Kalabhairavashtakam

Eight Stanzas on Kalabhairava
~by Adi Shankaracharya

To the One whose lotus feet are served king of the Devas,
That merciful One who bears the moon on His forehead,
Who wears a serpent as His sacred thread and is clad in the directions,
And who is worshipped by Narada and other yogis;
Obeisance to Kalabhairava, the Lord of city of Kashi. (1)

To the One whose luster is like a million suns,
That supreme Being who delivers us across the ocean of existence,
The blue-throated, three-eyed One who grants all wishes,
He of lotus-eyes and grave trident, who is the death of time itself;
Obeisance to Kalabhairava, the Lord of city of Kashi. (2)

To the Bearer of the spear, sword, noose and club,
That primeval Cause, the black-bodied, imperishable prime Lord,
The One free from all afflictions, the formidable Hero,
To the Lord who loves the wonderful Tandava dance;
Obeisance to Kalabhairava, the Lord of city of Kashi. (3)

To the Bestower of enjoyment and liberation,
He who is praised for His pleasant form and loves His devotees,
That Lord of the entire world, who assumes myriad forms,
And wears a waist band attached with golden bells;
Obeisance to Kalabhairava, the Lord of city of Kashi. (4)

To the Maintainer of the bridge of Dharma and the Destroyer of adharmic paths,
That Lord who saves us from the binds of karma and brings shame of misdeeds,
He whose body appears adorned because of the golden nooses He carries,
Obeisance to Kalabhairava, the Lord of city of Kashi. (5)

To Him who wears sandals studded with gems,
That eternal One without a second, the Lord of our hearts,
The stainless One, who destroys the fear of death,
He of large teeth and fearful form, the Granter of liberation;
Obeisance to Kalabhairava, the Lord of city of Kashi. (6)

To Him whose loud laughter can tear asunder all born of the egg of Brahma,
That fierce Ruler whose very sight is enough to destroy the web of sins,
To the Granter of the eight siddhis, the One who wears a garland of skulls;
Obeisance to Kalabhairava, the Lord of city of Kashi. (7)

To the Commander of the hosts of spirits and the Bestower of great glory,
That Lord, the Resident of Kashi, the Purifier of the world’s goods and evils,
He who intimately knows the path of righteousness,
The most ancient One, the Lord of the universe;
Obeisance to Kalabhairava, the Lord of city of Kashi. (8)

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On Bhairava

In the Puranas, we find that Shiva is twice insulted – first by Brahmā and then by his son, Daksha-Prajapati. Each time Shiva is insulted, a fierce being appears from Shiva and beheads the insulter. In the first instance, Brahmās fifth head is cut off by Bhairava, and in the second instance, Daksha’s head is cut off by Virabhadra. Those who analyze myths for a living tell us that the practical meaning of these legends is that the religion of Shiva had now gained prominence and usurped the Brahmā-centered religion. Whatever be the meaning of these legends, most people know of Bhairava only from these stories, and consider Him an Attendant of Shiva. Also, in numerous Shiva temples, Bhairava is stationed outside as a gate-keeper. All of this comes to us from Puranic legends.

In Shaiva Agamic theology, however, we find that Bhairava is Shiva, and Shiva is Bhairava – there is no difference whatsoever. He who is praised as Maha-Rudra in the Vedas is called Shiva, Rudra and Bhairava in the Agamas – of this there should be no confusion. In fact, the three classes of Shaiva Agamic texts are termed the Shiva, Rudra and Bhairava Agamas. Identification of Shiva as Bhairava is theologically most important in Kashmir Shaivism, which is heavily rooted in the Bhairava Agamas. In this school, the word Bhairava has been broken down into three syllables (bha-ra-va) and creatively it is said to represent bharana (sustenance), ravana (withdrawal), and vamana (bring out/creation).

