Scriptures, Prayers, Saints & Great Teachers related posts -worth sharing

Re: Six virtues & Mumukshuthwam - By Sai

dear sunkan maam,
thanks for sharing this nice info here...
i read through it fast,but i will want to take some time and go through it slowly later...
thanks for the post...
btw, i was attracted by the title...coming from a vaishnava family,the word mumukshu has a lot of significance...the ultimate aim of every srivaishnava is said to be moksham,and one who yearns for moksha is the mumukshu...here is a lot of reference to this term in srivaishnava literature....

rgds,
sowpar

 

Re: Six virtues & Mumukshuthwam - By Sai

Dear Sowparnika,
Please go through
The four-fold Qualifications

That will be additional information in a gist to Sathya Sai Baba's words.
Love,
Chithra.

 

Wisdom Pearls Of Ramakrishna U Will Find Here





I see people who talk about religion constantly quarrelling with one another. Hindus, Mussalmans, Brahmos, Shaktas, Vaishnavas, Shaivas, all quarrel with one another. They haven't the intelligence to understand that He who is called Krishna is also Shiva and the Primal Shakti, and that it is He, again, who is called Jesus and Allah. "There is only one Rama and He has a thousand names.". Truth is one; it is only called by different names. All people are seeking the same Truth; the disagreement is due to differences in climate, temperament, and names. Everyone is going toward God. They will all realise Him if they have sincerity and longing of heart.

<hr>You see many stars in the sky at night, but not when the sun rises. Can you therefore say that there are no stars in the heavens during the day? Friends, similarly you cannot see God because of your ignorance, but say not that there is no God.
<hr>Be not a traitor in your thoughts. Be sincere. Act according to your thoughts and you shall surely succeed. Pray with a sincere and simple heart, and your prayers will be heard.
<hr>Whoever wants God intensely, finds Him. Go and verify it in your own life.
<hr>Satchidananda alone is the Guru. If a man in the form of a guru awakens spiritual consciousness in you, then know for certain that it is God the Absolute who has assumed that human form for your sake. The guru is like a companion who leads you by the hand. After realising God, one loses the distinction between the guru and the disciple. The relationship between them remains as long as the disciple does not see God.
<hr>There are pearls in the deep sea, but one must hazard all to find them. If diving once does not bring you pearls, you need not therefore conclude that the sea is without them. Dive again and again. You are sure to be rewarded in the end. So is it with the finding of the Lord in this world. If your first attempt proves fruitless, do not lose heart. Persevere in your efforts. You are sure to realise Him at last.
<hr>You may try thousands of times, but nothing can be achieved without God's grace. One cannot see God without His grace. Is it an easy thing to receive grace? One must altogether renounce egotism; one cannot see God as long as one feels, 'I am the doer.'
<hr>Unalloyed love of God is the essential thing. All else is unreal.

