Shiva Darshana

Listen O Children of Immortality!

2026-03-18T17:21:00.000-07:00

Maharishi Śvetāśvatara invites us to the Divine Light

युजे वां ब्रह्म पूर्व्यं नमोभिर्वि श्लोक एतु पथ्येव सूरेः ।

शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये धामानि दिव्यानि तस्थुः ॥

Yuje vāṃ brahma pūrvyaṃ namobhir-vi śloka etu pathyeva sūreḥ |

Śṛṇvantu viśve amṛtasya putrā ā ye dhāmāni divyāni tasthuḥ ||

I unite myself with the Eternal Brahman through salutations. Let my prayer go forth like the sun on its path.

May all the children of immortality listen, even those who dwell in the celestial spheres!

Śvetāśvatara Upaniṣhad II.5

(This mantra is also found in Shukla Yajurveda XI.5 and Rigveda X.13.1)

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And thus ends the year 5126 of the Kaliyuga Era, the year 5101 of the Saptarishi/Laukika Era, the year 2082 named Kalayukta of the Vikram Samvat Era, and the year 1947 named Vishvavasu of the Shalivahana Shaka Era.

Omkareshvara

2026-03-11T01:36:00.000-07:00

Lord Śiva said:—

O Goddess, listen. I shall explain what you have asked for. Merely by hearing this the individual soul becomes Śiva himself.

To understand the meaning of Praṇava is to understand me. Praṇava is the seed of all the lores.

It shall be understood as very subtle but possessed of great meaning even as the seed of the Banyan tree though very small contains a huge tree. It is the initial mantra and the essence of the Vedas. Particularly it has Me for its form.

I am the Lord far beyond the attributes, the omniscient and the omnipotent. I am Śiva pervading all but stationed in the single-syllabled mantra Om.

They say that whatever object there is whether hypothesised into one or analysed in pieces is the meaning of Praṇava, thanks to the combination and importance of the attributes.

It is the imperishable Brahman, the means of attaining all objects. Śiva creates universe at the outset saying “Om”.

Since there is not much difference between the sense and the sound Om, this is explained thus. Śiva is Praṇava or Praṇava is Śiva.

The brahminical sages, the scholars who realize the identity between the sense and the sound know Me as the single-syllabled Om.

Hence he who aspires for salvation and is free from aberration shall understand Praṇava as the cause of all and Me as the Nirguṇa Parameśvara.

O Goddess, I shall give this crest-jewel of mantras at Kāśī for the liberation of all Individual souls.

O Ambā, there at the outset I shall explain Praṇavoddhāra, the knowledge of which imparts the greatest achievement.

Firstly the devotee shall extricate Nivṛtti, then the fuel, time, staff, and the Lord.

Thus the Praṇava of five syllables is explained by extricating the three Mātrās, Bindu and Nāda. It yields liberation to those who perform the Japa in this manner.

Praṇava is the vital breath of all living beings from Brahmā to immobile beings. Being the Prāṇa thus, it is called Praṇava.

It consists of A, U and M in the middle, Bindu and Nāda at the end. That is Om.

The first letter (A) is like water in the south, the second letter (U) is in the north; the letter M is like fire in the middle, before Nāda and Bindu.

The three Mātrās are thus mentioned in order: A. U. M. Half a mātrā is beyond it.

O Goddess, this half mātrā is in the form of Bindu and Nāda. This cannot be described directly. It is known only by the wise.

O beloved, the Vedic texts beginning with “Īśānaḥ Sarvavidyānām” issue from Me. The Vedas indeed speak the truth.

I am the source of the Vedas. Praṇava expresses Me. Since it expresses Me the Praṇava too is mentioned as Vedādi.

‘A’ is the great Bīja, Rajas, the four-faced creator. ‘U’ is the Prakṛti, source, Sattva, the protector Viṣṇu.

‘M’ is the Puruṣa, the Bījin, Tamas, the annihilator Rudra. Bindu is Maheśvara the Lord, the disappearance.

Nāda is Sadāśiva the bestower of blessings on all. Beyond Nāda there is Śiva who is greater than the greatest.

He is Omniscient, the Creator, the Lord, Free from dirt, the Imperishable, the Inexpressible, the great Brahman, beyond the existent and the nonexistent.

Shiva Purana, Kailasa Samhita III.1-24

A Paeon to the Red Archer

2026-03-03T03:34:00.000-08:00

O Thou of the Dark Belly and the Red Back! I stand upon the unploughed earth, In the shadow of the village and its rising smoke. I wear the skins of the wilderness; I carry the bow that needs no string.

Lord of the Blue-Neck, Towering Archer of the Clouds, Behind me the priests pour ghee into the pit, But I look to Thy face, divine and terrible in the heights. Turn Thy fierce gaze toward the horizon, Thou who art the Master of the Hounds and the Lord of the Sky.

Healer of the Wild, Drinker of the Poison, With the Vratya heart, I speak Thy name into the calm. I stand where the fence ends and the world begins, O Rudra, Great Bull of the Heavens! Give us the thousand medicines of the forest, And let us walk the path of the sun, Unbound, unburnt, and wild.

-Composed by invoking an unnamed Vratya Mendicant from 2000 BCE as described in the Atharva Veda

Lord White as Jasmine

2026-02-24T04:26:00.000-08:00

ಎನ್ನ ತನವು ಕೊರೆದದು ನಿಮ್ಮ ಹೆಸರಲಿ, ಎನ್ನ ಮನವು ನಿಂದದು ನಿಮ್ಮ ಧ್ಯಾನದಲಿ, ಬಯಲಿಗೆ ಬಯಲು ಬೆರತಂತೆ ನಾನು ನಿಮ್ಮಲಿ ಬೆರತು ಹೋದೆನಯ್ಯಾ, ಚನ್ನಮಲ್ಲಿಕಾರ್ಜುನಯ್ಯಾ.

I have seen the great After-Light. For a Kingdom, I am the Queen. I have seen the Entire, the Absolute.

Like a piece of camphor caught in a flame, I was consumed.

Like a doll of salt dropped into the sea, I dissolved.

My body is Yours, My breath is Yours, My pride is Yours. O Lord White as Jasmine, I have become You.

~Mahadevi Akka, Shūnyasampādane XVI:63

Meditation on the Akshara

2026-02-17T04:00:00.000-08:00

𑆥𑆫𑆤𑇀 𑆥𑆫𑆴𑆡𑇀 𑆡𑆬𑆴 𑆑𑆶𑆬𑇀 𑆓𑆍𑆩𑇀 𑇅 𑆃𑆑𑇀𑆰𑆫 𑆣𑇀𑆪𑆳𑆤 𑆓𑆍𑆩𑇀 𑆣𑆳𑆫𑆤𑆳 𑇅 𑆏𑆀𑆑𑆳𑆫 𑆠𑆶𑆡𑆶𑆩𑇀 𑆪𑆼𑆬𑆴 𑆢𑆼𑆲 𑆓𑆍𑆩𑇀 𑇅 𑆠𑆼𑆬𑆴 𑆬𑆬𑆴 𑆓𑆍𑆩𑇀 𑆥𑇀𑆫𑆳𑆥𑇀𑆠 𑆮𑆳𑆪𑆶 𑆥𑆳𑆤𑆪𑇀 𑇆

I wore out my palate and tongue by reading and reading, But I did not find the practice that would help me. When I meditated on the Akshara (Om) as the focal point, My body and mind became one. When I realized the Omkara, I was transformed; Then Lalla’s vital breath became one with the Universe.

~Lalleshvari, Lal Vakh 58 (Jayalal Kaul collection)

The Decad of Rebuttal

2026-02-09T03:40:00.000-08:00

We are subjects to no one. We do not fear Death. We shall not suffer the torments of hell. We are free from wavering and deceit. We exult in bliss. We know no disease. We shall never bow down. It is joy alone every day; there is no sorrow. For we have become the eternal, un-returning servants of the Lord who wears the white conch-shell earring in His ear. To His flower-like feet alone have we surrendered.

The wide world is our home. In every town, we eat what is cooked and offered; no one denies us our alms. Our refuge is the sacred public halls. If we lie upon Mother Earth, she does not cast us off—this is the truth. The Lord who rides the fierce Bull has accepted us. Now we lack nothing; our miseries are gone. Should we listen to the words of those who wrap themselves in fine silks and wear gold? We are free from such stains.

We do not enter the houses of those who dwell in worldly lusts. Chanting "Mahadeva! Mahadeva!" we have gained the blessing of bathing in the waters of the morning. We have attained the beauty of wearing the sacred ash. Like a raincloud in the dark season, our tears flow as our stone-like hearts melt into "good hearts." Should we obey the commands of those who ride on royal elephants and rule the land? We are detached from all bonds.

Our kinsmen are the countless hosts of Shiva. Our clothing is but a loincloth. Even those who hate us cannot harm us; even evil turns into goodness for us. We shall never return to the cycle of birth. With our tongues, we are capable of chanting the glorious "Namah Shivaya." We have followed the Radiant Light who turned the fish-bannered God of Desire to ashes.

Never shall we yield to anyone; in this vast world, there is no one who can oppose us. We will not go and join lesser gods; we have reached the sacred feet of Lord Shiva. We do not lack a single thing. Great diseases have lost their power over us and fled. We are among the blessed who have approached the Holy One, who wears a garland of skulls on His head.

He is the first form among the Trinity; the Lord of the eight directions. He is the coral-hued Shiva whom the thirty-three groups of Devas and Great Ones praise. Those whose tongues speak His name are our masters. Even if the rulers of this world send their fierce orders to us, we shall not obey. We are free from harshness and deceit.

He is the stationary and the moving; He is land, water, fire, wind, and the wide sky. He is the small and the great, the rare and the precious. To those who love Him, He is easily found. He is the Transcendental Absolute, the Eternal Shiva. He is the one whose nature is to become both "Himself and Me." We shall speak only of His beauty and goodness. Why should we speak the babble of fools? We are free of error.

The Master, the Lord of all worlds, the King of the Immortals, the Radiant Flame! He is the red-bodied one covered in white ash, the lover of the Golden Daughter of the Mountain. We have gained the merit of thinking of Him daily. We have forgotten the words of those who came to tell us to obey. Who is this "King" that has come? Who does he think he is?