Understand that the spatial reality of Bhairava is present in everything, in every being, and be this reality. (Vijnana Bhairava Tantra, verse 124)

Just as Shiva stands in the center of His eight forms (Ashtamurtis), who are regarded as the guardians of the eight directions; so Bhairava stands at the center of His eight forms (Ashta-Bhairavas), who are also regarded as the guardians of the eight directions especially in the city of Kashi (Varanasi). The central form of Bhairava is called Mahakalabhairava (“Great Fearful Time”), who is Shiva Himself, the Ruler over time. As time brings aging, death and decay, He is represented in a fearful form. Yet, Mahakalabhairava is also beyond time all the same, and that is His formless beauty.

Aum Bhairavaya Namah.

For printable version of this hymn, click here (Sanskrit, transliteration and translation).

Agnideva © 2007. All rights reserved.

108 Names of Shiva

शिव अष्टोत्तरशत नामावलि
śiva aṣṭottaraśata nāmāvali

ॐ शिवाय नमः ~ om śivāya namaḥ

1. Aum, Salutations to Shiva, the Auspicious One

ॐ महेश्वराय नमः ~ om maheśvarāya namaḥ

2. Aum, Salutations to Maheshvara, the Great Lord

ॐ शम्भवे नमः ~ om śambhave namaḥ

3. Aum, Salutations to Shambhu, the One who bestows happiness

ॐ पिनाकिने नमः ~ om pinākine namaḥ

4. Aum, Salutations to Pinakin, the Wielder of the bow

ॐ शशिशेखराय नमः ~ om śaśiśekharāya namaḥ

5. Aum, Salutations to Shashishekhara, the Bearer of the moon

ॐ वामदेवाय नमः ~ om vāmadevāya namaḥ

6. Aum, Salutations to Vamadeva, the beautiful Lord

ॐ विरूपाक्षाय नमः ~ om virūpākṣāya namaḥ

7. Aum, Salutations to Virupaksha, the One of spotless form

ॐ कपर्दिने नमः ~ om kapardine namaḥ

8. Aum, Salutations to Kapardin, the One with matted hair

ॐ नीललोहिताय नमः ~ om nīlalohitāya namaḥ

9. Aum, Salutations to Nilalohita, the One who is bluish-red in hue

ॐ शङ्कराय नमः ~ om śaṅkarāya namaḥ

10. Aum, Salutations to Shankara, the Causer of all good

ॐ शूलपाणये नमः ~ om śūlapāṇaye namaḥ

11. Aum, Salutations to Shulapani, the Wielder of the trident

ॐ खट्वाङ्गिने नमः ~ om khaṭvāṅgine namaḥ

12. Aum, Salutations to Khatvangin, the Wielder of the axe

ॐ विष्णुवल्लभाय नमः ~ om viṣṇuvallabhāya namaḥ

13. Aum, Salutations to Vishnu-vallabha, the One loved by Vishnu

ॐ शिपिविष्टाय नमः ~ om śipiviṣṭāya namaḥ

14. Aum, Salutations to Shipivishta, the One encircled in rays of light

ॐ अम्बिकानाथाय नमः ~ om ambikānāthāya namaḥ

15. Aum, Salutations to Ambika-natha, the Lord of Ambika (Shakti)

ॐ श्रीकण्ठाय नमः ~ om śrīkaṇṭhāya namaḥ

16. Aum, Salutations to Srikantha, the One with a shining throat

ॐ भक्तवत्सलाय नमः ~ om bhaktavatsalāya namaḥ

17. Aum, Salutations to Bhakta-vatsala, the One who loves His devotees

ॐ भवाय नमः ~ om bhavāya namaḥ

18. Aum, Salutations to Bhava, the One who is existence itself

ॐ शर्वाय नमः ~ om śarvāya namaḥ

19. Aum, Salutations to Sharva, the great Archer

ॐ त्रिलोकेशाय नमः ~ om trilokeśāya namaḥ

20. Aum, Salutations to Trilokesha, the Ruler of the three worlds

ॐ शितिकण्ठाय नमः ~ om śitikaṇṭhāya namaḥ

21. Aum, Salutations to Shitikantha, the One with a white throat

ॐ शिवाप्रियाय नमः ~ om śivāpriyāya namaḥ

