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)

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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.

Mahadeva'r Stuti

This unique Axomiya hymn, echoing the deep philosophical and devotional style similar to that of the historical tradition of the region, beautifully captures the essence of Lord Shiva. Attributed to 'Shibadasa,' the verses celebrate Shiva as the ultimate, all-encompassing reality.

The hymn's power lies in its duality: it first establishes Shiva as the Transcendent Brahman (Nirguṇa, Nirākāra), existing beyond the universe. It then shifts to recognize Him as the Immanent Force, the Līlāmaya Mahadeva, residing within every creation and governing all action.

The final verses deliver a profound message that salvation is achieved not merely through austerity, but through understanding this Shiva-Tattva and meditating on His formless yet benevolent presence. The hymn is a succinct guide to finding moksha by navigating the world while focused on the ultimate peace offered by the Divine.

জয় জয় শিৱ শম্ভু, দেৱ দিগম্বর। তুমিহে কেৱল ব্ৰহ্ম, জগতৰ পৰ॥ 

চিদানন্দ ৰূপ তোমাৰ, নিৰ্গুণ নিৰাকাৰ। নিৰঞ্জন প্ৰভু তুমি, নাহিকে বিকাৰ॥ 

তথাপিও তুমি প্ৰভু, সৱ ঘটে আছা। স্থাৱৰ জঙ্গম যত, তোমাৰেই ক্ৰিয়া॥ 

তুমি সৃষ্টি স্থিতি লয়, ত্ৰিগুণৰ মূল। লীলাময় মহাদেৱ, সদায় অনুকূল॥ 

তোমাতে আৰম্ভ প্ৰভু, তোমাতে পৰিণতি। তোমাৰ চৰণে সেৱা, ভকতিৰ গতি॥ 

যতেক পুণ্য যশ, যতেক তপস্যা। তোমাৰ নামৰ ৰস, কৰিলেহে ৰক্ষা॥ 

বিষয় বাসনাত, জীৱ সদা ভ্ৰান্ত। তোমাৰ চৰণ পঙ্কজ, পৰম শান্ত॥ 

শিৱ-তত্ত্ব জ্ঞান যাৰ, সিজনেহে তৰে। শিৱদাসে কহে, মোক্ষ পদে স্মৰে॥ 

---om---

Victory, victory to Shiva Shambhu, the Sky-clad God. You alone are the absolute Brahman, beyond the universe. Your form is pure Consciousness-Bliss, without attributes, without form. You are the immaculate Lord, entirely without change or modification.

Yet, O Lord, You reside within every vessel/being. Whatever is unmoving or moving, is all Your divine action. You are the root of creation, maintenance, and dissolution—the source of the three gunas. The playful Mahadeva, You are always benevolent.

In You is the beginning, O Lord, and in You is the ultimate end. Worship at Your feet is the true path of devotion. Whatever merit or fame, whatever austerity one has amassed, only the nectar of Your Name can truly protect it.

The individual soul is always bewildered by material desires. Your lotus feet offer the ultimate peace. The one who attains the knowledge of the Shiva-Tattva (Shiva Principle) is indeed saved. Shibadasa says: meditate upon the state of Liberation.

|| oṁ namaḥ śivāya ||

Two verses on Gyanvapi

Today, we find inspiration from two synthetic verses about the Gyānvāpī Temple in Kāśī. These verses are stylized and inspired by the Kāśī Khanda, a large section of 100 chapters embedded within the Skanda Purāna praising the spiritual supremacy of Vārānasi. Below we imagine the magnificence of the Gyānvāpī Temple during the height of its splendor that once was and once again will be. May it be the will of Bhagavān Viśveśvara!

