VEDA SAARA SHIVA STAVA STOTRAM

1.     paSUnAM patiM pApanASaM pareSaM

gajendrasya kRtiM vasAnaM varENyaM

jaTAjhUTamadhyE spuradgangavAriM

mahAdEvamEkaM smarAmi smarAmi !!

2.     maheSaM sureSaM surArAthinASaM

vibhum vishwanAtham vibhUtyangabhUshaM

VirUpakshamindavakravahina trinetraM

sadAnandamIDE prabhuM panchavaktraM !!

3.     girISaM gaNESaM galE nIlavarNE

gavEndrAdhirUDhaM guNAtIta rUpaM

bhavam bhAswaram bhasmanA bhUshitAngaM

bhavAnikalatraM bhajE panchavaktraM !!

4.     sivAkAntha SambhO SaSAnkArdhamouLE

mahESAnaSUlin jaTAjhUTadhArinaM

tvamEkO jagadvyApaO viswarUpaha

prasIda prasIda prabho pUrNa rUpa !!

5.     parAtmAnamEkaM jagadbIjamAdyaM

nirIhaM nirAkAramOnkAravEdyaM

yatO jAyatE pAlayatE yEna vishwaM

tamISaM bhajE lIyatE yatra vishwaM !!

6.     na bhUmir na chApO na vahnir na vAyur

na chAkASamAstE na tandrA na nidrA

na grIshmO na sItam na dESO na vEshO

na yasyAsti mUrtistrimUrtiM tamIDE !!

7.     ajam viswarUpaM kAraNAM kAraNAnAM

Sivam kEvalaM bhAsakaM bhAsakAnAM

turIyaM tamahpAramdhyAntahInaM

prapadyE paraM pAvanaM dvaitahInaM !!

8.     namastE namastE vibhO viswamUrtE

namastE namastE chidAnandamUrtE

namastE namastE tapOyOgagamyA

namastE namastE SRtignAnagamyA !!

9.     prabhOSUlapANE vibhO viswanAtha

mahAdEva SambhO mahESa trinEtrA

SiAkAntA Santa smArArE purANE

tvadanyO varEnyO na mAnyO na gaNyah !!

10.                         SambhO mahESakaruNAmayaSUlapANE

gowrIpatE paSupatE paSupASanASE

ASIpatE kAruNya jagadEtadEkastavaM

haMsi pAsi vidadhAsi mahESwaraM !!

11.                        tvaththO jagadbhagavatI dEva bhava smarArE

tvayyEva tishTati jaganmunDa viswanAthAya

tvayyEva gachchati layam jagadEtadISa

lingAtmakE hara charAchara viswarUpinaM !!

12.                         iti SrImatchchanarAchArya virachitaM

vEdasAra SivasthavaM sampUrNaM !!

ADVAITHA VEDANTA

The philosophy of advaita, literally non-dualism, is the oldest extant among the Vedanta schools of Indian philosophy.
 
The upanishadic quest is to understand brahman, the source of everything, the Atman, the Self, and the relationship between brahman and Atman. The upanishads explore these issues from different angles.
 
A very important assumption in all vedAnta is that man suffers from bondage in the course of his life in this world. This is said to be sam.sAra, which involves being caught in an endless cycle of births and deaths. The quest therefore is to seek a way out of this bondage, to break the cycle of rebirths and attain moksha or liberation. The most important issues in vedAnta have to be understood with respect to what constitutes bondage and what constitutes liberation.
 
The advaita vedanta teaches a complete essential identity between brahman and Atman. In other Vedic traditions the essential relationship between Atman and brahman is understood in different ways.
 
The advaita vedanta is of the view that jnAna (knowledge) of man's true nature is liberation. Bondage arises from ignorance (avidyA) of man's true nature, and therefore removal of ignorance roots out this bondage. Liberation is therefore nothing more or nothing less than man knowing his true nature. This true nature is his innermost essence, the Atman, which is nothing other than brahman. He who knows this, through his own Experience, is liberated even when living. Such a man is a jIvanmukta, and he does not return to the cycle of rebirths.