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29 - Discourses on Tantra Volume Two

2024-03-24T19:05:56.674Z

Chapter 6 The Dialogues of Shiva and Párvatii – 2 (2)

Mudrá directly touches the mind. For instance, if one calls to a person, as soon as the sound vibrations of “Come” touch the person’s ears, they directly reach the mind. But the person can be made to understand through mudrás [gestures of the fingers] also. Similar are the cases of expressing that one feels hot and sweaty, that one feels thirsty, etc., without speaking, through different physical gestures. Hence, mudrá has shánta bháva [it is peaceful, calm]. It is just the opposite of táńd́ava, and that is why it is known as lalita [graceful].

The posture of sitting which creates madhura bháva in the body is known as lalita mudrá or lalitásana. You will see different idols from ancient times of devadeviis [gods and goddesses] sitting on lotus flowers in lalita mudrá.

In ancient times those who were superior to the mass were known as devatás.

Sarve ca pashavah santi talavad bhútale naráh;
Teśáḿ jiṋána prakásháya viirabhávah prakáshitah.
Viirabhávaḿ sadá prápya krameńa devatá bhavet.

–Rudrayámala Tantra

[In the beginning everyone is a pashu, an animal. But when spiritual thirst develops, these people become viira, heroic. And when they are firmly established in viirabháva, they become devatás.]

When people were being taught táńd́ava and lalita, they found difficulty with both. With táńd́ava they found difficulty in jumping, and with lalita they felt troubled in expressing the correct bháva [ideation] through mudrá. Therefore they requested Lord Shiva and Párvatii to bring about a balance between the two. Párvatii posed some questions, Shiva replied, and a balance was brought about for the good of the people. The new [beat or rhythmic expression] thus produced was called tála – tá from táńd́ava and la from lalita.

In spiritual practice only a few get the chance to listen to spiritual discourses, and only a few among those few understand. And fewer yet are there who follow the path. And among those who follow the path, only a counted few reach the goal. Therefore, that Párvatii got the opportunity to ask spiritual questions and to listen to the answers, and that Shiva could make her understand, was a very rare thing. The questions of Párvatii, together with Shiva’s practical answers, can be called “philosophico-spiritual cult”. This means the combination of all philosophy, pariprashna, and spiritual practice, along with Shiva’s practical answers. The questions of Párvatii are known as nigama shástra, and the answers of Shiva are known as ágama shástra. The combined name of ágama and nigama is Tantra.

Ágataḿ Shivavaktrebhyoh gataiṋca Girijáshrutao;
Mataiṋca Vásudevasya tasmádágama ucyate.

Ágataḿ Shivavaktrebhyoh refers to “Shiva’s answers”. The first letter of ágatam is á, and the first letter of gataiṋca Girijáshrutao(2) is ga. And the first letter of mataiṋca Vásudevasya – “this is the Lord’s thought” – is ma. Tasmat ágama ucyate – “therefore it is known as á-ga-ma, that is, ágama.”

(2) “Girijá” means Párvatii, shruti means “ears” – so, “that which has gone into the ears of Párvatii”.

28 - Discourses on Tantra Volume Two

2024-03-24T18:58:05.801Z

Chapter 6 The Dialogues of Shiva and Párvatii – 2 (1)

Once Párvatii posed a question to Shiva: “Who is competent for mokśa [non-qualified liberation]? Who can attain mokśa?” Shiva answered,

Átmajiṋánamidaḿ Devi paraḿ mokśaekasádhanam;
Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát.

[Self-knowledge is the greatest means to attain salvation. People are born as human beings due to their past good saḿskáras, but to attain non-qualified liberation they will have to attain self-knowledge.]

The Formulation of Ágama and Nigama

Questions related to spiritual practice and spiritual progress – questions not simply for inquiry’s sake but for the sake of understanding and for the sake of following the instructions given – are known as pariprashnas (for example, questions put by disciples to their gurus as to how to sit, how to bid prańáma [respectful salutations], and how to repeat mantra). Prańipátena pariprashnena seváyá [“By surrender, spiritual questioning, and servicefulness”]. Questions put only for logic’s sake are not pariprashnas; with such questions the time of the questioner and that of the answerer is wasted. And sometimes questions are put not in order to know but in order to test the scholarship of the guru – such questions are not pariprashnas either.

If pariprashnas are put and answered, and then recorded, or if people somehow get acquainted with such questions and answers, people will be benefited. But during the time of Sadáshiva nobody was there to put such questions. Párvatii learned sádhaná from Shiva (as did their son Bhaerava). Párvatii and Shiva decided that the former would pose the questions, and the latter would reply, and thus people would get acquainted with the questions and answers and be benefited.

They decided to formulate these questions and answers for the all-round development of human society. They decided to cover all branches of knowledge – art, architecture, literature, medical science, spiritual science, etc. For example, you know that in ancient times there was [a simple form of] giita [song]. There was also [vádya, basic instrumental music]. And people were performing some mudrás unconsciously with their hands and feet. So Lord Shiva and Párvatii decided to coordinate and systematize giita, [vádya] and mudrá. Párvatii began to pose questions, and Shiva began to answer; and the saḿgiita shástra [science of music] was produced. (The combined name of nrtya [dance], giita and vádya is saḿgiita.)

Dance was known in quite a primitive age. This kind of dance was rhythmic. Even now the dances of soldiers are mainly rhythmic. There is no important role of mudrá in their dance. The rule is that rhythmic dance requires strength; only males can do it; because it is tiring. But Párvatii gave lalita nrtya, in which mudrá has an important role. Indian dances and other Oriental dances are mudrápradhána [dominated by mudrá]. And Occidental dances are chandapradhána [rhythmic].

They decided to categorize mudrá. So Párvatii questioned and Shiva answered. Párvatii would ask, “What is the meaning of such and such mudrá?” and Shiva would reply. In this way mudrá shástra came about, saḿgiita shástra came about. Shiva invented a rhythmic dance and Párvatii created a dance dominated by mudrá. In Shiva’s rhythmic dance one has to jump. In Sanskrit tańd́ú means “to jump”.(1) So the dance dominated by jumping is known as táńd́ava. The dance of Shiva is táńd́ava – “dominated by jumping”.

(1) As rice jumps in the process of being separated from the husk (implying that the nature of rice is to jump), in Sanskrit it is called tańd́ula. Tańd́ula means “uncooked rice” – cooked rice is odana.

27 - Discourses on Tantra Volume Two

2023-10-28T13:28:38.339Z

Chapter 5 The Dialogues of Shiva and Párvatii – 1 (2)

Upavása in the sense of fasting is also useless. Were it effective, the poor and the unfed would need to make little effort to reach God!

But if one does real upavása, that can do a lot. The scriptural meaning of upavása is – by derivation – upa, which means “near”, and vása, which means “to stay”. Upavása therefore means “to make the mind stay near Paramátmá”. In other words, it means to withdraw the mind from thoughts of physicalities and keep it near Paramátmá. The Sanskrit word for fasting as such is anashana.

One may do tapah, homa, upavása, a hundred thousand times, but mukti will never be obtained. So then what should one do?

After giving the negative side, after dismissing the system of worship then prevalent, Shiva went on to explain the positive side. If these things are not to be done, what then is to be done? Shiva said, Brahmaeváhamiti jiṋátvá mukto bhavati dehabhrt – that is, “When one is established in the knowledge that ‘I am Brahma,’ mukti is obtained.” But a theoretical knowledge that “I am Brahma” will not do – one has to be truly established in this ideation.

Anubhútiḿ viná múd́ha vrthá Brahmańi modate;
Pratibimbitashákhágraphalásvádanamodavat.

–Maetreyii Shruti

[Without God-realization, a person will try in vain to get spiritual bliss. Seeing the reflection in water of a sweet fruit hanging from the branch of a tree does not give one the taste of the fruit.]

One has to taste the fruit. If one sees its reflection in the water and pretends to have tasted and enjoyed it – how much reality and value there is in that you know very well.

Having heard this, Párvatii said, “Very well, I have understood. But please tell me where to search Brahma.” Lord Shiva then said, Dharmasya tattvaḿ nihitaḿ guháyám – “The tattva of dharma is nihita in the guhá.”

