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

A Paeon to the Red Archer

O Thou of the Dark Belly and the Red Back! I stand upon the unploughed earth, In the shadow of the village and its rising smoke. I wear the skins of the wilderness; I carry the bow that needs no string.

Lord of the Blue-Neck, Towering Archer of the Clouds, Behind me the priests pour ghee into the pit, But I look to Thy face, divine and terrible in the heights. Turn Thy fierce gaze toward the horizon, Thou who art the Master of the Hounds and the Lord of the Sky.

Healer of the Wild, Drinker of the Poison, With the Vratya heart, I speak Thy name into the calm. I stand where the fence ends and the world begins, O Rudra, Great Bull of the Heavens! Give us the thousand medicines of the forest, And let us walk the path of the sun, Unbound, unburnt, and wild.

-Composed by invoking an unnamed Vratya Mendicant from 2000 BCE as described in the Atharva Veda 

Lord White as Jasmine

ಎನ್ನ ತನವು ಕೊರೆದದು ನಿಮ್ಮ ಹೆಸರಲಿ, ಎನ್ನ ಮನವು ನಿಂದದು ನಿಮ್ಮ ಧ್ಯಾನದಲಿ, ಬಯಲಿಗೆ ಬಯಲು ಬೆರತಂತೆ ನಾನು ನಿಮ್ಮಲಿ ಬೆರತು ಹೋದೆನಯ್ಯಾ, ಚನ್ನಮಲ್ಲಿಕಾರ್ಜುನಯ್ಯಾ.

I have seen the great After-Light. For a Kingdom, I am the Queen. I have seen the Entire, the Absolute. 

Like a piece of camphor caught in a flame, I was consumed.

Like a doll of salt dropped into the sea, I dissolved.

My body is Yours, My breath is Yours, My pride is Yours. O Lord White as Jasmine, I have become You.

~Mahadevi Akka, Shūnyasampādane XVI:63

The Decad of Rebuttal

We are subjects to no one. We do not fear Death. We shall not suffer the torments of hell. We are free from wavering and deceit. We exult in bliss. We know no disease. We shall never bow down. It is joy alone every day; there is no sorrow. For we have become the eternal, un-returning servants of the Lord who wears the white conch-shell earring in His ear. To His flower-like feet alone have we surrendered.

The wide world is our home. In every town, we eat what is cooked and offered; no one denies us our alms. Our refuge is the sacred public halls. If we lie upon Mother Earth, she does not cast us off—this is the truth. The Lord who rides the fierce Bull has accepted us. Now we lack nothing; our miseries are gone. Should we listen to the words of those who wrap themselves in fine silks and wear gold? We are free from such stains.

We do not enter the houses of those who dwell in worldly lusts. Chanting "Mahadeva! Mahadeva!" we have gained the blessing of bathing in the waters of the morning. We have attained the beauty of wearing the sacred ash. Like a raincloud in the dark season, our tears flow as our stone-like hearts melt into "good hearts." Should we obey the commands of those who ride on royal elephants and rule the land? We are detached from all bonds.

Our kinsmen are the countless hosts of Shiva. Our clothing is but a loincloth. Even those who hate us cannot harm us; even evil turns into goodness for us. We shall never return to the cycle of birth. With our tongues, we are capable of chanting the glorious "Namah Shivaya." We have followed the Radiant Light who turned the fish-bannered God of Desire to ashes.

Never shall we yield to anyone; in this vast world, there is no one who can oppose us. We will not go and join lesser gods; we have reached the sacred feet of Lord Shiva. We do not lack a single thing. Great diseases have lost their power over us and fled. We are among the blessed who have approached the Holy One, who wears a garland of skulls on His head.

He is the first form among the Trinity; the Lord of the eight directions. He is the coral-hued Shiva whom the thirty-three groups of Devas and Great Ones praise. Those whose tongues speak His name are our masters. Even if the rulers of this world send their fierce orders to us, we shall not obey. We are free from harshness and deceit.

He is the stationary and the moving; He is land, water, fire, wind, and the wide sky. He is the small and the great, the rare and the precious. To those who love Him, He is easily found. He is the Transcendental Absolute, the Eternal Shiva. He is the one whose nature is to become both "Himself and Me." We shall speak only of His beauty and goodness. Why should we speak the babble of fools? We are free of error.

The Master, the Lord of all worlds, the King of the Immortals, the Radiant Flame! He is the red-bodied one covered in white ash, the lover of the Golden Daughter of the Mountain. We have gained the merit of thinking of Him daily. We have forgotten the words of those who came to tell us to obey. Who is this "King" that has come? Who does he think he is?

