Sadasiva, The Lord who confers Grace. Exoticindia.

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Insert: Credit: Exoticindia.com. Sadasiva

The five faces of Sadasiva represent five elements: Earth, Water, Fire, Wind,
and Ether. The body represents five elements: From the foot to the knees, it is
earth; from the knees to the navel, it is water; from the navel to the throat it is
fire; from the throat to the mouth it is wind; from the mouth to the crown it is
ether. Dvâdasântam is the mystic center 12 inches above the crown. Human
consciousness is a derivative of Chaitanya, divine consciousness. In order that
it merges with Chaitanya, the priest drives his Prana through Susumna Nadi
and Brahma Randhra (Anterior Fontanel area) to an imaginary locus,
Dvadasantam. Dva + Dasa + Antam = two + ten + edge = (locus) 12 inches
away.

The ritual:

The priest performs purification of his body's five elements from the toes to his
crown and enters the supreme Yogic center, Dvâdasântam (Dvadasantam)
where he is suffused with the effulgence of Siva. Sanctification of the body
follows purification. The Divine Consciousness descends from above the crown
into the body of the priest, who exhales and transfers this energy into the heart
of the image. Yogis have to be pure externally and internally. Our body is made
of five afore-mentioned elements; thus, purificatory rites are carried out.
Mantras, Mudras,

The East Face (facing front) is of pearly lustrous complexion with three eyes
and a crescent moon on the crown; the Devis, Annapurna, Bhuvanesvari,
Lakshmi, Lalita, Mahalakshmi, Nitya, Padma, Sarasvati, Shulini, Triputa,
Tvaita, Vagvadini, Vajraprastarim received Mantras and appropriate rites from
the East Face. The East Face represents Purvamnaya, East Doctrine, which is
concerned with creation, Mantra Yoga Marga, and 24 Tattvas. Purvam +
Aamnaaya = East + tradition, sacred Text, legend. Each mantra has its
guardian deity, who confers benevolence to the chanter. All the lesser gods
and goddesses are the emanations of Siva and Sakti.

The South Face of yellow complexion with three eyes revealed Mantras and
rites to Bhairva, Dakshinamurti, Mahaprasadamantra, Manjughosa,
Mritasanjivanividya, Mrityunjaya, Prasadasadasiva, Vatuka. Dakshina-
amnaya, South Doctrine, is concerned with maintenance, Bhakti Marga, and
25 principles or Tattvas.

The West Face of the complexion of clouds revealed the Mantras and rites to
Agni, Candra (Vidhu ), Dikpalas, Ganesha, Garuda, Gopala, Hanuman,
Harihara (insert: Hari is blue face and Hara is white face; This is One God, part
Vishnu and part Siva. credit exoticindia.com) Krishna, Narayana, Nrishimha,
Ramacandra, Suras, Surya, Vamana, Varaha, Vishnu, Yama. Paschima-
amnaya, the West Doctrine, is concerned with destruction, Karma Marga, and
32 Tattvas.
The North Face of blue color with three eyes revealed Bhadrakali,
Bagalamukhi, Chhinnamasta, Dakshinakalika, Dhumavati, Durga, Ekajata,
Gauri, Guhyakah, Jayadurga, Katyayani, Mahakali, Mahishamardini, Matangi,
Navadurga, Nilasarasvati, Pratyangira, Smashanakalika, Taritni, Ugratara,
Vashuli, Vishalakshi their rites and Mantras. Uttara-amnaya, the North
Doctrine, is concerned with Grace and Compassion of Sadasiva, Jnana Marga
and 36 Tatttvas. Go to Tattvas-36

The Sky Face of white complexion revealed Annapurnabhairavi, Bhairavi,

Bhuvaneshibhairavi, Malini, Pancami, Shodashi, Shatkutabhairavi,
Shrimattripurasundari, Smashanabhairavi, Tripurabhairavi, Tripureshi,
Valavala their rites and mantras. Urdhva-amnaya is the High Doctrine which
extols the Brahman in his fullness. The High doctrine is kept as the most
secret doctrine, while Vedas, Puranas and Sastras can be revealed. Saiva and
Sakta Agamas remain secret among the Kaulas. Urdhva-amnaya is the most
secret one of all and came most directly from Siva himself.

