SHAIVISM - Sanatana Dharma

KEY SCRIPTURE: Saiva Agamas, Vedas

SCHOOLS: Saiva Siddhanta, Pashupati Shaivism, Kashmir Shaivism, Veera Shaivism, Siddha Siddhanta and Siva Advaita.

Synopsis

Shaivism declares God Shiva is Love, He is both immanent and transcendent Creator and the creation. This world is the scene of our evolution, which gradually leads to moksha - liberation from birth and death. Aum.

Shaivism is a unique religion in which God manifested and unmanifested, and dual and nedvoystven, within us and outside of us. This religion is not strictly pantheistic, monotheistic or polytheistic. Its fundamental theology known as monistic theism, panentheism or Advaita ishvaravada. Monism, dualism, in contrast, is a study of reality as a unified whole existence without independent parts. Theism is the belief in God and the gods as immanent and transcendent. Shaivism monistic in their belief in one reality and hell-vayticheskoe unity of man and reality. Shaivism teistichen in their faith in the gods, and Lord Shiva as a loving personal God, the immanent world. Shaivism expresses the unity of the Party-Pasha Pasha (God-soul-world) covers non-dual and dual, faithfully carries both Vedanta and Siddhanta, clean Sanatama Dharma Vedas and Saiva Agamas. "Tirumantiram" states: "Suddha-Saiva (net Saivites) meditate on the following on his religious path: your Self, the Absolute Reality and the Primal Soul, on the trinity of God, the soul and the shackles of Maya, a clean release and all that binds the soul. " Aum Namah Shivaya.


The objectives of Shaivism

The primary goal of Shaivism is the awareness of its identity with Shiva - in perfect union and invisibility. This condition is called nirvikalpa samadhi, Self-realization, and can be achieved in this life. This ensures moksha, liberation from the eternal cycle of birth and death. Intermediate target is savikalpa samadhi, the realization of Sachchidananda experience of unity with the super-consciousness, which are learned perfect Truth, Knowledge and Bliss. Every soul is ultimately destined vishvagrasa, complete solution in the God Shiva.


Ways to achieve

The path of enlightenment is naturally divided into four stages: charya - virtue and selfless service; Kriya - Sadhana, yoga - meditation under the guidance of a guru and Jnana - the state of the wisdom of a realized soul. Aum.

Charya, kriya, yoga and jnana are a sequence of evolution of the soul, like the natural development of a butterfly from egg to caterpillar, from caterpillar to chrysalis and then the final transformation into a butterfly. This four pads, or stages through which every human soul must pass over many reincarnations to achieve the ultimate goal. Before reaching this stage of spiritual soul is dissolved in a low-marginal nature anava or egocentric way, limited by fear and lust, painful malice, jealousy, confusion, selfishness, ignorance and anger. Then the soul wakes up, reaching a state of charya, selfless religious service or karma yoga. Having developed in chare, the soul enters the state of the kriyas - worship, or bhakti-yoga, and finally blooms, reaching a state of Kundalini Yoga. Jnana - a state of enlightened wisdom, reached at the end of the path as a result of Self-realization. Four pads are not alternative paths, but progressive phases constituting one path - San Marga. "Tirumantiram" says: "A great worship Jnana - life is life. The vision of the light of life is the great worship yoga. The giving of life by calling for the worship of God is the exterior. The expression of adoration is charya. " We Aum oh Shivaya


Six schools of Shaivism 
(Satguru Swami Shivaya Subramuniya )

1. Saiva Siddhanta2. Pashupati Shaivism3. Kashmir Shaivism4. Veera Shaivism5. Siddha Siddhanta6. Siva Advaita

In search of peace, enlightenment and liberation can not find a more tolerant, more mysterious, more advanced or more ancient ways than Shaivite Hinduism. During its long history of Shaivism has generated a lot of lines and spiritual traditions, each of which has unique philosophical and cultural-linguistic character, and up to 1100 dominated the whole of India, from the Himalayas to Sri Lanka, on the Bay of Bengal to the Arabian Sea. In this section, we present the main features of the six main traditions that stand out in the context of modern Shaivism. This Saiva Siddhanta, Pashupati Shaivism, Kashmir Shaivism, Veera Shaivism, Siddha Siddhanta and Siva Advaita. should be borne in mind that this is a formal and somewhat intelligent unit, as would be helpful it may be, can in no way be any exhaustive description of Shaivism, or even the only possible list of its traditions. Real Shaivism is much richer and more varied than is assumed by the scheme.

