WHAT IS THE MYSTERY OF VIGYAN BHAIRAV TANTRA? MENTION THE 112 MEDITATION TECHNIQUES OF THIS ANCIENT
INTRODUCTION & DESCRIPTION OF VIGYAN BHAIRAV TANTRA;-
1-The Vigyan Bhairava Tantra is one of yoga's most important texts. It is an ancient text on yoga and meditation revealed by God centuries ago.It was written to show mankind how to reach a state of enlightenment. 2-No discussion on meditation is complete without mentioning the Vigyan Bhairav Tantra.This 5000 year old ancient Indian text on meditation is considered by many as the last word on meditation. 3-Vigyan Means Science . Bhairav Means An ancient mythological God of Hindu religion. Tantra Means A mystical spiritual path. 4-Vigyan Bhairav Tantra contains 112 techniques of Meditation. Basically in the form of a dialogue between lord Shiva and his wife Mata Parvati (refer to as Devi in the book),which can be used for realizing our true self. 5-The book starts with a question from Devi regarding the nature of reality. She asked Shiva about Universe, about fundamental nature of this world, how one can go beyond space and time to understand this truth. 5-The remaining book is all about Shiva’s answers to Devi’s queries.He does not tell her what is.He tells her a method…then another method.. then another …he goes on. He tells her how one can realize this reality…through 112 methods of centering in the self. 6-The methods are in their seed form. The entire book can be written in one long piece of paper. However, these methods in their seedy form point towards various powerful meditation techniques. On contemplating upon these techniques, one can find one of the most impressive and powerful collections of meditation techniques which are simple yet very effective. 7-It is said that 112 techniques of meditation of Vigyan Bhairav Tantra are all inclusive. It is said that there is no meditation techniques which has not been covered in Vigyan Bhairav Tantra. 8-These Meditation techniques are for people of all age and all times. These meditation techniques were for those who had lived in the pasts, for those who are living in the present and for all those who’ll born in future.This meditation techniques are for all humanity of all time. Past, present, future. 9-It is said that it is impossible for anybody not to find a technique (out of 112 techniques) suitable to his own level of spiritual development and inner temperament. THE IMPORTANT POINT;- What follows next is a detailed commentary on 112 techniques of Vigyan Bhairav Tantra.Before You Read, Please note ... It’s Very Important .Ask only one question...what is the difference between Sri Ram & Ravan?Both are kundalini sadhak ;Both are jnani...can you differentiate between them ? IN MY OPINION ONLY ONE DIFFERENCE...& THAT IS OF SELF RESTRAINCE .RAMA IS SELF RESTRAINED WHILE RAVAN IS SELF INDULGENT.RAMA CONTROLS HIS KAMA WHILE RAVAN IS UNDER THE CONTROL OF KAMA.RAMA IS WORSHIPPED WHILE RAVAN IS.....? I AM JUST COMPILING THESE 112 MEDITATION TECHNIQUES WITH DESCRIPTION & IT IS REQUESTED TO THE SADHAKAS....TO READ IN THE LIGHT OF ABOVE PERSPECTIVE.... ;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;; Devi asks;- Shiva answering questions of Devi Parvati O Shiva, what is your reality? What is this wonder-filled universe? What constitutes seed? Who centers the universal wheel? What is this life beyond form pervading forms? How may we enter it fully, above space and time, names and descriptions? Let my doubts be cleared! DESCRIPTION;- 24 FACTS;- 1-Truth is always here. It is not something to be achieved in the future. You are the truth just here and now, so it is not something which is to be created or something which is to be devised or something which is to be sought. Understand this very clearly; then these techniques will be easy to understand and also to do. 2-Mind is a mechanism of desiring. Mind is always in desire, always seeking something, asking for something. Always the object is in the future; mind is not concerned with the present at all. In this very moment the mind cannot move .. there is no space. The mind needs the future in order to move. It can move either in the past or in the future. It cannot move in the present; there is no space. 3-The truth is in the present, and mind is always in the future or in the past, so there is no meeting between mind and truth. When the mind is seeking worldly objects it is not so difficult, the problem is not absurd; it can be solved. But when the mind starts seeking the truth the very effort becomes nonsense, because the truth is here and now and the mind is always then and there. There is no meeting. 4-So understand the first thing: you cannot seek truth. You can find it, but you cannot seek it. The very seeking is the hindrance. The moment you start seeking you have moved away from the present, away from yourself, because you are always in the present. 5-The seeker is always in the present and the seeking is in the future, you are not going to meet whatsoever you are seeking. According to one saying, “Seek not; otherwise you will miss. Seek not and find. Don’t seek and find.” 6-All these techniques of Shiva’s are simply turning the mind from the future or the past to the present. That which you are seeking is already there, it is the case already. The mind has to be turned from seeking to non-seeking. 