An Introduction to Hindu Dharma

Wishing You And Your Family A Very Happy Deepavali And

A Peaceful & Prosperous New Year

Let us try to understand what Hindu Dharma is

Any Shastra i.e. Hindu spiritual doctrine begins and ends with peace chant called as Shanti Mantra.It shows the concern for universal well-being is deeply rooted within Hinduism.

Opening Invocation

Om ! O gods, may we hear auspicious words with the ears;
While engaged in sacrifices,
May we see auspicious things with the eyes;
While praising the gods with steady limbs,
May we enjoy a life that is beneficial to the gods.
May Indra of ancient fame be auspicious to us;
May the supremely rich (or all-knowing) Pusa (god of the earth) Be propitious to us;
May Garuda, the destroyer of evil, Be well disposed towards us;
May Brihaspati ensure our welfare. 

Om ! Peace ! Peace ! Peace !

Shanti Mantra from Mundaka Upanishad of Atharva Veda:

An Introduction to Hindu Dharma

Dharma without any name, often called as SanAtana dharma, popularly known as Hindu Dharma is the most ancient dharma of the world. Whenever we are being asked the question – What is Hindu Dharma, we find it difficult to answer the question, as to what to include and what to omit while giving explanation in Brief. We will try to understand our dharma in Brief.

What is Hindu Dharma?

Put in simplest words in one line, Hindu Dharma is a way of Life. Let’s elaborate a bit further. 

Hindu dharma is a dharma, which covers all aspects of life from practical to spiritual. Even day-to-day mundane activities are connected with inner purity and Atmic well-being. Hindu Dharma takes into account, the well being, peace and harmony of individual, family, society and universe as a whole. Every action as described in Hindu scriptures is not only beneficial to the individual practicing it, but it is connected to the universal well being. Like other dharma-s, Hindu Dharma (HD) is also based on divine revelations, which are called as Shruti-s. The pillars of HD are veda-s, which are considered as the supreme authority.

Final Goal of Hindu Dharma

Everyone wants and strives for happiness. We all try to make arrangements as such that we do not get any sorrow. In case of sorrow or any negative incident that may happen in our life, we make preparations in advance to face trouble. For example we earn and save money, invest it or deposit in bank, so that it can be useful in the time of trouble. Every men, whether one believes in God or not is striving to remain happy forever and to remove sorrow as soon as possible. Men searches for happiness in material object or in person. It is natural for human being to strive for happiness. The final goal of HD is eternal, everlasting peace and Bliss. Since death is inevitable, this is possible only when one becomes free from the cycle of birth and death. HD teaches us how to remain satisfied and happy, how our actions effect others, how our actions (mental, verbal and with body) could be used for the well-being of all and in spreading peace and harmony. By doing actions, as prescribed in our scriptures (shAstra-s), one not only purifies internally, but also does good for others. The very action of going good for others purifies us internally. After doing works or vocations as prescribed by shAstra-s for some time, one attains sufficient inner purity to renounce the very actions (karma) that brought them inner purity and adopt the path of renunciation to finally attain Liberation. Liberation or Moksha means to realize our true nature, that we are not body but eternal Atman, which is pure consciousness and to merge with it, dissolving our individual identity as incarnated soul.

Hindu Dharma, the eternal religion.

Hindu Dharma is the oldest dharma. There was a time when there was no other dharma practiced. History does not dare to investigate into the origin of our dharma. Since HD was the only dharma, hence it does not need to have a name. It is called as Sanatana Dharma. SanAtana means eternal. Dharma means religion. Hence, HD is called as ‘The Eternal Religion’. HD is also called as Eternal religion because the canonical texts, i.e. veda-s have existed before the beginning of time. Hence this religion is timeless, eternal religion.

Distinctive Features of Hindu Dharma

HD has many distinctive features, which are not found in other religions. Some of them are:

Religion without any name 

1. One God depicted as many Brahma, Vishnu, Shiva, Surya, Adi Shakti, Gaensha and Sanmukha. 
2. God with form (attributes) and without form (attributeless, NirguNa Brahman) 
3. VarNa-Ashrama dharma 
4. Every action taught and carefully carried out is for personal and universal well being and for Atmic development i.e. to attain inner purity. 
5. Thinks into account our after life. Following injunctions as laid in shAstra-s will make one ascend to higher, spiritual more evolved worlds of demi-gods, and other worlds. 
6. Rebirth (re-incarnation) 
7. Final liberation is to be free from cycle of birth and death 
8. Freedom is here and now in this world. One can be free in this life itself, while living i.e. still being in physical body. 
9. Covers people of all emotional temperaments. 
10. Covers all aspects of Life. 
11. Unlike other religions, which are named after their founders, Hindu dharma is not created by any one person. 
12. Vedas have been independently existed since time immemorial. They were revealed to great saints called Rishis. They were not created by Men or God. Hence Vedas are eternal, without any beginning or end. 

VarnAshrama Dharma

varNa is often translated and used interchangeably with the word ‘Caste’. Caste is not the word of Indian Origin. Caste is not varNa. Caste is translated as ‘jAti’ which is a subset of varNa. There are four varNa-s – Brahmin, Kshatriya, Vaishya, Sudra. Within Brahmin varNa, there are many jAti-s.