The Amnayas (Doctrines) lead one to liberation-*. He who knows all the
Amnayas is Siva himself. Urdhavamnaya is the most exalted doctrine and Law
of all doctrines: it is the musk among fragrances, Kanchi among cities, head
among the limbs, Brahmana among castes, King among men, Sanyasa among
Asramas, swan among the birds, cow among the four-legged animals, sandal-
wood among trees, gold among metals, gem among precious stones, sweetness
among tastes, Asvamedha among sacrifices, Mount Meru among mountains,
Ganga among rivers, Kasi (the old Benares or Varnasi) among Tirthas (sacred
places), Sun among the luminary objects, and Vishnu among Gods. It has to
come from the mouth of a Guru. The Mantra is Hamsa. Go to Mantra OM
NAMASIVAYA <<<<click>>>>>

The Concealed sixth Face of many colors taught Asana, Balidana,

Devatasthana, Mala, Mantrasiddhi, Naivedya, Purashcarana, Sadhana, Yantra.

Lineage is as follows: Sambhu, Sadasiva (portfolios: creation, maintenance,

sublation), Anugraha/favor/Grace, Obscuration/disfavor/Tatpurusa/Nigraha,
Isa, Rudra, Vishnu, Brahma. Vishnavites believe that Brahma is lotus-born of
Vishnu and Rudra is Brahma-born.

Agamas, the Egalitarian Manual of Philosophy, Means, and Realization

Saiva Agamas "came down" from the mouth of Siva ( all five faces). They were
revealed by Siva to Devi and his son Kartikeya. That is the Guru-pupil
transmission of wisdom. The pupils (Devi and Kartikeya) assumed the role of
Guru and answered the questions of Siva; that is Nigama, conclusion. Vedas
of Brahmanic schools were prohibited reading and hearing in the olden days
for non-Brahmanas and women; but Agamas had no restrictions: they were
available for servants, maids, women, Sudras and anyone who wanted to hear
or read. There are 28 Agamas and 108 Upagamas (minor). The Saktas have 77
Saktagamas. They are called Sadhana Shastras: anyone can seek happiness
(Bliss) by following Agamic prescriptions. The Tantra Shastra have three parts:
Sadhana, Siddhi and Darshana. There are no hypotheticals, arguments,
vacillations and conflicts. Agamas came down from Siva who is above all these
mundane inefficiencies. He is the Speaker, the Authority, the Yogin of yogins,
and with that introduction, which is audaciously presumptuous on my part,
where is the need to argue? Siva's presentment of Agamas is egalitarian in its
outlook; You can take it or leave it, no problems: such is the strength of
Agamas. Will is the motivator; Agamas provide the rest: Sadhana, the means;
Dharshana, the philosophy; and Siddhi, the realization, which is of course
dependent on one's effort. Agamas are inclusive of mantras, Tantras and
Yantras.

Agama and Nigama are the two arms of Siva and Sakti, by which they raise the
children (sadhakas, devotees) so that the latter can pick the fruits from the
Vedic tree of wisdom and liberation.

