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Jai Maa Parvati!

Sarva Mangala Maangalye, Shive Sarvaartha Saadhike
Sharanye Tryambake Gaurii, Naaraayanii Namostute.

This hymn means, "Goddess Parvati is the auspiciousness of all that is auspicious. She is the consort of Lord Shiva, who grants every desire of one's heart. I adore such Devi Parvati, who loves all her children. I bow to the great mother, who has given refuge to me".

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MAHANIRVANA TANTRA ch.2

It is He who destroys Time at the Great Dissolution, of Whom even Fear and Death itself are afraid. He is Bhagavan, Who is known as Yat Tat in the Vedanta (45).O Adored of the Devas! all the Devas and Devis – nay, the whole universe, from Brahma to a blade of grass – are His forms (46). If He be pleased, the Universe is pleased. If aught be done to gratify Him, then the gratification of All is caused (47). As the pouring of water at the root of a tree satisfies the wants of the leaves and branches, so by worshipping Him all the Deathless Ones are satisfied (48). Just as, O Virtuous One! all the beautiful Ones are pleased when Thou art worshipped and when men meditate on and make Japa and pray to Thee (49). As all rivers must go to the ocean, so, O Parvati! all acts of worship must reach Him as the ultimate goal (50). Whoever be the worshipper, and whoever be the Devata, he reverentially worships for some desired end, all that is given to him through the Deva he so worships comes from Him as the Supreme (51). Oh, what use is it to say more before Thee, O My Beloved?

There is none other but Him to meditate upon, to pray to, to worship for the attainment of liberation (52). Need there is none to trouble, to fast, to torture one’s body, to follow rules and customs, to make large offerings; need there is none to be heedful as to time nor as to Nyasa or Mudra, wherefore, O Kuleshani! who will strive to seek shelter elsewhere than with Him? (53-54).

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MAHANIRVANA TANTRA ch.2

None before has ever questioned Me as Thou hast done for the advantage of all mankind – nay, for the benefit of all that breathes, and that, too, in such detail and with reference to the Dharmma of each of the different Ages. Therefore, out of My affection for Thee, O Parvati! I will speak to Thee of the essence of essences and of the Supreme (27-28). O Deveshi! I will state before Thee the very essence distilled from the Vedas and Agamas, and in particular from the Tantras (29). As men versed in the Tantras are to other men, as the Jahnavi is to other rivers, as I am to all other Devas, so is the Mahanirvana Tantra to all other Agamas (30).

O Auspicious One! of what avail are the Vedas, the Puranas, or the Shastras, since he who has the knowledge of this great Tantra is Lord of all Siddhi? (31). Since Thou hast questioned Me for the good of the world, I will speak to Thee of that which will lead to the benefit of the universe (32).

O Parameshvari! should good be done to the universe, the Lord of it is pleased, since He is its soul, and it depends on Him (33). He is One. He is the Ever-existent. He is the Truth. He is the Supreme Unity without a second. He is Ever-full and Self-manifest. He is Eternal Intelligence and Bliss (33-34). He is without change, Self-existent, and ever the Same, Serene, above all attributes. He beholds and is the Witness of all that passes, Omni-present, the Soul of everything that is. He, the Eternal and Omnipresent, is hidden and pervades all things. Though Himself devoid of sense, He is the Illuminator of all the senses and their powers (35-36). The Cause of all the three worlds, He is yet beyond them and the mind of men. Ineffable and Omniscient, He knows the universe, yet none know Him (37). He sways this incompre-hensible universe, and all that has movement and is motionless in the three worlds depends on Him; and lighted by His truth, the world shines as does Truth itself. We too have come from Him as our Cause (38-39). He, the one Supreme Lord, is the Cause of all beings, the Manifestation of Whose creative Energy in the three worlds is called Brahma (40). By His will Vishnu protects and I destroy, Indra and all other Guardian Devas of the world depend on Him and hold rule in their respective regions under His command. Thou His supreme Prakriti art adored in all the three worlds (41-42). Each one does his work by the power of Him who exists in his heart. None are ever independent of Him (43). Through fear of Him the Wind blows, the Sun gives heat, the Clouds shower seasonable rain, and the Trees in the forest flower (44).