VarNa – Ashrama Dharma is made up of two words VarNa (dharma) and Ashrama (dharma).

Brahmins

Veda-s are of utmost importance. They have to be protected. Vedas are not short texts to be memorized. Further the mantras (verses) contained in them have their own potency, when they are pronounced properly. To ensure this, a full proof system was developed by great Rishis (Saints) so that not even a bit of information gets corrupted while orally transforming from one person to another. To master one veda, it takes around 10 years. Hence to master 4 vedas, it would take 40 years of dedication. Further the works mentioned in vedas are to be carried out faithfully to ensure universal well being and for personal spiritual development. For this an entire class was created, who was entrusted with this responsibility. They came to be known as Brahmins.

Kshatriyas

Society needs to be safe guarded against any foreign attack and needs to be governed properly to function effectively. This duty was entrusted by kshatriyas.

Vaishyas

Agriculture and trading are the heart of any community for it's sustenance. These duties are entrusted to Vaishyas.

Shudras

Shudras are the helping class. They are essential for running of society. Without them society would collapse. They do not need to learn vedas. Their spiritual progress is the duty of Brahmin. If he stops chantings vedas, it is shudra who has to suffer, as he is entrusted with different vocation. If a shudra starves, it is vaishya community which has to be blamed. If Shudra feels insecurity, Kshatriya who has to be protected. 

No varNa is higher or lower. It is just division of vocation by birth.

We have already seen what is varNa dharma. Like varNa dharma, Ashrama dharma is also divided into four parts – BrahmachArya, Grihastha, vAnaprastha and sanyAsa Ashram. For 25 years brahmacharya is to be observed, then comes grihasta i.e. to lead a family life. Next 25 years, one has to live in forest with wife and contemplate on inner meaning of scriptures. Lastly, one renounces the society and becomes a monk in search of highest truth, after knowing thi truth, nothing more needs to be learned.

Advantage of Vocations by Birth

When vocations are practised by birth, there is a guarantee for everyone to remain employed. A person also has natural advantage a he learns his vocation by birth from his childhood. Today, when this arrangement is broken, everyone wants to do the best work. Sadly, best today means, the work which gives 'good money'. Hence there is competition, which was absent in earlier times. Not giving freedom is not bad. The ultimate purpose of Religion is to up-root ego.

varNa dharma, which is the unique feature of Hindu Dharma has often come into criticism. The very reason why our dharma is sustained since time immemorial is being criticized by revisionists and social reformers, without understanding the importance of varNa and Ashrama dharma in maintaining communal harmony, peace and universal well-being, for peaceful and harmonious running of society.

However, vocations by birth may be overridden, if an individual has attained inner purity early then expected for have attained purity by birth due to merits of his past life. In such a case, a disciple can be initiated into vedanta, which expounds the highest truth.

What are basic texts of Hindu Dharma?

Many Hindus are ignorant of the scripture that is the very source of their religion - they do not know even its name. Here it is an attempt to atleast give brief intro of the root of our religion.

There are fourteen adobes of knowledge that constitutes Hindu Dharma. The fourteen dharma-pramanas (authorities of dharma) are called "caturdasa-vidya".



The fourteen "abodes" of knowledge are: the four vedas; the six Angas or limbs of the Vedas; four up-angas or subsidiary limbs

All religious knowledge is encompassed by these fourteen branches of learning.

Vedas are Top most authoritative texts and are the most important. Vedas are symbolized as a Veda Purush i.e. in the form of human being.

Man possesses a number of angas or limbs. In the same way the Vedas personified -- the Vedapurusa -- has six limbs. ( It must be noted that the Vedas are also spoken of as Vedamatha, Mother Veda. ) The four Upangas, though not integral to the Vedas, are supporting limbs of the Vedapurusa.


Four Vedas: Rgveda, Yajurveda, Samaveda and Atharvanaveda

Six Angas: Siksa, Vyakarana, Chandas, Nirukta, Jyotisa and Kalpa

Four Upangas: Mimamsa, Nyaya, Purana and Dharmasastra

There are yet four more vidyas. If you add to the fourteen already mentioned, you will have eighteen vidyas - astadasa-vidya which are all-inclusive. Of them, the fourteen already mentioned are directly concerned with dharma. The remaining four - Ayurveda, Arthasastra, Dhanurveda and Gandharvaveda - do not directly deal with dharma. 

There are 18 dharma shastras, which are called as Smriti.

There are 18 Puranas and 18 up-puranas (subsidiary puranas). There are also Sthala Puranas. Sthala means place and Puranas means history. Hence Sthala Puranas describe and glorify ancient historic places.

The word "sastra" means an order or commandment. 

We will try to understand these in Brief.

Earlier it was said that Veda-s are pillars of Hindu Dharma. The question arises – 

What are veda-s

It would be difficult to define vedas. There are many great saints who have tried to explain the vedas by writing commentary on them Out of them the one written by SAyanAchArya (Sayanacharya), who was an avaitin, is considered as the most authentic by all. According to him, the vedas are a collection of mantras and their explanation or how they should be applied. Vedas ar called unauthored, beginningless and endless. They teach highest truth.The word veda means 'vidya' i.e. 'knowledge'

Hence veda-s can be defined as a collection of mantras their explanation and their application, their inner meaning and teaching of the highest truth to be directly experienced. Vedas are unauthored and beginning-less and are divinely revealed mantras to Rishis as a flash in their heart. 