There have been two parallel systems of doctrine and philosophy from time
immemorial: Vedic and Agamic. Agamas have support in Vedas. Mohenjo-daro
excavations show the seed of doctrine of Pati-Pasu-Pasa trilateral relationship
was in evidence, for Siva was seated on the bull surrounded by animals.
Students of Vedic and Tantric tradition mention that Yogic and Tantric
tradition existed in one form or another before the arrival of Aryans. When the
Aryans and the natives established political, cultural, and marital relations
with each other, exchanges between Native and the Vedic traditions took place
and yet the systems retained their own identity; commonality of certain
doctrines and beliefs in the erstwhile disparate philosophies were put in place.
Originally, the Aryan priestly class considered the natives as the enemies of
their gods such as Indra. As time beat its path, the ruling Aryans and native
kings came into an accommodation, intermarriage, and social and cultural
integration, which led to blurring the difference between the Aryans and
Natives (Dasyus). The Aryan and Dasyu division lost its demarcation well
before the arrival of Buddha. The Aryans could not bring themselves to accept
the phallus worship (Linga or Siva worship), as mentioned in the Rg Veda.
Aryan Indra over years lost his eminent status. Everybody was knocking him
down; his thunder and lightning could not match the splendor of a thousand
suns of Vishnu and could not rival the pristine nature of Siva living in the
mighty snow-clad Himalayas. Poor god, he had the misfortune of coming into
the cross hairs of Lord Vishnu in his various forms; the Lord always had him
under his control. Rudra-Siva was a fierce god in the opinion of the Aryans.
They and others tried to pacify him by getting on his good side and called him
"Auspicious." Many Vedic gods were relegated to minor status; Vishnu and Siva
rose to the top with Brahma always playing a second fiddle.

Western students of Sanatana Dharama say that Vishnu was a minor Vedic
god representing the sun and striding the earth and heavens in two paces. He
was the god of seafaring people, because he was associated with the sea. In
post-Rg Vedic period, he acquired many more attributes. He became the best of
the species of fauna, flora and matter, representing the best in gods and in all
that exists. Siva, the pre-Vedic ithyphallic figure (with buffalo horns in
Harappa) underwent many modifications and permutations in the psychic
makeup of the aboriginal tribes and the Aryans with evolution of Linga, Yoni,
and Bull from Rudra-Siva of fierce nature. With contributions from Samkhya
doctrines and priests, Siva-Sankara emerged from Rudra-Siva. Natural events
as birth, life and death gained ontological elevation to creation, maintenance,
and sublation and Brahma, Vishnu and Siva neatly acquired their respective
roles. Vishnu's eminence received a boost from his avatars, while Siva's saktis
transmuted from raw fierceness to a manifold power of Consciousness,
auspiciousness, creation, maintenance, destruction, veiling and grace. Aryan
Indra fell into anonymity, though Vishnu claims that among gods he is Indra.
Brahma became a subsidiary with the rise of Vishnu and Siva cults. Sivan,
Siva, and Sivam (male, female, and neuter) represent and transcend all three
genders. Lingam is transcendent and immanent and represents his Oneness,
his myriad forms, his sakti and 96 (36) tattvas. Linga's supreme status is
revealed by the rounded upper and lower ends indicating that he does not
stand or arise from any thing. The profound doctrines, egalitarian tradition,
and its suppleness to accommodate devotees of wide spectrum in intellect,
education, spiritual sophistication made Saiva Siddhanta very attractive.

Tirumular says that Vedas and Agamas are the same for they are revelations of
the Lord; general doctrines are found in Vedas and special doctrines in
Agamas. They are of equal authority; the Vedas are studied by the three higher
castes, while Agamas are studied by all without any exclusion. The revelations
of Agamas were written in Sanskrit, Tamil, Telugu, and Kannada.

Viashnava Agamas: Pancharatra Agamas were said to have originated in

Kashmir in third Century B.C. and glorifies the fivefold nature of Vasudeva. It
glorifies Narayana, Krishna-Vasudeva, Sankarsana, Pradyumna, Aniruddha,
and Baladeva. Narayana sits on the top of pyramid and Brahma, Vishnu and
Siva are hierarchic subordinates. Vaishnava Agamas came from the mouth of
Narayana Himself and therefore is as valid as Vedas. Image worship is of
paramount importance in Pancharatra, though it did not find acceptance in
Vedas. His power to create this world is his Sakti. He has five functions:
creation, maintenance, destruction, anugraha (favor, grace), and Nigraha
(disfavor). In Saiva Siddhanta, Anugraha and Nigraha are Grace and
obscuration (Anugraha and Tirobhava). Prapatti and Saranagatti are the paths
to salvation.

Sakta Agamas glorify Sakti Devi, the Mother Goddess of the Universe.