22. Aum, Salutations to Shivapriya, the Beloved of Shivā (Shakti)

ॐ उग्राय नमः ~ om ugrāya namaḥ

23. Aum, Salutations to Ugra, the fierce One

ॐ कपालिने नमः ~ om kapāline namaḥ

24. Aum, Salutations to Kapalin, the Wielder of a skull-bowl

ॐ कामारये नमः ~ om kāmāraye namaḥ

25. Aum, Salutations to Kamara, the Destroyer of all passions

ॐ अन्धकासुरसूदनाय नमः ~ om andhakāsurasūdanāya namaḥ

26. Aum, Salutations to Andhakasura-sudana, the Destroyer of the demon of blindness

ॐ गङ्गाधराय नमः ~ om gaṅgādharāya namaḥ

27. Aum, Salutations to Gangadhara, the Bearer of the river Ganga

ॐ ललाटाक्षाय नमः ~ om lalāṭākṣāya namaḥ

28. Aum, Salutations to Lalataksha, the One with a forehead eye

ॐ कालकालाय नमः ~ om kālakālāya namaḥ

29. Aum, Salutations to Kalakala, the Ender of time (death)

ॐ कृपानिधये नमः ~ om kṛpānidhaye namaḥ

30. Aum, Salutations to Kripanidhi, the Treasure of compassion

ॐ भीमाय नमः ~ om bhīmāya namaḥ

31. Aum, Salutations to Bhima, the formidable One

ॐ परशुहस्ताय नमः ~ om paraśuhastāya namaḥ

32. Aum, Salutations to Parashu-hasta, the One who holds an axe

ॐ मृगपाणये नमः ~ om mṛgapāṇaye namaḥ

33. Aum, Salutations to Mrigapani, the One who bears a deer in His hand

ॐ जटाधराय नमः ~ om jaṭādharāya namaḥ

34. Aum, Salutations to Jatadhara, the One who wears matted locks

ॐ कैलासवासिने नमः ~ om kailāsavāsine namaḥ

35. Aum, Salutations to Kailasavasin, the One who dwells in Kailasa

ॐ कवचिने नमः ~ om kavacine namaḥ

36. Aum, Salutations to Kavachin, the One who is dressed in armor

ॐ कठोराय नमः ~ om kaṭhorāya namaḥ

37. Aum, Salutations to Kathora, the strong One

ॐ त्रिपुरान्तकाय नमः ~ om tripurāntakāya namaḥ

38. Aum, Salutations to Tripurantaka, the Destroyer of the three cities

ॐ वृषाङ्काय नमः ~ om vṛṣāṅkāya namaḥ

39. Aum, Salutations to Vrishanka, the One with the Bull standard

ॐ वृषभारूढय नमः ~ om vṛṣabhārūḍhaya namaḥ

40. Aum, Salutations to Vrishabha-rudha, the Rider of the Bull (Nandi)

ॐ भस्मोद्धूलितविग्रहाय नमः ~ om bhasmoddhūlitavigrahāya namaḥ

41. Aum, Salutations to Bhasmadhulita-Vigraha, the One who is covered in holy ash

ॐ सामप्रियाय नमः ~ om sāmapriyāya namaḥ

42. Aum, Salutations to Samapriya, the One who loves Sama chants

ॐ स्वरमयाय नमः ~ om svaramayāya namaḥ

43. Aum, Salutations to Svaramaya, the One who is infused with sound (of creation)

ॐ त्रयीमूर्तये नमः ~ om trayīmūrtaye namaḥ

44. Aum, Salutations to Trimurti, the One Being of three forms

ॐ अनीश्वराय नमः ~ om anīśvarāya namaḥ

45. Aum, Salutations to Anishvara, the One without a superior

ॐ सर्वज्ञाय नमः ~ om sarvajñāya namaḥ

46. Aum, Salutations to Sarvajna, the omniscient One

ॐ परमात्मने नमः ~ om paramātmane namaḥ

47. Aum, Salutations to Paramatman, the supreme Self

ॐ सोमसूर्याग्निलोचनाय नमः ~ om somasūryāgnilocanāya namaḥ

48. Aum, Salutations to Somasuryagni-lochana, the One whose eyes are the Moon, Sun and Fire

ॐ हविषे नमः ~ om haviṣe namaḥ

49. Aum, Salutations to Havisha, the Receiver of oblations (of yajna ritual)

ॐ यज्ञमयाय नमः ~ om yajñamayāya namaḥ

50. Aum, Salutations to Yajnamaya, the One who represents the yajna