Vedas are divided into four parts – SamhitA, BrAhmaNa, AraNyaka, Upanishad (VedAnta)

SamhitA-s are collection of mantras which form major part of veda-s. 

BrAhmaNa-s explain who mantras are to be applied. They are further split into araNyaka-s and VedAnta.

AraNyaka-s give inner meaning behind any ritual or practice. It is more connected with inner or mental practice.

VedAnta, as the name suggests is the end part of veda-s. Here end does not literally mena the end part. It means the core or essence. e.g. Isa Upanishad is in the Samhita part, which deals with just mantra-s, still it is called as an Upanishad.

There are many upanishads, technically 1180. Out of them some say 220 are extant. Out of this 108 are listed in Muktika Upanishad. Out of 108, 10 are considered to be principle upanishads.

They are listed in a form of a verse so that they are easy to remember.

Isa Kena Kathaa Prasna Munda Maandukya TAithari

Aitareyam Cha Chaandogyam Brahadhaaranyakam Dasa

ईसकेनकथाप्रश्न मुण्ड माण्डूक्य तैत्तिरी ।

एइतरेयंच छान्दोग्यं ब्रहृदारण्यकंदश ॥

For convenience they are put as Numbered List: 

1. Isha / Isa / Isavasya Upanishad 
2. Kena Upanishad 
3. Katha Upanishad 
4. Prashna Upanishad 
5. Mundaka Upanishad 
6. Mandukya Upanishad 
7. Taittiriya Upanishad 
8. Aitareya Upanishad 
9. Chandogya Upanishad 
10. Brihadaranyaka Upanishad 

In order to realize highest truth and to be free from cycle of birth and death, along with 10 principle Upanishads, study of Bhagavad Gita and Brahma Sutras (topmost cannonical text) is prescribed. Together they are called as Prasthantrayi. To explain the concepts in simple way and clear way, many acharyas have written commentaries on prasthantrayi. Out of them Adi Shankaracharya's commentaries are oldest that are extant today. Contrary to Popular belief, the downfall of Jainism and Buddhism was mainly due to the effort of Kumaril Bhatta, a Mimamsaka and Udayanacharya, a Tarka Shastri ( teacher of Nyaya). Adi Shnakara re-established vedic religion. 

The six Angas are 

• Siksa (Phonetics); Concerned with pronunciation
• Vyakarana (grammar); Learn in accordance with rules of grammar like in Panini Sutra.
• Nirukta (lexicon, etymology); splits sanskrit word and gives deep meaning. 
• Kalpa (manual of rituals); Application of mantras in rituals, size of yajna kund / Havan kund
• Chandas (prosody); singing in a particular tone.
• Jyotisa (astronomy-astrology). Perform any ritual or begin any work in auspicious time.

• Siksa is the nose of the vedapurusa, 
• Vyakarana his mouth, 
• Kalpa his hand, Nirukta his ear, 
• Chandas his foot and 
• Jyotisa his eye. 

To know the reason for each sastra being identified with a part of the body, each Anga has to be individually studied.

A Brahmin must be acquainted with all. That he must be well- versed in the Vedas goes without saying. He must first learn to chant them and proficiency in the six Angas will later help him to gain insights into their meaning. For todays age, learning all four vedas is difficult, so only one shakhA (a part) of one veda is expected to be leanred and memorized..

Four Up-angas are -

Mimamsa, Nyaya, Purana and Dharmasastra

Mimamsa could be defined as to perform rites and rituals according to the injunctions laid in vedas. People following mimAmsA (purva Mimamsa) believe in authority of vedas. Vedas give the fruits of actions. There is no concept of God in Mimamsa

Nyaya means logic. People following Nyaya believe in God. They are philosophically oriented and do not find any need to directly experience God.

Puranas are describe about important events of glorious past. Unlike history which we learn in school, Puranas aim to impart moral, religious and spiritual instructions. They convey the message of vedas in a very friendly manner through stories, so that laymen can understand it.

Eighteen puranas are

Vishnu Purana

Naradiya Purana

Padma Purana

Garuda Purana

Varaha Purana

Srimad Bhagavata Maha Purana

Brahmanda Purana

Brahmavaivarta

Markandeya Purana

Bhavishya Purana

Vamana Purana

Brahma Purana

Matsya Purana

Kurma Purana

Linga Purana

Shiva Purana

Skanda Purana

Agni Purana

Dharma shastras are created by great saints. They are called as smritis which means 'recollected fro mmemory'. They are based on vedas. In terms of authority, they are considered secondary to vedas. Dharma shastras are called as 'law books'. They give moral and ethical code of conduct.

"Smrti" is what is remembered. "Vismrti" is insanity. Manu observes :"There is Smrti for the Vedas in the form of notes. The sages who had a profound understanding of the Vedas have brought together the duties and rites (dharma and karma) mentioned in them in the form of notes and they constitute the Smrtis. They are written in a language that we can easily understand. Read them. They tell you about your in detail, the do's and don'ts, and how the rites are to be performed. "

We have seen that the sixth Vedanga, Kalpa, contains instructions about the Vedic works. The Grhyasastras, Dharmasastras and Srautasastras of Kalpa deal with sacrifices and other rites. The Smrtis elaborate on them and contain detailed instructions with regard to the rite one has to perform through one's entire life. Actually, there are rituals to be conducted from the time of conception until death. The Smrtis also lay down the daily routine to be followed by all of us.

