Svayambhuva Sutra

Within Mantramarga Shaivism (Agamic/Tantric Shaivism), we find both dualistic and monistic teachings. Shaivism says that in the beginning of the Kaliyuga, Lord Shrikanthanatha had revealed the philosophies of bheda (dualism), bhedabheda (monistic dualism), and abheda (monism) for humans of different capabilities. All these philosophies are, therefore, valid in the quest for truth.

Simply put, Shaiva dualism begins with the doctrine of malas (triad impurities) with which individual souls have been associated beginninglessly. As a result of the triad impurities, the bound individual (pashu) cannot gain release from the cycle of samsara and union with the Lord (Pati). To break these fetters (pashas), the bound individual must first receive initiation (diksha) from a guru. Thereupon, divine grace descends upon him/her, and s/he can tread on the path to realization and liberation. Such is the nature of the teaching.

With that in mind, we approach here a short excerpt from the Svayambhuva Agama, a very ancient Shaivite Tantric text. The Svayambhuva Agama is imparted by Svayambhu, the self-born Brahma, to celestial rishis called Valakhilyas. Svayambhu himself had ultimately received the teaching from Shiva through Nidhanesha, one of the many Rudras. This short excerpt of 7 verses constitutes an entire chapter of the knowledge section (vidya-pada) of the said Agama. In this excerpt, Svayambhu briefly refers to the six paths (shad-adhva) which we use to understand the subjective (vachaka) and objective (vachya) reality at the level of gross, subtle and causal manifestation. All these paths tracked correctly lead to Shiva, who is beyond the sphere of shanti (i.e., shantyatita kala) as transcendental reality (Paramashiva/Parashiva). Svayambhu goes on to explain the nature of Parashiva, the source and destination of all paths, and beyond all paths at the same time.

As we read this excerpt and interpret with relation to the first verse, we realize that both monism and dualism are implicit within it. Such is the beauty of the teaching!

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[Svayambhu Brahma:]

Now, in order to eliminate the nature of the bound soul, cause of the soul’s bonds, and in order to manifest the nature of Shiva, the six-fold path is [has been] described. ||1||

The path of essences [tattva-adhva], the path of words [pada-adhva], the path of phonemes [varna-adhva], the path of the worlds [bhuvana-adhva], the path of mantras [mantra-adhva] and the path of divisions [kala-adhva] all go to the [same] unique entity, Shiva. ||2||

He is immeasurable, inexprimable, incomparable, without stain, subtle, ubiquitous, eternal, fixed, non-declining, He is the Lord. ||3||

He is immeasurable because He is infinite; He is inexprimable because He is unknowable; He is incomparable because nothing is similar to Him; He is without stain because He has no mala; He is subtle because He is non-perceptible; He is ubiquitous because He pervades everything; He is eternal because He does not have any cause; He is fixed because He has no motion; He is non-declining because He possesses His full integrity; He is the Lord because of His state as Master. This essence of Shiva has been thus told; it is situated above all paths. ||4-6||

Shiva appears under the form of AUM; He is beyond shanti [shantyatita], supreme, standing in the middle of a lotus which is His bija, at the head of all paths; He is the Lord. ||7||

Svayambhuvasutrasamgraha [a fragment of the Svayambhuva Agama], Chapter 4, verses 1-7.
Translation edited for emphasis.

Source: The Tantra of Svayambhu: Vidyapada with the Commentary of Sadyojyoti. Ed. and Trans. Pierre-Sylvain Filliozat. Delhi: Motilal Banarasidass Publishers, Pvt. Ltd., 1994. 

Aum Namah Shivaya.

Ashtamurtis and the Universal Form

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

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

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

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

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

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

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

Aum Namah Shivaya.
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Salutations to the Masters

Aum! Salutations to Adiguru, Lord Shiva!

Salutations to the Vratyas and Pashupata ascetics,

Who from the distant past inspire us.

Salutations to Lord Shrikanthanatha,

To Adinatha, Rishabha, and Lord Dattatreya,

Salutations to Sages Shvetashvatara and Tandi,
Salutations to Sages Durvasa and Lakulisha,

Salutations to Amardaka, Trayambaka, and Shrinatha, 
Salutations to Nandinatha and Tirumular,
Salutations to Sadyojyoti and Ugrajyoti,
Saulations to Somashambhu and Rudrashambhu,
Salutations to Appar, Sundarar, and Tirugnana Sambandar,
Salutations to the illustrious Manikkavacagar,
Salutations to the great Vatulanatha indeed,
Salutations to Vasugupta and Somananda,
Salutations to Kallata and Lollata Bhatta,
Salutations to Utpaladeva and Lakshmanagupta,
Salutations to Matsyendranatha and Gorakshanatha,

Salutations to Abhinavagupta and Kshemaraja,
Saluations to Nivritttinatha and Jnanadeva, 
Salutations to Meykandadeva and Umapati,

Salutations to Basavadeva and Allama Prabhu,
Saluations to Karaikal Ammaiyar and Rupbhavani,
Salutations to Akka Mahadevi and Lalleshvari,
Salutations to Shrikantha Acharya and Shripati Pandita,
Salutations to Nijaguna Shivayogi and Bhojaraja Paramara,
Salutations to Ramakantha, Narayanakantha, and Vidyakantha,
Salutations to Ishanashiva and Aghorashiva. 

