The Unchanted Mantra

The non-dualistic traditions of both Vedanta and Tantra tell us that without even knowing or realizing it, we are silently chanting a mantra 21,600 times daily! Not only is this mantra being silently recited by every living being, but it affirms the most fundamental of truths propounded by the monistic tradition – that you are one with the Ultimate Reality. Multitude of Vedantic and Tantric texts explain this mantra, known as the Ajapa (unchanted) Mantra, Ajapa Gayatri, Hamsa Gayatri, Hamsa Mantra, Soham Mantra, etc.

The essential teaching of the Ajapa Mantra, an extension of the teaching on prana (vital life-force), is that the very process of breathing is a mantra. The sound of inhalation plus the sound of exhalation together form this mantra known as So'haṁ or Haṁsa. Before we proceed further, however, we must understand that there is a fundamental difference between how Vedantic tradition treats the Ajapa Mantra and how the Agamic/Tantric tradition treats it.

Texts of Vedanta uniformly accept and teach that the sound of inhalation is so (or the syllable sa) and the sound of exhalation is haṁ (or the syllable ha). Put together, the two syllables become So'haṁ. This teaching is elaborated in multiple Upanishads, particularly those classified as Yoga Upanishads. In the Vedantic context, So'haṁ indicates saḥ (He) + ahaṁ (I), and means “He I am.” Essentially, it is a silent reaffirmation of the Vedantic great statements (mahavakyas): tat tvaṁ asi (That Thou Art) and ahaṁ brahmāsmi (I am Brahman). In other words, with every breathing cycle (So'haṁ) we affirm the fundamental non-dualistic Vedantic teaching of the oneness of the Atman (ahaṁ) and Brahman (saḥ)

Texts of Tantra, in contrast, accept and teach that the sound of inhalation is haṁ (or the syllable ha) and the sound of exhalation is sa (the syllable sa). Together, the two syllables become Haṁsa. This is dealt with in multiple Shakta Tantras like the Todala Tantra, in Shaiva Tantras like the Vijnanabhairava Tantra, and Vaishnava Tantras like the Lakshmi Tantra. In the Tantric context, Haṁsa indicates a dual affirmation. On the one hand, Haṁsa indicates ahaṁ (I) + saḥ (he) – meaning “I am He”; or ahaṁ (I) + sā (she) – meaning “I am She”. This affirmation is no different than the Vedantic affirmation of the oneness of the individual Atman and the Paramatman (Brahman).

The other affirmation inherent in the Ajapa Mantra, which is characteristically and uniquely Tantric, is that of the oneness of the masculine and feminine principles. The two syllables of the Haṁsa (ha + sa) are taught in the Tantric tradition to represent Shiva (ha) and Shakti (sa). The terms Shiva and Shakti may be replaced in Shaiva-Shakta sources with Sun (ha) and Moon (sa) or Bindu (ha) and Nada (sa). Similarly, in Vaishnava Tantras, ha represents Narayana, and sa represents Sri. In the Tantric tradition, therefore, the very process of breathing (Haṁsa) also affirms the absolute oneness of the Divine, seen as a dual principle of Shiva-Shakti, Bindu-Nada, Sun-Moon, Narayana-Sri, or ha-sa.

Since the Vedantic and Tantric traditions of Hinduism are not mutually exclusive, what we find is that the doctrines of one system intermingle with the other. As a result of this, the terms So'haṁ and Haṁsa are used interchangeably in both traditions to refer to the Ajapa Mantra. Regardless of the term used to refer to the Ajapa Mantra, the phase of breath for which the syllables stand remains unchanged within the given tradition. Nevertheless, both traditions accept the Ajapa Mantra as the base mantra upon which all mantras ride, whether they are chanted out loud, pronounced without vocalizing, or recited mentally. In fact, the Haṁsa (which means swan) is depicted as a vehicle of Gayatri Devi, the personification of supreme mantra of the Rigveda.

Regardless of the tradition, the great yogis of Hinduism have used sound and breath to understand both evolution from the Divine and involution back to the Divine. With regards to the Ajapa mantra, the in-breath reflects involution, a refolding of Shakti back into Shiva, and the out-breath reflects evolution, an unfolding of Shakti from Shiva. One who has understood the meaning of the Haṁsa mantra, mastered the esoteric teachings of Prana therein, and through this vehicle come to full and direct realization, therefore, is given the honorary title Paramahaṁsa (supreme swan) because s/he is now a liberated being.

Aum Namah Shivaya.

Agnideva © 2008. All rights reserved.

Theology of the Shiva Purana II

The present post is a continuation of the previous post entitled Theology of the Shiva Purana examining how the Shiva Purana deals with theology and the philosophical view that forms its basis. When one reads the Shiva Purana, it becomes quite clear that different books were authored by different sets of hands each with a slightly different philosphical worldview. Every book narrates a large body of legends, and at the close of the book the philosophical stance is explained. The below comes to us from closing of the Kotirudra Samhita (Book IV). It is quite clear that the author of this text subscribed to the non-dualistic Vedanta, as the view is quite in line with that philosophy. While Vedanta provides the theoretical theology in the below excerpt, it is clear the ontological basis of Sankhya and the means to the end (liberation) as taught by Yoga are presupposed. Quite notably, the theoretical and practical theology of the Agamas is absent from this teaching. According to the Encyclopaedia of Hinduism, the Kotirudra Samhita, which is found in the standard (northern-southern) version of the Shiva Purana, extracts heavily from the Jnana Samhita, a book found only in the Bengal version of the Shiva Purana (see: Shiva Purana: Sense and Sensibility ). The Jnana Samhita, itself extracted in part from the Linga Purana, is believed to have been authored in northern India (ca. 850 ce) by those who subscribed to a combined Sankhya-Vedanta philosophy. With this background, the theological and philosophical view presented below is not surprising.