Manu, Parasara, Yajnavalkya, Gautama, Harita, Yama, Visnu, Sankha, Likhita, Brhaspati, Daksa, Angiras, Pracetas, Samvarta, Acanas, Atri, Apastamba and Satatapa are the eighteen sages who mastered the Vedas with their superhuman power and derived the Smrtis from them. Their works are known after them like Manusmrti, Yajnavalkya-smrti, Parasara-Smrti and so on, and they contain all that we need to know about all the dharmas to be adhered to and all the rituals to be performed during our entire life.

Apart from these eighteen , there are eighteen subsidiary Smrtis called Upasmrtis. It is customary to include the Bhagavadgita among the Smrtis.

Manu Smriti is most popular. Later comes Apastamba, Gautam and Yajnavalkya smriti-s. 

Six Philosophical systems of India 

Orthodox systems are those which accept the authority of the Vedas, while the heterodox systems are those which reject it. To the latter group belong the three systems of Charvaka, Buddhism and Jainism.

The ‘Shaddarshanas’, or the six systems of Indian philosophy belong to the former group. These systems are called 

1. Nyaya. 
2. Vaisesika. 
3. Samkhya. 
4. Yoga. 
5. Purva Mimamsa 
6. Uttara Mimamsa or Vedanta.

The nāstika (athiest) schools are (in chronological order) They reject vedas: 

Cārvāka – Believes only what can be perceived. Rational thinking. 

Jainism – offshoot of Hinduism, Independent system. Some say, actual Jain Dharma is thiest and talk about Brahman as Jina Tatva. 

Buddhism – off shoot of Hinduism, independent system. Does not accept vedas or God, theory of Shunya (zero), nihilism. 

They generally deal with four topics:

• Existence and nature of Brahman 
• Nature of the jiva or the individual soul 
• Creation of the jagat or the world.
• Moksha or liberation and the disciplines that lead to it.

Note:

To expand any further would be too much time consuming and difficult. Sri Chandrashekharendra Sarasvati Svami, 68th Shankaracharya of Kanchi Kamakoti Peetha, who was often glorified as 'the walking God' has explained Hindu Dharma in much detail. His discourses are penned down in a book called 'Daivattin Kural' in Tamil, which consists of 7 volumes. This book is translated in English nad published under the title, 'The Voice of God'. Out of these 7 volumes, two volumes are published separately as the title 'Hindu Dharma – Varna Dharma for Universal Well being'. The entire book is available online in html format here. There is another book called 'Voice of Guru – The Guru Tradition', which is an extraction of teachings related to Guru from various volumes is also very useful. Books are published by Bhartiya Vidya Bhavans. It is recommended to read both these books to fully understand Hindu Dharma.

Closing Invocation:

Om ! May my limbs, speech, vital air, eyes, ears, strength,
And all the senses be fully developed.
All that is revealed by the Upanishads is Brahman.
May I never deny Brahman:
May Brahman never disown me.
Let there be no repudiation (from Brahman);
Let there be no infidelity from my side.
May all the Dharmas extolled by the Upanishads shine in me
Who am intent on knowing the Self.
May they shine in me !
Om ! Peace ! Peace ! Peace !

Peace Chant of Kena Upanishad of Samaveda.

Source: Extracted from the book, Hindu Dharma, which are the collections of saying of Kanchi Paramacharya

Missing chapter in Online version of book 'Hindu Dharma', sayings of Kanchi Paramacharya

Part 20: Hindu Dharma: Varna Dharma For Universal Well-Being

Chapter 2: Caste according to the Vedas and the Gita

Let us first consider the view that according to the Vedas themselves caste is not based on birth. (After all, the Vedas are the source of our religion. So it is essential to be clear on this point). Earlier I sought to counter the view that there was Vedic sanction for post puberty marriage. The present contention about what the Vedas say about caste is similar, being based on a passage read out of context. What is mentioned as an exception to the rule is being interpreted as the rule itself. I will give firm proof in support of the view that caste is based on birth and not on the nature or qualities of individuals. The caula of children belonging to a particular caste is performed at the age of three, the upnayana at five or seven. these are samskaras based on birth and performed in childhood. So it would be absurd to claim that one's vocation is based on one's nature or qualities. Is it possible to determine one's qualities or nature in early childhood?

Let us now come to the Gita. It is true that the Gita speaks of ‘samadarshina’, ‘seeing the selfsame thing in everything and everybody”. But it would be perverse to argue on this basis that the Gita does not recognize any caste distinctions. When, according to Krishna, so we attain the state of samatva, the stage when we will look upon all as equal? We must consider the context: The Lord spwaks of the samadarsana of the wise man who is absorbed in the Atman and for whom there exists nothing [other than the Atman] including creation - and even the fact the Ishvara is the creator is of no consequence to him. The Lord says that all are equal for a man when he renounces karma entirely to become an ascetic and attains the final stage of enlightenment. The Vedas and the Upanishads say the same thing. Only an individual belonging to the highest plane can see all things as One [as one reality]. Samadarshina is not is this phenomenal world of plurality not is it for us who are engaged in works. The Lord speaks in the Gita of samadarshina, samacitta and samabuddhi from the yogin’s point of view, but by no means does he refer to ‘samkartavya’ as applied to our worldly existence.

