Jai Shiv Omkara

Jai Shiv Omkara is a hymn in the Hindi language addressed to Shiva, and is often termed Shivji ki Arati because it is sung during arati ritual in temple as part of Shiva puja. It is a well-known hymn throughout the north of India. It is written by a monk called Swami Shivananda (not to be confused with the famous Swami Sivananda of Divine Life Society) probably in or around the city of Varanasi. In the late nineteenth century, Swami Vivekananda heard this hymn being recited in Varanasi, and then brought it back to the Belur Math (headquarters of the Ramakrishna Mission) in Bengal.

Of all the arati hymns, this one is unique because although it is addressed to Shiva and is Shaivite in nature, it brings out the idea that Shiva is to be realized as the Self of all, and in Shiva oneness of the so-called Triumvirate of Creator-Sustainer-Dissolver is realized. Shaivism teaches that the so-called Triumvirate or "Hindu Trinity" exists only in a matter of speaking. In reality, there is only that One, Shiva, who in different capacities maybe called Creator, Sustainer, and Dissolver. Shaivism, therefore, is not the religion of the Dissolver God, even if this is a popular understanding among many.

The Shaivite idea of oneness comes through fully in the Shiva Lingam, the aniconic formless form of Shiva, of which one part is considered Brahmā, one part Vishnu, and one part Rudra. Yet another way of describing the oneness is by relating the doctrine (as is done in the below hymn) that Shiva is Omkareshvara, the full embodiment of Omkara (the syllable Aum), where A is Brahmā, U is Vishnu, and M is Rudra. Thus Shiva is all three, and one at the same time. Jai Shiv Omkara means victory to Shiva who is in the form of Omkara (the syllable Aum). The hymn takes the popular (puranic) images of Brahmā, Vishnu and Rudra as three separate entities, and speaks of them as one within Shiva.

There are several variants of Jai Shiv Omkara. What follows is the most popular version and my free rendition of its meaning. Please note that many-a-times, the repeating stanza jai shiv omkāra is replaced with har har har mahādev.
[© Agnideva, 2007]

------
Jai Shiv Omkāra

aum jai shiv omkārā svāmī jai shiv omkārā
brahmā vishnu sadāshiv ardhāngī dhārā
aum jai shiv omkārā

Aum, victory to Shiva-Omkara, victory to Shiva,
To Brahmā, Vishnu and Sadashiva, partial holders of one body.
Aum, victory to Shiva-Omkara.

ekānan chaturānan pañchānan rāje
hansānan garudāsan vrishavāhan sāje
aum jai shiv omkārā

To the one-faced, the four-faced, the five-faced,
To the One whose mount is the swan, the eagle, the bull.
Aum, victory to Shiva-Omkara.

do bhuj chāru chaturbhuj dash bhuj te sohe
teeno rūp nirakhtā tribhuvan man mohe
aum jai shiv omkārā

To the One with two shoulders, four shoulders, ten shoulders,
The three worlds take delight in seeing Thine three forms.
Aum, victory to Shiva-Omkara.

akshamālā vanmālā rundamālā dhārī
chandan mrigamad sohe bhāle shashidhārī
aum jai shiv omkārā

To the One garlanded in rudraksha beads, in forest flowers, in skulls,
Anointed with chandan and musk, forehead adorned with the crescent-moon.
Aum, victory to Shiva-Omkara.

shvetāmbar pītāmbar bāghāmbar ange
sanakādik brahmādik bhūtādik sange
aum jai shiv omkārā

To the One clad in white robes, in yellow robes, in tiger skins,
Worshipped by the Devas, the sages and all beings.
Aum, victory to Shiva-Omkara.

kar ke bīch kamandal chakra trishul dharatā
jag karatā jag hartā jag pālan kartā
aum jai shiv omkārā

To the One who holds the waterpot, the discus, the trident,
The Creator, the Sustainer and Dissolver of the world.
Aum, victory to Shiva-Omkara

brahmā vishnu sadāshiva jānat avivekā
pranavākshar ke madhye yeh tīno ekā
aum jai shiv omkārā

The non-discriminating know Brahmā, Vishnu and Sadashiva
Are indeed one within the holy syllable Pranava (Aum).
Aum, victory to Shiva-Omkara.

triguna svāmījī kī āratī jo koī jan gāve
kahat shivānanda svāmī manavānchhit phal pāve
aum jai shiv omkārā

Whosoever should sing this hymn of the three-fold Lord,
Says Swami Shivananda, he shall receive whatever he wishes.
Aum, victory to Shiva-Omkara.

Aum Namah Shivaya

Ganapati Atharvashirsha

Today (Sep 15, 2007) is the festival of Ganesh Chaturthi, a special day to honor Lord Ganesha, the Remover of all obstacles. In honor of this festival, I am posting a video link. The audio is called the Ganapati Atharvashirsha Upanishad and is recited in temple on this festival during the abhishekha (ablution) ceremony. The Ganapati Atharvashirsha is believed to have originated with a sect called the Ganapatya, which worshipped Ganesha as the Supreme Reality. Over the centuries, however, this sect became absorbed by Shaivism. The Ganapati Atharvashirsha is, therefore, now considered one of the fourteen Shaivite Upanishads. Despite the absence of the formal Ganapatya sect, Ganesha is still extremely popular and worshipped in most branches of Hinduism, and also by some Buddhists and Jains.

A translation of the Ganapati Atharvashirsha Upanishad follows the video.




The Ganapati Atharvashirsham in translation:

Om Lam I bow to Ganapati. [1]

You clearly are the tattva. You alone are the Creator. You alone are the Maintainer. You alone are the Destroyer. Of all this you certainly are Brahma. You plainly are the Essence. [2]

Always I speak amrita. The truth I speak. [3]

Protect me. Protect the speakers. Protect the hearers. Protect the givers. Protect the holders. Protect the disciple that repeats. Protect that in the East. Protect that in the South. Protect that in the West. Protect that in the North. Protect that above. Protect that below. Everywhere protect! Protect me everywhere! [4]

You are speech. You are consciousness. You are Bliss. You are Brahman. You are Being-Consciousness-Bliss. You are the Non-Dual. You are plainly Brahman. You are knowledge. You are Intelligence. [5]

You create all this world. You maintain all this world. All this world is seen in you. You are Earth, Water, Air, Fire, Aether. You are beyond the four measures of speech. You are beyond the three Gunas. You are beyond the three bodies. You are beyond the three times. You are always situated in the Muladhara. You are the Being of the three Shaktis. You are always meditated on by Yogins. You are Brahma, You are Vishnu, You are Rudra, You are Agni, You are Vayu, You are the Sun, You are the Moon, You are Brahma, Bhur-Bhuvah-Svar. [6]

'Ga' the first syllable, after that the first letter, beyond that 'm', then the half-moon all together. Joined with 'Om', this is the mantra form. [7]