He has matted hair, a conch-shell earring, and a body adorned with ash and snakes. He rides the Bull and wears the tiger’s skin as His garment, with a spotted deer skin over it. See, He is the one who owns us! We will not perform service for you or your army. We are in a state where the bonds of worldly attachment have been cast away.

With our tongues, we have sung of the Trustworthy One. We have been blessed to speak openly so that the shameless ones cannot approach us. The Lord of the Immortals, whom Brahma and Vishnu could not find as a pillar of fire, has entered and stayed in my heart. Even if the King of the South himself comes and commands us to do menial service, we will not consider it. We are established in the Eight Virtues of God.

~Saint Appar, Maṟumāṟṟat Tiruttāṇṭakam (Tēvāram VI.98)

Agni-Soma Vibhuti Stotra

2026-02-01T23:54:00.000-08:00

यदेतदग्नीषोमाख्यं तत्तदाभासनिर्मितम् । तत्त्वं विजयते तस्य विभोः शिवलक्षणम् ॥ १ ॥

अग्नीषोममयं विश्वं तच्चैतदुभयात्मकम् । प्रकाशानन्दसारं तज्जयेच्छक्तिद्वयात्मकम् ॥ २ ॥

अग्नीषोमात्मकं रूपं मुक्तामपि न मुञ्चति । सर्वज्ञत्वं च यत्तस्य तृप्तिश्चाव्यग्रलक्षणम् ॥ ३ ॥

तस्मादनुत्तरं रूपं यदग्नीषोममर्दनम् । शक्तयो यत्र विलीनास्तद्वन्दे शाम्भवं पदम् ॥ ४ ॥

भक्षकोऽग्निः स्मृतो लोके भोज्यं सोम इति स्थितिः । अग्नीषोममयं विश्वमिति भोक्तृप्रकाशनम् ॥ ५ ॥

यथाग्निः समिधः प्राप्य ज्वलत्येव सविस्तरम् । तथा ग्राह्यं समासाद्य प्रकाशोऽयमुज्जृम्भते ॥ ६ ॥

एवमग्निर्महानेष बोधलक्षण उच्यते । विश्वं यस्यैतदखिलं हविर्भावेन कल्पितम् ॥ ७ ॥

यथाग्निरिध्मसापेक्षस्तथा बोधोऽप्ययं विभुः । ज्ञेयसापेक्षतां यातः प्रकाशत्वेन भासते ॥ ८ ॥

स सोमो ज्ञेयतामभ्येति प्रकाशाप्यायितः पुनः । प्रकाशस्य च सा पूर्णता यज्ज्ञेयाप्यायनं प्रति ॥ ९ ॥

तस्माज्ज्ञेयं प्रकाशश्च द्वयमेतन्न भिद्यते । अग्नीषोममयं तस्मात्तत्त्वमेकमवस्थितम् ॥ १० ॥

अग्नीषोममयीं जुह्वदवस्थां तत्र तत्र यः । विभोराराधनपरः स धन्यः कोऽपि जायते ॥ ११ ॥

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Glory to that all-pervading Reality characterized as Shiva, which is called Agni and Soma, and which is constructed from their various manifestations.

The entire universe is composed of Agni and Soma; it consists of both these natures. Glory to that which is the essence of Light and Bliss, and whose nature is the union of these two Shaktis.

This form, consisting of Agni and Soma, does not leave even the liberated soul; it is manifested as the Lord’s omniscience and His state of unwavering contentment.

Therefore, I bow to that state of Shambhu where the supreme form is the union of Agni and Soma, and wherein all individual powers are dissolved.

It is traditionally held that Agni is the Devourer and Soma is the Food. The statement "the universe consists of Agni and Soma" refers to the manifestation of the Enjoyer.

Just as fire, upon reaching fuel, blazes up and expands, so too this Light of Consciousness expands and flashes forth upon reaching an object of perception.

Thus, this great Agni is said to be the nature of Awareness, for which this entire universe is conceived as the sacrificial offering.

Just as fire depends upon fuel, so too this all-pervading Awareness, having come to depend upon the object of knowledge, shines forth as Light.

That object of knowledge becomes "Soma" when it is nourished by the Light; and the fullness of the Light consists in its act of nourishing that object.

Therefore, the object of knowledge and the Light of awareness—these two are not different. Thus, they remain as a single Reality consisting of Agni and Soma.

Blessed is that rare soul who, devoted to the worship of the All-pervading Lord, offers every state of Agni and Soma into the fire of the Divine at every moment.

Agni-Soma Vibhuti Stotra, Shivastotravali II:1-11

-by Utpalacharya (10th century CE)

The Dancer and Dance are One

2026-01-25T07:14:00.000-08:00

பொன்னான அம்பலம் பொன்னான திருநடம் பொன்னான சக்கரம்

பொன்னான முடிமுடி பொன்னான பங்கரு கண்ணான கூத்துக்குப்

பொன்னான எம்பிரான் பொன்னம் பலத்தே.

எவ்விடமுந் திருமேனி எவ்விடமுந் திருநடம் எவ்விடமுஞ் சிவமாகி யிருப்பதால

எவ்விடமுந் திருநடமா கிநின்றது எவ்விடமுஞ் சிவசக்தி திருநடமே.

தோற்றந் துதிதி யொடுங்க மறைப்புடன் ஆற்றல் தரும் அருள் ஐந்தும் திருநடம்

சற்றும் உயிர்கள் தலைவர்க்குத் தலைவனை முற்றும் திருநடம் மாபரக் கூத்தே.

ஆடுவன் கூத்தும் ஆடும் கூத்தனும் தேடிய நாதமும் தேடிய ஜோதியும் ஆடும்

கூத்துள்ளே அடங்கி நிற்பது கூடும் கூத்தல்லே கூத்து நடமே.

---om---

Everywhere is the Holy Form; Everywhere is the Holy Dance;

As Shiva is everywhere, So is His Dance omnipresent.
The Five-fold acts are His Dance; Creation, Preservation, and Destruction,

Obscuration and the Granting of Grace— All these are the movements of His Feet.
In the Golden Hall, He dances; In the heart of the seeker, He dances;

The sound of His golden bells rings within, Ending the sorrow of those who listen.
The Dancer and the Dance are one; The Light and the Flame are one;

He who sees the Dance within his own soul, Becomes the Dance himself.

- Tirumantiram 2722-2725

Instruction on the knowledge of Mṛtyuñjaya

2026-01-18T11:51:00.000-08:00

We journey into the heart of a very profound Shaivite text, the Netra Tantra (a.k.a, Mṛtyuñjit Tantra), and delve into a pivotal chapter entitled mṛtyuñjaya-vidyā-nirdeśaḥ, revealing the esoteric "Eye" (Netra) of Lord Shiva.

This "Eye" isn't a physical organ; it's the omniscient, triadic consciousness of Shiva Himself, the source of creation, sustenance, and dissolution. It represents the ultimate knowledge that transcends the fear of death by revealing our inherent identity with the eternal Brahman. The text beautifully articulates Shiva as the three-pathed, three-qualified essence, the embodiment of Will, Knowledge, and Action (Iccha, Jnana, and Kriya Shaktis). Hence, He is called Tryamabaka, the three-eyed one.

Central to this teaching is the potent three-syllabled bija mantra, Oṃ Jūṃ Saḥ (ॐ जूं सः), the condensed essence of immortality earlier revealed in the Rig and Yajur Vedas. Unlike the longer Vedic Mahamrityunjaya Mantra, this powerful three-syllabled mantra directly invokes the flow of Amrita (nectar) and the atman's liberation from the cycle of birth and death. The rhythmic resonance of these seed syllables is said to pierce the knots of ignorance, releasing a cooling flow of Amrita that heals physical ailments and stabilizes the mind in a state of unshakeable peace.

A fascinating insight from the colophon is that the Netra Tantra belongs to the same stream of revelatory teachings as the famed Mṛgendra Tantra. This lineage forms the Mṛgendra-śākhā of the Agamas, whence the Netra Tantra emerged, and reveals a unique, powerful tradition for those seeking the ultimate liberation through the awakened "Eye." This tradition promises not just a long life, but a life lived in the luminous awareness of the eternal Self.

---OM---

The blessed Goddess said:
O Lord of Lords, ruler of the three worlds, benefactor of all beings!
Tell me, I pray, of that true principle, the Eye and the teaching concerning the Eye. 1

The Lord said:
Listen carefully, O attentive Goddess, to the doctrine of the Eye.
That which I have previously spoken — that indeed is the Supreme Lord. 2

This Eye is the supreme secret of all the Vedas.
It is not known as it truly is, even to the wise and devout.
That mystery I now declare to you. 3

I shall reveal to you, O Goddess, my supreme secret:
that which abides within the body of the Great Lord,
possessing three paths and formed of three qualities. 4

That which has three paths, three qualities, and threefold essence;
that alone is called the Eye, the doctrine of the Eye. 5

This three-pathed, three-qualified Brahman is the imperishable Trinity.
The three qualities and the three pursuits of life are established in my heart. 6

That which is three-qualified and three-formed, three-pathed and threefold in nature,

that alone is known as the Eye, the Supreme Lord Himself. 7

That which is threefold and three-pathed, of the nature of the three forms,
all this is declared to be the Eye, the teaching concerning the Eye. 8

This truth, O Goddess, is the Eye and the teaching of the Eye.
It is the whole secret, the settled essence of all scripture, spoken by me. 9

This indeed, O Great Goddess, is the Eye and its doctrine,
by which light itself shines forth and all powers are made manifest. 10

This Eye, O Great Goddess, reveals all the principles of reality.
Through it everything is known; that truth is the Supreme Lord. 11

This Deity, O Goddess, is great, all-knowing, and facing every direction.
By this Eye all is guided — that truth is the Supreme Lord. 12

By this Eye the three worlds have vision;
that has been declared the highest truth, the Eye and the teaching of the Eye. 13

This is eternal, the supreme Brahman, the highest Lord,
the Eye and its doctrine established within the heart. 14

That very Brahman, that very Lord —
that same is the Eye and its instruction, the Supreme Lord Himself. 15

This eternal Śiva, O Goddess, is the Eye, the teaching of the Eye,
by which light is made luminous and every power made manifest. 16

This indeed, O Great Goddess, is the Eye and its teaching,
through which everything shines, revealing all powers. 17