Some concede that Bhagavan do not deny caste differences, but however argue that, according to the lord, caste is not based on birth but on individual qualities of people. In support they quote this line from Gita: "Chaturvarnyam mayasrstam guna-karma-vibhagasah"

When to we come to know the qualities that distinguish an individual? At what age does he reveal his nature? How are we to determine this and impart him the education and training necessary for the vocation that will be in keeping with his qualities? Take, for instance, the calling of the Brahmin, who has to join the gurukula when he is seven or eight years old. His education covers a period of twelve years; after this aloe will he be qualified for his vocation which includes, among other things, teaching. If a man’s occupation were to be fixed until after his character and qualities are formed, it would mean a waste of his youthful years. Even if he were to learn a job or trade at a late age it would mean a loss not only to himself but also to society. The Lord speaks again and again that we must be constantly engaged in work and that we must not remain idle even for a moment. How then he approve of an arrangement in which every individual has to be without work until his vocation is determined according to his character?

Does this mean that the Lord lends support in theory alone to the system of vocations according to the differing qualities of people and that in actual practice he wants occupations to be based on birth? But he is not like a politician [of these days] speaking one thing and doing something entirely different.

What do we see in Krshna’s own life as a divine incarnation? When Arjuna refuses to fight saying that it is better to become a mendicant than spill the blood of friends and relatives even it it be to rule over an empire, what does the Lord tell him? He urges Arjuna to fight. “You are born a ksatriya and you are duty-bound to wage a war. Take up your bow and fight.”

Here too it may be argued thus: “Arjuna was a great warrior and a great hero. His reluctance to take up arms against friends and relatives must have been a momentary affair. His inner quality and temperament were that of a man of valour. So the Lord enthuses him to go to war. What he refers at as Arjuna’s svadharma (own duty) cannot be the same as his jati dharma (caste duty). The Lord must be referring to Arjuna’s natural character as his svadharma

If such an argument is correct, what about the character of Dharmaputra (Yudhisthira)? From the very beginning he is averse to war and anxious to make peace with the Kauravas. Does he not go so far as to say that he would not insist on half the kingdom but would be satisfied with just five houses? Krsna goes to the KAuravas as his envoy [of peace) but is himself dragged into war by them. Earlier he encouraged Yudhisthira to subjucate all his neighbouring kingdoms to become an imperial ruler and perform rajsuya. Does Dharmaputra desire such glory? His inner character and temperament show that he is not warlike by nature nor do they suggest that he desires the status of the mighty imperial ruler. Sri Krsna Paramatman makes such a man practice his dharma of a ksatriya. All this shows that by svadharma it is jati dharma that the Lord means. Men like Dronacharya were born Brahmins but they took up the duty of Ksatriyas. Bhagavan does not decrepate them since they were otherwise great men, but all the same he does not show any displeasure when Bhima taunts Dronacharya for having forsaken the dharma of his birth. Thus have confirmation that by scadharma the Lord means the jati dharma of birth.

Then why does he use the phase ‘guna-karma-vibhagasah’ in the Gita?

Continued in chapter 3: Character and Vocation by Birth (note it is mentioned as chapter 2 in online version of book Hindu Dharma)

Lord Shiva in Srimad Bhagavatam

Har Har Mahadev,

Please find some quotes dedicated to Lord Shiva from Srimad Bhagavatam, describing the Lord as  'Supreme Brahman' 

For convenience I am quoting SB from vedabase, a site dedicated to spreading teachings of Srila Prabhupada. If you are a not a Vaishnava, specially if you are not a Gaudiya Vaishnav, at times you will have to ignore purports.

Taking refuge in Lord Shiva, the saviour

SB 8.7.19: O King, when that uncontrollable poison was forcefully spreading up and down in all directions, all the demigods, along with the Lord Himself, approached Lord Śiva [Sadāśiva]. Feeling unsheltered and very much afraid, they sought shelter of him.

SB 8.7.20: The demigods observed Lord Śiva sitting on the summit of Kailāsa Hill with his wife, Bhavānī, for the auspicious development of the three worlds. He was being worshiped by great saintly persons desiring liberation. The demigods offered him their obeisances and prayers with great respect.

SB 8.7.21: The prajāpatis said: O greatest of all demigods, Mahādeva, Supersoul of all living entities and cause of their happiness and prosperity, we have come to the shelter of your lotus feet. Now please save us from this fiery poison, which is spreading all over the three worlds.

Shiva, the creator

SB 8.7.22: O lord, you are the cause of bondage and liberation of the entire universe because you are its ruler. Those who are advanced in spiritual consciousness surrender unto you, and therefore you are the cause of mitigating their distresses, and you are also the cause of their liberation. We therefore worship Your Lordship.

SB 8.7.23: O lord, you are self-effulgent and supreme. You create this material world by your personal energy, and you assume the names Brahmā, Viṣṇu and Maheśvara when you act in creation, maintenance and annihilation.

SB 8.7.24: You are the cause of all causes, the self-effulgent, inconceivable, impersonal Brahman, which is originally Parabrahman. You manifest various potencies in this cosmic manifestation.