Letter Ga the first form, letter a the middle form, m the last form. Bindu the higher form, Nada the joining together, Samhita the junction. This is the vidya of Lord Ganesha. [8]

Ganaka is the seer, Nricad-Gayatri the metre, Sri Mahaganapati the god. "Om Ganapataye Namah." [9]

Let us think of the one-tusked, let us meditate on the crooked trunk, may that tusk direct us. [10]

One tusk, for arms, carrying noose and goad, with His hands dispelling fear and granting boons, with a mouse as His banner. [11]

Red, with a big belly, with ears like winnowing baskets, wearing red, with limbs smeared with red scent, truly worshipped with red flowers. [12]

To the devoted a merciful Deva, the Maker of the World, the Prime Cause, who at the beginning of creation was greater than nature and man. [13]

He who always meditates thus is a yogin above yogins. [14]

Hail to the Lord of Vows, hail to Ganapati, hail to the First Lord, hail unto you, to the Big-bellied, One-Tusked, Obstacle-Destroyer, the Son of Shiva, to the Boon-Giver, hail, hail! [15]

He who studies this Atharva Shira moves towards Brahma. He is always blissful. He is not bound by any obstacles. He is liberated from the five greater and the five lesser sins. Evening meditation destroys the unmeritorious actions of the night. At both evening and morning he is liberated from the bad and he attains Dharma-Artha-Kama and Moksha. [16]

This Artharva Shira should not be given to those not pupils. If from delusion a person so gives, he is a bad person. [17]

He who wants something may accomplish it by 1000 recitations of this. He who sprinkles Ganapati with this becomes eloquent. He who recites this on a 4th day becomes a knower of Vidya. This an Artharva saying "He who moves towards Brahma Vidya is never afraid." He who worships with fried grains becomes famous and becomes intelligent. He who worships with sweet-meat (modaka) gains the desired fruit. He who worships with samit and ghee by him all is attained, all is gained by him. He who makes eight brahmanas understand this becomes like the sun's rays. In a solar eclipse, in a great river, or in front of an image having recited (this) he gets accomplished in the mantra. He becomes liberated from great obstacles. He is freed from great misfortunes. [18]

Aum Gam Ganapataye Namah.

Kaivalya Upanishad II

The entire text of the Kaivalya Upanishad was previously posted on this blog, but no introduction or commentary was made on it. Today's edition will be the background and commentary on this great Upanishad.

The Vedic canon of Sanatana Dharma ends with the body of texts known as Upanishads, which are philosophical treatises on the Vedas. In total, there are more than 210 Upanishads in existence. Of these 108 Upanishads are mentioned by the Muktika Upanishad, which "officially" puts an end to the growing Vedic canon (the rest presumably came into existence after the Muktika). These 108 Upanishads are divided into seven branches depending on the school of thought to which they belong. The seven branches are: (1) Principal Vedic, (2) General Vedanta, (3) Yoga, (4) Sannyasa, (5) Shaiva, (6) Vaishnava and (7) Shakta.

Of these seven branches, the Kaivalya Upanishad is listed as one of the fourteen Shaiva Upanishads. This Upanishad belongs to the Krsna-Yajurveda, although some internet sources incorrectly attribute it to the Atharvaveda. It is fairly safe to assume that the Kaivalya Upanishad is probably one of the older Shaiva Upanishads. It is said that the celebrated teacher of Advaita Vedanta, Adi Shankara, considered it an important Upanishad despite not having commented upon it. The term Kaivalya is derived from kevala (aloneness), and indicates the state where one is absolutely free of all binds. In both Sanatana Dharma and Jaina Dharma, the term Kaivalya is a technical term for moksha (liberation).

For the sake of our brief overview of the Kaivalya Upanishad, only a few salient points need highlighting:

The Upanishad begins with the theme of Sage Ashvalayana approaching Brahmā seeking the knowledge of the Absolute. Brahmā begins teaching the sage of the nature of the Absolute Brahman, the means to realization and the practice of yogic meditation (verses 1-6).

In verse 7, we find that the Absolute Brahman is identified with Shiva allied with Uma (Shakti) – this is why it is considered a Shaiva Upanishad. And in verses 8-10, He is described as all and in all, and that realization is impossible without realizing this oneness.

In verse 11 we come upon a famous analogy also used in other Upanishads – the self is to be used as a lower fire stick and Aum as the upper stick. Rubbing the two together (mediation upon the Aum) one produces the flame of realization.

Verses 12-14 explain the basic Vedanta philosophy of the nature of the three ordinary states of consciousness – waking, dreaming and deep sleep. These verses elaborate that the experiencer of all these conditions is the one indivisible consciousness.

In verses 15-16 we come upon the teaching that all things have emerged from Brahman, and indeed “Thou art That” (tat tvam asi). The Atman is indeed Brahman – this one of the four great statements of Vedanta non-dualism, which we find repeated in the Kaivalya Upanishad (originally it is found in the Chandogya Upanishad).

Once this great statement is established, the theme of the Upanishad changes. All of a sudden, the Upanishad changes from being a conversation between Ashvalayana and Brahmā to one of self-realization. The subject is now “I”, indicating the cosmic I, the non-dual consciousness (verses 17-24). These verses go on to describe the nature of this non-dual existence.

The final two verses (25-26) speak of this Upanishad and its fruits, technically called a phala-shruti, and identify the present teaching as the way to attain Kaivalya (liberation). Also, verse 25 by the mere mention of the Shatarudriya hymn clearly tags this Upanishad to the Yajurvedic tradition.

The Kaivalya Upanishad, though short, is brimming with non-dualistic Shaivite teaching aligned with Vedantic philosophy. Apart from the Shvetashvatara and Mandukya, the Kaivalya can probably be considered the most important of Upanishads for Shaiva non-dualists.

Click here to read the entire text of the Kaivalya Upanishad.

Aum Namah Shivaya.

Shiva Chalisa

Shiva Chalisa (Śiva Chālīsā) is a hymn of Shiva written in the middle Hindi dialect called Avadhi. Chalisa is derived from the word chalis (chālīs) which means forty in Hindi, as it contains forty verses. Many different chalisas have come into existence over the past 500 years addressed to various Deities. The original chalisa, however, was probably the Hanuman Chalisa written by the Vaishnava saint-poet Tulsidas. The theme of chalisas is very simple: they are devotional hymns written in the language of the common man recounting the Puranic mythology of the Deity interspersed with a little theology and philosophy. The chalisas are prayers beseeching the Deity to help the devotee in need.

The Shiva Chalisa follows all the above themes. It was written by a saint-poet called Ayodhyadas, and invokes Shiva as the only one who can help the devotee. It praises Shiva by recounting various Puranic legends, and promises that whoever should read it shall certainly win over Shiva's blessings. Like the other chalisas, the forty verses of Shiva Chalisa are written in poetic meters called chaupais. The first and the last invocatory verses are longer meters called dohas, and they are not counted as part of the forty. There are at least two versions of the Shiva Chalisa with minor differences. Below is a free translation of the version with which I am more familiar.