The tattva of dharma – that is, the “essence” of dharma – is He, the Lord. He is nihita. Nihita means “hidden”. He is all around but He is hidden in the guhá. So though He is all around, one has not to search for Him all over, one has to search for Him in one’s guhá. Guhá has a couple of meanings – “cave”, and the “I”. Here the second meaning applies. One has to search for Him in one’s “I”. The one who is inside your “I” is you yourself. Search for your self – you will find Him. As long as the [real] you is there, the Lord is also there.

You are a sádhaka. He is the sádhya [object of adoration]. And the link is sádhaná. As long as these three tattvas exist, you are not He. When all three have become one, one may say “I am Paramátmá” – never prior to this. Until this stage is reached, one has to do sádhaná most diligently, with greatest niśt́ha [sincerity]. (Having established oneself solidly in the state of Brahma-hood, one may or may not do sádhaná – one may do it to set an example for the world; that is, one may do it for lokashikśá.)

One must do sádhaná most regularly. As long as one has a body, one must go on doing sádhaná. You must have noticed that a shiny new lot́á [small metal vessel] will no longer retain its lustre and newness after a year’s use. One has to clean it quite regularly with tamarind in order to maintain its shininess. The mind is like that – one has to do regular sádhaná to keep it neat and clean.

For those who are searching the Lord without and not within, Sadáshiva says,

Idaḿ tiirtham idaḿ tiirthaḿ bhramanti támasáh janáh;
Átmatiirthaḿ na jánanti kathaḿ mokśa varánane.

[Here is one place of pilgrimage, there is another place. People of static nature wander from the one place to the other place. But without finding the real place of pilgrimage within themselves, how can they attain salvation?]

They are all persons dominated by the static principle, whose wandering from one holy place to another is simply of no use. All this wandering results in a waste of money and energy.

Lord Shiva gives another illustration concerning such persons:

Átmasthitaḿ Shivaḿ tyaktvá
Vahisthaḿ yah samarcayet;
Hastasthaḿ pińd́amutsrjya
Bhramate jiivitáshayá.

[One who looks for Shiva in the external world, ignoring the Shiva of the internal world, is like one who throws away the rice that is in one’s hand and wanders from door to door in search of one’s livelihood.]

The Lord is within you and with you. Search Him in your innermost existence.

June 1967, Srinagar

26 - Discourses on Tantra Volume Two

2023-10-28T13:22:36.561Z

Chapter 5 The Dialogues of Shiva and Párvatii – 1 (1)

You know that Tantra is a spiritual cult. It is a cult because Tantra clearly explains how to do a sádhaná of a particular type and stage, and what the achievement will be from each such sádhaná. All possible details have been worked out. It is a systematic practical science. It is vaevahárika [practical] – not bookish. Tantra is dharma, and – since Ácárańát dharmah [“Dharma is the assemblage of all your conduct”] – one has to do Tantra practically in one’s individual life. But the practical side of Tantra is very abstract and subtle. One has to be very careful indeed in practising it. So that sádhakas might know and understand the practical side clearly, Párvatii posed questions to Lord Shiva and Lord Shiva answered them.

The questions of Párvatii were for the sake of lokashikśá [education of the people]. Those questions which are only for the sake of questioning or for the sake of measuring the knowledge of the other person have no value on the sádhaná márga [path of spiritual practice]. They are a sheer waste of time. When the questions asked are intended for the purpose of knowing and then doing, the questions are termed pariprashnas.

What to do; how to do; why to do – these are pariprashnas. Such pariprashnas make up the nigama shástra. Such pariprashnas constitute the philosophical, theoretical, side. And the practical side, constituted by the answers of Sadáshiva, is the ágama shástra. In other words, the pariprashnas of Párvatii go to make up the nigama shástra, and the practical answers of Sadáshiva make up the ágama shástra. Nigama and ágama together make up the Tantra shástra.

One of the questions posed by Párvatii was, “What is to be done to get self-realization?” She had posed this question for the sake of lokashikśá – so that sádhakas might be highly benefited. Actually, the intellect in those days had not developed to the point that there were people who could pose such subtle questions about sádhaná. But as the subtle truths of the path of sádhaná had to be handed over to people, Hara [Shiva] and Párvatii had decided to enter into a dialogue of the type compiled in the nigamas and ágamas. Párvatii posed questions, and Shiva answered them.(1) So the question of Párvatii was, “What is to be done for self-realization? People are seen to undergo fasting, to perform strenuous rituals, to travel to obscure holy places, to take all sorts of pains, to know the self. What is the right path?” So Shiva replied,

Na muktirtapanádhomádupavásashataerapi;
Brahmaeváhamiti jiṋátvá mukto bhavati dehabhrt.

[Liberation is not attainable by penance, sacrificial rituals, or hundreds of fasts. Living beings attain liberation when they realize, “I am Brahma.”]

The idea that one can get mukti [liberation] through tapah, that is, by torturing the body, is not correct. God is internal; what has He to do with anything external? Standing in water for days, standing on one foot for months, raising one hand or both hands heavenwards and standing like that for a long time, burying oneself in the earth for days – all these things are simply meaningless. They no doubt call for great physical power and a great capacity of endurance – but many people undertake heavy physical labour; don’t even animals work very hard? Will all such people and animals get mukti? It is not correct.

One cannot get to God through physical tapah. Neither can one get to Him through homa and havana [sacrificial rituals]. Were this possible, it would be very easy for the rich to find God! And the poor could never get near to Him! These things are all meaningless, and represent a very backward stage of humanity.

(1) Párvatii knew the answers, but since there was no sádhaka of high enough calibre to ask subtle questions, Párvatii posed as the questioner. –Eds.

25 - Discourses on Tantra Volume Two

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Chapter 4 Tantra and Supernatural Power (2)

Tantra is a source of such extraordinary powers. Within a short period, all the páshas and ripus [fetters and enemies] which bind the mind become broken. As long as the mind is in bondage, it tends to move towards crude material objects; that is, the mind remains inextricably associated with matter. But once the bondages become snapped through the practice of Tantra, the mind becomes detached from those crude objects. This implies the elevation of human beings, because [it is through detachment that] physical, psychic, and spiritual progress becomes possible. Humans are predominantly-mental beings, and sometimes [certain of them] develop extraordinary intellect; because of their greater concentration of mind, their societies consider them to be a superior type of person.

When we talk about the ripus [enemies] of the mind, we mean only the [internal, or, innate] enemies.(3) For a human being to bring the ripus under perfect control signifies an important victory. Those persons who can do so attain greater control over the forces of matter, and can perform feats that in the eyes of the common masses betoken some kind of supernatural power.

In Tantra the endeavour to establish control over matter or over external forces is called avidyá sádhaná. And the practice which leads to self-realization is called vidyá sádhaná. And that branch of Tantra which is neither vidyá sádhaná nor avidyá sádhaná is called upavidyá sádhaná. Only vidyá sádhaná contributes to the welfare of humanity; the other two practices are merely a waste of time. Márańa, uccát́ana, sammohan, váshiikárańa, etc., come within the definition of avidyá sádhaná. The practice of avidyá leads to degradation. Sadáshiva, the original propounder of Tantra, collected and systematized all the branches of Tantra, but He did not encourage the practice of avidyá, because it is an inferior order of sádhaná. When people practise sádhaná in order to attain “supernatural” powers, their mental objects ultimately become crude, for after attaining such powers, they utilize them for self-aggrandizement or for revenge.

Vidyá sádhaná was almost extinct for the last 1200 years. And there are now only a handful of real Avidyá Tantrics left – the rest are charlatans and hypocrites. After death, these people will be reborn as worms and insects.

Human beings practise sádhaná in order to become one with Brahma, not to become ghosts or ghouls. To become one with Brahma, they must practise Vidyá Tantra, and not Avidyá Tantra. Of course through either kind of sádhaná, sádhakas gain freedom from the páshas and ripus. But the difference between the two sádhanás is that the practitioners of Vidyá Tantra channelize their spiritual powers towards the attainment of Paramátmá, whereas the practitioners of Avidyá Tantra utilize their acquired powers for mundane benefits. Through Vidyá Tantra one “binds” [wins] Paramátmá, while through Avidyá Tantra one binds [dominates] living beings. Vidyá Tantrics accept Paramátmá as their object of supreme adoration, and in order to become one with Him, they channelize all the powers they have acquired towards Him.

