As I Know: The Lord of the Mountains – Shiv Purana: 153

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Dharma of devotees and of classes, the path to righteousness and the ultimate refuge…the uniqueness of yogi…the areas of social limitations, obligations and duties…the significance of prayer, worship, duties of different classes, and the glory of five-syllable mantra-the substance of the Vedas…

Life during the time of darkness…Krishna’s query on Saivite life-style…kamya, Nitya, Naimitika, Nisiddha and Prayaschitta Karmas and the ultimate source of wisdom

The lord continues to narrate the dharma of a devotee. Only a devotee has the access to the lord because he is the only refuge, where a devotee feels fully protected against the attack of sins and flaws that contaminate life. The lord tells goddess of the path of truth and righteousness, right principles of dharma and duties of devotees and thus, explains the functions and social obligations of brahmins and devotees. He talks about each element, and exhorts that daily bath, cleansing of body, performing of rites before the fire, worship of linga, prayers etc constitute the only path to attain salvation. The lord speaks about the duties of brhamins, ksatriyas, vaisyas and sudras.

He speaks about the characteristics of yogis, who are men of greatest restraint where truth is the true guide, and so nothing is able to ensnare. Upamanyu tells that if the lord stipulates certain duties and talks of dharma of each class or caste it is with a solemn and sacred objective. If everyone lives within region of social parameters, performs duties with a pure heart, and cares for the welfare and wellbeing of man and society, humankind would benefit and man would live in peace and harmony. Realisation of one’s status in society is the remedy that assures happiness for all. Any violation of principles of dharma of ideal life and lack of devotion to Shiva is a path to impurities and sufferings and therefore, concentration at the feet of lord is the most sacred path to attain salvation.

Later, after he explains dharma of a devotee and the significance of prayer and worship, duties of various classes of society – brahmins, ksatriyas, vaisyas and sudras, he elucidates the glory of five-syllable mantra – Om Namah Shivaya. Mantra is multifaceted and carries the essence of the Vedas. Shiva’s consent makes it perfect – a siddha mantra, a path to salvation. If a person continuously undertakes japa of this mantra that not only symbolises Shiva but also expresses the lord, he attains moksa.

The significance of mantra is multi-part and none can restrict its meaning. Mantra is the essence of all scriptures and the sacred and religious texts put together cannot expound the substance of knowledge the stores of primeval and pre-ancient wisdom contain, which the sacred mantra succinctly expresses. Mantra is the embodiment of intellectual, spiritual or metaphysical wisdom and knowledge a wise man holds. It is important that a yogi and a man of religion and a devotee of Shiva knows the sacrosanct mantra and tries to expound. If a man fixes and focuses heart and mind on this mantra ‘Om Namaḥ Shivaya’, all scriptures and mantras contain elsewhere are futile. Steadfastness in the japa of mantra, releases a man born as a – brahmin or sudra, vaisya or ksatriya from sufferings and sins, the lord tells goddess Parvati when she asks lord Shiva.

Goddess Parvati is curious to know about the life of created beings during the period of darkness. A devotee living in Kaliyuga finds liberation difficult because Kali is unconquerable. The entire world faces darkness, people do not adhere to holy rites, and activities of castes and classes are unethical, and in this outlook danger to existence is imminent. People no longer evince interest in spiritual quests.

Shiva tells goddess, “O goddess, salvation is possible if men chant five – syllables mantra with devotion, and so I lay emphasis on the significance of five-syllable mantra in the present age and forcefully speak of a comprehensive divine impact of japa and chant of mantra in the present age.”

Krishna listens attentively while the sage narrates the gist of conversation between Shiva and Parvati regarding Shiva-tattva and the impact of devotion on the great lord.

The lord speaks about the method of initiation to the sacred mantra. To undertake japa and incantation is good if one learns it from a guru. Japa if done with the help of rosary is helpful to the devotee, for it is good to keep count of mantras and thus, one learns about the glory and substance of different rosaries.

