108 Names of Shiva

शिव अष्टोत्तरशत नामावलि
śiva aṣṭottaraśata nāmāvali

ॐ शिवाय नमः ~ om śivāya namaḥ

1. Aum, Salutations to Shiva, the Auspicious One

ॐ महेश्वराय नमः ~ om maheśvarāya namaḥ

2. Aum, Salutations to Maheshvara, the Great Lord

ॐ शम्भवे नमः ~ om śambhave namaḥ

3. Aum, Salutations to Shambhu, the One who bestows happiness

ॐ पिनाकिने नमः ~ om pinākine namaḥ

4. Aum, Salutations to Pinakin, the Wielder of the bow

ॐ शशिशेखराय नमः ~ om śaśiśekharāya namaḥ

5. Aum, Salutations to Shashishekhara, the Bearer of the moon

ॐ वामदेवाय नमः ~ om vāmadevāya namaḥ

6. Aum, Salutations to Vamadeva, the beautiful Lord

ॐ विरूपाक्षाय नमः ~ om virūpākṣāya namaḥ

7. Aum, Salutations to Virupaksha, the One of spotless form

ॐ कपर्दिने नमः ~ om kapardine namaḥ

8. Aum, Salutations to Kapardin, the One with matted hair

ॐ नीललोहिताय नमः ~ om nīlalohitāya namaḥ

9. Aum, Salutations to Nilalohita, the One who is bluish-red in hue

ॐ शङ्कराय नमः ~ om śaṅkarāya namaḥ

10. Aum, Salutations to Shankara, the Causer of all good

ॐ शूलपाणये नमः ~ om śūlapāṇaye namaḥ

11. Aum, Salutations to Shulapani, the Wielder of the trident

ॐ खट्वाङ्गिने नमः ~ om khaṭvāṅgine namaḥ

12. Aum, Salutations to Khatvangin, the Wielder of the axe

ॐ विष्णुवल्लभाय नमः ~ om viṣṇuvallabhāya namaḥ

13. Aum, Salutations to Vishnu-vallabha, the One loved by Vishnu

ॐ शिपिविष्टाय नमः ~ om śipiviṣṭāya namaḥ

14. Aum, Salutations to Shipivishta, the One encircled in rays of light

ॐ अम्बिकानाथाय नमः ~ om ambikānāthāya namaḥ

15. Aum, Salutations to Ambika-natha, the Lord of Ambika (Shakti)

ॐ श्रीकण्ठाय नमः ~ om śrīkaṇṭhāya namaḥ

16. Aum, Salutations to Srikantha, the One with a shining throat

ॐ भक्तवत्सलाय नमः ~ om bhaktavatsalāya namaḥ

17. Aum, Salutations to Bhakta-vatsala, the One who loves His devotees

ॐ भवाय नमः ~ om bhavāya namaḥ

18. Aum, Salutations to Bhava, the One who is existence itself

ॐ शर्वाय नमः ~ om śarvāya namaḥ

19. Aum, Salutations to Sharva, the great Archer

ॐ त्रिलोकेशाय नमः ~ om trilokeśāya namaḥ

20. Aum, Salutations to Trilokesha, the Ruler of the three worlds

ॐ शितिकण्ठाय नमः ~ om śitikaṇṭhāya namaḥ

21. Aum, Salutations to Shitikantha, the One with a white throat

ॐ शिवाप्रियाय नमः ~ om śivāpriyāya namaḥ

22. Aum, Salutations to Shivapriya, the Beloved of Shivā (Shakti)

ॐ उग्राय नमः ~ om ugrāya namaḥ

23. Aum, Salutations to Ugra, the fierce One

ॐ कपालिने नमः ~ om kapāline namaḥ

24. Aum, Salutations to Kapalin, the Wielder of a skull-bowl

ॐ कामारये नमः ~ om kāmāraye namaḥ

25. Aum, Salutations to Kamara, the Destroyer of all passions

ॐ अन्धकासुरसूदनाय नमः ~ om andhakāsurasūdanāya namaḥ

26. Aum, Salutations to Andhakasura-sudana, the Destroyer of the demon of blindness

ॐ गङ्गाधराय नमः ~ om gaṅgādharāya namaḥ

27. Aum, Salutations to Gangadhara, the Bearer of the river Ganga

ॐ ललाटाक्षाय नमः ~ om lalāṭākṣāya namaḥ

28. Aum, Salutations to Lalataksha, the One with a forehead eye

ॐ कालकालाय नमः ~ om kālakālāya namaḥ

29. Aum, Salutations to Kalakala, the Ender of time (death)

ॐ कृपानिधये नमः ~ om kṛpānidhaye namaḥ

30. Aum, Salutations to Kripanidhi, the Treasure of compassion

ॐ भीमाय नमः ~ om bhīmāya namaḥ

31. Aum, Salutations to Bhima, the formidable One

ॐ परशुहस्ताय नमः ~ om paraśuhastāya namaḥ

32. Aum, Salutations to Parashu-hasta, the One who holds an axe

ॐ मृगपाणये नमः ~ om mṛgapāṇaye namaḥ

33. Aum, Salutations to Mrigapani, the One who bears a deer in His hand

ॐ जटाधराय नमः ~ om jaṭādharāya namaḥ

34. Aum, Salutations to Jatadhara, the One who wears matted locks

ॐ कैलासवासिने नमः ~ om kailāsavāsine namaḥ

35. Aum, Salutations to Kailasavasin, the One who dwells in Kailasa

ॐ कवचिने नमः ~ om kavacine namaḥ

36. Aum, Salutations to Kavachin, the One who is dressed in armor

ॐ कठोराय नमः ~ om kaṭhorāya namaḥ

37. Aum, Salutations to Kathora, the strong One

ॐ त्रिपुरान्तकाय नमः ~ om tripurāntakāya namaḥ

38. Aum, Salutations to Tripurantaka, the Destroyer of the three cities

ॐ वृषाङ्काय नमः ~ om vṛṣāṅkāya namaḥ

39. Aum, Salutations to Vrishanka, the One with the Bull standard

ॐ वृषभारूढय नमः ~ om vṛṣabhārūḍhaya namaḥ

40. Aum, Salutations to Vrishabha-rudha, the Rider of the Bull (Nandi)

ॐ भस्मोद्धूलितविग्रहाय नमः ~ om bhasmoddhūlitavigrahāya namaḥ

41. Aum, Salutations to Bhasmadhulita-Vigraha, the One who is covered in holy ash

ॐ सामप्रियाय नमः ~ om sāmapriyāya namaḥ

42. Aum, Salutations to Samapriya, the One who loves Sama chants

ॐ स्वरमयाय नमः ~ om svaramayāya namaḥ

43. Aum, Salutations to Svaramaya, the One who is infused with sound (of creation)

ॐ त्रयीमूर्तये नमः ~ om trayīmūrtaye namaḥ

44. Aum, Salutations to Trimurti, the One Being of three forms

ॐ अनीश्वराय नमः ~ om anīśvarāya namaḥ

45. Aum, Salutations to Anishvara, the One without a superior

ॐ सर्वज्ञाय नमः ~ om sarvajñāya namaḥ

46. Aum, Salutations to Sarvajna, the omniscient One

ॐ परमात्मने नमः ~ om paramātmane namaḥ

47. Aum, Salutations to Paramatman, the supreme Self

ॐ सोमसूर्याग्निलोचनाय नमः ~ om somasūryāgnilocanāya namaḥ

48. Aum, Salutations to Somasuryagni-lochana, the One whose eyes are the Moon, Sun and Fire

ॐ हविषे नमः ~ om haviṣe namaḥ

49. Aum, Salutations to Havisha, the Receiver of oblations (of yajna ritual)

ॐ यज्ञमयाय नमः ~ om yajñamayāya namaḥ

50. Aum, Salutations to Yajnamaya, the One who represents the yajna

ॐ सोमाय नमः ~ om somāya namaḥ