Shiva Chalisa
शिव चालीसा

Hail to Ganesha, the Son of Girija, worshipped at all auspicious occasions,
Ayodhyadas beseeches You to grant him the boon of fearlessness.

Victory to the Girijapati, the ever compassionate Lord,
Who ever looks after and protects His devotees. ||1||

Who is adorned with the moon upon His forehead,
And whose ears are decorated with coiled serpents. ||2||

To Him who is fair-complexioned, from whom the Ganga flows,
Who wears a garland of skulls, and whose body is smeared with ashes. ||3||

Who wears the skin of a tiger around His waist,
Whose countenance is charming even to the Nagas. ||4||

To Him on whose left is seated His beloved,
The darling Daughter of Maina (Parvati). ||5||

Whose arms hold the trident so grave,
With which all enemies are ever destroyed. ||6||

To Him who is accompanied by Nandi and Ganesha,
Just as Lake Manas is ever with blossoms of lotus flowers. ||7||

Served by the dark-complexioned Kartikeya and Ganesha,
Who is of such countenance that none could describe. ||8||

To Him, the One who is called upon by the Devas,
Who always resolves their distress within an instant. ||9||

When the demon Taraka created great havoc,
The Deva delegation called upon You for help. ||10||

At once You sent Shadanana (Kartikeya),
And in no time was the demon destroyed. ||11||

You slew the demon Jalandhara,
Your good glory throughout thus spread. ||12||

You fought the demon Tripurasura,
And mercifully saved the Devas and all. ||13||

King Bhagiratha had performed severe penance,
And by Your grace alone, His wishes were fulfilled. ||14||

You are the greatest of all Givers with no equals,
And Your servants ever sing Your praises. ||15||

Though the Vedas sing of Your name and glory,
It is impossible to fathom the incomprehensible, the beginningless. ||16||

When the churned cosmic ocean produced a poisonous flame,
All the Devas and Asuras feared being scorched. ||17||

You came to their aid with great compassion,
Drank the deadly poison and gained the name Nilakantha. ||18||

As Ramachandra worshipped You with offerings,
He won over Lanka, and gave it to Vibhishana. ||19||

A thousand lotuses were offered to You (by Rama),
But You decided to test his faith, O Purari. ||20||

When You hid from him one of the lotuses,
He offered to You in place his lotus-like eye. ||21||

So pleased were You by his devotion, O Shankara,
That You granted Him with the boon of his choice. ||22||

Victory, victory, victory to the Infinite, the Indestructible,
Shower Your grace on all, O all-pervading One. ||23||

Troubled am I always by the wicked,
Distressed is my mind, and never peaceful. ||24||

Pray protect me Lord, I cry in distress,
Come, lift me out of my troubled times. ||25||

With Your trident do slay my enemies,
And release me from the torture of delusion. ||26||

Mother, father, brothers and all though I may have,
In times of trouble, none can truly help me. ||27||

O Master, I have but one desire,
That You come and relieve me of my pains. ||28||

You bestow riches upon the poor,
And always bless us with our desired fruit. ||29||

I know not of another way to beseech You,
O Lord, do forgive me for any mistakes on my part. ||30||

O Shankara, You are the Destroyer of pains,
The cause of auspiciousness, the obliterator of obstructions. ||31||

All the sages and yogis meditate upon You,
Sharada and Narada bow in reverence to You. ||32||

I chant and chant now ‘Namah Shivaya’,
Even Brahmā and the Devas can not fathom Your glory. ||33||

Whosoever should read this prayer with full devotion,
He shall certainly be helped by Lord Shambhu. ||34||

Blessed and prosperous indeed are those,
Who with deep devotion chant these verses. ||35||

One who is without any issue and wishes for children,
Shall certainly be blessed with offspring by Shiva. ||36||

He who with a priest on the thirteenth day of the moon,
Performs a homa ritual with full devotion, ||37||

And keeps a fast on the thirteenth day of the moon,
Will certainly be blessed with health and prosperity. ||38||

He who offers unto Him incense and lighted lamps,
Shall at the end ascend to the abode of Shiva. ||39||

Says Ayodhyadas -- your wishes too will be fulfilled,
Know that He will resolve all our worldly pains. ||40||

Every morning with devotion do I regularly read this Chalisa,
That You, O Lord of the universe, should fulfill my wishes.

Aum Namah Shivaya.

For Shiv Chalisa in Hindi, click here.

Triad Impurities (Mala Traya)

The Shaivite system of thought tells us that the individual is kept from realizing the universal because of the triad impurities (malas) – the impurity of anava, the impurity of karma, and the impurity of maya.

Anava comes from the word anu (atom) and implies the idea of an atomic self (the small self or ego), the individual entity. The very idea that you are an individual entity or an individual packet of consciousness separate from everything else is in itself an impurity. Shrouded by anava, one forgets one's true self as none other than Shiva, and sees oneself as distinct – the small self – as opposed to the true Self (universal Self).

The next impurity is karma, the impurity of cause and effect. The impurity of karma keeps us bound to the world, to causes and effects, to actions and reactions, to the cycle of desire and dejection. The impurity of karma keeps our consciousness engaged in worldliness and activity, and away from the primal silence, the realization of oneness.

Next is the impurity of maya. Maya in the Shaivite system is not treated as illusion, per se, but as mirific energy. Maya creates worlds of opposites, of happiness and sadness, of beauty and ugliness, of fear and fearlessness, of divine and demonic, of births and deaths. Therefore, maya is the basis of all duality. Engaged in a dualistic reality, our consciousness fails to grasp the unity that lies behind it all, that which is beyond the grasp of the senses.

Such are the triad impurities as revealed to us by the Shaivite system of thought. The impurities are not to be taken in a negative sense, but used as stepping stones to hop beyond them. To paraphrase Sivaya Subramuniyaswami, the impurity of maya is the classroom, the impurity of karma is the teacher, and the impurity of anava is the student’s ignorance. So, the impurities themselves exist for the sole purpose of instruction, and as a means to understand the truth behind them. Or, as the saying goes, 'one must know what is darkness, before one can understand what is light'.

Dualistic Shaivism begins with the premise that individual souls are shrouded beginninglessly by these three impurities. And creation is an act of compassion on the part of Shiva to free these souls from the triad impurities by allowing them a chance to realize Him. Monistic Shaivism, on the contrary, teaches that Shiva has willed these impurities onto Himself through His sovereign will (svantantrya-shakti). Outflow of creation is an act on the part of Shiva, a singular effort to understand Himself by Himself.

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.

In the Morning

In the morning I saw Him, my resplendent Creator
Brighter than the first rays, closer than my heartbeat
The fragrance of the chandan paste reminded me, O Lord-Creator
Of Your infinitely permeating Grace
For all that is beautiful and ugly to my sight
Indeed all this is Your creation, ever so magnificent.

