Previously, we have examined the term Śivopaniṣad and all its connotations. While it may connote multiple ancient esoteric texts, there is only one text with this proper name. As mentioned in the earlier post, the Śivopaniṣad proper comes from the Shivadharma Corpus of texts. The Śivopaniṣad is not a Vedic Upaniṣad; it is an Āgamic teaching canonized in the Upaniṣadic idiom. Today, we read from the translated second chapter of the Śivopaniṣad entitled "Inner Essence of the Liṅga" (liṅgāyatana / liṅga-garbha adhyāya). The text needs no commentary and anyone who reads it can sense the beautify and profundity of the teaching.
---
The Chapter on the Inner Essence of the Liṅga
śivopaniṣad – adhyāya 2 (liṅgāyatana / liṅga-garbha adhyāya)
From that embryo proceed creation and maintenance of the world; from the Liṅga alone arise the causes of origination and dissolution of all.
Therefore all beings exist because of the Liṅga, and all powers and perfections are established within the Liṅga.
The Liṅga, united with the three qualities—sattva, rajas, tamas—endowed with knowledge and power, is that through which the Divine Lord creates, preserves, and withdraws the universe.
From the Liṅga the entire universe, moving and unmoving, is pervaded; in the Liṅga all has its foundation—the Liṅga is the cause of everything.
Therefore all the categories arose from the Liṅga—the five elements, the subtle essences, the senses, and their qualities.
The Liṅga is declared to be of the nature of Śiva himself, embodying creation, preservation, and dissolution, endowed with knowledge-power and united with all saktis.
Within the Liṅga shine the vital breath and the life-winds, the mind, the intellect, the sense of “I,” and knowledge—indeed, all is established in the Liṅga.
Having installed the Liṅga in the heart and meditated with unwavering devotion to the Lord, there the yogin beholds Śiva—tranquil and stainless.
He should meditate on the pure, supreme Liṅga of Śiva pervading the body; absorbed in that awareness, he attains the union called Śiva-yoga.
He who thus truly knows the eternal Liṅga within the body is freed from all sin and abides in the sanctuary of Śiva.
The all-pervading Liṅga is the Lord himself, the Self of Śiva; whoever worships that Liṅga constantly attains the supreme goal.
Within the Liṅga dwell all the Devas and every being, moving or unmoving; in it all is established—for the Liṅga is the highest destination.
The Liṅga is vast and boundless, the flawless Self of Śiva; within it there is neither bondage nor release, neither sorrow nor joy.
Therefore the Liṅga, eternal Śiva, beginningless and endless, is the one Truth, supreme Bliss, all-pervading and pure.
Those devoted to Śiva, disciplined in knowledge and austerity and masters of their senses, are released from every sin and reach the state identical with Brahman.
The Liṅga is declared the root of all principles; therefore it is the supreme knowledge—by knowing it one becomes free.
The Liṅga, ever established in the heart, is of the nature of reality, knowledge, and bliss; those absorbed in meditation upon it—the yogins—attain liberation.
Nothing exists beyond the Liṅga, nothing equal to it in greatness; itself is the cause of all beings—the Supreme Lord (Parameśvara).
In the Liṅga are gathered the vital airs situated within the body; there they are dissolved again by yogins intent on liberation.
The Liṅga, abiding in the middle of the heart and resembling a form of light, is seen by yogins through intelligence united with meditation.
He who, placing all his thoughts within that Liṅga and contemplating it at the end of his body, remembers the inner Liṅga attains the supreme state.
Approaching the Liṅga in the heart and withdrawing the vital breaths with the mind, the yogin absorbed in meditation attains union with Śiva.
He should meditate upon the eternal Lord as the Liṅga both within the body and without; external worship is good, but internal meditation is superior.
Meditating on the Liṅga within the heart, he should perform outer worship; placing the outer Liṅga within his heart, the man should always meditate on Śiva.
He who conceives the Liṅga as of the form of knowledge within his heart, his sins—earthly, watery, and all others—are destroyed.
He who truly perceives the Liṅga as beyond inner and outer distinctions, his liberation is in his grasp, and he rejoices in the world of Śiva.
He who, established in Śiva-knowledge, always meditates on the Liṅga becomes freed from all sins and attains the universal state.
That Liṅga which is all-pervading and established in all beings—meditating on that alone with the mind, giving up everything else, one becomes happy.
Meditating on the Liṅga, pure and made of knowledge, all-pervading and flawless, a man should direct himself to the supreme peace of Śiva-yoga.
He should contemplate the Liṅga conjoined with the body as the Supreme Lord; knowing that ever abiding in the heart, he is freed.
The Liṅga, divine and of the nature of Śiva, is the cause of all worlds; the wise one who truly knows this attains liberation.
That Liṅga in which all exists has neither sight, nor sound, nor touch, nor taste—I bow to that transcendent Liṅga.
He who, knowing the Liṅga, remains steadfast in all states—such a soul, abandoning the body, is glorified in the world of Śiva.
Meditating on the Liṅga established in the heart, one is released from all sin; whoever contemplates it truly attains Brahman-knowledge (brahma-jnāna).
As the whole world stands within the Liṅga as water in a vessel, therefore this is the supreme knowledge—by knowing it one is freed.
Whoever listens, meditates, or recites this Liṅga-Garbha with concentration, his sin is destroyed; thus one should hear the teaching of the Liṅga-Garbha.
Thus the supreme and auspicious secret of the Liṅga-Garbha has been declared; whoever understands this attains union (sayujya) with Śiva.
No comments:
Post a Comment