From a medical point of view also, Tantra sádhaná has its usefulness. In ancient times there were Vedic experts in áyurveda.(4) But as they were not Tantrics, they were handicapped in fully utilizing their medical knowledge to cure patients. Because of their prejudices – their hatred of certain groups, their belief in untouchability, their casteism, etc. – they would hesitate to touch the bodies of their patients; whereas the Tantric doctors, because of their control over [such enemies and fetters as] hatred, fear and shame, could render medical service in a proper way. The practices of dissection and surgery rested mainly in the hands of Tantric doctors.

July 1960, Muzaffarpur

(3) The ripus, or “enemies”, of the mind – káma [longing for physical objects], krodha [anger], lobha [avarice], mada [vanity], moha [blind attachment], mátsarya [jealousy] – are innate; the páshas, or “fetters”, are externally imposed. –Eds.

(4) School of medicine that brings about longevity, through herbal and other natural treatments. –Eds.

24 - Discourses on Tantra Volume Two

2023-10-28T12:47:59.773Z

Chapter 4 Tantra and Supernatural Power (1)

The science of spirituality developed out of human beings’ innate desire to unravel the mystery of creation. Humans began to search for the secret causes underlying both the dreadful and the beautiful aspects of nature. They looked around them at the rivers and streams, the far-flung mountain ranges, the flashes of lightning; they heard the thunder; they listened to the roaring of ferocious animals – and they began to plumb the depths of these mysteries. These endeavours to get at the hidden truth of everything are what is known as Tantra. Since these endeavours were carried on at different times, in different places, and by different groups of individuals, we find some differences in methodology among the various schools of Tantra.

Tantra originated in [South] Asia, and its propounders were the Austrics, [the Dravidians,] and the Mongolians.(1) Among these peoples, the Dravidians and the Mongolians were more developed, the Austrics less. The practitioners of the more-developed Tantra would look upon things from a broad point of view, renouncing all narrow thinking. They would always strive hard to advance the welfare of the masses. Through such selfless service, they would overcome the fetters of the mind, such as hatred and shame. The practitioners of the less-developed Tantra would behave in just the opposite way. They would indulge in casteism; in expressions of untouchability; and in expressions of hatred and envy in relation to other groups.

The overcoming of material bondages signifies the greatest human progress. The word tantra signifies that one “frees oneself from the bondages of crudity;” therefore Tantra is considered the best kind of spiritual practice. Lord Sadáshiva was the first propounder of this Tantra. He developed certain fixed rules, and thereby ensured all-round progress in the different aspects of human life. He brought about a perfect system, reviewing and coordinating all branches of Tantra. He researched and proved the efficacy of both the [external] and the [internal] aspects of Tantra.(2) The [external] aspect of Tantra consisted of sádhaná with skulls, in cemeteries. The [internal] aspect of Tantra consisted of the practice of yoga. [It is ultimately] through [internal] Tantra that human beings can reach the heights of spiritual success.

Human beings can never win liberation by flattering Prakrti. An entity which is flattered becomes proud. Human beings must not become the slaves of matter. If sádhakas will worship Puruśa and ignore Prakrti, they will find that Prakrti will automatically begin to flatter them.

There is no such thing as “supernatural” in this world. All sorts of powers lie dormant in human beings. Sometimes we get glimpses of these latent powers. In a more-developed terminology, these glimpses will be called “intellect” or “intuition”. Human beings can develop that which they have glimpsed, eventually attaining extraordinary powers. In the eyes of ordinary people, these powers appear to be supernatural, but actually they are natural. But it is a fact that ordinary persons cannot do these extraordinary things, and that is why they look upon these powers as supernatural.

(1) Since anciently Mongolia was an empire, and symbolized all of East Asia, “Mongolian” here means “Oriental”. –Eds.

(2) For more on the internal and external aspects of Tantra, see “Tantra and Its Effect on Society”. The distinction between external and internal is not the same as the distinction between “less-developed” and “more-developed” made previously in this discourse. –Eds.

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Glossary

ÁCÁRYA or ÁCÁRYÁ. Spiritual teacher qualified to give initiation and teach all lessons of meditation.

AIṊJALI. Offering with joined, upturned palms.

ÁNANDA. Divine bliss.

ANANDA MARGA. Path of divine bliss; Ánanda Márga Pracáraka Saḿgha (Ananda Marga organization).

APARÁVIDYÁ. Knowledge of the mundane.

ÁRŚA DHARMA. The religion of the Vedic Aryans; the assembled teachings of the RŚIs (árśa is derived from rśi).

ARTHA. Anything (especially wealth) that gives temporary relief from suffering. See also PARAMÁRTHA.

ASURA. An Assyrian tribe. Among the Indo-Aryans, the term took on in addition the derogatory meaning “monsters”, and came to be applied by them in this sense to certain non-Aryan peoples.

ÁTMÁ or ÁTMAN. Soul, consciousness, PURUŚA, pure cognition. The átman of the Cosmos is Paramátman, and that of the unit is the jiivátman.

ÁTMAJIṊÁNA. Self-knowledge.

AVADHÚTA or AVADHÚTIKÁ. Literally, “one who is thoroughly cleansed mentally and spiritually”; a monk or nun of an order close to the tradition of SHAEVA TANTRA.

AVATÁRA. Incarnation.

AVIDYÁ. Ignorance. See also VIDYÁ.

ÁYURVEDA. The Vedic system of herbal and natural medicine.

BHÁGAVATA DHARMA. The DHARMA to attain the Supreme.

BHAKTI. Devotion.

BHÁVA. Idea, ideation, mental flow.

BIIJA MANTRA. Acoustic root; particular sound vibration from which a particular type of action stems.

BODHISATTVA. In Buddhism, one who is gradually proceeding to the state of enlightenment, but has not actually become Buddha; or an enlightened being who has voluntarily assumed a worldly form just to maintain a relationship with the external world.

BRAHMA. Supreme Entity, comprising both PURUŚA, or SHIVA, and PRAKRTI, or SHAKTI.

CAKRA. Cycle or circle; psycho-spiritual centre, or plexus. The cakras in the human body are all located along the suśumná canal which passes through the length of the spinal column and extends up to the crown of the head. Some cakras, however, are associated with external concentration points. The concentration points for the cakras: (1) for the múládhára cakra, the base of the spine, above the perineum; (2) for the svádhiśt́hána, the base of the genital organ; (3) for the mańipura, the navel; (4) for the anáhata, the mid-point of the chest; (5) for the vishuddha, the throat; (6) for the ájiṋá, between the eyebrows; and (7) for the sahasrára, the crown of the head. CAŃD́IKÁ SHAKTI. The power of the group mother.

DARSHANA SHÁSTRA. Philosophical treatise.

DEVA. Mythologically, a god, a deity. Philosophically, any vibration, or expression, emanating from the Cosmic Nucleus.

DEVATÁ. Mythologically, a god or goddess. Philosophically, a minor expression of a DEVA, controlled and supervised by the deva. (Deva and devatá are sometimes used interchangeably.)

DEVII. A goddess, a female deity.

DHARMA. Characteristic property; spirituality; the path of righteousness in social affairs.

DHARMACAKRA. Here, Buddha’s “wheel of DHARMA”.

DHYÁNA. Seventh limb of aśt́áḿga (eight-limbed) yoga; meditation in which the psyche is directed toward Consciousness.

DHYÁNA MANTRA. A Sanskrit verse listing the attributes of a deity, to be used for visualizing that deity in meditation.

EKÁDASHII. “Eleventh” day after the new moon or full moon, days on which fasting is especially advantageous.

GOTRA. Literally, “hill”; clan.

GUŃA. Binding factor or principle; attribute; quality.

PRAKRTI, the Cosmic Operative Principle, is composed of: sattvaguńa, the sentient principle; rajoguńa, the mutative principle; and tamoguńa, the static principle.

IISHVARA. The Cosmic Controller; literally, “the Controller of all controllers”.

INDRIYA. One of the five sensory organs (eyes, ears, nose, tongue and skin) or five motor organs (hands, feet, vocal cord, genital organ and excretory organ). The eye indriya (for example) comprises the eye itself, the optical nerve, the fluid in the nerve, and the location in the brain at which the visual stimulus is transmitted to the ectoplasm, or mind-stuff.

IŚT́A. Goal; one’s personal deity or goal in life.

JIIVÁTMÁ. See ÁTMÁ.

JIṊÁNA. Knowledge; understanding.

KARMA. Action; sometimes, positive or negative action which produces SAḾSKÁRAs.

LAOKIK. “Of the people”, created relatively recently out of popular sentiment and not found in the scriptures.

