I bow to the Lord of all beings

ॐ वन्दे देव उमापतिं सुरगुरुं वन्दे जगत्कारणम् ।

वन्दे पन्नगभूषणं मृगधरं वन्दे पशूनां पतिम् ॥

वन्दे सूर्य शशांक वह्नि नयनं वन्दे मुकुन्दप्रियम् ।

वन्दे भक्त जनाश्रयं च वरदं वन्दे शिवंशंकरम् ॥

Om, I bow to the divine Lord Shiva, consort of Uma, the Guru of the gods.

I bow to the cause of the universe.

I bow to the one adorned with serpents, the wearer of the tiger skin.

I bow to the Lord of all beings.

I bow to the one whose eyes blaze like the sun, moon, and fire.

I bow to the beloved of Vishnu.

I bow to the Refuge of devotees and the Giver of blessings.

I bow to Lord Shiva, the auspicious Shankara.

~Traditional Prayer~

Hymn to Rudra Kapardin

This hymn attributed to Maharishi Atri Bhauma belongs to the early Vedic stratum that venerates Rudra as both terrifying and beneficent—the “Destroyer of heroes” whose arrows bring disease and the end of all things great, yet who also carries “healing remedies most precious.” The poet pleads for the God’s favor and protection for people, animals, and the settlement, revealing the ancient understanding of divine power as ambivalent: to be feared, yet also the sole source of well-being when rightly propitiated. This Rudra, like the serene Śiva of later theology, already contains the seeds of transformation, as His destructive energy (Śakti) is recognized as inseparable from healing and renewal.

In later Śaiva thought, especially within Purāṇic and Siddhāntic traditions, the dipoles between Rudra’s wrath and grace evolves into a philosophy of divine duality—Śiva as both the Destroyer of ignorance and the Giver of liberation. This hymn thus marks the beginning of the shift from propitiating a formidable power to embracing Him as the inner Lord and Protector. Through this early meditation, we glimpse the emergence of the Śaiva vision of auspiciousness born from awe.

Maharishi Atri Bhauma meditates on Rudra-Shiva

---om---

These thoughts we offer to Rudra, the powerful, 

the matted-haired ascetic, the destroyer of heroes; 

may he grant peace to beings with two legs and four, 

and make all that thrives within this settlement flourish and untroubled.

Be gracious to us, Rudra; make us happy.

We bow to you, the destroyer of heroes, with our homage.

That welfare and favor which our ancestor Manu once desired,

may we experience through your guiding protection, O Rudra.

May we attain your favor, O Rudra of great might, through our divine offering.

Bring our people into harmony and strength,

and grant that our men may live unharmed;

accept this offering from us.

We call upon the fierce Rudra, master of the sacrifice,

the wise and unbending Lord, for help.

Let the divine anger stand far from us;

we choose instead your gracious favor, your kindly mind.

We call with reverence upon Rudra, the red one of the sky, 

the matted-haired, whose form is radiant;

holding in his hand healing remedies most precious—

may he bestow on us shelter, protection, and defense.

This word is spoken to the father of the Maruts—

sweeter than the sweet—a hymn to Rudra for increase.

Grant us, O deathless one, mortal sustenance in due measure;

be gracious to our life, to our children and descendants.

Harm not our great ones nor our little ones,

strike not him who rears the herd nor him who is born to it.

Do not slay our father nor our mother;

O Rudra, do not injure our dear bodies.

Do not harm our sons, our children, or our lifespan;

do not wound our cattle or our horses.

O Rudra, in your might, do not strike down our warriors.

We who make offerings call to you always for help.

Like a herdsman guarding his cattle, I have brought praises to you;

grant us, father of the Maruts, your goodwill.

For your disposition is auspicious and most gracious;

therefore we choose you as our protector and friend.

Keep far from us your arrow that kills the cow and the man,

O mighty Rudra, may your favor be upon us.

Be gracious to us; speak kindly, O God,

and grant us shelter and wide protection.

We have declared our homage to him, the helper;

may Rudra, companion of the Maruts, hear our call.

And may Mitra, Varuṇa, Aditi, the River, the Earth, and the Sky

not harm us — may they protect us in friendship.

Ṛgveda (Śākala Saṃhitā) I.114.1-11 

- Composed by Maharishi Atri Bhauma

Inner Essence of the Liṅga

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 beauty and profundity of the teaching. 

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The Chapter on the Inner Essence of the Liṅga

śivopaniṣad – adhyāya 2 (liṅgāyatana / liṅga-garbha adhyāya)

Within the primordial Liṅga there abides an embryo composed of the three gunas; that embryo—so called—bestows every perfection and attainment.

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.

Śivopaniṣad II.1-38. 