7- It is difficult. If you think about it intellectually it is very difficult. How to turn the mind from seeking to non-seeking?... because then the mind makes non-seeking itself the object! Then the mind says, “Don’t seek.” 8-Then the mind says, “I should not seek.” Then the mind says, “Now non-seeking is my object. Now I desire the state of desirelessness.” The seeking has entered again, the desire has come again through the back door. That is why there are people who are seeking worldly objects, and there are people who think they are seeking non-worldly objects. 9-All objects are worldly because “seeking” is the world. So you cannot seek anything non-worldly. The moment you seek, it becomes the world. If you are seeking God, your God is part of the world. If you are seeking MOKSHA; the final liberation or NIRVANA, your liberation is part of the world, your liberation is not something that transcends the world, because seeking is the world, desiring is the world. 10-So you cannot desire nirvana, you cannot desire non-desire. If you try to understand intellectually, it will become a puzzle. Shiva says nothing about it, he immediately proceeds to give techniques. They are non-intellectual. 11-He doesn’t say to Devi, “The truth is here. Don’t seek it and you will find it.” He immediately gives techniques.Do them, and the mind turns. The turning is just a consequence, just a by-product .. not an object. 12-If you do a technique, your mind will turn from its journey into the future or the past. Suddenly you will find yourself in the present. That is why Gautam Buddha & Sri Krishna has given techniques with their intellectual concepts to intellectual ones.But SHIVA is special.Parents care their children ,in any condition.It means they care for good & bad both. 13-First of all ;we should know some facts about Shiva. SHIVA is PARAMBRAHMAN...THE FATHER OF WHOLE UNIVERSE...THE SUPREME ENERGY. 13-1-Shiva, The Ascetic Shiva has so many forms. One form is of him as a loving husband. After his first wife Sati died, he was a forlorn husband, inconsolable. 13-2-A Grieving Husband Shiva went into deep and long meditation FOR THOUSANDS OF YEARS..to overcome his grief over his wife. 13-3-Cupid's Arrow Devas decided to engage the expertise of Kamdev, the god of love, in infusing Shiva's cold heart with love for Parvati, the Himalayan king's daughter who was actually an avatar of Shiva's dead wife Sati herself. So, Kamdev aimed his arrow at Shiva. 13-4-Anger Versus Love Shiva got enraged that someone had dared to control him, break his silence, and in fury, opened his third eye. Flames shot out from it and in an instant, burnt up Kamdev to ashes... 13-5-Who is Kamadeva? A-Kamdev is portrayed in Indian mythology as the god who rules love and the ritu or season of vasant or spring... B-Etymologically, Kama means sensual desire and Deva means a divine being. He is regarded as the heavenly god of love who arouses passion and love among those struck by His cosmic arrow. He is described as a beautifully winged youth with greenish skin, holding a bow while a quiver with arrows hangs on his back. C-His bow is made of sugar cane and its string is made of a line of honey bees. His arrows are made of 5 types of flowers, his vehicle is a green parrot and he is accompanied by his wife Rati (sexual desire), Vasant (spring personified) and a gentle breeze. 13-6-ONLY & ONLY SHIVA;WHO BURNED KAMADEVA The third eye of lord Shiva got opened and Kamadeva was reduced to ashes.IT MEANS SHIVA IS NOT CONTROLLED BY KAMADEVA. 14-ALTHOUGH POSITIVE OR NEGATIVE..BOTH ENERGIES EMERGE FROM HIM & DISSOLVE INTO HIM.WE SHOULDN'T FORGET THAT BOTH ENERGIES ARE DISTINCT & ESSENTIAL TO RUN THIS UNIVERSE.SO,AS BEING PARENTS,HE CARES FOR BOTH.. 15-He immediately gives techniques, for all.. may be intellectual or may be non intellectual because he controls both ..gods & demons. Humans are in the middle ;so they can select either the way of god or the way of demons. 16-The mind is tricky, the most cunning thing possible. It can turn anything into a problem. Non-seeking will become the problem. There are many people who ask how not to desire. They are desiring non-desire. 17-Somebody has told them, or they have read somewhere, that if you do not desire you will reach bliss, if you do not desire you will be free, if you do not desire there will be no suffering. Now their minds hanker to attain that state where there is no suffering, so they ask how not to desire. Their minds are playing tricks. 18-They are still desiring, it is only that now the object has changed. They were desiring money, they were desiring fame, they were desiring prestige, they were desiring power. Now they are desiring non-desire. Only the object has changed, and they remain the same and their desiring remains the same. But now the desire has become more deceptive. 19-Because of this, Shiva proceeds immediately with no introduction whatsoever. He immediately starts talking about techniques. Those techniques, if followed, suddenly turn your mind: it comes to the present. 