Shiva Purana (Books 1 & 7)
Partial text — Vidyeśvara and Vāyavīya Saṃhitās only
Listen now to the sacred narrative as revealed in the scriptures. The great god, the lord of the universe, is all-knowing and can only be perceived through supreme devotion; there is no other way to behold him, no matter where one seeks. Even the mighty Rudra, Hari, Hara, and other lords among the gods constantly yearn for his vision, seeking it through the highest devotion. What more can be said? It is through devotion to Shiva that liberation is attained. By his grace, devotion to the gods arises, and grace itself is born from devotion, just as a sprout emerges from a seed and a seed from a sprout. Therefore, O twice-born, for the sake of the Lord’s grace, you should descend to earth and undertake a long sacrificial session lasting a thousand years. Through Shiva’s grace alone in such sacrifice, the essence of Vedic knowledge is revealed, along with the understanding of what is to be accomplished and the means to do so. But what is the supreme goal, and what is its highest means? What kind of practitioner is required? Let this truth be spoken clearly: the goal is the attainment of Shiva’s state; the means is service to him; and the practitioner is one who, by Shiva’s grace, is free from desire for impermanent rewards. By performing the actions prescribed in the Vedas and dedicating their great fruits, one progresses through stages—such as sharing in Shiva’s world—and ultimately attains the supreme abode of the Lord. The supreme fruit is attained according to each one’s devotion, and the means are manifold, directly taught by the Lord himself. To summarize, the essence and the means are hearing with the ear and reciting with speech. Contemplation with the mind is spoken of as the great means; thus, Maheshvara should be heard, recited, and reflected upon. The authority of scripture guides us 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, knowledge of what is unseen comes through hearing. Therefore, hearing is foremost; after listening from the teacher’s mouth, the wise person accomplishes the rest—recitation and contemplation. When this practice is thoroughly accomplished, step by step up to contemplation, Shiva-yoga arises, and gradually, one progresses through states such as sharing in Shiva’s world and beyond. Afterwards, all bodily ailments and even all bliss are dissolved; through practice, hardships are endured, but auspiciousness arises from beginning to end. At this point, a question arises: What kind of contemplation, O Brahman, and what kind of hearing? How is recitation to be performed? Speak the truth of these matters. Purification by the mind, with fondness for reasoning, of the names describing Shiva’s qualities, forms, and playful acts through worship and recitation—this is continuous contemplation, 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 Shambhu’s glory, qualities, forms, and play—this is recitation, considered the intermediate means. By whatever instrument, wherever, the multitude of words concerning Shiva is attentively listened to 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. At the end, everything happens by Shankara’s glance. Regarding 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 Vyasa, son of the sage Parashara, performed austerities with agitation on the auspicious bank of the Sarasvati. As he was going there by chance, Sanatkumara, the blessed one, appeared before my teacher in a celestial vehicle shining like the sun. Absorbed in meditation and awakened, Vyasa saw the unborn one; bowing down, the sage, greatly curious, spoke. Having offered water for washing the hands and feet, Vyasa gave Sanatkumara a seat fit for a deity. Pleased, the lord spoke to him, who was bowed, with a deep voice: “O sage, meditate upon the true reality, which is accessible to direct realization; here, with Shiva as your companion, for what purpose do you practice austerity?” Thus addressed by Kumara, the sage spoke his intention: “I pursue Dharma, Artha, Kama, and Moksha with devotion on the path of the Veda. By your grace, I have established many things in the world; yet, though I am thus and have become a guru in every way, it is so. 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.” Thus, when the venerable Kumāra was requested by the sage Vyāsa, he, being capable, spoke to the foremost of Brāhmins the certain cause of liberation: “Hearing, praising, and contemplating Śambhu are the three great means, declared as the practice and approved by the Vedas. Formerly, I was confused, agitated by the pursuit of other means; on the immovable Mandara mountain, I undertook the practice of austerity. Then, by Śiva’s command, the venerable Lord Nandikeśvara appeared—he, the compassionate Lord, the witness of all, the Lord of the Gaṇas. He spoke to me with affection the supreme means of liberation: hearing, praising, and contemplating Śambhu, as approved by the Vedas. This threefold means for liberation was spoken to me by Śiva himself: ‘O Brāhman, repeatedly practice hearing and the rest.’ Having thus spoken, the joyful Lord, accompanied by his followers, departed in his own splendid aerial chariot to the most excellent abode.” Thus, in summary, the excellent former account has been told; O Sūta, the threefold means beginning with hearing has been declared as the way to liberation. But if one is unable to practice the triad beginning with hearing, by what means does a person become liberated? By what action, without effort, does liberation arise? If one is unable to practice the triad beginning with hearing, one should establish a liṅga or image of Śaṅkara, worship it daily, and thus cross the ocean of worldly existence.