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All mantras live in and get life from that one mantra of I consciousness.

~ Spanda Karika 2.1

The one who recites mantra for the sake of realizing Shiva will never attain the reality of Shiva consciousness. There is only one thing that a yogi must maintain and that is awareness, awareness of the union of objective Shiva consciousness with subjective Shiva consciousness and, in one driving push, the flow of objective and subjective Shiva consciousness.

~ Srikanthisamhita Sastra

Because these words are digested along with the mind of the aspirant, they are said to be, along with the divinity of the yogi, one with divine Shiva consciousness.

~ Spanda Karika 2.2

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The absence of awareness robs your body of the wealth of spirituality. This absence of awareness is created by your own ignorance. If you wash off that ignorance existing in you with spanda, the energy of will, then where does the possibility of the absence of awareness exist?

~ Spanda Karika 3.8

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When he pervades the whole universe including his individual being, then what is to be explained or spoken to him? He understands his state by himself.

~ Spanda Karika 3.11

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By taking hold of spanda, the energy of will, even a feeble person becomes capable and fit to do whatever work he intends doing. The one who is filled with extreme and intense hunger can subside his hunger by focusing the force of the energy of will (iccha Sakti).

~ Spanda Karika 3.6

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The yogi must first possess such a determined longing that it will lead to the resolution, "I will sit until I attain the state of God consciousness or I will leave my body." The effort must be filled with such determination. It must not be passive effort, it must be active effort. That active effort itself is God consciousness.

~ Spanda Karika 2.6

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“Just as when a vulture, flying in the sky observes a piece of meat in that sky and immediately, with spontaneous effort, catches that piece of meat, so in the same way the elevated yogi directs his mind to that point of light (bindu prakasa) of God consciousness. Or just as when the archer, placing an arrow on the string of a bow and then pulling back on that arrow and letting it go, where it flies swiftly, striking the point at which it was aimed. It is in this same way, O Devi, the supreme light of God Consciousness (prakasa) is attained by just one thrust of awareness.”

~ Sri Tantrasadbhava

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“For the one who observes that there is no difference between the universe and its creator, the creator having become the universe and the universe having become the creator, this universe is not defective, but a playful amusement. Realizing this, he is always attached to his own reality of Self-Consciousness. There is no doubt he is liberated in this very life (Jivanmukta).”

~ Spanda Karika 2.5

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The supreme Lord (Paramesvara) is all knowing, all doing and all pervading. The yogi thinks, "My self is one with the Lord because the aspects of Siva are my aspects." By attentive meditation on this, one becomes one with Siva.

~ Vijnana Bhairava Tantra

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You should be established in that supreme knowledge and reveal in your own nature the supreme light of supreme being. When that supreme light is revealed, you become one with Lord Siva.

~ Svacchanda Tantra 6.397

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This work is one of the 108 Upa-Agamas [Minor Agamas] and explains the Supreme wisdom to be attained by mature souls and their mode of life, expounded by the Supreme Lord Shiva to Devi Parvati. It is the essence of all Agama Shastras on matters of spiritual knowledge. This is verily the boat which can rescue the mortals struggling hard, sinking and rising, in the sorrowful ocean of samsara of endless cycles of births and deaths and take them by the direct path to the shore of liberation. Let all earnest seekers after Truth, instead of groping in the dark, bewildered, and losing their way, adopt the help of this straight path and reach the Supreme state to bliss and peace.

~ Ramana Maharshi

' Devikalottara '

Meditate in the Heart upon Lord Ganesha – the silent, non-dual, Universal witness – who is the nectar of divine bliss and is full of Grace, shining as the bountiful flowering of aspirants following the path of spiritual wisdom revealed in Devikalottara, which was expounded by Lord Ishwara into the ears of Goddess Ishwari.


1. O Lord of all celestial beings! I yearn to know that path of Supreme wisdom and the code of conduct by adopting which one can get liberation, so that all humanity may attain salvation. I request you to enlighten me on them, out of your Grace.


2. O Queen among women! So that everyone may attain knowledge, I shall clearly explain to you today the highest knowledge and the discipline to be followed by which discerning seekers will attain liberation, which is free from any blemish and is difficult to describe.

3. O Lady with fair countenance! Understand that one who is not able to realise the Truth in his Heart by this knowledge of spiritual wisdom known as kala jnana, can never attain it even by studying countless crores of scriptures [shastras] spread out like the sky.