 गङ्गातीरनिभूतशैवलनिभं काश्याः प्रकाशं शिवं

ज्ञानाख्यस्य विशालवाप्युदितरत्नाभोगगर्भान्तरम् ।

नन्दीस्थाणुकृते नताः प्रथयते यत्सात्त्विकं तेजसा

तच्चित्रं प्रतिवीक्षितं हृदि ममाभाति त्रयीदीपवत् ॥

विश्वेशस्य पुरातनप्रभमिहोद्द्योतं प्रशान्ताम्बुधेः
काञ्चित्संवत्सरसारवह्निशिखया ध्यानान्तराले स्थितम् ।
यत्रोन्मेषतरङ्गमालिजलवद्भक्तिप्रभा जृष्णुता
तत्तेजो मम चेतसि प्रतिपदं देदीप्यते ध्यानवत् ॥

On the banks of Gaṅgā, where Kāśī shines with the quiet hue of moss and morning light,
rests the deep, gem-filled radiance of the vast Jñāna-vāpī, hidden in its sacred womb.
Before steadfast Nandi, those who bow perceive its gentle, sattvic flame;
and that vision, glimpsed again, glows in my heart like the lamp of the threefold Veda.

Here dawns the ancient brilliance of Viśveśvara, rising like a calm ocean of light,
standing in the inner sanctum of meditation, steady as the refined flame of years.
Where devotion shimmers in bright, wave-like ripples, vibrant and unbroken,
that radiance burns in my heart at every step, as in deep, unwavering contemplation.

|| oṁ namaḥ 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)

Doctrine of Time

Today, we examine a passage from the Vinashikha Tantra (वीणाशिखा तन्त्र), a text found within the shikha group of the Bhairava canon. The Vinashikha focuses on Tumburu, a form of Shiva now largely forgotten. Just as Sadashiva is the central form of Shiva in the Siddhanta stream (srotas) and Bhairava is the central form of Shiva in the Dakshina stream, so Tumburu is the central form of Shiva in the Vama stream of tantras, of which Vinashikha is one. 

Within the Vinashikha, it is said that he who knows Time (Kala) also knows the Eternal Shiva (verse 233), and this doctrine is explained further below. We have previously seen why Shiva is called Mahakala, but here we understand it a little differently, in a more mystical manner. 

In the passage below, we find the sankhya ontology explained in a succinct manner. Beyond the 24 tattvas that make up physical reality (prakriti or pura) is the purusha, the individual self or spirit, residing in the lotus of the heart. The Lord, who is beyond purusha and prakriti, also resides deep within ourselves. He is the center of our existence, just as the pole star is the center of the heavens, and everything revolves around Him. The whole world originates and dissolves in Him. It is interesting to note the absence of discussion of higher tattvas characteristic of tantric Shaivism. The ontology discussed herein is remarkably similar to that found in the Linga Purana, and likely suggests a similar age for the composition of the Vinashikha. 

Now, the Lord is said to reside at the tuft of the spine (sahasrara chakra) and Kundalini Shakti resides at its base (muladhara chakra), dormant. The purusha residing within the cavity of the heart strives to reach up to the Lord in the sahasrara. Time, equated mystically with the 21600 respiration cycles (hamsa) that make up the day, allows this passage, this union. The hamsa powers the upward flow of Kundalini Shakti to the sahasrara chakra allowing for Her to unite with Shiva. 

Said another way, Time exists to allow us to power the Kundalini Shakti lying dormant within so She can unite with Shiva in the sahasrara padma. Time exists only so the individual can realize Shiva within. Time is the great Creator of this experiential reality and the great Dissolver of it all. Time is Shiva and the means to realize Him. He is Mahakala, Time Divine. 

As the grammarian Bhartrhari has said: kalaya tasmai namah - Oh Time, salutations to thee! 

Aum Namah Shivaya

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The Lord said: 

O Goddess, hear the supreme mystery, the embodiment within oneself of the real nature of Time. Having obtained knowledge of this, the possessors of mantras easily obtain success.

Twenty-one thousand six hundred [respiration cycles] should be recognized in a twenty-four-fold rhythm occupying the regular course toward and from the mystic centre which lies at twelve fingers' breadth [dvadashanta; sahasrara chakra]. 

