Pranayam and there types

Acupressure For Eyes - Baba Ramdev - English

Lord Shiva and Meditation

Shiva ( /ˈʃɪvə/; Sanskrit: शिव Śiva, meaning "auspicious one") is a major Hindu deity, and is the destroyer god or transformer among the Trimurti, the Hindu Trinity of the primary aspects of the divine. God Shiva is a yogi who has notice of everything that happens in the world and is the main aspect of life. Yet one with great power, he lives a life of a sage at Mount Kailash.^[2] In the Shaiva tradition of Hinduism, Shiva is seen as the Supreme God and has five important works: creator, preserver, destroyer, concealer, and revealer (to bless). In the Smarta tradition, he is regarded as one of the five primary forms of God.^[3] Followers of Hinduism who focus their worship upon Shiva are called Shaivites or Shaivas (Sanskrit Śaiva).^[4]Shaivism, along with Vaiṣṇava traditions that focus on Vishnu and Śākta traditions that focus on the goddess Shakti, is one of the most influential denominations in Hinduism.^[3]

Lord Shiva is usually worshipped in the abstract form of Shiva linga. In images, He is represented as a handsome^[5] young man^[6] immersed in deep meditation or dancing the Tandava upon Apasmara, the demon of ignorance in his manifestation ofNataraja, the Lord of the dance, goodness, humility, and every good quality a human should have. It is said that He looks like an eternal youth because of his authority over death, rebirth and immortality. He is also the father of Ganesha, Murugan(Kartikeya), and Ayyappan (Dharma Sastha).

Etymology and other names

The Sanskrit word Shiva (Devanagari: शिव, śiva) is an adjective meaning "auspicious, kind, gracious".^[7][8] As a proper name it means "The Auspicious One", used as a name for Rudra.^[8] In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, meaning "auspicious", is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.^[9]

The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.^[10] It is used as an adjective to characterize certain beliefs and practices, such asShaivism.^[11]

Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti(Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."^[12] Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".^[13] Shiva is considered as the Hindu God who has no Aadi or Anta i.e. no birth/death.

Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā = Great + deva = God),^[14][15] Maheśhvara ("Great Lord"; mahā = Great + īśhvara = Lord),^[16][17] and Parameśhvara ("Supreme Lord").^[18]

There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.^[19] The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition.^[20] Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.^[21][22]

Attributes

• Shiva's form: Shiva has a Trident in the right lower arm, with a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He has fire and Damaru and Mala or a kind of weapon. He wears five serpents as ornaments. He wears a garland of skulls. He is pressing with his feet the demon Muyalaka, a dwarf holding a cobra. He faces south. Panchakshara itself is his body. It is believed that Shiva became a god through meditating everyday (smoking charas and ganja non stop for thousands and thousands of years). Even though Shiva is depicted as a man, Shiva has both male and female reproductive organs which technically make him/her hermaphrodite.

• Third eye: Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes,^[65] called "Tryambakam" (Sanskrit: त्र्यम्बकम्), which occurs in many scriptural sources.^[66] In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes".^[67] However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers".^[68][69] These three mother-goddesses who are collectively called the Ambikās.^[70] Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā.^[71]

• Crescent moon: Shiva bears on his head the crescent moon.^[72] The epithet Chandraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - chandra = "moon"; śekhara = "crest, crown")^[73][74][75] refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.^[76] The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon.^[77] The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end. Since the Lord is the Eternal Reality, He is beyond time. Thus, the crescent moon is only one of His ornaments. The wearing of the crescent moon in his head indicates that He has controlled the mind perfectly.

• Ashes: Shiva smears his body with ashes (bhasma).^[78] Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy.^[79] These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism.^[80] One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.^[81]

• Matted hair: Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair",^[82] and Kapardin, "endowed with matted hair"^[83] or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".^[84] A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly.^[85] His hair is said to be like molten gold in color or being yellowish-white.

• Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat")^[86][87] refers to a story in which Shiva drank the poison churned up from the world ocean.^[88][89] (See Halāhala.)
• • Sacred Ganges: The Ganges river flows from the matted hair of Shiva. The epithet Gaṅgādhara ("bearer of the river Gaṅgā") refers to this feature.^[90][91] The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair.^[92] The flow of the Ganges also represents the nectar of immortality.
  • Tiger skin: He is often shown seated upon a tiger skin,^[78] an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.^[93] Tiger represents lust. His sitting on the tiger’s skin indicates that He has conquered lust.
  • Serpents: Shiva is often shown garlanded with a snake.^[94] His wearing of serpents on the neck denotes wisdom and eternity.
  • Deer:His holding deer on one hand indicates that He has removed the Chanchalata (tossing) of the mind. Deer jumps from one place to another swiftly. The mind also jumps from one object to another.
  • Trident: (Sanskrit: Trishula): Shiva's particular weapon is the trident.^[78] His Trisul that is held in His right hand represents the three Gunas—Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
  • Drum: A small drum shaped like an hourglass is known as a damaru (Sanskrit: ḍamaru).^[95][96] This is one of the attributes of Shiva in his famous dancing representation^[97] known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta(Sanskrit for "ḍamaru-hand") is used to hold the drum.^[98] This drum is particularly used as an emblem by members of the Kāpālika sect.^[99]
  • Nandī: Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana).^[100][101] Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle"^[102] and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra.^[103] Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
  • Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".^[104]
  • Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode.^[78] In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.^[105]
  • Varanasi: Varanasi (Benares) is considered as the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.^[106]

Chakras's in Human Body

Chakra Meditation

Chakras and there's Description 

Sahasrara: The Crown Chakra

Sahasrara, which means 1000 petalled lotus, is generally considered to be the chakra of pure consciousness, within which there is neither object nor subject. When the female kundalini Shakti energy rises to this point, it unites with the maleShiva energy, and a state of liberating samadhi is attained. Symbolized by a lotus with one thousand multi-coloured petals, it is located either at the crown of the head, or above the crown of the head. Sahasrara is represented by the colour white and it involves such issues as inner wisdom and the death of the body. Its role may be envisioned somewhat similarly to that of the pituitary gland, which secretes hormones to communicate to the rest of the endocrine system and also connects to the central nervous system via the hypothalamus. According to author Gary Osborn, the thalamus is thought to have a key role in the physical basis of consciousness and is the 'Bridal Chamber' mentioned in the Gnostic scriptures. Sahasrara's inner aspect deals with the release of karma, physical action with meditation, mental action with universal consciousness and unity, and emotional action with "beingness".[25] In Tibetan buddhism, the point at the crown of the head is represented by a white circle, with 32 downward pointing petals. It is of primary importance in the performance of phowa, or consciousness projection after death, in order to obtain rebirth in a Pure Land. Within this chakra is contained the White drop, or Bodhicitta, which is the essence of masculine energy.

[edit]Ajna: The Brow Chakra

Ajna is symbolised by a lotus with two petals, and corresponds to the colors violet, indigo or deep blue. It is at this point that the two side nadis Ida and Pingala are said to terminate and merge with the central channel Sushumna, signifying the end of duality. The seed syllable for this chakra is the syllable OM, and the presiding deity is Ardhanarishvara, who is a half male, half female Shiva/Shakti. The Shakti goddess of Ajna is called Hakini. Ajna (along with Bindu), is known as the third eye chakra and is linked to the pineal gland which may inform a model of its envisioning. The pineal gland is a light sensitive gland that produces the hormone melatonin which regulates sleep and waking up. Ajna's key issues involve balancing the higher and lower selves and trusting inner guidance. Ajna's inner aspect relates to the access of intuition. Mentally, Ajna deals with visual consciousness. Emotionally, Ajna deals with clarity on an intuitive level.[26] (Note: some[who?]believe that the pineal and pituitary glands should be exchanged in their relationship to the Crown and Brow chakras, based on the description in Arthur Avalon's book on kundalini called Serpent Power or empirical research.) In Tibetan Buddhism, this point is actually the end of the central channel, since the central channel rises up from the sexual organ to the crown of the head, and then curves over the head and down to the third eye. While the central channel finishes here, the two side channels continue down to the two nostrils.

[edit]Vishuddha: The Throat Chakra

Vishuddha (also Vishuddhi) is depicted as a silver crescent within a white circle, with 16 light or pale blue, or turquoise petals. The seed mantra is Ham, and the residing deity is Panchavaktra shiva, with 5 heads and 4 arms, and the Shakti is Shakini. Vishuddha may be understood as relating to communication and growth through expression. This chakra is paralleled to the thyroid, a gland that is also in the throat and which produces thyroid hormone, responsible for growth and maturation. Physically, Vishuddha governs communication, emotionally it governs independence, mentally it governs fluent thought, and spiritually, it governs a sense of security.[27] In Tibetan buddhism, this chakra is red, with 16 upward pointing petals. It plays an important role in Dream Yoga, the art of lucid dreaming.

