Almighty Shiva Quotes

We've searched our database for all the quotes and captions related to Almighty Shiva. Here they are! All 7 of them:

if you decide to challenge your destiny, your opponent would not be some judgemental Lord Almighty who is seeking to punish you; your opponent would only be the limitations of your own mind. This will empower you to fight your fate.
Amish Tripathi (The Oath of the Vayuputras (Shiva Trilogy #3))
Oh, Kali, my mother full of bliss! Enchantress of the almighty Shiva, in thy delirious joy thou dancest, clapping thy hands together. Thou art the Mover of all that moves, and we are but thy helpless toys.
Cassandra Clare (City of Bones (The Mortal Instruments, #1))
if you decide to challenge your destiny, your opponent would not be some judgemental Lord Almighty who is seeking to punish you; your opponent would only be the limitations of your own mind.
Amish Tripathi (The Oath of the Vayuputras (Shiva Trilogy #3))
O Kali, my mother full of Bliss! Enchantress of the almighty Shiva! In your delirious joy you dance, clapping your hands together! You are the mover of all that moves, and we are your helpless toys! RAM PRASAD
Sally Kempton (Awakening to Kali: The Goddess of Radical Transformation)
According to the Trika system, yoga is that theological practice which helps in attaining the realization of absolute unity between the practitioner and Absolute Reality, that is, between the yogin and God. As it says in the Malinitantra: The unity of one (a finite being) with another (Almighty God) is called yoga by Shiva yogins (Malinivijayatantra, IV.4). Practitioners of yoga are advised to realize their forgotten true nature and to recognize themselves as none other than the Absolute, Paramasiva. This realization is said to be readily attainable through Trika yoga, when aided by both an intense devotion for the Lord and by the correct theoretical knowledge of the pantheistic absolutism of Shaiva monism. Theoretical knowledge removes the yogins’ mental confusion and misconceptions about Reality, and devotion refines their hearts so that they become capable of actually feeling and experiencing the truth of Shaiva monism. The yoga of Abhinavagupta is thus an integral process of developing both the head and the heart. People with no mental clarity cannot understand the truth, while those without heart cannot digest. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 95–96.
Balajinnatha Pandita (Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha)
A monk lived near the temple of Shiva. In the house opposite lived a prostitute. Noticing the large number of men who visited her, the monk decided to speak to her. ‘You are a great sinner,’ he said sternly. ‘You reveal your lack of respect for God every day and every night. Do you never stop to think about what will happen to you after your death?’ The poor woman was very shaken by what the monk said. She prayed to God out of genuine repentance, begging His forgiveness. She also asked the Almighty to help her to find another means of earning her living. But she could find no other work and, after going hungry for a week, she returned to prostitution. But each time she gave her body to a stranger, she would pray to the Lord for forgiveness. Annoyed that his advice had had no effect, the monk thought to himself: ‘From now on, I’m going to keep a count of the number of men who go into that house, until the day the sinner dies.’ And from that moment on, he did nothing but watch the comings and goings at the prostitute’s house, and for each man who went in, he added a stone to a pile of stones by his side. After some time, the monk again spoke to the prostitute and said: ‘You see that pile of stones? Each stone represents a mortal sin committed by you, despite all my warnings. I say to you once more: do not sin again!’ Seeing how her sins accumulated, the woman began to tremble. Returning home, she wept tears of real repentance and prayed to God: ‘O Lord, when will Your mercy free me from this wretched life?’ Her prayer was heard. That same day, the angel of death came to her house and carried her off. On God’s orders, the angel crossed the street and took the monk with him too. The prostitute’s soul went straight up to Heaven, while the devils bore the monk down into Hell. They passed each other on the way, and when the monk saw what was happening, he cried out: ‘Is this Your justice, O Lord? I spent my whole life in devotion and poverty and now I am carried off into Hell, while that prostitute, who lived all her life steeped in sin, is borne aloft up to Heaven!’ Hearing this, one of the angels replied: Angels are always just. You thought that God’s love meant judging the behaviour of your neighbour. While you filled your heart with the impurity of another’s sin, this woman prayed fervently day and night. Her soul is so light after all the tears she has shed that we can easily bear her up to Paradise. Your soul is so weighed down with stones it is too heavy to lift.
Paulo Coelho
When you know that your fate is completely random, you have the freedom to commit yourself to any theory that will empower you. If you have been blessed with good fate, you can choose to believe it is God’s kindness and ingrain humility within. But if you have been cursed with bad fate, you need to know that no Great Power is seeking to punish you. Your situation is, in fact, a result of completely random circumstances, an indiscriminate turn of the universe. Therefore, if you decide to challenge your destiny, your opponent would not be some judgemental Lord Almighty who is seeking to punish you; your opponent would only be the limitations of your own mind. This will empower you to fight your fate.
Amish Tripathi (The Oath of the Vayuputras (Shiva Trilogy, #3))