-----o-----

Sūta said:

O ye sages, may this be heard. I shall explain the perfect knowledge of Śiva in the manner I have heard. It is a great secret as it is the form of the highest salvation. (1)

In the assembly of Brahmā, Nārada, Kumāra, Vyāsa and Kapila they had discussed this and come to this conclusion. (2)

It shall be known that the entire universe is wholly Śiva. That Śiva is in everything must be known by the learned scholar. (3)

Beginning with Brahmā and ending with a blade of grass whatever is seen as constituting the universe is Śiva Himself. That Deity is called Śiva. (4)

When He wishes, this is created. He alone knows all. No one knows Him. (5)

He Himself creates it and enters it, but stand far off. The Citsvarūpa (Pure Consciousness) Being who is pure does not really enter it. (6)

[Just as] luminary bodies are reflected in water and do not actually enter it, so Śiva too appears [to have] entered it [the created world]. (7)

Really Śiva alone, the Auspicious Being, manifests Himself. The ignorance of the same is a defect of the mind. In fact, there is no second entity. (8)

In all philosophical systems the concept of duality is evident. But the Vedāntins call Him eternal and non-dualistic. (9)

The individual soul, though it is a part of His becomes deluded by avidyā (ignorance). He then thinks that He is different (from Śiva). If He is released from avidyā, He becomes Śiva. (10)

Śiva pervades all creatures. He is the Lord of the sentient and the insentient. He is the Benefactor. (11)

He who cleverly tries means of releasing himself after resorting to the Vedāntic path attains the fruit of his right. (12)

The pervading fire is latent in every block of wood, but only he who churns it sees it manifested [knows this] to be true. (13)

So also, the clever devotee who makes use of the expedients of devotion, etc. certainly reaches Śiva. This is undoubtedly true. (14)

Lord Śiva is everywhere. There is nothing else. Śiva appears in different forms always due to our illusion. (15)

The ocean or the lump of clay or the piece of gold attains different shapes due to delimiting conditions. Śiva too is so. (16)

There is one essential difference between the material cause and its effect. The difference is due to illusory perception. If the one ceases to exist, the other is also quelled. (17)

The shooting sprout from the seed may exhibit multiplicity, but ultimately it becomes the seed and shoot perishes. (18)

The perfectly wise is the seed. Deformity is the sprout. When deformity disappears, he becomes perfectly wise again. There is no doubt in this regard. (19)

Everything is Śiva. Śiva is everything. There is no difference at all. How is this manifoldness seen? How is the unity regained? (20)

Just as the luminary called the sun is seen differently in [different bodies of] water, so also is the case with it [Śiva and the universal manifoldness]. (21)

The all-pervading space is not bound or fettered anywhere. So also the all-pervading Lord is not bound anywhere. (22)

The individual soul is contaminated by the ego. Śiva is free of it. The individual soul is insignificant and it experiences fruit of action. But the great Śiva is uncontaminated. (23)

Gold mixed with silver or other base metals depreciates in value. So also is the individual soul in its association with the ego. (24)

When a gold alloy is purified with chemicals, it regains its original value. Similarly the consecrated soul too attains purity. (25)

The devotee at the outset shall go to a competent preceptor with devout and reverential feelings. He shall worship and serve him considering Him Śiva. (26)

Thanks to this conception, all sins and dirt are removed from the body. When he gains knowledge, his ignorance disappears. (27)

Freed from the ego, the individual soul attains pure intellect. Thanks to Śiva’s grace, he attains the state of Śiva again. (28)

Just as one sees one’s own form in the mirror, so also the pure soul sees the all-pervading Śiva, certainly. (29)

He becomes the living liberated soul (jivanmukta). When the body perishes, he merges into Śiva. The body is begot by the prārabda karma. The perfectly wise is considered different from it. (30)

If a person is not elated on acquiring something good and is not annoyed on acquiring something bad and if he has equanimity, he is said to be perfectly wise. (31)

By the practice of yoga, discrimination between the different principles is generated. Then there is a desire to get released from the body. The aspirant then is blessed with devotion to Śiva. (32-33)

From devotion arises love; from love the desire to hear about the Lord; from this desire association with the good; and from this association a competent preceptor is attained. (34)

If knowledge is attained, he certainly becomes liberated. Hence if one desires to be perfectly wise, one should worship Śiva alone always. (35)

He shall worship Śiva with unflinching and exclusive devotion. Salvation will be the result. There is nothing to be doubtful about this. (36)

There is no other Deity greater than Śiva for the attainment of salvation. After seeking refuge in Him, one withdraws form worldly existence. (37)

O wise ones, these words have been uttered by me after considering the statement of the sages. Ye shall retain these strenuously in your minds. (38)

~ Śrī Śivapurāṇa: Koṭirudra Samhitā [Book IV]: Chapter XLIII: 1-38.
The Śiva Purāṇa (Part III). Trans. and annotated by a board of scholars. New Delhi: Motilal Banarsidass, 1996.

Aum Namah Śivāya.

Related posts: Shiva Purana: Sense and Sensibility, Theology of the Shiva Purana

Sankhya System and the Tattvas

The oldest system of organized philosophical thought to arise on Indian soil, many experts opine, is that known as Sankhya. It is believed that the Sankhya system of thought was already well-established before the time of the Buddha and Mahavira, and is traditionally attributed to the ancient sage, Kapila. The most authoritative text expounding the Sankhya known today, however, is a late work known as the Sankhya Karika authored by Ishvara Krishna.

Sankhya, which literally means “of numbers”, is known as such because it authoritatively enumerates all of existence, consisting of mind and matter, neatly into twenty-five categories known as tattvas (“thatnesses”). Within the Sankhyan system, the individual knower (the sentient being, the self) is called Purusha, and that which is known (insentient matter, or more correctly the root of all insentient matter) is called Prakriti, primal nature. The entire philosophical system of Sankhya is built upon the dichotomy between the Purusha and Prakriti.

