Wednesday, February 7, 2018

Gitas as Agamas

The format of writing teachings in the form of dialogues between a master and a disciple is a very old tradition, and probably goes back to Upanishadic times. For example, much of the Brihadaranyaka Upanishad is a teaching of Yajnavalkya to his disciples and part of the text reads as though someone was actually recording the sage's literal words either in vivo or by later recollection. This may indeed be the case. 

For the most part, however, there were no third party scribes standing by recording verbatim conversations and preserving them for posterity’s sake in the ancient world.

All such dialogues and conversations in ancient texts were written by human beings – some were self-realized masters, others ordinary priests, philosophers, scribes, and bards. They wrote their own teachings in the form of conversations that occurred in the distant past. They were well within their right to put words in the mouths, so to speak, of divine beings and ancient personalities because that is how religion was taught. Shaivism has an interesting way of dealing with this concept. It says all teachings ultimately came from Shiva – mundane, vedic, tantric, even profane - no matter who the writers was. Mystically speaking, Shiva continues to speak ad infinitum. If you are tuned in to that frequency, you too can hear the conversation!

Coming to the Agamas (Tantras), one of the key characteristics of any Tantra is that the speaker/teacher is a divine being. Many times, but not always, the listener is also a divine being. Other times, the listener/student is a sage or devotee. The divine being gives the text authority, makes it a valid teaching, and gives it credence. But, it should be understood that the center of any Tantra is the teaching. It is the teaching imparted by the right master and practiced correctly which leads to efficacy.

The same applies to the philosophical, poetic discourses known as Gitas, of which there are more than 18 found in various Itihasas and Puranas. They are teachings where a divine being is the teacher (e.g., Krishna in the Bhagavad Gita, Shiva in the Shiva Gita, Devi in the Devi Gita, Rama in the Rama Gita, etc.) or a self-realized sage (e.g., Ashtavakra in the Ashtavakra Gita). In so far as the format being a conversation, the speaker being a divine being and the listener being a devotee or disciple, then, the Gitas are indeed mini Tantras in spirit. The Gitas are Tantras par excellence and present concepts that are similar to yoga- and vidya-pada sections of the Tantras; sometimes in more condensed form. 

The major difference between the Tantras and the Gitas that followed them chronologically is that the dialog in the Gitas is placed within the itihasic framework, whereas the Tantric dialogs are free of itihasic context and, therefore, have a timeless element. The other major difference is that the Gitas put the Vedantic philosophy at the forefront followed by Sankhya-Yoga and Tantric concepts. By contrast, Vedantic philosophy is in the background, yet implicit, in the Tantras and the Tantric philosophical concepts take center stage. Tantric and Vedantic philosophies, of course, are not mutually exclusive and are eternally united by yoga (pun intended). 

Aum Namah Shivaya. 

Wednesday, September 20, 2017

Prana Sukta

The term Prana refers to the all-pervasive life force ("vital air") that sustains and enlivens all things in creation. Although Prana is all-pervasive, it is especially associated with the breath, as breath is associated with and indicates life. A fundamental part of yoga disciplines taught by all branches of yoga is the regulation of prana (pranayama), by means of regulating breathing. It is taught that mastery of prana is a key requisite toward self-realization through yogic samadhi.
In the theology of the Vedas, one finds Prana (Mahaprana) personified as the “first born” of the Supreme Being, and referred to as Prajapati (Lord of creatures), Sutratman (String-Soul) and Hiranyagarbha (Golden-germ). He is the foremost among the Devas; He is the Sustainer and Support of all beings in the physical world. All beings in existence are strung onto the thread of Mahaprana.