One should feel a yearning for God like the yearning of a person who has lost his or her job and is wandering from one office to another in search of work.
<hr>It is the unwavering conviction of the jnani that Brahman alone is real and the world illusory. All these names and forms are illusory, like a dream. What Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the opinion of the jnanis, the followers of Vedanta philosophy. But the bhaktas accept all the states of consciousness. They take the waking state to be real also. They don't think the world to be illusory, like a dream. They say that the universe is a manifestation of God's power and glory. God has created all these -- sky, stars, moon, sun, mountains, ocean, men, and animals. They constitute His glory. He is within us, in our hearts. Again, He is outside. The most advanced devotees say that He Himself has become all this -- the twenty-four cosmic principles, the universe, and all living beings. The devotee of God wants to eat the sugar, and not to become the sugar.
But the Reality is one and the same; the difference is only in name. He who is Brahman is verily Atman, and again, He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and the Bhagavan to the lovers of God.
Think of Brahman, Existence-Knowledge-Bliss Absolute, as a shoreless ocean. Through the cooling influence, as it were, of the bhakta's love, the water is frozen at places into blocks of ice. In other words, God now and then assumes various forms for His lovers and reveals Himself to them as a Person. But with the rising of the Sun of Knowledge, the blocks of ice melt. Then one doesn't feel any more that God is a Person, nor does one see God's forms. What He is cannot be described. Who will describe Him? He who would do so disappears. He cannot find his I any more.
<hr>The Vedas speak of seven planes where the mind can dwell. When the mind is immersed in worldliness it dwells in the three lower planes... The fourth plane of the mind is at the heart. When the mind dwells there, one has the first glimpse of spiritual consciousness. One sees light all around. Such a man, perceiving the divine light, becomes speechless with wonder and says: "Ah! What is this? What is this" His mind does not go downward to the objects of the world. The fifth plane of the mind is at the throat. When the mind reaches this, the aspirant becomes free form all ignorance and illusion... The sixth plane is at the forehead. When the mind dwells there, the aspirant sees the form of God day and night. But even then a little trace of ego remains. In the top of the head is the seventh plane. When the mind rises there, one goes into samadhi. (Paraphrased: Then there is the direct perception of Brahman.)... Generally the body does not remain alive after the attainment of samadhi... After the well is dug one generally throws away the spade and basket. But some keep them in order to help their neighbours. The great souls who retain their bodies after samadhi feel compassion for the suffering of others. They are not so selfish as to be satisfied with their own illumination.
<hr>He who is attributeless also has attributes. He who is Brahman is also Shakti. When thought of as inactive, He is called Brahman, and when thought of as the Creator, Preserver, and Destroyer, He is called the Primordial Energy, Kali.
Brahman and Sahkti are identical, like fire and its power to burn. When we talk of fire we automatically mean also its power to burn. Again, the fire's power to burn implies the fire itself. If you accept the one you must accept the other.
<hr>A man cannot live on the roof a long time. He comes down again. Those who realise Brahman in samadhi come down also and find that it is Brahman that has become the universe and its living beings... The ego does not vanish altogether. The man coming down from samadhi perceives that it is Brahman that has become the ego, the universe, and all living beings. This is known as vijnana.
<hr>There are three classes of devotees. The lowest one says, "God is up there," and he points to heaven. The mediocre devotee says that God dwells in the heart as the "Inner Controller". But the highest devotee says: "God alone has become everything. All things that we perceive are so many forms of God."
<hr>Is it possible to understand God's action and His motive? He creates, He preserves, and He destroys. Can we ever understand why He destroys? I say to the Divine Mother: "O Mother, I do not need to understand. Please give me love for Thy Lotus Feet.". The aim of human life is to attain bhakti. As for other things, the Mother knows best. I have come to the garden to eat mangoes. What is the use of my calculating the number of trees, branches, and leaves? I only eat the mangoes; I don't need to know the number of trees and leaves.
<hr>One who has only a mild spirit of renunciation says, "Well, all will happen in the course of time; let me now simply repeat God's name.". But a man possessed of a strong spirit of renunciation feels restless for God, as a mother feels for her child. A man of strong renunciation seeks nothing but God. He regards the world as a deep well and feels as if the were going to be drowned in it.
<hr>How is it ever possible for one man to liberate another from the bondage of the world? God alone, the Creator of this world-bewitching maya, can save men from maya. There is no other refuge but that great Teacher, Satchidananda. How is it ever possible for men who have not realised God or received His command, and who are not strengthened with divine strength, to save others from the prison-house of the world?
<hr>One day as I was passing the Panchavati on my way to the pine-grove, I heard a bullfrog croaking. I thought it must have been seized by a snake. After some time, as I was coming back, I could still hear its terrified croaking. I looked to see what was the matter, and found that a water snake had seized it. The snake could neither swallow it nor give it up. So there was no end to the frog's suffering. I thought that had it been seized by a cobra it would have been silenced after three croaks at most. As it was only a water snake, both of them had to go through this agony. A man's ego is destroyed after three croaks, as it were, if he gets into the clutches of a real teacher. But if the teacher in an unripe one, then both the teacher and the disciple undergo endless suffering. The disciple cannot get rid either of his ego or of the shackles of the world. If a disciple falls into the clutches of an incompetent teacher, he doesn't attain liberation.
<hr>What are you to do when you are placed in the world? Give up everything to Him, resign yourself to Him, and there will be no more trouble for you. Then you will come to know that everything is done by His will.
<hr>Different people call on [God] by different names: some as Allah, some as God, and others as Krishna, Siva, and Brahman. It is like the water in a lake. Some drink it at one place and call it 'jal', others at another place and call it 'pani', and still others at a third place and call it 'water'. The Hindus call it 'jal', the Christians 'water', and the Moslems 'pani'. But it is one and the same thing.
SRI RAMAKRISHNA

 

Re: Wisdom Pearls Of Ramakrishna U Will Find Here

 

Why we must read the Bhagvad Gita ?