The Eye is the teaching of the Eye, the highest truth and the Supreme Lord,
by which all things are known — that truth is the Supreme Lord. 18

This is eternal, the supreme Brahman, the highest and ultimate cause.
The Eye and its doctrine are established within my heart. 19

That very Brahman, that very Lord —
that same is the Eye and its teaching, the Supreme Lord Himself. 20

Now I shall tell you, O Goddess, of the Eye and its doctrine:
the great mantra of the Conqueror of Death, destroyer of all disease. 21

By whom the Mṛtyuñjaya Mantra was spoken — by the great-souled Maheśa —
for the removal of all afflictions and the destruction of every sin. 22

To you, O Queen of the Gods, I shall declare that very Eye, that teaching of the Eye,
the great Mṛtyuñjaya Mantra which removes all disease. 23

Oṃ jūṃ saḥ — encompassing the elements from earth upward —
this is the Eye and its doctrine, the great Mṛtyuñjaya Mantra, source of all illumination. 24

This mantra is the Supreme Brahman, this mantra is the Supreme Śiva.
This mantra is supreme knowledge, this mantra is the supreme goal. 25

This mantra is the supreme Brahman, the highest and ultimate cause,
from which all proceeds, and which is the Supreme Lord Himself. 26

From this everything arises, by it all operates,
and into it all is dissolved — that is the Supreme Lord. 27

Therefore, O Great Goddess, the wise know this as the mantra.
The Eye and its doctrine are that very highest truth, the Supreme Lord. 28

This is the Bindu, the supreme Brahman; this is the Nāda, the Supreme Śiva.
This alone is the Power, the single Supreme Lord. 29

This is eternal, the supreme Brahman; this is eternal, the Supreme Śiva.
This is eternal, supreme knowledge; this is the eternal, highest state. 30

This power is said to be threefold — will, knowledge, and action.
Through their conjunction the whole universe is ordered. 31

The power of will is Brahman itself, the power of knowledge is the Supreme Śiva,
and the power of action, O Goddess, is that same one Supreme Lord. 32

This triad of powers, O Goddess, having become threefold and triadic in nature,
is the supreme Brahman and the supreme state. 33

This is eternal, the supreme Brahman; this is eternal, the Supreme Śiva.
This is eternal, supreme knowledge; this is the eternal, highest state. 34

Thus, O Goddess, I have declared to you the Eye and its doctrine —
the great Mṛtyuñjaya Mantra, destroyer of all disease. 35

This mantra is the supreme Brahman; this mantra is the Supreme Śiva.
This mantra is supreme knowledge; this mantra is the supreme goal. 36

This mantra is the supreme Brahman; this mantra is the Supreme Śiva.
This mantra is supreme knowledge; this mantra is the supreme goal. 37

Thus ends, in the dialogue between Mṛgendra and Śiva, the Second Chapter of the Śrī Netra Tantra (entitled mṛtyuñjaya-vidyā-nirdeśaḥ per tradition)

Śrī Netra Tantra II.1-37.

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Revelation of the Supreme Principle

2026-01-10T07:51:00.000-08:00

Today we read from the second chapter of the Svacchandabhairava Tantra, also known as Svacchanda Tantra, a hallowed and primary Shaivite text. This text is central to monistic Shaivism and leads in the long list of Bhairava Agamas.

The central revelation of the Svacchanda Tantra is the inseparable unity of Shiva and Shakti. Here, Bhairava explains that Shiva (pure consciousness) and Shakti (His dynamic power) are two sides of the same coin. This divine couple is not just an abstract concept; their eternal embrace is the very essence of the universe. The text beautifully proclaims that the union of these two is the ultimate truth known as Bhairava. It invites us on a journey from the fragmented perception of self and world to the liberating realization of an all-pervasive, unified consciousness. It teaches that the path to liberation isn't about escaping reality, but about seeing it for what it truly is: the boundless, vibrant play of Bhairava-Shiva.

This text, which per historians locates itself around the 6th century CE and within the Taittiriya Krsna Yajurvedic milieu, does not stand in isolation. It acts sort of as a re-revelation of principles found in earlier Agamic scriptures such as the Raurava, Mṛgendra, and Kāmika, integrating Sāṃkhyic philosophical framework and refining the traditional tattvas into a non-dualistic context. We also see shared resonance with older Vedantic sources such as the Bhagavad Gita and Svetasvatara Upanishad. For example, a keen eye should take note of the 14th verse of this chapter with Bhagavad Gita XIII:28, and the 45th verse with Svetasvatara Upanishad III:16 and Bhagavad Gita XIII:14. These borrowings from Agamic and Vedantic scriptures should be taken as validation of the earlier texts as well as a deep reverence for the key principles within them. Indeed all these scriptures have been revealed and emerged from the flow of the very same, One unified river of consciousness.

---OM---

Then Śri Bhairava spoke:

“O Goddess, essence of all realities, highest goal of the sacred transmissions,

tell Me that supreme truth, O Bhairava-Yoginī, whose being is auspicious.” 1

Śri Bhairavī said:

“O Lord, what is the first cause of all beings, O Supreme God?

And in what manner is this Bhairava’s form declared?” 2

“By whom is nature set forth and by whom does it operate?

In what does the universe rest, and when that support is withdrawn, in what is it dissolved?” 3

Bhairava said:

“Listen, O Goddess, I shall reveal to you a secret most wonderful—

the highest principle of Bhairava, by knowing which one is liberated.” 4

“Śiva, without beginning and without end—Bhairava, the Supreme Lord—

He alone is the cause of all beings; indeed, He Himself is nature.” 5

He alone is the witness of all beings, the very body of consciousness,

ever one, O Goddess, eternally joined with His own Powers. 6

No Power [Śakti] exists apart from Him, for being of Śiva’s own nature She is not distinct;

Śiva is the Self as Power, and Power Herself is Śaṅkara. 7

Taking refuge in their unity—as Power and Lord of Power—

even the manifested world shines forth as undivided self-radiant light. 8

As the heat of fire is said to be its power,

so the Power of Śiva never departs from Him. 9

From Śiva indeed arise the appearance, maintenance, and withdrawal of beings;

through His powers their activity and their rest occur. 10

Śiva is said to be composed of Power, and Power too is Śiva-Self;

their unity is the supreme principle, called that of Bhairava. 11

By Him all is produced, by Him all is sustained, by Him all is absorbed—

Śiva, the eternal Lord. 12

He has neither origin nor support nor dissolution;

by His own nature He ever abides as Śiva in the form of Bhairava. 13

He Himself is Bhairava, Śiva taking the form of Bhairava;

whoever perceives Bhairava as Bhairava—that one truly sees. 14

Thus, O Goddess, has the principle of Bhairava been declared;

by knowledge of this, O Great Goddess, one is liberated beyond doubt. 15

Of that Power, O Goddess, there is a triad whose essence is Will, Knowledge, and Action;

by them the universe arises, abides, and is reabsorbed. 16

Will is declared the supreme Power of the Great Goddess,

through which all beings move forth according to Her own freedom. 17

Knowledge is called supreme, by which manifestation is apprehended,

by which Śiva, all-pervading and sovereign, knows everything. 18

Action is proclaimed as that which delights in manifestation,

by which Śiva, filled with Power, accomplishes all things. 19

These three Powers are said to set in motion all beings;

through them creation, continuance, and dissolution proceed. 20

These are the great energies of Śiva, the foundation of all,

by which the entire operation of the universe unfolds. 21

They are the Powers of the Great Goddess, of the Supreme Lord,

forming the body of that detached yet all-embodied Being. 22

In Will there is creation, in Knowledge maintenance,

and in Action dissolution—threefold is the form of Bhairava. 23

Through these, Śiva whose Self pervades all assumes the form of Bhairava;

from Śiva they are not distinct—of His Bhairava-nature there is no doubt. 24

Therefore of these Powers of the Great Goddess it is said:

creation, preservation, and dissolution—these indeed belong to Bhairava. 25

Then from Bhairava arises the supreme principle of Power,

said to be of Śiva’s own nature—for Power is none other than Śiva-Self. 26

Because Her essence is radiance, Śiva becomes manifest as awareness;

that supreme Power, of Śiva-nature, sets all beings in motion. 27

From Śiva Power arises, and through Her Śiva also shines forth;

there is no division between them—together they are the Supreme Lord. 28

From Śiva Power arises, and Power is born of Bhairava;

from their union this entire all-pervading Bhairava-world proceeds. 29

That supreme Power of Śiva initiating all creation

is called Śivā, the Power of Śiva, and also named Sadāśiva. 30

From Sadāśiva [tattva] there springs Bhairava of Bhairava-nature,

whose supreme Power of Will is called Bhairavānī. 31

From Īśvara [tattva] arises a higher Power known as Knowledge-Power,

by which the Supreme Lord perceives and knows the whole universe. 32

Through Her He becomes complete in form, all-pervading, transcending the transcendent;

from Her arises Bhairava, the Supreme Lord composed of pure knowledge. 33

From Śuddhavidyā [tattva] there arises the Power of Action,

by which creation, continuance, and dissolution are set in motion. 34

This very activity is the operation of the three Powers—

Will, Knowledge, and Action—the cause of all manifestation. 35

Thus, O Great Goddess, the five pure principles have been declared—

Śiva and the others—the supreme realities of Bhairava. 36

The connection of these five groups of principles is through Power;

by their union in the Power-principle, the nature of Bhairava is made known. 37

As by the light of fire the three worlds shine,

so by the light of Śiva the three worlds shine. 38

As a form appearing in light is not other than that light,

so within the Śiva-nature all shines without distinction. 39

Śiva is tranquil, all-pervading, bearing the form of Bhairava;

Śiva is ever the essence of knowledge, Śiva assumes Bhairava’s form. 40

Therefore know all to be Śiva, and all indeed to be Bhairava;

there is nothing apart from Śiva, nothing beyond Bhairava. 41

Wherever anything exists, of whatever form, moving or unmoving,

there dwells the Lord—Śiva in the form of Bhairava. 42

He Himself is Bhairava the serene, He Himself the Supreme Lord;

He Himself the manifold Deity, He Himself the Ruler of the world. 43

Beginningless, middleless, endless; without qualities yet the form of qualities;

undifferentiated yet the essence of all differentiation—Śiva in the form of Bhairava. 44

