Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 28)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy) 

We discussed today the meaning and philosophy of the gross manifestations of Lord Shiva as described in the Puranas.

A large number of stories and descriptions are also available in the texts that lucidly illustrate the great teachings and philosophies of the other incarnations and manifestations of Hindu Gods.

There lived about 33 crore people on the Indian subcontinent in the Vedic Age. They were the true devotees, spiritually enlightened, virtuous men and women, who, because of their divine characteristics were revered as 33 crore devatas on this earth.

If we had tried to search and grasp the truth behind the teachings of the Puranas, and put into practice the Vedic philosophy, we also would have been like those pearls of the human society, and would have gloriously accomplished the divine purpose of our life.


We are lucky to have been born on this sacred land, which once upon a time was the Land of gods.

It can and should still regain its glory, if we, the devotees, the worshipers of the Vedic (Indian) Philosophy, sincerely adopt its values, and attempt towards spiritual elevation of our conduct, and refinement of the ambience around us.


Divine beings generate love, peace, beauty, piety, bliss and prosperity wherever they go. You should also adopt and expand such qualities.

I wish you all the success in your endeavors to proceed in this direction.

Thank you for listening with patience.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 27)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy) 

Be Blessed by Shiva's Grace:

The Almighty God of Hindu religion, for whom we observe fast on Shivaratri, perform japa, ceremonial worship, sacred ablution (abhisheka), and what not, can't He, the Omnipotent, destroy all evils and eliminate our adversities?

Can't He help us in our progress?

He indeed can and He will, if we are His deserving devotees.

He loves all of us and wants to bestow all His grace upon us; but it is our infirmities, our vices that hinder or limit the flow of His blessings.

His grace is like the water-laden clouds.
(The clouds shower the treasure of rains, without discrimination, wherever they fall)

But how much water a pond or a pot would collect from the rain, depends upon its own capacity.

If we deserve, we will surely be blessed by Shiva's enormous generosity.

His blessings will continue to grow, as our abilities, our merits increase, and we shall get everything that a true devotee of Shankar deserves.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 26)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy) 

The word "Shiva" in Sanskrit means highest good.

Lord Shiva (Shiva) is the presiding Deity of eternal, auspicious well-being of all creation.

But we, the so-called worshipers of Shiva, never even think of global good.
(Forget about global, we don't even attempt to expand the narrow domain of our selfish interests, and engage ourselves in altruistic service and upliftment of the needy around us).

We keep chanting "Om Namah Shivaya", but don't bother to know its meaning; in reality, 'Shiva' is far away from our lives.

We don't even know what is the true well-being of our soul or our own life, and how to attain it?

The japa (rhythmic chanting) of Shiva's name will bestow blessings if "Shiva" (Highest Good) is embodied in our attitude, aspirations, thoughts and deeds.

It is time we realize that worshiping only the external, gross form is no better than not doing anything at all.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 25)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

The very purpose of moorti puja (idol-worship) in Indian Culture is to enable the masses to access and imbibe the teachings and inspirations of divine emanations.

Every idol, every symbol of God's manifestation represented here is indicative of some important teaching related to the spiritual evolution of human consciousness.

Today, I gave you the example of Shankar (Shiva) in this context, and tried to explain the principles, the occult implications of His worship and devotion.

Unfortunately, we often get engrossed in worshiping the gross form, the idol of God, and consider the performance of some customary rituals, chanting of some prayers etc. as all that is required for His devotion.

Even if we have read or heard about the occult significance of the symbols of divine manifestations, we don't seem to remember anything. We just want to take shortcuts and regard ourselves great devotees simply by symbolic worship.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 24)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

The Sanskrit word for devotional worship is "Upasana", which literally means sitting nearby.

Sitting near the fire makes us feel warm.

Similarly, sitting near God should inspire us with His attributes.

Sitting in the closed vicinity of a powerful source of energy would bestow the associated significant effects on us only if there is a linkage, a direct connection between the source and the beneficiary.

A piece of wood becomes fire only when it sacrifices itself in the fire nearby.

This is how "upasana" brings the desired results only if the devotee sets a live linkage of his inner self with the Deity of his worship. For this, he has to discipline and mold himself as per the inspirations of his God.

We, the aspirants of the blessings of Lord Shiva, should also consciously and ceaselessly attempt at transforming ourselves according to the ideals of His manifestation.

We should endeavor to open our third eye (that means, awaken our intuitive insight and pure intellect).

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 23)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

When a sincere devotee of Lord Shiva seeks refuge under His grace, he first inspects his own character and conduct, to check whether or not he measures up to the virtuous standards with respect to the philosophy of Shiva.

The human-like image of Lord Shiva is a kind of an ideal model for the true devotee.

A potter makes a pot in the desired design by processing and fixing the clay into an appropriate mold.

The devotee should also try to mold his personality, his attitude, his thinking, his life, etc. as per the ideals of his Deity.

Our worship and devotional practices have no meaning without commensurate endeavors of refinement and improvement in our thoughts, behavior and deeds.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 22)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

You all might have read a story in the holy Ramayana or in some other Shastric scripture, which mentions about Kamadeva being burnt into ashes due to the opening of Shiva's third eye.

Kamadeva had once tried to sinfully entice and influence Lord Shiva. Then, Lord Shiva just opened His third eye. The divine radiations emanating therefrom, instantly burnt the gross body of Kamadeva.

Have you ever thought about the truth behind this mythological anecdote?

It conveys the fact that the insidious force of erotic thoughts can be instantly checked and eliminated if our discerning prudence is awakened.

The opening of the third eye means awakening of our sagacity and creative activation of our inner wisdom.

The third eye is subtly located in the third dimension inside our brain.

It teaches us to look into the deeper aspects of every phenomenon, every thought and every experience.

Our ordinary eyes (the two eyes on our faces) see only extrovertly; they can only show us our materialistic gains and losses, or the worldly affairs, in the limited peripheries of our interactions. The needs of the body or the sense organs are easily seen by them.

But there is a third eye, which opens inward - It enables us to look deeper into the sublime folds of mind, and shows us the world of inner peace, everlasting happiness and absolute truth.

This is the eye of foresight and clairvoyance.