For the benefit of the practitioners I shall explain the hamsa as it resides within the body in divisible and indivisible form.

Wise men recognize twenty-five categories of reality [tattvas] within the body.  Feet, organs of excretion and generation, hands and speech [karmendriyas]; ear, skin, eye, tongue and nose [jnanendriyas]; earth, water, fire, wind and space [mahabhutas], sound, touch, form, taste and smell [tanmatras]; and mind, intellect, ego-consciousness, the unmanifest [prakriti] and the purusha. 

With these (being considered) as substrate, the superstructure should always be meditated upon. The substrate is called the Fortress [Pura], the superstructure is called the Purusha, who resides in the filament of the lotus of the heart, striving upwards, of the nature of existence. This is the residence of the indivisible [nishkala] God within the substrate. 

That Purusha; the substrate and the superstructure; this body consisting of the six covers, the twenty-five tattvas; the Fortress [Pura] with the ten airs [pranas], pervaded by yogic ducts [nadis], the three temperaments [gunas: sattva, rajas, tamas] and inhabited by hosts of Deities -- all this revolves like a wheel under His presidence, that indivisible Supreme Shiva. 

Just as the whole host of stars, planets and celestial bodies in orbit revolve around the presiding Pole Star despite being immovable, so is the body to the Lord identical with the complete host of Bijas. 

Having obtained the insight that [this body] is presided over by Shiva, one will attain success in the Tantra.

The Shakti, which has the crooked form of three-fold bending [Kundalini], characterized by the sixth vowel (U), pervaded by the Bindu, residing in the body, of divisible nature - of Her, a fiery tuft exists, subtle, equal to the flexible stalk of a lotus. And it should be known as having a glowing form; at its extremity Shiva resides. 

The whole living world up to Brahma's heaven, from a to ksa (as it's phonic manifestation) originates from Him and is dissolved at the same place. 

This is the supreme, subtle Lord who resides within the substrate and the superstructure. 

Vinashikha Tantra 238-253  

Trans. Teun Goudriaan

(edited for clarification)

Ashtamurtis and the Universal Form

In ancient Vedic Shaivism, we find two important concepts – the Panchabrahma and the Ashtamurti. The Panchabrahma concept remains very important through into modern Shaivism, whereas the Ashtamurti doctrine somewhat falls into the background, now largely forgotten and not understood.

The Panchabrahma explains the nature of Ishvara, the Lord, who is ever active in performing the panchakritya, the five acts of creation, sustenance, dissolution, concealment and revealing of His immanent nature. Sadashiva, the Lord, is, therefore, known through the five syllables: na, ma, shi, va, and ya; and His divine body is said to be made of the five Panchabrahma mantras. Panchabrahma explains the nature of Shiva beyond the field of Maya, beyond the phenomenal world, as its Overlord.

On the other hand, the Ashtamurti explains divine immanence – how the phenomenal world is also made up of and pervaded by Shiva. We have previously examined how the Ashtamurti forms rule over the phenomenal world, which is envisioned as composed of the eight elements – earth, water, air, fire and space (the five great elements, mahabhutas), the individual knower (known variously as jivatman, kshetrajna, anu, pashu or purusha), the Moon and the Sun (luminaries). The Ashtamurtis and their association with these elements inform us of two important doctrines of Shaivism: (1) the oneness of Shiva with the so-called elemental Gods of the Vedas; and (2) Divine immanence – the doctrine that Shiva not only pervades all of creation, but is also the pervaded, the very material of creation itself.