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MAHANIRVANA TANTRA

Chapter 2 - Introduction to the Worship of Brahman

HAVING heard the words of the Devi, Shangkara, Bestower of happiness on the world, great Ocean of mercy, thus of the truth of things spoke.

Sadashiva said:

O Exalted and Holy One! Benefactress of the universe, well has it been asked by Thee. By none has such an auspicious question been asked aforetime (2). Worthy of all thanks art Thou, Who knoweth all good, Benefactress of all born in this age, O Gentle One! Thou art Omniscient. Thou knowest the past, present, and future, and Dharmma. What Thou hast said about the past, present, and future, and, indeed, all things, is in accordance with Dharmma, and is the truth, and is without a doubt accepted by Me. O Sureshvari! I say unto you most truly and without all doubt that men, whether they be of the twice born or other castes, afflicted as they are by this sinful Age, and unable to distinguish the pure from the impure, will not obtain purity or the success of their desired ends by the Vedic ritual, or that prescribed by the Sanghitas and Smritis (3-6). Verily, verily, and yet again verily, I say unto you that in this Age there is no way to liberation but that proclaimed by the Agama (7). I, O Blissful One, have already foretold in the Vedas, Smritis, and Puranas,' that in this Age the wise shall worship after the doctrine of the Agama (8). Verily, verily, and beyond all doubt, I say to you that there is no liberation for him who in this Age, heedless of such doctrine, follows another (9). There is no Lord but I in this world, and I alone am He Who is spoken of in the Vedas, Puranas, and Smritis and Sanghitas (10). The Vedas and the Puranas proclaim Me to be the cause of the purity of the three worlds, and they who are averse to My doctrine are unbelievers and sinners, as great as those who slay a Brahmana (11). Therefore, O Devi! the worship of him who heeds not My precepts is fruitless, and, moreover, such an one goes to hell (12). The fool who would follow other doctrine heedless of Mine is as great a sinner as the slayer of a Brahmana or of a woman, or a parricide; have no doubt of that (13).

In this Age the Mantras of the Tantras are efficacious, yield immediate fruit, and are auspicious for Japa, Yajna, and all such practices and ceremonies (14). The Vedic rites and Mantras which were efficacious in the First Age have ceased to be so in this. They are now as powerless as snakes, the poison-fangs of which are drawn and are like to that which is dead (15). The whole heap of other Mantras have no more power than the organs of sense of some pictured image on a wall. To worship with the aid of other Mantras is as fruitless as it is to cohabit with a barren woman. The labour is lost (16-17). He who in this Age seeks salvation by ways prescribed by others is like a thirsty fool who digs a well on the bank of the Jahnavi (18), and he who, knowing My Dharmma, craves for any other is as one who with nectar in his house yet longs for the poisonous juice of the akanda plant (19). No other path is there to salvation and happiness in this life or in that to come like unto that shown by the Tantras (20). From my mouth have issued the several Tantras with their sacred legends and practices both for Siddhas and Sadhakas (21). At times, O My Beloved! by reason of the great number of men of the pashu disposition, as also of the diversity of the qualifications of men, it has been said that the Dharmma spoken of in the Kulachara Scriptures should be kept secret (22). But some portions of this Dharmma, O Beloved! have been revealed by Me with the object of inclining the minds of men thereto. Various kinds of Devata and worshippers are mentioned therein, such as Bhairava, Vetala, Vatuka, Nayika, Shaktas, Shaivas, Vaishnavas, Sauras, Ganapatyas, and others. In them, too, are described various Mantra and Yantra which aid men in the attainment of siddhi, and which, though they demand great and constant effort, yet yield the desired fruit (23-25). Hitherto My answer has been given according to the nature of the case and the questioner, and for his individual benefit only (26).

None before has ever questioned Me as Thou hast done for the advantage of all mankind – nay, for the benefit of all that breathes, and that, too, in such detail and with reference to the Dharmma of each of the different Ages. Therefore, out of My affection for Thee, O Parvati! I will speak to Thee of the essence of essences and of the Supreme (27-28). O Deveshi! I will state before Thee the very essence distilled from the Vedas and Agamas, and in particular from the Tantras (29). As men versed in the Tantras are to other men, as the Jahnavi is to other rivers, as I am to all other Devas, so is the Mahanirvana Tantra to all other Agamas (30).

