Conversion of King Sushila

It has long been suspected that Sage Shvetashvatara, the author of the Shvetashvatara Upanishad, was a Pashupata ascetic. Reading the upanishad, one certainly does get that impression based on the overt Pashupata terminologies and the teachings therein. Since Sage Shvetashvatara predated Guru Lakulisha (fl. 1st century CE) by half a millennium or more, we can safely assume he taught a form of Pashupatism prior to the advent of the Pashupata Sutras and the reform of the sect. In essence then, Sage Shvetashvatara is the earliest known teacher of Pashupata Shaivism. However, we know virtually nothing of the sage.

What we do know of him comes from a section of the Kurma Purana which relates the story of a king named Sushila, who is born in the line of Manu. The story relates how the pious king encounters the sage in a holy forest and then becomes his disciple, essentially embracing the Pashupata sect as an ascetic. In the story, Sage Shvetashvatara tells the king that he initiated this branch of knowledge, viz Pashupata doctrine, by which yogins attain Shiva. Moreover, the king joins a large hermitage with many disciples from different walks of life.

Now, many scholars are of the opinion that the Shvetashvatara Upanishad is likely not the work of a single author, but of several authors, and represents a compilation. This may indeed be the case. If one carefully reads the text, the first chapter itself reads like an independent work with an concluding verse. It may be, as illustrated in the story of King Sushila, that Sage Shvetashvatara had many disciples and the upanishad was a compilation of his teachings at the hermitage. This would also explain one of the last passages of the upanishad which identifies the sage by name and refers to him from a third person perspective:

Through the power of austerity and through the grace of the Lord, the Sage Shvetāshvatara realised Brahman and proclaimed the highly sacred knowledge, supremely cherished by the company of seers, to sannyasins of the most advanced stage. (VI.22)

 

It is not a stretch of the imagination to consider that Sage Shvetashvatara was the founder of the Pashupata system and had many followers. In fact, the Linga Purana (I.7.30-35) provides a list of 28 yogacharayas of the kaliyuga, which begins with Shveta and ends with Lakulisha. It is presumed that Shveta here is Sage Shvetashvatara. If Lakulisha (fl. 1st century CE) was 28th in line from Shveta, then that would put Sage Shvetashvatara somewhere before 600 BCE. 

With this in mind, we read the below passage from the Kurma Purana. 

Aum Namah Shivaya. 

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To Shikhandin, a son was born who became famous by the name Sushila. He was righteous, endowed with beauty and a master of the Vedas and the Vedangas. He studied the Vedas duly and virtuously and was established in penance. As good fortune would have it, that knower of Dharma became inclined towards renunciation. Eager that he was in the study of the Vedas and the performance of penance he resorted to holy centres.  

Once he went to the higher plateau of the Himalayas frequented by the siddhas. There he saw a holy forest named Dharmavana, which affords the achievement of Dharma — a place accessible to the yogins and inaccessible to the haters of Brahman. A very holy and pure river named Mandakini flowed there. It was endowed with clusterous growth of red and blue lotuses and was bedecked with the hermitages of the siddhas. On its southern bank, he saw a beautiful and very holy hermitage occupied by leading sages and yogins and felt delighted. He took his holy dip in the water of Mandakini. He propitiated the divine Pitris (manes). He then worshipped Mahadeva with red and blue lotuses and other flowers. He meditated on Ishana stationed in the orb of the Sun after joining his hands together in reverence over his head. Looking at the radiant Sun, he eulogised the Supreme Ruler. He propitiated Girisha (God Shiva) by means of (reciting) the Rudradhyaya and Charita (narrative) of Rudra, as well as by many different kinds of hymns of Shambhu taken from the Vedas.

In the meantime (while praying) he saw the great sage Shvetashvatara coming. He was the most excellent among the great devotees of Pashupati (God Shiva). He had applied bhasma (ashes) all over his limbs. The loin cloth was the only covering garment he had. His body was emaciated due to the performance of penance. He was wearing a white sacred thread. 