WHY DO WE READ THE BHAGAVAD GITA, EVEN IF WE CAN'T UNDERSTAND A SANSKRIT WORD ???

A STORY BY SRI SRI RAVISHANKAR

An old Farmer lived on a farm in the mountains with his young grandson.Each morning Grandpa was up early sitting at the kitchen table reading his Bhagavat Geeta. His grandson wanted to be just like him and tried to imitate him in every way he could.

One day the grandson asked, "Grandpa! I try to read the Bhagavat Geeta just like you but I don't understand it, and what I do understand I forget as soon as I close the book. What good does reading the Bhagavat Geeta do?"
The Grandfather quietly turned from putting coal in the stove and replied, "Take this coal basket down to the river and bring me back a basket of water."
The boy did as he was told, but all the water leaked out before he got back to the house.
The grandfather laughed and said, "You'll have to move a little faster next time," and sent him back to the river with the basket to try again.
This time the boy ran faster, but again the basket was empty before he returned home. Out of breath, he told his grandfather that it was impossible to carry water in a basket, and he went to get a bucket instead.

The old man said, "I don't want a bucket of water; I want a basket of water. You're just not trying hard enough," and he went out the door to watch the boy try again.
At this point, the boy knew it was impossible, but he wanted to show his grandfather that even if he ran as fast as he could, the water would leak out before he got back to the house.
The boy again dipped the basket into river and ran hard, but when he reached his grandfather the basket was again empty. Out of breath, he said, "See Grandpa, it's useless!"
"So you think it is useless?" The old man said, "Look at the basket."

The boy looked at the basket and for the first time realized that the basket was different. It had been transformed from a dirty old coal basket and was now clean, inside and out.

"Son, that's what happens when you read the Bhagavat Geeta. You might not understand or remember everything, but when you read it, you will be changed, inside and out. That is the work of Krishna in our lives."

"Celebrate Life. Care for others and share whatever you have with those less fortunate than you. Broaden your vision, for the whole world belongs to you."

 

Saiva Siddhantham

Om Namah Sivaya

The Bonds That Bind The Soul ​

Anava, Karma and Maya ​

Souls (Pasu) are by nature infinite, all-pervading, eternal and all-knowing like Lord Siva (Pati). Yet they think that they are finite, limited and little-knowing, ignorant and temporary. This is due to their bonds (Pasa), viz., Anava, Karma and Maya which are called the three Malas or impurities. Anava is the impurity which makes the all-pervading Jiva think itself to be atomic (Anu). It produces the erroneous notion of finiteness. The second impurity or bond is Karma. The soul acts in certain ways on account of its limitation and does good and evil actions. Karma brings about the conjunction of the soul with its body. The results of the Karma have to be worked out in the world. There should be worlds and bodies, in order to experience the fruits of actions and acquire knowledge. These are provided by Maya, the third Mala or bond. Maya is the material cause of the world. The soul gets experience and limited knowledge through Maya.

The soul learns, by long experience, that this Samsara is full of pains and is transitory, and that he can attain eternal bliss and immortality only by attaining Sivatva or the nature of Siva or God-realisation. He develops Vairagya (dispassion) , and Viveka (discrimination between the real and the unreal, the permanent and the impermanent) .

-----Sri Swami Sivananda

 

Is Bhakthi Conflicting With Advaita

Devi Bhakti

Swami Satyadharma Saraswati

The Srimad Devi Bhagavatam is one of the Mahapuranas or ancient
texts of Indian literature. This voluminous text is dedicated
entirely to the wisdom, worship and stories of Sri Devi Bhagavati,
the universal Mother and creatrix of all manifest and unmanifest
existence. Now listen to the divine exposition of bhakti given by
Sri Devi in Book 7, Chapter 28.

Sri Devi said: There are three paths leading to moksha: karma yoga,
jnana yoga and bhakti yoga. Of these three, bhakti yoga is the
easiest path in all respects. Through the practice of bhakti people
can bring their minds to a perfect point of concentration without
incurring any physical suffering or hardship.