ॐ सोमाय नमः ~ om somāya namaḥ

51. Aum, Salutations to Soma, the One with Uma (sa + uma; Shakti)

ॐ पञ्चवक्त्राय नमः ~ om pañcavaktrāya namaḥ

52. Aum, Salutations to Panchavaktra, the five-faced One

ॐ सदाशिवाय नमः ~ om sadāśivāya namaḥ

53. Aum, Salutations to Sadashiva, the ever-auspicious One

ॐ विश्वेश्वराय नमः ~ om viśveśvarāya namaḥ

54. Aum, Salutations to Vishveshvara, the Ruler of the universe

ॐ वीरभद्राय नमः ~ om vīrabhadrāya namaḥ

55. Aum, Salutations to Virabhadra, the foremost Hero

ॐ गणनाथाय नमः ~ om gaṇanāthāya namaḥ

56. Aum, Salutations to Gananatha, the Lord of hosts of beings

ॐ प्रजापतये नमः ~ om prajāpataye namaḥ

57. Aum, Salutations to Prajapati, the Lord of all people

ॐ हिरण्यरेतसे नमः ~ om hiraṇyaretase namaḥ

58. Aum, Salutations to Hiranyaretas, the One who emanates the golden (light)

ॐ दुर्धर्षाय नमः ~ om durdharṣāya namaḥ

59. Aum, Salutations to Durdhasha, the unconquered One

ॐ गिरीशाय नमः ~ om girīśāya namaḥ

60. Aum, Salutations to Giriisha, the Lord of the mountains

ॐ गिरिशाय नमः ~ om giriśāya namaḥ

61. Aum, Salutations to Girisha, the One who resides in the mountains

ॐ अनघाय नमः ~ om anaghāya namaḥ

62. Aum, Salutations to Anagha, the untainted One

ॐ भुजङ्गभूषणाय नमः ~ om bhujaṅgabhūṣaṇāya namaḥ

63. Aum, Salutations to Bhujanga-bhushana, the One adorned in serpents

ॐ भर्गाय नमः ~ om bhargāya namaḥ

64. Aum, Salutations to Bharga, the radiant One

ॐ गिरिधन्वने नमः ~ om giridhanvane namaḥ

65. Aum, Salutations to Giridhanvan, the One who holds the mountains like a bow

ॐ गिरिप्रियाय नमः ~ om giripriyāya namaḥ

66. Aum, Salutations to Giripriya, the One who loves the mountains

ॐ कृत्तिवाससे नमः ~ om kṛttivāsase namaḥ

67. Aum, Salutations to Krittivasin, the One adorned in skins

ॐ पुरारातये नमः ~ om purārātaye namaḥ

68. Aum, Salutations to Purarata, the One who resides in the wild

ॐ भगवते नमः ~ om bhagavate namaḥ

69. Aum, Salutations to Bhagavan, the glorious Lord

ॐ प्रमथाधिपाय नमः ~ om pramathādhipāya namaḥ

70. Aum, Salutations to Pramatha-Adhipa, the Lord of the spirits

ॐ मृत्युञ्जयाय नमः ~ om mṛtyuñjayāya namaḥ

71. Aum, Salutations to Mrityunjaya, the Conquerer of death

ॐ सूक्ष्मतनवे नमः ~ om sūkṣmatanave namaḥ

72. Aum, Salutations to Sukshmatana, the One with the subtlest of bodies

ॐ जगद्व्यापिने नमः ~ om jagadvyāpine namaḥ

73. Aum, Salutations to Jagadvyapin, the One who pervades the whole world

ॐ जगद्गुरवे नमः ~ om jagadgurave namaḥ

74. Aum, Salutations to Jagadguru, the Guru of the whole world

ॐ व्योमकेशाय नमः ~ om vyomakeśāya namaḥ

75. Aum, Salutations to Vyomakesha, the One whose hair is space

ॐ महासेनजनकाय नमः ~ om mahāsenajanakāya namaḥ

76. Aum, Salutations to Mahasena-janaka, the Father of Mahasena (Kartikeya)

ॐ चारुविक्रमाय नमः ~ om cāruvikramāya namaḥ

77. Aum, Salutations to Charuvikrama, the pleasantly heroic One

ॐ रुद्राय नमः ~ om rudrāya namaḥ

78. Aum, Salutations to Rudra, the praiseworthy One

ॐ भूतपतये नमः ~ om bhūtapataye namaḥ

79. Aum, Salutations to Bhutapati, the Lord of all entities

ॐ स्थाणवे नमः ~ om sthāṇave namaḥ

80. Aum, Salutations to Sthanu, the Immovable One