51. Aum, Salutations to Soma, the One with Uma (sa + uma; Shakti)

ॐ पञ्चवक्त्राय नमः ~ om pañcavaktrāya namaḥ

52. Aum, Salutations to Panchavaktra, the five-faced One

ॐ सदाशिवाय नमः ~ om sadāśivāya namaḥ

53. Aum, Salutations to Sadashiva, the ever-auspicious One

ॐ विश्वेश्वराय नमः ~ om viśveśvarāya namaḥ

54. Aum, Salutations to Vishveshvara, the Ruler of the universe

ॐ वीरभद्राय नमः ~ om vīrabhadrāya namaḥ

55. Aum, Salutations to Virabhadra, the foremost Hero

ॐ गणनाथाय नमः ~ om gaṇanāthāya namaḥ

56. Aum, Salutations to Gananatha, the Lord of hosts of beings

ॐ प्रजापतये नमः ~ om prajāpataye namaḥ

57. Aum, Salutations to Prajapati, the Lord of all people

ॐ हिरण्यरेतसे नमः ~ om hiraṇyaretase namaḥ

58. Aum, Salutations to Hiranyaretas, the One who emanates the golden (light)

ॐ दुर्धर्षाय नमः ~ om durdharṣāya namaḥ

59. Aum, Salutations to Durdhasha, the unconquered One

ॐ गिरीशाय नमः ~ om girīśāya namaḥ

60. Aum, Salutations to Giriisha, the Lord of the mountains

ॐ गिरिशाय नमः ~ om giriśāya namaḥ

61. Aum, Salutations to Girisha, the One who resides in the mountains

ॐ अनघाय नमः ~ om anaghāya namaḥ

62. Aum, Salutations to Anagha, the untainted One

ॐ भुजङ्गभूषणाय नमः ~ om bhujaṅgabhūṣaṇāya namaḥ

63. Aum, Salutations to Bhujanga-bhushana, the One adorned in serpents

ॐ भर्गाय नमः ~ om bhargāya namaḥ

64. Aum, Salutations to Bharga, the radiant One

ॐ गिरिधन्वने नमः ~ om giridhanvane namaḥ

65. Aum, Salutations to Giridhanvan, the One who holds the mountains like a bow

ॐ गिरिप्रियाय नमः ~ om giripriyāya namaḥ

66. Aum, Salutations to Giripriya, the One who loves the mountains

ॐ कृत्तिवाससे नमः ~ om kṛttivāsase namaḥ

67. Aum, Salutations to Krittivasin, the One adorned in skins

ॐ पुरारातये नमः ~ om purārātaye namaḥ

68. Aum, Salutations to Purarata, the One who resides in the wild

ॐ भगवते नमः ~ om bhagavate namaḥ

69. Aum, Salutations to Bhagavan, the glorious Lord

ॐ प्रमथाधिपाय नमः ~ om pramathādhipāya namaḥ

70. Aum, Salutations to Pramatha-Adhipa, the Lord of the spirits

ॐ मृत्युञ्जयाय नमः ~ om mṛtyuñjayāya namaḥ

71. Aum, Salutations to Mrityunjaya, the Conquerer of death

ॐ सूक्ष्मतनवे नमः ~ om sūkṣmatanave namaḥ

72. Aum, Salutations to Sukshmatana, the One with the subtlest of bodies

ॐ जगद्व्यापिने नमः ~ om jagadvyāpine namaḥ

73. Aum, Salutations to Jagadvyapin, the One who pervades the whole world

ॐ जगद्गुरवे नमः ~ om jagadgurave namaḥ

74. Aum, Salutations to Jagadguru, the Guru of the whole world

ॐ व्योमकेशाय नमः ~ om vyomakeśāya namaḥ

75. Aum, Salutations to Vyomakesha, the One whose hair is space

ॐ महासेनजनकाय नमः ~ om mahāsenajanakāya namaḥ

76. Aum, Salutations to Mahasena-janaka, the Father of Mahasena (Kartikeya)

ॐ चारुविक्रमाय नमः ~ om cāruvikramāya namaḥ

77. Aum, Salutations to Charuvikrama, the pleasantly heroic One

ॐ रुद्राय नमः ~ om rudrāya namaḥ

78. Aum, Salutations to Rudra, the praiseworthy One

ॐ भूतपतये नमः ~ om bhūtapataye namaḥ

79. Aum, Salutations to Bhutapati, the Lord of all entities

ॐ स्थाणवे नमः ~ om sthāṇave namaḥ

80. Aum, Salutations to Sthanu, the Immovable One

ॐ अहिर्बुध्न्याय नमः ~ om ahirbudhnyāya namaḥ

81. Aum, Salutations to Ahirbudhnya, the Serpent of the depths (Kundalini)

ॐ दिगम्बराय नमः ~ om digambarāya namaḥ

82. Aum, Salutations to Digambara, the One clad in the directions

ॐ अष्टमूर्तये नमः ~ om aṣṭamūrtaye namaḥ

83. Aum, Salutations to Ashtamurti, the One of eight forms

ॐ अनेकात्मने नमः ~ om anekātmane namaḥ

84. Aum, Salutations to Anekatma, the One soul of numerous (beings)

ॐ सात्विकाय नमः ~ om sātvikāya namaḥ

85. Aum, Salutations to Satvika, the purest One

ॐ शुद्धविग्रहाय नमः ~ om śuddhavigrahāya namaḥ

86. Aum, Salutations to Shuddha-vigraha, the One of stainless form

ॐ शाश्वताय नमः ~ om śāśvatāya namaḥ

87. Aum, Salutations to Shashvata, the eternal One

ॐ खण्डपरशवे नमः ~ om khaṇḍaparaśave namaḥ

88. Aum, Salutations to Khanda-parasha, the One who breaks through all problems

ॐ अजाय नमः ~ om ajāya namaḥ

89. Aum, Salutations to Aja, the unborn One

ॐ पाशविमोचकाय नमः ~ om pāśavimocakāya namaḥ

90. Aum, Salutations to Papa-vimochaka, the Absolver of sin

ॐ मृडाय नमः ~ om mṛḍāya namaḥ

91. Aum, Salutations to Mrida, the joyful One

ॐ पशुपतये नमः ~ om paśupataye namaḥ

92. Aum, Salutations to Pashupati, the Lord of all souls (creatures)

ॐ देवाय नमः ~ om devāya namaḥ

93. Aum, Salutations to Deva, the shiny One

ॐ महादेवाय नमः ~ om mahādevāya namaḥ

94. Aum, Salutations to Mahadeva, the great shiny One

ॐ अव्ययाय नमः ~ om avyayāya namaḥ

95. Aum, Salutations to Avyaya, the changeless One

ॐ हरये नमः ~ om haraye namaḥ

96. Aum, Salutations to Hara, the Absolver (of sins, bondages)

ॐ भगनेत्रभिदे नमः ~ om bhaganetrabhide namaḥ

97. Aum, Salutations to Bhaganetra-bhida, the One who plucked the eye of Bhaga

ॐ अव्यक्ताय नमः ~ om avyaktāya namaḥ

98. Aum, Salutations to Avyakta, the unmanifest One

ॐ दक्षाध्वरहराय नमः ~ om dakṣādhvaraharāya namaḥ

99. Aum, Salutations to Dakshadhvara-hara, the Destroyer of the sacrifice of Daksha

ॐ हराय नमः ~ om harāya namaḥ

100. Aum, Salutations to Hara, the Withdrawer of all things

ॐ पूषदन्तभिदे नमः ~ om pūṣadantabhide namaḥ

101. Aum, Salutations to Pushadanta-bhida, the One who broke Pushan’s tooth

ॐ अव्यग्राय नमः ~ om avyagrāya namaḥ

102. Aum, Salutations to Avagra, the steady One

ॐ सहस्राक्षाय नमः ~ om sahasrākṣāya namaḥ