Translated from the Sanskrit original. 

OM Namah Śivāya!

Sita and Ram and the Dharma of Shiva

As we embark on the beginning of a new age of Sanatan Dharma, we seek answers to unanswered questions. Sanatan Dharma is neither a dogma nor organized on the premise of an unfaltering book, but rather is a quest, a eternal journey to understand ourselves and reality. The never ending seeking is therefore very much a part of our Dharma. Hence the ancients left much answered for future generations to continue to seek and experience findings answers from within. 

And now, we come upon the subject at hand, that of Sita and Ram in the context of Shaivism. Although it is has been realized again and again, the deep connection between the Dharma of Sita-Ram and Uma-Maheshwar is worth again exploring. To understand the deep connection, the oneness of the two, we must explore the stories of both. 

Let us begin then with the story of Sati (feminization of Sat, truth/existence). In the beginning of the cycle of creation, Sati is born of Daksha Prajapati, one of the many sons of Brahma and progenitors of mankind. Daksha has many daughters, and Sati is one of them. Sati in intent on marrying none other than Shiva and eventually marries Him, much to her father's displeasure. Later on, Sati attends her father's yajna, uninvited, and when Shiva is insulted chooses to self-immolate. Shiva then descends there in a Bhairava form called Virabhadra to destroy the sacrifice of Daksha. The relics of Sati are later spread around the Indian subcontinent which later come to be known as Shakti Pithas (Centers of Energy). We now consider there to be 51 or 52 principal Shakti Pithas in existence (51 or 52 being the number of phenomes in Sanskrit, and Shakti being the primal divine energy that permeates and brings forth name and form of all things in existence). 

Now, from that very holy land dotted with Shakti Pithas emerges the Lady Sita (literally sita = furrow). She is discovered as a baby by the ruler of Videha, King Janak, in a field. Sita then is an embodiment of the very Shakti that was dispersed across the land. Sita is Shakti. On the other hand, Ram descends through the holy fire into which Sati has chosen to self-immolate. In the story, the Deity of Fire, Agni, emerges from sacrificial fire conducted by King Dasharath and delivers the pudding (payasa) to feed his queens so they may bear children. From this, Ram is born. Ram, then, is the essence of the holy fire, the Divine Being who is invoked through Agni, the fire of consciousness in all beings. Ram descends from above, while Sita emerges from below. 

The essence of Ram is Shiva, and the essence of Sita is Shakti. Ram is Shiva and Sita is Shakti. 

There is only a singular eternal existence, which indeed is all existence. We understand it as the Divine encompassing of pure unfettered existence and its inseparable pure energy. These two then are emblematically represented and personified as the Divine Couple, the bipoles of Absolute Reality. 

Today, as we begin the new Samvatsar, let us remember Sita-Ram and Uma-Maheshwar together. 

Om Namah Shivaya. 

Chaitra Shukla Pratipada, Vikram Samvat 2081 (Pingala)/Shaka 1946 (Krodhi)

Obeisance to Thee, O Bhava!

Thou art the form of Earth, Water, Fire, Air, Ether, the Sacrificer, the Moon and the Sun. (Ashtamurti)

Thou art beneficent and abidest in all that is;

Obeisance to Thee!

Thou abidest in the Upanishads,

Thou art Shruti (Veda), Shruti owes her birth to Thee.

Thou art beyond the senses.

Thou art the eternal Mahah (All Might);

To Thee obeisance again and again.

Thou art neither gross nor subtle.

Thou art Shambhu (the Good).

Thou destroyest the ills of this world.

Obeisance to Thee, O Bhava (Existence)!

Thou art far beyond all polemics.

All-knowing Thou art and grantest the fruits of penance,

And the fourfold aims of human life.

Obeisance to Thee and again obeisance!

Thou hast no beginning, no middle and no end.

Thou dispellest all fear.

Attributeless art Thou and great.

Yogins alone can meditate on Thee;

To Thee obeisance and again obeisance!

Thou art the Universe, and beyond thought.

Thou destroyest the pride of Kama.

Thou annihilatest Time (Kala).

On Thy forehead shines the Moon,

To Thee obeisance again and again!

Thou eatest poison and

Art seated on the constantly moving Vrsha (Bull of Dharma).

The flowing waters of Ganga holds like a string

Thy matted locks in place;

To Thee obeisance!

Pure Thou art and purifiest,

Thou art the innermost Atma of the pure.

Thou art the Destroyer of Tripura.

Thou art all and Thy name purifies;

To Thee obeisance!

Thou grantest enjoyment and liberation to Thy votaries,

And art to them devoted.

Thou hast no home, no cloth to cover Thyself,

Yet art Thou the Ruler of the Universe;

To Thee obeisance again and again !