With hands and feet everywhere, with eyes, heads, and faces everywhere,

with ears everywhere in the world, He stands pervading all. 45

Then from Śiva there arises Māyā through His power of activity;

by Her the unhidden knowledge becomes veiled, and differentiation appears. 46

This Māyā is fivefold—Kāla, Niyati, Kalā, Vidyā, and Rāga—

the five coverings that limit consciousness. 47

Assuming the form of division between subject and object,

She effects every operation of the great Bhairava. 48

Because Her nature is concealment, the world shines forth through that concealment;

knowledge veiled by Māyā becomes the manifest light of Bhairava. 49

Through Her covering, awareness becomes the limited puruṣa;

becoming thus an individual soul, it is bound by its own perceptions. 50

From that arises Prakṛti, possessed of the three qualities—

sattva, rajas, and tamas—through which the creation of the world proceeds. 51

Her power is the eternal energy of Bhairava Himself;

through the modes of sattva, rajas, and tamas she performs the activity of the universe. 52

From the conjunction of prakṛti and puruṣa arises the cause of all things:

the principle of buddhi (intellect), whose nature is determination and illumination. 53

From intellect arises the principle called ahaṃkāra (ego);

from that, the principle of manas (mind), and likewise the senses. 54

Hearing, touch, taste, smell, and sight are the five organs of knowledge;

speech, hands, feet, anus, and genitals are the organs of action. 55

The objects beginning with sound arise together with these groups of organs;

these are the subtle elements (tanmātras), the fivefold appearances. 56

From them emerge the five great elements—ether, air, fire, water, and earth—

each characterized by sound, touch, form, taste, and smell. 57

Thus the whole universe is created, resting upon the series of the tattvas,

all of Śiva-nature, arising from Bhairava, the Supreme Lord. 58

Whatever is born from the tattvas abides again in the tattvas;

since all is of Śiva’s essence, there is no other supreme reality. 59

Thus, O Goddess, has been declared the process of the arising of the principles;

by knowing this one beholds the supreme knowledge of Bhairava. 60

Thus this universe, arising from the principles, is born of Bhairava;

from Bhairava, the supreme principle, it returns again to Bhairava. 61

This, O Goddess, is the order of creation:

Bhairava, beyond the beyond, is the cause of creation, maintenance, and dissolution. 62

When, at the time of re-absorption, Bhairava withdraws into Himself,

then all subsides; the principles return each in their sequence. 63

Because everything is of Śiva-nature, only Śiva remains;

there abides the supreme peace, the supreme state of Bhairava. 64

Śiva is called Bhairava, Bhairava is remembered as Śiva-Self;

Śiva united with Bhairava, Bhairava grounded in Śiva, is imperishable. 65

His Power of Knowledge sets all beings in motion;

by Her this entire universe is pervaded—Śiva, whose Self is all, the Lord all-pervading. 66

That Power is the cause of the appearance, persistence, and re-absorption of beings,

as light through its radiance illumines the whole world. 67

Thus Śiva, by His own radiance, pervades and abides pervading;

He is both pervader and pervaded—the all-Self, the infinite Bhairava. 68

In the form of Śiva all this universe is established;

in every principle abides the Lord, the all-Self, the pervasive Bhairava. 69

From the fivefold Śiva beginning with the Śiva-tattva, resting on the pure principles,

all the other tattvas abide within the essence of Bhairava. 70

There is nothing, O Blessed One, that is not of Bhairava’s nature;

since all the principles are of Him, all indeed is Bhairava alone. 71

As a crystal jewel shines with many colours,

so the awareness of Bhairava appears as manifold distinction. 72

Because its essence is awareness, everything shines;

Bhairava shines as all beings, all-going, all-pervasive. 73

Nothing exists dependent on another, nothing stands apart;

there is only one supreme principle—Bhairava, the Supreme Lord. 74

Whoever sees all as Śiva and everywhere as Bhairava,

that person is liberated, O Supreme Goddess, abiding equal with Bhairava. 75

Whose nature is one with Bhairava, whose knowing is Bhairava-knowledge—

he is freed from every bondage, established as Śiva-Bhairava. 76

Without Bhairava nothing at all exists;

wherever anything stands, there abides the all-Self, the boundless Bhairava. 77

Thus, O Goddess, has been told the sequence of the dissolution of the principles

and the union of Śiva and Bhairava, the eternal supreme reality. 78

Whoever hears or recites this doctrine of Bhairava

is freed from sin, united with the knowledge of Bhairava. 79

One endowed with devotion and faith who beholds the Supreme Lord

comes to know the ultimate reality as Bhairava alone. 80

All beings are of Śiva’s nature; the whole universe is filled with Śiva—

there is never doubt that anything exists apart from Him. 81

As by a single sun all things are illumined,

so by Śiva, by Bhairava who is all-Śiva, this world shines. 82

As by the light of a lamp a whole house is illumined,

so by Bhairava, all of Śiva-nature, this universe shines forth. 83

Knowing that one’s own body is of Śiva-nature, one becomes filled with Śiva;

therefore with every effort one should cultivate knowledge of Śiva. 84

Apart from knowledge of Śiva there is nothing purifying or wondrous;

by knowing it one is freed from the root of every bondage. 85

Through knowledge of Śiva, the sins of mortals are dissolved;

through perfect understanding of that knowledge one attains the supreme state. 86

By knowledge of Śiva beings come to be, by it they endure;

by knowledge of Śiva the cycle of existence is overcome. 87

All is composed of knowledge of Śiva; through it all increases;

by realization of that knowledge all becomes of Śiva-essence. 88

By knowledge of Śiva one is liberated, by it purified;

through it one becomes the all-Self—through it one is Bhairava. 89

By knowledge of Śiva, indeed, all this is to be known—no doubt;

through it surely the liberation of all is accomplished. 90

Whoever, endowed with devotion and faith, attains the knowledge of Śiva

reaches the supreme wisdom and the highest state. 91

Through knowledge of Śiva the embodied being, understanding the Śiva-principle,

attains Bhairava, O Bhairavī, and is liberated. 92

Knowledge of Śiva is the supreme knowledge, the highest goal of Bhairava;

by its full realization all becomes the imperishable Bhairava. 93

As righteousness and other virtues in the world grow through Śiva-knowledge,

so all states imbued with that knowledge become tranquil. 94

Knowledge of Śiva is the supreme wisdom destroying all sin;

through it eternally all remains the imperishable Bhairava. 95

Through knowledge of Śiva, O Goddess, the cycle of birth and death ceases;

by its full realization one becomes Bhairava, identical with Śiva. 96

Through knowledge of Śiva the eternal supreme reality is known;

by that knowledge one is liberated and becomes Bhairava. 97

Through perfect knowledge of Śiva alone

the sinner, cleansed of impurity, becomes Bhairava. 98

Through full knowledge of Śiva all takes the form of Bhairava;

through that realization one’s very life becomes Bhairava. 99

Through knowledge of Śiva the eternal supreme principle is known;

by that comprehension one is freed from the bondage of becoming. 100

Through knowledge of Śiva death itself is destroyed;

by that same knowledge one attains the supreme liberation. 101

Endowed with devotion and understanding Śiva completely, the yogin

through that knowledge becomes Śiva-Bhairava, Śiva Himself. 102

Thus, O Goddess, has the doctrine of Bhairava been declared;

knowing Śiva and Bhairava, one never again undergoes rebirth. 103

— End of Chapter 2 of the Svacchanda Tantra (Paratattva-prakāśaḥ).

Śrī Svacchanda Tantra II.1-103

|| oṃ svacchandabhairavaya namaḥ ||

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Makeishura

2026-01-03T02:02:00.000-08:00

オーム

アオキハダ　ホノオノナカニ　シズマリテダイサンガン　シンリヲミツム　ハスノウエ

サクラマウ　コノヨノヌシワ　ダイジザイマケイシュラ　ウチュウノヤミヲ　テラスカミ

Of blue-hued skin, amidst the roaring flames, He dwells in stillness;

The third eye gazing at the Truth, atop the lotus.

Cherry blossoms flutter, the Lord of this fleeting world is Daijizaiten;

Makeishura, the God who illuminates the darkness of the universe.

Closing and Grace

2025-12-27T22:35:00.000-08:00

As we close yet another Gregorian year, we offer an original hymn in Spanish beseeching the grace of Lord Shiva.

May His presence be with us now and always!

—om—

Himno de Cierre y Gracia

Oh Mahadeva, Señor del Tiempo Infinito, Tú que danzas en el corazón del cosmos mientras los siglos nacen y mueren, ante Ti entrego este ciclo que hoy se extingue. El calendario de los hombres marca el final de su jornada, pero para Ti, oh Shankara, no hay principio ni final.

Señor del Tridente y de la Luna Creciente, Limpia con Tu fuego sagrado las cenizas de mis errores pasados. Que las sombras de este año que se va se disuelvan en Tu luz, y que el cansancio de mi alma encuentre descanso en Tus pies de loto.

Oh Vishwanatha, fuente de toda compasión, Al sonar las últimas horas de este tiempo gregoriano, te ruego que derrames Tu gracia como el Ganges desciende sobre la tierra. Que el año que asoma no sea solo un cambio de números, sino el despertar de Tu presencia en cada uno de mis alientos.

¡Om Namah Shivaya! Que Tu bendición sea el escudo, Tu sabiduría el camino, y Tu amor la meta. En la quietud de esta medianoche, me rindo ante Ti.

—-English translation—-

Hymn of Closing and Grace

O Mahadeva, Lord of Infinite Time, You who dance in the heart of the cosmos while centuries are born and die, before You, I surrender this cycle that now fades away. The calendar of men marks the end of its journey, but for You, O Shankara, there is no beginning and no end.

Lord of the Trident and the Crescent Moon, Cleanse with Your sacred fire the ashes of my past errors. May the shadows of this passing year dissolve into Your light, and may the weariness of my soul find rest at Your lotus feet.

O Vishwanatha, Source of all Compassion, As the final hours of this Gregorian time strike, I beseech You to shower Your grace as the Ganges descends upon the earth. May the coming year be not just a change of numbers, but the awakening of Your presence in my every breath.

Om Namah Shivaya! May Your blessing be my shield, Your wisdom my path, and Your love my goal. In the stillness of this midnight, I surrender to You.

Devīkālottara

2025-12-19T17:43:00.000-08:00

Today, we read from the second chapter of Śrī Devīkālottarāgama.