He has matted hair, a conch-shell earring, and a body adorned with ash and snakes. He rides the Bull and wears the tiger’s skin as His garment, with a spotted deer skin over it. See, He is the one who owns us! We will not perform service for you or your army. We are in a state where the bonds of worldly attachment have been cast away.

With our tongues, we have sung of the Trustworthy One. We have been blessed to speak openly so that the shameless ones cannot approach us. The Lord of the Immortals, whom Brahma and Vishnu could not find as a pillar of fire, has entered and stayed in my heart. Even if the King of the South himself comes and commands us to do menial service, we will not consider it. We are established in the Eight Virtues of God.

~Saint Appar, Maṟumāṟṟat Tiruttāṇṭakam (Tēvāram VI.98)

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)

Makeishura

 

オーム

アオキハダ　ホノオノナカニ　シズマリテダイサンガン　シンリヲミツム　ハスノウエ

サクラマウ　コノヨノヌシワ　ダイジザイマケイシュラ　ウチュウノヤミヲ　テラスカミ

Om

Of blue-hued skin, amidst the roaring flames, He dwells in stillness;

The third eye gazing at the Truth, atop the lotus.

Cherry blossoms flutter, the Lord of this fleeting world is Daijizaiten;

Makeishura, the God who illuminates the darkness of the universe.

Closing and Grace

As we close yet another Gregorian year, we offer an original hymn in Spanish beseeching the grace of Lord Shiva. 

May His presence be with us now and always!

—om—

Himno de Cierre y Gracia

Oh Mahadeva, Señor del Tiempo Infinito, Tú que danzas en el corazón del cosmos mientras los siglos nacen y mueren, ante Ti entrego este ciclo que hoy se extingue. El calendario de los hombres marca el final de su jornada, pero para Ti, oh Shankara, no hay principio ni final.

Señor del Tridente y de la Luna Creciente, Limpia con Tu fuego sagrado las cenizas de mis errores pasados. Que las sombras de este año que se va se disuelvan en Tu luz, y que el cansancio de mi alma encuentre descanso en Tus pies de loto.

Oh Vishwanatha, fuente de toda compasión, Al sonar las últimas horas de este tiempo gregoriano, te ruego que derrames Tu gracia como el Ganges desciende sobre la tierra. Que el año que asoma no sea solo un cambio de números, sino el despertar de Tu presencia en cada uno de mis alientos.

¡Om Namah Shivaya! Que Tu bendición sea el escudo, Tu sabiduría el camino, y Tu amor la meta. En la quietud de esta medianoche, me rindo ante Ti.

—-English translation—-

Hymn of Closing and Grace 

O Mahadeva, Lord of Infinite Time, You who dance in the heart of the cosmos while centuries are born and die, before You, I surrender this cycle that now fades away. The calendar of men marks the end of its journey, but for You, O Shankara, there is no beginning and no end.

Lord of the Trident and the Crescent Moon, Cleanse with Your sacred fire the ashes of my past errors. May the shadows of this passing year dissolve into Your light, and may the weariness of my soul find rest at Your lotus feet.

O Vishwanatha, Source of all Compassion, As the final hours of this Gregorian time strike, I beseech You to shower Your grace as the Ganges descends upon the earth. May the coming year be not just a change of numbers, but the awakening of Your presence in my every breath.

Om Namah Shivaya! May Your blessing be my shield, Your wisdom my path, and Your love my goal. In the stillness of this midnight, I surrender to You.

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 ||

Garland of Flames

The following Sanskrit verse is not drawn from any scripture but is a synthetic composition, written in the idiom of the classical Śaiva Āgamas, and meant to be inspirational. It weaves together images and phrases found in the early Agamas  that articulated exoteric ritual and contemplative life of Śaiva worship.

This verse and image envisions a tenth-century temple where the Liṅga—symbol of transcendence—shines like pure light, and before it Naṭarāja radiates with the light of oil lamps. Yogins and devotees gaze upward in awe, their hearts awakening in the glow of oil lamps.

Though not a quotation from any extant text, its phrases echo real Āgamic sources: the Suprabhedāgama’s meditation on the Jyotirliṅga, the Kāmika Āgama’s lamp rituals, and the Mahākāla Saṃhitā’s vision of Śiva in a halo of fire. It captures, in poetic synthesis, the central Śaiva insight that outer worship and inner realization mirror one another—the temple’s flame and the heart’s flame being one.