Thou art the root of the Three (Brahma, Vishnu, Rudra).

Thou hast three eyes. Obeisance to Thee!

Thou art the Light of the three lights (Sun, Moon, Fire).

Thou destroyest rebirth;

To Thee obeisance!

The gems in the diadems of Devas and Asuras tint,

With a rosy tint, Thy feet.

Charming and beloved Thou art,

And hast to Thy beloved given half Thine own body;

Obeisance to Thee again and yet again!

~Sri Sharada Tilaka XX:149-160 (translated by Arthur Avalon)

Aum Namah Shivaya.

Sutras and Tantras

Sutra [सूत्र] means thread, derived from /siv/, to sew. When applied to scripture (shastra, शास्त्र), it means a text wherein core ideas around a certain subject are stitched or sewn together. Technically, sutras are written in a very terse language, making them easy to memorize. The language is so terse that context is often left out, and it is very difficult to understand sutras without extensive commentary or explanation. Sutra literature of Sanatana Dharma comprises of hundreds of texts that begin, historically, at the end of the Vedic age covering a every imaginable subject from Vedic rites and rituals, philosophies, linguistics, Dharma, bhakti, medicine, astronomy, etc. In many cases, a sutra text forms the foundational basis for a given system. For example, Yoga Sutras of Patanjali is the first encoding of Yoga philosophy.  

Famous extant sutras of Shaivism include the Pashupata Sutras, Shiva Sutras, Vatulanatha Sutras, and Meykanda Sutras (Sivagnanabodham). Early core of early Shaivite Tantras (Agamas) also likely began as sutras, even if they don't fit into the category of terseness in language. This principle is clear in the Nishvasatattvasamhita, and implied in the titles of Svayambhuva and Raurava Agamas both of which are termed sutra-sangraha (collection of sutras). 

The literal meaning of tantra [तन्त्र] is loom, derived from /tan/, to stretch. When applied to shastra, it means a text wherein a complex range of ideas are woven elaborately together incorporating both philosophy and practice. Tantras are generally written in poetic meters (shloka or anushtup chandas) and are very voluminous. Tantra literature of Sanatana Dharma comprises of hundreds of texts that also begin, historically, after the end of the Vedic age and experienced efflorescence during the first millennium of the common era. Tantric literature spans a variety of topics, but largely focusing on ritual, practice, theology and philosophy. Whereas the Vedic literature espouses a fire ritual called Yajna, the Tantric literature endorses a ritual called Puja using consecrated icons and recommended for the Kaliyuga, the age of discord. 

Generally, the extant Tantric texts of Sanatana Dharma are divided into three categories - Shaiva, Shakta and Vaishnava. The Shaiva-Shakta system is conjoined and the Tantras of this system represent a continuum of ever-evolving esoteric knowledge traditions which presuppose older, simpler forms of the same. Therefore, the epistemology and ontology of both is similar, if not the same. Hundreds of Tantric texts or Agamas have come into existence through the sub-traditions of the Shaiva-Shakta system; most of them lost and many of the remaining untranslated. The Tantric literature of what we term Shaivism proper encompasses the 92 principal Shaiva Agamas divided into 10 Shiva, 18 Rudra, and 64 Bhairava Agamas. While this system of thought within Sanatana Dharma has remained distinct, running parallel to the Vedic-Vedantic system, in truth the latter has been strongly influenced and subsumed by it.

Aum Namah Shivaya. 

Nishkala and Sakala Shiva

Within Shaivite theology and philosophy, we come across these two terms - Nishkala Shiva (निष्कल शिव) and Sakala Shiva (सकल शिव). Today, we deal with these terms. 

Nishkala means without parts or divisions. It is that aspect of Shiva that is beyond space and time, the Formless Absolute, the Transcendent, known as Paramashiva (परमशिव) or Parashiva (परशिव) in Shaiva-Shakta Agamic parlance, and Parabrahma (परब्रह्म) or Nirguna Brahma (निर्गुण ब्रह्म) in Vedantic parlance. 

The knower of the truth of the real nature of the thirty-six tattvas first dissolves all these paths into the body, [then from] the body into prana, prana into intellect, intellect into void, and finally void into consciousness. In this way, this kind of yogin becomes permeated with consciousness not dependent on anything external. Then he experiences consciousness as Paramashiva, and transcending even that state, he experiences himself as being immanent as well. (Tantrasara of Mahameshvaracharya Abhinavagupta, Chapter 7) 

Yet, the Absolute Reality is not limited to transcendence, and indeed incomplete without immanence. The Transcendent, known as Vishvottirna (विश्वोत्तीर्ण) or Vishvadhika (विश्वाधिक) in Shaivism is an organic whole with the Immanent, known as Vishvarupa (विश्वरूप) or Vishvamaya (विश्वमय). It has no parts nor can be divided, but only so done to foster our understanding and realization. Shaiva monism does not negate objective reality, but accepts it as an expression, an ever-changing experience of the Absolute Reality's own and inherent free Will. That Infinite Consciousness of the Absolute (Prakasha/प्रकाश) is never still, but brimming with Activity (Vimarsha/विमर्श) - the activity associated with the realization of it's existence. Paramashiva is never without Parashakti. 