MAHÁBHÁRATA. “Great India”; the name of a military campaign guided by Lord Krśńa around 1500 BCE to unify India; the epic poem written by Maharshi Vyasa about this campaign.

MAHÁKAOLA. A Tantric guru who can raise not only his own kuńd́alinii, but those of others also.

MARGI. A member of Ananda Marga.

MÁYÁ. Creative Principle, PRAKRTI in Her phase of creation. One aspect of Máyá is the power to cause the illusion that the finite created objects are the ultimate truth.

MOKŚA. Spiritual emancipation, non-qualified liberation.

MUDRÁ. Meaningful gesture.

MUKTI. Spiritual liberation.

NAMAH. Salutations.

NÁTHA. Lord.

NEOHUMANISM. A world-view characterized by love for the Supreme which overflows onto all objects created by the Supreme. Adoption of the Neohumanistic outlook in turn safeguards and enhances the development of one’s devotion.

OṊM, OṊḾKÁRA. The sound of the first vibration of creation; the BIIJA MANTRA (acoustic root) of the expressed universe. Oṋḿkárá literally means “the sound oṋm”.

OTA YOGA. The association of PURUŚOTTAMA with each unit creation individually in PRATISAIṊCARA.

PAORÁŃIK. Puranic, of the PURÁŃAs.

PARAMÁ PRAKRTI. Supreme Operative Principle.

PARAMA PURUŚA. Supreme Consciousness.

PARAMÁRTHA. Supreme Consciousness; that which gives permanent relief from suffering. See also ARTHA.

PARAMASHIVA. See PURUŚOTTAMA.

PARÁVIDYÁ. Spiritual knowledge, knowledge of the Great.

PRAKRTI. Cosmic Operative Principle.

PRAŃÁMA MANTRA. Incantation used at the time of salutation to the deity.

PRATISAIṊCARA. In the Cosmic Cycle, the step-by-step introversion and subtilization of consciousness from the state of solid matter to the Nucleus Consciousness. (Prati means “counter” and saiṋcara means “movement”.)

PROTA YOGA. The association of PURUŚOTTAMA with all creation in His extroversive movement and with all the unit creations collectively in His introversive movement.

PURÁŃA. Mythological story with a moral import; educative fiction.

PURUŚA. Consciousness.

PURUŚOTTAMA or PARAMASHIVA. The Nucleus Consciousness, the witness of saiṋcara and PRATISAIṊCARA.

QUINQUELEMENTAL. Composed of the ethereal, aerial, luminous, liquid and solid factors, or elements.

RÁMÁYAŃA. An epic poem of India. It is the story of King Rama, or Ramchandra.

RÁŔH. The territory, mostly in Bengal, stretching from the west bank of the Bhagirathi River to the Parasnath Hills.

RASA. Cosmic flow.

RŚI. Sage; one who, by inventing new things, broadens the path of progress of human society.

SADÁSHIVA. SHIVA (literally, “Eternal Shiva”).

SÁDHAKA. Spiritual practitioner.

SÁDHANÁ. Literally, “sustained effort”; spiritual practice; meditation.

SAMÁDHI. “Absorption” of the unit mind into the Cosmic Mind (savikalpa samádhi) or into the ÁTMAN (nirvikalpa samádhi).

SAMÁJA. Society.

SAḾKALPA. The tendency of the mind to flow extroversively and associate with material objects. See also VIKALPA.

SAḾSKÁRA. Mental reactive momentum, potential mental reaction.

SANNYÁSII or SANNYÁSINII. Literally, “one who has surrendered one’s everything to the Cosmic will” or “one who ensconces oneself in Sat, the unchangeable entity”; a renunciant.

SATYA. Sat, that which undergoes no change; one of the points of Yama and Niyama (the moral code): the spirit of welfare in the use of words and actions.

SHAEVÁCÁRA. Shiva Cult.

SHAEVA DHARMA. Shaivism (refers to all SHIVA’s teachings, both practical and Cosmological).

SHAEVA TANTRA. Shiva Tantra (refers primarily to the practical cult taught by SHIVA).

SHÁKTA. A follower of Sháktácára, the Shakti Cult; hence, any aspirant who embodies the characteristics of Sháktácára, especially the judicious application of power.

SHAKTI. PRAKRTI; energy; a deification of Prakrti.

SHÁSTRA. Scripture.

SHIVA. A great Tantric guru of 5000 BCE who guided society while His mind was absorbed in Consciousness; hence, Infinite Consciousness, PURUŚA.

SHIVA-LIUNGA. Linga. Originally a phallic symbol, later given philosophical significance as “the entity from which all things originate”.

SHIVOKTI. The saying of Shiva.

SHIVOPADESHA. The instruction of Shiva.

SHIVOTTARA TANTRA. Post-Shiva Tantra.

SHLOKA. A Sanskrit couplet expressing one idea.

SHRUTI. Literally, “ear”; hence, a composition learned by hearing (before the invention of script).

SHÚDRA. The lowermost caste in India, who traditionally live by manual labour.

SHÚNYA. Literally, “void”; a Buddhist concept about the nature of the universe.

TÁŃD́AVA. A vigorous dance for male spiritual aspirants, originally formulated by SHIVA. It develops the glands in a way that enhances courage and fearlessness. When Shiva Himself does this dance (Shiva Nat́arája), the dance becomes a metaphor in which Supreme Consciousness sends vibrations throughout the universe and causes all objects of the universe in turn to radiate vibrations.

TANMÁTRA. Literally, “minutest fraction of that,” i.e., of a given rudimental factor of matter. Also translated “generic essence” or “inferential wave”. The various types of tanmátras convey the senses of hearing, touch, form (vision), taste and smell.

TANTRA. A spiritual tradition which originated in India in prehistoric times and was first systematized by SHIVA. It emphasizes the development of human vigour, both through meditation and through confrontation of difficult external situations, to overcome all fears and weaknesses. Also, a scripture expounding that tradition.

TÁRAKA BRAHMA. Supreme Consciousness in Its liberating aspect.

VAEDYAK SHÁSTRA. The school of medicine founded by SHIVA.

VAEŚŃAVÁCÁRA. Viśńu Cult.

VEDA. Literally, “knowledge”; hence, a composition imparting spiritual knowledge. Also, a religious or philosophical school which originated among the Aryans and was brought by them to India. It is based on the Vedas and emphasizes the use of ritual to gain the intervention of the gods.

VIDYÁ. Knowledge. See also AVIDYÁ.

VIIŃÁ. A musical instrument similar to a sitar or lute.

VIKALPA. The tendency of the mind to withdraw and flow introversively. See also SAḾKALPA.

VRTTI. Mental propensity.

YAJIṊA. Ritual sacrifice.

YOGA. Spiritual practice leading to unification of the unit ÁTMAN with Paramátman.

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Chapter 23
Shiva in the Prańáma Mantra (Discourse 20 (continued))

Namastubhyaḿ Virúpákśa namaste divyacakśuśe;
Namah pinákahastáya vajrahastáya vae namah.
Namastrishúlahastáya dańd́apáshásipáńaye;
Namastraelokyanátháya bhútánáḿ pataye namah.
Namah Shiváya shántáya kárańatrayahetave;
Nivedayámi cátmánaḿ tvaḿ gatih Parameshvara.

[Salutations to You, O Virúpákśa, salutations to the one with
divine vision –
Salutations to the one holding the pináka drum and the
thunderbolt –
Salutations to the wielder of the trishúla, staff and rope –
Salutations to the lord of the three worlds and the lord of all
created beings –
Salutations to Shiva the tranquil, the cause of the three worlds
I surrender myself to You, the culmination of my journey, the
Supreme Lord.]

The word virúpákśa has two meanings. One of the meanings is, “one whose eyes are virúpa – displeased or angry”. The second meaning is “a person who looks upon everything with His special expression of sweet benevolence, who views everything with compassion”. To the sinful, Shiva is virúpákśa in the first sense, and to the virtuous He is virúpákśa in the second sense.

One who possesses divine vision is called divyacakśu – that is, “one who can see the original hidden cause of everything – the omniscient knower of past, present and future”. The one who, by playing His pináka drum, is creating a stir in the bodies, a vibration in the minds, and a thrill in the souls of all creatures is Sadáshiva. For the punishment of the wicked and the protection of the good, weapons have been used in all ages, and will be used in future. Shiva has been wielding His terrible weapon vajra, the thunderbolt, for the welfare of all. Thus He is not only vajradhara [“the wielder of the thunderbolt”], but shubhavajradhara [“the wielder of the thunderbolt of welfare”].