ॐ अहिर्बुध्न्याय नमः ~ om ahirbudhnyāya namaḥ

81. Aum, Salutations to Ahirbudhnya, the Serpent of the depths (Kundalini)

ॐ दिगम्बराय नमः ~ om digambarāya namaḥ

82. Aum, Salutations to Digambara, the One clad in the directions

ॐ अष्टमूर्तये नमः ~ om aṣṭamūrtaye namaḥ

83. Aum, Salutations to Ashtamurti, the One of eight forms

ॐ अनेकात्मने नमः ~ om anekātmane namaḥ

84. Aum, Salutations to Anekatma, the One soul of numerous (beings)

ॐ सात्विकाय नमः ~ om sātvikāya namaḥ

85. Aum, Salutations to Satvika, the purest One

ॐ शुद्धविग्रहाय नमः ~ om śuddhavigrahāya namaḥ

86. Aum, Salutations to Shuddha-vigraha, the One of stainless form

ॐ शाश्वताय नमः ~ om śāśvatāya namaḥ

87. Aum, Salutations to Shashvata, the eternal One

ॐ खण्डपरशवे नमः ~ om khaṇḍaparaśave namaḥ

88. Aum, Salutations to Khanda-parasha, the One who breaks through all problems

ॐ अजाय नमः ~ om ajāya namaḥ

89. Aum, Salutations to Aja, the unborn One

ॐ पाशविमोचकाय नमः ~ om pāśavimocakāya namaḥ

90. Aum, Salutations to Papa-vimochaka, the Absolver of sin

ॐ मृडाय नमः ~ om mṛḍāya namaḥ

91. Aum, Salutations to Mrida, the joyful One

ॐ पशुपतये नमः ~ om paśupataye namaḥ

92. Aum, Salutations to Pashupati, the Lord of all souls (creatures)

ॐ देवाय नमः ~ om devāya namaḥ

93. Aum, Salutations to Deva, the shiny One

ॐ महादेवाय नमः ~ om mahādevāya namaḥ

94. Aum, Salutations to Mahadeva, the great shiny One

ॐ अव्ययाय नमः ~ om avyayāya namaḥ

95. Aum, Salutations to Avyaya, the changeless One

ॐ हरये नमः ~ om haraye namaḥ

96. Aum, Salutations to Hara, the Absolver (of sins, bondages)

ॐ भगनेत्रभिदे नमः ~ om bhaganetrabhide namaḥ

97. Aum, Salutations to Bhaganetra-bhida, the One who plucked the eye of Bhaga

ॐ अव्यक्ताय नमः ~ om avyaktāya namaḥ

98. Aum, Salutations to Avyakta, the unmanifest One

ॐ दक्षाध्वरहराय नमः ~ om dakṣādhvaraharāya namaḥ

99. Aum, Salutations to Dakshadhvara-hara, the Destroyer of the sacrifice of Daksha

ॐ हराय नमः ~ om harāya namaḥ

100. Aum, Salutations to Hara, the Withdrawer of all things

ॐ पूषदन्तभिदे नमः ~ om pūṣadantabhide namaḥ

101. Aum, Salutations to Pushadanta-bhida, the One who broke Pushan’s tooth

ॐ अव्यग्राय नमः ~ om avyagrāya namaḥ

102. Aum, Salutations to Avagra, the steady One

ॐ सहस्राक्षाय नमः ~ om sahasrākṣāya namaḥ

103. Aum, Salutations to Sahasraksha, the One of a thousand eyes

ॐ सहस्रपदे नमः ~ om sahasrapade namaḥ

104. Aum, Salutations to Saharaspada, the One of a thousand feet

ॐ अपवर्गप्रदाय नमः ~ om apavargapradāya namaḥ

105. Aum, Salutations to Apavarga-prada, the Bestower of absolution

ॐ अनन्ताय नमः ~ om anantāya namaḥ

106. Aum, Salutations to Ananta, the endless One

ॐ तारकाय नमः ~ om tārakāya namaḥ

107. Aum, Salutations to Taraka, the One who liberates

ॐ परमेश्वराय नमः ~ om parameśvarāya namaḥ

108. Aum, Salutations to Parameshvara, the supreme Lord