The objective reality or the universal experience of the Absolute is described in the grossest sense as the 118 or 224 bhuvanas (भुवन/planes of existence) that exist at various levels as we go within. In a more subtle sense, it is described as the 36 tattvas (तत्त्व/essences) upon which the bhavanas are founded. And in the subtlest sense, it is described as the 5 kalas (कला/units or digits), which underlie and envelope the tattvas. 

Now that aspect of Shiva that is associated with the 5 kalas (and hence the 36 tattvas and 118 or 224 bhuvanas) is called Sakala Shiva. This the Immanent Divine, of myriad forms, qualities and attributes, associated with time and space, cause and effect, the very foundation of all objective reality. In Vedantic parlance, that is Saguna Brahma (सगुण ब्रह्म). 

Nivritti kalâ operates in the earth principle (prithivi tattva), pratishthâ from the water principle (jala) to prakirti, vidyâ kalâ from above prakriti to mâyâ, and from above mâyâ, Shâktâ operates. Šhiva is considered to be beyond the kalâs, for He is Nishkala; how­ever, for the purpose of meditation, He is said to possess a kalâ named shantatita. (Tantrasara of Mahameshvaracharya Abhinavagupta, Chapter 10) 

In terms of iconography, Nishkala Shiva is represented as the Shiva Linga, which is the "formless form." Sakala Shiva is represented in myriad anthropomorphic forms known as the Maheshvara Murtis. The juncture between the Sakala and Nishkala is the Sakala-Nishkala, which is represented as the Panchamukha (पञ्चमुख) or Five-Faced Linga, which is the Sadashiva Murti, and represents the Panchabrahma (पञ्चब्रह्म) doctrine of the Yajurveda. Sadashiva is the highest ideation of personified Godhead in Shaivism and the single pointed intersection between the continuum of the multiverses of objective reality and limitless Divine Consciousness.

In the Sadashiva Tattva, there is Lord Sadashiva presiding over the world called Sadashiva-bhuvana. He is surrounded by the retinue of eight Rudras such as Jvalini and others, whose appearance is characterized as the Sakala-Nishkala. (Srimad Mrgendra Agama XIII:162). 

Aum Namah Shivaya.

Aspectless (Nishkala) Form of Shiva

Today we read from the ninth chapter of the Ishvara Gita entitled the Nishkala (aspectless) Form of Shiva. In the Kurma Purana, of which Ishvara Gita is a part, it is said that the Ishvara Gita was spoken in an earlier aeon (Satya Yuga) long before the Bhagavad Gita was spoken. In a future aeon (Dvapara Yuga), the Bhagavad Gita reveals the same knowledge yet again. 

Notice the subtle philosophy in this text in the usage of the terms Brahman, the highest Lord, and Maya. Maya is termed Shakti, the cause of the universe, and the supreme Brahman termed the ground of that cause. What is termed the Lord is the one pointed intersection between the unmanifest and the manifest, who is immanent in all beings, and the goal or doorway for escape from the cycles of samsara and means for bliss eternal. One sees in this chapter a continuation of the old philosophy present in seed form in the Nandikeshvara Kashika. Indeed, this is the core of all forms of Shaivite theology even today. 

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The Sages said : 

1 . O Mahadeva, the Supreme God is unsullied, pure, eternal and devoid of activities. Hence, explain to us how you become identical with universe in form. 

Ishvara replied : 

2. O brahmanas, I am not the Universe (in reality). Nor does the universe exist without Me. In this respect Maya is the cause and She is supported by Me in my [own] Atman. 

3. Maya is the Shakti (potency) which has neither beginning nor destruction. It is supported in the Avyakta (the Unmanifest). This world is caused by it and is indeed born of the Avyakta. 

4. They (the sages) say that the Avyakta which is bliss luminous and imperishable is the cause. I am that supreme Brahman [viz the Avyakta] and nothing else exists apart from Me. 

5. In my unity and diversity (or apparent identity and separateness from the universe) the expounders of the Vedas have decisively concluded that from My Being the universe formed. 

6. I am that greatest Brahman, the eternal supreme Atman. As I am said to be the non-cause, no fault can be attributed to Atman. 