The Prana Sukta of Atharvaveda sings of this mighty Prana in the grandest of manners:

As all these creatures, O Prana, offer Thee tribute, so they shall offer tribute (in yonder world) to Him who hears Thee, o far-famed One!
He moves as an embryo within the Devas; having arrived and being in existence, He is born again. Having arisen He enters with His mights, the present and the future, as a father (goes to) his son.
When as a swan He rises from the water, he does not withdraw His one foot. If in truth He were to withdraw it, there would be neither today nor tomorrow, no night and no day, never would the dawn appear. 
With either wheels, and one felloe He moves, containing a Thousand sounds (elements), upward in the east, downward in the west. With (His) half He produced the whole world: what is the visible sign of His (other) half? 
He who rules over all this derived from every source, and over everything that moves; Reverence to Thee, O Prana, that wieldest a swift bow against others! 
May Prana, who rules over this (all) derived from every source, and over everything that moves, (may He) unwearied, strong through the Brahmâ, adhere to me! 
Erect He watches in those that sleep, nor does lie down across. No one had heard of His sleeping in those that sleep. 
O Prana, be not turned away from me, Thou shalt not be other than myself! As the embryo of the Waters, Thee, O Prana, do bind to me, that I may live.  
Atharvaveda Samhita XI.4.19-26

Prana is identified as the Sustainer of all beings, all life forms, the Ruler of the physical world. Prana is the embryo (child) of the Waters (the Supreme Being). He, whom the Vedas personify and glorify as Mahaprana, is none other than the Son of Shiva, the Son of the Supreme Being, known by many names and forms.

While Prana is one unitary principle, in the living body Prana is divided into five forces (vital airs) known as prana, apana, vyana, samana and udana, according to their functions. These five pranas within the body are responsible for vital functions such as inhalation, exhalation, hunger, thirst, circulation, distribution, transformation, digestion, absorption, elimination, expulsion, excretion, sleepiness, speech, motion, stillness, control of limbs, etc. These five vital airs work within the subtle body to enliven and maintain the physical body, which is the outermost shell of our being. The five faces of Sons of Shiva, in fact, are nothing but representations of these five pranas, which they rule over. Just as the five pranas are simply divisions of one unitary Prana, so the five faces are simple divided visions of one Being.

Homage to Him, the Mahaprana, whom we regard as the Son of Shiva, the first born, the Ruler of the physical plane, the panchamukhi, the shanmukhi.

Aum Namah Shivaya.
आश्विन शु. १, संवत् २०७४

Friday, September 8, 2017

Son of Shiva

Today we examine the concept of Son of Shiva without referring to any specific legends or stories, so as to understand the doctrine in a mystical-intuitive manner.

What is a Son of Shiva? From a monistic Shaiva triad philosophical perspective of Shiva-Shakti-Nara, we are all sons and daughters of Shiva. More aptly, He is the true and only Self, and all this (objective reality) is His experience, His self-reflective awareness. 

From the standpoint of the world (i.e., dualism), Son of Shiva is an epithet given to a great Being, who unlike us is far more realizedand lives in a higher plane of existence. Also unlike us, the Sons of Shiva are not bound by the three bonds of anavamaya and karma. They are ever free beings who are in full realization of their oneness with Shiva, that Shiva is their true Self, and yet exist in their individuality beyond the field of maya in sphere of purity (shuddha-adhva). They reside in the highest of heavens (SatyalokaBrahmaloka, or Shivaloka), yet are immensely close to the phenomenal world from within. 

The Sons of Shiva are great yogic masters who impel upon humanity divine knowledge and show us the path unto their Father. They are great siddhas who have achieved every perfection (siddhi), great gurus who are all knowing, and great devotees who are fully in realizationThey have immense powers, rule over the physical, subtle, and causal worlds, the chakras, the pranas, the mind and the elements (mahabhutas), and are Gods in their own right. The Sons of Shiva are our supreme guides on the path of nivritti. They exemplify supreme knowledge, single-pointed devotion, utmost steadfastedness, and are great benefactors of lesser-realized beings.

As such, the Sons of Shiva are closely associated with phenomenological world, with the mahabhutas, the five great elements – earth, water, air, fire and space – which are the building blocks of this world. Therefore, they are said to be born of personifications of these elements.

Some are born of the earth; sculpted of the earth in stories. 
Some are born of the wind; fathered by Vayu in stories. 
Some are born of the fire; fathered by Agni in stories.

As they rule over the life forces (pranas), they are envisioned sometimes with 5 faces representing the five pranas – pranaapanaudanasamana and vyana

While the sixth face represents the mind (chitta), which the pranas uphold. 