20-And when the mind comes to the present it stops, it is no more. You cannot be a mind in the present, that is impossible. Just now, if you are here and now, how can you be a mind? Thoughts cease because they cannot move. 21-The present has no space in which to move; you cannot think. If you are in this very moment, how can you move? Mind stops, you attain to no-mind. So the real thing is how to be here and now. 22-You can try, but effort may prove futile ..because if you make it a point to be in the present, then this point has moved into the future. When you ask how to be in the present, again you are asking about the future. This moment is passing in the inquiry, “How to be present? 23-How to be here and now?” This present moment is passing in the inquiry, and your mind will begin to weave and create dreams in the future: some day you will be in a state of mind where there is no movement, no motive, no seeking, and then there will be bliss ..so how to be in the present? 24-Shiva doesn’t say anything about it, he simply gives a technique. You do it, and suddenly you find you are here and now. And your being here and now is the truth, and your being here and now is the freedom, and your being here and now is the nirvana.
WHAT IS THE SIGNIFICANCE OF BREATHING SCIENCE?-
16 FACTS;- 1-The first nine techniques are concerned with breathing. So let us understand something about breathing, and then we will proceed to the techniques. We are breathing continuously from the moment of birth to the moment of death. Everything changes between these two points. Everything changes, nothing remains the same, only breathing is a constant thing between birth and death. 2-The child will become a youth; the youth will become old. He will be diseased, his body will become ugly, ill, everything will change. He will be happy, unhappy, in suffering; everything will go on changing. But whatsoever happens between these two points, one must breathe. 3-Whether happy or unhappy, young or old, successful or unsuccessful — whatsoever you are, it is irrelevant — one thing is certain: between these two points of birth and death you must breathe. Breathing will be a continuous flow; no gap is possible. If even for a single moment you forget to breathe, you will be no more. That is why You are not required to breathe, because then it would be difficult. Someone might forget to breathe for a single moment, and then nothing could be done. 4-So, really, you are not breathing, because you are not needed. you are fast asleep, and breathing goes on; you are unconscious, and breathing goes on; you are in a deep coma, and breathing goes on. you are not required; breathing is something which goes on in spite of you. It is one of the constant factors in your personality .. that is the first thing. It is something which is very essential and basic to life.. that is the second thing. 5-You cannot be alive without breath. So breath and life have become synonymous. Breathing is the mechanism of life, and life is deeply related with breathing. That is why in YOGA we call it PRANA. We have given one word for both — PRANA means the vitality, the aliveness. Your life is your breath. Thirdly, your breath is a bridge between you and your body. 6-Constantly, breath is bridging you to your body, connecting you, relating you to your body. Not only is the breath a bridge to your body, it is also a bridge between you and the universe. The body is just the universe which has come to you, which is nearer to you. Your body is part of the universe. Everything in the body is part of the universe — every particle, every cell. It is the nearest approach to the universe. 7-Breath is the bridge. If the bridge is broken, you are no more in the body. If the bridge is broken, you are no more in the universe. You move into some unknown dimension; then you cannot be found in space and time. So, thirdly, breath is also the bridge between you, and space and time. Breath, therefore, becomes very significant .. the most significant thing. So the first nine techniques are concerned with breath. If you can do something with the breath, you will suddenly turn to the present. 8-If you can do something with breath, you will attain to the source of life. If you can do something with breath, you can transcend time and space. If you can do something with breath, you will be in the world and also beyond it. 9-Breath has two points. One is where it touches the body and the universe, and another is where it touches you and that which transcends the universe. We know only one part of the breath. When it moves into the universe, into the body, we know it. But it is always moving from the body to the “no-body,” from the “no-body” to the body. 10-We do not know the other point. If you become aware of the other point, the other part of the bridge, the other pole of the bridge, suddenly you will be transformed, transplanted into a different dimension. But remember, what Lord Shiva is going to say is not yoga, it is tantra. Yoga also works on breath, but the work of yoga and tantra is basically different. 