The Devīkālottara stands as a key text in the Śākta and Śaiva traditions, where Śiva, the Supreme Consciousness, imparts ultimate wisdom to Devi, the Goddess. These texts ending with the name -uttara find themselves within jnana-pitha of the Siddhānta Tantras, represent the final teaching from Śiva to Devi and provide the most advanced instruction—the realization of the non-dual Self.

In the excerpt below, Śiva explains that liberation is not achieved through external practices but through the deepest realization of the Self—the understanding that the mind is the source of both bondage and liberation. When the mind attaches to desires and external objects, it creates suffering, but when it becomes still and detached, it merges with the true Self, leading to freedom. This text highlights the transformative power of knowledge of the Self, urging the practitioner to dissolve the ego and mental attachments to experience the non-dual, formless Śiva, beyond all concepts of time, space, and duality.

The teaching aligns with key ideas in Sanātana Dharma nondual philosophy. Verses here parallel those in other important texts. E.g., the Amṛtabindu Upaniṣad states that "mind is bondage, mind is liberation"; the Māṇḍūkya Kārikā emphasizes that liberation comes when the mind ceases its restless activity and rests in the unchanging Brahman; and the Yoga Vāsiṣṭha teaches that the destruction of the mind dissolves the illusion of the world. Ultimately, the mind, when purified and turned inward, reveals the non-dual truth of the Self, as Śiva imparts to Devi, transcending all dualities.

——om——

Devi said:

O Lord, what is called bondage and what is called liberation? By what is one bound and by what released? Tell me, O Śaṅkara.

The Lord said:

Listen, O Devi, I shall explain clearly—mind alone is the cause of bondage and liberation for embodied beings.

When the mind attaches to sense objects it is bondage; when detached, that is called liberation.

Restlessness of the mind is bondage; its steadiness is liberation. Therefore the wise should make the mind still.

When the mind ceases to move toward objects and abides in its own nature, it attains supreme peace and dissolves in the Self.

As fire dies when fuel is exhausted, so the mind ceases when the seed of desire is consumed.

When nothing arises in the mind, it remains eternal; abiding in the Self, one surely attains liberation.

As wind ceases in a windless space, so the mind rests in the supreme, supportless Self.

Neither austerity, nor mantra, nor gift, nor scripture leads to liberation—only knowledge of the Self, O Beloved.

When one knows that the Self and Śiva are not different, duality vanishes, and he himself is the Supreme Lord.

When the mind moves outward to objects, that is bondage; its quiescence is liberation.

As the ocean, though full of waves, remains by nature calm and pure, so is the Self despite the mind’s movements.

As clouds arise and vanish in the sky, so thoughts arise and dissolve in consciousness without touching it.

Therefore the wise ever turn the mind inward and see the Self; seeing non-duality, they attain supreme peace.

He who is equal to all beings, free from fault and attachment, having abandoned anger and greed, attains eternal liberation.

As a lamp does not flicker in a windless place, so the mind, established in the Self and free from desire, is still.

When all objects and ego are abandoned, the pure light of the Self shines of itself, stainless and serene.

Where no thought arises and no difference exists, there is neither bondage nor liberation—only Śiva alone.

When the mind is merged in the heart, desireless and still, knowing Brahman, the person becomes immortal.

There are many sacred places on earth, but where the mind becomes still—that alone is the supreme pilgrimage.

So long as the mind is not slain by knowledge it binds; when destroyed by wisdom, it rises no more.

When the mind is absorbed in the Self, it becomes the Self; when turned outward, it is called the world.

Hence the mind is said to be twofold—pure and impure. The impure goes outward; the pure abides in the heart.

As gold hidden in stone shines when smelted in fire, so the Self concealed in the mind is revealed by wisdom.

When the mind rests without thought in the supreme state, that alone is Brahman—no other reality exists.

When the mind dissolves seeing the non-dual Self, then knowledge arises, free from bondage and release alike.

The ignorant wander outward through desire; the wise turn within to the heart and meditate on the Self alone.

He who knows the Lord as unborn, infinite, unmoving, all-pervading, and eternal is freed from worldly bondage.

He who has no attachment among beings, whose acts do not cling to him, is like a lotus leaf untouched by water.

Though dwelling in the body, he who witnesses but is not the body is called liberated while alive (jīvan-mukta)—he is Śiva indeed.

Thus, O Auspicious One, the nature of bondage and liberation is declared: when the mind is destroyed, the pure, stainless Śiva alone remains.

Śrī Devīkālottarāgama II.1-31.

|| oṁ namaḥ śivāya ||

Mahadeva'r Stuti

2025-12-11T11:57:00.000-08:00

This unique Axomiya hymn, echoing the deep philosophical and devotional style similar to that of the historical tradition of the region, beautifully captures the essence of Lord Shiva. Attributed to 'Shibadasa,' the verses celebrate Shiva as the ultimate, all-encompassing reality.

The hymn's power lies in its duality: it first establishes Shiva as the Transcendent Brahman (Nirguṇa, Nirākāra), existing beyond the universe. It then shifts to recognize Him as the Immanent Force, the Līlāmaya Mahadeva, residing within every creation and governing all action.

The final verses deliver a profound message that salvation is achieved not merely through austerity, but through understanding this Shiva-Tattva and meditating on His formless yet benevolent presence. The hymn is a succinct guide to finding moksha by navigating the world while focused on the ultimate peace offered by the Divine.

জয় জয় শিৱ শম্ভু, দেৱ দিগম্বর। তুমিহে কেৱল ব্ৰহ্ম, জগতৰ পৰ॥

চিদানন্দ ৰূপ তোমাৰ, নিৰ্গুণ নিৰাকাৰ। নিৰঞ্জন প্ৰভু তুমি, নাহিকে বিকাৰ॥

তথাপিও তুমি প্ৰভু, সৱ ঘটে আছা। স্থাৱৰ জঙ্গম যত, তোমাৰেই ক্ৰিয়া॥

তুমি সৃষ্টি স্থিতি লয়, ত্ৰিগুণৰ মূল। লীলাময় মহাদেৱ, সদায় অনুকূল॥

তোমাতে আৰম্ভ প্ৰভু, তোমাতে পৰিণতি। তোমাৰ চৰণে সেৱা, ভকতিৰ গতি॥

যতেক পুণ্য যশ, যতেক তপস্যা। তোমাৰ নামৰ ৰস, কৰিলেহে ৰক্ষা॥

বিষয় বাসনাত, জীৱ সদা ভ্ৰান্ত। তোমাৰ চৰণ পঙ্কজ, পৰম শান্ত॥

শিৱ-তত্ত্ব জ্ঞান যাৰ, সিজনেহে তৰে। শিৱদাসে কহে, মোক্ষ পদে স্মৰে॥

---om---

Victory, victory to Shiva Shambhu, the Sky-clad God. You alone are the absolute Brahman, beyond the universe. Your form is pure Consciousness-Bliss, without attributes, without form. You are the immaculate Lord, entirely without change or modification.

Yet, O Lord, You reside within every vessel/being. Whatever is unmoving or moving, is all Your divine action. You are the root of creation, maintenance, and dissolution—the source of the three gunas. The playful Mahadeva, You are always benevolent.

In You is the beginning, O Lord, and in You is the ultimate end. Worship at Your feet is the true path of devotion. Whatever merit or fame, whatever austerity one has amassed, only the nectar of Your Name can truly protect it.

The individual soul is always bewildered by material desires. Your lotus feet offer the ultimate peace. The one who attains the knowledge of the Shiva-Tattva (Shiva Principle) is indeed saved. Shibadasa says: meditate upon the state of Liberation.

|| oṁ namaḥ śivāya ||

Two verses on Gyanvapi

2025-12-04T15:15:00.000-08:00

Today, we find inspiration from two synthetic verses about the Gyānvāpī Temple in Kāśī. These verses are stylized and inspired by the Kāśī Khanda, a large section of 100 chapters embedded within the Skanda Purāna praising the spiritual supremacy of Vārānasi. Below we imagine the magnificence of the Gyānvāpī Temple during the height of its splendor that once was and once again will be. May it be the will of Bhagavān Viśveśvara!

गङ्गातीरनिभूतशैवलनिभं काश्याः प्रकाशं शिवं

ज्ञानाख्यस्य विशालवाप्युदितरत्नाभोगगर्भान्तरम् ।

नन्दीस्थाणुकृते नताः प्रथयते यत्सात्त्विकं तेजसा

तच्चित्रं प्रतिवीक्षितं हृदि ममाभाति त्रयीदीपवत् ॥

विश्वेशस्य पुरातनप्रभमिहोद्द्योतं प्रशान्ताम्बुधेः
काञ्चित्संवत्सरसारवह्निशिखया ध्यानान्तराले स्थितम् ।
यत्रोन्मेषतरङ्गमालिजलवद्भक्तिप्रभा जृष्णुता
तत्तेजो मम चेतसि प्रतिपदं देदीप्यते ध्यानवत् ॥

On the banks of Gaṅgā, where Kāśī shines with the quiet hue of moss and morning light,
rests the deep, gem-filled radiance of the vast Jñāna-vāpī, hidden in its sacred womb.
Before steadfast Nandi, those who bow perceive its gentle, sattvic flame;
and that vision, glimpsed again, glows in my heart like the lamp of the threefold Veda.

Here dawns the ancient brilliance of Viśveśvara, rising like a calm ocean of light,
standing in the inner sanctum of meditation, steady as the refined flame of years.
Where devotion shimmers in bright, wave-like ripples, vibrant and unbroken,
that radiance burns in my heart at every step, as in deep, unwavering contemplation.

|| oṁ namaḥ śivāya ||

Garland of Flames

2025-11-27T22:52:00.000-08:00

The following Sanskrit verse is not drawn from any scripture but is a synthetic composition, written in the idiom of the classical Śaiva Āgamas, and meant to be inspirational. It weaves together images and phrases found in the early Agamas that articulated exoteric ritual and contemplative life of Śaiva worship.

This verse and image envisions a tenth-century temple where the Liṅga—symbol of transcendence—shines like pure light, and before it Naṭarāja radiates with the light of oil lamps. Yogins and devotees gaze upward in awe, their hearts awakening in the glow of oil lamps.