According to Sankhya, Prakriti in its basal state is a perfect balance of its three modes (gunas) known as sattva (goodness), rajas (passion) and tamas (darkness). At some point, there arises an imbalance in the three modes, and as a result basal Prakriti impinges into differentiation into grosser and grosser elements (tattvas) of which there are twenty-three. The lower twenty-three tattvas of Sankhya are therefore considered expansions of Prakriti (the twenty-fourth tattva), and are to be experienced by the twenty-fifth tattva, which is the sentient being or Purusha.

The twenty-five tattvas of Sankhya

Nature (prakriti) is the state of equipoise of Goodness (sattva) Passion (rajas), and Darkness (tamas): from Nature [proceeds] Mind (mahat); from Mind, Self-consciousness (ahamkara); from Self-consciousness, the five Subtle Elements (tanmatra), and both sets [external and internal] of Organs (indriya); and, from the Subtle Elements, the Gross Elements (sthula-bhuta). [Then there is] Soul (purusha). Such is the class of twenty-five.
~ Sankhya Karika I:61

25. Purusha – the sentient being (consciousness), the experiencer
24. Prakriti – primal nature (root of all insentient matter)

Antahkaranas – internal organs

23. Mahat-Buddhi – intelligence
22. Ahamkara – objective ego
21. Manas – mind

Jnanendriyas – organs of knowledge

20. Stotra – organ of hearing (ears)
19. Tvak – organ of touching (skin)
18. Chakshu – organ of seeing (eyes)
17. Rasana – organ of tasting (palette)
16. Ghrana – organ of smelling (nose)

Karmendriyas – organs of action

15. Vak – organ of speech (tongue)
14. Pani – organ of grasping (hands)
13. Pada – organ of movement (feet)
12. Payu – organ of excretion (anus)
11. Upastha – organ of sex

Tanmatras – subtle elements

10. Shabda – sound
9. Sparsha – feel
8. Rupa – form
7. Rasa – taste
6. Gandha - smell

Mahabhutas – gross elements

5. Akasha – space
4. Vayu – air
3. Tejas – fire
2. Ap – water
1. Prithivi - earth

Per this system, the individual Purushas are bound by Prakriti and its subsequent expansion of twenty-three tattvas, and the Purushas mistakenly identify themselves with the insentient matter which makes up the gross and subtle body. The Purusha is truly the sentient, atomic self experiencing Prakriti and her byproducts from within. Once the Purusha understands himself as such, as truly a liberated being and independent of Prakriti, he becomes dissociated from all the elements and organs, and he is liberated from further embodiment.

Sankhya and Theism

From the pure Sankhya perspective, there is no doctrine on the nature of a Divine Being or Lord, and it is expressly a non-theistic philosophy which argues against the need for any Lord or Governer of the universe. However, from a certain perspective it may be said that the “Divine Being” is nothing more than the sum totality of all liberated Purushas. This type of Sankhya is called nir-ishvara (non-theistic) Sankhya.

It is generally assumed that nir-ishvara Sankhya transformed into sa-ishvara (theistic) Sankhya when the Sankhyan system became associated with the Yoga system of Patanjali, which accepts Sankhyan ontology completely, but infuses it with theism. This assumption, however, may or may not be valid. The “pure” Sankhya system outlined above and in almost all books is that derived from the Sankhya Karika of Ishvara Krishna (ca. 200 ce). It must be remembered that the Sankhya philosophy is much older than the most authoritative text on it. The textbook of Yoga philosophy, the Yoga Sutras of Patanjali (ca. 200 bce), for example, attaches itself to a theistic version of Sankhya. Similarly, the Bhagavad-Gita (ca. 200 bce) and the Mahabharata epic (200 bce-200 ce) also elaborate a theistic version of Sankhya. More importantly, the Agamas of Shaivism, Vaishnavism, etc., many of which were likely in existence ca. 100 ce, also speak of a theistic framework for Sankhya. To assume that the Sankhya philosophy was non-theistic in the beginning, and then transformed into theistic may not be a valid. It is far more likely that the theistic version of Sankhya was transformed into non-theistic Sankhya under the criticism of other non-theistic systems that arose on Indian soil, and it is that version which we find outlined in the Sankhya Karika.

Regardless of which version came first, it is the theistic version of Sankhya that is now accepted in all schools of Hinduism. The theistic version of Sankhya makes room for a Divine Being (Ishvara) who is the Ruler over Prakriti and the Purushas. The Divine Being in theistic Sankhya is beyond the twenty-five tattvas, yet is equally present within them as the Pervader. Though pervading Prakriti, the Divine Being remains unaffected by its material insentience. From a dualistic stance, the individual Purushas or souls, when liberated, gain union with this Divine Being. From a non-dualistic stance, however, there is really no difference between the Divine Being, the perceived multiplicity of Purushas and the myriad forms of Prakriti – all are aspects of the Divine Being. Individual Purushas only exist as individuals in a matter of speaking, as individuality is experienced only in the context of Prakriti, which itself is a gross aspect of the Supreme. This is the manner in which the schools of Vedanta accept Sankhya and its ontology.

In a future post, we shall examine how the ontology of Sankhya figures into the ontology revealed by the Agamas of Shaivism, and how it is deemed by the Agamas as accurate, yet incomplete to understand fully the nature of Being. Since Sankhyan principles are at the root of Agamic philosophy, a basic understanding of Sankhya is absolutely necessary to grasp Agamic philosophy.

Aum Namah Shivaya.

Agnideva © 2008. All rights reserved.

Related post: Shuddha-ashuddha Tattvas

Forms of Shiva II

Shaivite iconography recognizes many different traditional forms of the Lord. The Shiva Lingam is the primary form for worship and is found everywhere, in almost all temples of Shiva. The Shiva Lingam is referred to as the aniconic form because it depicts the supreme Formless Form (arupa-rupa). In addition, 25 common iconic forms (murtis) are described as prominent in Saiva Siddhanta, although many more are recognized (see previous post: Forms of Shiva). In general, anthropomorphic representations are called Maheshvara murtis, whereas the Shiva Lingam, the aniconic form, is called Sadashiva murti.