103. Aum, Salutations to Sahasraksha, the One of a thousand eyes

ॐ सहस्रपदे नमः ~ om sahasrapade namaḥ

104. Aum, Salutations to Saharaspada, the One of a thousand feet

ॐ अपवर्गप्रदाय नमः ~ om apavargapradāya namaḥ

105. Aum, Salutations to Apavarga-prada, the Bestower of absolution

ॐ अनन्ताय नमः ~ om anantāya namaḥ

106. Aum, Salutations to Ananta, the endless One

ॐ तारकाय नमः ~ om tārakāya namaḥ

107. Aum, Salutations to Taraka, the One who liberates

ॐ परमेश्वराय नमः ~ om parameśvarāya namaḥ

108. Aum, Salutations to Parameshvara, the supreme Lord

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Ashtottarashata Namavali is a prayer that invokes God, one of the Gods, or even a great saint or sage using 108 names. There are are dozens of such prayers in existence. The characteristic of all Namavalis is that each name begins with Aum and ends with Namah. Above is the list of 108 names of Shiva. There are other such Namavalis addressed to Shiva in other forms (Bhairava, Ardhanarishvara, etc.), but the one above is perhaps the most famous. This particular Namavali is recited in temple by priests during Shiva puja. Traditionally, the priest will offer either a few petals or a whole flower with each name recited. Sometimes instead of flowers, the icon of the Lord (Shiva Lingam) is offered bilva (bael) leaves, especially during special puja on Shivaratri. Many people also recite Shiva's 108 names at home pujas or as part of their prayers, particularly on Mondays.

Note: the names Giriisha and Girisha (no. 60 and 61) are slightly different and not repetitions.

Aum Namah Shivaya.

Printable version of the Shiva Ashtottarashata Namavali.

Shiva and Incarnation

The doctine of incarnation (Avatar) is one of the most widely known of Hindu beliefs. A common question many ask, after learning of the many incarnations of Vishnu in Vaishnava theology is whether Shiva also has incarnations (Avatars), and if not, why not? The answer to this question is quite complex and technical. Obviously as one might expect, the answer will also depend on the person answering - whether it is a "general” Hindu person who speaks from a Smarta perspective, or if it is a Shaivite Hindu who speaks from a Shaivite perspective. The perspectives presented below are from Shaivite schools of thought.

What is Incarnation (Avatar)?

The Sanskrit term avatara (derived from ava + tarati) literally means “descent” or “to cross/come down”. The doctrine of Avatar can be loosely summarized as the belief that from time to time God specifically descends down or takes a birth in a certain form, usually human, to accomplish an intended purpose, and then quits that form after fulfilling that purpose. This doctrine is an essential part of Vaishnava belief, which elaborates various types and grades of Avatars. The most famous of the Vaishnava Avatars are obviously Rama and Krishna.

The doctrine of Avatar may be traced back to Tantric texts of Vaishnavism called the Pancharatra Agamas, which elaborate the five forms of God, including the Avatar form which is technically called the Vibhava Rupa (form of might or magnanimity). This early teaching of the followers of the Pancharatra system was summarized in the Narayaniya section of Shantiparva (book 12) of the Mahabharata epic. Following the Mahabharata, the Avatar doctrine received further structuring with the composition of the Puranas. This is the basis of the incarnation doctrine known in Hinduism today, which is Vaishnava in origin, but also accepted by Smartas with certain philosophical twists.

Agamic Shaivism does not recognize Avatars

From the standpoint of Shiva-Shasana (Agamic Shaivism), God has no Avatars (incarnations). What do we mean by Avatar (incarnation) here? As used here, Avatar or incarnation specifically means the idea that God takes a birth in a certain family, fulfills the intended purpose, and then gives up that form – this sort of teaching is absent in Shaivism and the Shaiva Agamas.

Now, what about all the instances in the secondary literature - Puranas and Itihasas - where Shiva appears in one form or another: are these legends completely rejected by Shaivites? No, these legends are not rejected by Shaivites, but put into perspective. These various appearances of Shiva in mystic visions, in various legends, stories, Itihasas, Puranas, etc. are referred to as forms or manifestations (not Avatars or incarnations), and technically termed Maheshvara Murtis (forms of the Great Lord). In fact, Agamic Shaivism recognizes 64 of these Maheshvara Murtis, and considers 25 of them as primary. These forms, however, are not to be termed Avatars.

“Avatar” in Agamic Shaivism

Within Shaivism, one finds that the term avatara (i.e. “descent”) has a different connotation altogether. The descent in Shaivism is not of God’s form, but of God’s knowledge. Some of the earliest of Shaiva Agamas begin with chapters called Tantra-Avatara Patala (Chapter on the Descent of Tantras). The most famous one of these comes from the first Agama text of Shaivism, the Kamika-Agama Mahatantra, which explains that Shiva alone is the source of all knowledge – Vedic, Agamic, philosophical, secular and even heretical. Since all knowledge is considered descended from Shiva Himself, Shiva-Dakshinamurti is the primal Teacher, the Guru of all gurus.

