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Thread: Shaivite Theology

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    Shaivite Theology

    I am a Vaishnava that is interested in Shaivism. I'm curious about one aspect of the theology.

    In Vaishnava theology, there is something called the "Three Aspects of God". These are 1) The impersonal Brahman, the all-pervading force, 2) The paramatma or antaryami, God in the heart of every living being and indeed in every atom, and 3) Bhagavan, the personal form of God as Sri Krishna.

    Now, does the same theology exist in Shaivism, except with Lord Shiva as the Supreme Bhagavan? Or is Shaiva theology entirely different?

    Also, the Bhagavata Purana talks about the concept of archa-avatar - when the Deity in the temple has been made according to dimensions given in the Scriptures, God Himself enters into the Deity and the Deity becomes an incarnation of God in His Bhagavan form. Therefore, the Deity of Krishna is the same as Krishna Himself. Is such a concept taught in Shaivism also?

    Hari Om, Om Namah Shivayah.

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    Re: Shaivite Theology

    Hi Scott,
    I'm not a Shaivite myself, although I'm very drawn to it. From what I understand, your question is difficult to give a simple reply to, as Shaivism can be interpreted at many levels.

    There are Monists, Dualists and shades in between. I guess it comes down to how each person, or group, interprets God.

    I'll say no more, as I am not qualified in the least to do so. Hopefully those with knowledge of the matter can furnish you with a proper reply.

    Namaste

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    Re: Shaivite Theology

    Namaste Scott,

    There are many similar explanations given in Shaivism regarding aspects of God. The most important perhaps is what is called the five-fold forms of Shiva which are descriptive of the Lord’s five functions: creation, sustenance, dissolution, concealing grace and revealing grace. The basic idea is that God Shiva has created the world, He sustains it, and He will dissolve it. He has concealed Himself in every atom and molecule of existence and will become revealed as such upon descent of His grace though the Guru. In these different functions, Shiva is given different names: Sadyojata (Brahma), Vamadeva (Vishnu), Aghora (Rudra), Tatpurusha (Maheshvara) and Ishana (Sadashiva).

    Quote Originally Posted by ScottMalaysia View Post
    In Vaishnava theology, there is something called the "Three Aspects of God". These are 1) The impersonal Brahman, the all-pervading force, 2) The paramatma or antaryami, God in the heart of every living being and indeed in every atom, and 3) Bhagavan, the personal form of God as Sri Krishna. Now, does the same theology exist in Shaivism, except with Lord Shiva as the Supreme Bhagavan? Or is Shaiva theology entirely different?
    As for the three aspects of God you mention -- that I think is a Bhagavata Puranic teaching and often (in my limited understanding) used to explain that the ultimate realization is that of the personal God (or what is termed the Supreme Personality of Godhead). In Shaivism, however, God’s aspects are not understood in the same way. Shiva is formful (sakala), formful-formless (sakala-nishkala) and formless (nishkala) simultaneously, and generally a hierarchy within God’s aspects or in their realization is not introduced. Apart from that difference, all the terms – Paramatman, Brahman, Antaryamin, Bhagavan, Ishvara – are used to refer to Shiva in Shaivism.

    In classical Shaiva Agama theology, there is also something which Sivaya Subramuniyaswami terms the “three perfections of Shiva”. These are Parashiva (Paramashiva), Parashakti (Paranada or Shiva Tattva) and Parameshvara (Parabindu or Shakti Tattva). Parashiva is the Ultimate Reality synonymous with Nirguna Brahman. Parashakti is the substratum of all form, and Parameshvara is the Primal Lord ~ these two together constitute what Vedanta calls Saguna Brahman. The three perfections explain Shiva in His entirety as transcendent and immanent; within and without; formful, formful-formless and formless.