4. Therefore cast aside all fears on following this path and shed all doubts. Giving up attachment or desire for anything, be ardent in seeking the ultimate knowledge with wholehearted devotion and with a clear mind [without any trace of confusion].

5. Claiming nothing as "mine", filled with compassion, giving protection to all living beings so that no creature fears you, yearning for liberation, absorbed in yoga [fusion of individual self with the Universal Self], study this work Devikalottara and follow wholeheartedly and steadfastly the single path shown therein.

6-7. If one is to describe the person who can bring under control his mind, which is restless and turbulent like a whirlwind, and maintain it in a tranquil state, he is verily Brahma [the God that does the creation], Shiva [the saviour who shows the path to salvation] and Vishnu [the sustainer of the world]; he is Indra, King of the devas, and Lord Subrahmanya [chief commander of all the celestial forces]; he is Brihaspati, the Guru of all devas; he is a supreme yogi, and one who has achieved the result of performing all austerities; he is a great scholar [who has mastered all the Vedas and shastras], and an outstanding man; he is one who has achieved the true spiritual Goal.

8-9. The means by which this mind, which is restless and moves about quicker than the wind, can be brought under control, is indeed the means to obtain liberation; it indeed is what is good for those who seek the Permanent Reality; it itself is pure consciousness and the state of firmness; moreover, it alone is the righteous duty to be followed by discerning aspirants; it alone is the pilgrimage to holy waters; it alone is charity; it alone is austerities. Know that there is no doubt about this.

10. When the mind moves even a little, that is worldly bondage [samsara]; when the mind abides firmly and motionlessly in the state of Self, that is liberation [mukti]. This is certain. Therefore know that the wise man must hold his mind firm by Supreme Self-awareness.

11. The happiness attained in this Aloneness is the highest, boundless bliss. Which learned persons will not revel in that Supreme Reality, in which there is absolutely no action? Tell me.

12. Being rid of the worldly knowledge, the great hero who has acquired pure wisdom, in which there are no sense objects, and which is all-pervading and without any form, will attain immutable moksha without fail, even though he may have no desire to attain liberation.

13. The consciousness [chaitanya] associated with the aspect "am" is called shakti. The universe shines by Its light. The entire creation is Shakti's thought [sankalpa]. The state of mind which is completely devoid of all attachment is the pure [wisdom] to be attained.

14. The Void which is the Infinite and all-encompassing one Whole without a second, which is just the effulgence of pure wisdom, which is completely devoid of visible phenomena and which consists of the aspect "I" is the seed which fructifies as liberation, bestowing salvation by enabling one to unite with the Supreme.

15. Instead of following this direct path, do not ever contemplate even in the least upon chakras [located in six adharas or centres in the body], nadis [subtle nerves that produce the ten divine sounds, such as Pranava], the deities associated with the Lotus seats [in the adhara chakras, beginning with Vinayaka], the mantraksharas [potent sound syllables for the worship of these deities] and the diverse mandala murtis [the God-aspects, starting from those controlling the sun, Surya Mandala, the moon, Chandra Mandala, and fire, Agni Mandala].

Note: Some aspirants indulge in severe austerities and arduous practices, mastering several techniques and incidentally attaining extraordinary supernatural powers as well. All these are to be shunned as they do not lead to ultimate peace and joy. On the other hand, the path of Kala Jnana described here is a direct path to mukti.

16. Those who seek everlasting liberation need not endeavour to practise repetition and countless verse mantras [repeating potent scriptural words or texts to gain various ends], and methods of yoga such as breath-control [pranayama], breath retention [kumbhaka] and concentration.

17. There is no room for performing puja [worship of deities], namaskaram [paying homage, like prostrating], japa [incantation], dhyana [contemplation] and so on. Hear from me that the highest Truth acclaimed in the Vedas can be known only through jnana; hence, there is absolutely no need to know anything outside of oneself.

18. For those whose minds are constantly expanding, clinging to external objects, factors will always arise causing increasing bondage. If the outward-wandering mind is turned inwards to stay in its natural state, know that one will not undergo any suffering in the world.

19. Unite with that One Totality, which is all-pervasive, which has no inside or outside, which is bereft of all [concept of] directions such as above, below and in between, which assumes all the forms in creation and yet is Itself formless, which can be known only by Itself, and which is Self-luminous.