Salutations to all the great gurus,

Who taught the world of the glorious path 

Of the eternal Shaiva Dharma. 

Salutations to all the perfected Siddhas,

Who taught the world of the wondrous path

Of yoga, meditation, and devotion;

Who gave us the Agamas, Tantras and Sutras.

Salutations the immortal Vedic sages,

Who glorified the Shiva through His Shakti,

And imparted upon the world the great Dharma of Shiva.

Aum Namah Shivaya.

Dharma of Shiva

पुरा रुद्रेण गदिताः शिवधर्माः सनातनाः ।

In the days of yore, Lord Rudra spake all the eternal (Sanatana) Dharmas of Shiva

~Shiva Upanishad I:4

The Dharma of Shiva has always been!
There was never a time when it did not exist,
Never has Shiva not graced the world with His teachings,
Never a time when He was not concealed, never a time when He did not reveal Himself,
Never a time when great masters did not walk the earth,
Never a time when devotees did not sing His praises.
And never will there ever be such a time!
Aum!

Nature of the Supreme Self

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

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

ahameva parohyatma ­– I am indeed the Supreme Atman

ahameva parambrahma – I am indeed the Supreme Brahman

ahamekasshivo’vyayah – I am the One, indestructible Shiva

On this we meditate.

Shivo’ham.

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Nature of the Supreme Self

Sarvajnanottara Agama, Vidyapada, Chapter 7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Translated by Dr. S.P. Sabharathnam Sivacharyar

Gitas as Agamas

The format of writing teachings in the form of dialogues between a master and a disciple is a very old tradition, and probably goes back to Upanishadic times. For example, much of the Brihadaranyaka Upanishad is a teaching of Yajnavalkya to his disciples and part of the text reads as though someone was actually recording the sage's literal words either in vivo or by later recollection. This may indeed be the case. 

For the most part, however, there were no third party scribes standing by recording verbatim conversations and preserving them for posterity’s sake in the ancient world.

All such dialogues and conversations in ancient texts were written by human beings – some were self-realized masters, others ordinary priests, philosophers, scribes, and bards. They wrote their own teachings in the form of conversations that occurred in the distant past. They were well within their right to put words in the mouths, so to speak, of divine beings and ancient personalities because that is how religion was taught. Shaivism has an interesting way of dealing with this concept. It says all teachings ultimately came from Shiva – mundane, vedic, tantric, even profane - no matter who the writers was. Mystically speaking, Shiva continues to speak ad infinitum. If you are tuned in to that frequency, you too can hear the conversation!

Coming to the Agamas (Tantras), one of the key characteristics of any Tantra is that the speaker/teacher is a divine being. Many times, but not always, the listener is also a divine being. Other times, the listener/student is a sage or devotee. The divine being gives the text authority, makes it a valid teaching, and gives it credence. But, it should be understood that the center of any Tantra is the teaching. It is the teaching imparted by the right master and practiced correctly which leads to efficacy.

The same applies to the philosophical, poetic discourses known as Gitas, of which there are more than 18 found in various Itihasas and Puranas. They are teachings where a divine being is the teacher (e.g., Krishna in the Bhagavad Gita, Shiva in the Shiva and Ishvara Gitas, Devi in the Devi Gita, Rama in the Rama Gita, etc.) or a self-realized sage (e.g., Ashtavakra in the Ashtavakra Gita). In so far as the format being a conversation, the speaker being a divine being and the listener being a devotee or disciple, then, the Gitas are indeed mini Tantras in spirit. The Gitas are Tantras par excellence and present concepts that are similar to yoga- and vidya-pada sections of the Tantras; sometimes in more condensed form. 

The major difference between the Tantras and the Gitas that followed them chronologically is that the dialog in the Gitas is placed within the itihasic framework, whereas the Tantric dialogs are free of itihasic context and, therefore, have a timeless element. The other major difference is that the Gitas put the Vedantic philosophy at the forefront followed by Sankhya-Yoga and Tantric concepts. By contrast, Vedantic philosophy is in the background, yet implicit, in the Tantras and the Tantric philosophical concepts take center stage. Tantric and Vedantic philosophies, of course, are not mutually exclusive and are eternally united by yoga (pun intended). 