There is, for example, a kind of Shaivism who practice thirteen million people in Nepal, three million in Indonesia or fifty-five million induizirovannyh Javanese who worship Shiva named Batara. Think also about the millions of smarts and other universalists who took Ganesha, Shiva or Lord Murugan as their chosen deity, or the many fans Ayappana who commit worship in South Indian shrines of Lord Muruga. This is not to lose sight of the fact that only a handful of the millions of followers of Shiva Kashmir formally associate themselves with the school, which is called the "Kashmir Shaivism." Similarly, in the south Indian state of Tamil Nadu, Shiva is worshiped more than fifty million people, only a well-informed minority calls itself the Saiva siddhantinami. Our discussion of these six schools and their traditions are based on historical information. In historical records, there are significant gaps, but at every moment when the past raises the curtain in front of us, we can see that the worship of Shiva is present. In the Indus Valley 8000 years ago did the press, which was depicted as Lord Shiva Pashupati, sitting in yogic posture. In the "Ramayana", which dates back to 2000 astronomical methods E's. BC. e., Lord Rama worshiped Lord Shiva as his enemy Ravana. In the "Mahabharata", dating from about 1300-mi's. BC. e., we again encounter the worship of Shiva. Buddha was born in BC. e. Saiva in the family, and the historical records of the time talking about the Saiva ascetics who wandered over the hills and looked much the same as today. basis of all schools of Shaivism are the Saiva Agamas. The philosophy of these Agam - theistic, ie Shiva appears in them by God Almighty, immanent and transcendent at the same time accepting the worship of God as a personal and attainable through yoga.

This theistic concept runs through all schools. From a philosophical point of view agamicheskaya tradition includes the following basic doctrines: 1) the five energies or favors, Shiva, creation, preservation, destruction, concealment and revelation, and 2) three categories: Pati, Pasha and Pasha - God, soul and bonds, and 3) three types of bonds: anava, karma and maya, and 4) the triple energy of Shiva - iccha-, jnana and kriya shakti 5) thirty six tattvas, or categories of being, from the five elements of matter to God, and 6) the need to initiate and Satguru 7) power mantras, 8) four pods: charya, kriya, yoga and jnana. examining individual schools and lines the inside of Shaivism, keep in mind that they all adhere to these teachings. Our discussion will, quite naturally, focused on the differences between the schools, but the differences should not overshadow the impressive similarities that exist both in faith and practice. At the Saiva Agamas are and monism and dualism, and intermediate philosophy. Therefore, different schools may stand on different philosophical platform and thus all - rely on Agama.

The tradition of Kashmir Shaivism says that Shiva revealed different philosophies people of different mind-set, so that everyone can move forward on the spiritual path to the recognition of inner unity of man and God. At that very few of the followers of Shiva presently or in the past has been directly familiar with the Agama. Reading and writing was the prerogative of specially trained scribes, and even today Agama remain basically the same leaves Olam, in which they were handed down from generation to generation. Agamicheskaya philosophy and practice of the average person is transmitted through other channels, one of which is the Saiva Purana. These collections of oral traditions about the life of the gods imbued agamicheskoy philosophy. For example, "Shiva Purana" proclaims: "Shiva is the great Atman, for He is the Self of all, He is always endowed with great qualities. Devotee should realize that Shiva is identical to himself," I - only Shiva. '" second channel agamicheskoy philosophy - is Saiva temple, as the device of temples and performing temple rituals are set precisely in Agamas, in fact, it is one of the most important topics Agam. Priests are special guidelines (paddhati), which summarizes all the instructions for worship contained in the Saiva Agamas.