The oneness of Shiva with the so-called elemental Devas of the Veda is affirmed by association of the Ashtamurtis with the very elements they rule over. Sharva rules over earth, Bhava over water, Ugra over air, Rudra over fire, Bhima over space, Pashupati over the individual knower, Mahadeva over the Moon, and Ishana over the Sun, which correspond to Prithivi, Varuna, Vayu, Agni, Indra, Prajapati, Soma and Surya, respectively. Shiva is, therefore, the Lord praised by these very names in the Veda as the principal Deities therein. In the Veda, the so-called elemental Devas represent not only the elements themselves as well as the Deities of those elements, but also the higher psychic-spiritual principles as we equate the human body with the cosmos, the pinda with the brahmanda. Therefore, Shiva is not just the elements and the Ruler over these elements, but He is, as reaffirmed in later yogic language, the psychic-spiritual principles they present as well. Shiva is Vayu, representing prana; Shiva is Agni, representing consciousness, Shiva is Surya, representing enlightenment, Shiva is Soma, representing kundalini, etc. The ekam sat of the Veda, which is an idea that the Deities are an organic whole, is what we call Shiva. The Ashtamurtis are the vishvarupa, the universal form of Shiva, His divine immanence understood through the eight elements. Shiva is indeed all this!

All this (manifest creation) in ancient understanding is made up of the 5 mahabhutas – earth, water, air, fire and space. In modern parlance, we may understand this as matter in its three forms – solid, liquid and gas, plus energy and space. Beyond matter, energy and space, there is also the element of time. Time is represented by the Moon and the Sun because we use these celestial bodies to measure time – the Moon defines our conception of month, and the Sun defines the day, the seasons and year. The Sun, Moon and fire may together also be understood to represent light, which is not different than energy in our modern understanding. All these principles together make up the kshetra, the field of knowledge. Apart from this, there is the knower of the field, the kshetrajna, also known as purusha, jivatman, anu, or pashu, the knowing consciousness, which represents us individual beings. Indeed, these are the eight forms or Ashtamurtis of Shiva.

On a grosser level yet, the ancients understood the manifest universe to comprise of the three worlds – the physical, the subtle and the causal, or in Vedic terminology: prithivi, dhyaus and antariksha. The Ashtamurtis also cover this. Shiva as Sharva is indeed prithivi, Shiva as Bhima or Indra is indeed dhyaus, Shiva as Ishana or Surya is indeed antariksha.

The same doctrine seen here explaining Shiva as both the subjective and objective reality is further developed in the Shaiva Tantras using the terminology of shad-adhva. Although the terminology changes with the development of Sankhya and Tantric Shaivism and the early doctrine of the Ashtamurtis falls into the background, the base idea never does: Shiva is indeed all this! Sarvam Shivamayam Jagat ~ सर्वं शिवमयं जगत् |  

Aum Namah Shivaya.
Agnideva © 2019. All rights reserved. 

Nature of the Supreme Self

Among the Shaiva Agamas, the Sarvajnanottara is a veritable Upanishad. Chronologically, it likely came after the primary Agamas were composed. We have previously examined a chapter of the same text termed Atma Sakshatkara. Here we examine the concluding chapter of the available fragment termed Nature of the Supreme Self. This chapter lays out beautifully non-dualism as understood from the perspective of mantra-marga Shaivism. Within this chapter we find a description of how the one Self associated with different aspects of the evolutes of prakriti is termed differently, and how bereft of those it is nothing but the Supreme Being. It also describes the doctrine of triad impurities of which one must be free in order to realize oneself as such.

Most everyone is familiar with Upanishads, which are the considered the secret and final doctrine of the Vedas. Similarly, the Sarvajnanottara identifies itself as the greatest secret of secrets (guhyadguhyatamam guhyam; verse 23). Just as the Upanishads contain the great statements (mahavakyas) of the unity of Atman and Brahman, so we find similar great statements here (verses 12-13):

ahameva parohyatma ­– I am indeed the Supreme Atman

ahameva parambrahma – I am indeed the Supreme Brahman

ahamekasshivo’vyayah – I am the One, indestructible Shiva

On this we meditate.

Shivo’ham.

