Shiva Purana: Recent Episodes
Adyashakti Swami Bhagavan
Detailed chapter-by-chapter reading and analysis of the great Śiva Purāṇa, the most potent Vaidik scripture giving both material enjoyment and spiritual liberation.
"How can one know thus as to where It (the Self) is, for which both the brāhmaṇa and the kṣatriya become food, and for which Death takes the place of a curry?"Namaste 🙏 So this is the close of the second chapter, the second Canto of this Upaniṣad, which has six Cantos in two parts. The first Canto was about setting the scene, creating a context where this wonderful conversation between death and Naciketā could take place. Naciketā is not going to take anything other than the highest knowledge. He doesn't want any material benediction.So in the beginning of the second Canto, Death accepts Naciketā as his student and begins to teach him about Brahman. Because really, what Naciketā wants is to know Death's secret.
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“This Self cannot be known through much study, nor through the intellect, nor through much hearing. It can be known through the Self alone that the aspirant prays to; this Self of that seeker reveals Its true nature. One who has not desisted from bad conduct, whose senses are not under control, whose mind is not concentrated, whose mind is not free from anxiety about the result of concentration, cannot attain this Self through knowledge.“
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“While sitting, It travels far away; while sleeping, It goes everywhere. Who but I can know that Deity who is both joyful and joyless? Having meditated on the Self as bodiless in the midst of bodies, as permanent in the midst of the impermanent, and as great and pervasive, the wise man does not grieve.“
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“If the killer thinks (of It) in terms of killing, and if the killed thinks (of It) as killed, both of them do not know. It does not kill, nor is it killed. The Self that is subtler than the subtle and greater than the great is lodged in the heart of (every) creature. A desireless man sees that glory of the Self through the serenity of the organs, and (thereby he becomes) free from sorrow.“
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“This medium is the best; this medium is the supreme and the inferior Brahman. Meditating on this medium, one becomes adorable in the world of Brahman. The intelligent Self is neither born nor does It die. It did not originate from anything, nor did anything originate from It. It is birthless, eternal, undecaying and ancient. It is not injured even when the body is killed.“
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“I tell you briefly of that goal which all the Vedas propound with one voice, which all the austerities speak of, and wishing for which, people practise brahmācārya. It is this: ĀŪṀ. This letter ĀŪṀ, indeed, is the inferior Brahman Hiraṇyagarbha; and this letter is, indeed, the Supreme Brahman. Anybody, who, while meditating on this letter, wants any of the two, to him comes that.“
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Death continued: “After hearing this, grasping it fully, separating this righteous thing from the body etc., and attaining this subtle thing, that mortal rejoices, for he has obtained that which is the cause of delight. I consider that the mansion of Brahman is wide open to Naciketā.“Naciketā: “Tell me of that thing which you see as different from virtue, different from vice, different from this cause and effect, and different from the past and the future.“
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Namaste 🙏 So I wanted to follow up on the previous video, which is about meditation. What do you do when you get to the point where you're seeing the light of Brahman? (This is advanced, okay?) We covered in the previous video what to do if you don't see any light in meditation. Well, you should go back and do bhakti-yoga and even karma-yoga, to increase your puñyā and to develop love of God. Because meditation is based on the foundation of karma and bhakti; and if you don't have these spiritual assets, you will find it very difficult, if not impossible, to reach the stage of actual meditation.
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Namaste 🙏 We've been talking in these videos on Kaṭhopaniṣad about the background, the context for meditation and self-realization. And this is very important. But we also want to talk about the practice. How do you realize what's being talked about in the text?“He who covets the desirable things while brooding on their virtues, is born amidst those very surroundings along with the desires. But for one whose wishes are fulfilled and whose self is Self-established, all the longings vanish, even here.“ —Maṇḍukya Upaniṣad 3.2.2
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“O Naciketā, you, on becoming enlightened, have rejected them all by examining patiently the highest reach of desire, the support of the universe, the infinite results of meditation, the other shore of fearlessness, the extensive course of Hiraṇyagarbha that is praiseworthy and great, as also your own state. The intelligent man gives up happiness and sorrow by developing concentration of mind on the Self, and thereby meditating on the old Deity who is inscrutable, lodged inaccessibly, located in the intellect, and seated in the midst of misery.“
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“The wisdom that you have, O dearest one, which leads to sound knowledge when imparted only by someone other than a logician, is not to be attained through argument. O compassionable one, you are endowed with true resolution. May our questioner be like you, O Naciketā. Since I know that this treasure is impermanent—for that permanent entity cannot be attained through impermanent things—therefore knowingly did I pile up the Naciketā fire with impermanent things, and have thereby attained relative permanence.“
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“Of that Self—which is not available for the mere hearing to many, and which many do not understand even while hearing—the expounder is wonderful and the receiver is wonderful; wonderful is he who knows, under the instruction of an adept. The Self is certainly not adequately known when spoken of by an inferior person; for It is thought of variously. When taught by one who has become identified with It, there is no further cogitation with regard to It. For It is beyond argumentation, being subtler even than the atoms.“
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“Living in the midst of ignorance and considering themselves intelligent and enlightened, the senseless people go round and round, following crooked courses, just like the blind led by the blind. The means for the attainment of the other world does not become revealed to the non-discriminating man who blunders, being befooled by the lure of wealth. One that constantly thinks that ‘There is only this world, and none hereafter,’ comes under my sway again and again.”
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Death: "O Naciketā, you, such as you are, have discarded, after consideration, all the desirable things that are themselves delightful or are the producers of delight. You have not accepted this path of wealth in which many a man comes to grief. That known as knowledge and that known as ignorance are widely contradictory, and they follow divergent courses. I consider Naciketā to be an aspirant for knowledge, because the enjoyable things, multifarious though they be, did not tempt you."
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Namaste. So beginning the second Adhyāya of the Kaṭhopaniṣad, Death has accepted Naciketā as a student after testing him to see whether he still has material desires or if he is actually fit to receive the absolute knowledge. Naciketā has passed Death's test and now Death is going to explain how and why he accepts him as a student.
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Namaste. So now I want to introduce the second Adhyāya or chapter of the Kaṭha Upaniṣad. And in this chapter, Death begins his exposition of the Supreme Truth. And the supreme truth is defined in Bhagavad-gītā as: “this knowledge, both intellectual and experiential, knowing which there shall be nothing further to know.”
So the term Adhyātma-yoga appears in verse 12 of the second chapter where he says, adhyātma-yogādi-gamena. And Shankaracharya defines it as, “Concentration of the mind on the Self after withdrawing it from the outer objects is Adhyātma-yoga.”
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Naciketā: “This doubt that arises, consequent on the death of a man—some saying, ‘It exists,’ and others saying, ‘It does not exist.’ I would know this, under your instruction. This is the third of all the boons.”
Death: “With regard to this, even the gods entertained doubts in days of yore; for being subtle, this substance—the Self—is not easily comprehended. O Naciketā, ask for some other boon; do not press me; give up this boon that is demanded of me.”
Naciketā: “Even the gods entertained doubt with regard to this; and O Death, since you too say that It is not well comprehended; and since another instructor of this like you is not to be had, therefore there is no other boon comparable to this one.”
Death: “Ask for sons and grandsons that will be centenarians. Ask for many animals, elephants and gold, and horses, and a vast expanse of the earth. And you yourself live for as many years as you like. “If you think some other boon to be equal to this, ask for that. Ask for wealth and long life. You become ruler over a vast region. I make you fit for the enjoyment of all delectable things. “Whatever things there be that are desirable but difficult to get—pray for all those cherished things according to your choice. Here are these women with chariots and musical instruments—such are not surely to be had by mortals. With these, who are offered by me, you get yourself served. O Naciketā, do not inquire about death.”
Naciketā: “O Death: ephemeral are these, and they waste away the vigor of all the senses that a man has. All life, without exception, is short indeed. Let the vehicles be yours alone; let the dances and songs remain yours. “Man is not to be satisfied with wealth. Now that we have met you, we shall get wealth. We shall live as long as you will rule it. But the boon that is worth praying for by me is that alone. “Having reached the proximity of the undecaying immortals, what decaying mortal who dwells on this lower region, the earth, but knows of higher goals, will take delight in a long life while conscious of the worthlessness of music, disport, and the joy thereof? “O Death, tell us of that thing about which people entertain doubt in the context of the next world, and whose knowledge leads to a great result. Apart from this boon, which relates to the inscrutable thing, Naciketā does not pray for any other. ”
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Death: “O Naciketā, this is for you the boon about the Fire that leads to heaven, for which you prayed through the second boon. People will speak of this Fire as yours indeed. O Naciketā, ask for the third boon."
Naciketā: “This doubt that arises, consequent on the death of a man—some saying, ‘It exists,’ and others saying, ‘It does not exist.’ I would know this, under your instruction. This is the third of all the boons.”
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“One who, getting connection with the three, piles up the Nāciketa fire thrice, and undertakes the three kinds of work, crosses over death. Getting knowledge of that Omniscient One who is born of Brahmā (Virāṭ), and realising Him, he attains this peace fully. One who performs the Nāciketa sacrifice thrice after having known these three factors, and he who having known thus, accomplishes the Nāciketa sacrifice, casts off the snares of Death even earlier, and crossing over sorrow, rejoices in heaven.”
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“Death told him of the Fire that is the source of the world, the class and number of bricks, as also the manner of arranging the fire. And Naciketā repeated verbatim, with understanding, all these as they were spoken. Then being satisfied with this, Death said: “Feeling delighted, that high-souled one said to him, ‘Out of favor towards you, I now grant another boon. This fire will be known by your name indeed. And accept this multiformed necklace as well’.”
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The categories of consciousness etc. described in the Upaniṣads form the background for the entire Vedas. Your consciousness, thinking, meditation and realization are only as good as your ontology. Thus, having a correct ontology of consciousness and being is crucial to success in Self-realization. Here we present our root ontology of consciousness and existence, which we have found to be very useful in researching, practicing, realizing and presenting the Upaniṣads.
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Thanks to Śrīpad Śaṅkarācārya's amazing commentary on Kaṭhopaniṣad, we were blessed with a deep insight that resolved an issue over 38 years old. Now our model of consciousness and Self-realization is finally complete and fully-functional, and we have completely recovered the state that was revealed by Śakti at the time of our First Path realization in 1984.
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After the last video, "What Is, Is; What Ain't, Ain't" I needed a break. I decided to wait and see if anyone responded appropriately. That finally happened, so this is the next step in the dialogue.
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A deep analysis by Śrīpad Śaṅkarācārya of Bhagavad-gītā 2.16. We study the verse in the traditional Upāniṣadik style with call-and-response chanting.
nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayor-api dṛṣṭo’ntas-tvanayos-tattva-darśibhiḥ "“There is no endurance of the nonexistent; there is no change in the eternal. Seers of the truth concluded this by studying the natures of both.”
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That fire which is the means for the attainment of heaven and which is the support of the world, know it to be established in the intellect of the enlightened ones.
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You are not there, and nobody is struck with fear because of old age. Having transcended both hunger and thirst and crossed over sorrow, one rejoices in the heavenly world.
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We see the nobility of these characters, death and Nachiketa, that Nachiketa came voluntarily to the house of death. And so, death is treating him as an honored guest. Because, as we'll see as the story unfolds, Nachiketa is also extremely noble and has a fine character. And this will become obvious from the nature of the boons.
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Finally death speaks. And what kind of a person is he? What kind of a being is he?Well, first of all, he's an expansion of Shiva. Shiva as Ta gives distress to people by taking away their lives. But the problem is we created these lives in the first place, we fabricated them. So by the law of nature, what goes up, what will come down, what was made will become unmade. Who is born will also die. That's the law of the universe, that's the law of time.
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The scene shifts suddenly from the sacrifice, the sacrificial arena, where Nachiketa's father tells him, I send you, I give you unto death.
And there's no explanation in the text, but Shankara Acharya explains, drawing information from subsequent shlokas, that he has been waiting there for three days because death was out on some errand. And so when death returns, his advisors or wives are speaking to him about the danger of having a brahmana in the house without serving him.
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Katha Upanishad as its santi form is sounded is actually something beyond all material calculation. It can't be understood. It is revealed knowledge. In other words, it talks about the spiritual existence. It talks about our relationship with God. It talks about death and what is after death.
And finally, it talks about the human spirit and the actual origins and nature of consciousness and experience.
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So at the sacrifice Vajasravas, the son of one whose reputation is based on giving food, he's trying to outdo his father maybe, or he certainly is striving for a result to go to the heavenly planets, and as a result he's cutting a few corners in his sacrifice, giving away these old cows that are good for anything and are just going to be a burden on the Brahmins that receive them.
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The name of the Upanishad itself, Ka Ta. Ka, means width, and Ta is the name of Shiva. Ka Ta itself means a branch of the Yajur Veda, or the people who study that branch of Yajur Veda. And what does that have to do with? Death.
It's no accident that Kata Upanishad has to do with death.
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The principle of Upanishad finds three primary expressions in the three meanings of the term Upanishad.
According to Shankaracharya, the word Upanishad is derived by adding upa, near, and ni, with certainty, as prefixes, and kvip, as a suffix, to the root sad, meaning to split up, destroy, go, reach, attain, or loosen.
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The Katha Upanishad is a dialogue with death. The meaning of Katha with the dot under the T, the ordinary Katha without the dot means like stories, past times, instructions even, or things that were done, you know, like histories in the past. But Katha with the dot underneath it, when it's pronounced properly, it means distress.
I had to dig deep into the Sanskrit dictionaries to find this. It means distress, but it's also a name of Shiva. So Shiva is death.
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In this section of the Mahābhārata, Sage Upamanyu, a resident of Kailāśa, is honoring the passing away of Bhīṣma by reciting a selection of the 10,000 names of Lord Śiva. These names were originally composed by Lord Brahmā in the early days of the universe. Sage Upamanyu introduces the significance and importance of these thousand and eight names of Lord Śiva to Kṛṣṇa, the assembled gods, sages, and devotees. In conclusion, he states that by listening to and contemplating upon these names, one can attain the fulfillment of all their desires.