All glories to the Sons of Shiva, who can clear every obstacle, move mighty mountains, and impel great wisdom on the path to Shiva. 

Aum Namah Shivaya
आश्विन कृ. ३, संवत् २०७४ 

Friday, August 25, 2017

Nandikeshvara Kashika

The Nandikeshvara Kashika is an ancient Shaivite text and contains an early form of Shaiva nondualism (ca 200 CE). In this short text, Nandikeshvara (a.k.a., Nandinatha) expounds upon the philosophical meaning of the first 14 sutras in Panini's Ashtadyayi, the first extant treatise on Sanskrit grammar.  These first 14 sutras are known as Shiva Sutras (not to be confused with the Shiva Sutras of Vasugupta), and represent a seemingly random arrangement of the Sanskrit alphabet. The name Shiva Sutras is given to these terse verses because, it is believed, these were received directly from Shiva through vibrations of His drum at the end of His dance (think: spanda). 

Leaving apart the usefulness of these short formulae (sutras) in the discussion of grammar within Panini's text, they are also full of philosophical meaning per the Nandikeshvara Kashika and its commentator Upamanyu. 

Below is an short exposition of the thoughts of Nandikeshvara and his commentator, Upamanyu. In essence, the consonants represent the sphere of creation (the tattvas of Sankhya), while the vowels represent the evolution Divine Consciousness above the 25 tattvas of Sankhya that results in creation. The consonant without vowels at the end of each sutra acts as the verb of the sentence. 

The ideas contained herein were likely developed before the Shaiva Agamas expounded clearly the 36 tattvas, which is a central to Shaivite ontology. The idea of each phoneme representing an ontological stage of universal unfoldment later developed into the Matrika Chakra theory of the Agamas and Tantras, as well as the more esoteric Matrika theory of Malinivijayottara Tantra. 

Additionally, the science of seed mantras (bija mantra vidya) also arises and is closely related to the understanding within this text. Note, for example, the seeds representing the five great elements (pancha mahabhuta: la - earth; va - water; ra - fire; ya - air; and ha - space) already have a relation to those elements in this text. 


अ इ उ ण् 
a i u N

Absolute Being [Brahman, Shiva] (a) united with Consciousness [Chitkala, Shakti] (i) exists (N) as the all-pervasive Lord [Ishvara] (u).

ऋ ऌ क् 
R L k

The Lord [Sarveshvara] (R) through Maya (L) forms (k) the world.

ए ओ ङ्
ऐ औ च् 
e o ^n
ai au c

Ishvara/Creator (e) and Maya/creation (o) are perceived (^n) as separate. But, the Unmanifest [Brahman] (ai) and the Manifest [universe, jagat] (au) are understood (c) as one.

ह य व र ट् 
ल ण् 
ha ya va ra T
la N

In this manifest world, space (ha), air (ya), water (va), fire (ra) and earth (la) [the five elements; mahabhutas] are known (T) to exist (N).

ञ म ङ ण न म् 
~na ma ^na Na na m

Sound (~na), touch (ma), form (^na), taste (Na) and smell (na) [the five senses; tanmatras] are sensed (m) also.

झ भ ञ्
घ ढ ध ष् 
jha bha ~n
gha Dha dha Sh

Organ of speech (jha), organ of action (bha), organ of movements (gha), organ of excretion (Dha) and organ of procreation (dha) [the organs of actions; karmendriyas] are said (~n) to be tamasik (Sh).

ज ब ग ड द श् 
ja ba ga Da da S

Skin (ja), tongue (ba), ears (ga), eyes (Da), and nose (da) [the organs of knowledge; jnanendriyas] are rajasik (S).

ख फ छ ठ थ च ट त व् 
क प य् 
kha pha cha Tha tha ca Ta ta v
ka pa y

Prana (kha), apana (pha), vyana (cha), udana (Tha), and samana (tha) [the five vital airs; pranas]; and mind (ca), intelligence (Ta) and ego (ta) [the inner organs] flow (v) [through the body] and animate (y) the phenomenal world of the dichotomy of purusha (ka) and prakriti (pa).

