CHINMAYA SHIVAM

Saamapriyaha- One who is fond of Saama Veda . One who is fond of pleasant songs. Chandogya upanishad has the Maha-vakya - Tat Tvam Asi and it is in the Sama Veda. In vibhooti yoga of Bhagavat Geeta Sri Krishna says वेदानां सामवेदोस्मि vēdānāṃ sāmavēdōsmi I am saamaveda among the vedas.

ब्रह्मा भवं तदास्तौषीद्रथंतरमुदीरयन्

ज्येष्ठसाम्ना च देवेशं जगौ नारायण : प्रभु :

brahmā bhavaṃ tadāstauṣīdrathaṃtaramudīrayan

jyēṣṭhasāmnā ca dēvēṡaṃ jagau nārāyaṇa : prabhuh

In the Upamanyu upākhyāna of mahābhārata , it is described that when the lord appeared before upamanyu, Lord Brahma praised and pleased Shiva by singing the praises from the Rathantara Saama and Lord Nārāyana sung the praises from the Jyeshta Saama .

Sāma - sweet , mild , pleasant , gentle Sāmapriya also means one who is fond of such sweet , pleasant and gentle words and use of such language

अमृतस्यन्दिनीं वाचं चन्दनस्पर्शशीतलां

सर्वत्रैव प्रयुञ्जानः शिवलोके महीयते - शिवधर्मोत्तरे

amṛtasyandinīṃ vācaṃ candanasparṡaṡītalāṃ

sarvatraiva prayuñjānaḥ ṡivalōkē mahīyatē - ṡivadharmōttarē

One who always uses pleasant gentle words which showers nectar , and which is chill like the touch of sandal paste is respected in the shivaloka .

One of the names of Lord Shiva is Saamaasyaha in the Shiva sahasranama. It means one whose face is the Saama Veda. It also means Shiva is one who sings the Saama Veda.

Saama is also related to sama. equality. The Lord loves all equally. He is not partial.

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Bhasma means vibhooti - holy ash. Udhoolita means smeared with and vigraha means the form. Lord Shiva is one who smears Bhasma on His body. Glory of Bhasma is mentioned in various scriptures as follows: 
पापानां रोगाणां मायापाशस्यच भर्त्सनात् भस्म

pāpānāṃ rōgāṇāṃ māyāpāṡasyaca bhartsanāt bhasma Because it drives away from us sin , diseases and the bondage of ignorance it is called bhasma.

पापं नाशयते कृत्स्नं अपि जन्मशतार्जितं - जाबालोपनिशद्

pāpaṃ nāṡayatē kṛtsnaṃ api janmaṡatārjitaṃ - jābālōpaniṡad It completely destroys all the sins which have been earned in hundreds of births .

रक्षार्थं मङ्गलार्थं च पवित्रार्थं च भामिनि

लाञ्चनार्थं च भक्तानां भस्म दत्तं पुरा मया - अनुशाशनिके पर्वणि महाभारते rakṣārthaṃ maṅgalārthaṃ ca pavitrārthaṃ ca bhāmini lāñcanārthaṃ ca bhaktānāṃ bhasma dattaṃ purā mayā - anuṡāṡanikē parvaṇi mahābhāratē For the purpose of protection , auspiciousness , purification and as a symbol of myself , I once gave vibhuti bhasma ( holy ash ) to my devotees.

भासनात् भासितं प्रोक्तं भस्म पापस्य भर्त्सनात्

भूतिर् भूतिकरी पुंसां रक्षा रक्षाकरी पुन :

bhāsanāt bhāsitaṃ prōktaṃ bhasma pāpasya bhartsanāt

bhūtir bhūtikarī puṃsāṃ rakṣā rakṣākarī puna :

It is called bhasita for it illuminates us , brightens us . It is called bhasma for it threatens and drives away sins . It is known as bhooti for it creates wealth and known as raksha for it gives us protection .

उद्धूलनं त्रिपुण्ड्रं च मायापाशनिवृत्तये

आचरन्ति मुनिश्रेष्ठा अथर्वशिरसि स्थितं - ब्रम्होत्तरखण्डे uddhūlanaṃ tripuṇḍraṃ ca māyāpāṡanivṛttayē

ācaranti muniṡrēṣṭhā atharvaṡirasi sthitaṃ - bramhōttarakhaṇḍē

To free themselves from the bondage of Maayaa , the great sages apply ash as tripundra ( three lines in forehead and other eleven parts and apply it all over the body as bhasma snaana ( bath with holy ash ) following the methods instructed through atharvasheershopanishad .

भस्म ज्ञानजनकं

bhasma jñānajanakaṃ

Bhasma creates true wisdom.

बहुनोक्तेन किं भस्मधारणं मोक्षसाधनं

भस्मना नित्ययुक्तस्य ज्ञानमुत्पद्यतेऽचिरात्

bahunōktēna kiṃ bhasmadhāraṇaṃ mōkṣasādhanaṃ

bhasmanā nityayuktasya jñānamutpadyatē'cirāt

The above verses declare that applying holy ash will increase wisdom and leads us in the path of liberation .

