Shiva Purana (Books 1 & 7)
Partial text — Vidyeśvara and Vāyavīya Saṃhitās only
Hearing the earnest words of the gathered sages, Sūta felt immense delight well up within him. With his heart full of devotion, he remembered Śaṃkara—Lord Śiva—and began to speak to the assembly of the best among sages. "O revered ones," Sūta said, "let all of you listen, remembering Śiva, the flawless one. I shall recount the Śaiva Purāṇa, which follows the Purāṇic tradition and contains the very essence of the Vedas. Within this Purāṇa, the threefold song is sung with love—bringing forth devotion, knowledge, and detachment. The true reality, as known through Vedānta, is clearly and distinctly described here. Let all the sages listen well to this Purāṇa, which is the essence of the Vedas and which, in ages past and many cycles before, was proclaimed again and again. In this present cycle, at the dawn of creation, the six clans of sages engaged in deep discussion with one another. A great dispute arose among them—each declaring, 'This is supreme, this is not.' Seeking clarity, they approached the imperishable Brahmā, the creator, to ask their question. Standing before Brahmā with joined palms and humility, they addressed him: 'You are indeed the creator of all worlds, the cause behind every cause. Tell us, who is the Supreme Person—beyond all principles, ancient and transcendent, whom neither speech nor mind can reach? From whom does everything arise—Brahmā, Viṣṇu, Rudra, Indra, and all the senses? Who is the first source of all?' 'This god, the great god, is all-knowing, the lord of the universe,' Brahmā replied. 'He is seen only through supreme devotion—never otherwise, anywhere. Even Rudra, Hari, Hara, and the other lords of the gods constantly yearn for his vision, seeking him through supreme devotion. What more can be said? Through devotion to Śiva, one attains liberation. By his grace, devotion to the gods is born, and from devotion, grace arises—just as a sprout comes from a seed and a seed from a sprout. Therefore, to gain the Lord's grace, you should go to earth, O twice-born sages, and undertake a lengthy sacrificial session for a thousand years. Through Śiva's grace alone, in that sacrifice, the essence of Vedic knowledge will be revealed to you, along with what is to be accomplished and the means to do so.' The sages then inquired further: 'What is the supreme goal? What is its highest means? What kind of practitioner is required? Tell us the truth of these things.' Brahmā answered: 'The goal is the attainment of Śiva's state. The means is service to him. The practitioner is one who, by his grace, is free from desire for impermanent fruits. Having performed the actions prescribed in the Vedas and dedicated their great fruits, one gradually attains the supreme abode of the Lord, progressing through stages such as sharing his world. According to each person's devotion, the supreme fruit is attained. The means are many, directly taught by the Lord himself. In summary, I shall declare to you the essence and the means: hearing with the ear and reciting with speech. Contemplation with the mind is said to be the great means. Maheshvara is to be heard, recited, and reflected upon. Thus, for us, the authority of scripture is found in this practice; by it, pursue the supreme goal, being devoted solely to the accomplishment of all purposes. People act upon what is seen directly with the eyes, but everywhere, knowing what is not directly seen, they act through hearing. Therefore, hearing is foremost. Having listened from the teacher’s mouth, the wise person then undertakes the rest—recitation and contemplation. When this practice is thoroughly accomplished, step by step up to contemplation, Shiva-yoga arises. Gradually, through the sequence of sālokya and so on, one progresses further. Afterwards, all bodily ailments and even all forms of bliss are transcended; through practice, this hardship is endured, and later, auspiciousness arises from beginning to end.' At this point, the sages asked, 'What kind of contemplation, O Brahman, and what kind of hearing? How is recitation to be performed? Tell us truly.' Sūta replied, 'Purification by the mind, with fondness for reasoning, of the names describing the qualities, forms, and divine play of worship and recitation—this is continuous contemplation. It is attainable by the vision of the Lord and, among all excellent means, it is the chief. By song, by the words of scripture, or by speech, the clear and flavorful praise of the names describing Śambhu’s glory, qualities, forms, and play—this is recitation, the intermediate means. By whatever instrument, wherever one may be, attentively listening to the multitude of words about Śiva with the hearing faculty—as firmly as a woman’s playful embrace—this, O wise ones, is hearing, renowned in the world. Through association with the virtuous, hearing comes first; then recitation of the Lord of creatures; and when it becomes firm, contemplation is supreme. In the end, everything happens by Śaṅkara’s glance. Concerning the greatness of this practice, the sages of old have narrated an event. For your sake, I will recount it—listen with attention. Long ago, my teacher Vyāsa, son of the sage Parāśara, performed austerities with a restless mind on the sacred bank of the Sarasvatī. As he was there, by chance, Sanatkumāra, the blessed one, appeared before my teacher in a celestial vehicle shining like the sun. Absorbed in meditation and then awakened, Vyāsa beheld the unborn sage. Bowing down, full of curiosity, he spoke to him. After offering water for washing the hands and feet and giving a seat worthy of a deity, Vyāsa listened as the pleased lord addressed him in a deep voice: 'O sage, meditate upon the true reality, which is accessible to direct realization. Here, with Śiva as your companion, for what purpose do you practice austerity?' Thus addressed by Kumāra, Vyāsa revealed his intent: 'Dharma, Artha, Kāma, and Mokṣa—I pursue these with devotion along the path of the Veda. By your grace, I have established many things in the world. Though I am thus, and have become a guru in every way, it is so. Yet, the knowledge that leads to liberation does not arise—this is truly astonishing. I perform austerities for the sake of liberation, but I do not know the reason for this.