There is nothing greater than the Guru, nothing greater than the Guru, nothing greater than the Guru, nothing greater than the Guru. Shiva is Guru. Shiva is Guru. Shiva is Guru. Shiva is Guru. (Siddha Siddhanta Paddhati V:63)

Any human Guru or Siddha who is fully realized and perfectly embodies the divine knowledge of Shiva is therefore identified with Shiva Himself. This is why we find the most famous Sages, Siddhas and Satgurus like Dattatreya, Durvasa, Agastya, Lakulisha and Gorakshanatha identified with Shiva. Similarly, the most famous of Shivacharyas of Kashmiri and Tamil Shaivism, Abhinavagupta and Manikkavacagar respectively, have also both been called Shiva in human form because they were perfectly absorbed in the knowledge of Shiva. It is entirely possible that Adi Shankaracharya came to be originally identified with Shiva by his followers (Smartas) for the very same reason.

Avatars in the Linga Purana and Pashupatism

The identification of the true guru (Satguru) with Shiva is a very old tradition dating back to the ancient Pashupata religion. Around the first century CE, the Pashupata religion was reformed by the great yogi-master, Lakulisha, and came to be called the Lakulisha-Pashupata system. One of the key beliefs of the Lakulisha-Pashupatas was that in every dvapara and kali yugas, a great guru of mankind arises who so fully embodies the divine knowledge of Shiva that he is to be considered a veritable incarnation of Shiva. According to this system, such a guru who appears in the dvapara yuga is called a Veda Vyasa, and one who appears in the kali yuga is called a Yogeshvara. This teaching of the Lakulisha-Pashupatas is found in the Linga Purana, which identifies Krsna-Dvaipayana and Lakulisha as the most recent Veda Vyasa and Yogeshvara respectively. In fact, the Linga Purana goes on to list 28 Veda Vyasas and 28 Yogeshvaras that have thus far been. This doctrine, although well-known, has not been inherited by Agamic Shaivism and is not generally accepted, except possibly through the interpretation that fully realized gurus may be equated with Shiva Himself, but not as special descents of the Lord.

Summary

Once again, it must be stressed that in Shaivism, there are multitudes of forms and manifestations of the Lord that are recognized and worshipped, but the doctrine of Avatar as defined above is absent. The idea that certain beings may actually see/experience a form of God is definitely part of Shaivite theology. What is not found in Shaivite theology is the teaching that God especially takes a birth in a certain family, lives as a human being to fulfill a certain purpose, and then quits that form after fulfilling that purpose. It is not, however, contrary to Shaivism to believe that great beings may be born on this earth to uplift mankind spiritually. Shaivite theology calls them Siddhas or Sages, and not special descents (Avatars) of God. Certainly from a non-dualistic sense it may be said that every being is an “incarnation” of God; but it must be stressed that systems which truly teach of Avatars hold them not to be realized ordinary mortals, but special descents of God Himself.

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.

Rudrashtakam

Eight Stanzas on Rudra
~ by Goswami Tulsidas

Salutations to You, O Ishana, whose very form is liberation,
To the all-pervasive, mighty Lord, Brahman of the Vedas.
I worship Him who shines in His own self-glory, free of physical qualities,
The changeless, desireless One who resides in the space of consciousness. (1)

Salutations to You, O formless One, the very root of Omkara (Aum),
To Him who transcends all states, beyond speech and comprehension;
To the Lord of the Mountains, the Devourer of death itself,
The compassionate One, whose abode is beyond the universe. (2)

I worship Him, whose form is white as pure snow,
Who radiates with the luster of a million Kamadevas,
From whose head issues forth the river Ganga,
Whose forehead is adorned by the crescent moon,
And whose neck is garlanded by serpents. (3)

I worship Him, who wears shimmering earrings,
The compassionate One who is large-eyed and happy-faced,
Whose throat is blue, and body draped in lion skins and skull garlands.
O beloved Shankara, O Lord of all, I worship You. (4)

I worship the Lord of Bhavani, the fierce, luminous, indivisible One
Who radiates with the luster of a million suns.
The Wielder of the Trident, the One who uproots the three-fold suffering,
Who is accessible only through divine Love. (5)

O indivisible, ever-auspicious One, the Dissolver of great cycles,
O Tripurari, You are the very source of delight to those pure at heart,
O Dispeller of delusion, the personification of consciousness and bliss,
Be propitious, be propitious, Lord, Destroyer of Kamadeva. (6)

Those who worship not the lotus feet of the Lord of Uma,
Find no happiness, peace or freedom from suffering,
Be it in this world or the worlds here-after;
O Lord who dwells in the hearts of all beings, be propitious. (7)

I know not yoga, nor japa nor puja, O Lord,
But continuously and always I bow to You, O Shambhu!
Afflicted as I am by old-age, birth and other miseries,
Lord, protect me! O Shambhu, I bow to You. (8)

-----

The Rudrashtakam hymn comes to us from a famous Vaishnava devotional text called the Ramacharitamanas, the Avadhi language rendering of the Ramayana epic composed by Goswami Tulsidas (16th century CE). It may come as a bit of a surprise that a hymn glorifying Shiva in the highest of terms should be found in a Vaishnava devotional text. But, the fact of the matter is that Tulsidas repeatedly glorifies Shiva throughout his work, even though in most cases he does so using Vaishnava framework. The reason behind Tulsidas' repeated eulogy to Shiva is likely due to the fact that he composed his work in Kashi (Varanasi), Shiva's holy city. The central temple in Varanasi is the Jyotirlingam Shrine of Vishvanath, and Tulsidas felt that he was able to compose his work only due to Lord Vishvanath's grace. Regardless of Tulsidas' intentions, the Rudrashtakam is a well-known and oft-recited hymn of Shiva owing to the immense popularity of the Ramacharitamanas.

As is typical of post-Vedic hymns, we find in the Rudrashtakam a blending of philosophical concepts and Puranic legends. The hymn begins with high philosophy, identifying Shiva as the changeless, desireless, formless Brahman of the Vedas. He resides in the space of consciousness; He is beyond all understanding and description. Next, Shiva's personal form is eulogized, as it is known in popular imagination and Puranic legends. He is kind, compassionate, pure as snow, garlanded with skulls, clad in lion-skins, has a blue hue about Him, and brighter than a million suns. Then, a devotional element is added. Shiva is the personification of consciouness and bliss, there is no happiness without submitting to Him. The reciter has now become the a devotee asking the Lord to be propitious unto him. He knows not the complexities of yoga or japa or puja, he simply takes refuge in the Lord, and submits with the prayer, "Lord, protect me! O Shambhu, I bow to You."

Aum Namah Shivaya.

For printable version, click here (Sanskrit text, transliteration and translation).

© Agnideva, 2007. All rights reserved.

Take a listen:

Jyotirlingam Shrines

Somanatha in Saurashtra, Mallikarjuna in Srisailam;
Mahakala in Ujjain, Omkara in Mamaleshvara;
Vaidyanatha in Parali, Bhimashankara in Dakini;
Ramesha in Setubandha, Nagesha in Darukavana;
Vishvesha in Varanasi, Trayambaka on the banks of Gautami;
Kedara in the Himalayas, and Ghushmesha in Shivalaya.
He who remembers these Jyotirlingas morning and evening,
Shall wash away the sins of seven births.
Hymn of the Twelve Jyotirlingas
~by Adi Shankaracharya

The twelve Jyotirlingam Shrines of India, it is believed, were built on holy sites where the ancients discovered self-manifest (svayambhu) Shivalingams. The first mention of the twelve Jyotirlingams and the related legends is found in the Shiva Purana in chapter 42 of the Shatarudra Samhita (book III) as well as in several chapters (ch. 1, and ch. 14-33) of the Kotirudra Samhita (book IV). In the present post, we consider the twelve Jyotirlingam Shrines and ask two poignant questions: (1) Why exactly are there twelve shrines? (2) What is the basis of the geographical positioning of the twelve Jyotirlingams?