11-Yoga tries to systematize breathing. If you systematize your breathing your health will improve. If you systematize your breathing, if you know the secrets of breathing, your life will become longer; you will be more healthy and you will live longer. You will be more strong, more filled with energy, more vital, alive, young, fresh. But tantra is not concerned with any systematization of breath, but with using breath just as a technique to turn inward. 12-One has not to practice a particular style ,a particular system or a particular rhythm of breathing .One has to take breathing as it is. One has just to become aware of certain points in the breathing. There are certain points, but we are not aware of them. We have been breathing and we will go on breathing ;we are born breathing and we will die breathing; but we are not aware of certain points. And this is strange. 13-Man is searching, probing deep into space. Man is going to the moon; man is trying to reach farther, from earth into space, and man has not yet learned the nearest part of his life. There are certain points in breathing which you have never observed, and those points are the doors ;the nearest doors to you from where you can enter into a different world, into a different being, into a different consciousness. But they are very subtle. 14-To observe a moon is not very difficult. Even to reach the moon is not very difficult; it is a gross journey. You need mechanization, you need technology, you need accumulated information, and then you can reach it. 15-Breathing is the nearest thing to you, and the nearer a thing is, the more difficult it is to perceive it. The nearer it is, the more difficult; the more obvious it is, the more difficult. It is so near to you that again there is no space between you and your breathing. 16-Or, there is such a small space that you will need a very minute observation, only then will you become aware of certain points. These points are the basis of these techniques. 112 MEDITATION TECHNIQUES ;- Devi Asks: O Shiva, what is your reality? What is this wonder-filled universe? What constitutes seed? Who centers the universal wheel? What is this life beyond form pervading forms? How may we enter it fully, above space and time, names and descriptions? Let my doubts be cleared! Now God Shiva replies and describes 112 meditation techniques. GOD SHIVA replies: 1. Radiant One, this experience may dawn between two breaths.After breath comes in (down) and just before turning up (out) – the beneficence(active goodness or kindness) . 2. As breath turns from down to up, and again as breath curves up to down – through both these turns, realize. 3. Or, whenever in-breath and out-breath fuse, at this instant touch the energy-less,energy-filled center. 4. Or, when breath is all out (up) and stopped of itself, or all in (down) and stopped -in such universal pause, one’s small self vanishes.This is difficult only for the impure. 5. Attention between Eyebrows, let mind be before thought. Let form fill with breath essence to the top of the head and there shower as light. 6. When in worldly activities, keep attention between two breaths, and so practicing, in a few days be born anew. 7. With intangible breath in center of forehead, as this reaches the heart at the moment of sleep, have direction over dreams and over death itself. 8. With utmost devotion, center on the two junctions of breath and know the knower. 9. Lie down as dead. Enraged in wrath, stay so. Or stare without moving an eyelash. Or suck something and become the sucking. 10. While being caressed(touch or stroke gently), Sweet Princess, enter the caress as everlasting life. 11. Stop the doors of the senses when feeling the creeping of an ant. 12. When on a bed or a seat, let yourself become weightless, beyond mind. 13. Or, imagine the five coloured circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on the wall – untill the point dissolves. Then your wish for another comes true. 14. Place your whole attention in the nerve, delicate as the lotus thread, in the center of your spinal column. In such be transformed. 15. Closing the seven openings of the head with your hands, a space between your eyes becomes all-inclusive. 16. Blessed One, as senses are absorbed in the Heart, reach the center of the lotus. 17. Unminding mind, keep in the middle – until. 18. Look lovingly at some object. Do not go to another object. Here in the middle of the object – the blessing. 19. Without support for feet or hands, sit only on the buttocks. Suddenly the centering. 20. In a moving vehicle, by rhythmically swaying, experience. Or in a still vehicle, by letting yourself swing in slowing invisible circles. 21. Pierce some part of you nectar filled form with a pin, and gently enter the piercing and attain to the inner purity. 22. Let attention be at a place where you are seeing some past happening, and even your form, having lost its present characteristics, is transformed. 23. Feel an object before you. Feel the absence of all other objects but this one. Then leaving aside the object-feeling And the absence-feeling, Realize. 