Shiva Purana (Books 1 & 7)
Partial text — Vidyeśvara and Vāyavīya Saṃhitās only
Through the company of the virtuous, the path of devotion begins with hearing—the attentive listening to the glories of the Lord of all creatures. From this, recitation arises, and as this practice becomes steadfast, contemplation emerges as the highest state. Ultimately, however, all fruits are bestowed by the gracious glance of Shankara. To illustrate the greatness of this path, the sages of old have narrated a remarkable story. I shall recount it now for your benefit; listen with care. Long ago, Vyasa—the illustrious son of the sage Parashara and my revered teacher—undertook intense austerities on the sacred banks of the Sarasvati river. Though steadfast, his heart was restless, seeking something yet unfulfilled. By divine chance, the blessed Sanatkumara, radiant and resplendent in a celestial chariot that shone like the sun, appeared before Vyasa. Immersed in meditation, Vyasa perceived the presence of the unborn sage. Awakened by this vision, he rose, bowed deeply, and with great curiosity, approached Sanatkumara. Offering water for washing the hands and feet, Vyasa then presented a seat worthy of a deity. Pleased by these honors, Sanatkumara addressed the humble sage in a voice deep and resonant. “O sage,” he said, “meditate upon the true reality, which can be directly realized. Here, with Shiva as your companion, for what purpose do you practice these austerities?” Vyasa, thus addressed, revealed his heart’s intent: “I pursue Dharma, Artha, Kama, and Moksha with devotion, following the path of the Vedas. By your grace, I have established many things in this world and have become a guru in every way. Yet, despite all this, the knowledge that leads to liberation does not arise. This is truly astonishing. I perform these austerities for the sake of liberation, but I do not know the reason why it eludes me.” Hearing this sincere request, the venerable Kumara, fully capable and compassionate, spoke to Vyasa—the foremost of Brahmins—the certain cause of liberation: “Hearing, praising, and contemplating Shambhu are the three great means, declared as the true practice and approved by the Vedas. “In former times, I too was confused, agitated by the pursuit of other means. Upon the immovable Mandara mountain, I undertook severe austerities. Then, by Shiva’s command, the venerable Lord Nandikeshvara appeared before me—he, the compassionate Lord, the witness of all, Lord of the Ganas. With great affection, he revealed to me the supreme means of liberation: hearing, praising, and contemplating Shambhu, as declared by the Vedas. “This threefold path to liberation was spoken to me by Shiva himself: ‘O Brahmin, repeatedly practice hearing and the rest.’ Having thus instructed me, the joyful Lord, accompanied by his followers, departed in his own splendid aerial chariot to the highest abode.” Thus, the excellent story of old has been summarized. The threefold means—beginning with hearing—has been declared as the way to liberation. But if one is unable to practice this triad of hearing, praising, and contemplating, what then? By what action, without effort, does one attain liberation? If one cannot follow the triad beginning with hearing, one should establish a liṅga or an image of Shankara, worship it daily, and thus cross the ocean of worldly existence. Even if one can only offer materials according to one’s means, without deceit, let them be given for the sake of the liṅga or image, and worshiped continually. With devotion, one should offer a pavilion, gateway, sacred place, monastery, field, festival, cloth, fragrance, garland, incense, and lamp. One should also present various foods, cakes, side dishes, an umbrella, banner, fan, and chowrie with all their accessories. All royal honors should be accorded to the liṅga and image, including circumambulation, salutation, and recitation, as one is able. With great devotion, one should daily perform all the rituals from invocation to conclusion, worshipping the Lord in the liṅga and image of Shankara. By Shiva’s grace, success is attained even if hearing and the rest are set aside. Many great ones of old were liberated merely by worshipping the liṅga and image. Everywhere, the hosts of deities are worshipped only in the form of images. But how is it that Shiva is worshipped everywhere in both the liṅga and the image? This question, O sages, is most virtuous and wondrous. In this matter, only Mahadeva himself is the true speaker, for there is no other who can answer. I shall declare what was spoken by Shiva, as heard in succession from the lips of the teacher: Shiva alone, being of the nature of Brahman, is called ‘without parts.’ Because he also assumes form, he is ‘with parts.’ Thus, he is both with and without parts. Since he is without parts, his liṅga is formless and united with him. Because he is with parts, the image is his form. Being of both natures, he is truly called ‘Brahman,’ the supreme. Therefore, both the liṅga and the image are always worshipped by people. The other deities, not being Brahman, are never without parts. Thus, the formless liṅga is not worshipped by the lords of the gods, while the other deities, being living beings and not Brahman, are worshipped only in images. Only the image, being with parts, is worshipped in silence. The others are living beings, O Shankara, but Shankara alone is Brahman. This truth is established by the essence of Vedanta and revealed by the meaning of the Pranava. In ancient times, Nandikeshvara was questioned on Mandara mountain in the same way by Sanatkumara, the wise son of Brahma, about Shiva and the other dependent deities. The image alone is often heard and seen as the object of worship, but in the worship of Shiva alone, both the liṅga and the image are observed. Therefore, O auspicious one, tell me the true principle for my understanding, for this unsurpassed question is the secret and the mark of Brahman. I shall relate to you what was spoken by Shiva, O sinless one, with devotion: because Shiva is of the nature of Brahman and is without parts, he is without parts. His liṅga alone is accepted in all the Vedas for worship. And because he is with parts, so too is he both with and without parts. Thus, the supreme mystery of Shiva’s worship has been revealed: he is both the formless and the formed, accessible to all through the liṅga and the image, and by his grace, the path to liberation is opened for all beings.