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Ashtottarashata Namavali is a prayer that invokes God, one of the Gods, or even a great saint or sage using 108 names. There are are dozens of such prayers in existence. The characteristic of all Namavalis is that each name begins with Aum and ends with Namah. Above is the list of 108 names of Shiva. There are other such Namavalis addressed to Shiva in other forms (Bhairava, Ardhanarishvara, etc.), but the one above is perhaps the most famous. This particular Namavali is recited in temple by priests during Shiva puja. Traditionally, the priest will offer either a few petals or a whole flower with each name recited. Sometimes instead of flowers, the icon of the Lord (Shiva Lingam) is offered bilva (bael) leaves, especially during special puja on Shivaratri. Many people also recite Shiva's 108 names at home pujas or as part of their prayers, particularly on Mondays.

Note: the names Giriisha and Girisha (no. 60 and 61) are slightly different and not repetitions.

Aum Namah Shivaya.

Printable version of the Shiva Ashtottarashata Namavali.

Shiva and Incarnation

The doctine of incarnation (Avatar) is one of the most widely known of Hindu beliefs. A common question many ask, after learning of the many incarnations of Vishnu in Vaishnava theology is whether Shiva also has incarnations (Avatars), and if not, why not? The answer to this question is quite complex and technical. Obviously as one might expect, the answer will also depend on the person answering - whether it is a "general” Hindu person who speaks from a Smarta perspective, or if it is a Shaivite Hindu who speaks from a Shaivite perspective. The perspectives presented below are from Shaivite schools of thought.

What is Incarnation (Avatar)?

The Sanskrit term avatara (derived from ava + tarati) literally means “descent” or “to cross/come down”. The doctrine of Avatar can be loosely summarized as the belief that from time to time God specifically descends down or takes a birth in a certain form, usually human, to accomplish an intended purpose, and then quits that form after fulfilling that purpose. This doctrine is an essential part of Vaishnava belief, which elaborates various types and grades of Avatars. The most famous of the Vaishnava Avatars are obviously Rama and Krishna.

The doctrine of Avatar may be traced back to Tantric texts of Vaishnavism called the Pancharatra Agamas, which elaborate the five forms of God, including the Avatar form which is technically called the Vibhava Rupa (form of might or magnanimity). This early teaching of the followers of the Pancharatra system was summarized in the Narayaniya section of Shantiparva (book 12) of the Mahabharata epic. Following the Mahabharata, the Avatar doctrine received further structuring with the composition of the Puranas. This is the basis of the incarnation doctrine known in Hinduism today, which is Vaishnava in origin, but also accepted by Smartas with certain philosophical twists.

Agamic Shaivism does not recognize Avatars

From the standpoint of Shiva-Shasana (Agamic Shaivism), God has no Avatars (incarnations). What do we mean by Avatar (incarnation) here? As used here, Avatar or incarnation specifically means the idea that God takes a birth in a certain family, fulfills the intended purpose, and then gives up that form – this sort of teaching is absent in Shaivism and the Shaiva Agamas.