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Nature of the Supreme Self

Sarvajnanottara Agama, Vidyapada, Chapter 7

Now I will speak on the essential nature of the most exalted One which is even beyond what is considered to be supreme. It is beyond the reach of mantras; it is bereft of all limiting factors; it is free from the attributes related to sattva, rajas  and tamas; it is not confined to a particular location and time; it is free from the colors created by names and forms; it is the knower of all; all-pervasive; reveling in sublime bliss; it has its active presence in each and every soul; it is capable of simultaneously seeing and doing everything; it is bereft of organs and instruments needed for ordinary beings; being without any support for its presence, it is self-subsistent; extremely subtle; indestructible; ever-existent; incomparable; immeasurable and beyond the validating proof. The exalted Supreme Self is extolled to be of such transcendental characteristics. ||1-2||

The essential nature of the Self is to become one with the object deeply contemplated by it. If the sadhaka (aspirant) meditates continuously on a particular form, he assumes that form in due course. Whichever state is meditated upon by the sadhaka, that state becomes fully acquired by him. The nature of being one, the nature of being many and all such states are reflected in him according to his conception. All the qualities of the form meditated by him get unfolded within himself. ||3-4||

By meditating on the Supreme Lord, the sadhaka acquires such a high power as to bestow all the fruits desired by the devotees. He becomes the bestower of all. Even though he is one, he is seen in six different perspectives – bhutatma, antaratma, tattvatma, jivatma, mantratma and paramatma. Thus, the one and the same Self presents itself in many shades. ||5||

The bhutatma is the Self which remains associated with a physical body which is the outcome of the mixture of five principal elements (mahabhutas). The same Self becomes the tattvatma when it identifies itself with the tattvas which constitute the subtle body. The same Self becomes mantratma, when it is in oneness with the form of mantra. The same Self is called antaratma when it is associated with four modes of sound (vak) – para, pasyanti, madhyama and vaikhari. When it becomes the enjoyer of pleasure and pain, being associated with the three gunas (sattva, rajas and tamas) and when it perseveres in worldly life, it is called jivatma. The same Self becomes Paramatma when it remains freed from all these adjuncts –bhuta, tattva, mantra, vak and bhoktrutva (state of enjoyment). ||6-7||

The sadhaka who has elevated himself to the supreme state of being Paramatma becomes established in eternity and endowed with the exalted qualities of Siva (aisvarya) to see all the forms and the worlds within his own Self. But, once he slides down to hold the notion of duality, he creates for himself the chances of rebirth, even though he has been endowed with the supreme qualities of the Lord. After taking birth, once again he takes efforts to elevate himself, such as offering services without expecting any reward, trying to know what is eternal and what is transient. When the effects of his previous deeds get annihilated and when he develops the attitude of looking at pleasure and pain or praise and abuse with equanimity, Guru’s grace descends on him. ||8-9|| 

When the proper time is reached to get himself dissociated from the bondage of tattvas, the supreme notion of non-duality gets unfolded in him. Even though the Supreme Self is only one, it appears to be manifold due to the state of mind vitiated by the notions of difference. Those who are not trained in the path of yoga and jnana keep themselves under the notion that they are different from Siva and being deluded by erroneous knowledge, they recite hundreds of names to eulogize the Lord who is only one and who is nameless. ||10-11||

When Sivajnana, which is impeccable and pure, which is oriented towards all disciplines and all systems of thought, dawns in the heart of the sadhaka, he begins to realize the supreme qualities of his own self which are eternal and changeless. ||12||

“I am, indeed, the Supreme Self [Atman]; I am the indweller in all the forms, Purusha, who is considered to be the source of all manifestations and evolutions; I am the Supreme and Absolute Reality [Brahman]; I am the one to be known by all and by all means; I am imperishable; all those things which are perishable emerge only from me as differentiated existents; I am completely free from the notion of existence and non-existence; I am One; I am Siva; I remain indestructible, even though I am pervading the perishable things” ||13-14||

Holding such views very firmly, the enlightened sadhaka remains completely free from the effects of karmas which are annihilated by his yogic disciplines. His knots of doubts are severed by his supreme consciousness. Being established within his own self and unaffected by modifications of mind, he contemplates his own eternal Self without any interruption. ||15||