श ष स र्
Sa Sha sa r

Which is fueled (r) by rajas (Sa), tamas (Sha) and sattva (sa) [the three modes of prakriti].

ह ल् 
ha l

All of which is grounded (l) in the Lord [Shambhu] (ha), the Witness.

*Everything from a to ha is Shiva, so His mantra is ahaM.

A full translation of the Nandikeshavara Kashika is found here

Aum Namah Shivaya. 

Monday, February 9, 2015

Shivaratri 2015

When is Shivaratri?

Maha Shivaratri is celebrated on the day when the chaturdashi (14th lunar day) of the krishna paksha (dark fortnight) in the amanta lunar month of magha (purnimanta lunar month of phalguna) overlaps a period called nishita kala (one of divisions of the night that overlaps midnight).

In 2015, the correct date for observing Maha Shivaratri is:

Tuesday February 17 - in all time zones in Asia, Europe, Africa, South America, and Eastern and Central time zones in North America.

Monday February 16 - in Mountain time zone of North America and westward (Pacific time zone, Alaska, Hawaii).

Aum Namah Shivaya.

Tuesday, February 3, 2015

Who is Shiva?

Who is Shiva? To answer this question, let us examine a hymn from the Shiva Purana. This hymn, presented as yet another prayer from the Gods, answers the question in a most beautiful and elegant manner. 

The below hymn has two parts, the first part (verses 13-33) is a prayer which describes Shiva as God, the Lord of all. Notice the various references to Vaishnava deities and the strong declaration of absolute oneness within the form of Shiva. The second part (verses 34-35) describes Shiva as the best of the best. Note the similarities here to chapter 10 of the Bhagavad Gita – the only difference being that the description is in the third person (the first person description is present in the Shiva Gita).

Synopsis of the Hymn

Shiva is the Creator and Annihilator, the Sustainer, and of immeasurable splendor. He is the Lord of all beings and the Destroyer of all evil. He is both knowable and unknowable. He is Pradyumna, Aniruddha, Samkarshana and Vasudeva (the vyuha forms of Vishnu discussed in the Pancharatra Tantras). He is the Destroyer of Kamsa and Chanura (i.e. Krishna, the son of Devaki). He is Narayana Himself! He is the Veda, He is the Truth. He is the supreme Brahman of Vedanta.

He is the highest of heavens (Satyaloka), the best of rivers (Ganga), the purest of lakes (Manas), the highest of mountains (Himalaya), and the best of cities (Kashi). He is the Shalagrama (aniconic form of Vishnu) and the Linga (aniconic form of Shiva). He is the Upanishads among the Vedas, Mahabharata among Puranas, AUM among mantras, He is the golden age among eons, and He is the intercalary month among months. He is Hanuman and He is Rama. He is the Paramatman indeed. He is both within (immanent) and without (transcendent) the universe. All is Shiva (Sarvam Shivamayam). 

Aum Namah Shivaya. 

Devoutly bowing to Shiva, the Lord of Gods, with palms joined in reverence, all of them bent their shoulders and eulogized Shiva, the Benefactor of the worlds. [12]