The weapon which pierces sinners from three sides is called trishúla. In Shiva’s hand there was a trishúla (so He is called shúlapáńi) to strike terror in the hearts of the sinners so that they might desist from their sins and be forced to let honest people live in peace. And to control the sinners and bind them in tight bondages, Shiva held in His hand a lathi [staff] and a rope.

He is controlling the psychic realm which sustains and nourishes the entire life-flow of heaven, earth and underworld – so He is called Trilokanátha [the Lord of the Three Worlds]. And in this quinquelemental world, He clearly understands the nature and behaviour of each and every entity, so He is called Bhútanátha [the Lord of All Created Beings]. He is also Pramathanátha [the Lord of Music Students]. As Shiva has consummate control over Himself, both internally and externally, He is called shánta [tranquil]. This tranquil puruśa has the authority to control everything, and that is why regarding Him it has been said, Namah Shiváya shántáya [“Salutations to Shiva the tranquil one”].

In the crude, subtle and causal worlds, the noumenal factor is Citishakti [Consciousness]. Shiva and Citishakti are identical. Thus regarding Him it has been said, kárańatrayahetave [“the causal factor of the three worlds”]. All entities prostrate before that Supreme Entity which has illuminated the inside and outside of all manifested and unmanifested entities with His own sweet, glorious effulgence; they all totally surrender to Him. He is the culminating point of all the entities, so about Him it has been said, nivedayámi cátmánaḿ tvaḿ gatih Parameshvara [“O Supreme Lord, I surrender myself unto You; You are my supreme shelter”]. “O Shiva, O Parama Puruśa, the last shelter of the shelterless, the final rest of the weary – I surrender all my existential feeling unto Your feet. Besides You I have nothing – without You, I have no existence.”

13 August 1982, Kashi

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Chapter 22
Shiva in the Dhyána Mantra (Discourse 20)

Dhyáyennityaḿ Maheshaḿ rajatagirinibhaḿ cárucandrá vataḿsam;
Ratnákalpojjvaláḿgaḿ parashu-mrga-barábhiitihastaḿ prasannam.
Padmásiinaḿ samantáḿ stutamamaragańaervyághrakrttiḿ vasánam;
Vishvádyaḿ vishvabiijaḿ nikhilabhayaharaḿ paiṋcavaktraḿ trinetram.

[One should constantly meditate on Maheshvara, who is like a silver mountain, whose ornament is the lovely moon –
Whose limbs are brightened with the splendour of jewels, with axe
in hand, holding animals, bestowing boons, ever-blissful –
Seated in lotus posture, wearing a tiger-skin, worshipped by all the gods –
The seed, the cause of this vast world, who removes the boundless fears of the entire universe – the One with five faces and three eyes.]

A controller is called iishvara in Sanskrit. In all large and small matters of this world, there are controllers on all levels and holding different positions. One who is endowed with an extremely powerful mind with enlightened vision, whose heart is saturated with compassionate love – only such a person can be the Supreme Controller of all the small, medium and great controllers.

Tamiishvaráńáḿ paramaḿ Maheshvaraḿ taḿ devatánáḿ paramaḿ ca daevatam;
Patiḿ patiináḿ paramaḿ parastád vidáma devaḿ bhuvaneshamiid́yam.

“You are Maheshvara, the Controller of the controllers; You are Mahádeva, the Lord of the lords. You are the King of the kings, the greatest of the great, you are worshipped by the entire universe. So, Shiva, whether I know You or not, You are the Controller of all, You are the Supreme Controller, Maheshvara.”

The white-complexioned Shiva is as resplendent as the snow-white Raevataka Mountain glittering with light.

Did Shiva really have a crescent moon on His head? On this matter I must say a few words. In the different subtle-energy centres, or plexi (cakras, or padmas), of the human body, there are various types of glands and sub-glands. From these glands and sub-glands different hormones are secreted, and they control the body, mind and vrttis in various ways. Now, the controlling points of these propensities, which are fifty in number, are located in nine cakras in the human body. Each of these cakras has colours and sounds. The inseparable association of these colours and sounds produces fifty fundamental sounds which are also called letters (vowels and consonants). The other, compound sounds originated from these primary letters, and thus these fifty original letters are called the causal matrix. Generally speaking, the hormones secreted from the higher cakras, and their related sounds and colours, influence the lower cakras. The sahasrára cakra, the highest cakra, with one thousand propensities, controls all the lower cakras. The hormone or nectar secreted from the pineal gland, the gland which is related to this cakra, inspires an indescribable spiritual realization in the human body, mind and heart – an ecstasy which transcends thought. This divine nectar is always being secreted in the pineal glands of all human beings; but if their minds are filled with crude, material thoughts, it is immediately destroyed. But if at the time of this hormonal secretion, a person is immersed in spiritual ideation, then one experiences a blissful intoxication, and falls under the spell of divine ecstasy. From outside, such sádhakas may be misunderstood to be in a drunken state.

Shiva was often in that state of divine ecstasy, and those people addicted to drinking or smoking hashish or opium thought that perhaps Shiva was intoxicated like them:

Surápán karine ámi, sudhá khái “Jay Kálii” bale,
Man-mátále mátál kare, mad-mátále mátál bale.

[I don’t drink wine, I take divine nectar, saying, “Victory to Kálii.”
My mind, intoxicated with bliss-causing hormones, makes me drunk.
But those who are intoxicated with drink call me a drunkard.]

The people of those days used to think that of the sixteen digits, or portions, of the moon, we can see fourteen digits on the fourteenth day of the fortnight, and fifteen on the full-moon day. But because of the somewhat angular position of the moon, we never see the sixteenth digit. So the people thought that the spiritual nectar was secreted from that sixteenth digit, and gave the name amákalá [dark phase] to this sixteenth digit.

Under the spell of this divine nectar, Shiva used to remain absorbed in Himself; so, many people thought that the invisible sixteenth phase of the moon was on Shiva’s head. Due to the pineal secretion of this divine nectar, Shiva became oblivious to all external phenomena; thus He was called Bholanátha [the Lord of Forgetfulness]. It was said of Him, cárucandrá vataḿsaḿ [“one whose beautiful ornament is the lovely moon”].

Was Shiva only white-complexioned? No, His whole body gleamed with the effulgence of that divine nectar-like snow glistening with the reflection of the midday sun, like the attractive lustre of emeralds in this world of ignorance. The white-complexioned body of Shiva was resplendent with the brilliance which radiates from diamonds and other jewels. Thus it was said, ratnakalpojjvaláḿgaḿ [“one whose body is resplendent like jewels”]. The radiance of Shiva’s sweet fragrant and tender body was enchanting –

Apúrva tánr deher subás mamatámay ánkhi dút́i
Apúrva tánr madhur vánii
Apúrva tánr ánana kháni
Apúrva tánr komala tanu, manamátáno sei hásiti.

[Wondrous the fragrance of His body, His two eyes filled with love,
Wondrous His sweet voice,
Wondrous His divine face,
Wondrous His tender body, wondrous His smile that delights the mind.]

To suppress the arrogance of the tyrants, Shiva held an axe. And, as He used to take care of all humans, animals and plants as His own children and loved them with all His heart, the animals used to approach Him without any fear. It should be remembered that mrga in Sanskrit does not mean only “deer”; it means any wild animal. Shákhámrga (“tree animal”) is another name for monkeys, because they live in the branches of trees. Mrgacarma means the skin of any wild animal, not only deer-skin. In olden days, the kings used to go hunting (mrgayá); this does not mean that they were hunting only deer; they used to hunt any wild animal. Thus all wild animals used to receive safe shelter near Shiva. When any human or animal would come to Shiva, fearful and in danger, He would always reassure them and grant them boons of welfare. This Shiva, who was indifferent to His personal comforts, could not remain unmoved if He saw tears in the eyes of the wicked; He prepared the path for their rectification and also granted them boons.

Under all circumstances He maintained His mental composure. Even in the most serious danger, the smile on His face would never fade; He would never lose His composure even in the gravest crisis. Such an ever-smiling face is rare in the history of the universe.