Śrī Śiva-Sahasranāmam Introduction Transcription
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Verse 26 of the Śiva-sahasranāmam praises Lord Śiva as the God of gods, the Ṛṣi of all ṛṣis, the sacrifice of all sacrifices, and the most auspicious of all auspicious things. It signifies that even the mightiest deities like Brahmā and Viṣṇu seek His intervention and blessings. Lord Śiva possesses supreme wisdom, transcending all other sages. He is the ultimate recipient of all offerings and devotional acts, representing the essence of worship. Additionally, Śiva is hailed as the epitome of auspiciousness, encompassing all positive energies and divine grace. These verses exalt Lord Śiva's unparalleled greatness and dominion over all aspects of existence.
Śrī Śiva-Sahasranāmam Introduction Transcription
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The passage highlights the sacredness and purifying qualities of the holy name of Lord Śiva. It is described as the most auspicious thing and has the ability to cleanse the heart from all sins. Adyashakti Swami expresses their intention to recite the best hymn to the listener, acknowledging its power and significance. Chanting this holy name is believed to bring blessings and spiritual purification.
Śrī Śiva-Sahasranāmam Introduction Transcription
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The Śiva-sahasranām is a hymn composed by Brahmā, the creator of the universe, and is considered the foremost among all excellent hymns. It is dedicated to Lord Śiva, who is revered as the supreme deity and the god of all gods. The hymn consists of a thousand names that describe the attributes and manifestations of Lord Śiva. It has been passed down through Hindu mythology and tradition and is recited or chanted by devotees as a means of worship and spiritual practice. The Śiva-sahasranām holds a unique position among hymns due to its divine origin, its focus on Lord Śiva, and its profound spiritual significance.
Śrī Śiva-Sahasranāmam Introduction Transcription
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Śrī Śiva-sahasranāmam is a revered text containing a thousand names of Lord Śiva. Reciting and meditating upon these names is considered a form of yoga and the highest object of meditation. It is recommended as a constant japa practice, leading to spiritual knowledge and the realization of the highest mystery. By understanding and practicing these sacred names, one can attain the ultimate goal of liberation and union with the divine.
Śrī Śiva-Sahasranāmam Introduction Transcription
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Chanting Śiva-sahasranāmam, the thousand names of Lord Śiva, offers numerous benefits to devotees. It helps to eliminate sins, leading to spiritual purification. Regular recitation can lead to liberation from the cycle of birth and death. Chanting also aids in the fulfillment of desires and manifests blessings from Lord Śiva. It enhances spiritual knowledge and understanding of the divine. The practice provides protection, instills fearlessness, and cultivates devotion and love for Lord Śiva. Engaging in this practice with sincerity and reverence brings spiritual growth and a closer connection with the divine.
Śrī Śiva-Sahasranāmam Introduction Transcription
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In the Mahābhārata, during Bhīṣma's final moments, Upamanu was chosen as the reciter of the thousand names of Lord Śiva. Upamanu had obtained these names directly from Lord Śiva himself through severe austerities. This divine knowledge made him the most qualified reciter among the assembled personalities. The Śiva-sahasranāmam is a sacred compilation of these thousand names, each representing a divine aspect of Lord Śiva. Studying and chanting these names can invoke blessings and deepen one's connection with Lord Śiva.
Śrī Śiva-Sahasranāmam Introduction Transcription
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In the introduction to Śiva-sahasranāmam, Sage Upamanyu conveys that the glory of Śiva cannot be fully expressed through language. Language is merely a symbol for something, and repeating words or labels cannot capture the essence or qualities of the object they represent. To truly understand and appreciate Śiva, one must directly connect with the divine presence beyond linguistic expressions.
Śrī Śiva-Sahasranāmam Introduction Transcription
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Upamanyu was chosen to recite the Śiva-sahasranāma during Bhīṣma's departure due to his qualifications and spiritual prowess. He was a renowned sage and disciple of Sage Vyāsa, known for his deep knowledge of scriptures. The recitation of the Śiva-sahasranāma was a sacred ritual to honor Lord Śiva, and Upamanyu's selection showcased his devotion and ability to invoke the divine. The event symbolized the spiritual themes in the Mahābhārata and emphasized the significance of devotion and divine connection in the characters' lives.
Śrī Śiva-Sahasranāmam Introduction Transcription
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Namaste 🙏 So in the previous series—which you should watch if you haven’t—we talked about how we can create a metaphor, an image or a concept of a universal AI. We call it the GodGPT. And like any GPT class AI, you give this a prompt and it replies. But instead of replying with words like an ordinary human GPT, it replies with states of being and consciousness.
So because God is inconceivable by definition, we have to use a metaphor. And even Viṣṇu and Śiva and the Goddess, and allthese different names and symbols, are human-like. Actually they're just metaphors for something which is beyond our understanding. So we don't even attempt to understand it, but we use these metaphors as means of communication.
So the same is true of the GodGPT metaphor. It's just a symbol. It's just an image, a way of explaining that which is inexplicable, of conceiving that which is inconceivable. So now that we have put that out there, what are the prompts that we should use to invoke the maximum benefit from the universal GPT, the GodGPT? And so now we're going to enter into the Śiva-sahasranāma, the thousand names of Lord Śiva, with this in mind.
Śrī Śiva-Sahasranāmam Introduction Transcription
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The process of manifestation involves more than simply wishing for something. It requires a balanced approach that combines focused intention, aligned action, and an understanding of underlying beliefs and patterns. When applying the concept of GodGPT, the impressions and attitudes we absorb during the day become prompts that influence our thoughts and beliefs. By clarifying desires, setting empowering intentions, aligning beliefs, taking inspired action, practicing gratitude, and trusting the process, we can enhance our ability to manifest our goals effectively. Manifestation is a co-creative process that involves aligning our energy, thoughts, and actions with our desires, and it can lead to a more fulfilling life.
GodGPT Series Transcription
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Consciousness is the subjective awareness of ourselves and the world around us. It encompasses our thoughts, emotions, sensations, and perceptions. Understanding and exploring consciousness can lead to personal growth, self-realization, and self-transcendence. Different disciplines and traditions offer their own perspectives on consciousness, such as seeing it as a universal force or studying its neural correlates in science. While consciousness provides insights, it may not explain every detail of fields like science, politics, or economics on its own. The exploration of consciousness can be a transformative journey that offers insights into our being and the nature of reality.
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In a conversation, someone claimed that the four states of consciousness are sequential, but they didn't provide a source or respond to a question about where they got that idea. The origin of their belief is unclear. It's possible that they misunderstood or simplified the concept of states of consciousness, perceiving them as a linear progression rather than a more nuanced and interconnected phenomenon. This misunderstanding could be due to a lack of experience in self-observation, limited exposure to different perspectives, or challenges in expressing complex ideas through language. Misinterpretations and misconceptions are common in any field of study, including consciousness. It's important to encourage open dialogue, share knowledge, and explore diverse viewpoints to deepen our understanding of this complex topic.
GodGPT Series Transcription
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The concept of GodGPT serves as a metaphor for understanding the workings of God in the context of bhakti-sādhana. It suggests that God responds to our prompts not with words, but through states of being and consciousness. Bhakti, or devotion, is compared to cultivating svapna consciousness, which refers to a dreamlike awareness of the divine. In this state, the responses from GodGPT are experienced as transformative states of being, visions, insights, and a deep sense of connection with the divine. Through devotional practices, we nurture this svapna consciousness and open ourselves to the subtle and profound ways in which the divine communicates with us. The ultimate goal is to deepen our connection with the divine and awaken the svapna consciousness within us.
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It appears that you're frustrated with the lack of response and inquiries from your audience regarding the information you presented in your videos. You expected people to ask about accessing the privileged layer of the fictional concept called the "Godnet," but no one did. To improve engagement, it's important to clearly communicate your ideas, use engaging visuals, pose direct questions, encourage interaction, and leverage social media platforms. Building an engaged audience takes time and consistency in delivering valuable content.
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While the universe can be metaphorically compared to AI in certain aspects, it's important to note that the universe itself is not an AI system. The universe encompasses everything we know, while AI is a product of human programming and technology. While AI has made advancements and is likely to have a significant influence in various domains, it does not possess consciousness or the ability to manifest desires like humans do. It's crucial to approach AI development and implementation with responsibility and ethical considerations. The future impact of AI on society is a topic of ongoing discussion.
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In this part of our series on GodGPT, we delve into the design of prompts for AI models. Prompts are inputs that you give to the AI, such as questions or background information, to train or obtain information from the AI. The way you structure these prompts is referred to as syntax. Syntax involves arranging the symbols in the prompt in a specific manner to effectively communicate the required information to the AI, enabling it to respond appropriately.
To fully grasp the concepts discussed here, it's recommended to watch the first two videos in the series. When using AI, prompts play a crucial role, and understanding how to design them is essential.
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The metaphorical universal AI represents a concept of cosmic intelligence. To interact with it, you can create prompts or queries using clear and specific language. Express your intention or desired outcome, and focus on the result rather than asking for step-by-step instructions. Seek wisdom and insights by asking open-ended questions, and be patient and iterative in your interactions. Remember to approach the metaphorical AI with discernment and integrate its outputs with your own judgment and understanding.
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Namaste 🙏
I'm going to say something in this video that is so far out, and so new and so powerful that, I mean, you really should put on your thinking cap right now; make sure it's plugged in, and get ready—you know, strap yourself in, get ready for a ride because we are going really far out.
Okay? What I've done is put together a bunch of pieces of knowledge about the cosmos—the creation, the existence—into a workable functional model. Now, the model is not the thing it represents, right? The map is not the territory. This is just a map, a metaphor; but it agrees remarkably well with reality, and it is grounded in consciousness.
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Namaste 🙏🏼 Well, I thought I would cap off the Śiva-Pancākṣara-stotram Series with a video on the pronunciation of the Śiva-Pancākṣara-mantra—since after all, the whole prayer is for the glorification of this very powerful and extremely auspicious mantra. So the TL;DR or the TL;DW (Too Long; Didn't Watch), is this: ĀŪṀ Namaḥ Śivāya. Now if you got that, that's all you need to know. But if you want to hear the detailed explanation, I've got a detailed explanation, and a more detailed explanation...
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The mantra ĀŪṀ Namaḥ Śivāya holds great significance in Śaivism. It emphasizes that Śiva, the supreme deity, is the true form of sacrifice (yajña). By chanting this mantra or engaging in any act of devotion, Śiva's presence is invoked. The mantra serves as a simple and effective means to connect with Śiva and experience His divine grace.
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Vaśiṣṭha andAgastya are revered as great sages in Hindu mythology. Vaśiṣṭha is one of the oldest and most respected sages, known for his wisdom and association with mythological events and characters. Agastya is renowned for his contributions to Āyurveda and his involvement in significant mythological stories. Their exact familial relationship may vary depending on different versions of the mythology.
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The syllable "śi" represents auspiciousness and purity. The verse begins with "śi" and focuses on the meanings associated with it.
The term "śivāya" refers to Lord Śiva, who is considered the auspicious one and the supreme purifier. Being associated with Him or hearing about Him brings great auspiciousness and purification.
"Gaurī" refers to Pārvatī, Lord Śiva's consort. They are not just husband and wife but are considered inseparable and two aspects of the same divine Being. Lord Śiva represents the formless and attributeless Brahman, while Pārvatī represents the same Brahman with qualities. Together, They embody the perfect union of transcendence and creation.
This understanding highlights the unity and oneness of Lord Śiva and Pārvatī, representing the inseparability of male and female principles and the cosmic dance of creation and dissolution.
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The second verse of the mantra begins with "ma" and focuses on the worship of Lord Śiva with water from the Maṇḍākinī River, which is a sacred river in the heavenly realms. This river is highly pure and possesses life-giving and healing properties. It symbolizes the water of life and represents consciousness and energy (prāṇa). Worshiping Lord Śiva with water from the Maṇḍākinī River involves offering one's own life energy and consciousness, which is deeply pleasing to Him.
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In the first three lines of each verse, every word represents one of the sacred names of Śiva. Each of the five verses follows this pattern, with only the last line offering some explanatory context. Let's delve into each verse and explore their meanings together.
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An easy version of Śrī Śiva-pañcāksara-stotram with English synonyms.Śrī Śiva-pañcakṣara-stotram text (85 KB PDF)Śrī Śiva-pañcakṣara-stotram slides (325 KB PDF)NEW! Complete transcriptions of all our videosGet deep answers to your spiritual questions from our Genie AI
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Great for listening or reciting during Śiva-pūjā!Audio by the inimitable Srimate Subbulakshmi. "He who has the king of snakes as His garland and who has three eyes,He whose body is smeared with sacred ashes and who is the great Lord,He who is eternal, who is ever pure with the four directions as His clothes,Salutations to that Śiva, who is represented by the syllable “na."
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In this video, Dev Bhagavān talks about the Śiva-mahāmantra, which is the basis and foundation of worship of Śiva. The mantra ĀŪṀ Namaḥ Śivāya is mentioned in the Śiva Purāṇa and other similar works as the only mantra needed to attain liberation. Dev Bhagavān explains that this mantra is a mahā-mantra, meaning it is so powerful that it fulfills the function of all other mantras. The mantra is simple and easy to practice, and its five syllables correspond to the different parts of ĀŪṀ manifesting as the five faces of Śiva. The speaker discusses the meaning of ĀŪṀ and how each of its five parts expands into one of the syllables of the pañcākṣara-mantra, which shows how ĀŪṀ, how Brahman manifests in the world as Śiva. Dev Bhagavān also explains that mantras that represent or address or symbolize forms of the Lord that appear within the material world, like Rudra, can only get you as far as the subtle parts of the material world, and cannot give liberation.
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Disciple: “The follower of every religion thinks that his faith, his scripture or his interpretation of it reveals the highest truth, and that they are therefore superior to other faiths, scriptures or interpretations. This notion has contributed much the misfortunes of mankind in this world… Lastly, as regards truth itself, everyone, even a fool, thinks that what he knows is the truth.”
