Here's another message with questions. To promote the channel.😉For those who have time to answer. I'm not sure I understood the video completely because of my poor English. Are there any injunctions in some of the teachings of Shaivism that sometimes you need to choose the lesser of evils? For example, I see the difference between people who do bad things and those who just have bad thoughts. It is easier to cooperate with the latter. Also, one tantric Shaivite woman told me that for her there is a difference between anger out of personal egoism and justified anger, which is directed at people who grossly violate the dharma. That is, sometimes anger is possible, especially when it is controlled and does not interfere with making reasonable decisions. Can Shaivas, according to some scriptures, steal something, deceive, make compromises for good purposes, for example, steal a knife from a bandit? Is it possible to reason in this way not only in Tantric Shaivism, but also in some other teachings of Shaivism? What can I read about this?
Explaining what Dharma is, is a much longer exercise which I will do in detail a bit later. In summary, dharma is acting according to the natural order the natural harmony of the universe. Dharma does not preach inaction. Mahabharata itself is one such example. But what must your state of mind be when "you" perform an action. As long as you do the action without the self in mind (this is very key) without the self in mind it leads towards liberation. If you do it with the self, the "I" in mind it leads to karma (good - sakarma or bad - vikarma). These result in the infinite cycles of births and deaths. At the end of the day everything is animated by that one principle, call it the brahman, the shivam, the infinite consciousness. It decides to manifest and explore these infinite manifestations of itself across various planes of existence. All your interactions are nothing but manifestations of past karmas. Realizing that and acting without the self in mind leads towards liberation. You can disarm the bandit without accruing karma (good or bad) as long as you know you, and the bandit are all the manifestations of the infinite :). Tat tvam asi.
Another question that interests me very much. I'm from Eastern Europe, so I can't understand everything about Hinduism. I read that Shiva has many different forms and aspects. But Shiva seems to be more often associated with asceticism than Vishnu. Is it possible to find such scriptures where Shiva is depicted only as an ascetic, without wives, without emphasis on gender issues? I haven’t read the Shiva Purana in full yet, but I know that Shiva was finally persuaded to marry. This is not entirely clear to me. For example, in the text Bhaja Govindam, which was composed by Adi Shankara, it is said that one should not admire the beauty of women, since their bodies consist of fat, veins and bones. Also in the teachings of Yoga Vasistha there are similar thoughts about the imperfection of the human body. It seems to me that Shiva, in some of his forms, should relate to bodily existence and marriage in exactly this way. This, in my opinion, is more like a call to asceticism. I would like to find such texts in Hinduism. I also watched the Indian film I am God (Naan Kadavul, 2009) about Aghori. In this film, the main character refuses communication with his parents for the sake of spiritual development. Although they say that the Aghori are not very accurately depicted in the film. Also I read that poor people worship Shiva like Bholenath. But is Bholenath really also married and living prosperously? However, I am probably more inspired by the personal aspect of God, that is, Saguna Brahman.
Dear @Jackcamomile - Take a look at the 5 aspects of Shiva in this video itself and some other aspects. All that exists is Shivam. The asceticism that you see described in the Puranas is Rudra an aspect of Shiva. Here the destruction of ego, the dissolution of one's ahamkara is emphasized. Hence the asceticism. The longer chapters in the Shiva Purana that details the narratives are also called Rudra Samhita. Adi Shankara emphasized more the jnana marga as he was a Vedantin in some aspects of his work. Also, we cannot take certain quotes piecemeal. But this is no blanket call to asceticism leaving behind Karma. Which is why Gita puts Karma above everything and Adi Shankara wrote commentaries on the Gita as well. Again, do the action without the self in mind which automatically will lead to vairagya. Adi Shankara also established the many temples, composed many of the beautiful shlokas in veneration of the various aspects of the godheads as well. Ghor is difficult Aghor is easy. They are usually engaged in deep penance and they feel this is the path to liberation. Contrary to what is shown in mainstream media true aghoris retreat to the crematoriums to not be disturbed. At least according to a very learned Aghori I spoke with in person. Many people of the Aghor order themselves were married including Baba Keenaram. Again the path of Dharma is very vast, and one needs to understand the various viewpoints and how they intersect. Kindly reach out to me on my email thejourneyoftheseeker at gmail. Will clarify to the best of my ability.
Om namo bhagwate rudraya 🙏😊❤❤
May shiva help us to become shiva! Wonderful work and my pranams to ur knowledge
Thanks for the great work.