Though not a quotation from any extant text, its phrases echo real Āgamic sources: the Suprabhedāgama’s meditation on the Jyotirliṅga, the Kāmika Āgama’s lamp rituals, and the Mahākāla Saṃhitā’s vision of Śiva in a halo of fire. It captures, in poetic synthesis, the central Śaiva insight that outer worship and inner realization mirror one another—the temple’s flame and the heart’s flame being one.

This modern verse thus offers not scripture, but scriptural feeling: the devotional and aesthetic atmosphere of the Āgamic world rendered anew in Sanskrit light.

---oṁ---

antarāle sthitaṃ liṅgaṃ jyotirūpaṃ sanātanam |

tasya mūle tu bhagavān naṭarājo virājate ||

dīpālokāvalībhis tu jvālāmālāvṛtaṃ vapuḥ |

paśyanti yogino bhaktyā hṛdayaṃ bhāvayanti ca ||

mudrābhiḥ praṇavenaiva saṃpūjya parameśvaram |

tatra bhāvātmikā bhaktiḥ pratyakṣaṃ rūpamaśnute |

In the inner sanctum stands the eternal Liṅga, radiant as light itself.

At its base shines the Lord Naṭarāja.

His body is encircled with a garland of flames from rows of oil lamps.

The yogins, beholding Him with devotion, awaken their hearts in reverence.

With sacred gestures and the sound of Praṇava they adore the Supreme Lord;

There, devotion becomes form — visible, tangible, and filled with Presence.

|| oṁ namaḥ śivāya ||

I bow to the Lord of all beings

2025-11-19T12:00:00.000-08:00

ॐ वन्दे देव उमापतिं सुरगुरुं वन्दे जगत्कारणम् ।

वन्दे पन्नगभूषणं मृगधरं वन्दे पशूनां पतिम् ॥

वन्दे सूर्य शशांक वह्नि नयनं वन्दे मुकुन्दप्रियम् ।

वन्दे भक्त जनाश्रयं च वरदं वन्दे शिवंशंकरम् ॥

Om, I bow to the divine Lord Shiva, consort of Uma, the Guru of the gods.

I bow to the cause of the universe.

I bow to the one adorned with serpents, the wearer of the tiger skin.

I bow to the Lord of all beings.

I bow to the one whose eyes blaze like the sun, moon, and fire.

I bow to the beloved of Vishnu.

I bow to the Refuge of devotees and the Giver of blessings.

I bow to Lord Shiva, the auspicious Shankara.

~Traditional Prayer~

Hymn to Rudra Kapardin

2025-11-08T09:00:00.000-08:00

This hymn attributed to Maharishi Atri Bhauma belongs to the early Vedic stratum that venerates Rudra as both terrifying and beneficent—the “Destroyer of heroes” whose arrows bring disease and the end of all things great, yet who also carries “healing remedies most precious.” The poet pleads for the God’s favor and protection for people, animals, and the settlement, revealing the ancient understanding of divine power as ambivalent: to be feared, yet also the sole source of well-being when rightly propitiated. This Rudra, like the serene Śiva of later theology, already contains the seeds of transformation, as His destructive energy (Śakti) is recognized as inseparable from healing and renewal.

In later Śaiva thought, especially within Purāṇic and Siddhāntic traditions, the dipoles between Rudra’s wrath and grace evolves into a philosophy of divine duality—Śiva as both the Destroyer of ignorance and the Giver of liberation. This hymn thus marks the beginning of the shift from propitiating a formidable power to embracing Him as the inner Lord and Protector. Through this early meditation, we glimpse the emergence of the Śaiva vision of auspiciousness born from awe.

Maharishi Atri Bhauma meditates on Rudra-Shiva

---om---

These thoughts we offer to Rudra, the powerful,

the matted-haired ascetic, the destroyer of heroes;

may he grant peace to beings with two legs and four,

and make all that thrives within this settlement flourish and untroubled.

Be gracious to us, Rudra; make us happy.

We bow to you, the destroyer of heroes, with our homage.

That welfare and favor which our ancestor Manu once desired,

may we experience through your guiding protection, O Rudra.

May we attain your favor, O Rudra of great might, through our divine offering.

Bring our people into harmony and strength,

and grant that our men may live unharmed;

accept this offering from us.

We call upon the fierce Rudra, master of the sacrifice,

the wise and unbending Lord, for help.

Let the divine anger stand far from us;

we choose instead your gracious favor, your kindly mind.

We call with reverence upon Rudra, the red one of the sky,

the matted-haired, whose form is radiant;

holding in his hand healing remedies most precious—

may he bestow on us shelter, protection, and defense.

This word is spoken to the father of the Maruts—

sweeter than the sweet—a hymn to Rudra for increase.

Grant us, O deathless one, mortal sustenance in due measure;

be gracious to our life, to our children and descendants.

Harm not our great ones nor our little ones,

strike not him who rears the herd nor him who is born to it.

Do not slay our father nor our mother;

O Rudra, do not injure our dear bodies.

Do not harm our sons, our children, or our lifespan;

do not wound our cattle or our horses.

O Rudra, in your might, do not strike down our warriors.

We who make offerings call to you always for help.

Like a herdsman guarding his cattle, I have brought praises to you;

grant us, father of the Maruts, your goodwill.

For your disposition is auspicious and most gracious;

therefore we choose you as our protector and friend.

Keep far from us your arrow that kills the cow and the man,

O mighty Rudra, may your favor be upon us.

Be gracious to us; speak kindly, O God,

and grant us shelter and wide protection.

We have declared our homage to him, the helper;

may Rudra, companion of the Maruts, hear our call.

And may Mitra, Varuṇa, Aditi, the River, the Earth, and the Sky

not harm us — may they protect us in friendship.

Ṛgveda (Śākala Saṃhitā) I.114.1-11

- Composed by Maharishi Atri Bhauma

Inner Essence of the Liṅga

2025-11-01T09:00:00.000-07:00

Previously, we have examined the term Śivopaniṣad and all its connotations. While it may connote multiple ancient esoteric texts, there is only one text with this proper name. As mentioned in the earlier post, the Śivopaniṣad proper comes from the Shivadharma Corpus of texts. The Śivopaniṣad is not a Vedic Upaniṣad; it is an Āgamic teaching canonized in the Upaniṣadic idiom. Today, we read from the translated second chapter of the Śivopaniṣad entitled "Inner Essence of the Liṅga" (liṅgāyatana / liṅga-garbha adhyāya). The text needs no commentary and anyone who reads it can sense the beauty and profundity of the teaching.

---

The Chapter on the Inner Essence of the Liṅga

śivopaniṣad – adhyāya 2 (liṅgāyatana / liṅga-garbha adhyāya)

Within the primordial Liṅga there abides an embryo composed of the three gunas; that embryo—so called—bestows every perfection and attainment.

From that embryo proceed creation and maintenance of the world; from the Liṅga alone arise the causes of origination and dissolution of all.

Therefore all beings exist because of the Liṅga, and all powers and perfections are established within the Liṅga.

The Liṅga, united with the three qualities—sattva, rajas, tamas—endowed with knowledge and power, is that through which the Divine Lord creates, preserves, and withdraws the universe.

From the Liṅga the entire universe, moving and unmoving, is pervaded; in the Liṅga all has its foundation—the Liṅga is the cause of everything.

Therefore all the categories arose from the Liṅga—the five elements, the subtle essences, the senses, and their qualities.

The Liṅga is declared to be of the nature of Śiva himself, embodying creation, preservation, and dissolution, endowed with knowledge-power and united with all saktis.

Within the Liṅga shine the vital breath and the life-winds, the mind, the intellect, the sense of “I,” and knowledge—indeed, all is established in the Liṅga.

Having installed the Liṅga in the heart and meditated with unwavering devotion to the Lord, there the yogin beholds Śiva—tranquil and stainless.

He should meditate on the pure, supreme Liṅga of Śiva pervading the body; absorbed in that awareness, he attains the union called Śiva-yoga.

He who thus truly knows the eternal Liṅga within the body is freed from all sin and abides in the sanctuary of Śiva.

The all-pervading Liṅga is the Lord himself, the Self of Śiva; whoever worships that Liṅga constantly attains the supreme goal.

Within the Liṅga dwell all the Devas and every being, moving or unmoving; in it all is established—for the Liṅga is the highest destination.

The Liṅga is vast and boundless, the flawless Self of Śiva; within it there is neither bondage nor release, neither sorrow nor joy.

Therefore the Liṅga, eternal Śiva, beginningless and endless, is the one Truth, supreme Bliss, all-pervading and pure.

Those devoted to Śiva, disciplined in knowledge and austerity and masters of their senses, are released from every sin and reach the state identical with Brahman.

The Liṅga is declared the root of all principles; therefore it is the supreme knowledge—by knowing it one becomes free.

The Liṅga, ever established in the heart, is of the nature of reality, knowledge, and bliss; those absorbed in meditation upon it—the yogins—attain liberation.

Nothing exists beyond the Liṅga, nothing equal to it in greatness; itself is the cause of all beings—the Supreme Lord (Parameśvara).

In the Liṅga are gathered the vital airs situated within the body; there they are dissolved again by yogins intent on liberation.

The Liṅga, abiding in the middle of the heart and resembling a form of light, is seen by yogins through intelligence united with meditation.

He who, placing all his thoughts within that Liṅga and contemplating it at the end of his body, remembers the inner Liṅga attains the supreme state.

Approaching the Liṅga in the heart and withdrawing the vital breaths with the mind, the yogin absorbed in meditation attains union with Śiva.

He should meditate upon the eternal Lord as the Liṅga both within the body and without; external worship is good, but internal meditation is superior.

Meditating on the Liṅga within the heart, he should perform outer worship; placing the outer Liṅga within his heart, the man should always meditate on Śiva.

He who conceives the Liṅga as of the form of knowledge within his heart, his sins—earthly, watery, and all others—are destroyed.

He who truly perceives the Liṅga as beyond inner and outer distinctions, his liberation is in his grasp, and he rejoices in the world of Śiva.

He who, established in Śiva-knowledge, always meditates on the Liṅga becomes freed from all sins and attains the universal state.

That Liṅga which is all-pervading and established in all beings—meditating on that alone with the mind, giving up everything else, one becomes happy.

Meditating on the Liṅga, pure and made of knowledge, all-pervading and flawless, a man should direct himself to the supreme peace of Śiva-yoga.