20. People perform their actions having their own aims in mind, and they accordingly reap the consequences of their actions by attaining those aims. Therefore do not engage in such actions which are not free from flaws [leading to bondage]. Turn the attention completely away from external objects and concentrate only upon That [the Self] which cannot be seen.

21. In our natural state, actions, cause and result of such actions, and all the various other theories propounded [in the scriptures] do not exist. In fact, even the diverse world does not exist. As such even the worldly individual who is attached to [the various attractions of] the world is also nonexistent.

22. This entire universe is nothing but the niralamba [the Reality which exists without any support]. Further, it shines being illumined by the niralamba. The yogi [with his mind turned inward] merges with this Whole One by making every object in this world one with it. Know this.

23. If any person does not meditate on this great all-pervading Void, which is the space of consciousness [chidakasa], he will be a samsari [a worldly individual] forever in bondage to worldly attachments, like the silkworm in its self-made cocoon. Understand this.

24. All living beings, of whatever genus, undergo great misery over and over again. Hear from me. In order to avert all this suffering and sorrow, meditate on the great Void constantly without any break.

25. Good actions and good conduct have been prescribed only to guide the seeker towards the path of acquiring knowledge. Therefore, giving up even Salamba Yoga in which an object [such as a mantra or a form of God] is meditated upon in the mind, stay steadfast in your real state [sahaja swarupa], where the outside world is not perceived.

26. One who can destroy all the principles [tattvas] from the nethermost world to Shakti [one of the highest tattvas], which are all interdependent, by the arrow of Sunyabhava [Emptiness] is a man of great valour. He has attained Supreme wisdom which is beyond matter.

27. The mind, hankering after things of the world, is more restless than a monkey. If one controls it from wandering after external things and holds it in the Void of non-matter [Sarvasunya], one will attain liberation directly.

28. The full consciousness [purna chit] which is not other than the true import of the word "I", being non-different in all the principles [tattvas] and being other than the sense "I am the body", is the all-pervading Reality.

29. This Complete Wholeness pervades inside and outside all creations like ether, merging with them, and is itself formless. Dear, those who are submerged in this Supreme bliss become that Supreme bliss themselves. See, how wonderful!

30. The expanding mind will attain peace, becoming still of its own accord, if it is deprived of something to hold on, just as fire gets extinguished gradually if not fed with fuel.

31. You must realise that the four states of infatuation, delusion, swoon [due to shock] and dreaming, as also sleeping and waking, are all to be dispelled.

32. If one meditates that the One consciousness is different from the life-force [prana], which has subtly attached itself to this gross body, from the mind, from the intellect and from the ego, one will become established in that One consciousness.

33. Due to sleep and due to thoughts the mind always loses its sharpness, its foolishness increases, and it goes to ruin. Awakening this mind with effort, and without allowing it to wander, establish it in the state of Self. Persevere in this effort by fixing the mind again and again in its natural state.

34. When once the mind becomes steady, it should not be disturbed in any way. There is no need to think even in the least of anything else, entertaining any doubts. Fixing the mind firmly in that state [of Self-awareness], keep it still.

35. Make the mind, which always clings to some support [sense-objects], devoid of all such supports. Making the mind, which is restless in clinging to external supports, motionless, do not disturb that tranquillity even a little.

36. Meditate on the peerless Self which pervades all the various forms, yet remains without any blemish [being unaffected by them], just as ether, pervading all the creations made up of the five elements, remains unsullied at the time of their dissolution.

37. When one adopts the practice by means of which one's mind, which is restless like the wind, is made still perpetually, then the purpose of taking birth as a human being is fulfilled. That is also the mark of a true scholar.

38. Do not practise meditation by fixing the mind on the six adhara chakras, the ones that are up or down or in the middle, or anywhere else. Giving up all such meditations, make the mind always devoid of any support [either inside or outside].

39. If the mind falls asleep, awaken it. Then if it starts wandering, make it quiet. If you reach the state where there is neither sleep nor movement of mind, stay still in That, the natural [real] state.

40. The state in which the mind is bereft of any support to cling to, ever faultless and pure, and devoid of worldly attachments, is the nature of liberation attained through knowledge. Keep this firmly in mind.

41. Dispelling all attachments completely, and fixing that mind in the Heart firmly, persist in your practice always in order to strengthen the awareness, which then shines forth with great effulgence and clarity.