Guru: “What you say may be true with regard to mere religion, mysticism, theology or scholasticism mistaken for philosophy. It may be so with the early or intermediate stages of philosophy itself. But Vedānta, particularly its philosophy, sets before itself the object of finding a truth ‘free from all dispute’ and ‘not opposed to any school of thought or religion or interpretation of scriptures.’ Its truth is independent of sect, creed, colour, race, sex, and belief. And it aims at what is ‘equally good for all beings’.” — Introduction to Māṇḍūkya Upaniṣad
Brahmā said, “O sage, once I along with you saw Satī standing near Her father. She is, as it were, the essence of the three worlds. When She saw both of us honoured and bowed to by Her father, Satī, following the conventions of the world, saluted us with joy and reverence. At the end of obeisance, O Nārada, you and I sat in the fine seat provided by Dakṣa. When She humbly bowed again, I spoke to Her: ‘O Satī, secure as Your husband, the Lord of the universe, the omniscient Śiva who desires only You, and whom You too desire. O auspicious lady, you shall secure as your husband, the person who has not taken, does not take, and will not be taking another wife. He will be unlike others.’
“O Nārada, after saying this to Satī we stayed in Dakṣa’s abode for a long time. We were bidden farewell by him and we went to our respective places. On hearing that, Dakṣa became delighted and free from all worries. Thinking that She was a great Goddess, he took Her with him.
Brahmā said, “In the meantime, O celestial sage, on hearing of the incident I, the grandfather of the worlds, came there. I consoled Dakṣa as before. Clever that I was, I made him friendly with you. O best of sages, I consoled you—my own son, beloved of the devas, and taking you with love, effected conciliation. Then Dakṣa, consoled by me, begot of his wife sixty comely daughters. Without any lassitude he performed their marriages with Dharma and others. O excellent sage, listen to that with pleasure. Dakṣa gave ten of his daughters duly in marriage to Dharma, thirteen to Kaśyapa the sage, and twenty-seven to the Moon. He gave two daughters each to Bhṛgu, Aṅgiras and Kṛśāśva. The other daughters were given to Tārkṣya. The sons and grandsons and descendants of these filled the three worlds. A detailed narration is not attempted here. Some say that Śivā was the eldest of his daughters, some say that She was the middle, and some say that She was the youngest. All the three opinions are correct in different kalpas.
Our experiences in the world are often complex, ambiguous, and ill-defined. We must be able to accommodate conflicting hypotheses. Here is the pertinent adage: “The truest sign of intelligence is the ability to entertain two contradictory ideas simultaneously.” — F. Scott Fitzgerald There are four main states of consciousness—jagrat, svapna, suśupti and turiya—naturally, reality looks very different in each of them. But that doesn't mean any of them are 'wrong'.
The teaching of Māṇḍūkya Upaniṣad Kārikā is called aspārśa-yoga or asleśa-yoga. Aspārśa means disconnected or unrelated, while asleśa means embracing. Thus one who has realized Brahman, the Self, situated in turīya consciousness, adopts the view of ajata-vāda, that the material world is unborn—it doesn't really exist. But that doesn't mean that we try to suppress, deny or ignore it; instead we should embrace and accept it, but without attachment or identification.
“No jīva is ever born. There does not exist any cause that can produce it. This is the highest Truth, that nothing is ever born.” —Māṇḍūkya Upaniṣad Kārikā 3.48
“All these ideas regarding the discipline of the mind, evolution resembling the creation of forms from iron and clay, as well as ideas regarding devotional practices, are given as means to realization of the nature of Ultimate Reality. They have, in themselves, no meaning whatsoever. The Truth regarding Ultimate Reality is that no jīva is ever born. The individual jīva, whom one knows empirically as the agent and the enjoyer, is not born in any way whatsoever. Therefore, no cause can ever exist which may produce the Ātman which is, by nature, unborn and nondual. In other words, no jīva can ever be born, as the cause which may produce it does not exist. Of all the relative truths described in Scriptures as means for realization of Ultimate Reality, this alone is the Supreme Truth: that nothing whatsoever is ever born in or of that Brahman, which is of the nature of Ultimate Reality.” — Śaṅkarācārya’s Commentary ơn Māṇḍūkya Upaniṣad Kārikā 3.48
In this chapter about the early days of the universe, the shift is made from creating offspring by mental power to sexual reproduction. Brahmā gives Dakṣa a wife and urges him to create many sons by coitus. This was a new thing in the early days of the universe.
Nārada said, “O Brahmā of great intelligence, O eloquent one, please tell us what happened after Dakṣa went home with great delight.”
Brahmā said, “Dakṣa Prajāpati returned with pleasure to his hermitage and began mental creations at my bidding. On seeing the creation not increasing in size, Dakṣa Prajāpati informed me, his father Brahmā.”
Dakṣa said, “O Brahmā, lord of subjects, these subjects are not flourishing. They are conceived by me but they remain stationary. O lord of subjects, what shall I do? How can they flourish themselves? Please instruct me in the means thereof. I shall certainly create subjects.”
Brahmā said, “O Dakṣa Prajāpati, listen to my weighty words and carry out the direction. Śiva will bless you with welfare. O lord of subjects, let Asiknī, the beautiful daughter of Pañcajana, the lord of five tribes, be taken by you as your consort. Indulging in sexual intercourse you can create subjects many in number in a beautiful woman like her.” Then, in order to procreate subjects by way of coitus, he married the daughter of Vīraṇa at my bidding.
This chapter is pivotal to the entire Khaṇḍa. In it, Brahmā's foolish egoistic grudge against Rudra grows into a curse. Goddess Kālikā agrees to become Dakṣa's daughter and marry Śiva, on the condition that he does not disrespect Her. No one—not even Brahmā—can avoid the consequences of their actions.
“This highest bliss is based upon the realisation of Self; it is peace, identical with liberation, indescribable and unborn. It is further described as the omniscient Brahman, because it is one with the unborn Self, which is the object sought by realized knowledge.” —Māṇḍūkya Upaniṣad Kārikā 3.47
“This bliss, which is the highest Reality characterised by realization of Ātman, is centered in the Self. It is all peace, characterised by the cessation of all evils and suffering. It is the same as liberation. It is indescribable: nobody is able to describe it, for it is totally different from all objects. This ultimate bliss is directly realized by the perfect yogīs. It is unborn because it is not produced, like anything resulting from empirical perceptions. It is identical with the Unborn Self, which is the object sought by Knowledge (jñāna). The Knowers of Brahman describe this bliss verily as the omniscient Brahman, as it is identical with that Reality which is omniscient.” — Śaṅkarācārya’s Commentary ơn Māṇḍūkya Upaniṣad Kārikā 3.47
Nārada said, “O Brahmā, O sinless and intelligent one, you have splendidly narrated the story of Śivā and Śiva. My life has been sanctified. This is conducive to my benefit. Now please tell me, what was the boon that Dakṣa, with steady sacred rites and austere penance, secured from the Goddess, and how She became Dakṣa’s daughter?”
Brahmā said, “O Nārada, listen. You are blessed. You are revered by all sages with devotion. Hear how with good sacred rites, Dakṣa performed penance and secured boons. At my bidding, intelligent Dakṣa the great chief controlled his mind and went to worship the Goddess, the Mother of the universe, with that cherished desire. He went to the northern shore of the ocean of milk and began to perform the penance, keeping the Mother of the universe in his heart. He wished to see the Goddess in person. For 3,000 divine years he performed the penance with good sacred rites, controlling his mind and keeping himself pure. For some years, he sustained himself on taking in only air, abstaining from food, and for some years taking only water and for some years taking only leaves as food. Thus he spent the time meditating upon the Goddess in cosmic form.
“When the mind does not merge in the inactivity of oblivion, or become distracted by desires—that is to say, when the mind becomes quiescent and does not give rise to appearances, it verily becomes Brahman.” —Māṇḍūkya Upaniṣad Kārikā 3.46
“When the mind, brought under discipline by the above-mentioned methods (the practice of knowledge and discrimination), does not fall into the oblivion of deep sleep, nor is distracted by external objects—that is, when the mind becomes quiescent like the flame of a lamp in a windless place—in this steady condition the mind realizes the nondual Brahman alone everywhere. Or when the mind does not appear in the form of an object—when it is seen that the external objects are nothing but the activities of the mind itself—the mind endowed with these characteristics verily becomes Brahman.” — Śaṅkarācārya’s Commentary ơn Māṇḍūkya Upaniṣad Kārikā 3.46
“The mind should not be allowed to enjoy the bliss that arises out of samādhi. It should be freed from attachment to such happiness through the exercise of discrimination. If the mind, once attaining to the state of steadiness, seeks externality, then it should be unified with the Ātman again, with effort.” —Māṇḍūkya Upaniṣad Kārikā 3.45
“The aspirant should not taste the happiness experienced by yogīs seeking after samādhi. He is not to be attached to that happiness. What then should he do? He should become unattached to such happiness by knowledge through discrimination, and think that whatever happiness is experienced is false—conjured up by ignorance. Thus the mind should be turned back from such happiness. When, once being withdrawn from happiness and fixed on the state of steadiness, if the mind again manifests its outgoing propensities, then control it by adopting the above-mentioned means; and with great care, make it one with Ātman—make the mind attain the condition of pure existence and thought.” — Śaṅkarācārya’s Commentary ơn Māṇḍūkya Upaniṣad Kārikā 3.45
In these chapters, Brahmā finally gets some good sense and approaches Viṣṇu for advice. He tells Brahmā to approach Śakti directly, which of course he could have done all along. But due to being conditioned by rājo-guṇa, the mode of passion, he made so much unnecessary trouble for everyone.
"I bow to that best among men who by means of jñāna (realized knowledge), which is like ākāśa and nondifferent from the object of knowledge—Brahman—realised the nature of the Dharmas (the jīvas) which are also like ākāśa." — Māṇḍūkya Upaṇiṣad Kārikā 4.1
Nārada said, “O Brahmā, dear, of great intellect, please tell me, O most eloquent one. When Viṣṇu went away what happened? O what did you do?”
Brahmā said, “O brāhmaṇa, best of my sons, listen attentively to what I did when lord Viṣṇu went away. I began a continuous laudatory prayer of the Goddess Durgā, the beloved of Śiva, the creator of the universe, of the nature of vidyā and avidyā, and identical with the pure supreme Brahman:
‘I salute the Goddess who is omnipresent, eternal, for whom there is no support, who is never distressed, who is the Mother of the three deities, who is the grossest of the gross and yet has no form. O Goddess of the devas, you are Perfect Knowledge, Supreme Bliss, identical with the Supreme Soul. Be pleased. Grant me the fulfilment of my task. Obeisance to You.’
O celestial sage, on being thus lauded Caṇḍikā, the mystic slumber, appeared before me. Her complexion had the glossy hue of collyrium. She had comely features. She had four divine arms. She was seated on a Lion. She showed the mystic gesture of granting boons by one of her hands, and pearls adorned Her dishevelled hair.
“If the mind becomes inactive in a state of oblivion, awaken it again. If it is distracted, bring it back to the state of tranquillity. In the intermediary state, know the mind containing within it desires in potential form. If the mind has attained to the state of equilibrium, then do not disturb it again.” —Māṇḍūkya Upaniṣad Kārikā 3.44
“When the mind is immersed in oblivion (samādhi or suśupti) then arouse it by means of knowledge and detachment. That is to say, turn the mind to the exercise of discrimination, leading to knowledge of the Self. The word citta in the text means manas or mind. If the mind is distracted by various objects of desire, bring it back to the state of tranquillity. When, by constant practice, the mind is thus awakened from the state of inactivity and also turned back from all objects, but not yet established in equilibrium—when the mind dwells in an intermediary state—then know the mind to be possessed of attachment. It still contains seeds of desires for enjoyment and inactivity. With great care, bring the mind from that state to the realisation of equilibrium. Once the mind has realised the state of equilibrium, or when it is on the way to realise that state, then do not disturb it again. In other words, do not turn it to external objects by attachment.” — Śaṅkarācārya’s Commentary ơn Māṇḍūkya Upaniṣad Kārikā 3.44
“The mind should be turned back from the enjoyment of pleasures, remembering that all this is attended with misery. If it be remembered that everything is the unborn Brahman, the born duality will not be seen.” —Māṇḍūkya Upaniṣad Kārikā 3.43
“What is the way of disciplining the mind? Remember that all duality is caused by avidyā or illusion, and therefore afflicted with misery. With this thought, dissuade the mind from seeking enjoyment produced by desires. In other words, withdraw the mind from all dualistic objects by impressing upon it the idea of complete nonattachment. Realize the teachings of the śāstra and the ācāryas that all this is verily changeless Brahman. Then you will not see anything to the contrary—duality—for it does not exist.” — Śaṅkarācārya’s Commentary on Māṇḍūkya Upaniṣad Kārikā 3.43
Nārada said, “O Brahmā, the fortunate, the dispenser of the fruits of our actions, you are a blessed devotee of Śiva, as your mind is fixed in Him. You have narrated to me the good story of Śiva, the great soul. When Kāma returned to his hermitage with Rati and his followers, what happened and what steps did you take? Please narrate that now.” Brahmā said, “O Nārada, listen lovingly to the story of the moon-crested Lord, the mere listening to which makes a man free from depravity and decay. When Kāma returned to his abode with Rati and his followers, what happened next you can hear from me in full detail. O sage Nārada, my arrogance was quashed when my desire remained unrealised. And surprise filled my dissatisfied and distressed heart. How will Śiva, who is free from depravity, who has conquered Himself and who is devoted to yogik practices, take a wife unto Himself? Thinking thus I bewailed a lot.
In the process of trying to settle his grudge against Śiva for his perceived insult, Brahmā also inflicted the wiles of Kāma, Rati and Vasanta on all living beings. As a result, everyone in the material world is bewildered by lust.