🙏🙏🙏👌👌👌
🙏🔱🌙🐍
Here's another message with questions. To promote the channel.😉For those who have time to answer. I'm not sure I understood the video completely because of my poor English. Are there any injunctions in some of the teachings of Shaivism that sometimes you need to choose the lesser of evils? For example, I see the difference between people who do bad things and those who just have bad thoughts. It is easier to cooperate with the latter. Also, one tantric Shaivite woman told me that for her there is a difference between anger out of personal egoism and justified anger, which is directed at people who grossly violate the dharma. That is, sometimes anger is possible, especially when it is controlled and does not interfere with making reasonable decisions.
Can Shaivas, according to some scriptures, steal something, deceive, make compromises for good purposes, for example, steal a knife from a bandit?
Is it possible to reason in this way not only in Tantric Shaivism, but also in some other teachings of Shaivism? What can I read about this?
Explaining what Dharma is, is a much longer exercise which I will do in detail a bit later. In summary, dharma is acting according to the natural order the natural harmony of the universe.
Dharma does not preach inaction. Mahabharata itself is one such example. But what must your state of mind be when "you" perform an action. As long as you do the action without the self in mind (this is very key) without the self in mind it leads towards liberation. If you do it with the self, the "I" in mind it leads to karma (good - sakarma or bad - vikarma). These result in the infinite cycles of births and deaths.
At the end of the day everything is animated by that one principle, call it the brahman, the shivam, the infinite consciousness. It decides to manifest and explore these infinite manifestations of itself across various planes of existence. All your interactions are nothing but manifestations of past karmas. Realizing that and acting without the self in mind leads towards liberation. You can disarm the bandit without accruing karma (good or bad) as long as you know you, and the bandit are all the manifestations of the infinite :). Tat tvam asi.
🙏
Another question that interests me very much. I'm from Eastern Europe, so I can't understand everything about Hinduism. I read that Shiva has many different forms and aspects. But Shiva seems to be more often associated with asceticism than Vishnu. Is it possible to find such scriptures where Shiva is depicted only as an ascetic, without wives, without emphasis on gender issues? I haven’t read the Shiva Purana in full yet, but I know that Shiva was finally persuaded to marry. This is not entirely clear to me. For example, in the text Bhaja Govindam, which was composed by Adi Shankara, it is said that one should not admire the beauty of women, since their bodies consist of fat, veins and bones. Also in the teachings of Yoga Vasistha there are similar thoughts about the imperfection of the human body. It seems to me that Shiva, in some of his forms, should relate to bodily existence and marriage in exactly this way. This, in my opinion, is more like a call to asceticism. I would like to find such texts in Hinduism. I also watched the Indian film I am God (Naan Kadavul, 2009) about Aghori. In this film, the main character refuses communication with his parents for the sake of spiritual development. Although they say that the Aghori are not very accurately depicted in the film.
Also I read that poor people worship Shiva like Bholenath. But is Bholenath really also married and living prosperously?
However, I am probably more inspired by the personal aspect of God, that is, Saguna Brahman.
Dear @Jackcamomile - Take a look at the 5 aspects of Shiva in this video itself and some other aspects. All that exists is Shivam. The asceticism that you see described in the Puranas is Rudra an aspect of Shiva. Here the destruction of ego, the dissolution of one's ahamkara is emphasized. Hence the asceticism. The longer chapters in the Shiva Purana that details the narratives are also called Rudra Samhita. Adi Shankara emphasized more the jnana marga as he was a Vedantin in some aspects of his work. Also, we cannot take certain quotes piecemeal. But this is no blanket call to asceticism leaving behind Karma. Which is why Gita puts Karma above everything and Adi Shankara wrote commentaries on the Gita as well. Again, do the action without the self in mind which automatically will lead to vairagya. Adi Shankara also established the many temples, composed many of the beautiful shlokas in veneration of the various aspects of the godheads as well. Ghor is difficult Aghor is easy. They are usually engaged in deep penance and they feel this is the path to liberation. Contrary to what is shown in mainstream media true aghoris retreat to the crematoriums to not be disturbed. At least according to a very learned Aghori I spoke with in person. Many people of the Aghor order themselves were married including Baba Keenaram. Again the path of Dharma is very vast, and one needs to understand the various viewpoints and how they intersect. Kindly reach out to me on my email thejourneyoftheseeker at gmail. Will clarify to the best of my ability.