The Maheshvara murtis are sub-divided by two sets of classifications. The first classification divides the murtis into fierce (ugra) or benevolent (anugraha) images. The second classification divides the murtis into bhoga, yoga and vira. The bhoga forms are represented with Shakti, whereas in the yoga and vira forms Shakti is not specifically depicted, but is implicit. Note that all the bhoga and most of the yoga forms are also anugraha forms.

25 Maheshvara Murtis

Name	Grouping I	Grouping II
Bhikshatana	Anugraha	Yoga
Nataraja	Anugraha	Yoga
Aja Ekapada	Anugraha	Yoga
Dakshinamurti	Anugraha	Yoga
Lingodhbhavamurti	Anugraha	Yoga
Kamadahanamurti (Kamari)	Ugra	Yoga
Tripurantaka (Tripurari)	Ugra	Vira
Mahakaleshvara (Kalari)	Ugra	Vira
Jalandharari	Ugra	Vira
Gajasamharamurti	Ugra	Vira
Virabhadra (Karala)	Ugra	Vira
Kankala-Bhairava	Ugra	Vira
Kalyanasundara	Anugraha	Bhoga
Vrishabharudha	Anugraha	Bhoga
Chandrashekhara	Anugraha	Bhoga
Uma-Maheshvara	Anugraha	Bhoga
Shankara-Narayana	Anugraha	Bhoga
Ardhanarishvara	Anugraha	Bhoga
Kiratamurti	Anugraha	Bhoga
Chandeshanugraha	Anugraha	Bhoga
Chakrapradasvarupa	Anugraha	Bhoga
Somaskanda	Anugraha	Bhoga
Gajamukhanugraha	Anugraha	Bhoga
Nilakantha-Maheshvara	Anugraha	Bhoga
Sukhasanamurti	Anugraha	Bhoga

Panchanana Shiva – the five faces and the five Shaktis

In addition to the above twenty-five, there is yet another important but rare anthropomorphic form – the five-faced (Panchanana) Shiva – which is considered not a Maheshvara Murti, but a Sadashiva Murti like the Shiva Lingam. Per Shaivite theology, Shiva realized in the five faces is revealed as the Lord and Master of all the categories of existence (tattvas), which have classically been described and divided into groups of fives. The sum totality of all groups of five categories is the manifest universe (prapancha). Revealed in the five faces, Shiva is realized as the essence of all prapancha (prapancha-sara).

Each of the five faces of Shiva has a proper name, and an associated Shakti, which collectively describe the Panchakritya (five divine acts) of Shiva, i.e. creation, sustenance, dissolution, concealment and revealment.

Name of Face	Associated Shakti
Ishana (Sadashiva)	Anugraha Shakti (Power of Revealment)
Tatpurusha (Maheshvara)	Tirodhana Shakti (Power of Concealment)
Aghora (Rudra)	Samhara Shakti (Power of Dissolution)
Vamadeva (Vishnu)	Stithi Shakti (Power of Sustenance)
Sadyojata (Brahmā)	Sristhi Shakti (Power of Creation)

The basic idea is that the Supreme Lord (Parameshvara) ever creates the world, sustains it, and dissolves it when the time is ripe. Moreover, He has concealed Himself within the fabric of manifest existence, and becomes revealed to us as such when we have matured enough.

Aum Namah Shivaya.
Anbe Sivamayam Satyame Parasivam.

Agnideva © 2008. All rights reserved.

Related Post: Forms of Shiva

Ganesha, the wise One

Once, it is said, Shiva summoned His two Sons, Ganesha and Kartikeya-Murugan, and declared to them that whoever should complete three circumambulations of the world first will forever be declared the wisest of all. Kartikeya, whose mount is the peacock, immediately got on His vehicle and began to fly around the world. Ganesha, the Wise, whose mount was the mouse, knew that He could not possibly compete with Kartikeya. So, Ganesha used His wisdom, got on His vehicle, and circumambulated Shiva-Parvati instead. Despite Kartikeya's speed, Ganesha won the contest and was declared the wisest of all.

-----o-----

The above, of course, is only a story. Many different versions of this story exist, but the point is always the same. Stories such as these are created to illustrate important theological principles. The point is not to say that Ganesha is wise or Kartikeya is not. The point is that the wise always realize, as Ganesha demonstrates in the story, that the entire world, the whole of existence is a manifestation of Shiva-Shakti. Knowing Shiva-Shakti, there is nothing more to know.

We worship Lord Ganapati to bring us to that realization.

Aum Ganeshaya Namah.

Prana and Ganapati

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 the breath. 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 or embryo of the Supreme Being, and referred to as Prajapati (Lord of creatures), Hiranyagarbha (Golden-Embryo) or Sutratman (String-Soul). 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 terms:

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, and 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 Lord Ganesha, the first born Son of Shiva (Supreme Being). Ganesha is the Mahadeva who rules over the physical plane, all categories of beings (ganas), and is the foremost among Devas for this very reason.

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 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. The five vital airs work within the subtle body to enliven and maintain the physical body, which is the outer most shell of our being. The five faces of Lord Ganapati, in fact, are nothing but representations of these five pranas, over which He rules. Just as the five pranas are simply divisions of one unitary Prana, so the five faces are simply divided visions of one Being.

Homage to Him, the Mahaprana, whom we regard as our beloved Lord Ganesha, the first born and the first to be worshipped.

Aum Gam Ganapataye Namah.

Agnideva © 2007. All rights reserved.

Pancha Ganapati

Pancha Ganapati is a modern Hindu festival that goes every year from December 21-25, as proposed by Sivaya Subramuniyaswami. It has since been gaining popularity around the world as a Hindu alternative to Yuletide. Each day comes with certain spiritual practices and disciplines as well as celebrations and gift-giving. Read more about the Pancha Ganapati Festival from Hinduism Today.