Let us first consider the number twelve. Twelve represents, esoterically, both space as well as time. Twelve is the number of months in a given solar year (time), and twelve is the number of constellations that divide up the heavens above (space). For the ancients, time measurement was based on the movement of the celestial bodies through the twelve constellations (signs of the zodiac) that divide up the heavens. Movement of the Sun through one constellation was one solar month, and movement through all twelve constellations was a solar year. So, we can see how the number twelve connects both the idea of space and time. Naturally, therefore, there are twelve Jyotirlingams, each associated with a different zodiacal constellation. The enumeration of twelve Jyotirlingams connects Lord Shiva with the idea of space-time, just as we saw in the previous post.

Now, let us consider the geographical positioning of the Jyotirlingams. If we look carefully at a map showing the locations of the twelve Jyotirlingam Shrines, it is fairly easy to see that a majority (7 out of 12) Jyotirlingams are found in west-central India in the states of Gujarat, Maharashtra and Madhya Pradesh. The rest are dispersed in various other states. Why are these temples located where they are? If we take another careful look at the map and begin connecting the dots in a certain order from one shrine to another, the answer becomes self-evident. Try this -- using curved lines connect the Jyotirlingams in the following order: Nageshvar, Somanath, SriSailam, Omkareshvar, Mahakaleshvar, Trayambakeshvar, Bhimashankar, Grishaneshvar, Vaidyanath, Vishvanath (Varanasi), Kedarnath. When you connect these eleven, you will see a rudimentary 3-like shape on the map. Now, draw a curve from the center of that 3 to Rameshvaram, and voila, you've got something resembling the Omkara (Aum)! When the dots are connected appropriately the twelve shrines of Shiva display the mystic syllable Aum! The geographical distribution of the Jyotirlingams secretly connects Lord Shiva with the syllable Aum, the syllable which represents both the manifest universe bound by space-time, and that which is unmanifest beyond all this.

Aum is the imperishable syllable. Aum is the Universe, and this is the exposition of Aum. The past, the present and the future, all that was, all that is, all that will be, is Aum. Likewise all else that may exist beyond the bounds of Time, that too is Aum. (Verse 1, Mandukya Upanishad of the Atharvaveda).

The Aum is time, the Aum is space,
The Aum is the Jyotirlingams twelve,
The Aum is verily Shiva Himself.

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.

Other posts of interest: Jyotirlinga Stotram Video and Jyotirlingam.

Jyotirlingam

Once upon a time, it is said, the great Brahmā and Vishnu were engaged in a bitter quarrel. Each insisted that He was the original Being, the Father, and the other the son. And so, the argument proceeded for hundreds of celestial years, but neither emerged as a victor. Suddenly, out of nowhere, appeared in front of them an immense column of blazing light, one that seemingly had no beginning or no end. Surprised and dumbfounded, they each decided to investigate the column of light. Brahmā took the form of a swan (hamsa) and flew upwards, while Vishnu took the form of a boar (varaha) and burrowed downwards. For a thousand celestial years, each continued in his respective direction, but found no end to the column of blazing light. Both decided to return back to the original location and found there in front of them an image of Shiva appearing from the light of the column. Each bowed to the Great Lord (Maheshvara). Maheshvara blessed them and related to them how Brahmā and Vishnu are one with Him. That image of Maheshvara Shiva, that form as a blazing column of light, is better known as the Jyotirlingam.

The above is a well-known story from the Puranas. It is found in chapters 5-9 of the Vidyeshvara Samhita (Book I) and chapter 7 of the Rudra Samhita (Book II) of the Shiva Purana, as well as in the Linga Purana. There are various versions of the above legend, and numerous nuances we need not go into. What is important to take away from this legend is the identification of the Jyotirlingam as an infinite column of light, and the identification of Shiva with that infinite Light.

The Jyotirlingam legend overtly relates the concept of infinity in one dimension only. But as we extrapolate from a philosophical perspective, we realize that infinity cannot be a uni-dimensional characteristic, and should be true in all dimensions. Otherwise, that which we call infinite will have boundaries, and cannot be considered infinite! There is, however, significance to the legend relating that Brahmā traveled upward, and Vishnu traveled downward. Previously, we saw in the post on the Ashtamurtis, how Shiva is considered both the unitary center and, in His eight forms, the eight cardinal directions (N, NE, E, SE, S, SW, W, NW). Now, we find in the above legend, how Shiva, as Brahmā and Vishnu, is also the two polar directions - up and down.

Bringing these legends together, we come to realize that Shiva is truly the Infinite One. He is Anadi (beginningless) and Ananta (endless). He is infinite in all three dimensions of space. And, as Mahakala, Great Time, we realize that Shiva is also the fourth dimension. He is past, present and future. That Shiva is space-time, the very fabric on which all this is supported. He is both the supreme Support, as well as that which is supported by the supreme Support!

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.

Related posts: Jyotirlinga Stotram Video and Jyotirlingam Shrines.

Namasivaya Vazhga

Within Saiva Siddhanta, the great southern school of Shaivism, we find of an explicit list of sixty-three canonized saints called Nayanars, one short of the number sixty-four, which is a holy number in the Agamas and Tantras. The sixty-fourth implicit Nayanar and Saiva Siddhanta’s most renowned saint is Manikkavacagar (‘one who uttered ruby-like words’). The magnum opus of Saint Manikkavacagar is a work called the Tiruvacakam (Sacred Utterance) in the Tamil language. The Tiruvacakam is a holy text of 656 devotional verses uttered by Manikkavacagar, and forms the eighth book of the Tirumurai canon of Saiva Siddhanta.

The first hymn of the Tiruvacakam is called the Sivapuranam, and the first verse of the Sivapuranam begins with the memorable and oft-repeated line: Namasivāya Vāzhga Nādan Thāl Vāzhga. This famous line has been translated in two ways:

1. Hail, Na-ma-si-vā-ya (the five-lettered mantra)! Hail, foot of the Lord!
2. Hail, the name (nama) of Siva! Hail, foot of the Lord!

The first translation is found in the rendering below. Either way, the invocation is very profound, and the entire work of Saint Manikkavacagar conveys very powerful mysticism and devotion. It is said that the English translations do not do justice to the original Tamil poetry. Nevertheless, for those of us who have no knowledge of this classical language can certainly appreciate Manikkavacagar’s work through English translations. The Sivapuranam hymn is quite long with 95 verses. Below is an extract of the hymn comprising the salutations, the introduction, the saint's realization of his many births, and his finding of his Master.

