As I Know: The Lord of the Mountains – Shiv Purana: 122

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Samhita and its import begin with the enriching dialogue among the sagely souls, god and goddess, and reveal the essence of life. It concludes when it speaks about the functions of an ascetic…initiation and reaching the stage of a recluse where life of rejection and denial is the principle of life and existence as he dedicates life to the service of people

In a significant dialogue in Kailasa Samhita. One knows about the redolent conversation sage Vyasa, Saunaka and the sages had, and then, the full connotation and meaning of exchange of profound thoughts between the god and goddess Parvati revealed truth about life.

It explains the correct path a devotee ought to walk on if he intends to live life of a Sanyasi – a recluse, the principles that govern life of an ascetic and the path to abandonment and denial, sanyasis – the ascetics adopt. Mental worship of Shiva, interpretation, characterisation and definition of Pranava along with instructions of Suta structure another framework. Brahma Vamadeva and the course of action of a Sanyasi and Pranava in the image of Shiva form other sections of Samhita. Shiva’s worship and Shiva’s principles, non-dualistic nature of Shiva, the life and daily routine of an ascetic take a learner further to the understanding of Purana properly. One learns about the disciple’s initiation, set of laws and stringent system of discipline an acetic out to adhere to and spread, procedure of consecration and ablution and the rites necessary after the death of an ascetic, which are essential components that form part of the discourse.

Sages wanted to know about Shiva’s tenets and tattva after they had learnt what contained in Uma Samhita. Vyasa was delighted and so he explained the great teaching of Shaivism as enshrined in Kailasa Samhita. Sages, who meditated on the mountain of Himavata now decided to go to Varanasi. They took bath at Kashi and performed some rites – tarpana to please gods and the holy Ganga. At that time, Suta arrived. Suta prayed before Visvesvara, the great Shiva and the consort of Shiva. Suta the knower and authority on Puranas paid respect to the lord and later, the sages wanted to know the real meaning of Pranava because Vyasa had given him the status of Pauranikas, who could propound wisdom of Puranas, Puranas that explain the gist of the Vedas.

Pranava is the origin of the Vedas, Pranava is Shiva. Now, the sages wish to know the real meaning of Shiva. Suta, the most beloved disciple of Vyasa paid obeisance to gods and told that long back in Swarochi Manavantara, sages underwent rigorous tapa in the forest of Naimisha where all Siddhas lived. They held a great yajna and pleased lord Rudra. Suta narrated what sage Vyasa had said at that time. He talked about and elucidated the word Pranava and its essence, the vital spirit of Vedanta.

Lord Shiva guided Parvati on the way to become Shiva. The path to Sanyasa if adopted properly leads a devotee to the attainment of objective, the ultimate moksa and a place in the land of god. To understand the meaning of Pranava, the source, is the right course, which is like the seed of Banyan tree and is the first mantra and the substance of the Vedas. Shiva told that he lives in single-syllable mantra Om. It is Pranava-Brahma, the eternal and the perpetual, and simply saying ‘Om’ creates the universe. Shiva is Pranava and Pranava is Shiva and so Om is Shiva, and Pranava is the cause of everything – the Nirguna Paramswara-Para Brahma.

Shiva told Parvati that he would give mantra at Kashi. Pranava is the breath of all living beings – of A, U and M. Shiva gives the analysis of the three letters and tells that he is the origin of text of the Vedas. All gunas originate from the three-lettered AUM, the source of wisdom and so he tells how a man can become Shiva if he pursues the right path and follows the instructions of the preceptor, he told. It spoke of the path to Sanyasa, the rules and laws of discipline that govern life of an ascetic and the path to abandonment and denial, sanyasis – the ascetics should espouse. He told again. Worship of Shiva within and a little elucidation of essence of Pranava together with vital directions Suta specified, outlined a differently analogous structure. A curious devotee could learn and understand Brahma Vamadeva and the course of action and portrayal of a Sanyasi and Pranava – the image of Shiva.

In the same way, the lord tells comprehensively about the right conduct of Sanyasi – the recluse. A Sanyasi should get up early at Brahma Muhurta and think of Guru Shiva. It is a long discourse and if a sanyasi pursues the correct path, he attains the objective. Briefly, a sadhaka, a man who wants to become Shiva must follow rituals, that is to get up early, clean body and make choice of correct time and place and then, to begin prayer and worship as per the dictates of scriptures are pertinent he told. A devotee should try to realise identity with the lord ‘I am he’ and so the journey begins to reach Shiva and become Shiva, the substance of the teaching of lord conveyed.

Daily routine of strictly disciplining body and mind with japa of right mantras facilitates the journey to the destination – to become Shiva, the lord told Parvati. To reach objective, if a sanyasi puts forward each step rightly with incantation of mantra with a devoted mind and heart and keeps the lord in mind with chanting of mantras he told again, he becomes Shiva. Only a Guru, a preceptor can guide a devotee to the right path, to merge with the great lord and here, the Guru is none else than Shiva, Parvati learnt.