42. Know that whoever meditates on that Supreme Void, and becomes established in It by virtue of constant practice, will definitely attain the Great state which is beyond birth and death.

43. Gods and goddesses, merits, demerits and their fruits, which are likewise anya [other than oneself], objects of attachment and the knowledge of those objects – all these will lead one to bondage in mighty samsara.

44. All objects of attachments are said to be pairs of opposites [happiness and misery, good and bad, profit and loss, victory and defeat, and so on]. When one rises above those pairs of opposites, one realises the Supreme. Such a yogi is a jivanmukta, liberated from bondage. On discarding the body, he becomes a videhamukta.

45. A wise man should not give up the body out of aversion to it. Know that when once the prarabdha karma [result of accumulated actions] which was responsible for the creation of the body ceases, the bodily burden will automatically fall off.

46. The consciousness which shines as "I" in the Heart Lotus is pure [flawless] and perfectly steady [without a trace of movement]. By destroying the ego, which rises [from that consciousness], that consciousness itself bestows the Supreme joy of liberation. Be sure about it.

47. With great devotion meditating constantly that "I am Shiva, the form of the One consciousness that is always unsullied by any adjunct", dispel all your attachments.

48. Giving up all notions about country, caste, blemishless community, asrama [status as a bachelor, family man, ascetic or one who has renounced the world] and associated matters, hold on to and practise always meditation upon the Self, your own natural state.

49. I alone am. No one belongs to Me; nor do I belong to anyone else. I can see no one who can call Me his; neither can I see anyone who is mine. I am all alone.

50. Know that the person who experiences the firm conviction, "I am the Supreme Brahman, I am the master and Lord of the universe!" is the real mukta [one who has attained liberation], and that the one following conflicting paths is in bondage.

51. The day one is able to see oneself with his inner eye as not the body, all his desires vanish, and he experiences Perfect peace.

52. He who is described in the scriptures as the Unborn and Lord, I am He, the Atman [Self], who is forever without form or qualities. There is absolutely no doubt about it.

53. I am pure awareness, immaculate, perfectly liberated; and forever present everywhere. I am indeterminable. No one can grasp Me or leave Me. I am free from sorrow. I am always brahmamayam [of the nature of Brahman].

54. I am the Self which is consciousness, Absolute completeness, deathless and Self-established, and which is other than this insentient body, limited between the top of the head and the sole of the foot, and which, beginning with the antahkaranas [the inner instruments such as mind and intellect] is bounded by the covering of the skin.

55. Thinking, "I am the Lord of all creations, moving or stationary, I remain as father, mother and father's father for the universe", aspirants for liberation contemplate with concentration and ardour only upon Me, who am that great Turiya state [the substratum of the waking, dream and sleep states].

56. I am the one who is worshipped through sacrifices and penances by all celestial beings beginning with the creator [Brahma], the heavenly damsels who are themselves sought after, humans, yakshas, gandharvas, nagas and other groups of superhuman beings, and also by many others. Know that everyone worships only Me.

57. By many kinds of rare austerities and charities, everyone worships only Me. Know that this vast creation, moving and stationary, and all objects, are nothing but Me, the Infinite One.

58. I am not the gross body, nor am I the subtle body. I am also not the causal body. I am the kinsman of the universe. I am the One who is of the nature of Transcendental knowledge. I am moreover the Eternal One, the Lord, the taintless One, the One who is devoid of the states [of waking, dream and sleep], the One who is devoid of the universe.

59. The beginningless consciousness is Unborn, Whole and, residing forever in its natural home of the Heart-cave, is without form, world or impurity. It is beyond comparison and completely unattached. It cannot be comprehended by the mind nor can It be seen or felt by the senses.

60. Repeatedly see thus: "I am He, the Eternal, Omnipresent Reality which is Brahman." Meditating thus for a long time, whoever abides imperturbably will become the Supreme Brahman, thereby attaining Immortality.

61. Having thus explained the nature of knowledge to enable everyone to attain liberation, which is always available, I shall now proceed to describe the conduct to be adopted by seekers. Noble Lady, listen to them calmly.

62. O Queen among women! Know that bathing in holy waters, repeating holy names or words [mantras], performing daily homa [sacred offering in specially prepared fire], worship, other oblations in lustrous fire, or any other means [sadhana] to be followed after great study, are never required for him [the earnest aspirant seeking liberation].