O Auspicious One! of what avail are the Vedas, the Puranas, or the Shastras, since he who has the knowledge of this great Tantra is Lord of all Siddhi? (31). Since Thou hast questioned Me for the good of the world, I will speak to Thee of that which will lead to the benefit of the universe (32).

O Parameshvari! should good be done to the universe, the Lord of it is pleased, since He is its soul, and it depends on Him (33). He is One. He is the Ever-existent. He is the Truth. He is the Supreme Unity without a second. He is Ever-full and Self-manifest. He is Eternal Intelligence and Bliss (33-34). He is without change, Self-existent, and ever the Same, Serene, above all attributes. He beholds and is the Witness of all that passes, Omni-present, the Soul of everything that is. He, the Eternal and Omnipresent, is hidden and pervades all things. Though Himself devoid of sense, He is the Illuminator of all the senses and their powers (35-36). The Cause of all the three worlds, He is yet beyond them and the mind of men. Ineffable and Omniscient, He knows the universe, yet none know Him (37). He sways this incompre-hensible universe, and all that has movement and is motionless in the three worlds depends on Him; and lighted by His truth, the world shines as does Truth itself. We too have come from Him as our Cause (38-39). He, the one Supreme Lord, is the Cause of all beings, the Manifestation of Whose creative Energy in the three worlds is called Brahma (40). By His will Vishnu protects and I destroy, Indra and all other Guardian Devas of the world depend on Him and hold rule in their respective regions under His command. Thou His supreme Prakriti art adored in all the three worlds (41-42). Each one does his work by the power of Him who exists in his heart. None are ever independent of Him (43). Through fear of Him the Wind blows, the Sun gives heat, the Clouds shower seasonable rain, and the Trees in the forest flower (44).

It is He who destroys Time at the Great Dissolution, of Whom even Fear and Death itself are afraid. He is Bhagavan, Who is known as Yat Tat in the Vedanta (45).O Adored of the Devas! all the Devas and Devis – nay, the whole universe, from Brahma to a blade of grass – are His forms (46). If He be pleased, the Universe is pleased. If aught be done to gratify Him, then the gratification of All is caused (47). As the pouring of water at the root of a tree satisfies the wants of the leaves and branches, so by worshipping Him all the Deathless Ones are satisfied (48). Just as, O Virtuous One! all the beautiful Ones are pleased when Thou art worshipped and when men meditate on and make Japa and pray to Thee (49). As all rivers must go to the ocean, so, O Parvati! all acts of worship must reach Him as the ultimate goal (50). Whoever be the worshipper, and whoever be the Devata, he reverentially worships for some desired end, all that is given to him through the Deva he so worships comes from Him as the Supreme (51). Oh, what use is it to say more before Thee, O My Beloved?

There is none other but Him to meditate upon, to pray to, to worship for the attainment of liberation (52). Need there is none to trouble, to fast, to torture one’s body, to follow rules and customs, to make large offerings; need there is none to be heedful as to time nor as to Nyasa or Mudra, wherefore, O Kuleshani! who will strive to seek shelter elsewhere than with Him? (53-54).

End of the Second Joyful Message, entitled "Introduction to the Worship of Brahman."

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MAHANIRVANA TANTRA

Chapter 1 - Questions relating to the Liberation of Beings

THE enchanting summit of the Lord of Mountains, resplendent with all its various jewels, clad with many a tree and many a creeper, melodious with the song of many a bird, scented with the fragrance of all the season’s flowers, most beautiful, fanned by soft, cool, and perfumed breezes, shadowed by the still shade of stately trees; where cool groves resound with the sweet-voiced songs of troops of Apsara, and in the forest depths flocks of kokila maddened with passion sing; where (Spring) Lord of the Seasons with his followers ever abide (the Lord of Mountains, Kailasa); peopled by (troops of) Siddha, Charana, Gandharva, and Ganapatya (1-5). It was there that Parvati, finding Shiva, Her gracious Lord, in mood serene, with obeisance bent low and for the benefit of all the worlds questioned Him, the Silent Deva, Lord of all things movable and immovable, the ever Beneficent and ever Blissful One, the nectar of Whose mercy abounds as a great ocean, Whose very essence is the Pure Sattva Guna, He Who is white as camphor and the Jasmine flower, the Omnipresent One, Whose raiment is space itself, Lord of the poor and the beloved Master of all yogi, Whose coiled and matted hair is wet with the spray of Ganga and (of Whose naked body) ashes are the adornment only; the passionless One, Whose neck is garlanded with snakes and skulls of men, the three-eyed One, Lord of the three worlds, with one hand wielding the trident and with the other bestowing blessings; easily appeased, Whose very substance is unconditioned Knowledge; the Bestower of eternal emancipation, the Ever-existent, Fearless, Changeless, Stainless, One without defect, the Benefactor of all, and the Deva of all Devas (5-10).