-----

Sivapuranam
by Manikkavacagar

Hail, the five letters (na-ma-si-vā-ya)! Hail, foot of the Lord!
Hail, foot of Him Who not for an instant quits my heart!
Hail, foot of the Guru-pearl that rules in Gōgari!
Hail, foot of Him Who becomes, abides, draws near as the Āgamas!
Hail, foot of Him, the One, the Not-One, and the King ! (5)

Victory to the foot of the King, who soothed my soul's unrest and made me His!
Victory to the jewelled foot of Pinnagan, who severs continuity of birth!
Victory to the flower-foot of Him Who is far from those without!
Victory to the anklets of the King, rejoicing 'mid those that fold adoring hands!
Victory to the anklets of the glorious One, who uplifts those that bow the head! (10)

Praise to the foot of Ican! Praise to my Father's foot!
Praise to the foot of the Teacher! Praise to Sivan's roseate foot!
Praise to the foot of the Stainless, who in love stood near!
Praise to the foot of the King, who cuts off delusive birth!
Praise to the foot of glorious Perun-turrai's God! (15)
Praise to the Mount, in grace affording pleasures that cloy not!

Because He, Sivan, within my thought abides,
By His grace alone, bowing before His feet,
With joyous thought, Sivan's 'Ways of Old' I'll tell,
That thus my former 'deeds' may wholly pass. (20)

I came, attained the grace the 'Brow-eyed' showed,
Adored the beauteous foot by thought unreached.
O Thou, Who fill'st the heaven, Who fill'st the earth, art manifested light,
Transcending thought, Thou boundless One! Thy glory great
I, man of evil deeds knows not the way to praise! (25)

Grass was I, shrub was I, worm, tree,
Full many a kind of beast, bird, snake,
Stone, man, and demon. 'Midst Thy hosts I served.
The form of mighty Asuras, ascetics, gods I bore.
Within these immobile and mobile forms of life, (30)
In every species born, weary I've grown, great Lord!

Truly, seeing Thy golden feet this day, I've gained release.
O Truth! as the Ongāram dwelling in my soul,
That I may 'scape. O spotless one! O Master of the bull!
Lord of the Vēdas! Rising, sinking, spreading, subtle One! (35)
Thou art the heat! and Thou the cold! the Master Thou, O spotless One!
Thou cam'st in grace, that all things false might flee,
True Wisdom, gleaming bright in splendour true,
To me, void of all wisdom, blissful Lord!
O Wisdom fair, causing unwisdom' self to flee far off! (40)

From the Tiruvacakam
Translated by G. U. Pope

Namasivāya Vāzhga Nādan Thāl Vāzhga.

Imagine a candle

Try this tonight: sit in a quiet, dark room alone, close your eyes and concentrate. Try to imagine a single burning candle. Concentrate on the flame. At first, it will be hard to make that flame come to life. Then, the flame will be there, but it will flicker. After a short while, you will be able to see that bright, unwavering flame and you will be fully absorbed in that thought. You have now, using your independent will-power, made manifest in your mind a lit candle. You can see it as clearly as if your eyes were open and you were staring at a burning candle.

Let us now think about reality. What is real and what is false here? Is that candle you see with your mind’s eye real? Is the light from the candle that is reflected in your mind real? Is your mind real? Which is false?

At first, due to our daily experience of the objective world, all of us will say, “I am real, and the candle is part of my imagination. The candle is therefore false.”

As you think on it some more, you may then say to yourself, “If I am real entity and my mind is real, then that which exists in my mind must also be real. The candle, which is part of my mind , must be real. It is part of my reality; it is part of myself. Just as memories of my past experiences are part of me, so is the candle. The only difference is my past memories are from a past experience, and the candle is part of my present experience.”

As you think on it more and more, at some point you will say, “Yes, indeed the candle is a part of me. In fact, that candle is nothing but myself. The light of the candle is my own inner light reflected back upon myself. When I close my eyes and look within the subjective world, all I am able to see is myself. The candle is not separate from me. It is indeed me.”

In this exercise, we have gone through three realizations: (1) you are real and the candle is false; (2) you are real and the candle is part of your subjective reality; (3) your subjective reality is not different from yourself - you are indeed the candle which you see.

Now, let us take this concept and consider it from the perspective of the universe. What if the entire universe is that candle, and the one envisioning the candle is Shiva? What if all of existence is the reality created within the mind of Shiva? Think on this. What if the universe rides on waves of Shiva’s thought? What if the universe, you, I and the rest, are merely candles reflecting within the consciousness of Shiva? What would be the implication? Would all this be different or separable from Him in whom all this exists?

In Shaivism, the above concept is called the Doctrine of Reflection, Pratibimbavada. The basic idea of Pratibimbavada is that all of existence is but a reflection within Shiva, manifest through His Svatantraya Shakti (Independent Will-Power). The universe exists as a reality within the reality of Shiva. Just as you realize with successive thought that the candle in your mind is essentially a part of your existence, nay, your existence itself; so, the reality of all existence is realized by advanced Yogis as non-different from the reality of Shiva, created and supported through His Shakti, His very Self.

Sarvam Sivamayam (All is Shiva)
~ Sri Siva Yogaswami

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.

Rudra-Hridaya Upanishad

Within the body of Upanishadic literature appended to the Veda, fourteen or so books are called Shaivite Upanishads. Prominent among the so-called Shaivite Upanishads are the Atharvashikha, Pancha-Brahma, Kaivalya, Brihad-Jabala and Rudra-Hridaya (not to mention the Shvetashvatara, which is also sometimes classified as a Shaiva Upanishad). Rudra-Hridaya means “Heart of the Rudra”, and the term Rudra here refers to the hymn known as Sri Rudram (a.k.a. Rudra Adhyaya) from the Yajurveda. From its very title, therefore, this Upanishad claims to be essence of the Sri Rudram hymn, which to Shaivites is the most hallowed of Vedic hymns. As the Sri Rudram is a Yajurvedic hymn, the Rudra-Hridaya Upanishad naturally belongs to the Krsna Yajurveda.

The Rudra-Hridaya Upanishad is in the form of a dialogue between Sage Vyasa and his disciple and son, Sage Shuka. The Upanishad begins with an invocation to Mahadeva Rudra, followed by a question by Shuka to his father: “Who is the real God of Gods? In whom are all these existences established? By worshipping whom, can I please the Devas in whole?” (Mantra 2-3) To this question, Vyasa replies:

sarvadevātmako rudrah sarve devāh shivātmakāh

Rudra is the Self of all Devas; all Devas are merely different manifestations of Shiva Himself. (Mantra 4)

It is this statement that makes up the core of the Rudra-Hridaya Upanishad, and rest of the text is an elaboration of this very statement. The Upanishad essentially establishes that Shiva is All and in all. All of existence is but Shiva and His inseparable Shakti. He is Rudra, He is Vishnu, He is Brahmā, He is manifest, He is unmanifest, He is woman, He is man, He is Atman, He is Paramātman, He is All, He is in All.