At high noon I saw Him, my eternal Sustainer
The air that sustains my body, the water and the nourishment
And the warmth of the sun
All emerge, O Lord-Sustainer, out of Your Divine Potency
What is there in this world created that You do not possess
Yet what is there that You possess which You desire.

At twilight did I see Him, my Lord-Dissolver
More beautiful than the autumnal moon
And kinder than the setting sun
Magnificent as the supernovae that end the lives of stars
Bringing them back to their very origin
What is there that is beyond Your reach,
Beyond Your divine Grace?
There is naught that You do not pervade.

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.

Shadakshara Stotra

Shadakshara Stotra means the Hymn of the Hexa-Syllabic, and is a magnificent hymn glorifying Shiva through the universal Shaivite six-syllable mantra - Aum Namah Shivaya. In this hymn we find the six syllables of Aum Namah Shivaya taken apart, and individually glorified with the utmost beauty. The Hymn of the Hexa-Syllabic comes to us from the celebrated and volumious text, Rudra-Yamala Tantra. The Rudra-Yamala Tantra is part of the Bhairava Agama canon of Shaivism and also part of the Tantric canon of Shaktism. Therefore, it is a Tantra of great importance both to Shaivites and Shaktas. The Rudra-Yamala Tantra that survives today is thought to be a fragment of the original text, yet it contains hundreds of prayers to Shiva and Shakti, including its own version of Thousand names of Shiva (Shiva Sahasranama) and Thousand Names of Bhavani (Bhavani Sahasranama). Nevertheless, of all the prayers/hymns of the Rudra-Yamala, the below hymn and its first stanza are perhaps the best known.

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Hymn of the Hexa-Syllabic
(aum-na-ma-shi-vā-ya)

Unto the aum in union with bindu,
Meditated upon daily by great yogis,
Which leads to fulfillment of desires,
And unto liberation, salutations be. ||1||

To the Supreme Lord venerated by the great sages and heavenly maidens,
Hosts of beings, men and Devas, embodied in the syllable na,
Forever be our salutations. ||2||

To the great Effulgent Being, embodied in the syllable ma, that transcendent Self,
To the Absolver of all sins, the Supreme Object of meditation and worship,
Salutations be, again and again. ||3||

To the all-Auspicious, all-powerful Lord of the Universe, embodied in the syllable shi,
The Bestower of peace and prosperity unto the world, to the One, the Eternal,
May our salutations always be. ||4||

He who holds Shakti to His left, whose mount is the Bull (Nandi),
Unto Him garlanded with the serpent Vāsuki, embodied in the syllable va,
Our salutations again and again. ||5||

To the all-pervading Great Lord, embodied in the syllable ya,
To the Guru of all the Devas, to God with and without form,
Wherever may He be; our salutations. ||6||

Whosoever recites this Hymn of the Hexa-syllabic in the presence of God Shiva,
He will certainly attain the Supreme abode of Shiva,
And enjoy everlasting bliss with Him. ||7||

Aum Namah Shivaya.

For printable version click here (with Sanskrit and translation).

Listen to the Shadakshara Stotra!

Related posts: Panchakshara Stotra & Greatness of the Panchakshara.

Sole Refuge

anyathA sharaNaM nAsti tvameva sharaNaM mama |
tasmAd kAruNyabhAvena rakSha rakSha parameshvara ||

I have no other refuge, Thou art my sole refuge,
Out of sense of compassion, protect me, O Supreme Lord!

~ Traditional Temple Prayer ~

..Aum Namah Shivaya..

Triad Jewels (Ratna Traya)

The concept of Triple or Triad Jewels (Ratna Traya) is met with in three different Indian schools of thought - Buddhism, Jainism and Shaivism. In Buddhism, the Triad Jewels are the three principles in which one takes refuge - Buddha (the Awakened One), Dharma (the teaching) and Sangha (the community). In Jainism, Ratna Traya indicates the three principles to be followed on the path of liberation - right perception, right knowledge and right conduct. In Shaivism (and by extension, Shaktism), Ratna Traya indicates the three principles essential in the bringing forth of the manifest universe - Shiva, Shakti and Bindu.

From the dualistic Shaivite standpoint, Shiva is the efficient cause, Shakti is the instrumental cause and Bindu is the material cause of the universe. The Bindu, literally "point", is treated as a point of singular potentiality in which the entire universe rests after universal dissolution. When a new cycle of creation begins, Shiva acts upon the Bindu through His Shakti causing a stirring or vibration in the Bindu. Eventually these vibrations in the Bindu cause it to unfold into the manifest universe. The successive and orderly unfolding of the Bindu is pervaded and directed by Shiva-Shakti. In this scheme, Shiva, the supreme Transcendent, causes the unfolding of Bindu through His Shakti, and pervades the unfolded material universe wholly. The Bindu, otherwise, is distinct from Shiva and Shakti.

From the non-dualistic Shaivite standpoint, Shiva is the essence of all existence, and His Shakti is the substratum of the manifest universe. In other words, the material universe is the expansion of the consciousness of Shiva in the grossest perceivable form. The Bindu is nothing more than Shiva's pure Being, and represents the expansion of Shiva through His Shakti. In this scheme, Shiva is the Supreme Transcendent, Shakti is first conception of Self (I) within Shiva, and Bindu is the first conception of Being (Am) within Shiva arising through Shakti. The Bindu is not distinct from Shiva-Shakti, but is an expansion or rather a pure, undivided concentration of Shiva's Shakti, which goes on to unfold into the universe. Here, Shiva is not only the Pervader, but also that which is pervaded.

Regardless of philosophical and doctrinal differences between Shaivite dualism and non-dualism on the nature of Bindu, all agree that Shiva, Shakti and Bindu are the three principles critical in the bringing forth of the manifest universe and are thus called the Triad Jewels (or Triad Perfections). The first principle Shiva is more aptly called Parashiva (Paramashiva), the second principle Shakti is more aptly called Parashakti, and the third principle Bindu is more aptly called Parabindu.

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.

Shiva is Compassion

Basavadeva (Basavanna), the great reformer of the Vira Shaiva branch of Shaivism, once remarked to his followers: "Shivane Daye" - Shiva is Compassion.

This is a most profound thought indeed that the great Basavadeva has given us. Shiva is not to be qualified with adjectives, but glorified with nouns. And by using nouns to glorify Shiva, we slowly condition ourselves into understanding that Shiva is not just a Person who can be qualified with attributes or features, but rather the personification of very glories with which we extol Him. Shiva is All, and All is Shiva.