Shri Parvati said:

O Deva of the Devas, Lord of the world, Jewel of Mercy, my Husband, Thou art my Lord, on Whom I am ever dependent and to Whom I am ever obedient. Nor can I say ought without Thy word. If Thou hast affection for me, I crave to lay before Thee that which passeth in my mind. Who else but Thee, O Great Lord, in the three worlds is able to solve these doubts of mine, Thou Who knowest all and all the Scriptures (11-13).

Shri Sadashiva said:

What is that Thou sayest, O Thou Great Wise One and Beloved of My heart, I will tell Thee anything, be it ever so bound in mystery, even that which should not be spoken of before Ganesha and Skanda Commander of the Hosts of Heaven. What is there in all the three worlds which should be concealed from Thee? For Thou, O Devi, art My very Self. There is no difference between Me and Thee. Thou too art omnipresent. What is it then that Thou knowest not that Thou questionest like unto one who knoweth nothing (14-16).

The pure Parvati, gladdened at hearing the words of the Deva, bending low made obeisance and thus questioned Shangkara.

Shri Adya said:

O Bhagavan! Lord of all, Greatest among those who are versed in Dharmma, Thou in former ages in Thy mercy didst through Brahma reveal the four Vedas which are the propagators of all dharmma and which ordain the rules of life for all the varying castes of men and for the different stages of their lives (18-19). In the First Age, men by the practice of yaga and yajna prescribed by Thee were virtuous and pleasing to Devas and Pitris (20). By the study of the Vedas, dhyana and tapas, and the conquest of the senses, by acts of mercy and charity men were of exceeding power and courage, strength and vigour, adherents of the true Dharmma, wise and truthful and of firm resolve, and, mortals though they were, they were yet like Devas and went to the abode of the Devas (21, 22). Kings then were faithful to their engagements and were ever concerned with the protection of their people, upon whose wives they were wont to look as if upon their mothers, and whose children they regarded as their very own (23). The people, too, did then look upon a neighbour’s property as if it were mere lumps of clay, and, with devotion to their Dharmma, kept to the path of righteousness (24). There were then no liars, none who were selfish, thievish, malicious, foolish, none who were evil-minded, envious, wrathful, gluttonous, or lustful, but all were good of heart and of ever blissful mind. Land then yielded in plenty all kinds of grain, clouds showered seasonable rains, cows gave abundant milk, and trees were weighted with fruits (25-27). No untimely death there was, nor famine nor sickness. Men were ever cheerful, prosperous, and healthy, and endowed with all qualities of beauty and brilliance. Women were chaste and devoted to their husbands. Brahmanas, Kshatriyas, Vaishyas, and Shudras kept to and followed the customs, Dharmma, yajna, of their respective castes, and attained the final liberation (28-29).

After the Krita Age had passed away Thou didst in the Treta Age perceive Dharmma to be in disorder, and that men were no longer able by Vedic rites to accomplish their desires. For men, through their anxiety and perplexity, were unable to perform these rites in which much trouble had to be overcome, and for which much preparation had to be made. In constant distress of mind they were neither able to perform nor yet were willing to abandon the rites.

Having observed this, Thou didst make known on earth the Scripture in the form of Smriti, which explains the meaning of the Vedas, and thus delivered from sin, which is cause of all pain, sorrow, and sickness, men too feeble for the practice of tapas and the study of the Vedas. For men in this terrible ocean of the world, who is there but Thee to be their Cherisher, Protector, Saviour, their fatherly Benefactor, and Lord? (30-33).

Then, in the Dvapara Age when men abandoned the good works prescribed in the Smritis, and were deprived of one half of Dharmma and were afflicted by ills of mind and body, they were yet again saved by Thee, through the instructions of the Sanghita and other religious lore (34-36).