Usually He would sit in a posture called padmásana [lotus posture]. It is called padmásana because it is just like a lotus in full bloom. Just as the roots and stems of the lotus remain under the water and only the leaves and flowers float above it – and although it is born in the mud it sustains its love for the stars – in the same way, people sitting in this lotus posture and remaining in the world, can keep their minds above their mundane environment. That is why on the path of sádhaná this posture has tremendous importance. Even though He took upon Himself all the physical and psychic responsibilities of the entire world, Shiva, when seated in this posture, was just like a lotus in full bloom, transcending all the impurities and dirt of the mind. In Shiva was the harmonious adjustment between the physical and psychic world on the one hand and the spiritual world on the other.

It is true that whatever is created in this universe is subject to decay and change. It is equally true that all the divine vibrations, all the Cosmic thought projections (devas) emanating from the Universal Nucleus, are all rushing towards the unfathomable void, towards the distant future. So we may say that these divine rays, these devas, are immortal. They approach near, and they go far – incalculable millions of light-years away.

It is said that these devas also worship Mahádeva, the God of gods; they pay their salutations to Him. It is a general rule that whenever someone discovers qualities in a person greater than one’s own, one worships that person. All the gods, all the divine rays, all the effulgent emanations, are far, far less important than Shiva, and that is why they all eulogize Him. Even if these devas are endowed with many great qualities, next to Shiva they are insignificant, because they are all under the bondages of the guńas, while Shiva is beyond all bondages. One who is in bondage always seeks the shelter of another who is liberated.

Prabhumiishamaniishamasheśaguńaḿ guńahiinamaheshagańábharańam.

“O Lord Shiva, you are Mahesha, the Lord of All – and You are also Aniisha – You have no lord. O Shiva, when we try to analyse Your qualities, we can never come to an end, because Your qualities are infinite. We call You Guńádhiisha because you are not bound by the guńas. On the ears, necks, arms and waists of the gods there are so many ornaments to increase their splendour – but You have nothing. Your favourite devotees, Your dearest followers, Your beloved children – they are Your ornaments, they are Your jewel necklaces, they are Your glory. You spend Your days in thinking only of them.”

“O Shiva, it is beyond all human capacity to describe Your qualities” –

Asitagirisamaḿ syát kajjalaḿ sindhupátre surataruvarashákhá lekhanii patramurvii;
Likhati yadi grhiitvá sáradá sarvakálaḿ tathápi tava guńánámiisha páraḿ na yáti.

“O First Father, First Lord, Lord of Mantra, Great God, it is not possible to enumerate Your qualities. If we take the mighty Himalayas as a great ink tablet and place it in an ink-pot as vast as the ocean; if we use a branch of the mythological Párijáta tree as the pen, and the surface of the world as a sheet of paper; and if Sarasvatii the goddess of learning writes for eternity with this ink, ink-pot, pen and paper, still she will never finish writing of Your glory.”

Here Shiva is the combination of all the guńas, in Him are gathered all the qualities – and yet He is also guńátiita [beyond the guńas] and guńahiina [without bondage of guńas]. Because He transcends the guńas, and because He is devoid of all the guńas, all the entities of the three worlds prostrate before Him in full surrender, and say in one voice, “You are our father, You are our first father, You are our Táraka Brahma, the Supreme Liberator – You are our everything. Again and again we prostrate at Your Feet.”

In the Jain period, due to the influence of the Jain doctrine, some ignorant people thought that Shiva was digambara [unclothed]. In the dhyána mantra it has been clearly stated that He is seated on, and wearing, a tiger-skin. Since He used to wear a tiger-skin He had another name, “Krttivása” [krtti mean “tiger-skin”]. The deep conception of Shiva as Parama Puruśa, the embodiment of Supreme Consciousness, is one with our tangible Shiva who is so close to us. All the qualities of Parama Brahma in the role of the Supreme Entity and the First Creator – all these we find in Shiva. Thus we can say without hesitation that Shiva is indeed the maryádá [replica] of the Supreme Father: He is the replica of Puruśottama [the Macrocosmic Nucleus]. He is the First Puruśa, the Supreme Shiva, and we recognize Him as vishvádya [“the source of the universe”].

The root cause of the creation lies in Ádipuruśa [The First Puruśa] and Ádishiva. Ádishiva transforms niśkalatva [the first cause in its unmanifested state] into sakalatva [all the manifestations of creation] by His mere wish. Without the wish of Paramashiva [Ádishiva], the Primordial Prakrti is not able to assume Her manifested form. That is why the fundamental cause of the universe is not the Primordial Prakrti but Ádishiva Himself. Thus in the dhyána mantra it has been clearly stated that Shiva is vishvabiija [“the seed of the universe”].

An entity which is boundless or unbarred is called nikhila or akhila. In different spheres of life, in different realms of thought, people became frightened by many things. Just as wild animals are always afraid of their various enemies, in the past, human life was also filled with fears. For the human beings of today the degree of fear in the physical sphere has much decreased; but in the psychic world of thought the degree of fear has greatly increased. Today people are not so afraid of smaller weapons: indeed, there is greater security of life now. But the fear of large weapons such as atomic bombs has increased. Shiva made earnest and constant efforts to save human beings as well as animals from all sorts of fear: He developed a science of medicine to save them from the scourge of disease; He invented various types of weapons to liberate them from the fear of their enemies; He evolved various branches of knowledge to remove their psychic fears; and He introduced Tantra Yoga to remove their spiritual fears. Moreover, He gave shelter to animals, as well; He taught the human beings to protect and nurture animals and plants. Thus about Him it has been said, nikhilabhayaharam [“the one who removes the boundless fears of the universe”].

Shiva is also called paiṋcavaktram, which means “one who has five faces”. Now the question is, did Shiva really have five faces? No, no one having a physical body can have five faces. The idea of the five-faced Shiva is purely a symbol of the five expressions of one and the same face. The central face, the real face, of Shiva, is Kalyáńasundaram. The face on the extreme right is Dakśińeshvara, and the face between Kalyáńasundaram and Dakśińeshvara is Iishána. The face on the extreme left is Vámadeva, and the face between Kalyáńasundaram and Vámadeva is Kálágni. The behaviour of Dakśińeshvara is mildly severe; Iishána is still milder; Kálágni is far more terrible; but in Kalyáńasundaram there is not the least severity – He is always smiling. Let me explain it in this way: If someone makes a mistake, Dakśińeshvara will say, “Why did you do such a thing? For this, you will be punished.” Iishána will say, “Why are you doing wrong? Shouldn’t you be punished for this?” Kálágni will say, “Why are you doing wrong? I will give you severe punishment, I won’t tolerate these things. Before me this type of excuse is useless!” Vámadeva will say, “You are such a scoundrel! I will destroy you – I will burn you to ashes!” And Kalyáńasundaram will laughingly say, “Don’t do such things, you yourself will be harmed by this.” So Shiva actually had not five faces but one, and that one face had five expressions; thus He is called paiṋcavaktram.

The unconscious mind is the repository of all qualities, and all the knowledge of the human mind. People, according to their capacity, in wakeful state or in a dreaming state, can bring some portion of the unlimited knowledge of the unconscious mind to the subconscious, and a still smaller portion to the conscious mind. But usually people cannot bring all the unlimited knowledge of the unconscious mind to the subconscious or conscious mind. If anyone can do so, then that action is called “seeing knowledge with the eye of knowledge”. This eye of knowledge is called the third eye. Shiva could do this. He was the repository of infinite knowledge, and thus it was imagined that His eye of knowledge, His third eye, was very developed. He is trikáladarshii – the omniscient knower of past, present and future. Thus regarding Him it has been said in the dhyána mantra, trinetram – trilocanam [“the three-eyed one”].

13 August 1982, Kashi

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Chapter 21
Shiva in the Song of Shiva (Discourse 19)

Jaya shubhavajradhara shubhra kalevara
Vyághrámbara Hara dehi padam;
Jaya Viśáńaninádaka kleshavidúraka
Sarvadhiidháraka dehi padam;
Jaya Ádipitá Ádideva mantresha Mahádeva
Bhávátiita abhinava dehi padam;
Rajatagirinibha madhumaya durlabha
Ánanda amitábha dehi padam;
Jaya satya sanátana paramapadam.

[Victory to the benevolent wielder of the thunderbolt, the one with white-complexioned body Clad in tiger-skin – give me shelter at Your feet; Victory to the blower of the long horn, the remover of all afflictions, The Supreme entity in whom all intellect is sheltered – give me shelter at Your feet; Victory to the First Father, the First Lord, the lord of mantra, the God of Gods, Beyond thought, ever-new – give me shelter at Your feet; One who looks like a silver mountain, full of sweetness, difficult to attain, Blissful, infinitely radiant – give me shelter at Your feet; Victory to the supreme, eternal truth.]