Shiva is not compassionate, He is Compassion itself.
Shiva is not merciful, He is Mercy itself.
Shiva is not great, He is Greatness itself.
Shiva is not godly, He is God itself.
Shiva is not good, He is Goodness itself.
Shiva is not a creator, He is Creation itself.
Shiva is not a sustainer, He is Sustenance itself.
Shiva is not a destroyer, He is Destruction itself.
Shiva is not a concealer, He is Concealment itself.
Shiva is not a revealer, He is Revealment itself.
Shiva is not a pervader, He is Pervasion itself.
Shiva is not a supreme being, He is Supremacy itself.
Shiva is not a realized being, He is Realization itself.
Shiva is not a full being, He is Fullness itself.
Shiva is not a eternal being, He is Eternity itself.
Shiva is not an infinite being, He is Infinity itself.
Shiva is not a conscious being, He is Consciousness itself.
Shiva is not a existent being, He is Existence itself.
Shiva is not a blissful being, He is Bliss itself.
Shiva is not a knowledgeable being, He is Knowledge itself.
Shiva is not a transcendent being, He is Transcendence itself.
Shiva is not an immanent being, He is Immanence itself.
Shiva is not a true being, He is Truth itself.
Shiva is not an infinite being, He is Infinity itself.
Shiva is not a being, He is Being itself.
Shiva is not all-knowing, He is All-Knowingness itself.
Shiva is not all-powerful, He is All-Power itself.
Shiva is not omnipresent, He is Omnipresence itself.
Shiva is not a he, He is He-ness itself.
Shiva is not a she, He is She-ness itself.
Shiva is not a neuter, He is Neuter-ness itself.
Shiva is not beautiful, He is Beauty itself.
Shiva is not kind, He is Kindness itself.
Shiva is not easily pleased, He is Pleasure itself.
Shiva is not giving, He is Gift itself.
Shiva is not one, He is Oneness itself.
Shiva is not guru-like, He is Guruhood itself.
Shiva is not fatherly, He is Fatherhood itself.
Shiva is not motherly, He is Motherhood itself.
Shiva is not a Vedic god, He is the Veda itself.
Shiva is not an Agamic god, He is the Agama itself.
Shiva is not praise-worthy, He is Praise itself.

Innumerable - innumerable are the nouns with which we may hymn the Lord; innumerable as His forms and His names.

Shiva has no form, all forms are His.
Shiva has no names, all names are His.
Shiva has no praises, all praises are His.

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.

Ocean of Bliss

Is it on top of this universe?
Or on top of the universe yet beyond,
Or in the midst of the expanse beyond and beyond,
Or in the midst of fire,
Or in the worship of image,
That your devotees adore with flowers
And a melting heart?
Or is it in directions cardinal,
Or in the rims of the horizon,
Or in the spaces vast,
Or in the sphere of luminous bindu and nada,
Or in the state of Vedanta-Siddhanta,
Or in the innumerable things seen,
Or in the state invisible of the Void,
Or in the tenses three,
Or in the state of creation,
Or in the devotees who have conquered
The sense potencies and sense organs,
Where art Thou seated?
Will Thou, pray tell
The secret to this slave?
Oh! Thou, the Ocean of Bliss
That is Cosmic Light!
The Pervasive God
That is Attributeless Pure!

~ Tayumanavar
The Hymns of Tayumanavar (9.10)

Aum Namah Shivaya.

Jyotirlinga Stotram Video

A great video I found today, definitely worthy of this blog! Enjoy!!



Aum Namah Shivaya.

Related posts: Jyotirlingam and Jyotirlingam Shrines.

Siva Sankalpa Sukta

शिव सङ्कल्प सूक्त


The Divine Essence that goes far away,
from the waking, and likewise from the sleeping,
and that one far-traveling Light of lights,
On that - the Auspicious Will of the Divine - may my mind dwell. (1)
That by which wise men, skillful in rituals,
and steady in assemblies, perform their tasks,
that peerless Spirit that lies in all creatures,
On that - the Auspicious Will of the Divine - may my mind dwell. (2)
That which is deep knowledge, intellect, memory,
that which is the deathless Flame in living beings,
without which nothing whatever is done,
On that - the Auspicious Will of the Divine - may my mind dwell. (3)
That immortal Essence by which all
the past and present world is comprehended,
by which the ritual spreads with the seven priests,
On that - the Auspicious Will of the Divine - may my mind dwell. (4)
That in which the Rik, the Sāman, the Yajus are held firm,
like spokes in the nave of a chariot-wheel,
in which all thoughts of living beings lie interwoven,
On that - the Auspicious Will of the Divine - may my mind dwell. (5)
That which guides men like a good charioteer
who controls fleet-footed horses with the reins,
that which abides in the heart, most swift and active,
On that - the Auspicious Will of the Divine - may my mind dwell. (6)

Śukla Yajurveda XXXIV.1-6.Translated by: R. L. Kashyap

-----

The Śiva-Sankalpa Sūkta is a hymn (sūkta) of but six verses that comes to us from the Śukla Yajurveda, but originally found in the Rigveda. It is called the Śiva-Sankalpa Sūkta because each of the verses ends with the phrase tan me manah śivasankalpam astu meaning "on that - the Auspicious Will of the Divine (Śiva-Sankalpa) - may my mind dwell." It is a very gentle yet profound prayer that is said to calm the mind, and upon repeated chanting allows one to see the Divinity within. The profundity of the hallowed verses of this hymn has earned it the honor of being called an Upanishad. In fact there are two Śaiva Upanishads with the name Śivasankalpa - one essentially consisting of the six verses above and one that extends the original verses found in the Rig and Śukla Yajurvedas to a total of 37.  

From even the briefest of overviews of the above hymn, it is clear that the verses speak of Divine Consciousness, that very consciousness which is immanent in creation, and enlivens all beings within it. It is that universal Divine Consciousness, or Śiva-Consciousness, which is perceived within each one of us as the individual consciousness or Ātman. The Śiva-Sūtra of Sage Vasugupta says: the Ātman is but Consciousness (Śiva-Sūtra I.1). The Śiva-Sankalpa Sūkta echoes the same doctrine - that Consciousness itself is the Ātman or the Self, both within and without.

In the above hymn we find the idea of the Consciousness going "far away" when sleeping and returning when awake (verse 1). This refers to the Consciousness only as applied to the physical body, and not Consciousness in its totality. It is, therefore, a perception only that Consciousness should come and go. Truly, Consciousness is neither transient nor limited, but all-pervasive and vibrates in every molecule of existence. For the realized being, Consciousness is no longer applied to the individual body alone, but to all existence. But, for the sake of the entity who perceives her/himself as an individual, it is spoken of as the Spirit within all creatures (verse 2).

When Consciousness associates itself with the organs of knowledge and action, it enables us to perform mundane tasks and elaborate rituals, to comprehend the past and present, and go about our daily lives in a skillful manner (verse 2). It is that Consciousness which gives us the ability to breathe, to think, to be mobile, etc. Without it, nothing whatever can be done. It is the “deathless flame” that illuminates knowledge, memory and the intellect (verse 3). In the Śiva-Sūtra also we find the very same idea: ordinary knowledge consists of associations (Śiva-Sūtra I.2). Associations of what? The associations of the Consciousness with various sensory faculties; associations of the Consciousness with the various sheaths or kośas.