The Gods said:
Obeisance to the golden-wombed Lord, the Creator of everything.
Obeisance to Thee, the Sustainer, the Omnipresent and the Omniscient,
Obeisance to Thee of Destroyer’s form, the Annihilator of living beings.
Obeisance to Thee devoid of attributes, and of immeasurable splendor. [13-14]
Obeisance to Thee devoid of states, possessed of splendor and free from aberrations;
Obeisance to Thee of the Soul of the great elements (mahabhutas);
Obeisance to the Unsullied, the great Atman! [15]
Obeisance to Thee, the Lord of all beings, the Sustainer of great burden,
The Remover of thirst, to Thee whose form is devoid of enmity,
To Thee of excessive splendor. [16]
Obeisance to the Destroyer of the great forest, in the form of the great Asuras, like a forest fire.
Obeisance to the trident-bearing Lord, who acts as the axe for the trees of the Asuras. [17]
O great Lord, obeisance to Thee, the Destroyer of the Asuras;
Obeisance to Thee, the Lord of Parvati, O Wielder of all weapons. [18]
O Lord of Parvati, obeisance to Thee, O great Soul, O great Lord.
Obeisance to Thee, the blue-necked Rudra and of the form of Rudra. [19]
Obeisance to Thee, knowable through Vedanta; obeisance to Thee who are beyond all paths. 
Obeisance to Thee of form of attributes, possessing attributes and devoid of them. [20]
O great God, obeisance to Thee, the Delighter of the three worlds.
Obeisance to Pradyumna, Aniruddha and Vasudeva, obeisance to Thee.
Obeisance to Thee, the Lord Samkarshana.
Obeisance to Thee, the Destroyer of Kamsa.
Obeisance to Thee, O Damodara, the Pounder of Chanura, the Partaker of poison. [21-22]
Obeisance to Thee, O Lord, Hrishikesha, Achyuta, Mrida, Shankara, Adhokshaja,
O enemy of the Asuras, Gaja and Kama. Obeisance to Thee, O Partaker of poison. [23]
Obeisance to Thee, O Lord Narayana, devoted to Narayana, to the form of Narayana,
And One born of Narayana’s body. [24]
Obeisance to Thee of all forms, the Destroyer of great hells, destroyer of sins.
Obeisance to Thee, O bull-vehicled God! [25]
Obeisance to Thee of the form of time and divisions of time.
Obeisance to Thee, who bestows strength unto His devotees;
Obeisance to the Annihilator of the host of Asuras. [26]
Obeisance to the Lord, conducive to the welfare of the brahmanas and cattle.
Obeisance to the thousand-formed, obeisance to Thee of thousand organs. [27]
O Shiva, obeisance to Thee of the form of virtue, to sattva, to the Atman of sattva.
Obeisance to Thee whose form is knowable through the Vedas.
Obeisance to Thee, the beloved of the Vedas. [28]
Obeisance to Thee whose form is the Veda. Obeisance to Thee, the Reciter of the Vedas.
Obeisance to Thee who traverses the path of good conduct,
And who are approachable through the path of good conduct. [29]
Obeisance to Thee, the glory-seated; to the Truthful, beloved of the truth, to the Truth.
Obeisance to Thee knowable through the Truth. [30]
Obeisance to Thee possessed of magic powers, obeisance to the Lord of magic; obeisance to Thee (knowable through the Vedas), to Brahman; to the One born of Brahma. [31]
Obeisance to Thee, O Lord, the penance, the bestower of the fruits of penance;
Obeisance to Thee worthy of eulogy, the eulogy, and to Thee whose mind is pleased with eulogy always. [32]
Obeisance to Thee delighted with Vedic conduct, to the One fond of praiseworthy conduct;
To the One who has fourfold arms and the forms of (all) aquatic and terrestrial beings. [33]
O Lord, the Gods and all others, being excellent are Thy excellences.