Since it is time for celebrating our beloved Lord Ganesha, the next few posts will be dedicated to Him exclusively. We begin with three Gayatris of Lord Ganapati:

om ekadantāya vidmahe |
vakratuṇḍāya dhīmahi |
tanno dantiḥ pracodayāt ||

Aum! May we know the single-tusked One,
And meditate upon the Him with a curved trunk.
May the tusked One guide us on the right path.
~ Ganapati Atharvashirsha Upanishad, verse 10

om tatpuruṣāya vidmahe |
vakratuṇḍāya dhīmahi |
tanno dantiḥ pracodayāt ||

Aum! May we know that divine Person,
And meditate upon Him with a curved trunk,
May the tusked One guide us on the right path.
~ Mahanarayana Upanishad I.24 of the Krsna Yajurveda
~Taittiriya Aranyaka X.1.5 of the Krsna Yajurveda

om tatpuruṣāya vidmahe |
hastimukhāya dhīmahi |
tanno dantiḥ pracodayāt ||

Aum! May we know that divine Person,
And meditate upon Him with an elephant visage,
May the tusked One guide us on the right path.
~ Krsna Yajurveda, Maitrayani Samhita II.9.1

These mantras (with some variants) also found in Chapter 10 of Loving Ganesha by Sivaya Subramuniyaswami.

Happy Pancha Ganapati to all!

Aum Shrim Hrim Klim Glaum Gam Ganapataye Namah.

Theology of the Shiva Purana

In the Shaiva Agamas, we find a theology that is sublime, yet formidable and decidedly Shaivite. In the Puranas that lean toward Shiva, however, the theology is mild, makes concessions toward other systems, and is presented in a mythic format. The Shiva Purana, for example, has very few sections dealing purely with theology, yet the text is replete with myths. Certain important legends of the Shiva Purana are not only repeated in different books of the text, but the tales either gain or lose certain elements in different books. One example of such a legend is that of the Jyotirlingam. In the Vidyeshvara Samhita (Book I) of the Shiva Purana, the episode of Jyotirlingam is followed by a chapter dealing with theology. In this chapter, Brahmā and Vishnu are instructed on the nature of Shiva, Omkara (Pranava) and the Panchakshara, by Shiva Himself. Within this instruction, one finds a form of Shaivite theology that is generally consistent with the Shaiva Agamas, yet makes concessions for its Puranic framework (i.e. allows for the interpretation that Brahmā, Vishnu, Rudra, and Maheshvara are individual "Gods" in their own right with different functions, yet originate from and are ruled over by [Sada]Shiva Himself).

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Brahmā and Viṣṇu said:

O Lord, please tell us the characteristic feature of the five-fold duties beginning with creation.

Śiva said:

I shall tell you the great secret of the five-fold duties, out of compassion for you. [1]

O Brahmā and Viṣṇu, the permanent cycle of the five-fold duties consists of creation, maintenance, annihilation, concealment and blessing. [2]

Sarga is the creation of the world; stithi is its maintenance; samhāra is the annihilation; tirobhāva is the removal and concealment. Anugraha is blessing. These five are My activities carried on by others silently as in the case of the statue at the portal. [3-4]

The first four activities concern the evolution of the world and the fifth one is the cause of salvation (mokṣa). All these constitute My prerogatives. [5]

These activities are observed in the five elements – sarga in the earth, stithi in the waters, samhāra in the fire, tirobhāva in the wind, and anugraha in the firmament (ākāśa or space). Everything is created by the earth, everything flourishes by virtue of the waters, everything is urged by the fire, everything is removed by the wind, and everything is blessed by the firmament (ākāśa). Thus intelligent men must know the same. [6-8]

In order to look after the five-fold activities I have five faces, four in the four quarters and the fifth in the middle. [9]

O sons, in view of your austerities, you two have received the first two activities: creation and maintenance. You have gratified Me and are blessed therefore. [10]

Similarly, the other two activities [annihilation and concealment] have been assigned to Rudra and Maheśa. The fifth one of Anugraha cannot be taken up by any other. [11]

All this previous arrangement has been forgotten by both of you due to lapse of time, not so by Rudra and Maheśa. [12]

I have assigned them My equality in form, dress, activity, vehicle, seat, weapons, etc. [13]

O dear sons, your delusion was the result of your not meditating upon Me. If You had realized My knowledge you would not have imbibed this false pride of being Maheśa yourselves. [14]

Hence, hereafter, both of you shall start reciting the mantra oṁkāra to acquire knowledge of Me. It shall quell your false pride as well. [15]

It is I who taught this great and auspicious mantra. Oṁkāra has come out of My mouth. Originally it indicated Me. [16]

It is the indicator and I am the indicated. This mantra is identical to Me. The repetition of this mantra is verily My repeated remembrance.

The syllable ‘A’ came from My northern face; the syllable ‘U’ came from the western; the syllable ‘M’ from the southern, and the Bindu from the eastern face. The Nada came from the middle face. Thus the complete set cropped up in five-fold form. Then all of them united in the syllable Aum. [18-19]

The two sets of created beings – Nāma [name] and Rūpa [form] are pervaded by this mantra. It indicates Śiva and Śakti. [20]

From this also is born the five-fold mantra [Namaśśivaya]. It indicates all knowledge. The syllables Na, etc. follow the order of the syllables A, etc. [21]

From the five-syllable mantra the five mothers [mantras] were born. The śiromantra is born of that. The three-footed Gāyatri also came out of the four faces. [22]

The entire set of Vedas and crores of mantras were born of that. Different things are achieved through different mantras but everything is achieved through oṁkāra alone.

