Shiva Purana (Books 1 & 7)
Partial text — Vidyeśvara and Vāyavīya Saṃhitās only
In the vast expanse of existence, where all creation springs forth from the divine source, there lies the great god, the all-knowing lord of the universe. This supreme being, perceived only through profound devotion, is the essence from which all—Brahma, Vishnu, Rudra, Indra, and the senses—emanate. Even the mightiest of gods, such as Rudra, Hari, and Hara, yearn for the vision of this divine presence, seeking it through unwavering devotion. What more can be said of this sacred pursuit? Through devotion to Shiva, liberation is attained; it is this grace that nurtures devotion to the gods, just as a sprout emerges from a seed, and a seed from a sprout. Thus, for the sake of the Lord's grace, it is advised that one should journey to the earth and engage in a long sacrificial session lasting a thousand years. It is through the grace of Shiva alone that the essence of Vedic knowledge unfolds, revealing what must be accomplished and the means to achieve it. In the quest for understanding, one may ponder the supreme goal and its highest means. The answer lies in attaining the state of Shiva, with service to Him as the path, and the practitioner being one who, by His grace, is free from desires for transient rewards. Those who perform the prescribed actions of the Vedas and dedicate their fruits to the Lord ascend to His supreme abode, progressing through various stages, sharing in His divine world. Each individual's devotion leads to the attainment of the supreme fruit, with manifold means taught directly by the Lord. To summarize, the essence of this spiritual journey is captured in the simple yet profound acts of hearing, reciting, and contemplating the divine. Hearing is paramount; it is through attentive listening from a knowledgeable teacher that one can then engage in recitation and contemplation. As one diligently practices these steps, the path of Shiva-yoga unfolds, leading gradually through stages of realization. With perseverance, all bodily ailments dissolve, and bliss emerges, marking the end of hardship and the dawn of auspiciousness. But what kind of contemplation should one engage in? What does true hearing entail? How should recitation be performed? The answer lies in the purification of the mind, fostering a fondness for reasoning, and immersing oneself in the names that describe the qualities, forms, and divine play of worship. This continuous contemplation, accessible through the vision of the Lord, stands as the chief means among all excellent practices. Recitation, too, plays a vital role—through song, scripture, or spoken word, praising the glory and qualities of Shambhu becomes the intermediate means of connection. Hearing, then, is a cherished practice, akin to a loving embrace, where the multitude of words concerning Shiva is attentively received. The wise understand that association with the virtuous leads to hearing first, followed by recitation, which, when firm, culminates in supreme contemplation. Ultimately, all actions are guided by Shankara's glance, leading to profound realizations. To illustrate the greatness of this practice, the sages of old have shared a notable event. Long ago, Vyasa, the revered sage and son of Parashara, undertook austerities on the auspicious banks of the Sarasvati River. As fate would have it, the blessed Sanatkumara, appearing in a celestial chariot that shone like the sun, graced Vyasa with his presence. Awakened from deep meditation, Vyasa bowed in reverence and offered water for washing the feet of the divine visitor, providing a seat worthy of a deity. With a voice deep and resonant, Sanatkumara inquired about the purpose of Vyasa's austerities, urging him to meditate upon the true reality that is accessible through direct realization. In response, Vyasa articulated his intentions: to pursue Dharma, Artha, Kama, and Moksha with devotion along the path of the Vedas. Despite establishing many things in the world and becoming a guru in various respects, he lamented the absence of knowledge leading to liberation, finding it truly astonishing. Thus, Sanatkumara, moved by Vyasa's sincerity, revealed the certain cause of liberation. He spoke of the three great means—hearing, praising, and contemplating Śambhu—as the practices endorsed by the Vedas. Reflecting on his own confusion and the agitation of pursuing other means, Vyasa recalled how he once undertook austerities on the immovable Mandara mountain, where he was graced by the compassionate Lord Nandikeśvara. Through this divine encounter, he learned the supreme means of liberation: the triad of hearing, praising, and contemplating Śambhu, as affirmed by the sacred texts. This threefold path was imparted to him by Śiva Himself, who urged Vyasa to practice these principles diligently. With joy, the Lord departed, accompanied by his celestial retinue, leaving Vyasa enlightened. Thus, the essence of this ancient wisdom has been shared, and the threefold means beginning with hearing has been declared as the path to liberation. Yet, for those who find it challenging to engage in this triad, the question remains: by what action, without effort, does liberation arise? The quest for understanding continues, inviting all seekers to explore the depths of devotion and the grace of the divine.