Among the Gods, Thou art Indra; among planets, Thou art the Sun. [34]
Among the worlds, Thou art Satyaloka. Among the rivers, Thou are the celestial river, Ganga. Among the colors, Thou art the color white. Among lakes, Thou are the Lake Manasa. [35]
Among mountains, Thou art the Himalaya. Among cows, Thou art Kamadhenu.
Among the oceans, Thou art the ocean of milk. Among metals, Thou art gold. [36]
Among the varnas, Thou art the brahmana. O Shiva, among men, Thou art the king.
Among holy centers of salvation, Thou art Kashi. 
Among sacred rivers, Thou art the supreme sacred River (Ganga). [37]
Among stones, Thou art the crystal. O great God, among flowers Thou art the lotus.
Among mountains, Thou art the Himalaya. [38]
Among activities, Thou are the speech (Vac); among poets, Thou art descendents of Bhrigu.
Among the birds, Thou are the eight-legged Sharabha.
Among beasts of prey, Thou are the lion. [39]
O bull-bannered Lord, among rocks, Thou are the Shalagrama;
Among the forms of worship, Thou are the Narmada Linga (Banalinga). [40]
Among animals, Thou art the bull, Nandishvara (Nandi), O Lord Shiva.
Among Vedic texts, Thou art the Upanishads.
Among sacrificers, Thou art the cool-rayed Moon. [41]
Among those that burn, Thou art fire, among the devotees of Shiva, Thou art Vishnu;
Among the Purananas, Thou art Mahabharata; among the syllables of the alphabet, Thou are ‘Ma.’[42]
Among the bija (seed) mantras, Thou art the Pranava (AUM);
Among the terrible ones, Thou art poison.
Among pervading ones, Thou art the akasha (ether);
Among the atmans, Thou are the supreme Atman (Paramatman). [43]
Among sense organs, Thou art the mind; among charitable gifts, Thou art freedom from fear; 
Among the santifying and life-giving agents, Thou art water. [44]
Among acqusitions, Thou art the acquisition of progeny; among those of velocity,
Thou are the wind; among the routine sacred rites, Thou art the Sandhya worship. [45]
Among sacrifices, Thou are the Ashvamedha. Among the yugas, Thou art the Krta.
Among the asterisms, Thou are Pushya; among tithis, Thou are Amavasya (new moon). [46]
Among the seasons, Thou art the spring; among holy occasions, Thou art the Samkrama;
Among grasses Thou are the Kusha; among trees, Thou are the Banyan. [47]
Among yogas (divisions of the day), Thou art Vyatipata; among creepers, Thou art the Soma;
Among intellecutal activies, Thou art the virtuous inclination;
Among intimate ones Thou art the wife. [48]
Among the pure activies of the aspirant, O great Lord, Thou art pranayama;
Among the Jyotirlingas, Thou art Vishveshvara. [49]
Among all kindred beings, Thou art Dharma. In all stages of life, Thou art sannyasa.
Thou art the supreme Liberator in all vargas. Among Rudras, Thou art Nilalohita. [50]
Among all Adityas, Thou art Vasudeva (Vishnu); among monkeys, Thou art Hanuman;
Among sacrificies, Thou art japa-yajna (chanting); among weapon-bearers, Thou art Rama. [51]
Among the Gandharvas, Thou art Chitraratha; among Vasus, Thou art certainly the fire;
Among the months, Thou art the intercalary; among the holy rites, Thou art the chaturdashi rite. [52]
Among all lordly elephants, Thou art Airavata; among all Siddhas, Thou art Kapila;
Among all serpants, Thou art Ananta; among all Pitris, Thou art Aryaman. [53]
Thou art Kala (Time) among those who calculate; among Asuras, Thou art Bali.
O Lord of Gods, of what avail is a detailed narration?
Thou presidest over the entire universe remained stationed within and without. [54-55]

