Today we examine an excerpt from the Mrgendra Agama (मृगेन्द्र आगम; also known as Mrgendra Tantra/मृगेन्द्र तन्त्र or alternatively as Narasimha Agama/नारसिंह आगम). Although considered a subsidiary Agama (upagama), it is of great importance because it espouses very ancient philosophy and theology of Shaivism. We find that scholars belonging both to the Shaiva Siddhanta and Trika schools quote from the Mrgendra Tantra. Most notably, Bhatta Narayanakantha has commented on this text. Mrgendra, meaning Lord of animals, is so named because it is narrated by Indra while wearing lion's armor, and is supposed to be an abridged version of the Kamika Agama Mahatantra.
This excerpt below speaks of the body of Sadashiva. As we've examined previously, Sadashiva is the embodiment of the five mantras known as the Panchbrahma mantras. The five mantras correspond to His five cosmic functions (panchakritya; creation, sustenance, dissolution, concealing and revealing grace), His five forms (Sadyojata, Vamadeva, Aghora, Tatpurusha, and Ishana), His five Shaktis, the five pranas, the five mahabhutas, the five tanmatras, the five karmendriyas, the five jnanendriyas, the five antahkaranas, the five letters of na-ma-shi-va-ya, etc. (see: Panchabrahma - Shiva Purana)
Aum Haum Namah Shivaya.
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Because
of the nature of bestowing grace upon all, because of its existence and
function in the higher plane of pure adhva (pure realm of maya) and because of
its highly elevated state comparable to the head-portion, the Ishana mantra is
considered to constitute the head of Lord Shiva (Ishana murdha).
Since
it exists as the activating and energizing source in the bodies of the higher
souls (Devas) and of other beings, since it manifests and illumines the
knowledge of the beings, since it dispels the fear related to the
continuing transmigration and since it protects the souls, the Tatpurusha
mantra is considered to constitute the face of Lord Shiva (Tatpurusha vaktra).
The
word hrdaya is synonymous with
consciousness. Shiva’s form which is of the nature of that consciousness
is pure and tranquil. Being free from the state of dreadfulness (aghora), the
mantra assumes the form aghora
hrdaya. Since the assumptive energy (parigraha
shakti) otherwise known as adhikara shakti related to impure maya is
very dreadful, the form of Shiva has been figuratively told to be dreadful.
Since
the three goals – dharma, artha and kama – are of inferior nature when compared
to the highest state of liberation (moksha), they are collectively known
as vama. That effulgence of Shiva
which enables the souls experience dharma, artha and kama according to
their karmic fruits becomes known as Vamadeva.
Since, by its own nature, it remains very subtle and secret (guhya, not exposed to vision), the
Vamadeva mantra is considered to constitute the privy part of the form of Lord
Shiva (Vamadeva guhya).
By
its mere will (volition, iccha), the
Sadya mantra creates bodies to the souls instantaneously and it creates
the mantric forms befitting the contemplations of the yogins. Because of this
power and because of its quickness of action (sadya), the mantra assumes
the form Sadyojata Murta. Shiva is
called Murtin (possessor of
form) not because He assumes forms, but because of this mantra.
In
reality, there is no body for Lord Shiva, since all the actions to be carried
out by the body are all fulfilled by His Shakti itself. The form as
constituted by Shakti is said to be body, only in the secondary sense.
Even though this Shakti is only One, the enlightened Sages maintain that Shakti
is associated with different states such as Vama and others in view of the
varied actions concerned with the pure path (suddha maya).
Mrgendra Agama, Vidyapada III:8-14.
Trans. Dr. S.P. Sabharathnam
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