Next, the lord elucidated the rules and norms with regard to conduct of an ascetic – a sanyasi. He told about the details of ground to be prepared, its size taking in view palm-leaf and the absolute cleanliness of the surface. A sanyasi should face east. If an ascetic follows the rules, his meditation shall bring the desire results, he told the goddess.

Next, he talked of principles for man of austere tapa, a sanyasi on the path to renunciation, denial and abandonment. Then, the sanyasi worships Shiva properly after adhering to the principles of purity of body, mind, place and material required for worship as the lord stipulated earlier. A task of ascetic is the most difficult and only a man of pure mind, heart with a wish to merge with the lord can do it and the lord helps the devotee. Repetition of Pranava is essential and then, he spoke about the material needed. Mental worship is also an inseparable part of prayer and worship of an abstemious, a man of severe tapa, who wants to merge with the great lord.

Now, he spoke of Pranava and its essence…it is Shiva, life breath and existence and the attributes of Prakriti and Purusa – Shiva-tattva. Shiva also spoke about the great Pranava and defined the substance, and later, gave interpretation. In the long discourse, he talked of eight names of Shiva – Shiva, Maheshwara, Rudra, Vishnu, Pitahmaha, Samasaravaidya, Saravgyan Paramatma and thereafter, he defined the real meaning and its relevance to the sanyasi who wants to attain Shiva, who is pure soul bereft of any contact with primeval avidya – ignorance. He told Parvati of the real nature and attributes of Prakriti and Purusa and relation to the Vedas. He told about Maheshwara, who is beyond Purusa. Purusa is svara, so tell the Vedas. Prakriti and Purusa are deferential to Maheshwara. Prakriti is maya – the delusory power, and the wielder of delusory potency is Maheshwara and is the destroyer of maya.

That destroyer of desolation is Rudra, who is Shiva, lord Vishnu and Pitahamaha – Pitahamaha the creator he explains. Shiva’s devotion wipes out the gross in man, and he is the best physician and he is everywhere and is the soul – the Atma of human beings. Worship begins with the worship of linga …and as the lord spoke, the goddess listened attentively and understood the meaning of Pranava…the essence of life and existence of Shiva-tattva, the great lord.

Sage Vyasa told sages that the goddess feels overwhelms and bows at the feet of lord for the word throws light on the substance of Pranava that takes a devotee, a sadhaka to the knowledge of Shiva and destroys sufferings. Later, Suta thought of the abode of Shiva and left the hermitage even as other sages were engaged in yogic practices. One of the best Pauranikas, Suta was aware of the truth that goddess told of this knowledge to Guha, who in turn to Nandin about the wisdom and later, through him it reached Sanatkumara. The sages learnt it, and stayed back at Kashi and with devotion attained salvation and the abode of lord Shiva.

After a year, Suta came to Kashi, Vyasa told sages. Suta’s arrival was a moment of joy for the sages. They worshipped, offered oblations, seated him properly, and later, took bath in Ganga and propitiated all sages, gods and the manes religiously and then, worshipped Shiva, Uma and ganas. He was engaged in japa of the holy Panchakshri and sat in the centre of muktimandap – the holy seat and a symbol of liberation, the learned sages of the Vedas had given him. Suta recited mantras and narrated in detail the holy journey he undertook after he had explained the meaning of Pranava.

He went toward the southern ocean, worshipped Shiva Kanyakumari, came to Suvarnamukhari, a holy river, and took bath in the above river at Kalahasti Shaila and performed rituals of tarpana, Suta told. Again, he chanted the holy mantra of five-syllable one thousand and eight times, profusely praised Shiva, and sang hymn in his glory. He spent four months at the place with the blessings of goddess, the origin of wisdom and knowledge.

He told inquisitive brahmins and sages that he made a seat of deer-skin and kusa grass and sat quietly and closed eyes. It was a blessed entry into a state of mystic trance, a state of intense inner ecstasy and felt he was Shiva, he said. Thereafter he was a liberated man bereft of agitation within and then enjoyed the divine glimpses of the great lord as eyes filled with tears flowed as if a stream – moments of divine joy these were and thereafter, a voice from above told him to go to Varanasi because holy men, whom he had instructed earlier, were waiting for him. Suta got up, paid obeisance to Shiva and goddess Parvati with devotion and then he appeared before the sages, instructed holy men with regard to Shiva and Shiva-tattva. Vyasa told holy men.

During the long disquisition, he spoke about Brahma Vamadeva, a liberated soul, the knower of Shiva who even in the womb knew the doctrines and principles of the Vedas, Puranas and other scriptures.

On the question of sages, Suta gives brief sketch of Brahma Vamadeva. Sages sought blessing of the great sage, demonstrated utmost reverence, and then, waited for Suta to satisfy their curiosity. It delighted Suta, who paid obeisance to Shiva, the greatest preceptor, the great Guru and the goddess, Vyasa told them in the most modest and magnificent voice. Vamadeva was a liberated soul. While he was in the womb, he had become the true and excellent knower of Shiva. He knew the reality and principles of the Vedas, Agamas, Puranas and other holy books. He knew everything about the births and activities of created beings, the mortals, the celestial beings, gods, daityas, asuras etc.