All royal mantras are auspicious and directly accord enjoyment, but by this root-mantra enjoyment as well as liberation is achieved. [24]

Nandikeśvara said:

The Lord in the company of his consort Ambikā assumed the role of Preceptor (Guru) for both of them. He screened them and placed His lotus-like hand on their heads as they faced north and slowly taught them the great mantra. [25]

The two disciples received the mantra by repeating it thrice, along with the requisite yantra and tantra duly expounded. By way of fees, the disciples dedicated themselves. Thereafter standing near Him with hands clasped in reverence addressed the Lord, the Preceptor of the universe. [26]

Brahmā and Viṣṇu said:

Obeisance to Thee of bodiless form.
Obeisance to Thee of formless luster.
Obeisance to Thee, the Lord of everything.
Obeisance to Thee, the Soul of everything.
Obeisance to Thee stated by the Praṇava (Aum).
Obeisance to Thee having Praṇava as Thy symbol.
Obeisance to Thee the Author of creation, etc. (five acts).
Obeisance to Thee of five-faces.
Obeisance to Thee identical with Pancabrahma forms.
Obeisance to Thee of five-fold functions.
Obeisance to Thee the Ātman , the Brahman, of endless attributes and power.
Obeisance to Śiva, the Preceptor, possessed of both embodied and bodiless forms.

After eulogizing the Preceptor in verses Brahmā and Viṣṇu bowed to Him. [28-31]

Śiva Purāṇa, Vidyeśvara Samhitā [Book I]:Chapter X:1-31
The Śiva Purāṇa (Part I). Trans. and annotated by a board of scholars. New Delhi: Motilal Banarsidass, 1996.

Aum Namah Śivāya.

Related posts: Shiva Purana: Sense and Sensibility; Theology of the Shiva Purana II

Atma Sakshatkara

Atma Sakshatkara means “witnessing of the Atman” (i.e. self-realization), and is the name of a chapter within the jnana-pada (knowledge section) of the Sarvajnanottara Agama, an obscure Upagama (subsidiary Agama) text. The name of this text is nowhere found in traditional list of the Siddhanta Agamas, but some believe that Sarvajnanottara is a subsidiary of the Vatula Agama. It is not uncommon for a given Agama or Tantra to have different titles, and so it is speculated that Sarvajnanottara may have previously gone by the name Sarva Agama or Kalajna Agama. Either way, only a fragment of this text has survived to our times.

This text was discovered by the great South Indian mystic saint, Sri Ramana Maharshi, who translated the chapter entitled Atma Sakshatkara into Tamil sometime in the early 20^th century, and also composed the introductory benediction verse. Below is an English translation of that chapter done by Dr. H. Ramamurthy. The sublime non-dual teaching of this text is in the form of a dialogue between Siva and Guha (Kartikeya-Murugan), where Lord Siva is the supreme Guru, and Guha is the Disciple.

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Atma Sakshatkara
Sarvajnanottara Agama, Vidyapada, Chapter 4

Benediction Verse
This is the Direct Awareness of the Self,
Graciously expounded to Guha by Ishvara Himself,
The foremost and first Lord, now teaching this in Tamil
Seated as the Self in my Heart.

That Siva further says:

Guha! I shall tell You about a different way to reach that Reality which pervades partless in all, too subtle, though, to be grasped (by the mind). [1]

By which the knowledge of Awareness is well-attained, knowing which is to become Siva Himself, what has not been told to any by me, today, from me, that wisdom, hear! [2]

Handed down by the lineage of gurus, and beyond the ken of logicians, this is for liberation from the bondage of the birth-death cycle. Its supreme vision shines at all places. [3]

He who is the One pervading all things, He who has manifested as All, He who has faces in all directions, who is beyond thought, who remains Himself as all the verities and transcends them too, is the Self. [4]

He transcends all verities, He is beyond the reach of speech, mind and name. “I am That (Siva-Self)”: thus You should meditate with perfectly undifferentiated mind, on Siva. [5]

Firmly established as the eternal entity, imperishable and undifferentiated, the all-pervasive, partless Knowledge that cannot be fathomed by the mind, it shines, with nothing prior to compare. [6]

Without stain, indestructible, the totally serene, the knowledge transcending all objects, beyond the pale of thought, conception and doubt, that (Supreme) I am – no doubt about this. [7]

That Supreme divinity, Siva, indeed am I, of the nature of all the mantras, and transcending all the mantras, devoid of dissolution and creation. [8]

What is visible, what is invisible, the moving and the stationary – all these are pervaded by me. I am the Lord of this universe. All shine because of me. [9]

Filled with a variety of forms, one different from the other, filled with a galaxy of worlds, all this universe, from Siva down to the earth, are all established in me. [10]

Whatever is seen in this world, whatever is heard in this world, whatever shines, conceptualised as inside and outside, all these are pervaded by me, the all-pervading One. Realise this. [11]

Though considering himself the Self, He desires to attain that Siva, the Supreme Self, as one apart. Whoever contemplates on Siva thus in delusion, will not attain Sivahood by such contemplation – know this. [12]

“Siva is other than I; I am other than Siva” – uproot this attitude of differentiation. “I indeed am that Siva” – this conviction that is non-dual, ever practice. [13]

Full of this non-dual conviction, he who, everywhere, abides ever in the Self, shall see, in all things, in all bodies, only that Siva-self -- of this, there is no doubt. [14]

Whoever has this conviction always, of the one Self, shall rid himself of delusion, and dual perception. That yogi will attain to omniscience – so it is said in the Vedas. This You should know. [15]

He who is praised in all scriptures as the unborn, the Ishvara, that formless and attributeless Self, He indeed am I – there is no doubt about this. [16]

Only he who does not know his true nature is the jiva that is subject to the dharmas (characteristic) of birth, death and so on. He who knows his true Self is one who is eternal, he is the pure, He is Siva. Without doubt, know this. [17]

Hence, what men of discrimination should enquire carefully and directly realise is the Self; that itself shines twofold, as the transcendental and the inferior divisions, the gross and the subtle. [18]

The Supreme nirvana is the higher, the inferior is manifest as the creation, mantras are spoken of as its gross form, what abides in changeless awareness is the subtle. [19]