This modern verse thus offers not scripture, but scriptural feeling: the devotional and aesthetic atmosphere of the Āgamic world rendered anew in Sanskrit light.

---oṁ---

 antarāle sthitaṃ liṅgaṃ jyotirūpaṃ sanātanam |

tasya mūle tu bhagavān naṭarājo virājate ||

dīpālokāvalībhis tu jvālāmālāvṛtaṃ vapuḥ |

paśyanti yogino bhaktyā hṛdayaṃ bhāvayanti ca ||

mudrābhiḥ praṇavenaiva saṃpūjya parameśvaram |

tatra bhāvātmikā bhaktiḥ pratyakṣaṃ rūpamaśnute |

In the inner sanctum stands the eternal Liṅga, radiant as light itself.

At its base shines the Lord Naṭarāja.

His body is encircled with a garland of flames from rows of oil lamps.

The yogins, beholding Him with devotion, awaken their hearts in reverence.

With sacred gestures and the sound of Praṇava they adore the Supreme Lord;

There, devotion becomes form — visible, tangible, and filled with Presence.

|| oṁ namaḥ śivāya ||

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

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.

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

---

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

A Single Verse on Rudra-Shiva

Today, we read from the Atharva Veda a hymn of a single verse praising Rudra-Shiva. Rudra dwells within the fire, within the waters, within herbs and plants. He has formed and fashioned these worlds. He is Agni, the fire of consciousness within! He is transcendent and immanent.

Om Namo Bhagavate Rudraya!

To Rudra in the fire, to Him who dwells in floods, to Rudra who hath entered into herbs and plants,
 To Him who formed and fashioned all these worlds, to Him this Rudra, yea, to Agni, reverence be paid!

Atharva Veda (Shaunaka Recension): VII:87

Teaching of Markendeya

Markandeya is an ancient sage in the Shaiva tradition and the primary teacher in the Markandeya Purana. Here, in the Harivamsa Purana, we come across a short teaching on the oneness of Shiva and Vishnu as taught by Markandeya. This teaching of the oneness of the central Deity of Shaivism and Vaishnavism is not unique to this Purana, and is an important teaching across the vast Puranic literature. While the Hindu religion of the Goddess has long been consolidated, the Hindu religion of God has historically struggled to consolidate. The early Puranic literature, therefore, introduces the concept we now call the Trimurti, which tries to bring together the three religions of God: Rudra-Shiva, Vasudeva-Vishnu and Prajapati-Brahmā as one. With the rising of later sectarian Puranas and blossoming of Tantric (Agamic) literature, the religions of Rudra-Shiva and Vasudeva-Vishnu subsume the religion of Prajapati-Brahmā to the point where the latter becomes a secondary Creator. Herein, we already observe that process occurring. Brahmā, Vishnu and Rudra are identified as one, but a few verses later, Narayana (Vishnu) and Maheshvara (Shiva) are also called the primary causes of Hiranyagarbha (Brahmā). 

-----

Markendeya said:

Shiva is identical with Vishnu and Vishnu is identical with Shiva. I do not see any difference. They are both auspicious, without beginning, middle or end, eternal and undecaying. Hear! I will describe that form identical with Hari and Hara. 

He is Vishnu who is Rudra; and He is Rudra who is Brahmā. Brahmā, Vishnu and Rudra are one and of the same form. Three of them are great ascetics, Lords of half-female forms, self-sprung, Givers of boons and masters of the universe. As water is mixed with water when it is thrown into it so Vishnu becomes at one with Rudra, when He enters into Him. As fire becomes fire when it is mixed with it so Rudra becomes identical with Vishnu when He enters into Him. Rudra is identical with fire and Vishnu is identical with the moon. This universe, consisting of mobile and immobile creations, is identical with the Protector of what is mobile and immobile in this universe. And Maheshvara is their Destroyer. The Lord Narayana, identical with past, present and future, and Mahesvara are the primary causes of Hiranyagarbha and the great principles. They both are the Givers of the Vedas. They are the Creator and the Protector of the universe. They send down rain in the shape of Indra and spread rays in the shape of the sun. They blow in the shape of the wind and create all. Thus, O grandfather [Vaishampayana], I have described to you the great secret. The man, who daily reads or hears this account, attains to that most excellent region created by the power of Vishnu and Rudra.

With Brahmā, Hari and Hara are the Creator, Preserver and Destroyer of the universe. I will now chant their glories. Vishnu is adorable unto Rudra, and Rudra is adorable unto Vishnu. They are one, still they range in the world under two forms. Vishnu is not different from Shankara and Shankara is not different from Vishnu. Therefore, formerly Rudra and Upendra became one. Salutation unto Rudra and Krishna of one united body!