The third channel - these are songs and bhajans Saiva saints that "for all its simplicity, are powerful philosophical content. Channel Four - is continuous oral teachings of the guru, Swami, pundits, Shastri, priests and elders. So, Shaivism is not a single hierarchical system . Rather it is a collection of thousands of traditions, big and small. Some of them - the traditions of orthodox and pious, others - iconoclastic, and others - for example, Kapalika and aghori - rigidly ascetic, eccentric and orgiastic. For some, Shiva is a powerful, fearsome, terrifying destroyer but for the majority of He - embodied love, compassionate and gentle God. And for almost all of the millions of devotees of Shiva Shaivism - this is not a school of philosophy, and life itself. They just love to Shiva and to be honored traditions of their families and communities. These people visit temples and celebrate turning points in the life of the Holy Sacrament. They make pilgrimages, doing daily prayers, practice meditation and yogic discipline. They sing sacred hymns, listen to stories from the Puranas and repeat verses from the scriptures.

Today, all six schools of Shaivism, in one form or another, continue to exist. Their leaders and gurus reincarnated, pick up the threads of the past and stretch them in the twenty-first century. Seekers who worship Shiva, carefully choose a school. Guru - a dedicated, profane or self-appointed spiritual forces that within them - proclaim God Almighty God Shiva and adjacent to a particular Saiva line. Neinduisty raised profound philosophy of Shaivism, serve as volunteer missionaries. Many fully turned to Shaivism as a religion of their soul. In this modern era, in the late twentieth century, Shaivism gained new strength and power. School of Shaivism communicate with each other in love, kindness, compassion and understanding, share with each other their strength and the weaknesses of each other. Our supreme God Shiva knew that His creation is not the same. In a different mood, and at various times he has created different types of shower. Therefore, in His supreme wisdom, He created these six approaches to His grace on a common Vedic-agamicheskoy basis - one for yoga ascetics, one of the heroic nonconformists, one for the mystic kundalini, one for the astute philosopher, one of the immortal hermits and one for devotees nedualistov . No one has been forgotten. Indeed, today, Lord Shiva calls on the leaders from the ranks of supporters of the six philosophies preach His message in the sacred eloquence.

NAG PANCHAMI - Festival Of '' COBRA-SNAKE ''

LORD '' KRISHNA '' with KALIA ''NAG'' - SNAKE

On the fifth day of the bright half of Shravan people worship the snake, “nag”. The day is known as “Nag Panchami”. Naga Panchami is the festival of snakes celebrated on the fifth day of the bright fortnight in the month of Shravan. The festival falls during the rainy months and is believed to counter the increased possibility of a snake bite during this time. People visit temples specially dedicated to snakes and worship them. Shiva temples are also favoured places for veneration as snakes are considered dear to him. In South India, people craft images of snakes using cow dung on either side of the entrance to the house to welcome the snake god. Some go to worship the snake which is believed to be hiding in the holes of anthills. Or else a five hood snake is made by mixing “gandh” (a fragrant pigment), “halad-kumkum” (turmeric powder), “chandan” (sandal) and “keshar” (saffron) and placed on a metal plate and worshipped.


Women worship Ananta ( thousand-headed Ananta is Vishnu’s couch and also holds up the earth) the cosmic snake in temples. Shiva is also worshipped since he wears snakes as ornaments. Snakes are feed milk and sweets, and released into the forests. Worshippers search for holes where snakes are likely to be found. When they have found a hole, they make periodic visits, placing before it milk, bananas, and other food that the snake is likely to fancy.