24. When a mood against someone or for someone arises, Do not place it on the person in question, But remain centered. 25. Just as you have the impulse To do something, Stop. 26. When some desire comes, consider it. Then, suddenly, quit it. 27. Roam about until exhausted and then, dropping to the ground, in this dropping be whole. 28. Suppose you are gradually being deprived of strength or of knowledge. At the instant of deprivation, transcend. 29. Devotion frees. 30. Eyes closed, See your inner being in detail. Thus see your true nature. 31. Look upon a bowl, without seeing the sides or the material. In a few moments become aware. 32. See as if for the first time A beauteous person Or an ordinary object. 33. Simply by looking into the blue sky Beyond the clouds, the serenity. 34. Listen while the ultimate mystical teaching is imparted. Eyes still, without blinking, at once, become absolutely free. 35. At the edge of a deep well look steadily into its depths until – the wondrousness. 36. Look upon some object, Then slowly withdraw your sight from it, Then slowly withdraw your thought from it. 37. Devi, Imagine Sanskrit letters in these Honey filled foci (central point )of awareness, First as letters, The more subtly as sounds, Then as most subtle feeling. Then, leaving them aside, be free. 38. Bathe in the center of sound, As in the continuous sound of a waterfall. Or, by putting the fingers in the ears, Hear the sound of sounds. 39. Intone(recite with little rise and fall of the pitch of the voice) a sound, As AUM… Slowly, As sound enters soundfulness, So do you. 40. In the beginning and gradual refinement of the sound of any letter, Awake. 41. While listening to stringed instruments, Hear their composite central sound; Thus omnipresence. 42. Intone a sound audibly, Then less and less audibly As feeling deepens Into this silent harmony. 43. With mouth slightly open, Keep mind in the middle of the tongue. Or, as breath comes silently in, Feel the sound ‘HH’. 44. Center on the sound ‘AUM’ Without any ‘A’ or ‘M’. 45. Silently intone a word ending in ‘AH’. Then in the ‘HH’, Effortlessly, the spontaneity. 46.Stopping ears by pressing And the rectum by contracting, Enter the sound. 47. Enter the sound of your name And, through this sound, All sounds. 48. At the start of sexual union Keep attentive on the fire in the beginning, And so continuing, Avoid the embers(a small piece of burning) in the end. 49. When in such embrace your senses are shaken as leaves, Enter this shaking. 50. Even remembering union, Without the embrace, Transformation. 51. On joyously seeing a long-absent friend, Permeate this joy. 52. When eating or drinking, Become the taste of food or drink, And be filled. 53. O lotus eyed one, Sweet of touch, When singing, seeing, tasting, Be aware you are and discover the ever living. 54. Wherever satisfaction is found, In whatever act, Actualize this. 55. At the point of sleep, When the sleep has not yet come And the external wakefulness vanishes, At this point Being is revealed. 56. Illusions deceive, Colors circumscribe, Even divisibles are indivisible. 57. In moods of extreme desire Be undisturbed. 58. This so-called universe Appears as a juggling, A picture show. To be happy, look upon it so. 59. O Beloved, Put attention neither on pleasure nor on pain, But between these. 60. Objects and desires Exist in me as in others. So accepting, Let them be transformed. 61. As waves come with water And flames with fire, So the Universal waves with us. 62. Wherever your mind is wandering, Internally or externally, At this very place, this. 63. When vividly aware Through some particular sense, Keep in the awareness. 64. At the start of sneezing, during fright, In anxiety, above a chasm(narrow opening in rock), flying in battle, In extreme curiosity, at the beginning of hunger,At the end of hunger, Be uninterruptedly aware. 65. The purity of other teachings Is an impurity to us. In reality, Know nothing as pure or impure. 66. Be the unsame same to friend as to stranger, in honor and dishonor. 67. Here is the sphere of change, change, change. Through change consume change. 68. As a hen mothers her chicks, mother particular knowings, particular doings, in reality. 69. Since, in truth, Bondage and freedom are relative, These words are only for those Terrified with the universe. This universe is a reflection of minds. As you see many suns in water from one sun, So see bondage and liberation. 70. Consider your essence as light rays From center to center up the vertebrae, And so rises “livingness” in you. 71. Or in the spaces between, Feel this as lightning. 72. Feel the cosmos as a translucent ever-living presence. 73. In summer when you see the entire sky... Endlessly clear, Enter such clarity. 74. Shakti, See all space as if already Absorbed in your own head In the brilliance. 75.Waking, sleeping, dreaming, Know you as light. 76. In rain during a black night, Enter that blackness As the form of forms. 77. When a moonless rainy night is not present, close your eyes, see blackness. So, faults disappear forever. 78. Whenever your attention (alights brightly lit up), At this very point, Experience.