The culmination of this teaching is found a set of beautiful mantras that is set in the very heart of the ‘Heart of the Rudra’ (Rudra-Hridaya), which explains that Shiva (Rudra) and Shakti (Umā) make up all that is known or to be known:

Rudra is Man. Umā is Woman.
Prostrations to Him, Prostrations to Her.
Rudra is Brahmā. Umā is Sarasvatī.
Prostrations to Him, Prostrations to Her.
Rudra is Vishnu. Umā is Lakshmī.
Prostrations to Him, Prostrations to Her.
Rudra is the Sun. Umā is the Shadow.
Prostrations to Him, Prostrations to Her.
Rudra is the Moon. Umā is the Stars.
Prostrations to Him, Prostrations to Her.
Rudra is the Day. Umā is the Night.
Prostrations to Him, Prostrations to Her.
Rudra is Yajña (sacrifice). Umā is Vedi (altar).
Prostrations to Him, Prostrations to Her.
Rudra is Agni (fire). Umā is Svāhā (oblation).
Prostrations to Him, Prostrations to Her.
Rudra is Veda. Umā is Shāstra.
Prostrations to Him, Prostrations to Her.
Rudra is Tree. Umā is Creeper.
Prostrations to Him, Prostrations to Her.
Rudra is Scent. Umā is Flower.
Prostrations to Him, Prostrations to Her.
Rudra is Meaning. Umā is Word.
Prostrations to Him, Prostrations to Her.
Rudra is the Lingam. Umā is Pitha (base).
Prostrations to Him, Prostrations to Her.

The devotee should worship Sri Rudra and Umā with these mantras referred to above. O my son, Shuka! With these hymns, you should meditate on the eternal Para-Brahman, which is beyond the reach of the senses, which is pure Existence, Consciousness and Bliss and which cannot be understood either by the speech or by the mind. After knowing this, there is nothing more to be known, because everything is the form of That, and there is nothing separate from That. (Mantra 17-27)

Shiva-Shakti is the essence of all – that is the teaching of the Rudra-Hridaya Upanishad. That is the hidden meaning of the hallowed Sri Rudram hymn. That is the very essence of Shaivite Hinduism.

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.

Mahamrityunjaya Mantra Video

Mahāmṛtyuñjaya Mantra

ॐ त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम्।
उर्वारुकमिव बन्धनान् मृत्योर्मुक्षीय मामृतात्॥

aum tryambakaṁ yajāmahe sugandhiṁ puṣṭi vardhanam |
urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt ||

Aum! We worship the fragrant Three-Eyed One, the Promoter of prosperity.
May we be freed from the bondage of death as a cucumber from its stalk;
But not from immortality.

Rgveda Saṁhitā VI:59:12
Śukla Yajurveda Saṁhitā III:60

Aum Trayambakaye Namah.

Related post: Mahamrityunjaya Mantra.

The Light in My Eyes

Parvati said: "Your eyes, O Lord, are so beautiful; they are filled with tears of compassion. How could it be that from such eyes flared forth the terrible fire capable of reducing death itself to ashes? Pray answer Me this."

Shiva said: “Be joined in yoga, O Parvati, for only then will You be able to understand how the fire inherent in My eyes is the elixir immortal. The light in My eyes is all-pervading. It faces every direction and it resides in all states - waking, dreaming, and deep sleep. It is the source of life for all living beings. It can be known only through the practice of yoga, and can never be experienced by those who lack self-effort."

"The light in My eyes is the same as one's own radiance. It is self-evident. It is the highest form of inner strength. It is eternal and it is ojas (the radiant energy that infuses matter with life). It is the power of will (Iccha Shakti) - the indomitable will of the soul. In it lies the seed of omniscience, the power to know (Jnana Shakti), and the power to act (Kriya Shakti). It is through this force (Shakti), intrinsic to Me, that I destroy and I create.”

"The whole universe is filled and sustained by this energy (Shakti). In fact, the powers of will (Iccha), knowledge (Jnana), and action (Kriya) together are My eyes three. They are the source of immortality, the ultimate force of healing and nourishment. They are the embodiment of My radiant vitality. The knowers of mantra science call it Mrityunjaya, the conqueror of death. It enables one to attain freedom from all forms of misery, for it is the destroyer of all diseases. Meditation on this brilliant light, manifesting in the form of Mrityunjaya Mantra, cools down the scorching heat of worldly and spiritual poverty. It is pure, peaceful, and unfailing.”

~Sri Netra Tantra I:19-36
[Translated by Pandit Trigunait, with minor changes]

-----

The above excerpt comes to us from the Netra Tantra, an important Agama text within the Bhairava Agama canon of Shaivism. It figures quite prominently into the theological school of Kashmir Shaivism and has been commented upon by Acharya Kshemaraja. The term Netra actually means "eye" and the focus of this ancient scripture is on Shiva as Trayambaka, the Three-Eyed One.

The word Trayambaka itself comes from the Maha Mrityunjaya Mantra of the Rigveda Samhita, later repeated in the Yajurveda Samhita. In essence, the Netra Tantra is an elaboration on the meaning and theological interpretation of the Maha Mrityunjaya Mantra from a Shaivite point of view. As it is focused on the study of the Mrityunjaya Mantra, the Netra Tantra once upon a time also used to go by the name Mrityunjaya Vidya or Mrityunjit Bhattarnaka.

Per the Netra Tantra, the three eyes of Shiva are His three Shaktis - Iccha Shakti (Power of Will), Jnana Shakti (Power of knowledge) and Kriya Shakti (Power of action). It is through these three Shaktis and their intermingling that everything comes into existence. The very light and substratum of all existence therefore lies in the eyes of Shiva. Figuratively it could then be said that when Shiva opens His eyes there is outflow or creation, and when he closes them there is inflow or dissolution.

The Maha Mrityunjaya Mantra is generally recommended to be chanted for physical and mental healing, but truly this maha mantra is also very beneficial for spiritual progress. For every time we chant the Mrityunjaya Mantra, we invoke that Trayambaka from whom things originate, and into whom all things return.

It is verily the divine Light of Lord Trayambaka-Shiva that is the light in your eyes and mine!

Aum Trayambakaya Namah.

© Agnideva, 2007. All rights reserved.

Nasadiya Sukta

Hymn of Creation
Holy Rigveda X.129.1-7

Neither Being nor non-Being existed then;
There was no sky, nor heaven, which is beyond.
What covered? Where was it and in whose shelter?
Was the water the deep abyss in which it lay? [1]

There was no death, hence neither was anything immortal;
There was no distinction between night and day.
By its inherent force the One breathed windless;
Nothing other than that existed. [2]

Darkness there was,
In the beginning all this was a sea without light;
That which, becoming, by the void was covered,
That One by the force of heat came into being. [3]

Desire entered the One in the beginning,
It was the earliest seed, the product of thought.
The Sages searching in their hearts with wisdom
Found the bond of Being in non-Being. [4]

Their ray extended light across the darkness;
But was the One below or was it above?
Creative force and fertile power was there;
Below was energy and will, above. [5]

Who knows for certain? Who shall declare it here?
When was it born and when came the creation?
The Devas came later,
Who then knows whence it arose? [6]

None knows when creation has arisen;
Whether He made it or did not make it,
He who surveys it in the highest heaven,
Only He knows, or maybe even He knows not! [7]

[Trans. Raimundo Pannikar]

-----

The Nasadiya Sukta is another very famous hymn from the tenth book of the Rigveda. It is actually named after the first word in the hymn (nasadasin, meaning "non-Being was"), and attributed to Sage Parameshti Prajapati. This hymn is often referred to as the Hymn of Creation for obvious reasons. The basic meaning of the Nasadiya Sukta is fairly easy to grasp, but the importance of this hymn to the development of monistic thought cannot be stressed enough. This Nasadiya Sukta is sometimes considered the first written evidence of monistic thought.