    Also, the Bhagavata Purana talks about the concept of archa-avatar - when the Deity in the temple has been made according to dimensions given in the Scriptures, God Himself enters into the Deity and the Deity becomes an incarnation of God in His Bhagavan form. Therefore, the Deity of Krishna is the same as Krishna Himself. Is such a concept taught in Shaivism also?
    The idea that the Lord especially indwells His precisely sculpted, consecrated and maintained icon is found in all Agamic theology – Vaishnava, Shaiva and Shakta. That is why they are called murtis (concrete forms) of that which is otherwise abstract. The term Archa-Avatar (or Archa-Rupa), however, is specific and comes from the Vaishnava Agamas.

    Aum Namah Shivaya.



  4. #4

    Re: Shaivite Theology

    Quote Originally Posted by Agnideva View Post
    Namaste Scott,

    The idea that the Lord especially indwells His precisely sculpted, consecrated and maintained icon is found in all Agamic theology – Vaishnava, Shaiva and Shakta. That is why they are called murtis (concrete forms) of that which is otherwise abstract. The term Archa-Avatar (or Archa-Rupa), however, is specific and comes from the Vaishnava Agamas.

    Aum Namah Shivaya.
    Om Shanti,

    Can you please elaborate on this subject a little more. I was thinking of making a little Shivaligam for my home altar. Are there any rules that I should follow?
    Om Shanti,
    Hiwaunis

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    Re: Shaivite Theology

    Quote Originally Posted by ScottMalaysia View Post
    In Vaishnava theology, there is something called the "Three Aspects of God". These are 1) The impersonal Brahman, the all-pervading force, 2) The paramatma or antaryami, God in the heart of every living being and indeed in every atom, and 3) Bhagavan, the personal form of God as Sri Krishna.
    I suppose the nearest concept is Trika: Shiva (=Parabrahman, transcendent aspect of Absolute Godhead), Shakti (immanent aspect, Power of Awareness), Nara (=Anu, Jivatman).
    Maheshvara of Shaivagama, Supreme Godhead, is beyond any definitions, Anuttara. In Shaktism that Godhead is called Lalita Tripurasundari, Kalasankarshini or Kali. This is absolute Consciousness, Parasamvit, which has three above mentioned aspects.

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    Re: Shaivite Theology

    Quote Originally Posted by Hiwaunis View Post
    Can you please elaborate on this subject a little more. I was thinking of making a little Shivaligam for my home altar. Are there any rules that I should follow?
    Namaste Hiwaunis,

    What I was mentioning above was with regards to murtis worshipped in temple. Now, we all know that God is all-pervasive and indwells everything in creation according to all branches of Hinduism. So, what makes a certain piece of stone or metal special enough to act as a murti? According to the Agamic theory of murti worship, what makes the temple murtis special is the precise sculpting, consecration and ritual maintenance. When a temple murti is consecrated, there are special rituals such as establishment of prana and opening of the eyes. It is only after this that the murti is considered a living embodiment of Deity and fit to act as an effective channel for worship. Thereafter for the murti to remain as a living Deity daily ritual worship by a trained priest is required. The temple priest is considered a servant of the Deity. If the murti is in any way desecrated or broken, etc. then it is no longer worshipped and submerged in a body of water. (Some of this may not apply to naturally existing icons like Svayambhu Lingas, Bana Lingas and Shaligramas Shilas.)

    The murtis we worship at home, by and large, are not consecrated murtis. This is why we can just go to a store and buy any murti or picture to place on the home altar. What enlivens the home murtis is our faith and vibrations we bring home from temple. As for Shiva Lingam, I believe the basic rule is that the oblong part should be a third of the circumference of the base at its widest.

    Aum Namah Shivaya.



  7. #7

    Re: Shaivite Theology

    Quote Originally Posted by Agnideva View Post
    Namaste Hiwaunis,

    The murtis we worship at home, by and large, are not consecrated murtis. This is why we can just go to a store and buy any murti or picture to place on the home altar. What enlivens the home murtis is our faith and vibrations we bring home from temple. As for Shiva Lingam, I believe the basic rule is that the oblong part should be a third of the circumference of the base at its widest.

    Aum Namah Shivaya.
    Pranam Agnideva,
    Thank you very much. I am truely grateful for this information.

    Namaste,
    Hiwaunis

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