Salutation unto the three-eyed Deity, salutation unto the two-eyed Deity, salutation unto coppery-eyed and lotus-eyed.

Salutation unto the Holder of the earth, of the Holder of peacock-feathers and of Keyura. Salutation unto Him adorned with a garland of skulls, Him adorned with a garland of wild flowers, Him the holder of trident and him the Holder of discus, unto the standard of gold and Brahmā.

Salutation unto Him clad in skin and salutation unto Him clad in a yellow raiment. Salutation unto the Lord of Lakshmi and unto the Lord of Uma.

Salutation unto the Holder of trident and unto Him of mace. Salutation unto Him whose body is covered with ashes and unto Him who is dark-blue hued. Salutation unto Him who lives in the cremation ground and unto Him who lives in an ashrama. Salutation unto the Rider of a bull and unto the Rider of Garuda. Salutation unto Him who has more than one form, unto Him who has many forms, unto the Lord of destruction and unto Him who lies on the ocean. Salutation unto Him who has many forms and unto Him who is Bhairava. 

Harivamsa Purana II:127:29-50

Om Namah Shivaya.

Rudra is Truly One

ya eko jālavān īśata īśanībhiḥ sarvāṃ lokān īśata īśanībhiḥ |

ya evaika udbhave sambhave ca ya etad vidur amṛtās te bhavanti ||1||

The non-dual Ensnarer rules by His powers. Remaining one and the same, He rules by His powers all the worlds during their manifestation and continued existence. They who know this become immortal. 

 

eko hi rudro na dvitīyāya tasthur ya imāṃl lokān īśata īśanībhiḥ |

pratyaṅ janāṃs tiṣṭhati sañcukocānta-kāle saṃsṛjya viśvā bhuvanāni gopāḥ ||2||

Rudra is truly One; for the knowers of Brahman do not admit the existence of a second, He alone rules all the worlds by His powers. He dwells as the inner Self of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time. 

 

viśvataś cakṣur uta viśvato-mukho viśvato-bāhur uta viśvatas-pāt |

saṃbāhubhyāṃ dhamati sampatatrair dyāv-ābhūmī janayan deva ekaḥ ||3||

His eyes are everywhere, His faces everywhere, His arms everywhere, everywhere His feet. He it is who endows men with arms, birds with feet and wings and men likewise with feet. Having produced heaven and earth, He remains as their non-dual manifester. 

 

yo devānāṃ prabhavaś codbhavaś ca viśvādhipo rudro maharṣiḥ |

hiraṇyagarbhaṃ janayāmāsa pūrvaṃ sa no buddhyā śubhayā saṃyunaktu ||4||

He, the omniscient Rudra, the Creator of the Gods and the Bestower of their powers, the Support of the universe, He who, in the beginning, gave birth to Hiranyagarbha -may He endow us with clear intellect! 

yā te rudra śivā tanūr aghorāpāpa-kāśinī |

tayā nas tanuvā śantamayā giriśantābhicākaśīhi ||5||

O Rudra, Thou who dwellest in the body and bestowest happiness! Look upon us with that most blessed form of Thine, which is auspicious, unterrifying and all good. 

yābhiṣuṃ giriśanta haste bibharṣy astave |

śivāṃ giritra tāṃ kuru mā hiṃsīḥ puruṣaṃ jagat ||6||

O Dweller in the body and Bestower of happiness, make benign that arrow which Thou holdest in Thy hand ready to shoot, O Protector of the body! Do not injure man or the world!

tataḥ paraṃ brahma paraṃ bṛhantaṃ yathānikāyaṃ sarva-bhūteṣu gūḍham |

viśvasyaikaṃ pariveṣṭitāram īśaṃ taṃ jñātvāmṛtā bhavanti ||7||

 

The Supreme Lord is higher than Virat, beyond Hiranyagarbha. He is vast and is hidden in the bodies of all living beings. By knowing Him who alone pervades the universe, men become immortal. 

 

vedāham etaṃ puruṣaṃ mahāntam āditya-varṇaṃ tamasaḥ parastāt |

tam eva viditvātimṛtyum eti nānyaḥ panthā vidyate'yanāya ||8||

I know the great Purusha, who is luminous, like the sun and beyond darkness. Only by knowing Him does one pass over death; there is no other way to the Supreme Goal. 