1. Vajra: A kind of powerful weapon invented and used by Shiva. He used this weapon to protect the honest and virtuous people as well as innocent birds and animals, and to strike at the sinful, violent and arrogant antisocial elements. Shiva was very restrained and self-possessed in all spheres of life; He would use His weapon only on rare occasions. From a perusal of history we learn that He never used this weapon against any virtuous person. Human beings as well as animals in trouble used to approach Shiva for security; Shiva would protect them and admonish their enemies to move along the path of righteousness. By repeated persuasion He tried to rectify their defects. Only against those who refused to correct their ways and, on the contrary, tried to further their own self-interest by opposing Shiva, did He use this weapon. Since it was used to promote the welfare of all living beings, it was rightly called shubhavajra [“the thunderbolt of welfare”].

Shiva had unbounded love not only for human beings but for animals as well, and so He was respected as Pashupati [the Lord of Animals]. His vajra was also called Páshupata Astra [the Weapon of Pashupati]. By Shiva’s grace, some honest and virtuous people also acquired this weapon and had the opportunity to learn how to use it. One whose vajra was always used with benevolent intent was rightly called shubhavajradhara.

2. In those days the Aryans were fair-complexioned, the non-Aryans dark-complexioned, and the Mongolians yellow-complexioned. But Shiva was white-complexioned. His immense purity of mind was in perfect harmony with His white complexion. Regarding His complexion it has been stated kundendu-hima-shaunkha shubhra – that is, Shiva is as white as a kunda flower… as the lovely moon… as the glittering snow… as a conch shell. Hence the epithet shubhra kalevara [“one with a white-complexioned body”].

3. Since the beginning of yoga practice, yogis have sat on various kinds of materials which are by nature non-conductors of heat and electricity. The yogis of olden times mostly sat on animal skins, and in many cases they also used animal skins as their outer garments. Later, for lack of animal skins, people started using blankets as ásanas [meditation seats]. Shiva was fond of using tiger skins both as His seat during meditation and as His outer garments. About 4500 years after Shiva, due to the influence of the Digambara Jain cult, He was depicted as digambara [without clothes] – which was not at all true. Actually Shiva was never digambara. He was indifferent to His dress, but He never did anything indecent. In the dhyána mantra of Shiva, there is no reference to Shiva as digambara, as one whose body is smeared with ashes, as one who is addicted to opium or hashish. These were the latter-day fantasies of some irresponsible people. Thus in the “Shivagiiti” [“Song of Shiva”], Shiva has been described as vyághrámbara Hara1.

4. Harati pápán ityarthe Hari [“One who steals otherśsins is called Hari”], and Harati bandanaḿ ityarthe Hara [“One who cuts asunder the knots of bondages is called Hara”]. That great personality who lays out the spiritual path which leads to liberation from all kinds of bondages is called Hara. If He is not Hara, then who deserves such a glorious epithet?

5. One should proceed toward Parama Puruśa without the least thought of selfishness, and should not ask Him for anything. In fact, Parama Puruśa knows the real needs of human beings better than they themselves – the parents of a child know the child’s need better than the child itself. So an ideal sádhaka is one who never asks Parama Puruśa for anything – who asks only for Parama Puruśa Himself. Thus here Parama Puruśa is beseeched, dehi padam – “give me shelter at Your feet”.

6. In olden days neglected and exploited people, who had fallen prostrate under extreme oppression, used to look upon Shiva as their supreme shelter. Shiva would crush this exploitation with His thunderbolt – He would strike the arrogance of vain and egotistic people with His trident, and reduce to ashes the mountains of injustice and tyranny. He felt great compassion for those afflicted people and, making them sit beside Him, advised them how to solve their physical, psychic and spiritual problems. Shiva used to live on a hill, and all kinds of people from far and near would flock to Him. He would call them with the call of His viśáńa, His long horn, and that is why the people of those days could not think of Him without His viśáńa – so they lovingly nicknamed Him “Viśáńaninádaka” [“One who Blows the Viśáńa”]. Perhaps those persecuted people, whose lustreless faces showed no glow of well-being, who had been reduced to skeletons by their back-breaking labour, who had no soft bed of flowers on which to rest – those persecuted people, buffeted by hunger and exhausted by injustice – were not at all beautiful. That is why the arrogant tyrants of those days contemptuously called them “ghouls” and “ghosts”. But those so-called ghouls and ghosts were in fact the companions of Shiva. These unbeautiful representatives of the hungry masses of the world of that time were actually the simple and devoted followers of Shiva, His gańas who spoiled the yajiṋa of King Daksha.

7. Kleshakarmavipákáshayaeraparámrt́śah Puruśavisheśa Iishavarah – “That Puruśa who remains unassailed by klesha [afflictions], by the bondages of karma, by vipáka [reactions] and áshaya [saḿskáras] is called Iishvara.”

Shiva wanted His beloved devotees, His gańas who took shelter under Him, to attain the highest spiritual realization, and so He Himself used to teach them the different processes of spiritual practice to remove all spiritual and psychic afflictions; and moreover He spared no effort to help His devotees to overcome all mundane and social difficulties.

Whenever Shiva noticed tears in the eyes of His devotees He felt restless. In fact, everyone was aware of the tenderness and flower-like softness of His large heart. Even wicked people used to take full advantage of His large-heartedness. Even though Shiva realized this, He would not change His ways. He never said, “I have made a mistake by forgiving those people, by granting them boons.” Thus this noble personality, the remover of all the afflictions of the universe, was lovingly called Ashutośa, One Who Is Easily Pleased.

8. Just as a unit entity is quite insignificant next to the vast Cosmic Entity, similarly the intellect of a unit entity is completely insignificant next to the vast intellectual power of the Cosmic Entity. In the brilliant light of the sun, the feeble glow of a firefly is invisible. What to speak of a firefly – even the moon and stars fade in the presence of the sun! Only in the blinding darkness of night are the moon, the stars and the fireflies important – only then do they dare to strut and prance. Similarly, as long as living beings remain forgetful of Parama Puruśa, they pompously display their little intellect. Some people do not realize, others do realize, and still others pretend not to realize, that the Cosmic Mind is the only shelter of all unit minds. Thus all their intellectual abilities, all their swaggering and boasting, are all contained within the vast bosom of the Cosmic Mind. Thus it has been rightly said that Shiva is sarvadhiidháraka [“the Supreme Entity in whom all intellect is sheltered”].

9. Shiva was the first person in the universe to marry; before Him no one was married in the true sense of the term. No male would take any kind of household responsibility, only perhaps a nominal responsibility such as animals do. But when Shiva is addressed here as “Ádipitá” [“First Father”], it does not mean that He was the first married person. It means that He was such a great personality that out of His deep paternal love and compassion He provided a safe shelter not only to human beings but also to animals. He gave them food to eat, the touch of warmth in cold, consolation in sorrow, and made them realize the warm feeling of existence. Before Him people were half animal, half human. These people, who had been devoid of any social consciousness and mutual love for each other, built a sweet and loving environment revolving around Shiva; they created a social atmosphere of peace and happiness, a cool and shady bower of peace. For the first time in history, people began to realize that they were human beings.

The loving inspiration of Shiva made those mute people eloquent, and they proclaimed with a sweet smile on their faces, Hararme pitá Gaorii mátá svadeshah bhuvanatrayam [“Shiva is my father, Párvatii is my mother, and the three worlds of earth, heaven and hell are my native land”]. They further declared, Átmagotraḿ parityajya Shivagotraḿ pravishatu [“Leave your own gotra and enter Shivagotra”]. “From now on there will be no discrimination among us, no conflict among the clans. Regardless of our colour – black, white, yellow – we are all the sons and daughters of Shiva. We all belong to one gotra – Shivagotra.” Thus the prehistoric humans, united by the common bond of the fatherhood of Shiva, strengthened the foundation of their mutual relationships. They realized that because Shiva was their father, their lives were in harmony and rhythm. Thus Shiva was the first father of the human race.

10. The word deva is derived from the Sanskrit root verb div. The word deva means an entity which is shining in its own spiritual effulgence. In this universe, a benevolent entity which is an embodiment of serenity and beauty is called deva. After feeling the tender touch of Shiva’s large-heartedness, people understood the concept of deva, and they declared Shiva to be ádideva [“the first deva”].