Now the sinful Kali Age is upon them, when Dharmma is destroyed, an Age full of evil customs and deceit. Men pursue evil ways. The Vedas have lost their power, the Smritis are forgotten, and many of the Puranas, which contain stories of the past, and show the many ways (which lead to liberation), will, O Lord! be destroyed. Men will become averse from religious rites, without restraint, maddened with pride, ever given over to sinful acts, lustful, gluttonous, cruel. heartless, harsh of speech, deceitful, short-lived, poverty-stricken, harassed by sickness and sorrow, ugly, feeble, low, stupid, mean, and addicted to mean habits, companions of the base, thievish, calumnious, malicious, quarrelsome, depraved, cowards, and ever-ailing, devoid of all sense of shame and sin and of fear to seduce the wives of others. Vipras will live like the Shudras, and whilst neglecting their own Sandhya will yet officiate at the sacrifices of the low. They will be greedy, given over to wicked and sinful acts, liars, insolent, ignorant, deceitful, mere hangers-on of others, the sellers of their daughters, degraded, averse to all tapas and vrata. They will be heretics, impostors, and think themselves wise. They will be without faith or devotion, and will do japa and puja with no other end than to dupe the people. They will eat unclean food and follow evil customs, they will serve and eat the food of the Shudras and lust after low women, and will be wicked and ready to barter for money even their own wives to the low. In short, the only sign that they are Brahmanas will be the thread they wear. Observing no rule in eating or drinking or in other matters, scoffing at the Dharmma Scriptures, no thought of pious speech ever so much as entering their minds, they will be but bent upon the injury of the good (37-50).

By Thee also have been composed for the good and liberation of men the Tantras, a mass of Agamas and Nigamas, which bestow both enjoyment and liberation, containing Mantras and Yantras and rules as to the sadhana of both Devis and Devas. By Thee, too, have been described many forms of Nyasa, such as those called srishti, sthiti (and sanghara). By Thee, again, have been described the various seated positions (of yoga), such as that of the "tied" and "loosened" lotus, the Pashu, Vira, and Divya classes of men, as also the Devata, who gives success in the use of each of the mantras (50-52). And yet again it is Thou Who hast made known in a thousand ways rites relating to the worship with woman, and the rites which are done with the use of skulls, a corpse, or when seated on a funeral pyre (53). By Thee, too, have been forbidden both pashu-bhava and divya-bhava. If in this Age the pashu-bhava cannot exist, how can there be divya-bhava? (54). For the pashu must with his own hand collect leaves, flowers, fruits, and water, and should not look at a Shudra or even think of a woman (55). On the other hand, the Divya is all but a Deva, ever pure of heart, and to whom all opposites are alike, free from attachment to worldly things, the same to all creatures and forgiving (56). How can men with the taint of this Age upon them, who are ever of restless mind, prone to sleep and sloth, attain to purity of disposition? (57). By Thee, too, have been spoken the rites of Vira-sadhana, relating to the Pancha-tattva – namely, wine, meat, fish, parched grain, and sexual union of man and woman (58-59). But since the men of the Kali Age are full of greed, lust, gluttony, they will on that account neglect sidhana and will fall into sin, and having drunk much wine for the sake of the pleasure of the senses, will become mad with intoxication, and bereft of all notion of right and wrong (61). Some will violate the wives of others, others will become rogues, and some, in the indiscriminating rage of lust, will go (whoever she be) with any woman (62). Over eating and drinking will disease many and deprive them of strength and sense. Disordered by madness, they will meet death, falling into lakes, pits, or in impenetrable forests, or from hills or house-tops (63-64). While some will be as mute as corpses, others will be for ever on the chatter, and yet others will quarrel with their kinsmen and elders. They will be evil-doers, cruel, and the destroyers of Dharmma (65-66). I fear, O Lord! that even that which Thou hast ordained for the good of men will through them turn out for evil (67). O Lord of the World! who will practise Yoga or Nyasa, who will sing the hymns and draw the Yantra and make Purashcharana? (68). Under the influences of the Kali Age man will of his nature become indeed wicked and bound to all manner of sin (69). Say, O Lord of all the distressed! in Thy mercy how without great pains men may obtain longevity, health, and energy, increase of strength and courage, learning, intelligence, and happiness; and how they may become great in strength and valour, pure of heart, obedient to parents, not seeking the love of others’ wives, but devoted to their own, mindful of the good of their neighbour, reverent to the Devas and to their gurus, cherishers of their children and kinsmen (70-72), possessing the knowledge of the Brahman, learned in the lore of, and ever meditating on, the Brahman. Say, O Lord! for the good of the world, what men should or should not do according to their different castes and stages of life. For who but Thee is their Protector in all the three worlds? (73-74).