Ashes-smeared body wore ornaments of knots of entwined hair and loops looked very imposing. Vamadeva had no permanent abode. He was devoid of ego and was without opposing feelings. He, the wisest, the knower conducted himself as the guru and spoke as if he were Shiva and loved to stay naked. He lived in great splendor and many known sages surrounded him and lived like him. He arrived at the abode of Kartikeya, the son of Shiva. Vamadeva and his disciples took bath in a lake called Skandasaras. Here, he noticed Skanda adorned with precious ornaments having four arms and glorious body sitting on the pinnacle among sages and was shinning like the sun. Vamadeva eulogised the divine being Skanda.

Vamadeva paid respect to the essence of Pranava, the interpreter of it, the seed of Pranava and its letters. He bowed and revered the lord, who is also in the image of Upanishads. He paid obeisance to Guha, the knower of the secret and sacred lore, to Atma the tiniest of the tiny, the knower of the greater and lesser in the shape of Atma. He paid regards to Skanda and then to Shiva and goddess and the son of Shiva for the blessings and so, he offered obeisance to the gods eloquently. He praised Shiva of various soubriquets and glorified him, and afterward Brahma and other gods sang songs of praise and paid obeisance. After he prayed and revered Shiva, who bestowed wisdom, intelligence, long life, health and wealth and fulfilled yearnings. He took three rounds of Shiva, the lord of gods and stood silent with bowed head in humility. The lord called him the lord of yogis who was fully rich in mind, heart and intellect and who was detached and forever disseminated and spread virtues among all, and blessed people.

Vamadeva eulogised the lord and told that the word Pranava expressed Shiva. Pasupati was the destination and he liberated human beings from the bondages of Pasus-pasas, the sins. Mantra – the five – syllable mantra liberates living beings from sufferings and therefore, the five-syllable mantra and OM help attain siddhi – perfection. Om is Brahma, and know everything is Brahma. ‘Shiva-Maheshwara’ is omnipresent, and he exists in everything living or non-living. Nothing exists without Shiva. Vamadeva was humble and modest when he told the lord that he had no guru like the lord and requested the lord to expound the meaning and application of Pranava to him. Lord was the true guru who released man from the bondages and so asked him to oblige and elucidate the essence.

The great deity admired Vamadeva, a devotee of Shiva and an excellent authority on knowledge of Shiva. Maya determines the fate of individuals and it often deceives because they do not know the lord and the meaning of Pranava, the Nirguna and Saguna Brahma and the progenitor, the ancestor and father of Trinity. He further tells that the lord has three forms – gross, subtle and causal. Those seeking salvation must meditate properly, so he speaks eloquently on the procedure for a devotee who wants to attain salvation through the path of Sanyasa, and thereafter, he invokes knowledge and wisdom of Srutis, Smritis and the Vedas. A devotee ought to perform all rituals, he told and further, explained the modus operandi a devotee must pursue before walking on the path to renunciation.

One learns about the essence of Pranava, the great Shiva and then the worship of Shiva and afterword, he elucidated the meaning of various rituals meticulously and exhaustively, which a devotee or a man seeking salvation and ultimate union with the lord, ought to adhere to so that he avoids any fault. The great Shakti eternally stays with the lord even as she blesses and disappears, and does the task as the lord assigns that includes the divine mission of dissolution, sustenance and creation. In a similar way, one learnt about Shiva’s principles and the non-dualistic nature of lord Shiva.

If earlier one learnt about lord Shiva’s acts of creation, preservation and destruction through various tales and his blessings on devotees and unquestioned boon he granted to true devotees, in Uma and Kailasa Samhita revelations about the delusory powers of lord Shiva and goddess Shiva are expounded and interpreted with a wide-ranging treatment. Anyone who is keen to live in proximity of the great Shiva, the essence of life and existence, must hold on strictly to the procedure of bhakti as enshrined, for the god and the goddess reveal truly the extent and depth of divinity they confer on people who are true devotees, the sages told.

They wandered around and assisted the wide world of devotees, who pursued principles of Shiva, understood and obeyed what the word Pranava meant and exhibited reverence, faith and devotion because they believed they would finally merge with Parameshwara and help to grasp the substance of Saivite that included Bhasma and Rudraksa. If one works for the wellbeing of the world, everlasting happiness greets and it is what you call essential conduct of a Saivite, the wise sages told and thereafter, they dwelt upon the course of action a disciple ought to follow while on the way to become a Saivite.

Later, the great sage spoke about the perfect knowledge of Brahma. ‘Brahma exists in everything. I am Brahma and you are Brahma. Atma is Brahma and so Brahma exists in all living and non-living beings and they exist in him’ are the eternal statements the lord made, sages confirmed and thereafter, spoke about the principles on which men of discipline should appear in public.

After the consecration of a disciple, he told about the hair cutting and ablution, which were essential. Ascetics were a class apart the sages told and so they enumerated the scope of duties, obligations and rites, a must for others who deal with the death of ascetics during the first ten days and thereafter, for two days more. Performance of rituals on the death of ascetics granted ascetics the right place after death he continued to clarify.

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