Now, what about all the instances in the secondary literature - Puranas and Itihasas - where Shiva appears in one form or another: are these legends completely rejected by Shaivites? No, these legends are not rejected by Shaivites, but put into perspective. These various appearances of Shiva in mystic visions, in various legends, stories, Itihasas, Puranas, etc. are referred to as forms or manifestations (not Avatars or incarnations), and technically termed Maheshvara Murtis (forms of the Great Lord). In fact, Agamic Shaivism recognizes 64 of these Maheshvara Murtis, and considers 25 of them as primary. These forms, however, are not to be termed Avatars.

“Avatar” in Agamic Shaivism

Within Shaivism, one finds that the term avatara (i.e. “descent”) has a different connotation altogether. The descent in Shaivism is not of God’s form, but of God’s knowledge. Some of the earliest of Shaiva Agamas begin with chapters called Tantra-Avatara Patala (Chapter on the Descent of Tantras). The most famous one of these comes from the first Agama text of Shaivism, the Kamika-Agama Mahatantra, which explains that Shiva alone is the source of all knowledge – Vedic, Agamic, philosophical, secular and even heretical. Since all knowledge is considered descended from Shiva Himself, Shiva-Dakshinamurti is the primal Teacher, the Guru of all gurus.

There is nothing greater than the Guru, nothing greater than the Guru, nothing greater than the Guru, nothing greater than the Guru. Shiva is Guru. Shiva is Guru. Shiva is Guru. Shiva is Guru. (Siddha Siddhanta Paddhati V:63)

Any human Guru or Siddha who is fully realized and perfectly embodies the divine knowledge of Shiva is therefore identified with Shiva Himself. This is why we find the most famous Sages, Siddhas and Satgurus like Dattatreya, Durvasa, Agastya, Lakulisha and Gorakshanatha identified with Shiva. Similarly, the most famous of Shivacharyas of Kashmiri and Tamil Shaivism, Abhinavagupta and Manikkavacagar respectively, have also both been called Shiva in human form because they were perfectly absorbed in the knowledge of Shiva. It is entirely possible that Adi Shankaracharya came to be originally identified with Shiva by his followers (Smartas) for the very same reason.

Avatars in the Linga Purana and Pashupatism

The identification of the true guru (Satguru) with Shiva is a very old tradition dating back to the ancient Pashupata religion. Around the first century CE, the Pashupata religion was reformed by the great yogi-master, Lakulisha, and came to be called the Lakulisha-Pashupata system. One of the key beliefs of the Lakulisha-Pashupatas was that in every dvapara and kali yugas, a great guru of mankind arises who so fully embodies the divine knowledge of Shiva that he is to be considered a veritable incarnation of Shiva. According to this system, such a guru who appears in the dvapara yuga is called a Veda Vyasa, and one who appears in the kali yuga is called a Yogeshvara. This teaching of the Lakulisha-Pashupatas is found in the Linga Purana, which identifies Krsna-Dvaipayana and Lakulisha as the most recent Veda Vyasa and Yogeshvara respectively. In fact, the Linga Purana goes on to list 28 Veda Vyasas and 28 Yogeshvaras that have thus far been. This doctrine, although well-known, has not been inherited by Agamic Shaivism and is not generally accepted, except possibly through the interpretation that fully realized gurus may be equated with Shiva Himself, but not as special descents of the Lord.

Summary

Once again, it must be stressed that in Shaivism, there are multitudes of forms and manifestations of the Lord that are recognized and worshipped, but the doctrine of Avatar as defined above is absent. The idea that certain beings may actually see/experience a form of God is definitely part of Shaivite theology. What is not found in Shaivite theology is the teaching that God especially takes a birth in a certain family, lives as a human being to fulfill a certain purpose, and then quits that form after fulfilling that purpose. It is not, however, contrary to Shaivism to believe that great beings may be born on this earth to uplift mankind spiritually. Shaivite theology calls them Siddhas or Sages, and not special descents (Avatars) of God. Certainly from a non-dualistic sense it may be said that every being is an “incarnation” of God; but it must be stressed that systems which truly teach of Avatars hold them not to be realized ordinary mortals, but special descents of God Himself.

