Listen O Children of Immortality!

Maharishi Śvetāśvatara invites us to the Divine Light

 युजे वां ब्रह्म पूर्व्यं नमोभिर्वि श्लोक एतु पथ्येव सूरेः । 

शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये धामानि दिव्यानि तस्थुः ॥

Yuje vāṃ brahma pūrvyaṃ namobhir-vi śloka etu pathyeva sūreḥ | 

Śṛṇvantu viśve amṛtasya putrā ā ye dhāmāni divyāni tasthuḥ ||

I unite myself with the Eternal Brahman through salutations. Let my prayer go forth like the sun on its path. 

May all the children of immortality listen, even those who dwell in the celestial spheres!

Śvetāśvatara Upaniṣhad II.5

(This mantra is also found in Shukla Yajurveda XI.5 and Rigveda X.13.1)

---

And thus ends the year 5126 of the Kaliyuga Era, the year 5101 of the Saptarishi/Laukika Era, the year 2082 named Kalayukta of the Vikram Samvat Era, and the year 1947 named Vishvavasu of the Shalivahana Shaka Era.

Omkareshvara

Lord Śiva said:—

O Goddess, listen. I shall explain what you have asked for. Merely by hearing this the individual soul becomes Śiva himself.

To understand the meaning of Praṇava is to understand me. Praṇava is the seed of all the lores.

It shall be understood as very subtle but possessed of great meaning even as the seed of the Banyan tree though very small contains a huge tree. It is the initial mantra and the essence of the Vedas. Particularly it has Me for its form.

I am the Lord far beyond the attributes, the omniscient and the omnipotent. I am Śiva pervading all but stationed in the single-syllabled mantra Om.

They say that whatever object there is whether hypothesised into one or analysed in pieces is the meaning of Praṇava, thanks to the combination and importance of the attributes.

It is the imperishable Brahman, the means of attaining all objects. Śiva creates universe at the outset saying “Om”.

Since there is not much difference between the sense and the sound Om, this is explained thus. Śiva is Praṇava or Praṇava is Śiva.

The brahminical sages, the scholars who realize the identity between the sense and the sound know Me as the single-syllabled Om.

Hence he who aspires for salvation and is free from aberration shall understand Praṇava as the cause of all and Me as the Nirguṇa Parameśvara.

O Goddess, I shall give this crest-jewel of mantras at Kāśī for the liberation of all Individual souls.

O Ambā, there at the outset I shall explain Praṇavoddhāra, the knowledge of which imparts the greatest achievement.

Firstly the devotee shall extricate Nivṛtti, then the fuel, time, staff, and the Lord.

Thus the Praṇava of five syllables is explained by extricating the three Mātrās, Bindu and Nāda. It yields liberation to those who perform the Japa in this manner.

Praṇava is the vital breath of all living beings from Brahmā to immobile beings. Being the Prāṇa thus, it is called Praṇava.

It consists of A, U and M in the middle, Bindu and Nāda at the end. That is Om.

The first letter (A) is like water in the south, the second letter (U) is in the north; the letter M is like fire in the middle, before Nāda and Bindu.

The three Mātrās are thus mentioned in order: A. U. M. Half a mātrā is beyond it.

O Goddess, this half mātrā is in the form of Bindu and Nāda. This cannot be described directly. It is known only by the wise.

O beloved, the Vedic texts beginning with “Īśānaḥ Sarvavidyānām” issue from Me. The Vedas indeed speak the truth.

I am the source of the Vedas. Praṇava expresses Me. Since it expresses Me the Praṇava too is mentioned as Vedādi.

‘A’ is the great Bīja, Rajas, the four-faced creator. ‘U’ is the Prakṛti, source, Sattva, the protector Viṣṇu.

‘M’ is the Puruṣa, the Bījin, Tamas, the annihilator Rudra. Bindu is Maheśvara the Lord, the disappearance.

Nāda is Sadāśiva the bestower of blessings on all. Beyond Nāda there is Śiva who is greater than the greatest.

He is Omniscient, the Creator, the Lord, Free from dirt, the Imperishable, the Inexpressible, the great Brahman, beyond the existent and the nonexistent.