After concluding his eulogy of Sambhu, Sushila bowed down his head at Sage Shvetashvatara's feet. His eyesight was rendered blurry due to tears (of joy). With palms joined in reverence, he said, "I am contented and blessed as I have seen the leading sage and yogin, the holy Lord, the most excellent among the knowers of yoga with my own eyes. Ah! My fortune is indeed great. My penances have become fruitful. What shall I do? O sinless one, I am your disciple. Save me.” 

Sage Shvetashvatara blessed the king of very good conduct and gentle behaviour. He accepted him as his disciple, for he had wiped off all his sins, thanks to his penance. The clever sage made him perform all rites pertaining to sannyasa and then bestowed on him the divine knowledge for which the holy rites had been laid down in his own branch of the Vedas. He gave Sushila the entire essence of the Vedas, that secures the release of the Pashu (individual soul) from the pasha (the binding noose of avidya). The rite is famous as antyashrama (the last stage of life) and has been performed by Brahma and others. 

Glancing at all his disciples, those who resided in that hermitage, brahmanas, kshatriyas, vaisyas, etc., who were all interested in maintaining celibacy, the sage said thus: “It is only after studying the branch of knowledge initiated by me that the yogins attain Mahadeva after meditating on the universe as the creation of the Lord. It is here that the Lord Mahadeva sporting along with His Consort, Uma, occupies the place, with a desire to bless the devotees. Formerly, Narayana himself, the Creator of the entire universe, propitiated Mahadeva here with a desire for the welfare of the worlds. It is after propitiating Lord Ishana, the Lord the Devas, that Devas and Danavas attained great miraculous powers here. It was here itself that Marici and all other sages perceived Maheshvara through the power of their penance and attained eternal perfect knowledge. Hence, O leading king, you too stay here practising penance and yoga. You stay with me permanently and thereby you will attain Siddhi."

After addressing thus, the leading wise sage meditated on Lord Shiva, the wielder of the Pinaka bow. He then imparted precisely the great mantra for the achievement of all his objectives. That mantra suppresses all sins. It is the essence of the Vedas. It yields liberation. It is the holy mantra beginning with the word Agni. It has been initiated by the sages. 

At this instant King Sushila, endowed with faith, became a devotee of Pashupati and was engaged in the study of the Vedas. He applied the sacred ashes (bhasma) all over his body. He lived on roots, fruits and bulbous roots. He was quiescent and had full self-control. He subdued his anger and resorted to the procedure of renunciation.

Kurma Purana I.14.23-50

Source: The Kurma-Purana Part I. Motilal Banarasidass Publishers, Pvt. Ltd., 1998. (translation edited for clarity)

Svayambhuva Sutra

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

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

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

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

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[Svayambhu Brahma:]

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

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

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

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

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

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

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

Aum Namah Shivaya.

Ashtamurtis and the Universal Form

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

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

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

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

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

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

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

Aum Namah Shivaya.
Agnideva © 2019. All rights reserved. 

Salutations to the Masters

Aum! Salutations to Adiguru, Lord Shiva!

Salutations to the Vratyas and Pashupata ascetics,

Who from the distant past inspire us.

Salutations to Lord Shrikanthanatha,

To Adinatha, Rishabha, and Lord Dattatreya,

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

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

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

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

Salutations to all the great gurus,

Who taught the world of the glorious path 

Of the eternal Shaiva Dharma. 

Salutations to all the perfected Siddhas,

Who taught the world of the wondrous path

Of yoga, meditation, and devotion;

Who gave us the Agamas, Tantras and Sutras.

Salutations the immortal Vedic sages,

Who glorified the Shiva through His Shakti,

And imparted upon the world the great Dharma of Shiva.

Aum Namah Shivaya.

Dharma of Shiva

पुरा रुद्रेण गदिताः शिवधर्माः सनातनाः ।

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

~Shiva Upanishad I:4

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

Nature of the Supreme Self

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

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

ahameva parohyatma ­– I am indeed the Supreme Atman

ahameva parambrahma – I am indeed the Supreme Brahman

ahamekasshivo’vyayah – I am the One, indestructible Shiva

On this we meditate.

Shivo’ham.

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Nature of the Supreme Self

Sarvajnanottara Agama, Vidyapada, Chapter 7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Translated by Dr. S.P. Sabharathnam Sivacharyar