79. Focus on fire rising through your form From the toes up Until the body burns to ashes.But not you. 80. Meditate On the make believe world as burning to ashes,And become being above human. 81. As, subjectively, letters flow into words and words into sentences, and as, objectively, circles flow into worlds and worlds into principles, find at last these converging in our being. 82. Feel: my thought, I-ness, internal organs – me. 83. Before desire And before knowing, How can I say I am? Consider. Dissolve in the beauty. 84. Toss attachment for body aside, Realizing I am everywhere. One who is everywhere is joyous. 85. Thinking no thing will limited-self unlimit. 86. Suppose you contemplate Something beyond perception, Beyond grasping, Beyond not being – you. 87. I am existing. This is mine. This is this. O, beloved, even in such know illimitably. 88. Each thing is perceived through knowing. The self shines in space through knowing. Perceive one being as knower and known. 89. Beloved, At this moment, Let mind, knowing, breath, form, Be included. 90. Touching eyeballs as a feather, Lightness between them opens into the heart And there permeates the cosmos. 91. Kind Devi, Enter etheric presence Pervading far above and below your form. 92. Put mindstuff in such inexpressible fineness Above, below and in your heart. 93. Consider any area of your present form As limitlessly spacious. 94. Feel your substance, Bones, flesh, blood, Saturated with cosmic essence. 95. Feel the fine qualities of creativity.. Permeating your breasts And assuming delicate configurations(the particular arrangement ). 96. Abide in some place endlessly spacious, Clear of trees, hills, habitations. Thence comes the end of mind pressures. 97. Consider the plenum(a general assembly ) To be your own body of bliss. 98.In any easy position..Gradually pervade an area between the armpits ,Into great peace. 99. Feel yourself as pervading all directions, Far, near 100. The appreciation of objects and subjects. Is the same for an enlightened ,As for an unenlightened person. The former has one greatness: He remains in the subjective mood,Not lost in things. 101. Believe omniscient, omnipotent, pervading. 102. Imagine spirit simultaneously Within and around you Until the entire universe spiritualizes. 103. With your entire consciousness In the very start of desire, of knowing, know. 104. O Shakti, Each particular perception is limited, Disappearing in omnipotence. 105. In truth forms are inseparate. Inseparate are omnipresent being And your own form. Realize each as made of this consciousness. 106. Feel the consciousness of each person As your own consciousness. So, leaving aside concern for your self, Become each being. 107. This consciousness exists as each being, And nothing else exists. 108. This consciousness is the spirit of guidance Of each one. Be this one. 109. Suppose your passive form to be an empty room With walls of skin – empty. 110. Gracious One, play. The universe is an empty shell Wherein your mind frolics "full of fun." infinitely. 111. Sweet heartened One, Meditate on knowing and not-knowing, Existing and non-existing. Then leave both aside that you may be. 112. Enter space, support less, eternal, still.
WHAT ARE THE TWO MAIN TENDANCIES OF THIS CREATION?
THE TWO MAIN TENDANCIES ;-
1-The two concepts begin with 'P'.The first one is related to ''PEACOCK'' & second one is related to ''PIG''.'PEACOCK' is self restraint,embodiment of enlightenment ;so belongs to gods;while ''PIG' is self indulgent, embodiment of ignorance & that is why belongs to demons.
2-As human beings are in the middle,so allowed to pick anyone.
The truth is that IGNORANCE is natural,by birth & received effortless.But for ENLIGHTMENT ;we have to make a lot of efforts.
3-Ignorance is alluring ,appealing & appreciated by common one.The latest example is a biopic successful movie,which is based on the second tendency.
4-Whether he is SRI RAMA,SRI KRISHANA,GAUTAM BUDDHA or LORD SHIVA;they represent ideology of peacock.
5-Lord Shiva is a little bit different .He is devon ke dev,guardian of this universe,so he only patronize both the ideologies.But don't forget that to be like Ravan is a difficult task but to be like Rama is just close to impossible.