Having dispelled all the impressions lingering in the mind, being with contended heart, being free from the three impurities – anava, karma and maya – and firmly rooted in the unassailable notion of non-duality, the sadhaka should always meditate on his own Self which is in total identity with the Supreme Self. ||16||

With the eye of consciousness which is not created by the evolutes of prakriti, which is eternal, pure, immutable, pervasive, extremely subtle and supreme, he sees within his own self the Absolute One which is always pure, imperishable, incomparable, unaffected by modifications and changes, beyond the reach of thought, eternally free from the three impurities, inexplicable through logical reasoning and illustration, well contended, free from the attributes, expressive of serene calmness, beyond the range of tattvas, undefiled by limiting factors, inconceivable and which defies all sorts of doubt. ||17-19||

He sees his own self as one with Siva who is the Bestower of all, who presents Himself within every form and body, who is all-pervasive, whose compassion expands in all directions and for all beings, who is always free from the bondage and who does not need any support for His existence. ||20||

Being firmly installed within his own self, he sees the entire range of worlds characterized by differentiations, spiritual path related to tattvas, mantras and tantras, superior state, inferior state, formed things and formless things. He becomes the knower of all. He becomes capable of seeing all the worlds and all the evolutes within his own being. He evolves into a perfectly fulfilled self. He remains as the One who is with absolute purity. He becomes the eternally liberated one. Being the Only One and seeing nothing except his own effulgent self, he experiences inexplicable and inexhaustible bliss. ||21-22||

O Skanda, this Agama which unfolds the nature of Pure Existence of Siva and which has come out from the face of Siva has been instructed to you. This Agama is highly secret among the scriptures which are to be kept secret. By all efforts, this Agama should be guarded well and be kept concealed to avoid access to the imperfect persons. ||23||

This Agama should not be revealed to those who are not disciples. Never should it be revealed to those who are not devotees. Thus the supreme nectar of knowledge has been explained to you. O Guha, this Agama may be made known and explained to those who are least affected by the limiting factors. ||24||

Here ends the chapter on “The Nature of the Supreme Self”

Translated by Dr. S.P. Sabharathnam Sivacharyar

Prana Sukta

The term Prana refers to the all-pervasive life force ("vital air") that sustains and enlivens all things in creation. Although Prana is all-pervasive, it is especially associated with the breath, as breath is associated with and indicates life. A fundamental part of yoga disciplines taught by all branches of yoga is the regulation of prana (pranayama), by means of regulating breathing. It is taught that mastery of prana is a key requisite toward self-realization through yogic samadhi.

In the theology of the Vedas, one finds Prana (Mahaprana) personified as the “first born” of the Supreme Being, and referred to as Prajapati (Lord of creatures), Sutratman (String-Soul) and Hiranyagarbha (Golden-germ). He is the foremost among the Devas; He is the Sustainer and Support of all beings in the physical world. All beings in existence are strung onto the thread of Mahaprana.

The Prana Sukta of Atharvaveda sings of this mighty Prana in the grandest of manners:

As all these creatures, O Prana, offer Thee tribute, so they shall offer tribute (in yonder world) to Him who hears Thee, o far-famed One!

He moves as an embryo within the Devas; having arrived and being in existence, He is born again. Having arisen He enters with His mights, the present and the future, as a father (goes to) his son.

When as a swan He rises from the water, he does not withdraw His one foot. If in truth He were to withdraw it, there would be neither today nor tomorrow, no night and no day, never would the dawn appear. 

With either wheels, and one felloe He moves, containing a Thousand sounds (elements), upward in the east, downward in the west. With (His) half He produced the whole world: what is the visible sign of His (other) half? 

He who rules over all this derived from every source, and over everything that moves; Reverence to Thee, O Prana, that wieldest a swift bow against others! 