“The mind distracted by desires and enjoyments, as also the mind enjoying pleasure in oblivion (trance-like condition of samādhi) should be brought under discipline by the pursuit of proper means. For the state of oblivion is as harmful as desires.” —Māṇḍūkya Upaniṣad Kārikā 3.42
“One practising yoga meets with four kinds of obstacles that block realization of the Highest Reality: lāya (a state of oblivion—yogik samādhi or deep sleep), vikṣepa (distraction), sukha (happiness in temporary success) and rāga (attachment to a particular phase of realization). The mind should be trained to avoid these obstacles. The means are described in the next Kārikā.” — Śaṅkarācārya’s Commentary on Māṇḍūkya Upaniṣad Kārikā 3.42
Brahmā said, “O great sage, when Kāma went to Śiva’s abode along with his attendants an adversely surprising incident occurred; please listen. After going there, the heroic Kāma competent to enchant others, spread all his wiles and charmed all living beings. O sage, Spring too showed his prowess in order to delude Śiva. All the trees simultaneously bloomed. Kāma and Rati played many a trick. All living beings fell victims of their wiles but not Śiva, the Lord of Gaṇas. O sage, the efforts of Kāma accompanied by Spring were futile. He returned to his residence, being cured of his arrogance. O sage, Kāma saluted me, and bereft of arrogance and completely despondent, he told me in faltering voice:
Sūta said, “After hearing the words of Prajāpati Brahmā, Nārada became delighted in his mind and spoke these words:”
Nārada said, “O Brahmā, O great disciple of Viṣṇu, endowed with great intellect, you are a blessed devotee of Śiva and a guide to the understanding of the great principle. You have narrated the divine story of Arundhatī and her previous form as Sandhyā. It increases our devotion to Śiva. Now, O knower of virtue, please tell me the excellent story of Śiva, that quells all sins and is very excellent bestower of all auspicious benefits. When Kāma was delighted after taking a wife to himself, when Sandhyā had gone to perform penance and when others had also left, what happened?”
Sūta said, “On hearing the words of that sage of magnanimous soul, Brahmā became more pleased and spoke as follows:”
“The mind can be brought under control only by an unrelenting effort like that required to empty an ocean, drop-by-drop, with a blade of Kuśa grass.” —Māṇḍūkya Upaniṣad Kārikā 2.41
These chapters tell the story of Sandhyā, the first female born in the universe, who later because Arundhatī, the wife of Vasiṣṭha, one of the seven sages (saptaṛṣi). The name Arundhatī in Sanskrit literally means 'washed from the rays of sun', from arun 'sun rays', and dhatī , 'washed'. She is the grandmother of Parāśara and the great-grandmother of Vyāsa. Śiva Purāṇa describes her as Sandhyā, the mind-born daughter of Brahmā. On instruction of Vasiṣṭha, Sandhyā pleased Śiva by penance in order to purify herself from passion. She was then born as Medhātithi's daughter and married Vasiṣṭha. Arundhatī is identified with the star Alcor, which forms a double star with Mizar (identified as Vasiṣṭha Mahaṛṣi) in Ursa Major.
Brahmā said, “O sage, when Śiva vanished after granting her the boons, Sandhyā too went to the place where Medhātithi was performing sacrifice. She entered the sacrificial hall without being observed by anyone, thanks to Śiva’s favour. She recalled to her memory the brāhmaṇa boy who had instructed her in the procedure of penance. O great sage, at the bidding of Brahmā, Vasiṣṭha had assumed the guise of a brāhmaṇa boy and instructed her in the rites of penance. Meditating on that Brahmacārin, her tutor in the mode of austerities, Sandhyā thought of him as her future husband, and entered the blazing sacrificial fire unobserved by the sages. She was delighted that it was by Śiva’s favour that she could enter the sacrificial fire. Her body itself had become sacrificial offering in that sacrifice. When it was burnt, it could not be distinguished from the ordinary puroḍāśā since it too had the same fragrance. At the bidding of Śiva, the god of fire sent forth her body to the pure zone of the sun. The sun severed her body into two halves and placed the same on his own chariot for the propitiation of the pitṛs and devas.
Brahmā said, “O best of my sons, O intelligent one, listen to the description of the great penance of Sandhyā, on hearing which, sins are quelled instantly. When Vasiṣṭha went back to his abode after instructing her in the rites of penance, Sandhyā was greatly pleased on learning the procedure of penance. Putting on the dress of a person of blissful mind, she began to perform penance on the bank of Lake Bṛhallohita. She worshipped Śiva with the mantra taught by Vasiṣṭha as the adjunct of penance, in the manner explained by him. A period of four yugas elapsed, during which she continued her great penance, with mind fixed and duly concentrated on Śiva. Propitiated by her penance, Śiva was greatly delighted. He revealed Himself to her within and without, as well as in the heavens. Śiva became visible to her in the form in which she was meditating upon Him.
“The yogīs who do not follow the method of jñāṇa-yoga as described in this Kārikā depend on control of their mind for fearlessness, destruction of misery, knowledge of Self and eternal peace.” —Māṇḍūkya Upaniṣad Kārikā 2.40 "O Kṛṣṇa, the mind verily is restless, turbulent, strong and obstinate. The restraint thereof I deem quite as difficult as that of the wind." — Bhagavad-gītā 6.34 "Whoso meditates on the Sage, the Ancient, the Ruler, smaller than an atom, the Dispenser of all, of unthinkable nature, glorious like the Sun, beyond the darkness, whoso meditates on such a Being at the time of death, with a steady mind endued with devotion and strength of Yoga, well fixing the life-breath betwixt the eyebrows, be reaches that Supreme Resplendent Puruṣa." — Bhagavad-gītā 8.9-10
"We worship the three-eyed One (Śiva), who is fragrant and who nourishes all. Like the fruit falls off from the bondage of the stem, may we be liberated from death, from mortality." — Mahā-mṛtyunjāya-mantra
“This yoga, which indeed is called unrelated to anything, is hard to attain by all yogīs in general. The yogīs are afraid of it, for they see fear in it where there is really fearlessness.” —Māṇḍūkya Upaniṣad Kārikā 2.39
On hearing these words of Brahmā, the excellent sage remembered Śiva with a delighted heart and spoke joyfully. Nārada said, “O Brahmā, the fortunate disciple of Viṣṇu, O intelligent one, you have narrated the wonderful divine sports of the moon-crested Lord. After Kāma had married and gone to his residence when all of you—you the creator, Dakṣa and the mental sons—had all gone to your respective abodes, where did Sandhyā, the daughter of Brahmā and the mother of the Pitṛs, go? What did she do? Who married her? Please tell me all about it, and particularly the account related to Sandhyā.” Sūta said, “On hearing these words of his intelligent son, Brahmā, who knew the real situation, remembered Śiva and said, “O sage, listen to the auspicious story of Sandhyā, on hearing which ladies do always become chaste.
Poor Lord Brahmā: he's made of passion through and through, and yet so powerful that whatever he thinks automatically is created—a dangerous combination! He's always getting in trouble because of this, and this story of the creation of Kāmadeva is a perfect example.
Nārada said, “O lord Brahmā, O Viṣṇu’s disciple of great intellect, O creator of the world, you have narrated a wonderful story consisting of the nectar of Śiva’s divine sports. O dear one, what happened thereafter? Please tell me now. I am all attention to a narrative based on Śiva’s life.” Brahmā said, “When Śiva had gone back to His place and I, Brahmā had vanished from the scene, Dakṣa remembered my words and spoke to Kāma. Dakṣa said, “O Kāma, this girl is born of my body. She is endowed with beauty and good qualities. She fits you admirably. Take her as your wife. This powerful girl shall ever be under your righteous control, and shall be your constant companion as long as you wish.” Brahmā said, “Saying so, he presented to him the girl born of his sweat after naming her Rati.
“Seeing the Truth of what exists internally, as well as the Truth of what exists externally, he becomes one with Truth, derives pleasure from it, and never fails to be situated in Truth.” —Māṇḍūkya Upaniṣad Kārakā 2.38 Don't be lazy. Avoid show-bottle counterfeits. Study the original texts. Do the sādhana and get the result.
Brahmā said, “Then those sages, my sons—Marīci and others who understood my view—gave him suitable names. Dakṣan and others who understood other facts on seeing my face, gave him a suitable place and a wife. The brāhmaṇas Marīci and others, my sons, decided on suitable names for the Being and said thus “Since at your nativity itself you have begun to torment and bedevil our minds and that of Brahmā too, you will be famous in the world as Manmathā. You will be able to assume any form you wish. Hence, O mind-born God, you will be known as Kāma too. There is no one equal to you. Causing elation in others you will be known as Madana. Since you were haughty even as you were born, you will be called Darpaka, and your name Kandarpa will also become popular in the world.
Sūta said, “O residents of Naimiṣa forest, after hearing Brahmā’s words, the excellent sage further requested him for more such stories that quell sins.” Nārada said, “O Brahmā, O great lord, though continuously hearing the auspicious story of Śiva from your lotus-face I am never satisfied. Please further narrate the auspicious story of Śiva entirely. I wish to hear that story in which Satī is glorified, O Brahmā. How was the auspicious Satī born of Dakṣa’s wife? How did Śiva become inclined to marry Her? How did She cast off Her body formerly, due to Her rage with Dakṣa? How was She born as the daughter of Himālaya and how did She reach heaven again? How was Her rigorous penance performed? How was Her marriage celebrated? How did She happen to share half the body of Śiva? Please explain all these points in detail, O intelligent one. There is none else to remove my doubts, and none shall ever be like you.”
Human knowledge and intelligence are limited. We cannot know when a specific apple will fall off a particular tree. We can only predict such things in aggregate, by statistics—and even then, there is always some error. Similarly in spiritual life, we cannot know for certain the effect of a particular spiritual practice upon a specific individual. Anyone who says we can is bluffing.
Nārada said, “O Brahmā, thanks to Śiva’s favour, you know everything. You have narrated to me the wonderful stories of Śiva and Pārvatī. O lord, I am never fully satiated by hearing the great story of Śiva from your lotus-like face. I wish to hear further the same. As explained by you, Rudra is the complete manifestation of Śiva. He is the great Lord whose abode is Kailāśa. He is a yogin of perfect control. He is worthy of being propitiated by all devas—Viṣṇu and others. He is the final goal of all good men. He is free from dvandvas—mutually clashing opposites. The great Lord never undergoes any change, yet indulges in His divine sports. He became a householder again after marrying the noble Lady Maṅgalā at the request of Viṣṇu when She performed penance. At first She was born of Dakṣa and later of Himālaya. How could She be the daughter of both with the same body? How did Satī become Pārvatī and attain Śiva again? O Brahmā, please explain all these and other points relating to His episode.”
Spiritual life should be fun. There, I said it! If it's boring, dry, if there's pressure to perform, a daily grind—something is very wrong. "This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed." —Bhagavad-gītā 9.2
“The man of self-restraint should be above all praise, salutation and all rites prescribed by the smṛti in connection with departed ancestors. He should have this body and the Ātman as his support, and depend upon chance—that is, for his physical wants, he should be satisfied with those things that chance brings to him.” —Māṇḍūkya Upaniṣad Kārakā 2.37
The story of Guṇanidhi continues with him, now named Śrīda, as the guardian of the quarter in the heavenly city of Alakā. He performs severe penance for 200,000 years, realizing his identity with Śiva, who appears to him and out great mercy, appoints him to the post of Kubera.
Brahmā said, “O Nārada, hear the story of Śiva’s arrival at Kailāśa, the best of mountains, thanks to the power of penance of Kubera. The Lord of the Universe, after bestowing the boon of lordship of treasures upon Kubera, returned to His excellent abode and thought within Himself thus: ‘My complete manifestation, born of Brahmā, can look after the activity of Dissolution. Now, assuming that form I shall go to Kailāśa, the residence of Guhyakas. Rudra, born of My heart, My perfect manifestation, is the single Supreme Brahman. He is worthy of being served by Viṣṇu, Brahmā and others. He is not different from Me. He is unsullied. In that form I shall become that friend of Kubera, shall remain near him and perform great penance.’
Brahmā said, “In the kalpa called Pādma, I created my mental son Pulastya, whose son Viśravas begot the son Vaiśravaṇa. He propitiated the three-eyed God Śiva with a very severe penance and enjoyed the city of Alakā built by Viśvakṛt. When that kalpa was over and the Meghavāhana-kalpa had started, the son of Yajñadatta, Śrīda, performed a severe penance. Realising the efficacy of devotion to Śiva accruing from the mere illumination of His temple with lamps, he reached Kāśī for the illumination of his thought. Under the lustre of the gems of the mind, he repeated the mantras of eleven Rudras with loyal devotion and unswerving concentration of the mind. He could realise his identity with Śiva. He then performed very severe penance for two hundred thousand years—a penance which was enhanced by the fire of austerity, was free from interference from lust and anger, was windless, inasmuch as the breath was curbed, and was pure in form with pure vision.
“Therefore knowing the Ātman to be such indeed, develop mindfulness of nonduality. Having grasped nonduality, one should prefer to pass through the world like a dumb fool.” —Māṇḍūkya Upaniṣad Kārakā 2.36
Guṇanidhi the son of brāhmaṇa Yajñadatta, spoiled by his indulgent mother, became a sinful rascal. When his father found out, he disowned Guṇanidhi and put away his wife. Guṇanidhi became an indigent wanderer. Yet he was saved by ŚIva’s grace, by way of just a little pious activity.
“The wise, who are free from attachment, fear and anger, and who are well-versed in the meaning of the Vedas, verily realize this Ātman as totally devoid of all imaginations such as prāṇa etc., free from the illusion of the manifold, and nondual.” —Māṇḍūkya Upaniṣad Kārakā 2.35
“This Ātman is imagined both as unreal objects that are perceived, and as the nonduality. The objects (bhavas) are imagined in the nonduality itself. Therefore, nonduality alone is the highest bliss.” —Māṇḍūkya Upaniṣad Kārakā 2.33
Brahmā said, “Guṇanidhi, the son of the Dīkṣita Yajñadatta, came to know of this. Regretfully he cursed himself and set off from that place. After wandering aimlessly for a long time, he, the wicked fellow, felt the abandonment keenly; losing all hope, he halted at a place. He thought to himself: ‘Where am I to go? What shall I do? I have not studied much, nor am I rich enough. Only a wealthy man can be happy in a foreign land, although he has to face the fear of thieves there. Of course, this fear is present everywhere. I am born in the family of priests officiating in sacrifices. Why am I reduced to this wretched plight? Fate is powerful indeed, controlling all our future actions. I cannot even beg as I have no acquaintance, no money. Where shall I seek refuge? Everyday, even before sunrise, my mother used to feed me with sweet pudding. From whom shall I beg today? My mother too is away from me.’