Apara bhakti is of three types which correspond to the three gunas.
Bhakti is tamasic when it is tainted by anger, jealousy or pride, or
when performed with the intention of inflicting harm or pain upon
others. But bhakti becomes rajasic when practised for one's own
benefit or welfare, without any intention of harming others. This
kind of devotee may have some desire or aim in view, such as name
and fame, freedom from difficulty or the attainment of certain
objects of enjoyment. With such an object in mind, he worships me
with the greatest devotion, ignorantly thinking himself to be
separate from me.

Bhakti is sattwic when my worship is performed for the sake of
purification and for the welfare of others. This type of devotee
offers the fruit of all his practices and actions to me, but still
regards himself as separate from me. He worships me in the
prescribed ways, knowing that these actions are authorized by the
Vedas and, therefore, must be observed. This type of sattwic bhakti
is different from para bhakti or supreme devotion because the
devotee thinks of me as separate. But it leads to para bhakti, while
the other two forms of bhakti do not.

Now listen to the description of para bhakti. The highest bhakta is
one who ever hears my glories and recites my name, and whose mind
dwells steadily in me, like a constant flow of oil. This devotee is
the receptacle of all auspicious qualities and does not retain even
the slightest trace of desire for the fruit of his actions. He does
not even wish for the attainment of the higher states of bhakti,
such as salokya, sarsti, samipya and sayujna, or any other forms of
liberation. He is filled with devotion for me alone and worships me
only. He knows of nothing higher than serving me and has no desire
to attain moksha. He never likes to forsake the idea of sevaka (one
who serves) and sevya (one to be served).

This devotee of mine, who always meditates on me with one-pointed
awareness, is charged with divine bliss, which arises from the
feeling of supreme love. He loves me as he loves himself, and does
not consider himself as separate from me, but rather thinks `I am
the Bhagavati'. Considering the entire creation as my form, he makes
no differentiation between all beings and myself. He respects all
beings equally, even those of the lowest class, because he
experiences the same consciousness manifested everywhere and in all.
Thus he never quarrels with anybody, as he has abandoned all
feelings of separateness and individuality.

This devotee is filled with the highest love whenever he sees my
abodes, attends my devotions, hears my stories, or meditates on my
mantras or names. His hair stands on end and tears flow ceaselessly
from his eyes out of love for me. He worships me with intense
feeling as the Mother of the universe and the cause of all causes.
He observes my vows, performs my yajnas and participates in my
festivals without any miserliness in regard to time or expenditure.
He sings my name loudly and dances with the intoxication of my love.
He has no egoism and is free from bodily identification, thinking
that he is not the body. Considering that whatever is his destiny
must come to pass, he experiences no fear or agitation for the
preservation of the body.

In para bhakti the prominent thought is of the Devi, and no other
idea arises. One whose heart is filled with such para bhakti is
immediately dissolved in my consciousness. One who surrenders in
devotion entirely to me goes to my abode, Manidvipa, the island of
jewels, and there, even though unwilling, enjoys all the possible
objects of enjoyment.

At the end of this period he receives the knowledge of my
consciousness, and through that jnana attains final liberation
forever. Without that knowledge, final liberation would not be
possible. Thus, in Manidvipa the knowledge of oneness arises, and
through that jnana my bhakta becomes free from bondage and rebirth.

 

Kannappa Nayanar

Om Namah Sivaya

​

Tinnanar, known as Kannappar, was born of Nagan, the king of the Vyadhas (hunters), in Uduppur, in South India. King Nagan was a great Bhakta of Lord Subrahmanya. From his boyhood, Tinnanar was well trained in the skill of a hunter and archery and in his prime age, he had to assume the reins of government which his old father bestowed on him. One day, Tinnanar went out for a hunt with some of his followers. While wandering in the forest they came across a hog, escaping from a net. They, at once chased the hog for a long time, up and down the hills. After a long time, Tinnanar killed the hog and as they were much tired due to the long chasing, they at once arranged to cook the flesh of the animal and it was removed to another place in the Kalahasti Hill which was nearby. While walking towards the hill one of the followers of Tinnanar suggested to him to pay a visit to Kudumi Thevar, the presiding deity of the hills, and they proceeded to have Darsana of the Lord on the hill.

