Shiva Purana (Books 1 & 7)
Partial text — Vidyeśvara and Vāyavīya Saṃhitās only
Contemplation with the mind is revealed as the greatest means for spiritual progress, and Maheshvara—Lord Shiva—is to be heard, recited, and reflected upon. This approach, rooted in the authority of scripture, is the path by which one should pursue the supreme goal, dedicating oneself to the fulfillment of all purposes. People act upon what is visible to their eyes, but everywhere, they also act upon what is not directly seen, relying on what they have heard. Therefore, hearing is considered foremost; after listening to the teachings from a guru’s mouth, the wise person proceeds to recitation and contemplation. When this practice is accomplished thoroughly, step by step—from hearing, to recitation, to contemplation—Shiva-yoga arises. Gradually, one attains the sequence of spiritual states such as sālokya and beyond. As the practice deepens, all bodily ailments and states of bliss dissolve. Though hardship is endured through the discipline, auspiciousness arises from beginning to end. A question was then posed: “O Brahman, what kind of contemplation, and what kind of hearing? How should recitation be performed? Please tell this as it truly is.” The answer was given: purification by the mind, with a fondness for reasoning, concerning the names that describe the qualities, forms, and divine play of worship and recitation—this is continuous contemplation. Such contemplation is attainable by the vision of the Lord and, among all excellent means, is the chief. Recitation is the clear and flavorful praise of Shambhu’s names, describing his glory, qualities, forms, and play—whether by song, scripture, or speech. This recitation is considered the intermediate means. Hearing, renowned in the world, is the attentive listening to the multitude of words concerning Shiva, by whatever instrument and wherever one may be, as firmly as a woman’s playful embrace. Through association with the virtuous, hearing comes first; then comes recitation of the Lord of creatures, and when that becomes firm, contemplation is supreme. Ultimately, all happens by Shankara’s glance. To illustrate the greatness of this practice, the sages of old have narrated an event. Long ago, the teacher Vyasa, son of the sage Parashara, performed austerities with agitation on the auspicious bank of the Sarasvati. As he journeyed there by chance, Sanatkumara, the blessed one, appeared before Vyasa in a celestial vehicle shining like the sun. Absorbed in meditation and awakened, Vyasa saw the unborn one and, bowing down, spoke with great curiosity. Vyasa offered water for washing the hands and feet, gave a seat fit for a deity, and Sanatkumara, pleased, spoke to him in a deep voice: “O sage, meditate upon the true reality, which is accessible to direct realization. Here, with Shiva as your companion, what is the purpose of your austerity?” Vyasa replied: “Dharma, Artha, Kama, and Moksha—all pursued with devotion on the path of the Veda—are my intention. By your grace, I have established many things in the world, and though I have become a guru in every way, 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.” When Kumara was thus requested by Vyasa, he spoke to the foremost of Brahmins the certain cause of liberation: “Hearing, praising, and contemplating Shambhu 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, and on the immovable Mandara mountain I undertook austerity. Then, by Shiva’s command, the venerable Lord Nandikesvara appeared—compassionate, the witness of all, the Lord of the Ganas. He affectionately spoke to me the supreme means of liberation: hearing, praising, and contemplating Shambhu, as approved by the Vedas.” Lord Nandikesvara said, “This threefold means for liberation was spoken to me by Shiva himself: ‘O Brahman, repeatedly practice hearing and the rest.’” Having spoken thus, the joyful Lord, accompanied by his followers, departed in his splendid aerial chariot to the most excellent abode. Thus, in summary, the excellent former account was told, and the threefold means beginning with hearing was declared as the way to liberation. A question arose: “If one is unable to practice the triad beginning with hearing, by what does a person become liberated? By what action, without effort, does liberation arise?” The answer was given: If one is unable to practice the triad beginning with hearing, one should establish a linga or image of Shankara, worship it daily, and thus cross the ocean of worldly existence. Even if one can only bring materials according to one’s ability, without deceit, one should offer them for the sake of the linga or image and worship continually. With devotion, one should offer a pavilion, gateway, sacred place, monastery, field, festival, cloth, fragrance, garland, incense, and lamp. One should also offer various foods as offerings, accompanied by cakes and side dishes, an umbrella, banner, fan, and chowrie with all their accessories. All royal honors should be provided to the linga and image, with circumambulation, salutation, and recitation as able. With great devotion, one should daily perform the rituals from invocation to conclusion, thus worshipping the Lord in the linga and image of Shankara. By Shiva’s grace, one attains success even if hearing and the rest are abandoned; the great ones of old were liberated merely by worshipping the linga and image. Everywhere, the hosts of deities are worshipped only in the form of images, but Shiva is worshipped everywhere in both the linga and the image. This question was considered virtuous and wondrous, and it was declared that only Mahadeva is the true speaker in this matter, for there is no other. What was spoken by Shiva, as heard in succession from the teacher’s mouth, is this: Shiva alone, because he is of the nature of Brahman, is called ‘without parts.’ Because he has form, he is also with parts; thus, he is both with and without parts. Due to being without parts, his linga is formless and united with him. Thus, the sacred path of hearing, recitation, and contemplation, and the worship of the linga and image, are declared as the means for liberation, all resting upon the grace and nature of Shiva, the supreme Lord.