He should contemplate the Liṅga conjoined with the body as the Supreme Lord; knowing that ever abiding in the heart, he is freed.

The Liṅga, divine and of the nature of Śiva, is the cause of all worlds; the wise one who truly knows this attains liberation.

That Liṅga in which all exists has neither sight, nor sound, nor touch, nor taste—I bow to that transcendent Liṅga.

He who, knowing the Liṅga, remains steadfast in all states—such a soul, abandoning the body, is glorified in the world of Śiva.

Meditating on the Liṅga established in the heart, one is released from all sin; whoever contemplates it truly attains Brahman-knowledge (brahma-jnāna).

As the whole world stands within the Liṅga as water in a vessel, therefore this is the supreme knowledge—by knowing it one is freed.

Whoever listens, meditates, or recites this Liṅga-Garbha with concentration, his sin is destroyed; thus one should hear the teaching of the Liṅga-Garbha.

Thus the supreme and auspicious secret of the Liṅga-Garbha has been declared; whoever understands this attains union (sayujya) with Śiva.

Śivopaniṣad II.1-38.

Translated from the Sanskrit original.

OM Namah Śivāya!

Sita and Ram and the Dharma of Shiva

2024-04-09T09:51:00.000-07:00

As we embark on the beginning of a new age of Sanatan Dharma, we seek answers to unanswered questions. Sanatan Dharma is neither a dogma nor organized on the premise of an unfaltering book, but rather is a quest, a eternal journey to understand ourselves and reality. The never ending seeking is therefore very much a part of our Dharma. Hence the ancients left much answered for future generations to continue to seek and experience findings answers from within.

And now, we come upon the subject at hand, that of Sita and Ram in the context of Shaivism. Although it is has been realized again and again, the deep connection between the Dharma of Sita-Ram and Uma-Maheshwar is worth again exploring. To understand the deep connection, the oneness of the two, we must explore the stories of both.

Let us begin then with the story of Sati (feminization of Sat, truth/existence). In the beginning of the cycle of creation, Sati is born of Daksha Prajapati, one of the many sons of Brahma and progenitors of mankind. Daksha has many daughters, and Sati is one of them. Sati in intent on marrying none other than Shiva and eventually marries Him, much to her father's displeasure. Later on, Sati attends her father's yajna, uninvited, and when Shiva is insulted chooses to self-immolate. Shiva then descends there in a Bhairava form called Virabhadra to destroy the sacrifice of Daksha. The relics of Sati are later spread around the Indian subcontinent which later come to be known as Shakti Pithas (Centers of Energy). We now consider there to be 51 or 52 principal Shakti Pithas in existence (51 or 52 being the number of phenomes in Sanskrit, and Shakti being the primal divine energy that permeates and brings forth name and form of all things in existence).

Now, from that very holy land dotted with Shakti Pithas emerges the Lady Sita (literally sita = furrow). She is discovered as a baby by the ruler of Videha, King Janak, in a field. Sita then is an embodiment of the very Shakti that was dispersed across the land. Sita is Shakti. On the other hand, Ram descends through the holy fire into which Sati has chosen to self-immolate. In the story, the Deity of Fire, Agni, emerges from sacrificial fire conducted by King Dasharath and delivers the pudding (payasa) to feed his queens so they may bear children. From this, Ram is born. Ram, then, is the essence of the holy fire, the Divine Being who is invoked through Agni, the fire of consciousness in all beings. Ram descends from above, while Sita emerges from below.

The essence of Ram is Shiva, and the essence of Sita is Shakti. Ram is Shiva and Sita is Shakti.

There is only a singular eternal existence, which indeed is all existence. We understand it as the Divine encompassing of pure unfettered existence and its inseparable pure energy. These two then are emblematically represented and personified as the Divine Couple, the bipoles of Absolute Reality.

Today, as we begin the new Samvatsar, let us remember Sita-Ram and Uma-Maheshwar together.

Om Namah Shivaya.

Chaitra Shukla Pratipada, Vikram Samvat 2081 (Pingala)/Shaka 1946 (Krodhi)

Obeisance to Thee, O Bhava!

2023-10-18T00:00:00.003-07:00

Thou art the form of Earth, Water, Fire, Air, Ether, the Sacrificer, the Moon and the Sun. (Ashtamurti)

Thou art beneficent and abidest in all that is;

Obeisance to Thee!

Thou abidest in the Upanishads,

Thou art Shruti (Veda), Shruti owes her birth to Thee.

Thou art beyond the senses.

Thou art the eternal Mahah (All Might);

To Thee obeisance again and again.

Thou art neither gross nor subtle.

Thou art Shambhu (the Good).

Thou destroyest the ills of this world.

Obeisance to Thee, O Bhava (Existence)!

Thou art far beyond all polemics.

All-knowing Thou art and grantest the fruits of penance,

And the fourfold aims of human life.

Obeisance to Thee and again obeisance!

Thou hast no beginning, no middle and no end.

Thou dispellest all fear.

Attributeless art Thou and great.

Yogins alone can meditate on Thee;

To Thee obeisance and again obeisance!

Thou art the Universe, and beyond thought.

Thou destroyest the pride of Kama.

Thou annihilatest Time (Kala).

On Thy forehead shines the Moon,

To Thee obeisance again and again!

Thou eatest poison and

Art seated on the constantly moving Vrsha (Bull of Dharma).

The flowing waters of Ganga holds like a string

Thy matted locks in place;

To Thee obeisance!

Pure Thou art and purifiest,

Thou art the innermost Atma of the pure.

Thou art the Destroyer of Tripura.

Thou art all and Thy name purifies;

To Thee obeisance!

Thou grantest enjoyment and liberation to Thy votaries,

And art to them devoted.

Thou hast no home, no cloth to cover Thyself,

Yet art Thou the Ruler of the Universe;

To Thee obeisance again and again !

Thou art the root of the Three (Brahma, Vishnu, Rudra).

Thou hast three eyes. Obeisance to Thee!

Thou art the Light of the three lights (Sun, Moon, Fire).

Thou destroyest rebirth;

To Thee obeisance!

The gems in the diadems of Devas and Asuras tint,

With a rosy tint, Thy feet.

Charming and beloved Thou art,

And hast to Thy beloved given half Thine own body;

Obeisance to Thee again and yet again!

~Sri Sharada Tilaka XX:149-160 (translated by Arthur Avalon)

Aum Namah Shivaya.

Sutras and Tantras

2023-10-15T00:00:00.003-07:00

Sutra [सूत्र] means thread, derived from /siv/, to sew. When applied to scripture (shastra, शास्त्र), it means a text wherein core ideas around a certain subject are stitched or sewn together. Technically, sutras are written in a very terse language, making them easy to memorize. The language is so terse that context is often left out, and it is very difficult to understand sutras without extensive commentary or explanation. Sutra literature of Sanatana Dharma comprises of hundreds of texts that begin, historically, at the end of the Vedic age covering a every imaginable subject from Vedic rites and rituals, philosophies, linguistics, Dharma, bhakti, medicine, astronomy, etc. In many cases, a sutra text forms the foundational basis for a given system. For example, Yoga Sutras of Patanjali is the first encoding of Yoga philosophy.

Famous extant sutras of Shaivism include the Pashupata Sutras, Shiva Sutras, Vatulanatha Sutras, and Meykanda Sutras (Sivagnanabodham). Early core of early Shaivite Tantras (Agamas) also likely began as sutras, even if they don't fit into the category of terseness in language. This principle is clear in the Nishvasatattvasamhita, and implied in the titles of Svayambhuva and Raurava Agamas both of which are termed sutra-sangraha (collection of sutras).

The literal meaning of tantra [तन्त्र] is loom, derived from /tan/, to stretch. When applied to shastra, it means a text wherein a complex range of ideas are woven elaborately together incorporating both philosophy and practice. Tantras are generally written in poetic meters (shloka or anushtup chandas) and are very voluminous. Tantra literature of Sanatana Dharma comprises of hundreds of texts that also begin, historically, after the end of the Vedic age and experienced efflorescence during the first millennium of the common era. Tantric literature spans a variety of topics, but largely focusing on ritual, practice, theology and philosophy. Whereas the Vedic literature espouses a fire ritual called Yajna, the Tantric literature endorses a ritual called Puja using consecrated icons and recommended for the Kaliyuga, the age of discord.

Generally, the extant Tantric texts of Sanatana Dharma are divided into three categories - Shaiva, Shakta and Vaishnava. The Shaiva-Shakta system is conjoined and the Tantras of this system represent a continuum of ever-evolving esoteric knowledge traditions which presuppose older, simpler forms of the same. Therefore, the epistemology and ontology of both is similar, if not the same. Hundreds of Tantric texts or Agamas have come into existence through the sub-traditions of the Shaiva-Shakta system; most of them lost and many of the remaining untranslated. The Tantric literature of what we term Shaivism proper encompasses the 92 principal Shaiva Agamas divided into 10 Shiva, 18 Rudra, and 64 Bhairava Agamas. While this system of thought within Sanatana Dharma has remained distinct, running parallel to the Vedic-Vedantic system, in truth the latter has been strongly influenced and subsumed by it.

Aum Namah Shivaya.

Nishkala and Sakala Shiva

2023-10-06T00:00:00.004-07:00

Within Shaivite theology and philosophy, we come across these two terms - Nishkala Shiva (निष्कल शिव) and Sakala Shiva (सकल शिव). Today, we deal with these terms.

Nishkala means without parts or divisions. It is that aspect of Shiva that is beyond space and time, the Formless Absolute, the Transcendent, known as Paramashiva (परमशिव) or Parashiva (परशिव) in Shaiva-Shakta Agamic parlance, and Parabrahma (परब्रह्म) or Nirguna Brahma (निर्गुण ब्रह्म) in Vedantic parlance.