While climbing up the hill Tinnanar felt as if some great burden which was on him uptill now, was gradually diminishing and he decided now to go to the temple nearby, have Darsana of the Lord there and then to take their meals. As soon as he came near the temple, to his great joy he saw a Siva Linga. At the very sight of Isvara, he was transformed to an embodiment of love and devotion and extreme joy. Like a mother who met her child that was missing for long, Tinnanar was merged in deep feeling of divine ecstasy and Prem. Ha! What a boundless and inexpressible and illimitable joy and exhilaration he had at the very sight of Lord Siva! He began to cry, weep and shed tears of joy and love towards the Lord. He forgot everything about his meals and his followers and even his own body.

He felt very much for the loneliness of the Lord on the hills without being protected against the animals and others that might do harm to Him, and he decided to keep watch over the temple throughout the night against any danger from animals or evil-doers. On seeing that the Lord was hungry, he at once ran out to prepare meals for the Lord out of the meat he had got by killing the hog. He carefully took the flesh, tasted it and thus selected the pieces which were palatable and roasted them. The remaining portion he threw away as bad. Then he proceeded towards the river to fetch water for the Abhisheka and. he got the water in his mouth. On the way, he plucked some flowers and kept them in the locks of his hair. With these preparations he entered the temple, removed the old flowers that were lying on the Lord by shoe, did Abhisheka with the water in his mouth and decorated Him with the flowers he had on his locks of hair. Then he offered the Prasad of meat to the Lord. Finishing all these, with bow and arrow in his hand he kept a keen watch over the temple by standing in front of the temple throughout the night. Early in the morning, he went out for hunt to bring Prasad for the Lord.

When Tinnanar left for hunting, the temple priest, Sivakasariar, an earnest and sincere devotee of Lord Sankara, came to the temple and to his great surprise and disappointment, saw bones and flesh all round the Lord and the decorations have been spoiled. But he could not identify the man who has done such an act, and meddled with the sanctity of the place. So uttering the necessary Mantras, he cleaned the place and performed his usual Puja for the Lord and recited the prayers. After the Puja he closed the temple and went out.

Tinnanar now returned with the Prasad of meat and flesh and as before, he removed the old decorations done by the priest, decorated in his own way as usual, and offered Prasad. At night, he kept vigil and keen watch over the temple. Early in the morning, he went out to bring Prasad. Thus he was with the Lord serving Him for five days and in spite of the entreaties of his parents to come home, he persisted in remaining with the Lord and Lord alone.

Sivakasariar, who was vexed with the incident being repeated day by day, complained to the Lord and requested Him to put an end to these mishappenings. Lord Siva appeared in the priest’s dream and narrated to him what was happening in the temple during the absence of the priest and told him also that what all actions Tinnanar was doing was only out of pure, unsophisticated love that he bore towards the Lord. Further, the Lord said: “I welcome, and rather I am immensely pleased with the mouthful of water by which he is doing my Abhisheka. This has greater value to Me than by the Tirthas of the Ganga. Whatever action that is performed out of pure and deep love and faith, I merit it with greater value than those rituals and austerities done by the Vedic injunctionsâ€. Then Lord Gangadhar asked the priest to come to the temple next day and hide himself behind the Mufti and witness what Tinnanar does.

Tinnanar, after bringing the Prasad, arranged in his own usual way for the Abhisheka and decoration of the Lord. Now Lord Siva willed that the priest, Sivakasariar should see and feel the degree of devotion and faith that Tinnanar was having for Him. So, while Tinnanar was doing the Puja and offering the Prasad of meat, to his great astonishment, he saw the Lord shedding tears of blood, in the right eye. He got perplexed and was at a loss to know what to do. He ran hither and thither to bring some leaves for stopping the bleeding but found they were of no use. He wept bitterly, cursed himself for being unable to stop the bleeding from the eye. At last, a plan came to him. He at once plucked out his right eye with his arrow and fixed it on the right eye of the Lord. To his great joy and ecstasy, he saw the bleeding stopped. While he was dancing in divine ecstasy for having cured the bleeding, all on a sudden, he perceived that the left eye also was bleeding. Though he was overtaken by surprise and sorrow, the previous plan came to him and he decided to pierce his left eye with his arrow with the intention of plucking it out and fixing it on the left eye of the Lord. But when his both eyes were gone, how could he see the bleeding on the left eye of the Lord so as to stop it by fixing his own eye? Hence, in order to identify the left eye of the Lord, he first fixed it up with the shoe on his right foot, and began to pierce his own left eye with the arrow in his hand. But Isvara will not be so cruel as to see His Bhaktas suffer so much. On the spot, the Lord appeared and addressed Tinnanar as ‘Kannappa’ and stopped him from plucking out the left eye. He was much pleased with the filial devotion and staunch faith that Kannappar had for Him and kept him by His right side.