7. All divine powers are infinite, unmanifest, permanent and established by Maya. The absolute Avyakta which is abiding in the region beyond shines eternally. 

8. The unmanifest eternal Brahman which is without any beginning or end and which is permanent is united with Maya and thereby is called diverse and divided though it is an undivided whole. 

9. Just as the manifestation of the Purusha’s one power is not concealed or obscured by another, He functions through the power of knowledge without beginning, middle and the end. 

10. That is the supreme unmanifest, embellished with a halo of lustre. That is the imperishable light. That is the supreme abode of Vishnu. 

11. Therein the entire universe is woven as if in the warp and woof of cloth. That alone is the entire universe. Having realised this, one is liberated. 

12. Brahman is that entity from which words along with mind recede due to their inability to reach it. He who has realized the joy of the Brahman entertains no fear from anywhere at any time. [Taittiriya Up. II. 9.]

13. I know this supreme Purusha with the refulgence of the sun in front of me (beyond the darkness of ignorance). Having realized Him as such, the knower is liberated (from samsara). Becoming identical with the Brahman, he enjoys perpetual bliss. [Svetasvatara Up. III.8; III.21]

14. Realizing that is his self from which there is nothing that is greater, and that is the supreme light of the luminaries stationed in the heaven, the knower becomes identical with the Brahman and attains perpetual bliss. 

15. Knowers of the Brahman (aka brahmanas) who are established in the Brahman, proclaim that I am however impenetrable, subtle-bodied, joy of the Brahman, and the immortal abode of the universe, and after attaining whom one never reverts to samsara. 

16. The lustre that appears to shine in heaven is the principle of the highest firmament of golden colour. The sages visualize it in their own supreme knowledge as the resplendent, pure (spotless) abode of heaven. 

17. Thereafter, the bold (self-possessed) men observe it, after experiencing the (cosmic) Atman directly in their individual Atman. Paramesthin, the Lord Himself, is the greatest one. The Lord has the bliss of Brahman. 

18. That one Lord is lying hidden in all living beings. He is omnipresent, the immanent soul of all living beings. The self-possessed men who see him as one (without a second) enjoy permanent bliss and not the others. 

19. He has heads and necks on all sides. He is the ultimate goal of all. He abides in the cavity of the heart of all living beings. That Lord is omnipresent. There is nothing other than He. 

20. O leading sages, thus the knowledge pertaining to Ishvara has been related to you. It should be particularly guarded, as it is very difficult even for Yogis to attain.

Ishvara Gita IX.1-20 (Kurma Purana, Book II, IX.1-20).

Aum Namah Shivaya. 

See also: Vibhuti Yoga of Shiva (from Chapter VII of the Ishvara Gita)

Shivopanishad and Shaiva Upanishads

The term Shivopanishad (Sivopanisad) is met with at least twice within the framework of Shaivism. In the first instance, it refers to a large, yet untranslated, text with the proper name Shivopanishad. This texts forms a part of the so-called Shivadharma corpus, which includes the Shivadharma Shastra and Shivadharmottara. The latter is sometimes subsumed, at least in name, within the Shaivagamas as a subsidiary (upagama) of the Sharvokta Agama. This Shivopanishad is an extensive treatise on Shaivite theology and manual on Linga worship, likely follows the first two texts in the corpus in chronology, and can probably dated to the 8th century CE (?). 

A second use of the term Shivopanishad relates to the celebrated Shiva Sutras of Vasugupta generally dated to the 9th century CE. Technically, every upanishad is a secret teaching. As the Shiva Sutras were a secret teaching passed from Lord Shiva to Vasugupta, they were termed the Shivopanishad Samgraha or a collection of the secret teachings of Shiva. Just as the Brahma Sutras (a.k.a., Vedanta or Sharirika Sutras) extract and systemize the philosophy of the principal Vedic upanishads, the Shiva Sutras or Shivopanishad Samgraha extract and systemize the philosophy of the large body of Shaiva Agamas that precede it. 

And then there are the Shaiva upanishads connected to the Vedas. According to the Muktika canon, there are 14 texts considered Shaiva upanishads. This list includes the Kaivalya, Rudra Hrdaya, Atharvashira, etc. The oldest of these Shaiva upanishads belong to the middle of the first millennium BCE and considered likely composed by Pashupata ascetics prior to the advent of the Pashupata Sutras (ca. 1st century CE). These 14 are by no means the only upanishads to call the Divine by the term Shiva. Among others, the famed Shvetashvatara Upanishad is also a Rudra-Shiva oriented text and we may considered it a principal Shaiva upanishad of the Krsna Yajurveda even if the Muktika canon does not. 