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.

Rudrashtakam

Eight Stanzas on Rudra
~ by Goswami Tulsidas

Salutations to You, O Ishana, whose very form is liberation,
To the all-pervasive, mighty Lord, Brahman of the Vedas.
I worship Him who shines in His own self-glory, free of physical qualities,
The changeless, desireless One who resides in the space of consciousness. (1)

Salutations to You, O formless One, the very root of Omkara (Aum),
To Him who transcends all states, beyond speech and comprehension;
To the Lord of the Mountains, the Devourer of death itself,
The compassionate One, whose abode is beyond the universe. (2)

I worship Him, whose form is white as pure snow,
Who radiates with the luster of a million Kamadevas,
From whose head issues forth the river Ganga,
Whose forehead is adorned by the crescent moon,
And whose neck is garlanded by serpents. (3)

I worship Him, who wears shimmering earrings,
The compassionate One who is large-eyed and happy-faced,
Whose throat is blue, and body draped in lion skins and skull garlands.
O beloved Shankara, O Lord of all, I worship You. (4)

I worship the Lord of Bhavani, the fierce, luminous, indivisible One
Who radiates with the luster of a million suns.
The Wielder of the Trident, the One who uproots the three-fold suffering,
Who is accessible only through divine Love. (5)

O indivisible, ever-auspicious One, the Dissolver of great cycles,
O Tripurari, You are the very source of delight to those pure at heart,
O Dispeller of delusion, the personification of consciousness and bliss,
Be propitious, be propitious, Lord, Destroyer of Kamadeva. (6)

Those who worship not the lotus feet of the Lord of Uma,
Find no happiness, peace or freedom from suffering,
Be it in this world or the worlds here-after;
O Lord who dwells in the hearts of all beings, be propitious. (7)

I know not yoga, nor japa nor puja, O Lord,
But continuously and always I bow to You, O Shambhu!
Afflicted as I am by old-age, birth and other miseries,
Lord, protect me! O Shambhu, I bow to You. (8)

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The Rudrashtakam hymn comes to us from a famous Vaishnava devotional text called the Ramacharitamanas, the Avadhi language rendering of the Ramayana epic composed by Goswami Tulsidas (16th century CE). It may come as a bit of a surprise that a hymn glorifying Shiva in the highest of terms should be found in a Vaishnava devotional text. But, the fact of the matter is that Tulsidas repeatedly glorifies Shiva throughout his work, even though in most cases he does so using Vaishnava framework. The reason behind Tulsidas' repeated eulogy to Shiva is likely due to the fact that he composed his work in Kashi (Varanasi), Shiva's holy city. The central temple in Varanasi is the Jyotirlingam Shrine of Vishvanath, and Tulsidas felt that he was able to compose his work only due to Lord Vishvanath's grace. Regardless of Tulsidas' intentions, the Rudrashtakam is a well-known and oft-recited hymn of Shiva owing to the immense popularity of the Ramacharitamanas.

As is typical of post-Vedic hymns, we find in the Rudrashtakam a blending of philosophical concepts and Puranic legends. The hymn begins with high philosophy, identifying Shiva as the changeless, desireless, formless Brahman of the Vedas. He resides in the space of consciousness; He is beyond all understanding and description. Next, Shiva's personal form is eulogized, as it is known in popular imagination and Puranic legends. He is kind, compassionate, pure as snow, garlanded with skulls, clad in lion-skins, has a blue hue about Him, and brighter than a million suns. Then, a devotional element is added. Shiva is the personification of consciouness and bliss, there is no happiness without submitting to Him. The reciter has now become the a devotee asking the Lord to be propitious unto him. He knows not the complexities of yoga or japa or puja, he simply takes refuge in the Lord, and submits with the prayer, "Lord, protect me! O Shambhu, I bow to You."

Aum Namah Shivaya.

For printable version, click here (Sanskrit text, transliteration and translation).

© Agnideva, 2007. All rights reserved.

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