May Prana, who rules over this (all) derived from every source, and over everything that moves, (may He) unwearied, strong through the Brahmâ, adhere to me! 

Erect He watches in those that sleep, nor does lie down across. No one had heard of His sleeping in those that sleep. 

O Prana, be not turned away from me, Thou shalt not be other than myself! As the embryo of the Waters, Thee, O Prana, do bind to me, that I may live.  

Atharvaveda Samhita XI.4.19-26

Prana is identified as the Sustainer of all beings, all life forms, the Ruler of the physical world. Prana is the embryo (child) of the Waters (the Supreme Being). He, whom the Vedas personify and glorify as Mahaprana, is none other than the Son of Shiva, the Son of the Supreme Being, known by many names and forms.

While Prana is one unitary principle, in the living body Prana is divided into five forces (vital airs) known as prana, apana, vyana, samana and udana, according to their functions. These five pranas within the body are responsible for vital functions such as inhalation, exhalation, hunger, thirst, circulation, distribution, transformation, digestion, absorption, elimination, expulsion, excretion, sleepiness, speech, motion, stillness, control of limbs, etc. These five vital airs work within the subtle body to enliven and maintain the physical body, which is the outermost shell of our being. The five faces of Sons of Shiva, in fact, are nothing but representations of these five pranas, which they rule over. Just as the five pranas are simply divisions of one unitary Prana, so the five faces are simple divided visions of one Being.

Homage to Him, the Mahaprana, whom we regard as the Son of Shiva, the first born, the Ruler of the physical plane, the panchamukhi, the shanmukhi.

Aum Namah Shivaya.
आश्विन शु. १, संवत् २०७४

Son of Shiva

Today we examine the concept of Son of Shiva without referring to any specific legends or stories, so as to understand the doctrine in a mystical-intuitive manner.

What is a Son of Shiva? From a monistic Shaiva triad philosophical perspective of Shiva-Shakti-Nara, we are all sons and daughters of Shiva. More aptly, He is the true and only Self, and all this (objective reality) is His experience, His self-reflective awareness. 

From the standpoint of the world (i.e., dualism), Son of Shiva is an epithet given to a great Being, who unlike us is far more realized, and lives in a higher plane of existence. Also unlike us, the Sons of Shiva are not bound by the three bonds of anava, maya and karma. They are ever free beings who are in full realization of their oneness with Shiva, that Shiva is their true Self, and yet exist in their individuality beyond the field of maya in sphere of purity (shuddha-adhva). They reside in the highest of heavens (Satyaloka, Brahmaloka, or Shivaloka), yet are immensely close to the phenomenal world from within. 

The Sons of Shiva are great yogic masters who impel upon humanity divine knowledge and show us the path unto their Father. They are great siddhas who have achieved every perfection (siddhi), great gurus who are all knowing, and great devotees who are fully in realization. They have immense powers, rule over the physical, subtle, and causal worlds, the chakras, the pranas, the mind and the elements (mahabhutas), and are Gods in their own right. The Sons of Shiva are our supreme guides on the path of nivritti. They exemplify supreme knowledge, single-pointed devotion, utmost steadfastedness, and are great benefactors of lesser-realized beings.

As such, the Sons of Shiva are closely associated with phenomenological world, with the mahabhutas, the five great elements – earth, water, air, fire and space – which are the building blocks of this world. Therefore, they are said to be born of personifications of these elements.

Some are born of the earth; sculpted of the earth in stories. 

Some are born of the wind; fathered by Vayu in stories. 

Some are born of the fire; fathered by Agni in stories.

As they rule over the life forces (pranas), they are envisioned sometimes with 5 faces representing the five pranas – prana, apana, udana, samana and vyana. 

While the sixth face represents the mind (chitta), which the pranas uphold. 

All glories to the Sons of Shiva, who can clear every obstacle, move mighty mountains, and impel great wisdom on the path to Shiva. 

Aum Namah Shivaya

आश्विन कृ. ३, संवत् २०७४