Shiva Purana, Kailasa Samhita III.1-24

Meditation on the Akshara

𑆥𑆫𑆤𑇀 𑆥𑆫𑆴𑆡𑇀 𑆡𑆬𑆴 𑆑𑆶𑆬𑇀 𑆓𑆍𑆩𑇀 𑇅 𑆃𑆑𑇀𑆰𑆫 𑆣𑇀𑆪𑆳𑆤 𑆓𑆍𑆩𑇀 𑆣𑆳𑆫𑆤𑆳 𑇅 𑆏𑆀𑆑𑆳𑆫 𑆠𑆶𑆡𑆶𑆩𑇀 𑆪𑆼𑆬𑆴 𑆢𑆼𑆲 𑆓𑆍𑆩𑇀 𑇅 𑆠𑆼𑆬𑆴 𑆬𑆬𑆴 𑆓𑆍𑆩𑇀 𑆥𑇀𑆫𑆳𑆥𑇀𑆠 𑆮𑆳𑆪𑆶 𑆥𑆳𑆤𑆪𑇀 𑇆

I wore out my palate and tongue by reading and reading, But I did not find the practice that would help me. When I meditated on the Akshara (Om) as the focal point, My body and mind became one. When I realized the Omkara, I was transformed; Then Lalla’s vital breath became one with the Universe.

~Lalleshvari, Lal Vakh 58 (Jayalal Kaul collection)

Agni-Soma Vibhuti Stotra

 

यदेतदग्नीषोमाख्यं तत्तदाभासनिर्मितम् । तत्त्वं विजयते तस्य विभोः शिवलक्षणम् ॥ १ ॥

अग्नीषोममयं विश्वं तच्चैतदुभयात्मकम् । प्रकाशानन्दसारं तज्जयेच्छक्तिद्वयात्मकम् ॥ २ ॥

अग्नीषोमात्मकं रूपं मुक्तामपि न मुञ्चति । सर्वज्ञत्वं च यत्तस्य तृप्तिश्चाव्यग्रलक्षणम् ॥ ३ ॥

तस्मादनुत्तरं रूपं यदग्नीषोममर्दनम् । शक्तयो यत्र विलीनास्तद्वन्दे शाम्भवं पदम् ॥ ४ ॥

भक्षकोऽग्निः स्मृतो लोके भोज्यं सोम इति स्थितिः । अग्नीषोममयं विश्वमिति भोक्तृप्रकाशनम् ॥ ५ ॥

यथाग्निः समिधः प्राप्य ज्वलत्येव सविस्तरम् । तथा ग्राह्यं समासाद्य प्रकाशोऽयमुज्जृम्भते ॥ ६ ॥

एवमग्निर्महानेष बोधलक्षण उच्यते । विश्वं यस्यैतदखिलं हविर्भावेन कल्पितम् ॥ ७ ॥

यथाग्निरिध्मसापेक्षस्तथा बोधोऽप्ययं विभुः । ज्ञेयसापेक्षतां यातः प्रकाशत्वेन भासते ॥ ८ ॥

स सोमो ज्ञेयतामभ्येति प्रकाशाप्यायितः पुनः । प्रकाशस्य च सा पूर्णता यज्ज्ञेयाप्यायनं प्रति ॥ ९ ॥

तस्माज्ज्ञेयं प्रकाशश्च द्वयमेतन्न भिद्यते । अग्नीषोममयं तस्मात्तत्त्वमेकमवस्थितम् ॥ १० ॥

अग्नीषोममयीं जुह्वदवस्थां तत्र तत्र यः । विभोराराधनपरः स धन्यः कोऽपि जायते ॥ ११ ॥

---

Glory to that all-pervading Reality characterized as Shiva, which is called Agni and Soma, and which is constructed from their various manifestations.

The entire universe is composed of Agni and Soma; it consists of both these natures. Glory to that which is the essence of Light and Bliss, and whose nature is the union of these two Shaktis.

This form, consisting of Agni and Soma, does not leave even the liberated soul; it is manifested as the Lord’s omniscience and His state of unwavering contentment.

Therefore, I bow to that state of Shambhu where the supreme form is the union of Agni and Soma, and wherein all individual powers are dissolved.

It is traditionally held that Agni is the Devourer and Soma is the Food. The statement "the universe consists of Agni and Soma" refers to the manifestation of the Enjoyer.

Just as fire, upon reaching fuel, blazes up and expands, so too this Light of Consciousness expands and flashes forth upon reaching an object of perception.

Thus, this great Agni is said to be the nature of Awareness, for which this entire universe is conceived as the sacrificial offering.

Just as fire depends upon fuel, so too this all-pervading Awareness, having come to depend upon the object of knowledge, shines forth as Light.

That object of knowledge becomes "Soma" when it is nourished by the Light; and the fullness of the Light consists in its act of nourishing that object.

Therefore, the object of knowledge and the Light of awareness—these two are not different. Thus, they remain as a single Reality consisting of Agni and Soma.