Shiva as source of OM

SB 8.7.25: O lord, you are the original source of Vedic literature. You are the original cause of material creation, the life force, the senses, the five elements, the three modes and the mahat-tattva. You are eternal time, determination and the two religious systems called truth [satya] and truthfulness [ṛta]. You are the shelter of the syllable oḿ, which consists of three letters a-u-m.

Universe is inside Shiva

SB 8.7.26: O father of all planets, learned scholars know that fire is your mouth, the surface of the globe is your lotus feet, eternal time is your movement, all the directions are your ears, and Varuṇa, master of the waters, is your tongue.

Shiva Stuti

SB 8.7.27: O lord, the sky is your navel, the air is your breathing, the sun is your eyes, and the water is your semen. You are the shelter of all kinds of living entities, high and low. The god of the moon is your mind, and the upper planetary system is your head.

SB 8.7.28: O lord, you are the three Vedas personified. The seven seas are your abdomen, and the mountains are your bones. All drugs, creepers and vegetables are the hairs on your body, the Vedic mantras like Gāyatrī are the seven layers of your body, and the Vedic religious system is the core of your heart.

SB 8.7.29: O lord, the five important Vedic mantras are represented by your five faces, from which the thirty-eight most celebrated Vedic mantras have been generated. Your Lordship, being celebrated as Lord Śiva, is self-illuminated. You are directly situated as the supreme truth, known as Paramātmā.

SB 8.7.30: O lord, your shadow is seen in irreligion, which brings about varieties of irreligious creations. The three modes of nature — goodness, passion and ignorance — are your three eyes. All the Vedic literatures, which are full of verses, are emanations from you because their compilers wrote the various scriptures after receiving your glance.

Shiva, the Brahman

SB 8.7.31: O Lord Girīśa, since the impersonal Brahman effulgence is transcendental to the material modes of goodness, passion and ignorance, the various directors of this material world certainly cannot appreciate it or even know where it is. It is not understandable even to Lord Brahmā, Lord Viṣṇu or the King of heaven, Mahendra.

Shiva, The destroyer

SB 8.7.32: When annihilation is performed by the flames and sparks emanating from your eyes, the entire creation is burned to ashes. Nonetheless, you do not know how this happens. What then is to be said of your destroying the Dakṣa-yagya, Tripurāsura and the kālakūṭa poison? Such activities cannot be subject matters for prayers offered to you.

Shiva Stuti

SB 8.7.33: Exalted, self-satisfied persons who preach to the entire world think of your lotus feet constantly within their hearts. However, when persons who do not know your austerity see you moving with Umā, they misunderstand you to be lusty, or when they see you wandering in the crematorium they mistakenly think that you are ferocious and envious. Certainly they are shameless. They cannot understand your activities.

SB 8.7.34: Even personalities like Lord Brahmā and other demigods cannot understand your position, for you are beyond the moving and nonmoving creation. Since no one can understand you in truth, how can one offer you prayers? It is impossible. As far as we are concerned, we are creatures of Lord Brahmā's creation. Under the circumstances, therefore, we cannot offer you adequate prayers, but as far as our ability allows, we have expressed our feelings.

SB 8.7.35: O greatest of all rulers, your actual identity is impossible for us to understand. As far as we can see, your presence brings flourishing happiness to everyone. Beyond this, no one can appreciate your activities. We can see this much, and nothing more.

SB 8.7.36: Śrīla Śukadeva Gosvāmī continued: Lord Śiva is always benevolent toward all living entities. When he saw that the living entities were very much disturbed by the poison, which was spreading everywhere, he was very compassionate. Thus he spoke to his eternal consort, Satī, as follows.

SB 8.7.37: Lord Śiva said: My dear Bhavānī, just see how all these living entities have been placed in danger because of the poison produced from the churning of the ocean of milk.

SB 8.7.38: It is my duty to give protection and safety to all living entities struggling for existence. Certainly it is the duty of the master to protect his suffering dependents.

SB 8.7.39: People in general, being bewildered by the illusory energy, are always engaged in animosity toward one another. But devotees, even at the risk of their own temporary lives, try to save them.

SB 8.7.40: My dear gentle wife Bhavānī, when one performs benevolent activities for others, the Supreme Personality of Godhead, Hari, is very pleased. And when the Lord is pleased, I am also pleased, along with all other living creatures. Therefore, let me drink this poison, for all the living entities may thus become happy because of me.

SB 8.7.41: Śrīla Śukadeva Gosvāmī continued: After informing Bhavānī in this way, Lord Śiva began to drink the poison, and Bhavānī, who knew perfectly well the capabilities of Lord Śiva, gave him her permission to do so.

SB 8.7.42: Thereafter, Lord Śiva, who is dedicated to auspicious, benevolent work for humanity, compassionately took the whole quantity of poison in his palm and drank it.

SB 8.7.43: As if in defamation, the poison born from the ocean of milk manifested its potency by marking Lord Śiva's neck with a bluish line. That line, however, is now accepted as an ornament of the Lord.

SB 8.7.44: It is said that great personalities almost always accept voluntary suffering because of the suffering of people in general. This is considered the highest method of worshiping the Supreme Personality of Godhead, who is present in everyone's heart.

