Oh , our blessed Lord! What a beautiful s0ng have You sung for us .How compasionate You are in revealing the secrets of your unlimited love.all our being shake with these powerful words .how our ears delighted ...how our herts melt ...
These words are a healing nectar to anyone spirtually wounded, touched with self doubt, self limitation, self denial, same hatred. The reminder: You are not a beggar/sinner: you are born from HIS DNA.
With all my will, deeper and deeper, greater and greater, I declare, "Sada Shivoham, Sada Shivoham, Sada Shivoham. Thank you, Sadashiva, for calling me. My deepest gratitude to you.
Beyond words how precious this Satsang is, the Secred of the Secret, Beloved Guru what compassion You have for all of us, Thank You, Thank You, Thank You! In deepest love and joy xx
sadā-śivākhyā tan-mūrtis tamogandha-vivarjitā | sarvakārana-bhūtāsāv anga-bhūtā svayam prabhoh | vāyavyādiśu saiveyam śiva-loke pradarśitā || The form called Sadāśiva is devoid of any trace of tamas. He is directly Nārāyaņa, the vilāsa or svāmśa of svayam-rūpa Krsna and is the cause of all causes. That form is described as dwelling on Śiva-loka (Vaikuntha) in the Vāyu Purāņa and other scriptures. COMMENTARY Krsna is the svayam-rūpa and Nārāyana and other forms are vilāsa and svāmśa forms. Some jīvas are āveśa forms. From the svāmśa form of Garbhodakaśāyī come Brahmā, Visnu and Śiva. These three are forms of īśvara and sometimes Brahmā and Ŝiva are jīvas. This is approved by the scriptures. But someone may objects as follows. “Actually this is not quite accurate. According to the scriptures Sadāśiva is the root form of all others. He expands into the form of Nārāyana and others. Brahmā, Visnu and Śiva arise from him. A more authoritative statement, coming from the śruti, the Kaivalya Upaniśad, is as follows: acintyam avyaktam ananta-rūpam śivam praśāntam amrtah brahma-yonim tam ādi-madhyānta-vihīnam ekam vibhum cidānandam arūpam adbhutam umāsahāyam parameśvaram prabhum triolocanam nīlakantham praśāntam dhyātvā munir gacchati bhūta-yonim samasta-sākśim tamasah parastāt sa brahma sa śivah sendrah so ’kśarah paramah svarāt sa eva visnuh sa prānah sa kālāgnih sa candramāh sa eva sarvam yad bhūtam ya ca bhavyam carācaram jñatvām tam mrtyum etyeti nānyah panthā vimuktaye By meditating on the Supreme lord Śiva with three eyes and blue throat, accompanied by his consort Umā, who is inconceivable, invisible, peaceful, with countless forms, eternal, without beginning, middle or end, the one powerful entity, composed of knowledge and bliss, the astonishing person with no form, the sage attains the original source, beyond the material realm. He is Brahmā, he is Śiva, he is Indra, he is the indestructible, the Supreme independent. He is Visnu, Prāna, Kālāgni and the moon. He is all beings who have appeared in the past and who will appear in the future. Knowing him one surpasses death. There is no other path for liberation.” The present verse answers this objection. The form called Sadāśiva who is without a trace of tamo-guna, who is the cause of all causes, is the Nārāyana vilāsa form (anga-bhūtā) of svayam-rūpa Krsna (svayam-prabhoh). In the Taittirīya Upaniśad, the names Nārāyana, Acyuta and Śiva are used to indicate only one person. When the Kaivalya Upaniśad mentions Umā, that word refers to Kīrti, a consort of Nārāyana. Trilocana means “one who sees all three divisions of time.” Nīlakantha means “he whose throat is decorated with a sapphire ornament.” This must be accepted as the meaning since the context of the verse indicates that the words cannot refer to Śiva. Quoting Vāyu Purāna, Jīva Gosvāmī in Bhāgavata-sandarbha identifies this form and planet in the same way.
What a beautiful video, Swamiji... feeling beyond blessed to know Sada Shiva, Mahadeva, in form.
Oh , our blessed Lord! What a beautiful s0ng have You sung for us .How compasionate You are in revealing the secrets of your unlimited love.all our being shake with these powerful words .how our ears delighted ...how our herts melt ...
These words are a healing nectar to anyone spirtually wounded, touched with self doubt, self limitation, self denial, same hatred. The reminder: You are not a beggar/sinner: you are born from HIS DNA.
Vicki Van Winkle
Very true Vicki!!!!
With all my will, deeper and deeper, greater and greater, I declare, "Sada Shivoham, Sada Shivoham, Sada Shivoham. Thank you, Sadashiva, for calling me. My deepest gratitude to you.