Shiva alone is Guru; Shiva alone is the Vedas; Shiva alone is Lord; Shiva alone am I; 

Shiva alone is all. There is none other than Shiva.

-Varaha Upanishad of the Krsna Yajurveda, V:39

Finally, there are parts of the Vedic Samhitas that are not technically upanishads, but because of their profundity sometimes called as such. The Nilarudra Sukta of the Atharvaveda (Paippalada recension) is one such example and is elevated because it reiterates some of the potent verses of the Rudra Adhyaya (a.k.a., Sri Rudram) of the Yajurveda. Another notable example is the Shiva Sankalpa Sukta of the Shukla Yajurveda, which draws from mantras from the Rigveda, and is considered a very powerful and sublime upanishad. Using the same logic, the Rudra Adhyaya (Sri Rudram) of the Shukla and Krsna Yajurveda, which also draws from mantras of the Rigveda, may also be considered an veritable upanishad, and if so done would be the oldest of all!

All Glories to Lord Shiva, the Primal Guru and Source of all scriptures and teachings! 

OM Namah Shivaya. 

To That Shiva

To that Shiva whom I have yet not recognized,

As my very Self, the Self of all things. 

In whose existence we ever exist, 

Never separate nor inseparable.

To that Ocean of compassion who is Shiva,

On whose waves worlds come and go.

In whose depth all contradictions cease,

Leaving behind pure consciousness.

To the Wielder of the triad powers,

Of will, knowledge and action.

We offer our sense of limitations and incompleteness,

For in His Self there is only perfection.

OM!

Chaitra Shukla 12, Mesha Sankranti, Kaliyuga Era 5124 (Samvat 2079)

(13 April 2022 CE)

Kala Sukta

Who is Kāla? It is but Lord Mahakāla Bhairava, the Origin, the Purusha, the first personification of the Absolute, Shiva Himself. He is Time Divine. He is the Father of Prajapati-Brahmā, the Lord of All. All conflicts and confusions that arise from stories occur within the constraints of time. It is only when we vie for timelessness that we realize the oneness in Sanātana Dharma. All paths lead to Lord Mahakāla Bhairava!

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो - I am mighty Kāla, Dissolver of the worlds.

Those who understand, understand!

Let us, today, imbibe from the twin hymns of Time Divine from the Atharvaveda.

Jai Mahakal! 

OM Namah Shivaya!

Also see: Doctrine of Time and Time Divine

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Prolific, thousand-eyed, and undecaying, a horse with seven reins Time bears us onward.

Sages inspired with holy knowledge mount him: his chariot wheels are all the worlds of creatures.

This Time hath seven rolling wheels and seven naves immorality is the chariot's axle.

This Time brings hitherward all worlds about us: as primal Deity is He entreated.

On Time is laid an overflowing beaker: this we behold in many a place appearing.

He carries from us all these worlds of creatures. They call him Kāla in the loftiest heaven.

He only made the worlds of life, He only gathered the worlds of living things together.

Their son did He become who was their Father: no other higher power than He existeth.

Kāla created yonder heaven, and Kāla made these realms of earth.

By Kāla, stirred to motion, both what is and what shall be expand.

Kāla created land; the Sun in Kāla hath his light and heat.

In Kāla rest all things that be: in Kāla doth the eye discern.

In Kāla mind, in Kāla breath, in Kāla name are fixt and joined.

These living creatures, one and all, rejoice when Kāla hath approached.

Kāla embraces Holy Fire, the Highest, Brahmā in Himself.

Yea, Kāla, who was Father of Prajāpati, is Lord of All.

From Kāla sprang the Waters, sprang the regions, Brahmā, Holy Fire.

The Sun ascends by Kāla, and in Kāla sinks again to rest.

By Kāla freshly blows the wind, mighty through Kāla is the Earth: on Kāla rests the mighty Sky.

In Kāla erst the text produced what is and what is yet to be.

From Kāla sprang the Richas, and from Kāla was the Yajus born.

They formed in Kāla sacrifice, eternal portion for the Gods.

In Kāla the Gandharvas and Apsarasas and worlds abide.

Atharvan and this Angiras in Kāla are supreme o'er heaven.

Both this world and the world that is most lofty, the pure worlds and pure intermediate spaces,

Yea, having conquered all the worlds by Brahmā, Kāla as God Supreme is supplicated.

He made, He stirred this universe to motion, and on Him it rests.

He, Kāla, having now become Brahmā, holds Parameshthin up.

Kāla created living things and, first of all, Prajāpati.

From Kāla self-made Kasyapa, from Kāla Holy Fire was born.

