As I Know: The Lord of the Mountains – Shiv Purana: 134

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The real image of Agni and Soma – teja as sun or fire and rasa in the form of moon…the images of luminosity and sweetness

Vayudeva, on enquiry told sages that the body of Rudra has the radiance of fire and so it is fire whereas moon is an image of shakti – power. What is nectar or amrit is pratistha and, the teja is vidya. In the subtle two elements existed – the rasa and teja. Otherwise, one could construe Teja as Sun or fire whereas rasa is in the form of moon or water. Teja and rasa are images of luminosity and charm or sweetness and the two qualities further carry the entire universe of animate and inanimate beings. Agni gives birth to nectar-amrita. Oblation to agni and soma are good for the wellbeing of man, society and the world, Vayudeva told. He spoke about the growth of vegetation good for havis – oblation.

He dwelt upon the subtlety of soma and fire – that when fire burns, ultimately it reduces every living or dead to ashes – ashes is Agnivirya, the most powerful – bhasma – semen or seed of Agni. If one smears the body with the ashes, a feeling of detachment overpowers. To abandon the regions of agnisoma frees the man from taking birth. Therefore, the world is Agnisomataka. Kalaagni stays below and Shakti above – going up is burning and life, and going down is soaking and death. Therefore, Vayudeva told that Shiva was Shakti from ‘the below’ and was sustainer of Shakti from ‘the above.’ Therefore, Shiva and Shakti the eternal powers permeated the entire cosmos. Fire of devotion to Shiva – the fire of bhakti toward him is blissful and if lord is happy, he grants eternity.

Universe in the image of Vag-artha Vayudeva told a man attained through six paths. The word carried totality of meaning and covered the entire existence. Time granted complete substance to words. Wise men explained that the words and meaning carry – ‘word-feeling and meaning feeling’, the images of lord Shiva and Parvati or one could call it change of image of Prakriti ‘Shiva and Shiva.’ Learned men called it gross. Gross is – what one found, the subtle is – thought and beyond the thought. Shakti that existed beyond derived strength from ‘Shiva-tattva means shakti-tattva also, which is the foundation of all acts.

The blend of jnana shakti that made it determined the depths and the multiple images of all shaktis called kundalini – is pure maya. It is formless and still it has six corollaries i.e. three paths pertain to words and three to meanings. Thus, Vayudeva elucidated the six paths in the form of words and meanings and thus, one could interpret the universe in six ways if one was  able to give serious thought to life and existence.

“Bhakti of Shiva is the supreme dharma of created beings and it is a path to moksa.” Vayudeva told sages.

“If a bhakta treats act, tapa, japa, meditation and pursuit of knowledge as a celebration of life and existence it imparts meaning and purpose. It is the highest dharma of man. Direct and the obvious, and the subtle and meandering attainment of knowledge facilitates moksa.”

In fact, he told that ‘the principles of supreme dharma – ‘tapa and penance’ at the feet of Shiva is a way to know the real dharma. Sages Ruru, Dadhichi, Agastya and Upmanyu propounded the principles Shiva dharma – Shaivism. If the lord explained the meaning of eternally generous nature of Shiva and then, spoke about the supreme dharma and different paths leading to supreme bliss, it was to bless the devotees. He later, spoke eloquently about the methodology of observance of pasupata fast. It was a bhakti movement in ancient times, which adhered to the tenets of Shiva-tattva, the lord of all gods.

“The principle cause of creation is the lord, the cause of universe and of its preservation and destruction. Pati means the governing principle, the ruler. A created being can use this mighty weapon if he wishes to liberate ‘the self’ from the worldly bondages. Through the observance of pasupata fast when the bhakta smears the body with ashes – bhasma together with chanting of mantra, it tells that everything finally reduces to ashes. It is the solitary reason that the adherents to the movement and disciples call it Pasupata Shaivism. A devotee smears body with ashes (bhasma) – a symbol of abandonment of all worldly attachment, the mayajaal, a delusory existence created beings live. Rigorous meditation at the feet of lord Shiva grants deliverance and eternal happiness.’

Vayudeva told inquisitive and anxious sages that a man of utmost vrata and austere restrain, who walked with ash-smeared body, emitted unique radiance. Ghost, eerie spirits, pisaches and incurable diseases stayed away from such a yogi. He was capable of devouring all sins and so people called him bhasit – the radiant and luminous or bhuti or vibhuti. Vibhuti protected everyone.

He continued, “At times, people called a person of vrata-severe disciplined Maheshwaradeva, who took bath with ashes men of dharma believed. Bhasma is a very strong weapon for the devotees – bhaktas because it had guarded Upmanyu, an elder brother of monk Dhoumya from sufferings. Therefore, it was essential that a man genuinely makes efforts and undertakes pasupati vrata during the yajna – havan etc and thereafter, tries to treasure bhasma – ashes relating to havan-prayers and yajna – the residue of the sacrificial material and fuel.”

Inquisitiveness of sages was not satisfied, for the anxiety-filled eyes and expression of humility wanted rain of nectar-like words from Vayudeva. 

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