Thank you, Swamiji.
Beyond words how precious this Satsang is, the Secred of the Secret, Beloved Guru what compassion You have for all of us, Thank You, Thank You, Thank You! In deepest love and joy xx
Sadashivoham.. thank you Swamiji.
Thank you, my dearly beloved Swami !
Thank you Swamiji, this is working for me right now. I AM grateful...!!!!!!
thank you, Swami Ji. brilliant teaching and great truth.
"Auspicious, mangala, Shivam" so beautiful. respects beautiful masters.
Splendid..... Extra Ordinary.....PRECIOUS.....
what an amazing video.. thank you swamiji
சுவாமிஜி 💜💛💜💛💜💛
sadasivoham what a wonderful secret, so far but so near. Now I AM SADASIVA thankyou Swamiji.
Thathasthu! Come for the next Inner Awakening and Sadashivoham
MAHADEVA YA TE NAMA HE
This video gave me faith and confidence about life..GRATITUDE!!!!
Yes, so beautiful ... Thank you!!!
Seeking is Sadashiva calling you!
Declare "Sadashivoham"! Become part of His secret Life .
Gratitude to Guru
Guru knows when to knock at the door of your heart!
So precious to be with Guru !
Gratitude to Guru.
Lol swami Ji I love you so much.
Thakn you.
nectar
Hahara Mahadeva
shivathwamasi
sadā-śivākhyā tan-mūrtis tamogandha-vivarjitā |
sarvakārana-bhūtāsāv anga-bhūtā svayam prabhoh |
vāyavyādiśu saiveyam śiva-loke pradarśitā ||
The form called Sadāśiva is devoid of any trace of tamas. He is directly Nārāyaņa, the vilāsa or svāmśa of svayam-rūpa Krsna and is the cause of all causes. That form is described as dwelling on Śiva-loka (Vaikuntha) in the Vāyu Purāņa and other scriptures.
COMMENTARY
Krsna is the svayam-rūpa and Nārāyana and other forms are vilāsa and svāmśa forms.
Some jīvas are āveśa forms. From the svāmśa form of Garbhodakaśāyī come Brahmā, Visnu and Śiva. These three are forms of īśvara and sometimes Brahmā and Ŝiva are jīvas.
This is approved by the scriptures. But someone may objects as follows. “Actually this is not quite accurate. According to the
scriptures Sadāśiva is the root form of all others. He expands into the form of Nārāyana and others. Brahmā, Visnu and Śiva arise from him. A more authoritative statement, coming from the śruti, the Kaivalya Upaniśad, is as follows:
acintyam avyaktam ananta-rūpam śivam praśāntam amrtah brahma-yonim
tam ādi-madhyānta-vihīnam ekam vibhum cidānandam arūpam adbhutam
umāsahāyam parameśvaram prabhum triolocanam nīlakantham praśāntam
dhyātvā munir gacchati bhūta-yonim samasta-sākśim tamasah parastāt
sa brahma sa śivah sendrah so ’kśarah paramah svarāt
sa eva visnuh sa prānah sa kālāgnih sa candramāh
sa eva sarvam yad bhūtam ya ca bhavyam carācaram
jñatvām tam mrtyum etyeti nānyah panthā vimuktaye
By meditating on the Supreme lord Śiva with three eyes and blue throat, accompanied by his consort Umā, who is inconceivable, invisible, peaceful, with countless forms, eternal, without beginning, middle or end, the one powerful entity, composed of knowledge and bliss, the astonishing person with no form, the sage attains the original source, beyond the material realm. He is Brahmā, he is Śiva, he is Indra, he is the indestructible, the Supreme independent. He is Visnu, Prāna, Kālāgni and the moon. He is all beings who have appeared in the past and who will appear in the future. Knowing him one surpasses death. There is no other path for liberation.”
The present verse answers this objection. The form called Sadāśiva who is without a trace of tamo-guna, who is the cause of all causes, is the Nārāyana vilāsa form (anga-bhūtā) of
svayam-rūpa Krsna (svayam-prabhoh). In the Taittirīya Upaniśad, the names Nārāyana, Acyuta and Śiva are used to indicate only one person. When the Kaivalya Upaniśad mentions Umā, that word refers to Kīrti, a consort of Nārāyana. Trilocana means “one who sees all three divisions of time.” Nīlakantha means “he whose throat is decorated with a sapphire ornament.” This must be accepted as the meaning since the context of the verse indicates that the words cannot refer to Śiva. Quoting Vāyu Purāna, Jīva Gosvāmī in Bhāgavata-sandarbha identifies this form and planet in the same way.
Just beautiful, thank you.