SB 8.7.45: Upon hearing of this act, everyone, including Bhavānī [the daughter of Mahārāja Dakṣa], Lord Brahmā, Lord Viṣṇu, and the people in general, very highly praised this deed performed by Lord Śiva, who is worshiped by the demigods and who bestows benedictions upon the people.

SB 8.7.46: Scorpions, cobras, poisonous drugs and other animals whose bites are poisonous took the opportunity to drink whatever little poison had fallen and scattered from Lord Śiva's hand while he was drinking.

SB 4.4.11: The blessed goddess said: Lord Siva is the most beloved of all living entities. He has no rival. No one is very dear to him, and no one is his enemy. No one but you could be envious of such a universal being, who is free from all enmity.

SB 4.4.12: Twice-born Daksha, a man like you can simply find fault in the qualities of others. Lord Siva, however, not only finds no faults with others' qualities, but if someone has a little good quality, he magnifies it greatly. Unfortunately, you have found fault with such a great soul.

SB 4.6.35: The demigods saw Lord Siva situated in his perfection as the master of the senses, knowledge, fruitive activities and the path of achieving perfection. He was the friend of the entire world, and by virtue of his full affection for everyone, he was very auspicious.

SB 4.6.36: He was seated on a deerskin and was practicing all forms of austerity. Because his body was smeared with ashes, he looked like an evening cloud. On his hair was the sign of a half-moon, a symbolic representation.

SB 4.6.37: He was seated on a straw mattress and speaking to all present, including the great sage Narada, to whom he specifically spoke about the Absolute Truth.

SB 4.6.38: His left leg was placed on his right thigh, and his left hand was placed on his left thigh. In his right hand he held rudraksha beads. This sitting posture is called virasana. He sat in the virasana posture, and his finger was in the mode of argument.

SB 4.6.39: All the sages and demigods, headed by Indra, offered their respectful obeisances unto Lord Siva with folded hands. Lord Siva was dressed in saffron garments and absorbed in trance, thus appearing to be the foremost of all sages.

SB 4.6.40: Lord Siva's lotus feet were worshiped by both the demigods and demons, but still, in spite of his exalted position, as soon as he saw that LordBrahma was there among all the other demigods, he immediately stood up and offered him respect by bowing down and touching his lotus feet, just as Vamanadeva offered His respectful obeisances to Kasyapa Muni.

SB 4.6.41: All the sages who were sitting with Lord Siva, such as Narada and others, also offered their respectful obeisances to Lord Brahma. After being so worshiped, Lord Brahma, smiling, began to speak to Lord Siva.

SB 4.6.42: Lord Brahma said: My dear Lord Siva, I know that you are the controller of the entire material manifestation, the combination father and mother of the cosmic manifestation, and the Supreme Brahman beyond the cosmic manifestation as well. I know you in that way.

SB 4.6.43: My dear lord, you create this cosmic manifestation, maintain it, and annihilate it by expansion of your personality, exactly as a spider creates, maintains and winds up its web.

SB 4.6.44: My dear lord, Your Lordship has introduced the system of sacrifices through the agency of Daksha, and thus one may derive the benefits of religious activities and economic development. Under your regulative principles, the institution of the four varnas and asramas is respected. The brahmanas therefore vow to follow this system strictly.

SB 4.6.45: O most auspicious lord, you have ordained the heavenly planets, the spiritual Vaikuntha planets and the impersonal Brahman sphere as the respective destinations of the performers of auspicious activities. Similarly, for others, who are miscreants, you have destined different kinds of hells which are horrible and ghastly. Yet sometimes it is found that their destinations are just the opposite. It is very difficult to ascertain the cause of this.

SB 4.6.46: My dear Lord, devotees who have fully dedicated their lives unto your lotus feet certainly observe your presence as Paramatma in each and every being, and as such they do not differentiate between one living being and another. Such persons treat all living entities equally. They never become overwhelmed by anger like animals, who can see nothing without differentiation.

Shiva Advaita - Shiva is one, there is no second

SB 4.6.47: Persons who observe everything with differentiation, who are simply attached to fruitive activities, who are mean minded, who are always pained to see the flourishing condition of others and who thus give distress to them by uttering harsh and piercing words have already been killed by providence. Thus there is no need for them to be killed again by an exalted personality like you.

SB 4.6.48: My dear lord, if in some places materialists, who are already bewildered by the insurmountable illusory energy, sometimes commit offenses, a saintly person, with compassion, does not take this seriously. Knowing that they commit offenses because they are overpowered by the illusory energy, he does not show his prowess to counteract them.

SB 4.6.49: My dear lord, you are never bewildered by the formidable influence of the illusory energy, Maya.Therefore you are omniscient and should be merciful and compassionate toward those who are bewildered by the same illusory energy and are very much attached to fruitive activities.