Shanmukha! Without realising It (Atma), what avails explanations thereof in endless ways? Tell me! All these are only a wonderful display of words, the cause for the delusion of the mind. [20]

All the dharmas (qualities) abide in the Self. Whichever of them the jiva imagines, whereby he concentrates his thoughts again and again on it, he will attain that object – there is no doubt of this. [21]

Thus has been told by me as the knowledge of the Self what has been gathered succinctly in a condensed form. All, by any means, is of the nature of the Self. Realising this, may You ever be strengthened in the thoughts of the Self. [22]

The Deities, the Vedas, the fire sacrifices, the various gifts to priests in the course of their performance – none of this exists there (in the nature of the Self). Be tuned to the blemishless, omni-faceted, steadfast knowledge of the Self. [23]

To the jiva drowning in the vast ocean of the birth-death cycle, and seeking a refuge, what affords refuge is only that knowledge of the Self, not anything else -- know this. [24]

He who becomes of the nature of the Supreme and realises it as it really is, shall, though experiencing all changing states, attain liberation without effort – be aware of this. [25]

There is no greater blessing anywhere, apart from the gaining of the Self. Meditate ever on the Self. He, who is the Self, He indeed is the one all-pervasive Supreme Self – be aware of this. [26]

It is not the prana (the vital air that circulates), nor the apana (the air that travels down) even, nor the instruments superior even to these, the senses, mind and such. Reach ever for the thought of the Self.That is the omniscient and the perfect. [27]

It is neither inside nor outside, not afar, nor nearby, nor does it fit in any place. That Supreme is formless, all pervasive and effulgent, direct Your thoughts ever to it. [28]

It is across, above, and below, inside and outside, which are divisions, ever established firmly everywhere – the void, the self-luminous Self. Ever mediate on that more and more. [29]

Not a void, not a non-void, it is also the non-void, and the void, pervasive everywhere, but without predilections – ever think of this Self. [30]

Affliction-less, and without any support for itself, bereft of caste, name, and form – that taintless, attributeless Self should You unceasingly meditate upon. [31]

With no refuge, with nothing to support it, beyond the range of comprehension, without parallel, faultless by nature, the eternal – the Self that is so, meditate upon it joyfully, forever. [32]

Embracing dispassion and thus desisting from all karmic activity, shying away from society, one should, thereafter, ever meditate upon the Self within oneself, in oneself, by oneself – be aware of this. [33]

Country and lineage, the traditional castes and style of life, effacing various thoughts arising in the wake of these, the wise man should meditate daily, upon his (real) nature. [34]

“This is the mantra”, “this is the Deity”, “This is indeed what is called meditation”, “This indeed is tapas” – casting afar all such thoughts, concentrate on the nature of Your own Self. [35]

The Self is without thought. Make it impossible for the thought-oriented (mind) to think at all. Make the mind that thinks, to get settled on the Self. Let not the mind think of anything else. [36]

The Self is not something that can be thought of nor is it something that cannot be thought of. It is not thought itself, it is indeed itself thought – what does not lean towards any of the above, the Supreme that is the Self, ever meditate upon it. [37]

Meditate ever on that which is beyond the reach of the mind, allowing no refuge for the mind. The joy that is attained in abundance in that Self, that is beyond all verities and complete. [38]

Without any differences, and beyond the reach of thinking, without any precedent, without anything similar, that which is the utmost frontier and extolled as the supreme bliss, be immersed in it. [39]

Discarding all desire for objects, destroying the modes of the mind, the non-dual state of being the One, when the mind ceases to be, is the one called supreme bliss. [40]

All directions, all places, all times are conducive for the yoga of the Self, so say the scriptures. Differences of castes and orders of life and such, cannot cause any differences in the least to the nature of knowledge. [41]

The colour of milk is one, the colours of the cows many, so is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, are like the cows, their realisation is the same; this is an example we should know. [42]

Brahman intimately pervades all, it shines with faces in all directions. Established in it without a pause, think not of differences such as regions and directions. [43]

In this world itself, there is no mark, lifestyle, or tradition, for the one who becomes of the nature of the Self. He has nothing to gain by any action of his; no action need he perform, nor any injunctions prescribing actions apply to him – know this. [44]

Moving or standing or sleeping, waking or taking food or water, in the face of the wind, the cold and the sun, unaffected will he be, in any state, at any time. [45]

Fear, indigence, sickness, burning fever, indigestion – even when all these affect, one established in the Self, peaceful and shining full, He is never at his wit’s end on any count; he will savour the satisfaction of the Self. [46]

Whether going forward or returning, I am not the one that moves forward or back. When enquired into there is no going or coming. In the ever changing dharma of Prakrti, the cause of illusive creation, I never was immersed, nor am I now. [47]

All activities prescribed are the work of Prakrti, the illusion. Prakrti, so spoken of, is the source of all action. “I am the immaculate”, “I am the actionless”, thus indeed will reflect the wise man, the knower of truth. [48]

For him there is no bondage of Prakrti, the delusion. He has earned the name of the liberated one. He shall never be touched by the defects spoken of as the action of Prakrti. [49]

The manner in which a lamp shines, destroying darkness with its light – in like manner, by destroying the enveloping darkness, arising from inexplicable ignorance, the Self, of the nature of the pure light of knowledge shines. [50]

Even as the lamp, with the fuel of ghee spent, attains irvana (peace), the yogi, continuously contemplating on the Truth of the Self, will be at peace in the Self. Nothing greater is there to be attained than the Self – this is the truth. [51]

When the pot is carried, the space within the pot, though conceived of as carried: is it not the pot only that is carried? The Self too, like space, remains motionless. [52]

When the pot breaks, the space in the pot merges one with the great Space. When the inert body passes away, the Self, seemingly in the body, becomes immediately one with the Supreme Self. [53]