“This manifold does not exist as identical with Ātman, nor does it ever stand independent by itself. It is neither separate from Brahman nor is it non-separate. This is the statement of the wise.” —Māṇḍūkya Upaniṣad Kārakā, Śloka 34
Sūta said, “O great sages, after hearing these words of Brahmā, Nārada once again bowed to him and asked humbly:” Nārada said, “When did Śiva, favourably disposed to His devotees, go to Kailāśa? Where did he have the intimate acquaintance with Kubera of great and noble soul? What did Śiva of auspicious form do there? Please narrate all these things to me. I am deeply interested in it.” Brahmā said, “O Nārada, listen. I shall tell you the story of the moon-crested Lord, how he went to Kailāśan and how he contracted friendship of Kubera. In the city of Kāmpilya there was a sacrificer named Yajñadatta. Born of a Somayāji family, he was adept in the performance of sacrifice.
These last two chapters in Sṛṣṭikhaṇḍa about Creation describe the first-order creation of the universe by Brahmā and Viṣṇu.
“O Nārada, after performing the pentuplication of the bhūtas—elements and their attributes sound etc.—I evolved the gross elements—space, wind, fire, water and the earth—out of them, and created mountains, seas, trees etc. and the periods of time ending with Kali, and other ages. I created many other things as well; but O sage, I was not satisfied. Then O sage, I meditated on Śiva and His consort Ambā, and created aspirants. I created Marīci from my eyes, Bhṛgu from my heart; Aṅgiras from the head, and the great sage Pulaha from the vital breath vyāna. I created Pulastya from udāna; Vasiṣṭha from samāna; Kratu from apāna; Atri from the ears, and Dakṣa from the prāṇa. I then created you from my lap, and the sage Kardama from my shadow. Finally, out of my conception, I created Dharma, which is the means for the achievement of everything. O foremost among sages, creating these excellent sādhakas, thanks to the favour of Mahādeva, I became contented.
The big issue for me these days is the meaning of my recent spiritual experiences with Śiva. In any view they are extraordinary; but what is their real significance?
Nārada said, “O creator, O Brahmā the fortunate, you are blessed, O foremost among devas. A wonderfully sanctifying story of Śiva has been narrated by you today. I have heard the wonderfully divine story of the origin of the liṅga, the auspicious hearing of the efficacy of which destroys all miseries here. Please narrate what transpired thereafter, the grandeur of the created things, and particularly the mode of creation.” Brahmā said, “You have requested very pertinently. I shall briefly narrate what transpired later as I have heard before. When the eternal Lord Śiva vanished, O chief of brāhmaṇas, Viṣṇu and I in a very happy mood withdrew our forms of Swan and Boar, and wished for creation and sustenance of the worlds.”
The sages said, “O disciple of Vyāsa, O fortunate one, please explain to us authoritatively the fruits granted by Śiva for worship with different flowers.” Sūta said, “O sages, Saunaka and others, please listen attentively. I shall lovingly explain to you the mode of offering flowers, which is the same as Brahmā explained to Nārada at his request.” Brahmā said, “A person desirous of wealth shall worship Lord Śiva with lotuses, Bilva leaves, petals of lotuses or with Śaṅkha flowers. O brāhmaṇa, if a devotee worships Śiva with a hundred flowers, his sins shall be wiped off and the devotee shall become rich. Twenty full lotuses constitute one prastha measure. A thousand Bilva leaves constitute half a prastha. Petals of lotuses, a thousand in number constitute half a prastha. Ten ṭaṅka weight constitutes one pala, and sixteen palas make one prastha. Flowers for worship shall be weighed in the balance according to this calculation. The worship thus duly performed shall accord all cherished desires. If the devotee worships with no specific desires, he will become Śiva Himself.
It's 38 years to the day from the beginning of the solo meditation retreat that led to First Path realization. The story since then...
O sages, O devas, listen. Now I shall explain a mode of worship than which there is no better one and which is conducive to the achievement of all happiness and cherished desires. Getting up in the Brahma Muhurta within an hour before dawn one shall remember Siva accompanied by his consort. With palms joined in great devotion and head bent down he shall offer prayers: "O lord of devas, get up, get up. O lord stationed in the heart, get up. O lord of Uma, get up. Confer your auspicious blessings on the entire universe. I know what is virtuous, but I am not inclined to work it up. I know what is unrighteous but I am unable to desist from it. O ivlahadeva, I do everything as prompted by you, stationed in my heart."
This is the most important Spiritual Insights from Śiva Purāṇa yet. If you haven't listened to Chapters 11 & 12 yet, make sure to do it before you hear this.
Nārada said, “O dear father Brahmā, with your mind fixed on Śiva, you are blessed indeed. Please explain this again still more precisely.” Brahmā said, “I, the lotus-born, once called together all the sages and all the Gods and addressed them lovingly with these good words. ‘If you have faith in permanent happiness, if you desire the achievement of the same, all of you shall come along with me to the shores of the milk ocean.’ On hearing these words, they accompanied me to the place where lord Viṣṇu, the benefactor of everyone, was stationed. O sage, on reaching the place, the Gods bowed down with palms joined in reverence and prayed to the lord of the universe Janārdana, lord of the Gods. On seeing Brahmā and other deities standing there, Viṣṇu remembered the lotus-like feet of Śiva and spoke these noble words.
The sages said, “O Sūta the fortunate, O Sūta the disciple of Vyāsa, obeisance be to you. This wonderfully sanctifying story of Śiva has been narrated today. The wonderful and highly divine origin of the liṅga has been heard. Listening to its efficacy causes destruction of misery. O storehouse of mercy, please tell us the mode of the worship of Śiva, in accordance with the conversation of Brahmā and Nārada, whereby Śiva becomes satisfied. Brāhmāṇas, kṣatriyas, vaiśyas and śūdras worship Śiva. How shall the worship be performed? Please tell us in accordance with what you have heard from Vyāsa.” On hearing their words, Sūta narrated everything in answer to the question of the sages, everything conducive to welfare and in accordance with the Vedas.
For the last five years at least, we have been aware of a very dangerous movement called neo-Advaita. It is a counterfeit version of authentic Advaita, teaching an offensive nihilistic, atheistic philosophy that rejects the worship of God. I will no longer allow neo-Advaita posts on this channel. Anyone making posts based on neo-Advaita philosophy will immediately lose their posting privileges.
These chapters deal with Śiva-tattva, the principle and nature of Śiva. Understanding Śiva is so important because He is the bridge between nondual Brahman and the duality of the creation. Actually Śiva is incomprehensible to the mind, but can be understood to a certain extent through bhakti. Notably, Śiva can bestow perfect knowledge, jñāṇa n the conditioned beings, liberating them from materialistic consciousness, suffering and rebirth. Hehe chapters also reveal how Śiva empowered Viṣṇu and Brahmā to create and protect the universe.
Lord Śiva said: “O Viṣṇu of good rites, O Hari, listen to another pronouncement of Mine. You will be worthy of honour and worship in all the worlds forever. Whenever a misery befalls the world created by Brahmā, you shall be eager for the destruction of all miseries. In all difficult and unbearable activities, I shall help you. I shall kill your indefatigable and fierce enemies. O Viṣṇu, spread your glory in the worlds far and wide by taking up various incarnations. Strive for their succour. I am always saguṇa when I become Rudra with this body. Certainly I shall perform your activities for the sake of the worlds if they are impossible for you. You are to be meditated upon by Rudra, and Rudra is to be meditated upon by you. There is no difference between you and Rudra. O great Viṣṇu, your identity is due to inherent nature, the boons conferred and your divine sports. True, it is certainly true.”
Brahmā said, “On hearing His eulogy from the mouth of Viṣṇu, the delighted Śiva, the storehouse of kindness, revealed Himself to us along with His consort. He had five faces and three eyes, and the crescent moon on His forehead. He wore matted hair. He was white-complexioned and had wide eyes. His body had been dusted with bhasma. He had ten arms. His neck was blue in colour. He was bedecked with all ornaments. He was very handsome with respect to every limb. Three lines of bhasma marked His forehead. On seeing Lord Śiva accompanied by His beautiful consort, Viṣṇu along with me eulogised Him again with appropriate words. Śiva, the merciful, who was delighted, breathed the Vedas into Viṣṇu and conferred Perfect Knowledge on him, the secret of the supreme Ātman. O sage, thereafter, out of sympathy, the supreme Ātman conferred these on me too. After receiving the Vedas, Viṣṇu was satisfied, and bowing to Him with palms joined in reverence along with me, he asked Lord Śiva:
These chapters continue the story of creation from Lord Brahmā's point of view. Lord Siva's nature is incomprehensible, but we can understand certain aspects of His nirguṇa and saguṇa manifestations. Especially interesting is Chapter 8's description of the form of Śiva in letters, the akṣāra-mūrti.
Brahmā said, “O most excellent sage, we were eager to have a vision of the Lord. Our haughtiness had been curbed. O sage, we waited there patiently. Śiva, the protector of the distressed, remover of the haughtiness of the haughty and the undecaying Lord of everything, took mercy on us. There arose the sound ĀŪṀ in the prolated accent. The prolated vowel contains three mātrās or syllabic instants in pronouncing it. It was very clear. The divine sound in the form of a word came out from the most excellent of Gods. ‘What is this great sound?’ thinking like this I stood perplexed. Viṣṇu who is worthy of respect from all the Gods, who is free from all inimical thoughts, saw with a delightful heart, the eternal being’s manifestation on the right side of the liṅga.
Brahmā said, “When lord Nārāyaṇa continued to sleep, an excellent lotus of huge size came out of his navel as desired by Śiva. It was many yojanas wide and high. It had an endless stalk. The pericarp was of a brilliant hue. It was very beautiful with the brilliance of ten million suns. It was wonderful, excellent and worthy of vision, containing tattvas. Exerting Himself as before, Śiva the great Lord, with Pārvatī as His better half, created me from His right limb. O sage, having deluded me with His illusion immediately, Śiva in the course of His sport, produced me through the umbilical lotus of Viṣṇu. Thus it was that I came to be known as lotus-born and conceived in a golden womb. I had four faces, red complexion and Tripuṇḍra-marked forehead. Deluded by His illusion and weakened in knowledge, O dear one, I did not know who the progenitor of my body was, other than the lotus.
The spiritual value in these chapters is the penetrating questions that Nārada asks his father Lord Brahmā, and Brahmā's answers. Specifically, Brahmā's description of the early stages of creation reveal deep insights about the nature of the material universe: basically, it's Māyā.
Brahmā said, “O brāhmaṇa, foremost among the celestial beings, you have inquired into a good matter, rendering service to the worlds and desiring their benefit. I shall explain to you the wholesome and salutary principles of Śiva, on hearing which the various sins of the people are destroyed. Neither the principles of Śiva nor His supreme wonderful forms have been understood by me or by Viṣṇu or by anyone else. At the time of Great Dissolution, when all the mobile and immobile objects of the world are dissolved, everything gets enveloped in darkness, without the sun, planets and stars. There is no moon. The day and the night are not demarcated. There is no fire, no wind, no earth and no water. There is no unmanifest primordial being. The whole firmament is one complete void, devoid of all elements. There is no Dharma or Adharma, no sound, no touch. Smell and colour are unmanifest. There is no taste. The face of the quarters is not demarcated.
Sūta said, “O brāhmaṇas, when Viṣṇu vanished, the excellent sage Nārada roamed over the Earth, seeing Śiva Liṅgas in the various holy centres with piety. In the course of his wanderings over the Earth, O brāhmaṇas, with his mind full of devotional pleasure, he saw many forms of Śiva that confer worldly pleasures and salvation on the devotees. On knowing that Nārada of divine vision was wandering over the Earth, the two attendants of Śiva approched him who by that time had become pure in mind. They bowed to him and touched his feet. With a desire to secure release from the curse they spoke to him respectfully.
These chapters describe Nārada's bewilderment by Śiva's Māyā and his deliverance by Śrī Viṣṇu. This is how Śiva operates. He sets someone up and then delivers the payload. Boom! But then He also arranges for one's rescue, and the 1-2-3 combination delivers a powerful spiritual lesson.
The sages said, “Sūta, O Sūta of great intellect, a wonderful tale has been narrated by you. Blessed indeed is the Māyā of Śiva. All mobile and immobile things depend upon it. When the two attendants of Lord Rudra had left at their own will, what did the infuriated Nārada, the sage disquieted by Kāmadeva, do?” Sūta said, ”After cursing the two attendants of Śiva suitably, the sage, still under the earlier delusion, looked into the water and saw that his face was quite normal. It was also due to Śiva’s will. He did not wake from the delusion still again due to Śiva’s will. Thereupon recollecting that it might have been a deception of Hari, he became unbearably infuriated and went to Viṣṇuloka. There he angrily poured abusive words, blazing like a kindled fire, since his wisdom had vanished due to Śiva’s will. Nārada said, ‘O Viṣṇu, You are extremely wicked, deceptive enchanter of the world. You are unable to brook others’ enthusiastic success. You dabble in illusory tactics and Your intentions are always dirty.’
The sages said, “Sūta, O blessed Sūta, disciple of Vyāsa, our obeisance to ye. It is due to thy grace that this wonderful story has been narrated to us, O dear one. Now tell us in detail, what Viṣṇu do after Nārada left Him? And where did Nārada go?” Vyāsa said, “On hearing these words of the sages, Sūta the wise and excellent scholar of Purāṇas remembered Śiva, the cause of different kinds of creation, and replied.” Sūta said, “When Nārada went away casually Viṣṇu, skilful in wielding his Māyā, spread his Māyā as Śiva had willed. On the path taken by the sage He created a big wonderful city. It was a hundred yojanas in extent and surprisingly beautiful. It was far more beautiful than heaven. Many articles were displayed there. Men and women of all four castes stayed there.