The above story of Kannappar is illustrative of the highest degree of devotion and faith that was evinced by the Bhakta towards Lord Siva, even though he was a hunter by caste and never cared for the rituals and austerities by which the Lord should be worshipped. It was only mere love and intense devotion to the Lord that bestowed on him the greatest boon from the Lord, i.e., Self-realisation. It is only a matter of six days that he performed the Puja ceremonies to the Lord in his own way, but the amount of devotion and love he had to the Lord, was boundless.

May the blessings of Kannappar be upon you all! May you all attain the highest goal of human life by following the example of Kannappa Nayanar, the great South Indian Bhakta of Lord Siva!



Sivaya Namah

 

Sri Agasthya Vijayam

SADASIVA​

​

At the end of Pralaya, the Supreme Lord thinks of re-creation of the world. He is then known by the name Sadasiva. He is the root-cause of creation. From Sadasiva creation begins. In Manusmriti He is called Svayambhu. Sadasiva destroys the Tamas caused by Pralaya and shines as the self-resplendent light bringing forth the five great elements, etc., into being.

The Siva Purana says that Siva is beyond both Prakriti and Purusha. Siva is Mahesvara. He is the witness, well-wisher and nourisher of all beings. The Gita says: ‘Upadrashtanumanta cha bharta bhokta mahesvarah’. Mahesvara conducts the work of creation according to His will and pleasure.

The Sruti says, ‘Mayam tu prakritim viddhi mayinam tu mahesvaram’. Know Prakriti to be Maya and Mahesvara to be the wielder of Maya or Prakriti. The Sakti of Siva works in two different ways. Mula Prakriti and Daivi Prakriti. Mula Prakriti is Apara Prakriti from which the five elements and other visible objects and the Antahkarana are evolved. Para Prakriti is Chaitanya Sakti which converts the Apara Prakriti and gives name and form to it. Apara Prakriti is Avidya and Para Prakriti is Vidya. The controller and dispenser of these two Prakritis is Lord Siva.

Siva is distinct from Brahma, Vishnu and Rudra.

Lord Siva is the Lord of innumerable crores of Brahmandas or worlds. Isvara united with Maya gives rise to Brahma, Vishnu and Rudra out of Rajas, Sattva and Tamo Gunas respectively, under the command of Lord Siva. Brahma, Vishnu and Rudra are the trinities of the world.

There is no difference among the trinities, Brahma, Vishnu and Rudra. By the command of Mahesvara these three do the creative, preservative and destructive duties of the world. The work of all the three deities is done conjointly. They all have one view and one definite purpose in creating, preserving and destroying the visible universe of names and forms. He who regards the three deities as distinct and different, Siva Purana says, is undoubtedly a devil or evil spirit.

The Lord who is beyond the three Gunas, Mahesvara, has four aspects: Brahma, Kala, Rudra and Vishnu. Siva is the support for all the four. He is the substratum for Sakti also. Siva is distinct from the Rudra included in the trinities. Rudra is really one though according to the different functions He is considered to have eleven different forms.

The first face of Siva does Krida or play, the second does penance, the third destroys or dissolves the world, the fourth protects the people and the fifth, being knowledge, fully covers the entire universe by its power. He is Isana the creator and promoter of all beings, from within.

The first form of Siva is the enjoyer of Prakriti as Kshetrajna Purusha. The second is Tatpurusha resting in Sattva-guna, rooted in Bhogya-Prakriti, the Prakriti-enjoyed. The third is Ghora rooted in the eightfold Buddhi like Dharma, etc. The fourth is Vamadeva rooted in Ahankara and the fifth is Sadyojata, the presiding deity of the mind. The eight forms of Siva are Sarva, Bhava, Rudra, Ugra, Bhima, Pasupati, Isana and Mahadeva, rooted respectively in earth, water, fire, air, ether, Kshetrajna, sun and moon.


----Sri Swami Sivananda

 

Re: Kannappa Nayanar

Kannappar story is my favourite mythology.