End of the First Joyful Message, entitled "Questions relating to the Liberation of Beings."

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Mahanirvana Tantra

“At the dissolution of things, it is Kala (Time) Who will devour all, and by reason of this He is called Mahakala, and since Thou devourest Mahakala Himself, it is Thou who art the Supreme Primordial Kalika.

Because Thou devourest Kala, Thou art Kali, because Thou art the Origin of and devourest all things Thou art called the Adya (primordial) Kali. Resuming after dissolution Thine own nature, dark and formless, ineffable and inconceivable Thou alone remainest as the One. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the beginning of all, Creatrix, Protectress, and Desturctress that Thou art.”

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Delight in these meditations, my Adored One.
Play with creation as it plays with you.

Playing, become smaller than an atom,
Travel through the expanse of space,
Drink the elixir of immortality.

Bathe in the stream of these life-giving teachings.
Flirt with the tingling sparks of vitality
Surging through your body.
Live your whole life as a festival, a celebration,
Liberated in love and work.

- Vijnanabhairava Tantra

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Breath flows in, breath flows out,
Traveling always the curving path of the Goddess.
Breath flows spontaneously of its own will.
Thus all breathing beings
Continually worship Her.
Be conscious of this unconscious prayer,
For She is the most holy place of pilgrimage.

She wishes for you to enter this temple,
Where each breath is adoration
Of the infinite for the incarnate form.

-Vijnanabhairava Tantra

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The flowers, the incense,
Grain, spices, and honey
Offered in worship
Are made out of the same divine stuff as you.
Who then is worshiped?

'Vijnanabhairava Tantra'

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' Vijnanabhairava Tantra '


Cast aside the ten thousand things,
And love only one.
Don't go on to another.

Engage your lively awareness
With this one focus--
One object, one thought, one symbol.
Now go inside.
Find the center,
The soul, the heart.

Right here,
In the middle of the feeling,
Attend the blossoming--
Attention vast as the sky.

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That space is bad,
This space is good,
The ride is tough,
Or the going is smooth.
We are thrown into suffering,
We are thrown into joy.

Beloved Soul Mate--
Find the space in the center,
The shimmering spaciousness
Encompassing all opposites.

Here the essences of creation are at play:
Earth, Water, Fire, Air, and Space,
And the senses that perceive them.
The center is the dancing ground.

~ Vijnanabhairava Tantra

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' Vijnanabhairava Tantra '

Close the ears that track the outer world,
Open the ears of the soul.
Engage the muscles at the base of the pelvis,
The intimate special places,
And cherish the vibrating energies there contained.

The song of creation,
Sustaining, enlivening,
Is thrumming in your body,
Whispering secrets.
Listen in.

Meditating on the symphony of your own life currents,
Enter the shimmering palace of the Creator.

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'Shiva instructs Goddess Parvati'

"Vijnanabhairava Tantra"

Trees have desires.
Rocks have knowledge.
Jugs are full of emptiness and joy.

All embodied ones have this in common.
All are propelled by the same One
Whose pulse beats in your breast.

Shed insularity,
Be all-pervasive,
Delighting in kinship everywhere.

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"Vijnanabhairava Tantra"


Wherever your heart journeys,
On whatever expedition
In your outer life and
Secret inner realms,
Breathe in intimacy with infinity.

Where can you go to avoid
The One in Whom All Exists?

Reach down into your deepest being.
Take a stand in eternity.

Walk through this world, see every situation
As an expansion of the mystery.
Savor the tremble of recognition--
The God in you is touching the God out there.

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"Vijnanabhairava Tantra"


Extend your awareness
Into the bodies of other living beings,
Feel what those others are feeling.

Leave aside your body and its needs,
Abandon being so local.

Day by day, constrictions will loosen,
As you become attuned
To the current of life
Flowing through us all.