Sūta said, “O brāhmāṇas, once Nārada the excellent sage, son of Brahmā was inclined to perform penance, controlling himself very much. There is a very beautiful cave in the Himālaya mountain, near which the celestial river flows rapidly. There was a great hermitage of divine splendour which was resplendent in many ways. Nārada, endowed with divine vision, went there to perform penance. On seeing the hermitage very convenient for penance, the leading sage performed penance for a long time, seated firmly and steadily, keeping silent, controlling the breath and retaining the purity of the intellect. O brāhmāṇas, the sage performed meditation and contemplation wherein the realisation “I am Brahman” is generated, leading to direct perception of Brahman. When the great sage Nārada was thus performing penance, the mind of Indra became excessively agitated, and he trembled.
Śiva Purāṇa Rudra-saṁhitā, Sṛṣṭikhaṇḍa opens with an invocation that mentions the creation. But according to the Māṇḍūkya Upaniṣad, the creation is an illusion. So, why do we need to know about it? Because seeing the creation as illusion happens only in the highest stage of consciousness, turīya; and who can claim to be in turīya? Most of us are in ordinary dualistic consciousness , in which the material creation is seen as real.
- “I bow to Śiva, the consort of Gaurī, the sole cause of the origin, sustenance and dissolution of the universe, who knows the Reality, who is of endless renown, who is the support of Māyā but is free from Her influence, whose form is incomprehensible, who is unsullied and who is perfect knowledge itself.” 2. “I salute Śiva who is prior to Prakṛti, who is calm and tranquil, the only excellent Puruṣa, who has created this visible universe, and who stays both within and without, like space.” 3. “I salute Śiva, of unmanifest form, who having extended Himself by way of creation, stands in the middle of it, while the worlds move around Him like iron filings round a magnet.”
Rudra-saṁhitā is the most important section of Śiva Purāṇa. It narrates many pastimes and līlās that give us an understanding of ŚIva’s nature and character. Whereas Vidyeśvara-saṁhitā told how to worship, please and satisfy Śiva, Rudra-saṁhitā describes His ways of dealing with His devotees and others.
“From such Scriptural passages as, ‘There is no multiplicity in Ātman’, ‘Indra through Māyā’ etc., we know that the Ātman, though ever unborn, verily appears to have become many {only) through Māyā.” —Māṇḍūkya Upaniṣad Kārikā, 3.24
Śaṅkarācārya’s Commentary: It may be asked how the changelessness (Ajati) of Atman is the final conclusion of the Sruti. In reply it is said that if creation were real, then the existence of the variety of objects would be absolutely real. Consequently there ought not to be Scriptural texts implying their unreality. But there are such Scriptural texts as, “In this {Atman) there is no multiplicity,” etc., which negate the existence of duality. Therefore creation (imaginary) has been imagined in order to help the understanding of the non-duality of Atman. It is like the story of Prana. And this is further borne out by the use of the word, “Maya,” denoting unreality (in connection with creation) in such Scriptural texts as “Indra through Maya assumed diverse forms”.
“All this is verily Brahman. This Ātman (Self) is Brahman. This Ātman has four quarters.” All this is verily Brahman. All that has been said to consist merely of ĀŪṀ (in the previous mantra) is Brahman. That Brahman which has been described (as existing) inferentially is now pointed out as being directly known, by the passage, “This Self is Brahman”. The word this, meaning that which appears divided into four quarters, is pointed out as the innermost Self, with a gesture (of hand) by the passage,‘This is Ātman'. That Ātman indicated by ĀŪṀ, signifying both the higher and the lower Brahman, has four quarters (padas). —Māṇḍūkya Upaniṣad Kārikā 1.2
“Therefore I shall now describe that Brahman, which is free from limitations, unborn and which is the same throughout; and from this, one understands that it is not (in reality) born though it appears to be manifested everywhere.” —Māṇḍūkya Upaniṣad Kārikā 3.1
Where does the world go when we go to sleep? Ādi Śaṅkarācārya writes in his commentary on Māṇḍūkya Upaniṣad mantra 7 that it doesn't disappear—because like the rope mistaken for a snake, the world never existed in the first place. So when we change from jagrat to svapna and suṣupti consciousness, only the delusion that the world is real and permanent disappears.
Perfectionism is the delusion that anything or anyone in this material world can be perfect. Perfect according to what? Our faulty expectations? Not gonna happen. Spiritual perfection is found beginning in suśupti and reaches its peak in turīya. There is no perfection in jagrat and svapna, so we should let go of any expectations of perfection in those realms or states.
Some misinformed, motivated people think that when one reaches Self-realization, there is no more need for religious practices. This is not supported by scriptures.
These chapters conclude the Vidyeśvara-saṁhitā. They are the most necessary for performing worship that delights Śiva. Chanting the pañcākṣara-mantra, wearing tripuṇḍra and rudrākṣa are the most important methods of Śiva-bhakti. The methods of delighting Lord Śiva have been given first to create a foundation for understanding Śiva as portrayed in the succeeding Rudra-saṁhitā.
“A rudrākṣa of a single face is Śiva Himself. It bestows worldly pleasures and salvation. The sin of brāhmaṇa-slaughter is washed off at its mere sight. Where it is adored, Fortune cannot be far off. Harms and harassments perish. All desires are fulfilled. A rudrākṣa with two faces is Īśā, the Lord of devas. It bestows the fulfilment of all desires. Especially, that rudrākṣa quickly quells the sin of cow-slaughter. A rudrākṣa with three faces always bestows means of enjoyment. As a result of its power all lores become firmly established. A rudrākṣa of four faces is Brahmā Himself. It quells the sin of man-slaughter. Its vision and its contact instantaneously bestow the achievement of the four aims of life. A rudrākṣa with five faces is Rudra Himself. Its name is kālāgni. It is lordly. It bestows all sorts of salvation, and achievement of all desired objects. A five-faced rudrākṣa dispels all sorts of sins such as accrue from sexual intercourse with a forbidden woman and from eating forbidden food. A rudrākṣa with six faces is Kartikeya. A man who wears it on the right arm is certainly absolved of the sins of brāhmaṇa-slaughter and the like.”
Sūta said, “O sage Saunaka, highly intelligent, of the form of Śiva, noble-minded, please listen to the greatness of rudrākṣa. I shall explain it briefly. Rudrākṣa is the favourite bead of Śiva. It is highly sanctifying. It removes all sins by sight, contact and japas. O sage, formerly the greatness of rudrākṣa was declared to the Goddess by Śiva, the supreme soul, for rendering help to the worlds.” Śiva said: “O Śivā, Maheśānī, be pleased to hear the greatness of rudrākṣa. I speak out love for You from a desire for the benefit of the devotees of Śiva. O Maheśānī, formerly I had been performing penance for thousands of divine years. Although I had controlled it rigorously, my mind was in flutter. Out of sport, I being Self-possessed just opened My eyes, O Goddess, from a desire to help the worlds. Drops of tears fell from My beautiful half-closed eyes. From those teardrops there cropped up the rudrākṣa plants. They became immobile. In order to bless the devotees they were given to the four varṇas devoted to the worship of Viṣṇu.”
“He who makes tripuṇḍra duly with the ash is freed from groups of great as well as small sins. A brahmacārin, a householder, a forest-dweller or an ascetic, brāhmaṇas, kṣatriyas, vaiśyas, śūdras, the low and the base people become pure by means of tripuṇḍra and uddhūlana applied in the prescribed manner, and get heaps of sins destroyed. A person regularly applying the ash is freed from the sins of slaughter of women and cows, and that of heroes and horses. There is no doubt about it. By means of tripuṇḍra, the following and similar other sins of innumerable sorts are destroyed immediately: theft of others’ wealth, outraging the modesty of other men’s wives, censuring others, usurping and forcibly occupying others’ fields, harassing others, theft of plants, parks etc., arson, acceptance from base people of the gifts of cow, gold, buffalo, sesame seeds, blankets, cloths, cooked rice, food grains, water etc.; sexual intercourse with prostitutes, women of the tribal castes, fisher-women, slave-women, actresses, widows, virgins and women in their menstrual periods, selling of flesh, hides, gravy etc. and salt, calumny, perjury, deceitful arguments and utterance of falsehood.”
Sūta said, “The ashes of auspicious nature are of two types. I shall explain their characteristics; please listen attentively. One is known as Mahābhasma, and the second is known as svalpa (little). The Mahābhasma is of three types: śrauta (Vaidik), smārta (from smṛti rites) and laukika (from ordinary fire). Svalpa is ordinary ash which is of various forms. The śrauta and smārta ashes are to be used only by the twice-born. The laukika and svalpa can be used by everyone. Sages have said that the twice-born should apply the holy ashes while repeating mantras. Others can simply apply them without any mantra. When dry cow-dung is reduced to ashes it is called agneya (fiery). O great sage, this ash can be used for tripuṇḍra. The ashes resulting from agnihotra and other sacrificial rites shall be used for tripuṇḍra by men seeking intelligence.”
As we near the finale of the Vidyeśvara-saṁhitā, the most important and powerful practices of Śiva-yoga are being discussed. Sincere devotees dedicate themselves to wearing bhasma and rudrākṣa, and chanting the pañcākṣara-mantra. We should never forget the meaning of realizing Śiva, which is transforming our consciousness from the ordinary external jagrat to svapna, the ineffable suṣupti and finally turīya.
The sages said, “O Sūta, Sūta the fortunate disciple of Vyāsa, obeisance to thee. Please explain again the glorification of the holy ashes, of the Rudrākṣa and of Śiva’s names. Lovingly explaining the three, please delight our minds.” Sūta said, “It is good that you have referred to this matter that is highly beneficent to the world. You are blessed, holy and ornaments to your families since you own Śiva as your sole great favourite deity. The anecdotes of Śiva are dear to you all forever. Those who adore Śiva are blessed and content. Their birth is fruitful and their family is elevated. Sins never touch those from whose mouth the names Sadāśiva, Śiva etc. come out forever, as they do not touch the burning charcoal of the khadira wood. The mouth that utters ‘Obeisance to Thee, holy Śiva,’ is on a par with holy centres, destroying all sins.”
The sages said, “O good sage, we have heard before that the offering of naivedya (eatables) made to Śiva should not be taken by others. Please tell us decisively about this, and also about the greatness of Bilva.” Sūta said, ”O sages, all of you please hear now attentively. I shall explain everything with pleasure. All of you who take up Śiva’s sacred rites are really blessed. A devotee of Śiva who is pure and clean, devoutly performing good rites and of fixed resolve certainly shall partake of Śiva’s naivedya. He shall abandon all thoughts which are unworthy of being entertained. Even at the sight of Śiva’s naivedya, all sins disappear. When it is taken, crores of merits flock in, in no time. A thousand sacrifices are of no avail. Hundred millions of sacrifices are useless. When Śiva’s naivedya is eaten, one will attain identity with Śiva. If in a family Śiva’s naivedya becomes popular with the members, that house becomes sacred, and it also can make others sacred.”
The Vidyeśvara-saṁhitā is a compendium of different methods for worshiping Śiva. It is full of valuable suggestions for delighting Śiva. There’s something for everyone, from beginner to most advanced, from King to beggar, from children to renunciants. Take some good advice from Vidyeśvara-saṁhitā and start doing something to please Lord Śiva today with whatever energy, intelligence, resources and time you have. Śiva is unique among gods in that He reciprocates our service immediately. He is just waiting for you to take initiative.
The sages said, “O Sūta, Sūta the fortunate disciple of Vyāsa, obeisances to Thee. Thou hast clearly explained the procedure of the worship of the earthen phallic images. Now kindly explain the number of phallic images as based on the wishes one may have. Thou art favourably disposed to the distressed and the miserable.” Sūta said, “O sages, you listen to the rules of procedure in the worship of the earthen phallic image, by following which a man reaps full satisfaction. If anyone worships another deity without making the earthen phallic image, his worship shall be fruitless. His restraint and charitable gifts go in vain. The number of earthen phallic images in regard to different desires is being stipulated which will, O foremost among sages, certainly yield the benefit. The first invocation, installation and worship are all separate. Only the shape of the phallic image is the same. Everything else is different.”
Sūta said, “Now, the mode of worshipping an earthen phallic image according to the Vaidik rites is being explained. It yields worldly pleasures and salvation to the Vaidik worshippers. The devotee shall take bath in accordance with the rules prescribed in the sacred code. He shall duly perform his sandhyā prayers. After performing the brahma-yajña, one of the five daily sacrifices, he shall perform tarpana (a rite of offering water oblation to the manes). After finishing the daily rites he shall apply ashes and wear rudrakṣa, all along remembering Lord Śiva. With great devotion he shall then worship the excellent earthen phallic image according to Vaidik injunctions in order to realise the full benefit. The worship of the earthen phallic image shall be performed on the bank of a river, or a tank, or on top of a mountain, or in a forest, or in a Śiva temple. It must be in a clean place.”
The sages said, “O Sūta, Sūta, be long-lived. Thou art a blessed devotee of Śiva. The greatness of Śiva’s phallic image in according excellent benefit has been well explained by you. Now speak about the greatness of the earthen phallic image of Śiva which is far superior to all others.” Sūta said, “O sages, all of you please listen with great devotion and respect. Now I am going to speak on the greatness of the earthly phallic image of Śiva. The earthly phallic image of Śiva is the most excellent of all such images of Śiva. Many brāhmāṇas have achieved great things by worshipping it. O brāhmāṇas, Hari, Brahmā, Prajāpati and other sages have attained all they desired by worshipping this earthly phallic image. Devas, Asuras, men, Gandharvas, serpents, Rākṣasas and many others have attained greatness by worshipping it.”