Within each of us is that Consciousness, which is ordinarily understood as an individual soul or Ātman. It dwells within the center of oneself, within the heart, and enlivens the vital airs, the senses, the mind and the intellect. It is the same Consciousness which allows us both to experience the outer world, as well as open doors to deeper and deeper levels of the inner worlds. In the language of Yoga, this is called the rising of the Kundalinī Śakti (serpentine energy) higher and higher through the seven chakras. Using the Vedic analogy, the hymn alludes to rising of the Kundalinī Śakti in calling it the ritual that spreads with the seven priests (verse 4). The ritual is nothing but Kundalinī yoga, and the seven priests are the seven chakras.

Furthermore, the hymn informs us that the very same Divine Consciousness onto which all thoughts, all experiences, all beings, all things are interwoven together, also holds together the Vedas (verse 5). This particular verse gives us much insight into how the Vedas are to be viewed. The entire Vedic canon is an expression of the experience of the Divine Consciousness of various Seers (Rishis). The Seers of the Vedas were firmly established in that Divine Consciousness and saw the hymns as they are composed. Therefore, the Seers are called Mantra Drshtas (Seers of the Mantras). The Vedic hymns are not a mere expression of worldliness or appreciation of nature, per se, but rather an expression of the universal Divine Consciousness seen manifest in the powers of nature. The Vedic hymns are paeans to Divine immanence. That Śiva was experienced by the Seers, not just as transcendent Absolute, but also as the immanent Śakti within existence, within nature and the forces of nature. All of creation is a reflection within the Divine Consciousness and nothing more.

Internally, the same Consciousness also guides us through all of phenomenal and spiritual life. The body is a veritable chariot with the intellect its charioteer, the senses its horses and its reins the mind (verse 6) [vide Katha Upanishad I.3.3-4]. All of this is enlivened by Consciousness alone. If we allow the senses to take over, they will certainly let the chariot astray. Rather, those established in that Self-Consciousness allow the charioteer, the higher intellect, to control and guide the senses with the reins of the mind*. Only when the higher intellect is allowed is guide the mind and senses through the Yamas (restraints) and Niyamas (observances) established by the Yoga system can one walk on the path to realization. Only then will the mind dwell fully in the Auspicious Will of the Divine.

On that - the Auspicious Will of the Divine - may my mind dwell!

|| Aum Namah Shivaya ||

[*] Note that this symbolism is most overtly used in the setting of the Bhagavad-Gita.

© Agnideva, 2007. All rights reserved.

Kaivalya Upanishad

कैवल्योपनिषत्

Aum! May He protect us both together;
May He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute.
Aum! Let there be peace, peace and perfect peace!

Then Aśvalāyana approached the Lord Parameshti (Brahmā) and said: Teach, O Lord, the knowledge of Brahman, the highest, always cultivated by the good, hidden and by which a wise man drives away instantly all the sins and reaches the Purusha higher than the high.(1)

And to him, the Grandsire (Brahmā) said, "Know (this) by means of faith, devotion and meditation. Not by work, nor by progeny, nor by wealth, but by renunciation, some attained immortality. (2)

Higher than heaven, seated in the cave (b­­­­­uddhi), that shines, (which) the self-controlled attain – the self-controlled, who being of pure minds have well ascertained the Reality, by the knowledge of Vedānta, and through sannyāsa or renunciation. In the sphere of Brahmā, at the time of cosmic dissolution, they all get liberated from the highest (apparent) immortality of the manifested universe. (3)

In a secluded place, sitting in an easy posture, pure, with a neck, head, and body erect, living in the last of the orders of religious life, having controlled all the sense, saluting his own preceptor with reverence, meditating within the lotus of the heart (on Brahman), untainted, pure, clear and griefless. (4-5)

(He is) unthinkable, unmanifest, of endless forms, the good, the peaceful, Immortal, the origin of the worlds, without beginning, middle, and end, the only one, all-pervading, Consciousness, and Bliss, the formless and the wonderful. (6)

Meditating on the highest Lord, allied to Umā, powerful, three-eyed, blue-necked, and tranquil, the holy man reaches Him who is the source of all, the witness of all and is beyond darkness (i.e. avidyā). (7)

He is Brahmā, He is Śiva, He is Indra, He is the Imperishable (Akshara), the Supreme, the Self-luminous, He alone is Vishnu, He is Prāna, He is Time and Fire, He is the Moon. (8)

He alone is all that was, and all that will be, the Eternal; knowing Him, one transcends death; there is no other way to freedom. (9)

Seeing the Atman in all beings, and all beings in the Atman, one attains the highest Brahman – not by any other means. (10)

Making the Atman the (lower) ārani (fire stick), and Aum the upper ārani, by the repeated friction of knowledge, a wise man burns up the bond. (11)

With his self thus deluded by māyā or ignorance, it is he who identifies himself with the body and does all sorts of things. In the waking state it is he (the jīva) who attains satisfaction through the varied objects of enjoyment, such as women, food, drink, etc. (12)

In the dream-state that jīva feels pleasure and pain in a sphere of existence created by his own māyā or ignorance. During the state of profound sleep, when everything is dissolved (into their causal state), he is overpowered by tamas or non-manifestation and comes to exist in his form of Bliss. (13)

Again, through his connection with deeds done in previous births, that very jīva returns to the dream-state, or the waking state. The being who sports in the three cities (viz., the states of wakefulness, dream and profound sleep) – from Him has sprung up all diversity. He is the substratum, the bliss, the indivisible Consciousness, in whom the three cities dissolve themselves. (14)

From This spring up prāna (vital air), mind, all the organs, sky, air, fire, water and the earth that supports all. (15)

That which is the Supreme Brahman, the soul of all, the great support of the universe, subtler than the subtle, and eternal – that is thyself, and thou art That. (16)

"That which manifests the phenomena, such as the states of wakefulness, dream and profound sleep, I am that Brahman" – realizing thus one is liberated from all bonds. (17)

What constitute the enjoyable, the enjoyer, and the enjoyment, in the three abodes – different from them all am I, the Witness, the Pure Consciousness, the Eternal Good (Sadāśiva). (18)

In me alone is everything born, in me does everything rest, and in me is everything dissolved. I am that Brahman, the secondless. (19)

I am minuter than the minute, I am likewise the greatest of all, I am the manifold universe. I am the Ancient One, the Purusha and the Ruler, I am the Effulgent One, and the All-good. (20)

Without arms and legs am I, of unthinkable power; I see without eyes, and I hear without ears. I know all, and am different from all. None can know me. I am always the Intelligence. (21)

I alone am taught in the various Vedas, I am the revealer of the Vedanta or Upanishads, and I am also the Knower of the Vedas. For me there is neither merit nor demerit, I suffer no destruction, I have no birth, nor any self-identity with the body and the organs. (22)

For me there is neither earth, nor water, nor fire, nor air, nor ether. Thus realizing the Paramātman, who lies in the cavity of the heart, who is without parts, and without a second, the Witness of all, beyond both existence and non-existence – one attains the Pure Parāmatman Itself. (23-24)

He who studies the Śatarudrīya, is purified as by the Fires, is purified from the sin of drinking, purified from the sin of killing a brāhmana, from deeds done knowingly or unawares. Through this he has his refuge in Śiva, the Supreme Self. One who belongs to the highest order of life should repeat this always or once (a day). (25)

By means of this, one attains the knowledge that destroys the ocean of samsāra or repeated transmigration. Therefore, knowing thus one attains the fruit of Kaivalya or liberation, verily one attains liberation. (26)

Aum! May He protect us both together;
May He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute.
Aum! Let there be peace, peace and perfect peace!