63. Niyamas [strict rules of conduct such as what to eat, when to eat, how to eat, what to wear, where to sit and so on], worship of deities in sacred places, nama archanas [worship of deities by reciting sacred names], pitru karmas [oblations, etc., carried out for the sake of forefathers to help them reach a high state], pilgrimage to holy places which have come forth on earth, and observance of great vows, are all not for him, if considered deeply.

64. He does not reap the fruit of actions, good or bad. Important dates and special observances zealously followed by the world are not for him. Give up all actions and all kinds of worldly codes of conduct.

65. Renounce completely all religious edicts and disciplines. Since all kinds of action result in bondage, give up all action plans, mental conflicts, and attachment to one's caste duties.

66. Even if the aspirant acquires many kinds of supernatural powers and magical powers such as visualising what is buried underneath the earth, and can demonstrate them before the world, he should give up mental attachment to them.

67. All these powers [siddhis] are only bondages to the individual soul. Further they drag one to follow a low path. The Supreme joy of liberation does not lie in any of them, but only in the Infinite consciousness.

68. One must engage unfailingly in yoga [the practice of Self-abidance] in all conditions, without allowing any special event to affect one adversely. If, due to doubts, delusion arises in the form of attraction to worship in holy places and temples [on account of past practices and vasanas], reject it immediately.

69. Listen to me, Lady! Know that only the wise man who never does anything which leads to the destruction of any form of life, such as insects, worms, animals, birds or plants, is a person who is seeking true knowledge.

70. He [the true aspirant] should not pull out tender roots [of fragrant plants, which is often done for worship]; he should not even pluck the leaves; he should not harm any living thing out of anger; he should not heartlessly pluck even flowers.

71-72. He should worship Lord Shiva using only flowers that have fallen naturally. He should not indulge in vile practices such as marana [causing destruction through the use of certain mantras], uchadana [driving one out with the force of mantras], vidveshana [causing mutual hatred between friends], the well known sthambana [freezing one's capabilities], causing fever, putting into action evil spirits, causing agitation, wrongly taking control of others, attracting and infatuating others, and so on. Abandon the worship of stones, wooden objects and similar articles.

73. Having relinquished the great mudras which are adopted in order to fix the mind on the devatas [deities] residing in holy places and temples, and the associated sacrifices, get rid of the vasanas also which may have accumulated on account of such practices in the past, and cling only to the Self, the all-pervading real consciousness.

74. Maintain a neutral attitude towards all things; do not get infatuated with anything; maintain equanimity whether in happiness or suffering; be the same to friends and enemies; treat alike a broken piece of mud pot and a piece of gold.

75. Know that a flawless yogi is one who does not ever allow himself to be swayed by desire for the pleasures of the senses, who frees himself at heart from mamakara [treating things as "mine"], who has a steadfast mind, who is free from desires and fear, and who always revels in the Self.

76. Being unaffected by either praise or slander, treating alike all creatures, he should always unfailingly maintain an equality of vision [sama drishti], considering all living beings in the world as himself.

77. Avoid unnecessary arguments and worldly associations. Do not create misunderstanding among others. Do not join religious bodies well versed in many scriptures. Give up both words of abuse and words of praise.

78. Gradually and completely get rid of jealousy, slander, pomp, passion, consequent hatred, desire, anger, fear and sorrow.

79. If a man is free from all the pairs of opposites and always lives in Solitude [established in himself Alone], he gains Perfect wisdom even while in the present body and shines forth with great effulgence.

80. Liberation is attained only by knowledge [jnana]. By other powers [siddhis] such a fruit is unattainable. However, aspirants become enchanted with blemishful worldly enjoyments and thaumaturgic powers [siddhis] and go after them with desire.

81. Know that the pure flawless person will experience that blemishless Lord [the Supreme Brahman] and positively attain liberation whether attended by the supernatural powers or not.

82. The body is a form constituted of the five elements [earth, water, fire, air and ether]. The One all-pervading Shiva is also nicely seated there. Hence the entire universe, right from the indivisible all-pervading Shivam [the highest and most abstract tattva or principle] to this world, is the form of Shankara.

83-84. My dearest, earnest seekers who see the enlightened one [jnani] and worship him with all the three instruments [mind, speech and body] in unison, offering him with heart-melting love, sweet-smelling sandal paste, fruits, flowers, incense, good water to bathe, clothes and food, will thus attain liberation. Know that those who worship that jnani reap the fruit of his righteous deeds and those who slander him reap the result of his sins.