Sri Shiva Purana, Rudra Samhita, Section V (Yuddha Kanda), II:12-55

Thursday, January 1, 2015

Prayer by the Gods

Here is another beautiful hymn from the Shiva Purana presented as a prayer from the Gods to Shiva. Not much explanation is needed to understand this prayer for those who understand Shaivism, for it is filled with theology and philosophy. Notice the composer of this hymn has chosen to completely forego any reference to the stories of Shiva’s exploits! For a hymn that occurs within a book replete with legends, this is highly unusual, yet highly uplifting at the same time.
The Gods said:
Obeisance to Thee, O Lord, from whom the mobile and the immobile beings have originated.
Obeisance to the great Purusha, Mahesha, the supreme Isha, and the great Atman. (36)
Obeisance to the primordial Seed of every one, the Form of consciousness, beyond Purusha and Prakriti. (37)
Obeisance to Thee who createst this world, by whom this is illuminated, from whom this originated, 
By whom this is sustained, to whom this belongs and by whom everything is kept under control. (38)
We bow to that self-born Deity who is beyond this and everything that is great, 
Who is the undepraved great Lord, who sees these within Himself. (39)
We have sought refuge at His feet who is the supreme Brahman, who is the Soul of everyone, 
Who is the greatest Witness with unbarred vision and who assumes various forms. (40)
Obeisance to Him whose region is not known by Devas, Sages or Siddhas. 
How then can other creatures realize it or express it? (41)
He is our goal supreme, seeking to see whose region great saints free from attachment perform unmutilated vow of release. (42)
Thou hast no change like death, birth etc., that yields misery, 
Yet by means of Maya, Thou assumest all these. (43)
Obeisance to Thee who art the great Isha and the Performer of miracles. 
Obeisance to Brahman, the great Soul who is far removed from words. (44)
Obeisance to the formless Being of immense form, the great, of unlimited power, 
The Lord of the three worlds, the witness of all and all-pervasive. (45)
Obeisance to the light of Atman, richly endowed with the bliss of liberation, of the form of knowledge. 
Obeisance to Thee, the all-pervasive Lord. (46)
Obeisance to the Lord of salvation who is accessible only through the cessation of worldly activities.
Obeisance to Thee the great Purusha, the great Lord, the Bestower of all. (47)
Obeisance to conscious principle in the corporal frame, identical with Atman, the Cause of all perception. (48)
Obeisance to the Origin of Prakrti, the great presiding Deity of everything. 
Obeisance to Thee, the great Purusha, the great Lord, the Bestower of all. (49)
Obeisance to Thee, the three-eyed, the five-faced and the ever-luminous. 
Obeisance to Thee who hast no cause and who seest all the qualities of the sense-organs. (50)
Obeisance, obeisance to Thee, the Cause of the three worlds and salvation. 
Obeisance to the Bestower of quick liberation, and Deliverer of those who seek refuge. (51)
Obeisance to Thee, the Ocean of the knowledge of Vedic texts. 
Obeisance to Thee, the great Lord and the ultimate goal of devotees and possessed of three attributes. (52)
Obeisance to Thee, O great Lord whose fiery heat of knowledge is latent in the sacrificial churning rod for the production of fire of three attributes. 
Obeisance to Thee whose form is beyond the reach of fools and who livest for ever in the heart of the wise. (53)
Obeisance to the Liberator of the individual soul from the noose (pasha); 
To the Bestower of salvation to the devotee, to the self-luminous, the eternal, the unwasting, the incessant knowledge. (54)
Obeisance to Thee, the Self-Contemplator, the Unchanging, the Holder of great suzerainty and glory.
Never be ruthless unto them who resort to the four aims of life and desire the cherished final goal (Moksha). Obeisance to Thee, O Shiva. (55)
Thy devotees never desire anything solely to themselves. They sing the auspicious glory of Thy exploits. (56)
We eulogise Thee, the imperishable supreme Brahman, the omnipresent whose features are unmanifest, 
Who can be attained by the yoga of the Soul and is complete (purnam). (57)
O Lord of everything, we bow to Thee who art beyond the perception of the sense-organs; who hast no support; who art the support of all; 
Who hast no cause; who art endless; the primordial and the subtle. (58)
All the Devas, Vishnu and others, and the world of mobile and immobile beings are created by deficient digit with the difference of name and form. (59)
Just as the flames of fire and the rays of the sun emerge and submerge so also this current of creation and dissolution. (60)
Thou art neither a Deva nor an Asura, nor a man nor a brute nor a brahmana, O Lord. 
Thou art neither a woman nor a man, nor a eunuch. Thou makest nothing either the existent or the non-existent. (61)
After all negations whatever remains Thou art that. Thou art the maker, the sustainer and the destroyer of the· universe; 
Thou art the soul of the universe. We bow to that Lord Shiva. (62)
We bow to Thee, the Lord of yoga, whom the yogins who have destroyed all their actions by means of yoga, are able to realise in their minds purified by yoga. (63)
Obeisance to Thee whose velocity is unbearable, who hast three Shaktis, who art identical with the three Vedas; 
Obeisance to Thee the delighted Protector of immense potentiality. (64)
O Lord, Thou art impenetrable to the wicked sense-organs; worldly lords cannot reach Thee who art beyond all paths; 
Obeisance to Thee whose splendour is mystically hidden and who art always engaged in the uplift of the devotees. (65)
We bow to Thee, the great Lord, whose greatness cannot be surpassed; 
Whose power the confounded fool with egotistic mind can never realise. (66)

Sri Shiva Purana, Rudra Samhita (Book II), Section II, Chapter XV:36-66.

Aum Namah Shivaya.

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