Aum Namah Shivaya. 

Prana Sukta

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

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

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

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

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

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

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

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

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

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

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

Atharvaveda Samhita XI.4.19-26

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

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

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

Aum Namah Shivaya.
आश्विन शु. १, संवत् २०७४

Son of Shiva

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

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

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

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

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

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

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

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

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

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

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

Aum Namah Shivaya

आश्विन कृ. ३, संवत् २०७४ 

Nandikeshvara Kashika

The Nandikeshvara Kashika is an ancient Shaivite text and contains an early form of Shaiva nondualism (ca 250 BCE). In this short text, Nandikeshvara (a.k.a., Nandinatha) expounds upon the philosophical meaning of the first 14 sutras in Panini's Ashtadyayi, the first extant treatise on Sanskrit grammar.  These first 14 sutras are known as Shiva Sutras (not to be confused with the Shiva Sutras of Vasugupta), and represent a seemingly random arrangement of the Sanskrit alphabet. The name Shiva Sutras is given to these terse verses because, it is believed, these were received directly from Shiva through vibrations of His drum at the end of His dance (think: spanda). 

Leaving apart the usefulness of these short formulae (sutras) in the discussion of grammar within Panini's text, they are also full of philosophical meaning per the Nandikeshvara Kashika and its commentator Upamanyu. 

Below is an short exposition of the thoughts of Nandikeshvara and his commentator, Upamanyu. In essence, the consonants represent the sphere of creation (the tattvas of Sankhya), while the vowels represent the evolution Divine Consciousness above the 25 tattvas of Sankhya that results in creation. The consonant without vowels at the end of each sutra acts as the verb of the sentence. 

The ideas contained herein were likely developed before the Shaiva Agamas expounded clearly the 36 tattvas, which is a central to Shaivite ontology. The idea of each phoneme representing an ontological stage of universal unfoldment later developed into the Matrika Chakra theory of the Agamas and Tantras, as well as the more esoteric Matrika theory of Malinivijayottara Tantra. 

Additionally, the science of seed mantras (bija mantra vidya) also arises and is closely related to the understanding within this text. Note, for example, the seeds representing the five great elements (pancha mahabhuta: la - earth; va - water; ra - fire; ya - air; and ha - space) already have a relation to those elements in this text. 

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अ इ उ ण् 

a i u N

Absolute Being [Brahman, Shiva] (a) united with Consciousness [Chitkala, Shakti] (i) exists (N) as the all-pervasive Lord [Ishvara] (u).

ऋ ऌ क् 

R L k

The Lord [Sarveshvara] (R) through Maya (L) forms (k) the world.

ए ओ ङ्

ऐ औ च् 

e o ^n
ai au c

Ishvara/Creator (e) and Maya/creation (o) are perceived (^n) as separate. But, the Unmanifest [Brahman] (ai) and the Manifest [universe, jagat] (au) are understood (c) as one.

ह य व र ट् 

ल ण् 

ha ya va ra T

la N

In this manifest world, space (ha), air (ya), water (va), fire (ra) and earth (la) [the five elements; mahabhutas] are known (T) to exist (N).

ञ म ङ ण न म् 

~na ma ^na Na na m

Sound (~na), touch (ma), form (^na), taste (Na) and smell (na) [the five senses; tanmatras] are sensed (m) also.

झ भ ञ्

घ ढ ध ष् 

jha bha ~n

gha Dha dha Sh

Organ of speech (jha), organ of action (bha), organ of movements (gha), organ of excretion (Dha) and organ of procreation (dha) [the organs of actions; karmendriyas] are said (~n) to be tamasik (Sh).

ज ब ग ड द श् 

ja ba ga Da da S

Skin (ja), tongue (ba), ears (ga), eyes (Da), and nose (da) [the organs of knowledge; jnanendriyas] are rajasik (S).

ख फ छ ठ थ च ट त व् 

क प य् 

kha pha cha Tha tha ca Ta ta v

ka pa y

Prana (kha), apana (pha), vyana (cha), udana (Tha), and samana (tha) [the five vital airs; pranas]; and mind (ca), intelligence (Ta) and ego (ta) [the inner organs] flow (v) [through the body] and animate (y) the phenomenal world of the dichotomy of purusha (ka) and prakriti (pa).

श ष स र्

Sa Sha sa r

Which is fueled (r) by rajas (Sa), tamas (Sha) and sattva (sa) [the three modes of prakriti].

ह ल् 

ha l

All of which is grounded (l) in the Lord [Shambhu] (ha), the Witness.

*Everything from a to ha is Shiva, so His mantra is ahaM.

A full translation of the Nandikeshavara Kashika is found here. 

Shivo'ham
Aum Namah Shivaya.