Blessed is that rare soul who, devoted to the worship of the All-pervading Lord, offers every state of Agni and Soma into the fire of the Divine at every moment.

Agni-Soma Vibhuti Stotra, Shivastotravali II:1-11

-by Utpalacharya (10th century CE)

The Dancer and Dance are One

பொன்னான அம்பலம் பொன்னான திருநடம் பொன்னான சக்கரம்

பொன்னான முடிமுடி பொன்னான பங்கரு கண்ணான கூத்துக்குப்

பொன்னான எம்பிரான் பொன்னம் பலத்தே.

எவ்விடமுந் திருமேனி எவ்விடமுந் திருநடம் எவ்விடமுஞ் சிவமாகி யிருப்பதால

எவ்விடமுந் திருநடமா கிநின்றது எவ்விடமுஞ் சிவசக்தி திருநடமே.

தோற்றந் துதிதி யொடுங்க மறைப்புடன் ஆற்றல் தரும் அருள் ஐந்தும் திருநடம்

சற்றும் உயிர்கள் தலைவர்க்குத் தலைவனை முற்றும் திருநடம் மாபரக் கூத்தே.

ஆடுவன் கூத்தும் ஆடும் கூத்தனும் தேடிய நாதமும் தேடிய ஜோதியும் ஆடும்

கூத்துள்ளே அடங்கி நிற்பது கூடும் கூத்தல்லே கூத்து நடமே.

---om---

Everywhere is the Holy Form; Everywhere is the Holy Dance; 

As Shiva is everywhere, So is His Dance omnipresent.
The Five-fold acts are His Dance; Creation, Preservation, and Destruction,

Obscuration and the Granting of Grace— All these are the movements of His Feet.
In the Golden Hall, He dances; In the heart of the seeker, He dances; 

The sound of His golden bells rings within, Ending the sorrow of those who listen.
The Dancer and the Dance are one; The Light and the Flame are one; 

He who sees the Dance within his own soul, Becomes the Dance himself.

- Tirumantiram 2722-2725

Instruction on the knowledge of Mṛtyuñjaya

We journey into the heart of a very profound Shaivite text, the Netra Tantra (a.k.a, Mṛtyuñjit Tantra), and delve into a pivotal chapter entitled mṛtyuñjaya-vidyā-nirdeśaḥ, revealing the esoteric "Eye" (Netra) of Lord Shiva. 

This "Eye" isn't a physical organ; it's the omniscient, triadic consciousness of Shiva Himself, the source of creation, sustenance, and dissolution. It represents the ultimate knowledge that transcends the fear of death by revealing our inherent identity with the eternal Brahman. The text beautifully articulates Shiva as the three-pathed, three-qualified essence, the embodiment of Will, Knowledge, and Action (Iccha, Jnana, and Kriya Shaktis). Hence, He is called Tryamabaka, the three-eyed one. 

Central to this teaching is the potent three-syllabled bija mantra, Oṃ Jūṃ Saḥ (ॐ जूं सः), the condensed essence of immortality earlier revealed in the Rig and Yajur Vedas. Unlike the longer Vedic Mahamrityunjaya Mantra, this powerful three-syllabled mantra directly invokes the flow of Amrita (nectar) and the atman's liberation from the cycle of birth and death. The rhythmic resonance of these seed syllables is said to pierce the knots of ignorance, releasing a cooling flow of Amrita that heals physical ailments and stabilizes the mind in a state of unshakeable peace.

A fascinating insight from the colophon is that the Netra Tantra belongs to the same stream of revelatory teachings as the famed Mṛgendra Tantra. This lineage forms the Mṛgendra-śākhā of the Agamas, whence the Netra Tantra emerged, and reveals a unique, powerful tradition for those seeking the ultimate liberation through the awakened "Eye." This tradition promises not just a long life, but a life lived in the luminous awareness of the eternal Self.

---OM---

The blessed Goddess said:
O Lord of Lords, ruler of the three worlds, benefactor of all beings!
Tell me, I pray, of that true principle, the Eye and the teaching concerning the Eye. 1

The Lord said:
Listen carefully, O attentive Goddess, to the doctrine of the Eye.
That which I have previously spoken — that indeed is the Supreme Lord. 2

This Eye is the supreme secret of all the Vedas.
It is not known as it truly is, even to the wise and devout.
That mystery I now declare to you. 3

I shall reveal to you, O Goddess, my supreme secret:
that which abides within the body of the Great Lord,
possessing three paths and formed of three qualities. 4