85. I have revealed the Truth about knowledge and the conduct pertaining thereto, as you have asked. This entire path is indeed kalottara jnana [the knowledge to be revealed at the final stage of maturity]. Tell me, O Lady, if you want to ask anything more.

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' Shiva Mahapurana '

Merely by listening to the story of Shiva, a person secures that merit which results from the performance of a Rajasuya sacrifice and a hundred Agnistomas.

In the age of Kali, there is no greater virtue conducive to the achievement of liberation, than listening to the Shivapurana.

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In Praise of Lord Shiva:

" O Pure One, O Virtuous One!
O Lord with the proud bull of bloodshot eyes!
O limpid honey!
O water of life!
O Lord of beautiful eyes!
O Lion among the immortals!
Pray tell me who is my kin?"

- Saint Sundarar

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“The independent state of supreme consciousness is the reality of everything.”

- Shiva Sutras 1.1

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' Vijnanabhairava Tantra '

150–151. O supreme Goddess, here the sacrifice is nothing else than spiritual satisfaction characterized by bliss. The real pilgrimage, O Pārvati, is the absorption in the Shakti, which destroys all stains and protects all beings. How could there be another kind of worship and who would be worshiped?

152. The essence of the Self is universal. It is autonomy, bliss, and consciousness. Absorption in this essence is the ritual bath.

153. Offerings, devotee, supreme Shakti are but one. This is supreme devotion.

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In the Purana, we find this description of time, which is hardly the invention of brutish man scrabbling to create the spoke and the ploughshare:

The basic unit of life is nimesha, the instant. Fifteen nimeshas make one kastha, thirty kasthas one kaala, thirty kaalas one muhurta and thirty muhurtas one day. Thirty days is a maasa, a month, which is one day of the gods and ancestors; six maasas make an ayana, two ayanas a year. One human year is a day and a night. Three hundred and sixty-five human years make a divine one.

Four are the yugas in the land of Bharata: the krita, treta, dwapara and kali. The pristine krita lasts 4,800 divine years, the less perfect treta 3,600 years, the half-corrupt dwapara 2,400 and the almost enteriely evil kali, 1,200.

A chaturyuga, one cycle of four ages, is 12,000 godly years long, 12,000 X 365 human years. Seventy-one chaturyugas make a manvantara, fourteen manvantaras as kalpa. A kalpa, of 1000 chaturyugas, 12 million divine years, is one day of Brahma, the Creator.

8,000 years of Brahma make one Brahma yuga; 1,000 Brahma yugas make a savana. Each Brahma lives for 3,003 savanas.

A day of Brahma's has 14 Indras, his life 54,000 Indras.

One day of Vishnu is the lifetime of Brahma.

One day of Shiva is the lifetime of Vishnu.

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' Shiva Bhakthi Vilasam '

“I am the actionless, pure, peaceful, taintless, unadulterated, perfect, immanent Light. You are That, for sure.

In the beginning I alone Am.

Upon the annihilation of everything, that which remains as the eternal and undivided essence am I.

Dwelling as the thumb-sized Purusa in the heart cavern am I, the Absolute One.

Meditating upon Me, the source of their pure hearts, ascetics realize their True Self.

At my command the mind dissolves, the vital airs traverse from the heart and also desert the body, like the waters from a perforated pot.

Though all the beings arise and subside in Me, I remain immutable like the pure sky that is untainted by the traversing clouds.

The consciousness pervading Brahma down to a stump of grass Am I - realizing thus the Jiva escapes the repetitive existence.

That principle by which the eye sees form, the ear hears sound and the tongue tastes flavors AM I, being the one power behind all the senses.

Just as the light of a small lamp is paled in the sunlight, even so, the brilliance of all luminaries of the cosmos put together becomes drowned in the light of my Being.

Entangled in the worldly pursuits, all the innumerable Jivas revel in Me like drops in the ocean. Realizing this one transcends birth.

No amount of logic can reveal Me. Only the immaculate wisdom of the Upanishads can lead to Me like a lamp illuminating the objects around.

By bhakthi alone the Upanishadic wisdom shall dawn. This bhakthi is the result of My grace achieved by unswerving and unconditional surrender to Me. Then, one shall be rid of sorrow.

Isvara Himself unfolds and withdraws the manifold universe like the spider's web. This Knowledge leads to liberation.