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Vijnana Bhairava Tantra

Verse 120

' O goddess, if one , after casting one's gaze on some object, withdraws it and slowly eliminates the knowledge of that object along with the thought and impression of it, he abides in the void. '

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Vijnanabhairava Tantra

When sleep has not yet come,
And the sweet buzz of exhaustion
Permeates the body...
Linger in the Ahhhh of relief
As your head touches the pillow.

Everything in you is yearning to let go,
So let go, let your body fall
Into something deeper then sleep.
With your mind, enter
The soft luminous glow of the Soul.

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Vijnanabhairava Tantra


All around you, in every moment,
The world is offering a feast for your senses.
Songs are playing, tasty food is on the table,
Fragrances are in the air.
Colors fill the eye with light.

You who long for union,
Attend this banquet with loving focus.
The outer and inner worlds
Open to each other.
Oneness of vision, oneness of heart.

Right here, in the midst of it all,
Merge with the elation
Become identical
With the ecstatic Essence
Embracing both worlds.

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Lord Shiva instructs Goddess Parvati.

O supreme goddess, sacrifice in this system simply means spiritual satisfaction characterized by Bliss. O Parvati, the absorption into the Sakti of Rudras is alone real 'kstera' ( place of pilgrimage ) inasmuch as this absorption destroys all sins and protects all. This constitutes the highest contemplation. Otherwise in the case of the (non-dual) Reality, how can there be any worship and who is it that is to be gratified ?

- Verses 150-151 , ' Vijnana Bhairava Tantra '

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SPANDA KARIKAS

SECTION 2

VERSE 6 - 7

This only is the manifestation of the object of meditation in the meditator's mind that the aspirant with resolute will has the realization of his identity with that ( object of meditation ).
This alone is the acquisition of ambrosia leading to immortality; this alone is the realization of Self; this alone is the initiation of liberation leading to identity with Shiva.

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SPANDA KARIKAS

" DIVINE CREATIVE PULSATION "

VERSE 20

These (the gunas etc), however, intent on veiling their real nature push the people of unawakened intellect into the terrible ocean of transmigratory existence from which it is difficult to pull them out.

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VIJNANA BHAIRAVA TANTRA

VERSE 149

" One should pour into the fire of the Highest Consciousness all the elements, senses, and the objects of sense together with mind ( that creates all these divisions ) . This is real 'homa' ( oblation ). The ( Self-inquuiring ) consciousness is the ladle ( with which this oblation is to be preformed ). "

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VIJNANA BHAIRAVA TANTRA

VERSE 65

The Yogi should contemplate the entire universe or his own body simultaneously* in its totality as filled with his ( essential, spiritual ) bliss**. Then through his own ambrosia***-like bliss, he will become identified with the supreme bliss.

* - Simultaneously (yugapat) means "with totality of attention,' in one sweep of attention, not in bits.

** - "His own bliss" means "his own essential spiritual or divine bliss" (cidananda), not the pleasure derived from sense-objects.

*** - The word "mrtena" or ambrosia points to the fact that there is no change in this bliss. It is Eternal.

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VIJNANA BHAIRAVA TANTRA

Last Page

Those devotees of the guru, who are without the slightest
doubt or hesitation, O gazelle-eyed one, having renounced son, wife, relatives, home, village, kingdom and country,
should be accepted for initiation.

The (worldly accoutrements) are all temporary, O Goddess,
but this supreme wealth is everlasting.

One may give up even one's prana (life energy), but this
teaching which is the supreme nectar should never be given
up. The auspicious goddess said: O great Lord Shankara,
God of gods, I am now fully satisfied.

Today I have understood the quintessence of Rudrayamala
Tantra and also the heart (innermost core) of all the
different shaktis.

Thus saying, the goddess being steeped in delight
embraced Shiva.

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VIJNANA BHAIRAVA TANTRA


O Goddess, this most excellent teaching, which is said to
lead to the immortal state, should verily not be revealed to
anybody.

These teachings should not be disclosed to other disciples,
to those who are evil and cruel, or to those who have not
surrendered to the feet of the guru. They should only be
revealed to advanced souls, who are self-controlled and
whose minds arc lice of vikalpas.

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VIJNANA BHAIRAVA TANTRA

One's own self is verily the all-pervasive bliss of freedom
and the essence of consciousness. Absorption into that
nature or form of one's own self is said to be the real bath
(purification).

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