महाभस्म महादेवो महामायावभासक :

mahābhasma mahādēvō mahāmāyāvabhāsaka :

The great ash is none other than the greatest of the lords Mahādeva - Shiva . He is the one who illuminates māyā.

Applying Bhasma is a symbol of detachment and dropping of body-identification.

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Talk 64 - Verses 194 to 199

This talk is the answer to the seeker’s question of how will I get moksha from this bondage? The verses give the Guru’s answer through 3 examples all having the underlying principle that what is beginningless is endless and is thus applicable to only that which is real. Shankaracharya ji asserts that the only way to liberation is through Self- knowledge which can remove this delusory identification.

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Talk 63 - Verses 189-193

This talk continues to describe specifically what is the Atma. The verses speak about the unchanging nature of Atma and its identification with one equipment which creates an illusion of bondage. The talk concludes with the eager seeker asking the questions to the Guru on the nature of this bondage and how to end it and gain liberation.

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Yogarato va bhoga rato va.

explanation of why nandi and vahana in the shiva temple.

Vrushabhaarooda Vrushabha - bull Aarooda - one who rides on it . One who rides upon the bull . 

वर्षणात् सर्वकामानां वृषभ: 
varṣaṇāt sarvakāmānāṃ vṛṣabhah 

One who showers us with all our desires. Also showers dharma, virtues and noble values on us. if we have noble values in our heart, the Lord who dwells in our heart is recognised by us.

It is said so because the bull is the embodiment of righteousness and when we are righteous all our desires are fulfilled.

He who rains down the results of actions. Shiva is of the nature of dharma and it is dharma that gives karmaphala.

Lord rides the bull which means that lord is the owner of dharma , he controls it and he protects it and takes care of it .

It also means that only thtough righteousness the lord can be reached or attained .

nandi is the bull who is always alert and facing the Lord. focussed on the Lord alone. Mind which is in tune with the Lord.

सव्येस्याद्वक्रतुन्डान्वितकटककरं गोपतेपृष्ठसंस्थं वामस्यार्धंसदक्षं वररकरयुगले टङ्ककृष्णं दधानं फालस्थाक्षं प्रसन्नं त्रिनयनलसितं बद्धवेणीकिरीटं वामेगौर्यासमेतं नमतशुभकरं तं वृषारूढमीशं savyesyādvakratunḍānvitakaṭakakaraṃ gopatepṛṣṭhasaṃsthaṃ vāmasyārdhaṃsadakṣaṃ vararakarayugale ṭaṅkakṛṣṇaṃ dadhānaṃ phālasthākṣaṃ prasannaṃ trinayanalasitaṃ baddhaveṇīkirīṭaṃ vāmegauryāsametaṃ namataśubhakaraṃ taṃ vṛṣārūḍhamīśaṃ in his right hand he has an ornament which is like the trunk of an elephant , he is seated on the back of the bull and touching it . in his hands he has axe and antelope . He has his third eye in his forehead . He is pleasant . Has a crown on his long twisted knots of hair . He is accompanied by gauri in his

left . He who blesses with all good to his worshippers the lord vṛṣārūḍha .

vrshabha - varshati or varshaa - rain. Root - varsh.

Guna of Rr is ar and varsh becomes vrsh by reverse i.e ar becomes Rr.

Vrshabha - showers dharma, virtues, noble values. if you have noble values in your heart, the Lord will dwell in your heart. He is always there, but you will discover HIM in your heart.

He who rains down the results of actions. Shiva is of the nature of dharma and it is dharma that gives karmaphala.

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Talk 62 - Verses 184-189

This talk continues with negation of the vijnanmaya kosha which has a default identification with the BMI, giving the sense of individuality to the seeker. It explains the specialties of this sheath that make it the cause of bondage and at the same time the cause of liberation. The verses assert that only knowledge gained through Satsang and discrimination will lead to a purified mind.

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Talk 61 - Verses 180-183

This talk continues the denial and negation of the manomaya kosha with its various aspects. It prescribes for the seeker karma yoga, jnana yoga and Viveka as a means to remove the rajasic and tamasic qualities of the ignorant mind. It concludes with reasons to negate the mental sheath as the Atma by giving up doer ship and developing single pointed devotion and faith.

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Talk 60 - Verse176 -180

This talk begins with a warning analogy of the extroverted mind as a tiger that destroys our true nature. This mind creates superimposition through divisions based on the body and varna, resulting in binding us in the cycle of transmigration. It concludes with urging the sadhak to practice sense control and satsang, which can strengthen Vivek.

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Talk 59 - Verse 171-175

This talk continues on the negation of the mind which itself is the cause of bondage due to its rajasic and tamasic tendencies. This same mind can be purified with Sattva Guna - Vishudh Sattva and become a cause for liberation. The sadhana practice of assertion of the nature of Atman through a predominance of Vivek and Vairagya purifies the mind which detaches the seeker from objects, drops cravings for it, leading to liberation.

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Talk 58 - Verse 167-170

This talk discusses the mental sheath and the theory of perception. The mind alone being responsible for the pluralistic world created by the Jiva, in the waking and dream state. It concludes with emphasis on the ignorant nature of the mind which is the cause of bondage leading to the cycle of birth and death.

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