He who surrenders to Me, the Paramesvara reigning over the hearts of all, shall be saved, even if he be a dunce.

O Sundara! This knowledge of the vedanta has been imparted to you. This Wisdom shines in those who are unattached, and bestows on them emancipation.

By matchless devotion, earnestness and austerities, one shall win the Guru's grace and has his doubts cleared.

As you have surrendered to Me, body and soul, you have been enlightened by Me with this partless knowledge of Brahman.

The snake after sloughing does not care for the old skin. So should you, having known Me, not dwell in the activities of the world.

May you be enlightened by this Cinmudra of mine and escape the vicious world cycle."

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The Universe is the unfoldment of His power.

- Shiva Sutras 3:30

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Through the higher spiritual intelligence, there is the realization of the Light of the Self.

- Shiva Sutras 3:12

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That in which all this creation is established and from whence it arises is nowhere
obstructed because it is, by its very nature, beyond all that is limiting and it is
unaffected by any limitation anywhere.

- Spanda Karikas 1:2

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Yasyonmesanimesabhyam jagatah pralayodayau /
Tam Shakticakravibhavaprabhavam Shankaram stumah //

We praise that Shankara(Shiva) who is the source of the Power
of the Wheel of Energies by whose expansion (unmesa) and
contraction (nimesa) the Universe is absorbed and comes into being.

- Spanda Karikas 1:1

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The Sutras on Creation

● Welling up out of His pure joy, this entire Universe comes into being.
● Descending in an arc of Light, Spanda becomes the subtlest of the subtle. Then, forming a straight line of pure gold and taking her form of golden Light, the Goddess Spanda Sakti dances back and forth in pure delight between two points (visarga), becoming this very Creation inside and out.
● Sound is inherent in Light, and Light in Sound. Springing forth together, the Creation is thus formed out of what already exists in his own being.
● From the Light that is its own power source (Prakasa), the Supreme Siva manifests a vibration (Vimarsa). From that vibration comes sound. And from that sound, He causes letters to manifest.
● This Spanda creates her own reflection in the objects of this world so that the Absolute can survey Himself.
● This vibration takes on the nature of awareness of distinctions. In this way it manifests as 50 perceptions. These perceptions are phonemes and these phonemes become the objects. This is how external objects manifest in the body of Supreme Consciousness.
● The illusion of the existence of a world, a Universe, is Creation. And Creation is the illusion that a world actually exists.
● This very illusion, known as Siva's Maya Sakti, is neither real or unreal. And yet She appears to be both real and unreal. That is His genius.
● Out of what exists in His own being, Siva creates this world through his own Vimarsa (Spanda Sakti) and manifests a Universe comprised of this very energy of Light and Sound.

-From: ' The Sutras On The 5-Fold Act of Divine Consciousness '

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"O goddess, disciplining of the mind is far more excellent than many a horse-sacrifice. It is conducive to salvation. It is in
accessible to those who adhere to sensual objects."

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"The practice of Yoga quells all ailments, fevers and many other distressing ills."

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"Yoga is the fixation of the mind in me (Shiva) along the path indicated by me, restraining other activities."

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[From “Lord Siva and His Worship” by Swami Sivananda]

Sivaya Nama Om Sivaya Namah,
Sivaya Nama Om Namah Sivaya,

O Lord Nataraja of Chidambaram,
King Dancer of Thillai Ambalam,
Beloved consort of Sivakami Sundari,
Bhuvanesvari, Rajarajesvari,
Destroyer of sin, bestower of prosperity,
Remover of suffering, giver of Immortality,
Sivaya Nama Om Sivaya Namah,
Sivaya Nama Om Namah Sivaya.

Holder of Trident, drinker of poison,
Master of Yogis, ruler in the Sun,
Dweller in Kailas, rider of Nandi
Destroyer of Cupid, Lord of Siddhi,
The three-eyed Lord, the five-faced God,
The blue-necked God, the God of gods,
Sivaya Nama Om Sivaya Namah,
Sivaya Nama Om Namah Sivaya.

Thou art my Guru and sole-refuge,
Salutations unto Thee O Lord of Mercy,
Bless me with Thy shower of Grace,
Let me behold Thy benign face,
Let me merge in Thee for ever,
This is my real fervent prayer.
Sivaya Nama Om Sivaya Namah,
Sivaya Nama Om Namah Sivaya.

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