[edit]Anahata: The Heart Chakra

Anahata, or Anahata-puri, or padma-sundara is symbolised by a circular flower with twelve green petals. (See also heartmind.) Within it is a yantra of two intersecting triangles, forming a hexagram, symbolising a union of the male and female. The seed mantra is Yam, the presiding deity is Ishana Rudra Shiva, and the Shakti is Kakini. Anahata is related to the thymus, located in the chest. The thymus is an element of the immune system as well as being part of the endocrine system. It is the site of maturation of the T cells responsible for fending off disease and may be adversely affected bystress. Anahata is related to the colours green or pink. Key issues involving Anahata involve complex emotions, compassion, tenderness, unconditional love, equilibrium, rejection and well-being. Physically Anahata governs circulation, emotionally it governs unconditional love for the self and others, mentally it governs passion, and spiritually it governs devotion.[28] In Tibetan Buddhism, this centre is extremely important, as being the home of the indestructible red/white drop, which carries our consciousness to our next lives. It is described as being white, circular, with eight downward pointing petals, and the seed syllable Hum inside. During mantra recitation in the lower tantras, a flame is imagined inside of the heart, from which the mantra rings out. Within the higher tantras, this chakra is very important for realising the Clear Light.

[edit]Manipura: The Solar Plexus Chakra

Manipura or manipuraka is symbolised by a downward pointing triangle with ten petals. The seed syllable is Ram, and the presiding deity is Braddha Rudra, with Lakini as the Shakti. Manipura is related to the metabolic and digestive systems. Manipura is believed to correspond to Islets of Langerhans,[29] which are groups of cells in the pancreas, as well as the outer adrenal glands and the adrenal cortex. These play a valuable role in digestion, the conversion of food matter into energy for the body. The colour that corresponds to Manipura is yellow. Key issues governed by Manipura are issues of personal power, fear, anxiety, opinion-formation, introversion, and transition from simple or base emotions to complex. Physically, Manipura governs digestion, mentally it governs personal power, emotionally it governs expansiveness, and spiritually, all matters of growth.[30] In Tibetan buddhism, this wheel is represented as a triangle with 64 upward pointing petals. It is the home of the Red drop, or red bodhicitta, which is the essence of feminine energy (as opposed to the Shakta system, where the kundalini energy resides in Muladhara). It contains the seed syllable short-Ah, which is of primary importance in the Tummo inner fire meditation, which is the system by which the energy of the red drop is raised to the white drop in the crown.

[edit]Swadhisthana: The Sacral Chakra

Swadhisthana, Svadisthana or adhishthana is symbolized by a white lotus within which is a crescent moon, with six vermillion, or orange petals. The seed mantra is Vam, and the presiding deity is Bramha, with the Shakti being Rakini ( or Chakini ). The animal associated is the crocodile of Varuna. The Sacral Chakra is located in the sacrum (hence the name) and is considered to correspond to the testes or the ovaries that produce the various sex hormones involved in the reproductive cycle. Swadisthana is also considered to be related to, more generally, the genitourinary system and the adrenals. The key issues involving Swadisthana are relationships, violence, addictions, basic emotional needs, and pleasure. Physically, Swadisthana governs reproduction, mentally it governs creativity, emotionally it governs joy, and spiritually it governs enthusiasm.[31] In Tibetan buddhism, this is known as the Secret Place wheel. Below this point the Shakta tantra and Vajrayana systems diverge somewhat.

[edit]Muladhara: The Base Chakra

Muladhara or root chakra is represented as a red square, with 4 red petals. The seed syllable is Lam, the deity is Ganesh, and the Shakti is Dakini. The associated animal is the elephant Ganesha. This chakra is where the 3 channels are merged, then separate and begin their upward movement. Inside of this chakra is wrapped up the goddess kundalini three times around a black lingam. It is the seat of the red bindu, the female drop (which in Tibetan vajrayana is located at the navel chakra). Muladhara is related to instinct, security, survival and also to basic human potentiality. This center is located in the perineum, which is the region between the genital and the anus. Although no endocrine organ is placed here, it is said to relate to the genitals and the adrenal medulla, responsible for the fight-or-flight response when survival is under threat. There is a muscle located in this region that controls ejaculation in the sexual act of the human male. A parallel is charted between the sperm cell and the ovum where thegenetic code lies coiled and the kundalini. Muladhara is symbolized by a lotus with four petals and the colour red. Key issues involve sexuality, lust and obsession. Physically, Muladhara governs sexuality, mentally it governs stability, emotionally it governs sensuality, and spiritually it governs a sense of security.[32] There is no chakra that exists in this position within Tibetan buddhism. Instead, below the secret place wheel, there are 2 other wheels, the jewel wheel, which is located in the middle of the sex organ, and the wheel located at the tip of the sex organ. These wheels are extremely important for the generation of great bliss, and are involved with tantric consort practices.