The knower of the truth of the real nature of the thirty-six tattvas first dissolves all these paths into the body, [then from] the body into prana, prana into intellect, intellect into void, and finally void into consciousness. In this way, this kind of yogin becomes permeated with consciousness not dependent on anything external. Then he experiences consciousness as Paramashiva, and transcending even that state, he experiences himself as being immanent as well. (Tantrasara of Mahameshvaracharya Abhinavagupta, Chapter 7)

Yet, the Absolute Reality is not limited to transcendence, and indeed incomplete without immanence. The Transcendent, known as Vishvottirna (विश्वोत्तीर्ण) or Vishvadhika (विश्वाधिक) in Shaivism is an organic whole with the Immanent, known as Vishvarupa (विश्वरूप) or Vishvamaya (विश्वमय). It has no parts nor can be divided, but only so done to foster our understanding and realization. Shaiva monism does not negate objective reality, but accepts it as an expression, an ever-changing experience of the Absolute Reality's own and inherent free Will. That Infinite Consciousness of the Absolute (Prakasha/प्रकाश) is never still, but brimming with Activity (Vimarsha/विमर्श) - the activity associated with the realization of it's existence. Paramashiva is never without Parashakti.

The objective reality or the universal experience of the Absolute is described in the grossest sense as the 118 or 224 bhuvanas (भुवन/planes of existence) that exist at various levels as we go within. In a more subtle sense, it is described as the 36 tattvas (तत्त्व/essences) upon which the bhavanas are founded. And in the subtlest sense, it is described as the 5 kalas (कला/units or digits), which underlie and envelope the tattvas.

Now that aspect of Shiva that is associated with the 5 kalas (and hence the 36 tattvas and 118 or 224 bhuvanas) is called Sakala Shiva. This the Immanent Divine, of myriad forms, qualities and attributes, associated with time and space, cause and effect, the very foundation of all objective reality. In Vedantic parlance, that is Saguna Brahma (सगुण ब्रह्म).

Nivritti kalâ operates in the earth principle (prithivi tattva), pratishthâ from the water principle (jala) to prakirti, vidyâ kalâ from above prakriti to mâyâ, and from above mâyâ, Shâktâ operates. Šhiva is considered to be beyond the kalâs, for He is Nishkala; however, for the purpose of meditation, He is said to possess a kalâ named shantatita. (Tantrasara of Mahameshvaracharya Abhinavagupta, Chapter 10)

In terms of iconography, Nishkala Shiva is represented as the Shiva Linga, which is the "formless form." Sakala Shiva is represented in myriad anthropomorphic forms known as the Maheshvara Murtis. The juncture between the Sakala and Nishkala is the Sakala-Nishkala, which is represented as the Panchamukha (पञ्चमुख) or Five-Faced Linga, which is the Sadashiva Murti, and represents the Panchabrahma (पञ्चब्रह्म) doctrine of the Yajurveda. Sadashiva is the highest ideation of personified Godhead in Shaivism and the single pointed intersection between the continuum of the multiverses of objective reality and limitless Divine Consciousness.

In the Sadashiva Tattva, there is Lord Sadashiva presiding over the world called Sadashiva-bhuvana. He is surrounded by the retinue of eight Rudras such as Jvalini and others, whose appearance is characterized as the Sakala-Nishkala. (Srimad Mrgendra Agama XIII:162).

Aum Namah Shivaya.

Aspectless (Nishkala) Form of Shiva

2023-09-16T16:04:00.002-07:00

Today we read from the ninth chapter of the Ishvara Gita entitled the Nishkala (aspectless) Form of Shiva. In the Kurma Purana, of which Ishvara Gita is a part, it is said that the Ishvara Gita was spoken in an earlier aeon (Satya Yuga) long before the Bhagavad Gita was spoken. In a future aeon (Dvapara Yuga), the Bhagavad Gita reveals the same knowledge yet again.

Notice the subtle philosophy in this text in the usage of the terms Brahman, the highest Lord, and Maya. Maya is termed Shakti, the cause of the universe, and the supreme Brahman termed the ground of that cause. What is termed the Lord is the one pointed intersection between the unmanifest and the manifest, who is immanent in all beings, and the goal or doorway for escape from the cycles of samsara and means for bliss eternal. One sees in this chapter a continuation of the old philosophy present in seed form in the Nandikeshvara Kashika. Indeed, this is the core of all forms of Shaivite theology even today.

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The Sages said :

1 . O Mahadeva, the Supreme God is unsullied, pure, eternal and devoid of activities. Hence, explain to us how you become identical with universe in form.

Ishvara replied :

2. O brahmanas, I am not the Universe (in reality). Nor does the universe exist without Me. In this respect Maya is the cause and She is supported by Me in my [own] Atman.

3. Maya is the Shakti (potency) which has neither beginning nor destruction. It is supported in the Avyakta (the Unmanifest). This world is caused by it and is indeed born of the Avyakta.

4. They (the sages) say that the Avyakta which is bliss luminous and imperishable is the cause. I am that supreme Brahman [viz the Avyakta] and nothing else exists apart from Me.

5. In my unity and diversity (or apparent identity and separateness from the universe) the expounders of the Vedas have decisively concluded that from My Being the universe formed.

6. I am that greatest Brahman, the eternal supreme Atman. As I am said to be the non-cause, no fault can be attributed to Atman.

7. All divine powers are infinite, unmanifest, permanent and established by Maya. The absolute Avyakta which is abiding in the region beyond shines eternally.

8. The unmanifest eternal Brahman which is without any beginning or end and which is permanent is united with Maya and thereby is called diverse and divided though it is an undivided whole.

9. Just as the manifestation of the Purusha’s one power is not concealed or obscured by another, He functions through the power of knowledge without beginning, middle and the end.

10. That is the supreme unmanifest, embellished with a halo of lustre. That is the imperishable light. That is the supreme abode of Vishnu.

11. Therein the entire universe is woven as if in the warp and woof of cloth. That alone is the entire universe. Having realised this, one is liberated.

12. Brahman is that entity from which words along with mind recede due to their inability to reach it. He who has realized the joy of the Brahman entertains no fear from anywhere at any time. [Taittiriya Up. II. 9.]
13. I know this supreme Purusha with the refulgence of the sun in front of me (beyond the darkness of ignorance). Having realized Him as such, the knower is liberated (from samsara). Becoming identical with the Brahman, he enjoys perpetual bliss. [Svetasvatara Up. III.8; III.21]

14. Realizing that is his self from which there is nothing that is greater, and that is the supreme light of the luminaries stationed in the heaven, the knower becomes identical with the Brahman and attains perpetual bliss.

15. Knowers of the Brahman (aka brahmanas) who are established in the Brahman, proclaim that I am however impenetrable, subtle-bodied, joy of the Brahman, and the immortal abode of the universe, and after attaining whom one never reverts to samsara.

16. The lustre that appears to shine in heaven is the principle of the highest firmament of golden colour. The sages visualize it in their own supreme knowledge as the resplendent, pure (spotless) abode of heaven.

17. Thereafter, the bold (self-possessed) men observe it, after experiencing the (cosmic) Atman directly in their individual Atman. Paramesthin, the Lord Himself, is the greatest one. The Lord has the bliss of Brahman.

18. That one Lord is lying hidden in all living beings. He is omnipresent, the immanent soul of all living beings. The self-possessed men who see him as one (without a second) enjoy permanent bliss and not the others.

19. He has heads and necks on all sides. He is the ultimate goal of all. He abides in the cavity of the heart of all living beings. That Lord is omnipresent. There is nothing other than He.

20. O leading sages, thus the knowledge pertaining to Ishvara has been related to you. It should be particularly guarded, as it is very difficult even for Yogis to attain.

Ishvara Gita IX.1-20 (Kurma Purana, Book II, IX.1-20).

Aum Namah Shivaya.

See also: Vibhuti Yoga of Shiva (from Chapter VII of the Ishvara Gita)

Shivopanishad and Shaiva Upanishads

2023-01-19T00:00:00.004-08:00

The term Shivopanishad (Sivopanisad) is met with at least twice within the framework of Shaivism. In the first instance, it refers to a large, yet untranslated, text with the proper name Shivopanishad. This texts forms a part of the so-called Shivadharma corpus, which includes the Shivadharma Shastra and Shivadharmottara. The latter is sometimes subsumed, at least in name, within the Shaivagamas as a subsidiary (upagama) of the Sharvokta Agama. This Shivopanishad is an extensive treatise on Shaivite theology and manual on Linga worship, likely follows the first two texts in the corpus in chronology, and can probably dated to the 8th century CE (?).

A second use of the term Shivopanishad relates to the celebrated Shiva Sutras of Vasugupta generally dated to the 9th century CE. Technically, every upanishad is a secret teaching. As the Shiva Sutras were a secret teaching passed from Lord Shiva to Vasugupta, they were termed the Shivopanishad Samgraha or a collection of the secret teachings of Shiva. Just as the Brahma Sutras (a.k.a., Vedanta or Sharirika Sutras) extract and systemize the philosophy of the principal Vedic upanishads, the Shiva Sutras or Shivopanishad Samgraha extract and systemize the philosophy of the large body of Shaiva Agamas that precede it.

And then there are the Shaiva upanishads connected to the Vedas. According to the Muktika canon, there are 14 texts considered Shaiva upanishads. This list includes the Kaivalya, Rudra Hrdaya, Atharvashira, etc. The oldest of these Shaiva upanishads belong to the middle of the first millennium BCE and considered likely composed by Pashupata ascetics prior to the advent of the Pashupata Sutras (ca. 1st century CE). These 14 are by no means the only upanishads to call the Divine by the term Shiva. Among others, the famed Shvetashvatara Upanishad is also a Rudra-Shiva oriented text and we may considered it a principal Shaiva upanishad of the Krsna Yajurveda even if the Muktika canon does not.

Shiva alone is Guru; Shiva alone is the Vedas; Shiva alone is Lord; Shiva alone am I;

Shiva alone is all. There is none other than Shiva.

-Varaha Upanishad of the Krsna Yajurveda, V:39

Finally, there are parts of the Vedic Samhitas that are not technically upanishads, but because of their profundity sometimes called as such. The Nilarudra Sukta of the Atharvaveda (Paippalada recension) is one such example and is elevated because it reiterates some of the potent verses of the Rudra Adhyaya (a.k.a., Sri Rudram) of the Yajurveda. Another notable example is the Shiva Sankalpa Sukta of the Shukla Yajurveda, which draws from mantras from the Rigveda, and is considered a very powerful and sublime upanishad. Using the same logic, the Rudra Adhyaya (Sri Rudram) of the Shukla and Krsna Yajurveda, which also draws from mantras of the Rigveda, may also be considered an veritable upanishad, and if so done would be the oldest of all!

All Glories to Lord Shiva, the Primal Guru and Source of all scriptures and teachings!

OM Namah Shivaya.