Thus, the Lord who is omniscient spoke with authority then: “One who is liberated, severed from all bondage, becomes all pervasive, endless, with absolute Awareness”. [54]

Discarding totally all the Agamas, attaining the pure samadhi of Atma yoga, realising, by due enquiry, there is nothing else greater than this, destroy all wrong ideas, in the mind, of differences. [55]

Meditating continuously on the great Knowledge thus, that yogi who attains ever the bodiless nature, that pure jnani whose dharma is the dharma of That (bodiless nature) alone, is the liberated one, shining inside and out, reaching across to every place. [56]

Omniscience and bliss, and mature wisdom, remaining independent, limitless strength – attaining all these, he shines ever, the Self without afflictions. With an immaculate body, he, as the Self, merges in Siva. [57]

Japa of the name, worship, bathing in holy waters, ritual sacrifices, none of these or others are needed. The fruits of dharma and adharma, water oblations to forefathers, none of these are for him. [58]

No injunctions for observance, no fasts, nothing required by way of getting into or out of (any action), no vows of celibacy for him, know this. [59]

Not having any recourse to falling into the fire or water, or falling from the mountain top, enjoy the feast of the Knowledge of Siva, eternal and pure. Rid of the rules applying to all creation, move about as You please. [60]

I tell You this is the Truth, the Truth, the Truth, thrice over. There is nothing greater than this, nothing greater is there to be known, nothing at all, nowhere ever. [61]

Rid of any blemish, rid of ignorance, with pure intellect, being the pure Self, by the pure conviction that all that is seen is pure, meditating on the immaculate nature, he shall attain Awareness. [62]

[Translated by Dr. H. Ramamurthy]

Source: Collected Works of Sri Ramana Maharshi

Aum Namah Shivaya.

Atimarga and Mantra-marga

The worship of Shiva-Shakti is exceedingly ancient, and is traced back to a time before recorded history. The written history of organized Shaivism tells us of two broad paths: the higher path (Atimarga) and the path of mantras (Mantra-marga).

The Atimarga is termed as such because its adherents believed that their path led straight to liberation (sadyo mukti) without any intermediate states in higher planes of existence. The Atimarga was a path for ascetics and generally meant living a life of a recluse. The Atimarga branch belonged to and was developed by Pashupatas, who early on formed orders of Shaivite ascetics. The Mahabharata epic, composed over a period of time between 200 BCE to 200 CE, declares that the Pashupata along with Veda, Sankhya, Yoga and Pancharatra (early Vaishnava) are the five systems that embody essentially the same knowledge (XII.349.64). Pashupatism is thought to have had its own set of Agamas, yet very little has survived to our time.

In 1940, one of the Pashupata Agamas called the Pashupata Sutras was rediscovered and published. The Pashupata Sutras, our primary source of firsthand information on Pashupatism, is credited to Acharya Lakulisha (ca. 100 CE). Acharya Lakulisha reformed the Pashupata system, its theology, philosophy, practice, and provided guidelines for entrance and behavior of Pashupata ascetics. Acharya Lakulisha made such an impact on Pashupatism that after him, the system came to be called Lakulisha-Pashupata, and he was regarded as an “incarnation” of Shiva. While Pashupatism itself has not survived to the present time, Pashupatism has provided the basic Shaivite doctrine, iconography, mythology, symbology and Vedic framework for all schools of Shaivism that were developing alongside, or have developed since. In fact, much of the Puranic literature connected with Shaivism was originally composed by Pashupata ascetics.

Mantra-marga, the other major path of Shaivism, was likely developing alongside Atimarga early on, and in time overcame, but retained some characteristics of the Atimarga. Unlike the Atimarga, the Mantra-marga believed its path to lead to liberation not directly but in a stepwise manner (krama mukti). The Mantra-marga is termed as such not because it is exclusive in using mantras as part of its ritual and practice, but because it taught that the stepwise progression to liberation occurred through mastery of mantra-siddhis (i.e. the individual gained special powers and raised himself to higher levels in other planes of existence as he progressed toward liberation). In the Shaivite systems of today, we find several technical terms involving the word “mantra” for the individual being who has raised himself to higher planes of existence such as mantra-pramatrin, mantreshvara, mantra-maheshvara, etc. The major difference between the Atimarga and Mantra-marga was however that the Mantra-marga, or at least some its branches, was open both to renunciants and to householders.

Over time, the Mantra-marga became highly prominent and developed a very large corpus of Agamic literature. Based on the Agamic literature followed and on the primary form of Shiva worshipped, the Mantra-marga bifurcated into two primary branches: the Siddhantika and the Kapalika-Kaula. The former was primarily focused on Sadashiva and the latter on Bhairava. The Siddhantika branch gave rise to 28 Agamas (10 Shiva Agamas and 18 Rudra Agamas). The Kapalika-Kaula branch gave rise to 64 Agamas (Bhairava Agamas including the Yamalas). Both branches produced hundreds more Agamas which were termed Upa- or subsidiary Agamas, as well as a body of secondary texts of interpretation written by various Acharyas (teachers). The prominence given to Shakti by the Kapalika-Kaula branch gave rise to Shaktism as a semi-independent religion (this is a highly controversial), which in turn went on to produce its own canon of Tantric texts. Since Shaktism has retained its relationship with the Kapalika-Kaula branch, part of the Tantric canon of Shaktism is in common with the Bhairava Agama canon of Shaivism.

Today, the Siddhantika and Kapalika-Kaula branches of Mantra-marga Shaivism are represented by Saiva Siddhanta and Trika Shaivism, respectively. Although the two branches have philosophical and ontological differences, much of the foundational doctrine is the same, and is shared with Shaktism. All the sects and branches of Shaivism and Shaktism, despite their differences and divisions, are united inseparably under one set of central theological principles. They all have in common the most basic belief of absolute oneness of Shiva-Shakti.

Aum Hrim Namah Shivaya.

Agnideva © 2007. All rights reserved.

Related post: Tradition of Shiva.