A Research of Shiva: The Enigma

At a very high level, a contextual translation of the ancient literatures indicate that Shiva is the environment that gets created due to the vibration(OM) yielding to the turbulence (Rudra) that is present in the Isha (a set of potentials). A constriction in the entanglement (created due to the turbulence), creates a Linga and causes a part of the vibration (OM) to hang perpendicular to this system. These vibrations circle over themselves and come back and meet the entanglement, creating an environment of directed and reflected vibrations which then supports the formation of impulses which then grows to become awareness and beings. This environment is sustained by the Linga and the turbulence each ensuring that the other does not fade away.

The book follows through from the Bhagavad Gita’s Kshetra-Kshetragyana-Yoga (Chapter 13) that describes the environment, the nature of the become and the soul of the becoming, to the Kalabhairava Ashtakam that describes the dimensions of the awareness to the Shiva Tandava sthotram that describes the creation of this environment, to show why Shiva actually is a concept and is the environment that is formed.

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Based on the various translations I have done of the sthotrams, mantras, Tantras, Upanishads etc., I find our understanding of Shiva is quite different from what is described in these literatures. The notion of Shiva as a God, its religious association with divinity, as a belief or any emotions associated with it seems alien when these texts are translated and read. I find by associating emotions, judgement and conclusions based on judgement to the concept of Shiva, we have lost the knowledge of Shiva and romanticised it according to our needs.

This book is based on my research and translations of these literatures, the conclusions that I have drawn based on my translations, as to what Shiva possibly could have meant.

Table of contents in book

  • Introduction
  • Setting the context
  • Deciphering the environment
    • Awareness of the environment
    • The environment and the knower of the environment
    • Map of knowing the knowledge of the environment
    • Timeless environment
    • The become and the becoming
    • The fuzzy environment
    • Limiting awareness of the environment
  • Peeling the layers of the awareness
    • Untangling Awareness
      • Infinite recursion
      • Equilibrium
      • Rationalization
      • Equilibrium, Change and Rationalization
    • Layers of awareness
  • Manifestation of the environment
    • Formation of the environment
    • Connection of the entanglement to the environment
  • Relating modern science to reality as defined
    • Summarizing the concepts of the environment
    • Defining space
    • Definitions of direction
    • Forces and Inertia
    • Gravity and centre of gravity
    • Disclaimer
  • A path into the unmanifested
    • Searching for clues
    • From the unmanifested to the manifested
    • The science of yielding
    • Distinguishing between isha, Rudra and Shiva

Some Quotes from book

“Shiva” is considered a destroyer. Destruction is not the same as “death”. In Hindu philosophy death is just another state and the deva (energy) responsible for this state is “Yama” not “Shiva”. In-fact, there are stories where death is warded off because the person was praying to “Shiva” at his time of death. So, the questions arise: “What is being destroyed and from what, into what is it being destroyed?” If death still remains in the realm of reality, then the destruction that is talked about here should be distinctly different from the destruction that occurs within reality.

It may be asked, “what is wrong with study with the manas?” and the simple answer is “There is no problem when we want to study this world around us”. Otherwise, the problem is simple and straight-forward. Study with the manas involves the study of “what was” as opposed to “what is”.

the formation of thought is not the only way of knowing! In the context of science, observation and experiment is a form where the remote (para) is examined external to ourselves, to trigger the formation of thought. When we are talking about the unthinkable, or rather the unmanifested, we cannot trigger anything externally, because then an observer comes into play and then we are not examining the unmanifested!

The major difference to recognize in “researching by being or tatvamasi” instead of “researching by experimenting”, is that, in the latter you can pre-set the boundaries of the study, while in the former you have no control over the state of experimentation. What is present has to be studied as is.

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