 

yasmāt paraṃ nāparam asti kiṃcid yasmān nāṇīyo na jyāyo 'sti kaścit |

vṛkṣa iva stabdho divi tiṣṭhaty ekas tenedaṃ pūrṇaṃ puruṣeṇa sarvam ||9||

The whole universe is filled by the Purusha, to whom there is nothing superior, from whom there is nothing different, than whom there is nothing either smaller or greater; who stands alone, motionless as a tree, established in His own glory. 

 

tato yad uttarataraṃ tad arūpam anāmayam |

ya etad vidur amṛtāste bhavanti athetare duḥkham evāpi yanti ||10||

That which is farthest from this world is without form and without affliction. They who know It become immortal; but others, indeed, suffer pain. 

 

sarvānana-śiro-grīvaḥ sarva-bhūta-guhāśayaḥ |

sarva-vyāpī sa bhagavāṃs tasmāt sarva-gataḥ śivaḥ ||11||

All faces are His faces; all heads, His heads; all necks, His necks. He dwells in the hearts of all beings. He is the all-pervading Bhagavan. Therefore He is the omnipresent and benign Lord. 

 

mahān prabhur vai puruṣaḥ sattvasyaiṣa pravartakaḥ |

sunirmalām imāṃ prāptim īśāno jyotir avyayaḥ ||12||

He, indeed, is the great Purusha, the Lord of creation, preservation and destruction, who inspires the mind to attain the state of stainlessness. He is the Ruler and the Light that is imperishable. 

 

aṅguṣṭha-mātraḥ puruṣo'ntarātmā sadā janānāṃ hṛdaye sanniviṣṭaḥ |

hṛdā manīṣo manasābhikḷpto ya etad vidur amṛtās te bhavanti ||13||

The Purusha, no bigger than a thumb, is the inner Self, ever seated in the heart of man. He is known by the mind, which controls knowledge and is perceived in the heart. They who know Him become immortal.

 

sahasra-śīrṣā puruṣaḥ sahasrākṣaḥ sahasra-pāt |

sa bhūmiṃ viśvato vṛtvā-[a]tyatiṣṭhad daśāṅgulam ||14||

puruṣa evedaṃ sarvaṃ yad bhūtaṃ yac ca bhavyam |

utāmṛtatvasyeśāno yad annenātirohati ||15||

The Purusha with a thousand heads, a thousand eyes, a thousand feet, compasses the earth on all sides and extends beyond it by ten fingers' breadth. The Purusha alone is all this — what has been and what will be. He is also the Lord of Immortality and of whatever grows by food. 

 

sarvataḥ pāṇi-pādaṃ tat sarvato 'kṣi-śiro-mukham |

sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati ||16||

His hands and feet are everywhere; His eyes, heads and faces are everywhere; His ears are everywhere; He exists compassing all. 

 

sarvendriya-guṇābhāsaṃ sarvendriya-vivarjitam |

sarvasya prabhum īśānaṃ sarvasya śaraṇaṃ bṛhat ||17||

 

Himself devoid of senses, He shines through the functions of the senses. He is the capable ruler of all; He is the refuge of all. He is great. 

 

nava-dvāre pure dehī haṃso lelāyate bahiḥ |

vaśī sarvasya lokasya sthāvarasya carasya ca ||18||

The Swan, the ruler of the whole world, of all that is moving and all that is motionless, becomes the embodied self and dwelling in the city of nine gates, flies outward. 

 

apāṇi-pādo javano grahītā paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ |

sa vetti vedyaṃ na ca tasyāsti vettā tam āhur agryaṃ puruṣaṃ mahāntam ||19||

Grasping without hands, hasting without feet, It sees without eyes, It hears without ears. It knows what is to be known, but no one knows It. They call It the First, the Great, the Full. 

 

aṇor aṇīyān mahato mahīyān ātmā guhāyāṃ nihito'sya jantoḥ |

tam akratuḥ paśyati vīta-śoko dhātuḥ prasādān mahimānam īśam ||20||

The Self, smaller than the small, greater than the great, is hidden in the hearts of creatures. The wise, by the grace of the Creator, behold the Lord, majestic and desireless and become free from grief. 

 

vedāham etam ajaraṃ purāṇaṃ sarvātmānaṃ sarva-gataṃ vibhutvāt |

janma-nirodhaṃ pravadanti yasya brahma-vādino hi pravadanti nityam ||21||

 

I know this undecaying, primeval One, the Self of all things, which exists everywhere, being all-pervading and which the wise declare to be free from birth. The teachers of Brahman, indeed, speak of It as eternal.

Śvetāśvatara Upaniṣhad III:1-21 of the Yajurveda.