Legend
The Snake and the Farmer
A farmer was ploughing his field. At the edge of the field there was an anthill which he inadvertently destroyed with the plough, and thus the young serpents that were hiding in it were killed. The mother snake had casually gone out. When she came back she could not find her young ones. At last she found them cut into pieces. She was furious and understood that the farmer had killed them. She was bent on taking revenge.

At night when the farmer was sleeping with his wife and children, the snake came full of anger. She began to bite the feet of the farmer, and then one by one the feet of his wife and children. All began to cry. But the eldest daughter happened to be out of the house that night. Then the snake remembered that on the occasion of her wedding, the girl had gone to the house of her father-in-law. “I will not spare her either,” the snake resolved.

The snake ran towards the neighbouring village. She stopped before the door of a house, and saw a young girl inside. She recognized her as the farmer’s eldest daughter. The snake went in determined to bite her. But then she saw the young girl with joint hands worshipping the snake she had made out of “gandh”, and the nine “nagkule” (young snakes). She had offered them “nagane” (gram soaked and parched), “lahya” (rice blown out by parching), and “durva” (grass sacred to Ganpati), and she was praying with great devotion, “O God Snake, don’t be angry if I have committed any mistake. Accept my worship. Look after my people at home and in my father-in-law’s house. Do not bite anyone. Forgive any fault we may have committed inadvertently.”

With this the snake was pleased and came before the girl. She opened her eyes and got frightened at the sight of the snake. But the snake said, “Don’t be afraid. I shall not bite you. Tell me who you are and where your house is.” Then the snake knew well that the girl was the farmer’s daughter and felt very sorry for having killed all her people.

The snake told the girl what had happened, but told her not to cry. She gave her some nectar and told her to sprinkle it on her dead people, and with this they all came back to life.

LORD VISHNU on '' SHESHNAG'' 

Krishna and the Kaliya Snake
Nag Panchami is also connected with the following legend of Krishna. Young Krishna was playing with the other cowboys, when the ball got entangled in the high branch of a tree. Krishna volunteered to climb the tree and fetch the ball. But below the tree there was a deep part of the river Yamuna, in which the terrible snake Kaliya was living. Everybody was afraid of that part of the river.

Suddenly Krishna fell from the tree into the water. Then that terrible snake came up. But Krishna was ready and jumping on the snake’s head he caught it by the neck. Kaliya understood that Krishna was not an ordinary boy, and that it would not be easy to overcome him. So Kaliya pleaded with Krishna: “Please, do not kill me.” Krishna full of compassion asked the snake to promise that henceforth he would not harass anybody. Then he let the snake go free into the river again.

On Nag Panchami day the victory of Krishna over the Kaliya snake is commemorated. For this reason Krishna is known as “Kaliya Mardan”.

On this day digging the earth is prohibited, because the serpents live under the earth or in nether world and digging may hurt or annoy them. The various purans like Agni Puran, Skanda Puran, Narad Puran, etc. They roam about the land wearing lustrous jewels and ornaments. The thousand-hooded Shesh Nag or Anant is the most earth like a chaplet on his crown. When he nods or yawns, the earth with its oceans and mountains, begin to tremble.

Celebrations
On this day, the women draw figures of snakes on the walls of their houses using a mixture of black powder, cow dung and milk. Then offerings of milk, ghee, water and rice are made. It is believed that in reward for this worship, snakes will never bite any member of the family.

In Maharashtra, snake charmers go from house to house carrying dormant cobras in cane baskets, asking for alms and clothing. 

In Kerala, snake temples are crowded on this day and worship is offered to stone or metal icons of the cosmic serpent Ananta or Sesha. Altars in many Kerala homes have a silver or copper cobra that is worshipped and offered milk and sweets as families pray for the welfare of their children and for prosperity.

In Punjab, the festival is celebrated in September-October and is called Guga Naumi. A snake made of dough is taken round the village in a basket, and an offering of flour and butter is made from each house. The ‘snake’ is then buried. 

In West Bengal and parts of Assam and Orissa, the snake deity worshipped on Naga Panchami is the goddess Manasa.