Holy Atharvaveda [Shaunaka Recension]: XIX:53-54

Essential Nature of the Great Lord

The essential nature of the great Lord (Parameshvara) is the fullness of His consciousness. This fullness of consciousness is His Shakti, which is known as body (kula), capacity (samarthya), wave (urmi), heart (hrdaya), essence (sara), vibration (spanda), glory of power (vibhuti), the three-formed Goddess (Trishika), the cause of kalana (Kali), one who minimizes (Karsini), dreadful (Chandi), speech (vani), enjoyment (bhoga), knowledge (drk), and the superintending Deity of lunar phases (Nitya). This Shakti is expressed by these and other appellations based on various grammatical, derivations, which are technical terms used in the Agamas. Let this Shakti abide in any of these forms in the heart of a meditator. If this Shakti is viewed collectively, as consisting of the totality of all Shaktis, the fullness of consciousness becomes manifest. The Lord possesses innumerable dynamic Shaktis. What more can we say? The entire universe is His Shakti. Therefore, it is impossible to enumerate all of them in this instruction.

However, the whole universe can be summed up under three main Shaktis. The supreme energy (Parashakti) of the Lord is that Shakti by means of which this universe, beginning with Shiva and ending with earth principle (prithivi tattva), is born, seen, and manifested by the Lord in indeterminate consciousness. Paraparashakti of the Lord is that Shakti by means of which He projects the universe just like the reflection of an elephant, etc., in a mirror: as different-cum-nondifferent. The glorious Aparashakti is that Shakti by means of which He manifests this differentiated universe, in which all these objects appear as different from one another.

Tantrasara of Abhinavagupta, Chapter 4  

H.N. Chakravarty, 2012

OM Sauh Parayai Namah

Thus Spake Vayu

Like all Puranas, the Shiva Purana is an anthology of multiple books. Experts believe that the Shiva Purana was built upon the earlier version of the Vayu Purana, and hence still contains a book termed Vayaviya Samhita divided in two parts. In the chapter below, we read the teaching of Vayu regarding the Shaiva Dharma. Herein, the entirety of Shaivism is summarized very succinctly so anyone can understand the Dharma quickly. 

Obeisance unto Vayu!

OM Namah Shivaya.

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The sages said:—

1. What is that excellent practice of holy rites, whereby salvation is directly acquired? O Māruta, it behoves you to explain it as well as its means.

Vāyu said:—

2. What is termed excellent practice is the great Dharma of Śiva wherein Śiva the Bestower of salvation is directly perceived.

3. It is fivefold divided into five sections, holy rites, penance, japa, meditation and knowledge

4. The five activities along with attendant virtuous rites constitute the greatest Dharma. Thereby one attains the direct and indirect knowledge that bestows salvation.

5. The two Dharmas the higher and secondary are mentioned in the Vedas. In the matter of Dharma the Vedas constitute the final authority for us.

6. The higher dharma upto the practice of Yoga is mentioned in the Vedantic section of the Vedas. The secondary Dharma is mentioned in the Karmakāṇḍa section of the same.

7. The Ātmans freed from Pāśa are authorised in the higher Dharma and in the other one, every one is authorised.

8. This higher Dharma is the means for achieving the greatest virtue of Śiva. It shall be supplemented in all parts by Dhasmaśāstras and other holy treatises.

9. The greatest Dharma of Śiva termed the excellent practice is explained in the Itihāsas and the Purāṇas.

10. In the Śaiva Āgamas a detailed explanation of every thing including the consecratory rites is given.

11. The Śaiva Āgama is of two varieties: Śrauta and Aśrauta. The Śrauta consists of condensed Vedic texts; the other one consists of independent texts, but well consecrated.

12. The independent texts were originally ten but supplemented subsequently by eight more so as to constitute eighteen texts. They are called Kāmika etc., and the entire literature is called Siddhānta. 

13. The Śrauta literature consists of a billion verses. In it the Pāśupata Vrata and and are explained.

14. In every circle of Yugas, Śiva incarnates as Yogācārya in different places and propagates yoga.

15. The four great sages Ruru, Dadhīca, Agastya and the renowned Upamanyu have condensed these principles and propagated them.

16. They are all Pāśupatas and exponents of the Saṃhitās. Hundreds and thousands of their descendants have been the preceptors of their principles.

17. The great virtue of Śiva mentioned before is four-fold with regular performance and observance as the basic Atman for them. Among them the Pāśupata yoga facilitates the direct perception of Siva.

18. Hence the excellent practice is this Pāśupata Yoga. The mode of it as practiced by Brahmā shall now be mentioned.

19. This is Nāmāṣṭakayoga prescribed by Śiva himself. By means of this Yoga the discernment of Śiva is generated.

20. Through this discernment the stable and perfect knowledge is attained ere long. Śiva is delighted with him whose knowledge is well-founded.