Chapter 18 is about bondage and liberation, and the means of liberation. A jīva is said to be in bondage if he is tied up by the noose of the eightfold primary tattvas: prakṛti etc. When freed from them he is called liberated. Perfect control and subjugation of prakṛti and its offshoots is mokṣa (salvation). A jīva when freed from bondage is called a liberated soul. The set of eight that binds is: prakṛti, buddhi (cosmic intellect), ahaṁkāra (cosmic ego) of the nature of attributes, and the five tanmatras—the cosmic principles of earth, water, air, fire and space.
“Turīya is not that which is conscious of the internal (subjective) world, nor that which is conscious of the external (objective) world, nor that which is conscious of both, nor that which is a mass of all sentiency, nor that which is simple consciousness, nor that which is insentient. (It is) unseen (by any sense organ), not related to anything, incomprehensible (by the mind), uninferable, unthinkable, indescribable, essentially of the nature of consciousness constituting the Self alone, the negation of all phenomena, the Peaceful, all-Bliss and Non-dual. This is what is known as the fourth: turīya. This is the Ātman and it is to be realised.” —Māṇḍūkya Upaniṣad, Mantra 7 Download Māṇḍūkya Upaniṣad: https://archive.org/download/mandukyaupanishadswaminikhilanandar.k.mutt1936_202003_845_e/Mandukya%20Upanishad%20%20Swami%20Nikhilananda%20R.K.%20Mutt%201936_text.pdf
“(The third is) the state of deep sleep wherein the sleeper does not desire any objects nor does he see any dream. The third quarter is the prajñā (wisdom, intelligence) whose sphere is deep sleep, in whom all (experiences) become unified and undifferentiated, who is verily a mass of consciousness entire, who is full of bliss and who experiences bliss (ānandamaya), and who is the path leading to the knowledge (of the two other states).” —Māṇḍūkya Upaniṣad, Mantra 2
The second mantra of Māṇḍūkya Upaniṣad reads: sarvaṁ hy etad brahma | ayam ātmā brahma | so ’yam ātmā catuṣpāt || “All this is verily Brahman. This Ātman is Brahman. This Ātman has four quarters.” What is Reality? It depends on your point of view, your state of consciousness.The "four quarters" are four states of consciousness: jagrat, svapna, suṣupti and turīya. Śiva also looks different from different states of consciousness.
Download Māṇḍūkya Upaniṣad: https://archive.org/download/mandukyaupanishadswaminikhilanandar.k.mutt1936_202003_845_e/Mandukya%20Upanishad%20%20Swami%20Nikhilananda%20R.K.%20Mutt%201936_text.pdf
Taking a break from the extensive Śiva Purāṇa series, we go into the deep meaning of ĀŪṀkara and its identity with Śiva. The amazing Mūṇḍaka Upaniṣad reveals the deep connection between ĀŪṀ and the four states of consciousness. This mini-series will investigate (vicāra) the path of consciousness leading to complete Self-realization.
“The precincts of a temple, a cowshed, a sanctuary or one’s own courtyard shall be selected for the performance of sacrifice. It shall be on a raised platform at least two hastas high. It shall be well decorated. Paddy weighing a bhara shall be spread on the ground to make a large circle. Diagrams of lotuses shall be made in the middle, and in the eight quarters on the border of the circle. A big pot round which a thread is tied, shall be placed in the middle and eight other similar pots shall be placed in the eight quarters. All of them shall be fumigated with Guggulu (mukul myrrh). In the eight pots bunches of mango leaves shall be placed with Darbha grass. They shall be filled with water purified by mantras and five kinds of articles. Precious gems shall be put in the nine vessels, one in each. The sensible devotee shall ask his preceptor to preside as a priest. The presiding priest shall be accompanied by his wife. He shall be well-versed in the rituals. Gold idols of the guardians of the quarters and Viṣṇu shall be put in the different vessels. Viṣṇu shall be invoked and worshipped in the central vessel.”
“O sages of good rites, in the case of widows, whether they be in childhood, youth or old age, a rasa-liṅga is specially recommended if they continue to perform rites. A liṅga of pure crystal bestows all sorts of worldly enjoyment on women. The worship of the pedestal grants all cherished desires of the worshipper in this world. A ritualist shall perform all the worship in a vessel. At the conclusion of abhiśeka (ceremonial bath) the naivedya consisting of cooked rice of the śāli variety shall be offered. When the worship is over, the liṅga shall be kept in a casket and placed separately in the house. Persons who worship their own liṅga shall, after the worship is over, offer as food those articles of diet to which they are accustomed. All non-ritualists shall worship the subtle liṅga. In place of floral offerings they shall use sacred ashes for adoration and food. After worship they shall keep the liṅga on their head forever. The ash is of three types: derived from ordinary fire, Vaidik fire and Śiva fire.”
The sages said, “O foremost among those who know everything, please explain the nature of bondage and liberation.” Sūta said, “I shall explain bondage, liberation and the means of liberation. Please listen attentively. A jīva is said to be in bondage if he is tied up by the noose of the eightfold primary tattvas: prakṛti etc. When freed from them he is called liberated. Perfect control and subjugation of prakṛti and its offshoots is mokṣa (salvation). A jīva when freed from bondage is called a liberated soul. The set of eight that binds is: prakṛti, buddhi (cosmic intellect), ahaṁkāra (cosmic ego) of the nature of attributes, and the five tanmatras—the cosmic principles of earth, water, air, fire and space. The body is evolved out of these eight. The body carries on activities. The activities generate the body. Thus birth and activities continue in a mutually-generating series.”
Chapter 17 deals with ĀŪṀ, the prāṇava—it’s meaning, practice and benefits. Alone or in combination with other bījas, words or phrases, prāṇava acts as a strong boat to take one across the ocean of material existence.
“Liberation is in the form of realising the nature of Ātman. It is a relaxation and resting in one’s own soul. It is based on sacred rites, penance, japa, knowledge, meditation and virtue. Relaxation is assured at the vision of Śiva. Śiva, the merciful, removes ignorance even as the sun removes all impurities and darkness by means of its rays. When ignorance is dispelled, the knowledge of Śiva begins to function. On acquiring the knowledge of Śiva a person achieves relaxation. He becomes gratified at the acquisition of relaxation. Again by means of ten million japas he acquires Brahmā’s region. A further ten million japas enable him to achieve Viṣṇu’s region. By a further ten million japas he attains Rudra’s region, and by a further ten million japas, Īśvara’s region is attained. Again by a similar japa performed with concentration he attains Kālacakra, the first in the Śivaloka.”
“The Brahmacaryaloka accepted by Śiva is beyond that. There in the Jñānakailāśa that has five coverings, the primary phallic form of Śiva is stationed in the company of primary energy of Śiva. It has five zones and five Brahma-kalās. This is called the abode of Śiva, Śivalaya, the supreme Ātman. There alone stays Parameśvara in the company of Parāśakti. He is skilled in the performance of the five divine functions of creation, maintenance, evanescence and blessing. His body is Existence, Knowledge and Bliss. He is always in meditation. He is ever bent on blessing. He is seated in the pose of trance. He shines resting in His own Self. His vision is possible gradually through sacred rites, meditation etc. By performing the daily rites and worships, the mind is diverted toward the sacred rites of Śiva, the performance whereof gives the sight of Śiva. Those who come within His vision are certainly liberated.”
The sages said, “O lord, tell us the greatness of the syllable ĀŪṀ and that of the six liṅgas, O great sage. Also please tell us about the worship of the devotees of Śiva in order of realization.” Sūta said, “All of you, sages, have now requested a very good thing. Only Śiva can explain this properly—no one else. Still I shall explain the same with Śiva’s grace. May Śiva increasingly guard us, you and everyone else. The syllable ĀŪṀ, praṇava means an excellent boat to cross the ocean of worldly existence. Pra—of the prakṛti; the world evolved out of it. Nāvam—nāvāṁ varam—an excellent boat. Or praṇava may mean, “there is no world for you;” or it may mean ‘‘that which leads to salvation.” Or it may mean, “that which leads to new knowledge.” After annihilating all actions it gives the person who repeats the mantra or worship, a fresh knowledge of the pure soul. This praṇava is twofold: the subtle and the gross.”
Chapter 16 deals with deity worship, its performance and results. The rituals of deity worship are karma-yoga. Problems due to bad karma can be solved by performing karma-yoga. For example, if one is forced to work for a living due to poverty, deity worship brings sufficient wealth. Similarly with difficulties due to disease, ignorance etc.
“The worship thus performed on Sundays wards off birth. The devotee shall worship the great phallic emblem on Sundays with the syllable ĀŪṀ. The ceremonial ablution of the phallic emblem with pañcagavya on Sundays is specially recommended. Pañcagavya is a compound of cow’s urine, dung, milk, curd and ghee. Milk, curd and ghee can severally be used with honey and molasses. The offering of rice cooked in cow’s milk must be made with the syllable ĀŪṀ. The syllable ĀŪṀ is dhvani-lińgam (sound). The svayambhu (Self-manifested) liṅgam is nāda-liṅgam; the yantra (diagrammatic symbol) is bindu-liṅgam. The letter Ā is a liṅgam of huge form: guruvigraha. The letter Ū is the mobile cara-liṅgam and the letter Ṁ is the fixed, installed pratiṣṭhita-liṅgam. A person who worships the liṅgas perpetually, undoubtedly becomes a liberated soul. Devout worship of Śiva liberates man from the bondage of births. A fourth of the benefit is achieved by wearing Rudrākṣa beads sacred to Śiva, and a moiety (half) is achieved by smearing bhasma (holy ashes) over the forehead. Three-fourths can be achieved by the recital of mantras and a man becomes a full-fledged devotee by means of worship. A man who worships both the phallic emblem of Śiva and the devotees of Śiva attains salvation. O brāhmaṇas, stable devotion can be found firmly established and flourishing only in that person who reads this chapter or listens to it attentively.”
The sages said, “O excellent one, please explain the rules of worship of clay deities, by following which all desired results will be achieved.” Sūta said, “You have requested a very good thing. Deity worship bestows all wealth always. It suppresses misery instantaneously. I shall explain it; please listen. It wards off premature and foul death. It prevents even a timely death. O brāhmaṇas, it bestows womenfolk, sons, wealth, grains etc. The worship of deities made of clay and other materials is conducive to the attainment of all cherished desires in the world. From it the devotee derives food, medicine, cloth etc. Both men and women are authorized in this. The clay should be brought from the beds of rivers, lakes or wells. It should be washed well and pasted with scented powder and milk. The deity should be made with the hands on a raised platform.”
Great line: “Theism is that feeling in which one fully realises that all actions are consequential." Here we learn how to please God by sacrifice and obtain unparalleled benefits: "Whatever one does—whether it is great or small, whatever be the means employed—if that is dedicated to deities it becomes conducive to enjoyment." And finally, the great phāla-śruti: "He who hears this chapter, or reads it or he who facilitates the hearing of the same shall derive the fruit of Devayajña." and "If he performs the sacred rites with dedication to God, he shall attain salvation. He who reads or hears this chapter becomes righteous and endowed with knowledge.”
The sages said, “O Sūta, foremost among those who know everything, please expound to us the qualification, time and place for Devayajña and its results.” Sūta replied, “The pure house accords normal benefit in the rites of Devayajña etc. The gośala (cowshed) is ten times more beneficial than that. The bank of a tank is of ten times more benefit than that, and the root of a Tulasī, Bilva or Aśvattha tree is again of ten times more benefit than that. Similarly a temple, the bank of a holy tank, the bank of an ordinary river, the bank of a holy river and the banks of the seven holy Gaṅgās are each of ten times more benefit than the previous. The seven holy Gaṅgās are Gaṅgā, Godāvarī, Kāverī, Tāmraparṇikā, Sindhu, Sarayū and Revā. The shore of the sea is of ten times more benefit than the rivers. The summit of a mountain is ten times more beneficial than the seashore.”
The sages said, “O lord, please tell us in detail all these rites: the fire sacrifice, the sacrifice to gods, Brahmayajña, the worship of the preceptor and the gratification of brāhmaṇas.” "...Indigent men shall worship devas with austerities, and rich men by spending money. They shall do virtuous actions with sufficient faith again and again. After enjoying pleasures in heaven they are reborn again in the world. For better enjoyment the rich shall always plant trees for shade, dig tanks etc., install and worship deities, and carry on virtuous activities. After the lapse of some time, when the virtue becomes ripe he shall achieve perfect knowledge. O brāhmaṇas, he who hears this chapter, or reads it or facilitates the hearing of the same, shall derive the same fruit as devayajña.”
This chapter reveals the benefits of regular worship of Śiva and other deities. The basic principle of worship is service. When God is delighted, we immediately experience the same delight. One thing I forgot to mention is the very nice interpretation of the Gāyatrī mantra at the end of the chapter.
"An excellent brāhmaṇa must repeat the mantra a thousand times in the morning every day. Others shall repeat as many times as they can. In the midday Gāyatrī shall be repeated a hundred times; in the evening at least twenty times along with Śikhāṣṭaka [a set of eight prayers.] He shall meditate on Vidyeṣa, Brahmā, Viṣṇu, Īśa, Jīvatman and Parameśvara stationed in the twelve esoteric centres of the body, from Mūlādhāra (base of the spine) to the Brahmarandhra (the mystical aperture in the crown of the head ), as identical with Brahman, with the conception of sohaṁ (‘l am He’) and continue the japa. He shall then meditate on them as stationed outside the body as well.“
The sages said, “Kindly tell us the mode of good conduct whereby the sensible man quickly attains higher worlds. Please tell us about virtue and evil that cause attainment of heaven or hell." Sūta said, “A brāhmaṇa endowed with strict adherence to good conduct is perfectly wise. A brāhmaṇa learned in the Vedas and of good conduct is called a vipra. A brāhmaṇa endowed with only one of these two is a mere dvija.
I'm back up in the Himālayan hills, and it's quite cool! These three chapters are chock-full of extremely useful and encouraging information on Śiva's worship and its beneficial results. But not content to simply describe the methods, we are going to actually implement them and share the process in a separate video series.