Here ends the Kaivalya Upanishad, included in the Krsna-Yajurveda.

Translated by: Swami Mādhavānanda
Published by: Advaita Āśrama, Kolkātta

ॐ नमः शिवाय

Homage to the Guru

ध्यानमूलं गुरुर्मूर्ति पूजामूलं गुरुर्पदम्।
मन्त्रमूलं गुरुर्वाक्यं मोक्षमूलं गुरुर्कृपा॥
तस्मै श्री गुरवे नमः॥

dhyānamūlaṁ gururmūrti pūjāmūlaṁ gururpadam
mantramūlaṁ gururvākyaṁ mokṣamūlaṁ gururkṛpā
tasmai śrī gurave namaḥ

May the basis my meditation be the Guru's image,
May the basis my worship be the Guru's holy feet.
May the basis of my mantra be the Guru's word,
May the basis of my moksha be the Guru's grace.
To such a Guru, I offer salutations.

Śrīmad Guru-Gītā, Verse 76
Uttara-Kānda, Skanda Purāna

ॐ नमः शिवाय

Triad Bodies

शरीर त्रय

One of the most common theological features of all schools and streams of Sanātana Dharma is the teaching that at we are not the body. The body is only the vehicle for worldly experience, we are the Ātman, the soul-spirit. Non-dualistic streams of both Vedānta and Śaivism teach us that this Ātman is indeed Brahman; the Jīva (embodied Ātman) is but Śiva (personified Brahman) in essence. But, when we say we are not the body, we must understand what one means by body. There is more to the body than meets the eye. All streams of Sanātana Dharma teach that by body, we mean the three bodies – the physical (sthūla), the subtle (sūkshma) and causal (kārana). Alternatively, the three bodies may be described as five sheaths (kośas) that cover the Ātman, and lead it to identify with these sheaths and believe itself to be a limited and individual entity, separate or separable from Brahman.

With this brief background, let us take some time to understand the intricacies and subtleties of the three bodies a little further.

I. The Physical Body (Sthūla Śarīra)

The physical or gross body is the body one sees in the mirror. It is the body that is made up of muscles, bones, blood, etc. It grows, ages, and decays with time. The physical body is known as the sheath of food (annamaya kośa) because it is sustained and maintained by the intake of food.

Classical Hindu literature describes the physical body to be made up of the five gross elements (mahābhūtas) – earth (prthivī), water (āp), fire (tejas), air (vāyu) and space (ākāśa). From a strictly physical interpretation, we may understand this to mean that the physical body (like the physical universe) is composed of solid (earth), liquid (water) and gas (air) – the three states of matter, energy (fire) and space, in which all this is contained.

The physical body is said to be of the quality of tamas (inertia). It is a lump of inert matter, only enlivened by the inner active sheaths, as will be described below. When we are in the waking state (jāgrat-avasthā), our consciousness rests with the physical body.

II. The Subtle Body (Sūkshma Śarīra)

From the above description, we know that the physical body is but a lump of matter made up of the five gross elements. Yet, what keeps it alive, what keeps is functioning? The answer is the subtle body contained within the physical body. The subtle body, as the name implies, is subtler than the physical body and carries out the internal physical and mental functions.

The subtle body is classically explained to be composed of three layers of sheaths – the sheath of vitality (prānamaya kośa), the sheath of the mind (manomaya kośa) and the sheath of the intellect (vijñānamaya kośa).

A. Sheath of Vitality (Prānamaya Kośa)

The first layer of the subtle body is the sheath of vitality. The sheath of vitality consists of five major vital airs (prānas) which are prāna, apāna, vyāna, samāna, and udāna, and the five minor vital airs – nāga, kūrma, krkala, devadatta and dhanañjaya. The 10 major and minor vital airs are responsible for carrying out the functions of the physical body at the subtle level. In scientific terms, the vital airs or energies are responsible for various physiological functions like inhalation, exhalation, hunger, thirst, circulation, distribution, transformation, digestion, absorption, elimination, expulsion, excretion, sleepiness, speech, motion, stillness, control of limbs, etc. The vital airs also regulate the flow through the 72,000 nādīs (blood vessels) of the body, and allow for proper distribution of subtle ingredients (essential nutrients) to all parts of the body. In other words, the vital airs together are primarily responsible for controlling and maintaining the organs of the body. The sheath of vitality, therefore, is said to control the five organs of action (karmendriyas) – vāk (organ of speech), pāni (organ of action, hands), pāda (organ of motion, feet), pāyu (organ of excretion) and upastha (organ of procreation and sex).

In addition to the physiological functions, the prānas also regulate the flow of energy through three psychic currents known as the ida, pingala and sushumna. The three primary psychic currents allow for the flow of consciousness up and down the spinal column which is dotted with the seven primary chakras – mūlādhara, svādhishthāna, manipūra, anāhata, viśuddha, ājña and sahasrāra. The psychic currents of the body are invariably connected with prāna, which is regulated by breath. Advanced yogis are able to control and utilize the flow of psychic currents by various means, and thereby raise their consciousness to higher levels along successively higher chakras.

B. Sheath of the Mind (Manomaya Kośa)

The next layer of the subtle body is the sheath of the mind (manomaya kośa). The sheath of the mind is composed of the instinctive mind and intellect (manas chitta and buddhi chitta) – associated with the five sense organs (jñānendriyas) – śrotra (organ of hearing), tvāk (organ of perception), cakshu (organ of vision), rasanā (organ of taste) and ghrnā (organ of smell). It is the lower mind guided by the sense modalities that tells us that we are hungry, thirsty, tired, sleepy, etc. The manomaya kośa is, therefore, the layer of the mind where one feels emotion such as I am angry, sad, happy, etc. In classical Hinduism, it is described that upon quitting the physical body (sheath of food), one also drops the sheath of vitality. Therefore, afterlife experiences are experienced from this inner sheath of the mind, from which impressions (samskāras) are made onto the next layer inward (vijñānamaya kośa). The sheath of the mind is also where memory (smrti) is stored and from where it is recalled.

