself on this basis that he will be able to discharge his duties free from ego. Hence man's supreme duty is to act according to the Divine Will.
Dharma (duty) is the spiritual expression of the Divine Will in relation to society.
The term Aiswarya is derived from the word Easwara (The Supreme Lord). The terms Siva or Sankara mean "Auspicious." Sam means Chitananda (Blissful Awareness). Kara means "the one who causes it." "Sankara" means the One who causes blissful awareness. Sankara is the One who confers Chitananda on those who take ...
According to numerology, the three letters "Si", "va" and "Raa" make up eleven ("Si"=5, "Va"=4 and "Raa"=2). These eleven are known as the Ekaadas Rudras, the eleven Rudras. The fourth syllable "thri" means "three". Thus Sivarathri is the day devoted to overcoming the eleven Rudras by adoring the Supreme Lord, who is master of them all. The Rudras turn the Buddhi (intellect) towards sensuous objects and thrust the individual in the sea of Samsara (worldly life). The Paramatma (Supreme Spirit) is master of all the Rudras. Only the man who has conquered the eleven Rudras can expect to realise the Supreme. Who are the eleven Rudras? They are the five Karmendriyas (organs of action) the five Jnanedriyas (organs of perception) and the Buddhi. Man must seek to control as much as possible these eleven organs.