“To worship guru, a preceptor sans feelings of jealousy or ego impresses upon the devotee to take bath and clean body – all such clearly defined logical duties are essential if one wants to attain the right reward of mantra. To count japa of mantra with fingers, lines and through other methods carries its impact but not so effectively.” Shiva continues to tell her about the sacred japa.

“Consecration destroys sins if one understands the mode of japa of mantra. Sanctification purifies path of a devotee. To understand mode of Shiva samskara sanctifies, and the initiation breaks bondages and a man is free from the sins of pasu and pasa, for it overwhelms and eliminates sins and sadistic thoughts, feelings and acts.” He tells.

To reach Shiva, the ultimate Shivagma is – Shiva, Shakti and mantra. Even a touch, sight and talk of guru bring awareness if a devotee keeps a clean heart with pious intents without feelings of hate. Shakti – enlightenment and bliss if one understands with a pure spirit and feeling, is a true path to deliverance.

“Know the distinction in the words and meanings of Shiva, knowledge and preceptor, the guru, a form of gods and mantras. It is identical. Shiva is guru, and guru is Shiva and knowledge, the lord. Even out of delusion, if one acts against the preceptor, chastisement is certain. A state of bliss brings divine knowledge of guru, lord and Shiva, a true realisation. Consecration is possible for every one of a pure heart and mind, who has faith in the lord. Understanding guru is a path to victory and if mental consecratory rites one obtains through the path of yoga, it elevates and grants enlightenment and attainment of blessing of Shiva, a merger beyond experience and expression, and therefore, consecration is attainment of deliverance and the land of Shiva.” Krishna learns while the monk continues to recall and sum up what the great lord said.

“Guru after evaluating the ability of disciple should try to free him from the bondages of material life. Purification is essential. Sanctifying of disciple is a step for the realisation of Shiva, the lord.”

Upamanyu explained many paths, which ultimately take a man to salvation, bliss and enlightenment. To attain Shiva-tattva one ought to know twenty-six paths, which are pure and impure also. It is rigorous discipline where a devotee lives a difficult life of tapa and penance. The path to purification of body and soul is difficult. Here, the disciple does not hide anything from the preceptor. It is equally significant and essential to know about the consecration and purification of an aspirant, who wishes to attain Shiva-tattva or the land of Shiva, and thereafter wants to understand the supreme import of mantra Upamanyu tells. He speaks in detail about the mode of consecration and then, he narrates the coronation of disciple as the guru and mode of samskara.

Krishna asks Upamanyu about the essential and discretionary rituals necessary for pursuers of Saivite life-style. Very early in the morning, total cleansing of body at pure region of land under austere discipline where senses need control is required. If everyone adheres to defined restraint, it is certain that he appears to have performed initial rites of a saivite and such functions are obligatory for a saivite. If he keeps mind fixed on Shiva and Shakti and continues to chant holy mantra to enhance purity of body, soul and environment it is path to moksa. If he concentrates on Shiva during bath, it is ‘self-bath’ of a yogi.

Upamanyu meticulously explains forms of worship and speaks about the glory and splendor of devotion toward the lord. Japa of five-syllable mantra, and the significance and glory of prayers, bhajans and worship and the sacred and exalted impact on devotees are the major anxieties of devotees. Thus, the influence of five-syllable mantra is pervasive and it has the hidden force to bring the devotee close to the great lord.

He explains immaculately that no doubt remains in the inquisitive mind about the devotee and so if he speaks to brahmins, sages, seers, Parvati and Krishna it is to find resolution to the practices involved. In fact, he talks of the curiosity of everyone. To prepare for prayer, worship, and yajna is essential. To make a well (havan kund) for the fire of yajna – havan, prepare mandap – pandal and construct a raised plate form for the holy fire of yajna for situating it rightly is important. Again, he explains the mode of pouring of sacrificial fuel, proper picking up of bhasma, its preservation and other necessary functions relating to yajna cautiously.

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