The hymn mentions quite clearly that that which "exists" before the beginning is neither Being nor non-Being. In later monistic philosophy, that which is neither Being nor non-Being is referred to as Nirguna Brahman (in Vedanta) or Paramashiva (in Tantra), and the individual Atman is equated with that essential Ultimate Reality. Perhaps most importantly, the Nasadiya Sukta leaves us with something to think about: perhaps only He who surveys from the highest of heavens knows how creation has arisen, or perhaps He does not!

Aum Aham Aham Aham Shivaya Namah.

© Agnideva, 2007. All rights reserved.

Murugane

Murugane! O Child of Shiva, O gentle Lord,
Guide us from the mystic chakras within
Unto the spiritual landscape of Your Father’s grace;
Awaken that shakti, remind us of the true path.

Murugane! O Son of the divine Pleides,
Destroy with Your glorious vel this sorrow
This sorrow that permeates our minds daily;
We beseech You, O Guha, be merciful, be merciful.

Murugane! O Manifestation of the Unmanifest,
From all directions bring us those vibrations
Vibrations that take us away from worldliness
Into the state of blissful existence, so delightful.

Aum Sharavana Bhava.

© Agnideva, 2007. All rights reserved.

Purusha Sukta

Hymn of the Supreme Being
~Holy Rigveda Samhita X:90:1-18

A thousand heads had Purusha, a thousand eyes, a thousand feet; He spread over the world on every side and covered ten fingers breadth beyond. [1]
The Purusha is all that exists, all that has been, all that is to be; He is the Lord of Immortality, who waxes greater still by food. [2]

So mighty is His greatness, yea greater than this is Purusha, all creatures are but one-fourth of Him, three-fourths eternal life in Heaven. [3]
Three-fourths of Purusha lies beyond the universe; one-fourth of Him again is here. Thence He strode out on every direction over all those creations what eats not and what does. [4]
From Him Virat was born; again Purusha from Virat was born, as soon as He was born He spread eastward and westward o'er the Earth. [5]
When the Devas prepared their fire sacrifice with Purusha as their offering, ghee was spring, the holy gift was autumn, and summer the wood. [6]
Seven fencing logs had He, thrice seven layers of fuel were prepared, when the Devas celebrating the sacrifice bound the Supreme Person as the offering. [7]
They balmed as offering on the grass Purusha, born in the earliest times, with Him the Devas, Sadhyas and Rishis sacrificed. [8]
From that great sacrifice formed the cream and ghee for oblation. From that Purusha formed the creatures of the air and animals both wild and tame. [9]
From that Purusha, Richa and Saman hymns were born: therefrom the meters were produced, Yajus hymns had its birth from them. [10]
From this sacrifice were horses born, and all creatures with one and two rows of teeth. From it were generated the cattle, from it the goats and sheep born. [11]
When they divided the Purusha how many portions did they make? What do they call His mouth, arms? And what do they call His thighs and feet? [12]
The brahmana was the mouth and rajanya, the warrior-princes were both arms, his thighs became vaishya and His feet became shudra. [13]
His mind formed the Moon, from His eyes the Sun had its birth; from His mouth sprouted Indra (power of grasping and activity) and Agni (will-force) sprouted from His mouth and Vayu from His prana (life-breath). [14]
From His navel came the atmosphere, the sky was fashioned from His head, Earth from His feet, from His ears the directions. Thus, they formed all the worlds. [15]
The Purusha is the Creator of all forms and is given all the names. As we know His great qualities, He is all-powerful, beyond darkness, bright like the Sun, performing all actions. [16]
Only he who truly knows Him attains happiness here; no other known or knowable way exists for liberation in this birth. [17]
The Devas, with sacrificial celebrations, offered to the fire sacrifice: these were the earliest of holy rituals. These mighty powers reached up to heaven: where Sadhyas, the Devas of old and heavenly beings dwell. [18]

~Translated by Raimundo Pannikar

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The Purusha Sukta, Hymn of the Supreme Being, is one of the most glorious hymns from the Rigveda, and perhaps the most famous of all Vedic hymns. To Shaivites, the supreme Being (Purusha) is none other than Parameshvara Shiva, the highest on high. According to the Shaiva Agamas, authoritarian texts of Shaivism, the Purusha Sukta is one of the five obligatory Vedic hymns to be recited in every temple of Shiva.

The theme of the Purusha Sukta is simple at the surface, although it is replete with inner meanings which are rather difficult to understand. This hymn explains how the supreme Being (Purusha) expanded into all of existence - space, time and all beings - using the imagery of a Vedic fire ritual (yajna). It is further explained that all of existence is but a fraction (one-quarter) of that Purusha. The rest remains unmanifest in the great beyond. Perhaps most importantly, the Purusha Sukta tells us that creation was an act of sacrifice, the greatest of all sacrifices, on the part of the Lord. What was He to sacrifice, when there was nothing but Him? He sacrificed Himself, a part of His own being to bring about the world. As all of existence is but a part of Him, inseparable from Him, the only way for liberation from the cycles of samsara is to know Him, to realize Him as the essence of all. The Purusha Sukta declares nanyaha pantha ayanaya vidyate meaning no other known or knowable way exists for liberation (verse 17). In other words, liberation is contingent on realizing Him, the immortal Purusha, the supreme Being immanent within all existence. This edict is later found repeated in a myriad Upanishads and other successive holy books.

Aum Namah Shivaya.© Agnideva, 2007. All rights reserved.

The Light of Diwali

O Light of Diwali, O Light of Paramashiva,
Burn ever so bright into the hearts of all beings.
O Light of Diwali, O Light of the unity of Shiva-Shakti,
On Amavasya, the darkest day of the moon, illuminate our minds.
O Light of Diwali, O Light pure and pristine,
Remove the veil of darkness that clouds our intellects.
O Light of Diwali, O Light of blissful grace,
Usher us into a new age of peace, an age of inner calm.
O Light of Diwali, O Light of space-time,
Fill the void of existence with your fullness.
O Light of Diwali, O Light of divine auspiciousness,
Infuse into us the single-pointed realization of Paramashiva.

Shiva’ne Daye, Shiva’ne Daye, Shiva’ne Daye.
Shiva is Compassion, Shiva is Compassion, Shiva is Compassion.

Aum Namah Shivaya.

© Agnideva, 2007. All rights reserved.