Sūta said, “O wise sages, please listen to the narrative of holy centres with Śiva’s temples, all of which accord salvation. Thereafter I shall tell you their traditions for the welfare of the people. The Earth, fifty crores of yojanas in extent, abounding in mountains and forests, supports the people at the bidding of Śiva. The Lord has Himself raised up these temples and holy centres in different places for the liberation of the residents of those localities. These temples, whether self-risen or not, in view of their being accepted as a frequent resort by the sages and devas, are intended for the redemption of the people. In these holy centres and temples, ablutions, charitable gifts, japa etc. must be regularly performed. Otherwise men are sure to be affected by ailments, penury, dumbness etc. If a man dies anywhere in Bhāratavarṣa he shall be reborn again as a man if he has resided in a holy centre where there is a self-risen phallic emblem of Śiva.”
The sages asked, “How is the phallic form of Śiva to be installed? What are the characteristic features of the form? How is He to be worshipped? What is the appropriate time and place for worship? What sort of person must the performer be?”
“Obeisance to Thee of the bodiless form. Obeisance to Thee of the formless lustre. Obeisance to Thee, the Lord of everything. Obeisance to Thee, the soul of everything and of the embodied form. Obeisance to Thee, stated by the praṇava, Oṁkāra. Obeisance to Thee, having praṇava as Thy symbol. Obeisance to Thee the author of the five duties. Obeisance to Thee of five faces. Obeisance to Thee, identical with Pañcabrahma. Obeisance to Thee of five-fold functions. Obeisance to Thee the Ātman, Brahman of endless attributes and power. Obeisance to Śiva the preceptor, possessed of both embodied and bodiless forms.”
This 9th chapter of Vidyeśvara-saṁhitā contains so many important philosophical points it needs its own separate explanation. Even so, we barely scratch the surface of its deep content. This chapter reveals the original form of worship of Śiva as the Supreme Lord. Brahmā and Viṣṇu offer Him all kinds of royal honor, and the remnants are distributed as prasādam. Then Śiva assumes the role of preceptor and initiated them into the praṇava-mantra, ĀŪṀ. He then explains His manifestation as the śiva-liṅgam and reveals that among all gods, only He is Brahman, the Supreme Absolute.
“Thus blessing Brahmā and Viṣṇu who had been made humble, the Lord resuscitated by His nectar-like power all the soldiers of the two deities that had been killed in the battle before, and spoke to them to remove their foolishness and mutual enmity: ‘I have two forms: the manifest and the unmanifest. No one else has these two forms. Hence all others are non-Īśvaras. Dear sons, first in the form of the column and afterwards in this embodied form I have expounded to you my formless Brahma-nature, and embodied Īśa-nature. These two are present only in Me and not in anyone else. Hence no one else—not even you two—can claim īśatva (Īśvara-nature). It is out of your ignorance of this fact that you were swept away by your false prestige and pride, surprising as it is. I rose up in the middle of the battlefield for quelling the same.”
Brahmā and Viṣṇu as portrayed in the Śiva Purāṇa are not only personalities in higher realms of the world—they also represent deep psycho-spiritual truths. All paurāṇik stories are literally true on one level, but on another, they are profound allegories and metaphors.
Nandikeśvara said, “Mahādeva then created a wonderful person named Bhairava from the middle of His brows to quell the pride of Brahmā. This Bhairava knelt before the Lord in the battlefield and said, ‘O Lord, what shall I do? Please give me Your directive quickly.’ Śiva said sarcastically, ‘Dear, here is Brahmā, the first deity of the universe. Worship him with your sharp-pointed quick-moving sword.’ Immediately Bhairava caught hold of the śikhā of Brahmā’s fifth head that was guilty of haughtily uttering a falsehood, and furiously shook his sword to cut it off. Your father trembled like a plantain tree in a whirlwind, with his ornaments scattered here and there, his cloth ruffled and loosened, garland displaced, the upper cloth hanging loose and the glossy śikhā dishevelled, and fell at the feet of Bhairava.”
"Seeing that auspicious wonderful phenomenon assuaging their weapons, they asked each other “What is this wonderful form?” “What is this column of fire that has risen up? It is beyond the range of the senses. We have to find out its top and bottom.” Jointly deciding like this, the two heroes proud of their prowess immediately set about assiduously in their quest. “Nothing will turn up if we are together.” Saying this, Viṣṇu assumed the form of a boar and went down in search of the root. Brahmā in the form of a swan went up in search of the top. Piercing through the netherworlds and going very far below, Viṣṇu could not see the root of the fiery column. Utterly exhausted, Viṣṇu in the form of a boar returned to the former battleground."
Nandikeśvara said, “Once, long ago, O foremost among yogīs, Viṣṇu was having a nap on his serpent-couch. He was surrounded by the goddess of fortune and his attendants. Brahmā, foremost among Vedic scholars chanced to come there. He asked the lotus-eyed handsome Viṣṇu who was lying there, ‘Who are you lying here like a haughty person even after seeing me? I have come here. Get up, O dear, and see me who am your lord. Expiatory rites are ordained for that spiteful wretch who behaves like a haughty fool at the visit of an honourable elderly person.’ On hearing these words Viṣṇu was angry. But assuming a calm exterior he said, ‘O dear, Hail thee. Welcome. Please sit on this couch. How is it that thy face is agitated and thy eyes look curious?’
Sūta said, “A person incompetent to perform the three methods of śravana, kīrtana and manana shall install the śiva-liṅga (phallic emblem) or mūrti (Deity image) of Śiva and worship Them every day. Thus he can cross the ocean of worldly existence. Since Śiva has a bodiless aspect in virtue of His being the Supreme Brahman, in conformity with the Vedic implication, the niṣkala-liṅga is used only in His worship. Since He has an embodied form as well, His embodied form is also worshipped and accepted by all people. According to the determination of the Vedas, the embodied form alone is to be used in the worship of other deities who are only individual embodied souls. Devas have only the embodied aspect in their manifestation. Both the phallic and the embodied forms are mentioned for Śiva in sacred literature.”
Śrī Śiva Purāṇa teaches three principal things: bhakti, jñāṇa and vairāgya or devotion, Self-realization and detachment. They only appear to be separate; actually they are one thing, the spiritual Path. It also teaches three methods for advancement on the Path: śravana, kīrtana and mañana, or hearing from Realized beings, chanting or repeating what one has heard, and contemplation of Śiva in various aspects.
The sages said, “O holy one, what is śravana? How is kīrtana performed? What is manana? Please expound these precisely.” Brahmā said: “O wise men, the means of śravana (hearing), famous in the world, is listening to words concerning Śiva, in whatever manner, howsoever and wherever they are produced, with the same steady attention as in the sporting dalliance with women. By kīrtana (glorification) is meant the clear expression of Śiva’s exploits, attributes, forms, sports, names etc. in good taste by reciting traditional lore and singing songs of praise, in Sanskrit or even in one’s mother tongue. Regarding manana (deliberation), the mind is fond of reasoning and deliberation. The ability of the mind to ponder and evaluate the efficacy of the worship, mantra-japa, the attributes of Īśa, His form, His divine sports and multifarious names, is the result of the benign glance of Īśvara. Hence steady continuation of deliberation is the most important of all the means.”
The sages said, “What is that great sadya (the Achievable)? What is that great sādhana (means of achievement)? Of what sort is the sādhaka (performer of the rite)? Please explain these precisely.” Brahmā answered: “The attainment of Śiva’s region is the sadya. The sādhana is devotional service rendered unto Him. The sādhaka is the person who is free from desire even for permanent existence, which attitude is the result of His grace.”
Chapter 1 of Vidyeśvara-saṁhitā opens with a wonderful mangalācāranam full of beautiful names of Śiva, itself a perfect example of the process of śravanam: hearing about Śiva from authentic sources. Then the sages ask Sūta Gosvāmī the only question that really matters: “Please tell us the easiest remedy for the immediate destruction of the sins of the denizens of Kaliyuga.” Sūta’s reply is the essence of Chapter 2.
Sūta said, “O saintly men, the question that you put to me is very pertinent. Prompted by my love towards you all, and remembering my preceptor Vyāsa the benefactor of the three worlds, I shall tell you everything. All of you listen attentively. The entire essence of Vedānta is contained in the excellent Śiva Purāṇa. It dispels all sins. It affords the attainment of the highest truth, Brahman. O brāhmaṇas, the great glory of Śiva that destroys the sins of the Kali age, unfolds itself in the Śiva Purāṇa and yields the fruits of dharma, artha, kāma and mokṣa. By the single-minded study of that most excellent Śiva Purāṇa, excellent brāhmaṇas attain salvation.”
“O Sūta, how can these deluded people who have abandoned their traditional virtues get salvation here and hereafter? Hence our minds are always agitated. Indeed there is no virtue equal to helping others. Since thou art conversant with the essentials of all tenets, please tell us the easiest remedy for the immediate destruction of the sins of these people, the denizens of Kaliyuga.”
Vidyeśvara means ‘the Lord of knowledge’ or ‘knowledge of the Lord.’ So the knowledge in this saṁhitā gives the foundation or framework for understanding the rest of Śiva Purāṇa. Many deep secrets are revealed herein that are not given anywhere else.
“Undoubtedly, thus, everything shall be fruitful and the fruit too shall be excellent since there is no greater thing in the three worlds than this. O Śaunaka, by the power of this gift and of Śiva Purāṇa he shall secure the blessings of Śiva and be freed from the bondage of worldly existence. If these rites are performed, the Śiva Purāṇa shall yield entire fruit, enjoyment of worldly pleasures and salvation. The Śiva Purāṇa holds the mark of distinction among all Purāṇas. It is highly pleasing to Śiva. It wards off the ailment of worldly existence. Those whose ears listen to the story of Śiva Purāṇa, those whose tongue adores the attributes of Śiva, and those who are always engaged in the meditation of Śiva, cross the ocean of worldly existence.”
There are so many good philosophical points in this chapter! Too many to cover in this video—you should watch or read the whole thing yourself. The theme is compassion and mercy. Thus Cañculā approaches Pārvatī, the Divine Mother, seeking the redemption of her fallen husband from hellish condition of life.
Cañculā said, ‘O Mother of all, daughter of the mountain, O beloved of Śiva, bestower of all pleasures having the form of the Supreme Brahman, Thou art worthy of being served by Viṣṇu, Brahmā and other gods. Thou art both endowed with and devoid of attributes. Thou art the subtle primordial Prakṛti with Existence, Knowledge and Bliss for Thy forms. Thou createst, maintainest and annihilatest. Thou hast the three guṇas. Thou sustainest Brahmā, Viṣṇu and Maheśa.’ "Thus I have narrated this holy anecdote that removes sins and is highly delightful to Śiva and Pārvatī, in pure and increasing devotion. Anyone who listens to this account with devotion and recites it piously shall enjoy immense pleasures and obtain liberation.”
The story of Cañculā’s fall and redemption is instructive of the power of Śiva Purāṇa. It shows how a little contact with a pure brāhmaṇa devotee can have enormous effect. It also reminds us that, while social fashions of morality may change with the times, the actual standards do not. We will have to experience the consequences of our actions not as measured by popular opinion, but by the unchanging laws of Dharma.
"Do not be afraid. Seek refuge in Śiva. All sins perish instantly by Śiva’s grace. I shall explain to you that great object attached to the glorification of Śiva, whereby your course hereafter will be pleasant always. It is by listening to the excellent story that your mind has now turned to the pure path of repentance and detachment from worldly pleasures. Repentance is the only way of acquittance for all sinners. Saintly men have extolled it as the only way of expiation for all sins. Purity can be realised by repentence alone. If a sinner expiates in the manner advised by śāstra, it removes all sins.”
“Nowhere in the world are those who drink intoxicating beverages honoured with liberation. But in regard to the nectar of the story of Śiva it is different. When drunk, it straightaway accords salvation. Thou art blessed, blessed indeed. Blessed, blessed is the story of Śiva, on hearing which a man attains Śivaloka.”
Śaunaka’s questions to Sūta Gosvāmī form the basis of Śiva Purāṇa:
• What is the essence of the Purāṇas?
• How do good conduct, good devotion and power of discrimination flourish?
• How are base feelings dispelled by good men?
• What is the effective method of remedying the demoniac nature of Kaliyuga?
• What is the greatest means to achieve the most perfect welfare?
• What practice particularly purifies the soul?
• What enables a man of unsullied mind to attain Śiva?
"Blessed indeed is the story of Śiva Purāṇa, the holiest of holy stories, the mere hearing of which qualifies even the greatest sinner for salvation. O Sūta, thou art the most blessed and fortunate knower of the greatest Truth. Out of great compassion, thou art narrating to us this divine wonderful tale, Śiva Purāṇa. This wonderful narrative that destroys hosts of sins, purifies the mind, and propitiates Lord Śiva is being heard by us thanks to thy mercy. We have decisively realised that there is nothing so fine and nice as this epic. Who among sinners in the Kali age get sanctified by this story?"
“The holy Śiva Purāṇa that accords the four aims of life—dharma, artha, kāma and mokṣa—must be heard and read with great devotion always. Śiva Purāṇa, the greatest harbinger of perfect welfare among the Vedas, Itihāsas and other sacred texts, must be thoroughly understood by those who seek salvation. This Śiva Purāṇa is forever the greatest resort of the knowers of Ātman; it is the noblest object worthy of adoration for good men; it suppresses the three types of distress—physical illness, extraneous attacks and divine calamities—it accords happiness always, and it is very pleasing to all Devas led by Brahmā, Hari and Īśa. With extremely delighted mind I bow unto Śiva Purāṇa forever. May Śiva be pleased by this recitation and bestow on me eternal devotion to His feet.”
The sages said, “What is that great sadya (the Achievable)? What is that great sādhana (means of achievement)? Of what sort is the sādhaka (performer of the rite)? Please explain these precisely.” Brahmā answered: “The attainment of Śiva’s region is the sadya. The sādhana is devotional service rendered unto Him. The sādhaka is the person who is free from desire even for permanent existence, which attitude is the result of His grace.”