C. Sheath of Intellect (Vijñānamaya Kośa)

Beyond the sheath of the mind is the sheath of the intellect (vijñānamaya kośa). The sheath of the intellect (or cognition) is the place of higher intellect (vijñāna) and the seat of the individual ego (ahamkāra). It is from this sheath that creativity, higher knowledge, realization, understanding, intuition, cognition, etc. arise. It is also the layer in which one experiences the subjective ego, and attributes everything experienced and performed by the sense and motor organs to the atomic self. All thoughts involving morality, justice, compassion, generosity, as well as selfishness, self-aggrandizement, self-glory, self-control, etc. are all attributed to the sheath of the intellect. This layer is also the area where experiences and accumulated karmas are stored in form of impressions (samskāras) to be experienced in this life and future ones. The vijñānamaya kośa, unlike the more gross sheaths, is not dropped prior to rebirth into a new body.

In Śaivite doctrine, the vijñānamaya kośa is also the region where the perception of the limited, individual soul (purusha, jīva or paśu) lies. This perception of the individual and limited soul arises because of the five coverings (kañcukas) placed on it by the mirific energy known as māyā. Due to māyā, the five coverings known as rāga (desire), vidyā (knowledge), kalā (creativity), niyati (space restraint) and kāla (time) bind the purusha and keep him from realizing his true nature as one with Śiva. The five kañcukas of rāga, vidyā, kalā, niyati and kalā constrain the purusha within world of unfulfilled desires, limited knowledge, limited creative potential, limited spatial movement and limited time movement, respectively. Therefore, the purusha fails to realize his true self, until the veil of māyā is lifted.

D. Summary

To summarize, the subtle body is of the quality of rajas (action), as it is involved in the perception of the external world and internalizing the picture of the external world. The perceived external world of the five gross elements is internalized through the vehicle of the sense organs. What connects the external world of the five gross elements to the internal world is the five subtle elements of perception (tanmātras) – smell (gandha), taste (rasa), shape (rūpa), feeling (sparśa) and sound (śabda), which are external stimuli for the five organs of knowledge. Moreover, the subtle body is also involved in processing the external stimuli and performing reciprocal actions (reacting to external cues) through the five organs of actions, all of which is guided by the mind, emotion, intellect, memory, ego, and intuition.

The subtle body is collectively also called the puryāshtaka (the eightfold city) because it consists of the five major groups of five elements: (i) subtle elements of perceptions, (ii) major vital airs, (iii) minor vital airs, (iv) organs of action, and (v) organs of knowledge; plus the three internal organs (antahkaranas): (vi) mind, (vii) subjective ego and (viii) intellect. The subtle body also goes by many other names such as linga-śarira, linga-deha, etc. Sometimes, one finds the subtle body divided in various other ways such as emotional body, astral body, mental body, supramental body, etc. Regardless of how it is described, the collective subtle body is the active component which enlivens the physical external shell we see in the mirror. Also, unlike the physical body, of which we are conscious only during our waking state, we are aware of the subtle body both in the waking state (jāgrat-avasthā) and dream state (svapna-avasthā), as we take in external stimuli and react to it in both conditions.

III. The Causal Body (Kārana Śarīra)

Beyond and subtler than both the physical and subtle bodies, lies the causal body. The causal body, sometimes referred to as the soul or seed body, is composed of the last sheath known as the sheath of bliss (ānandamaya kośa). Per Śaivism, the sheath of bliss is the soul itself, if it can be called as such, free from the constraints of māyā and all her coverings. It is not a sheath in the sense of the other sheaths, as it is not itself composed of any subjective elements. Rather, the sheath of bliss is an effulgent body, reflecting the light of the Supreme, and experiencing the world first in the context of the sheaths described above, then upon liberation experiencing the bliss of the bodiless state. It is the last state of individual being, likened to a spark that has emerged from the fire, and about to, once again, merge back into that fire.

The sheath of bliss is beyond the cycles of cause and effect that affects the physical and subtle bodies, and also beyond the cycles of actions and reactions. Within it lies the cause only, the cause of existence, the cause of experience. It is the silent experiencer of both the individual subjective state (under māyā), and the individual's universal objective state (upon release from māyā and in lower samādhi states). It is this bliss we experience daily in the deep-sleep state (jāgrat-avasthā), where there is no perception of the external world, no reaction to it, no sense of I or you, but a peaceful state of being, of non-applied objective awareness. Hence, the causal body is said to be of the quality of sattva (essence), as the essence of one's individual being lies in the sheath of bliss.

The causal body (sheath of bliss) is the very soul, should there be such a thing, per non-dualistic philosophies of Śaivism and Vedānta. This sheath is not an eternal entity, and ultimately also needs to be dropped or rather merged into oneness with the Light of Parameśvara (Supreme Lord). The identification with Parameśvara occurs in the state of Turīya, the fourth, which is beyond, yet inherent, within waking, dreaming, and deep-sleep states. Turīya is the non-dual experience or realization in the higher states of samādhi, and sustained Turīya is called Turīyātīta. It is the non-dual consciousness of Ātman, which is nothing but Brahman, nothing but Paramaśiva-Parāśakti. Upon the dropping of the sheath of bliss, there is no Ātman and Brahman, no onenesses or twonesses, no individuality or universality, but only That.

Truly, it is because of Śiva’s Tirodhana Śakti (Power of Concealment), which He has placed upon Himself, that we identify with the three bodies and these worlds of transience. And, truly it is His Anugraha Śakti (Power of Revealment), with which He graces Himself, that we identify with Śiva and the worldlessness of permanence. It is His Śakti, that Tripurāsundarī (Beauty of the Three Cities), that has created the three cities of the physical, subtle and causal bodies in which only He inhabits. It is truly He, that Tripurāntakāri (Destroyer of the Three Cities), that will dissolve the three cities, through His very Śakti, and again realize Himself as the very universal experience which He embodies.

|| ॐ नमः शिवाय ॐ नमः शिवाय ॐ नमः शिवाय ||

© Agnideva, 2007. All rights reserved.

For additional information on the three bodies, the sheaths and kañcukas per non-dualistic Śaivism and Vedānta:

http://tinyurl.com/3dh3ku
http://tinyurl.com/36x355
http://tinyurl.com/2kebmh
http://tinyurl.com/2m6nej
http://tinyurl.com/2zwvx3
http://tinyurl.com/3aoukv
http://tinyurl.com/2ug8eg
http://tinyurl.com/32qanm
http://tinyurl.com/3ddf9y
http://tinyurl.com/2mw7vo
http://tinyurl.com/2wtnwx

Moon of Shravana

श्रावण मास
O Moon of Shrāvana, how auspicious you are!
Adore the crest of Mahādeva, you do always.
In this holy month of feasts and fasts,
Grace me with your calm, O Moon of Shrāvana.
Wait, I do, anxiously for your arrival,
To pour those nourishing rains onto the earth.
Take away those pangs and those pains,
Which bind me ever so, and clear the path,
That straight path to the Infinite One;
Your very Bearer, your very Lord.
Be ever so graceful to all, O Moon of Shrāvana!

|| ॐ नमः शिवाय ||

© 2007, Agnideva