21. Thanks to his grace the great Yoga is attained which facilitates the direct perception of Śiva. By perceiving Śiva directly the cause of worldly existence (saṃsāra) is quelled.

22. Then the devotee is liberated from worldly existence and being liberated he becomes identical with Śiva. The means mentioned by Brahmā is now separately mentioned here.

23-24. Śiva, Maheśvara, Rudra, Viṣṇu, Pitāmaha, Samsāravaidya, Sarvajña and Paramātman—these eight names mainly indicate Śiva. The first five are the names of the deities presiding over the Kalās, Śāntyatīta etc.

25-28. The five names of Sadāśiva originate from the conditioning factors. When the conditioning factors cease to exist they too recede. The region is eternal and the Ātmans who occupy them are non-eternal. When the Padas are changed the Padins are released. In another evolution they attain the same region. But the first five Ātmans undergo the change of names. The last three names are due to the adoption of the three conditioning factors. They indicate only Śiva.

29-30. He who is naturally pure is called Śiva. He has the antecedent non-existence of the contact of the primordial dirt. Or, he who is full of good attributes and is Īśvara is called Śiva by good men who propound the Śaivite principles.

31-35. The name Maheśvara is explained thus: Prakṛti is greater than the twenty-three principles. Puruṣa the twenty fifth principle is greater than Prakṛti. Puruṣa is Praṇava the first Svara in the Vedas. Since his real nature is comprehensible only through the Vedas he is established in the Vedānta. He who is beyond this Puruṣa, who is associated with Prakṛti is Maheśvara because both the Prakṛti and Puruṣa function in subservience to him. Or, Maheśvara is the wielder of Māyā. Māyā is Prakṛti the principle with the three Guṇas. It is unchanging. He who makes this Māyā energetic is Maheśvara. He is glorified as Kālātman, Paramātman, the primordial, the gross and the subtle.

36. The explanation of the word Rudra:—‘Rud’ means misery and ‘Drāvayati’ means ‘routs’. Since the Lord quells our misery he is called Rudra. He is Śiva, the great cause.

37. Śiva pervades all living beings, the principles and elements. He is wakefully present in the bodies and presides over them. Hence he is called Viṣṇu.

38. Śiva is the progenitor of the souls that have attained the status of fathers. He is therefore called the grandfather (Pitāmaha).

39-40. Śiva is called the physician of the universe (Samsāravaidya). Just as the physician who is conversant with the pathology diagnoses and cures the ailment with medicines so also the Lord annihilates the worldly existence (saṃsāra) along with its roots. He is so called by all those who understand the nature of principles.

41-43. Even when they have the sense-organs for comprehending the ten objects of sensual perception, the atoms do not know the beings gross and subtle, present in the three periods of time, in their entirety because they are hidden by the particles of dirt in the form of Māyā, whereas Sadāśiva has not these causes of perception. Even when they are not present, he knows without any strain every object as it is. Hence, He is Sarvajña (omniscient).

44. Śiva is the Ātman of all. He perpetually possesses all these qualities. There is no greater Ātman than Śiva. Śiva is Paramātman.

45-47. By the grace of the preceptor the eight names shall be acquired. The knots of the Kalā, Nivṛtti and others shall be cut off with the five names of Śiva and purified by repetitions, strokes and non-restraints. By means of the Suṣumṇā, the Puryaṣṭaka alone with the chest, neck, palate, middle of the eyebrows and the hole on the top of the head, shall be cut off.

48-49. The Ātman shall be taken above to the splendour of Śiva beyond the moon stationed in the twelve-petal led lotus of the heart. The mouth is shrunk in size. The body is drenched with the shower of the nectar of the Śakti and merged in their reasons. The Ātman is then let down into the heart.

50-52. The devotee then meditates on the great god Śiva, favourably disposed to his devotees who is conceived as sitting in the white twelve-petalled lotus beyond the moon, who in the sweet crystal-pure, delighted, cool, lustrous form of Ardhanārīśvara, shall be meditated upon. The devotee shall have the mind in normal state. He shall then worship the Lord with the eight names of Śiva and the sacred flowers.

53. At the end of the worship the devotee shall perform Prāṇāyāma and concentrate the mind well. He shall perform the japa of the eight names of Śiva.

54-56. He shall perform eight Āhutis in the navel and repeat “Namaḥ” alone with the Pūrṇāhūti, offering eight flowers and conclude worship. With a palmful of water he shall dedicate his Ātman. By doing this, ere long, the auspicious knowledge of Pāśupata cult is obtained. He acquires its magnificent status and the excellent conduct. Then securing the great Yoga he is liberated. There is no doubt in this.

Śri Śiva Mahāpurāṇa, Vayāviya Samhitā (Part I) 32:1-56