Svayambhuva Sutra

Within Mantramarga Shaivism (Agamic/Tantric Shaivism), we find both dualistic and monistic teachings. Shaivism says that in the beginning of the Kaliyuga, Lord Shrikanthanatha had revealed the philosophies of bheda (dualism), bhedabheda (monistic dualism), and abheda (monism) for humans of different capabilities. All these philosophies are, therefore, valid in the quest for truth.

Simply put, Shaiva dualism begins with the doctrine of malas (triad impurities) with which individual souls have been associated beginninglessly. As a result of the triad impurities, the bound individual (pashu) cannot gain release from the cycle of samsara and union with the Lord (Pati). To break these fetters (pashas), the bound individual must first receive initiation (diksha) from a guru. Thereupon, divine grace descends upon him/her, and s/he can tread on the path to realization and liberation. Such is the nature of the teaching.

With that in mind, we approach here a short excerpt from the Svayambhuva Agama, a very ancient Shaivite Tantric text. The Svayambhuva Agama is imparted by Svayambhu, the self-born Brahma, to celestial rishis called Valakhilyas. Svayambhu himself had ultimately received the teaching from Shiva through Nidhanesha, one of the many Rudras. This short excerpt of 7 verses constitutes an entire chapter of the knowledge section (vidya-pada) of the said Agama. In this excerpt, Svayambhu briefly refers to the six paths (shad-adhva) which we use to understand the subjective (vachaka) and objective (vachya) reality at the level of gross, subtle and causal manifestation. All these paths tracked correctly lead to Shiva, who is beyond the sphere of shanti (i.e., shantyatita kala) as transcendental reality (Paramashiva/Parashiva). Svayambhu goes on to explain the nature of Parashiva, the source and destination of all paths, and beyond all paths at the same time.

As we read this excerpt and interpret with relation to the first verse, we realize that both monism and dualism are implicit within it. Such is the beauty of the teaching!

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[Svayambhu Brahma:]

Now, in order to eliminate the nature of the bound soul, cause of the soul’s bonds, and in order to manifest the nature of Shiva, the six-fold path is [has been] described. ||1||

The path of essences [tattva-adhva], the path of words [pada-adhva], the path of phonemes [varna-adhva], the path of the worlds [bhuvana-adhva], the path of mantras [mantra-adhva] and the path of divisions [kala-adhva] all go to the [same] unique entity, Shiva. ||2||

He is immeasurable, inexprimable, incomparable, without stain, subtle, ubiquitous, eternal, fixed, non-declining, He is the Lord. ||3||

He is immeasurable because He is infinite; He is inexprimable because He is unknowable; He is incomparable because nothing is similar to Him; He is without stain because He has no mala; He is subtle because He is non-perceptible; He is ubiquitous because He pervades everything; He is eternal because He does not have any cause; He is fixed because He has no motion; He is non-declining because He possesses His full integrity; He is the Lord because of His state as Master. This essence of Shiva has been thus told; it is situated above all paths. ||4-6||

Shiva appears under the form of AUM; He is beyond shanti [shantyatita], supreme, standing in the middle of a lotus which is His bija, at the head of all paths; He is the Lord. ||7||

Svayambhuvasutrasamgraha [a fragment of the Svayambhuva Agama], Chapter 4, verses 1-7.
Translation edited for emphasis.

Source: The Tantra of Svayambhu: Vidyapada with the Commentary of Sadyojyoti. Ed. and Trans. Pierre-Sylvain Filliozat. Delhi: Motilal Banarasidass Publishers, Pvt. Ltd., 1994. 

Aum Namah Shivaya.