That which has three paths, three qualities, and threefold essence;
that alone is called the Eye, the doctrine of the Eye. 5

This three-pathed, three-qualified Brahman is the imperishable Trinity.
The three qualities and the three pursuits of life are established in my heart. 6

That which is three-qualified and three-formed, three-pathed and threefold in nature,

that alone is known as the Eye, the Supreme Lord Himself. 7

That which is threefold and three-pathed, of the nature of the three forms,
all this is declared to be the Eye, the teaching concerning the Eye. 8

This truth, O Goddess, is the Eye and the teaching of the Eye.
It is the whole secret, the settled essence of all scripture, spoken by me. 9

This indeed, O Great Goddess, is the Eye and its doctrine,
by which light itself shines forth and all powers are made manifest. 10

This Eye, O Great Goddess, reveals all the principles of reality.
Through it everything is known; that truth is the Supreme Lord. 11

This Deity, O Goddess, is great, all-knowing, and facing every direction.
By this Eye all is guided — that truth is the Supreme Lord. 12

By this Eye the three worlds have vision;
that has been declared the highest truth, the Eye and the teaching of the Eye. 13

This is eternal, the supreme Brahman, the highest Lord,
the Eye and its doctrine established within the heart. 14

That very Brahman, that very Lord —
that same is the Eye and its instruction, the Supreme Lord Himself. 15

This eternal Śiva, O Goddess, is the Eye, the teaching of the Eye,
by which light is made luminous and every power made manifest. 16

This indeed, O Great Goddess, is the Eye and its teaching,
through which everything shines, revealing all powers. 17

The Eye is the teaching of the Eye, the highest truth and the Supreme Lord,
by which all things are known — that truth is the Supreme Lord. 18

This is eternal, the supreme Brahman, the highest and ultimate cause.
The Eye and its doctrine are established within my heart. 19

That very Brahman, that very Lord —
that same is the Eye and its teaching, the Supreme Lord Himself. 20

Now I shall tell you, O Goddess, of the Eye and its doctrine:
the great mantra of the Conqueror of Death, destroyer of all disease. 21

By whom the Mṛtyuñjaya Mantra was spoken — by the great-souled Maheśa —
for the removal of all afflictions and the destruction of every sin. 22

To you, O Queen of the Gods, I shall declare that very Eye, that teaching of the Eye,
the great Mṛtyuñjaya Mantra which removes all disease. 23

Oṃ jūṃ saḥ — encompassing the elements from earth upward —
this is the Eye and its doctrine, the great Mṛtyuñjaya Mantra, source of all illumination. 24

This mantra is the Supreme Brahman, this mantra is the Supreme Śiva.
This mantra is supreme knowledge, this mantra is the supreme goal. 25

This mantra is the supreme Brahman, the highest and ultimate cause,
from which all proceeds, and which is the Supreme Lord Himself. 26

From this everything arises, by it all operates,
and into it all is dissolved — that is the Supreme Lord. 27

Therefore, O Great Goddess, the wise know this as the mantra.
The Eye and its doctrine are that very highest truth, the Supreme Lord. 28

This is the Bindu, the supreme Brahman; this is the Nāda, the Supreme Śiva.
This alone is the Power, the single Supreme Lord. 29

This is eternal, the supreme Brahman; this is eternal, the Supreme Śiva.
This is eternal, supreme knowledge; this is the eternal, highest state. 30

This power is said to be threefold — will, knowledge, and action.
Through their conjunction the whole universe is ordered. 31

The power of will is Brahman itself, the power of knowledge is the Supreme Śiva,
and the power of action, O Goddess, is that same one Supreme Lord. 32

This triad of powers, O Goddess, having become threefold and triadic in nature,
is the supreme Brahman and the supreme state. 33

This is eternal, the supreme Brahman; this is eternal, the Supreme Śiva.
This is eternal, supreme knowledge; this is the eternal, highest state. 34

Thus, O Goddess, I have declared to you the Eye and its doctrine —
the great Mṛtyuñjaya Mantra, destroyer of all disease. 35

This mantra is the supreme Brahman; this mantra is the Supreme Śiva.
This mantra is supreme knowledge; this mantra is the supreme goal. 36

This mantra is the supreme Brahman; this mantra is the Supreme Śiva.
This mantra is supreme knowledge; this mantra is the supreme goal. 37

Thus ends, in the dialogue between Mṛgendra and Śiva, the Second Chapter of the Śrī Netra Tantra (entitled mṛtyuñjaya-vidyā-nirdeśaḥ per tradition)

Śrī Netra Tantra II.1-37.

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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

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.

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. 

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