Note: Ignore the purport on this verse by Srila Prabhupada

Shiva Advaita

SB 8.12.8: My dear Lord, Your Lordship alone is the cause and the effect. Therefore, although You appear to be two, You are the absolute one. As there is no difference between the gold of a golden ornament and the gold in a mine, there is no difference between cause and effect; both of them are the same. Only because of ignorance do people concoct differences and dualities. You are free from material contamination, and since the entire cosmos is caused by You and cannot exist without You, it is an effect of Your transcendental qualities. 

ekas tvam eva sad asad dvayam advayam ca

svarnam kritakritam iveha na vastu-bhedah

ajnanatas tvayi janair vihito vikalpo

yasmad guna-vyatikaro nirupadhikasya

SYNONYMS

ekah -- the only one; tvam -- Your Lordship; eva -- indeed; sat -- which is existing, as the effect; asat -- which is nonexistent, as the cause; dvayam -- both of them; advayam -- without duality; ca -- and; svarnam -- gold; krita -- manufactured into different forms; akritam -- the original source of gold (the gold mine); iva -- like; iha -- in this world; na -- not; vastu-bhedah -- difference in the substance; ajnanatah -- only because of ignorance; tvayi -- unto You; janaih -- by the general mass of people; vihitah -- it should be done; vikalpah -- differentiation; yasmat -- because of; guna-vyatikarah -- free from the differences created by the material modes of nature; nirupadhikasya -- without any material designation.

TRANSLATION

My dear Lord, Your Lordship alone is the cause and the effect. Therefore, although You appear to be two, You are the absolute one. As there is no difference between the gold of a golden ornament and the gold in a mine, there is no difference between cause and effect; both of them are the same. Only because of ignorance do people concoct differences and dualities. You are free from material contamination, and since the entire cosmos is caused by You and cannot exist without You, it is an effect of Your transcendental qualities. 

SB 8.12.9: Those who are known as the impersonalist Vedantists regard You as the impersonal Brahman. Others, known as the Mimamsaka philosophers, regard You as religion. The Sankhya philosophers regard You as the transcendental person who is beyond prakriti and purusha and who is the controller of even the demigods. The followers of the codes of devotional service known as the Pancaratras regard You as being endowed with nine different potencies. And the Patanjala philosophers, the followers of Patanjali Muni, regard You as the supreme independent Personality of Godhead, who has no equal or superior.

Canto 8: Withdrawal of the Cosmic Creations

Bhaktivedanta VedaBase: Srimad Bhagavatam 8.12.9

tvam brahma kecid avayanty uta dharmam eke

eke param sad-asatoh purusham paresam

anye 'vayanti nava-sakti-yutam param tvam

kecin maha-purusham avyayam atma-tantram

SYNONYMS

tvam -- You; brahma -- the supreme truth, the Absolute Truth, Brahman; kecit -- some people, known as the Vedantists; avayanti-- consider; uta -- certainly; dharmam -- religion; eke -- some others; eke -- some others; param -- transcendental; sat-asatoh -- to both cause and effect;purusham -- the Supreme person; paresam -- the supreme controller; anye -- others; avayanti -- describe; nava-sakti-yutam -- endowed with nine potencies;param -- transcendental; tvam -- unto You; kecit -- some; maha-purusham -- the Supreme Personality of Godhead; avyayam -- without loss of energy; atma-tantram -- supremely independent.

TRANSLATION

Those who are known as the impersonalist Vedantists regard You as the impersonal Brahman. Others, known as the Mimamsaka philosophers, regard You as religion. The Sankhya philosophers regard You as the transcendental person who is beyond prakriti and purusha and who is the controller of even the demigods. The followers of the codes of devotional service known as the Pancaratras regard You as being endowed with nine different potencies. And the Patanjala philosophers, the followers of Patanjali Muni, regard You as the supreme independent Personality of Godhead, who has no equal or superior.

|| Om Namah Shivaya ||

After Purifying oneself with Nama Japa, one should not commit any sins to retain purity

Sri Ramakrishna: Well, what do you say is the way?

Goswami: Thakur ji, Nama (repetition of the holy Name) indeed takes one to Him. In the age of Kali, Name is of the greatest importance.

Sri Ramakrishna: Yes, undoubtedly. Name is of great importance. Yet if there is no love, how can it help? Deep yearning for the Lord is essential. What will it avail me if I repeat the Name but my mind remains tied to ‘lust and greed’?

“The scorpion or spider sting is not cured just like that. One has to treat it with the smoke of cow dung cakes.”

Goswami:  But what about Ajamila? Ajamila was a great sinner; there was no sin he did not commit. But he attained liberation by calling his son by his name, Narayana, at the time of his death.

Sri Ramakrishna:  Perhaps Ajamila had performed many meritorious deeds in an earlier birth. And it is a fact that he practiced austerities later in his life.

“And one can say this too, that it was his last birth. What use is it to wash an elephant if it again smears its body with mud? It becomes its original self. But before it enters its stable, if someone wipes the dust off and gives it a bath, it remains clean.

“Even if a person is purified by repeating the Name, it is possible that he may be defiled later on by committing a number of sins. Such a person has no will power. He does not promise to himself that he will not commit another sin. A bath in the Ganges makes one’s sins disappear. But then, what does it avail one if sins disappear? They say that these sins live on the trees. As soon as a person returns from his bath in the Ganges, all his old sins jump onto his shoulders from the trees. (All laugh.) The same old sins sit again on the shoulders! One takes a step or two after the bath and lo! they are there again on one’s shoulders!

“So, repeat the Name and also pray at the same time that you may develop love for the Lord. And that all transitory things, such as money, name and fame, and pleasures of the body, may have less and less attraction for you. You must pray thus.”

Source: Ramakrishna Kathamrita, Vol II, Section II, Chapter V