11. Long ago people learned to perform sacrifices, they realized in theory that God exists, but they did not know how to attain Him – how to develop God-consciousness, how to make themselves fit instruments for the attainment of the Supreme. Shiva prepared the path of sádhaná for them and taught them how to evolve their minds with the help of mantra. Mananát tárayet yastu sah mantrah parikiirtitah [“A mantra is that collection of sounds which, when meditated upon, leads to liberation”].

Shiva also taught the people how to develop themselves spiritually with the help of mantra yoga, rája yoga and other branches of rájádhiráj yoga2.Then people accepted unanimously that Shiva was mantrádhipati, or mantresha – “the lord of mantra”. Shiva equally loved animals and human beings. As He protected the animals, He was addressed as Pashupati. In the spiritual world, He gave shelter to the sádhakas of viirabháva [a kind of Tantric ideation]. So, He was respectfully addressed as “Viireshvara”. And as He was the guardian of those sádhakas of noble character and developed intellect, He was addressed as “Mahádeva” [the “Lord of Lords”]. Devánáḿ devah ityarthe Mahádeva [“The Lord of lords is Mahádeva”].

For ages those exalted entities considered as devas have said,

Tava tattvaḿ na jánámi kiidrsho’si Maheshvara;
Yádrsho’si Mahádeva tadrsháya namo namah.

“O Maheshvara, it is not possible for the unit mind to understand You. Whenever I have tried to fathom You in any way, I did not succeed, so I do not know what You really are. But whatever You are, I pay my deepest salutation to You.”

12. That mental state which is created in the subtlest, most solitary recesses of the mind, which inspires the practical side of thought, which develops human personality, is called bháva:

Shuddhasattvavisheśád́vá premasúryáḿshusámyabhák,
Rucibhishcittamásrńya krdasao bháva ucyate.

[That which makes one extremely pure and sentient, which causes the sun of love to shine, Which makes the mind clean-surfaced and soft owing to the spiritual effulgence, is called bháva.]

Parama Puruśa, the Supreme Reality, is beyond all speech and thought: He is beyond the reach of the vocal cord. So He is bhávátiita [“beyond bháva”]. Shiva was also beyond the reach of ordinary intelligence. Although His body was composed of the five fundamental factors, He was beyond them. The more one thinks of His infinite qualities, the more one becomes speechless, the more deeply one becomes absorbed in Him. However He is viewed, He is seen to be the newest of the new – constantly new. That is why He has been described as bhávátiita abhinava [“beyond bháva, ever-new”].

13. In the “Shivagiiti” as well as the dhyána mantra of Shiva, Shiva is described as rajatagirinibha. That is, the physical appearance of Shiva was like a great silver mountain. Not only the external complexion of Shiva was silvery, His mind also was stainless and sparkling white. There was no difference between the inside and outside of the white-complexioned Shiva, the embodiment of náda3.

Shiva the great intellectual, great yogi, great tapasvii [one who performs penance], the most glorious one, whose inside and outside were in perfect balance, was the shelter and the vehicle for the development of others.

14. There are endless varieties of humans in the world. Each of them according to his or her inherent saḿskáras is moving forward from the distant past to the more distant future. But how many of them are really human beings? How few people can we fully trust – to whom we can tell all our pains and pleasures, to whom we can divulge all the thoughts of our minds and hearts and feel completely relieved, to whom we can say, “O Lord, You know everything. I have nothing to hide from You.” No, we do not ordinarily find such people. They are not only rare, they are also as sweet as honey. After coming into contact with such a person even once, one feels forever drawn to Him, one’s heart yearns for Him, one cannot help but be pulled by His irresistible attraction. He is at the same time “filled with sweetness and difficult to attain”4.

One cannot get Him easily like puffed rice in the market place. We cannot build a temple and permanently confine Him inside.

Even if one runs about the external world like a mad dog one will not find Him. One will have to seek Him, the most beloved, with the highest love in the innermost recesses of the heart, in the most solitary jewel-case of the mind.

15. The universe has emerged as a blissful vibration from the Supreme Entity – Ánandáddhyeva khalvimáni bhútáni jáyante. Ánandena játáni jiivanti. Ánandaḿ prayantyabhi saḿvishanti. [“Out of bliss all beings were born, in bliss they are living, and into bliss they will ultimately dissolve.”]

This bliss, these blissful entities and the blissful Parama Puruśa: all three are one; they are one in three. And all manifest and unmanifest entities are glittering with the effulgence of this blissful Parama Puruśa. He is vibrating all entities, substantiating their existence. So He is ánanda [“bliss”] and amitábha [“infinitely radiant”].

16. That entity which existed in the past, which exists at present, and which will ever exist in the future is called sanátana. This entity is not only rta [existing in fact] but also satya [existing for the sake of welfare]. That is, His existence is kalyáńamukha [supreme benevolence], as well as kalyáńamadhura [benevolent sweetness]. Because of this sweet, benevolent touch, Parama Puruśa, the eternal reality, is eternal sweetness, eternal beauty:

Yadi cirasundara náhi habe go
Kena candra súrya graha táŕa sab
Carańe lut́áye rabe go.
Kusuma bitare taba madhurimá
Samiiran bahe tomári susamá
Nad-nadii-giri ban-upavan
Mahimá tomári pracáre go.
Mahán haite tumi sumahán
Anáther náth jagater práń
Parashe tomár dúre yáy jválá
Shánti paráńe pái go.
Tái aharaha gáhiyá biraha
Tomárei sabe cáhe go.

[If You are not the ever-beautiful One,
Then why should the sun, moon, planets and stars
All cling to Your feet?
The flowers diffuse Your sweetness,
The wind carries Your exquisite grace.
Rivers, mountains, forests and glades
All proclaim Your glory.
From the great to the greater,
You are the greatest;
You are the Lord of the helpless,
The life of the universe.
Your touch removes all agony,
And bestows peace in the heart;
So those who suffer the constant pain of separation
All yearn for You.]

That is why He is satya sanátana [“eternal truth”], why He alone is satya sanátana.

The Supreme Reality is vibrant with blissful vibrations; He is the greatest of all entities, the highest, above all, beyond all comparison. Tulá vá upamá Shivasya násti [“Shiva has no comparison”]. His existence, His stance, His ever-blissful state, is the highest stage of attainment. From Him one should not ask for anything. One should only ask to attain the supreme stance – nothing more than that, nothing less than that.

8 August 1982, Patna

1. “Hara” means “Shiva”; vyághra means “tiger”, and ambara means “clothes”. So vyághrámbara Hara means “Shiva clad in a tiger-skin”. –Trans.

2. Different systems of yoga sádhaná. –Trans.

3. The divine sound that arises from the heart in an exalted state of consciousness. –Trans.

4. That is, madhumaya durlabha. –Trans.

@ambiblio_bot

29 - Discourses on Tantra Volume Two

Chapter 6

The Dialogues of Shiva and Párvatii – 2 (2)

28 - Discourses on Tantra Volume Two

Chapter 6

The Dialogues of Shiva and Párvatii – 2 (1)

The Formulation of Ágama and Nigama

27 - Discourses on Tantra Volume Two

Chapter 5

The Dialogues of Shiva and Párvatii – 1 (2)

26 - Discourses on Tantra Volume Two

Chapter 5

The Dialogues of Shiva and Párvatii – 1 (1)

25 - Discourses on Tantra Volume Two

Chapter 4

Tantra and Supernatural Power (2)

24 - Discourses on Tantra Volume Two

Chapter 4

Tantra and Supernatural Power (1)

25 - Namah Shiváya Shántáya

Glossary

24 - Namah Shiváya Shántáya

Chapter 23Shiva in the Prańáma Mantra (Discourse 20 (continued))

23 - Namah Shiváya Shántáya

Chapter 22Shiva in the Dhyána Mantra (Discourse 20)

Tamiishvaráńáḿ paramaḿ Maheshvaraḿ taḿ devatánáḿ paramaḿ ca daevatam;Patiḿ patiináḿ paramaḿ parastád vidáma devaḿ bhuvaneshamiid́yam.

Surápán karine ámi, sudhá khái “Jay Kálii” bale,Man-mátále mátál kare, mad-mátále mátál bale.

Apúrva tánr deher subás mamatámay ánkhi dút́iApúrva tánr madhur vániiApúrva tánr ánana khániApúrva tánr komala tanu, manamátáno sei hásiti.