The Philosophical Background of the Śiva-Sūtras

Śiva-sūtras are a treatise on Yoga, but this Yoga is based on a definite system of Philosophy. It will not be possible to understand this Yoga unless there is a clear grasp of the philosophy on which it is based.
We may consider the philosophical background of this Yoga under the following heads:

1. Ultimate Reality
2. Manifestation or the world-process
3. Bondage
4. Liberation

1. Ultimate Reality

Ultimate Reality is cit or Parāsaṁvit. It is non-relational consciousness. It is the changeless principle of all changes. In it, there is no distinction of subject and object, of "I" and "This."
It is the Supreme Self surveying Itself. In the words of Pratyabhijñā Śāstra, it is prakāśa-vimarśamaya. Prakāśa is the Eternal Light without which nothing can appear. It is Śiva. Vimarśa is Śakti, the svabhāva of Śiva. It is, so to speak, the mirror in which Śiva realizes His own grandeur, power, and beauty.
Vimarśa is the Kartṛtva Śakti (the power of doership) of Śiva. Mere prakāśa cannot be the nature of Reality. Even a diamond is prakāśa, but the diamond does not know itself as prakāśa. Vimarśa is that aspect of prakāśa by which it knows itself. That self-knowledge is an activity.

Vimarśa betokens that activity. As Kṣemarāja says in his Parāprāveśikā (p. 2), Vimarśa is "akrtrimāham iti visphuraṇam" — It is the non-relational, immediate awareness of "I." Kṣemarāja rightly says, "Yadi nirvimarśaḥ syāt anīśvaro jaḍaśca prasajyeta" (Parāprāveśikā, p. 2) — i.e., "If Ultimate Reality were merely prakāśa and not also vimarśa, it would be entirely powerless and inert." It is this "I"-consciousness of Ultimate Reality that is responsible for the manifestation, maintenance, and reabsorption of the universe.

Cit is conscious of itself as Cidrūpiṇī Śakti. This consciousness of itself as Cidrūpiṇī Śakti is Vimarśa. Vimarśa has been named variously as Parāśakti, Svatantrya, Aiśvarya, Kartṛtva, Sphuraṭā, Sāra, Hṛdaya, and Spanda(Parāprāveśikā, p. 2).

It is because Śaṅkara Vedānta considers Brahman to be only prakāśa or jñāna (light or illumination) without any vimarśa or activity that it has to invoke the help of Māyā for the manifestation of the universe. Brahman is devoid of any activity; it is, therefore, impotent to create. It is only Īśvara or māyopahita caitanya that can manifest the universe. But whence does this Māyā drop in? If it is some power extraneous to Brahman or Īśvara, then Śaṅkara Vedānta is reduced to dualism. If Māyā is only an expression of the power of Brahman, then Brahman cannot be divested of activity. Both Sāṅkhya and Vedānta consider the Puruṣa or Ātman to be niṣkriya or inactive, because they take the word "activity" in a very crude sense. Surely, Brahman or Ātman does not work like a potter or a watchmaker.

The very Vimarśa, the very Icchā (will) of the Divine, is spiritual energy of incalculable force that can proliferate into any form, from the subtlest to the grossest.
Svātantrya or unimpeded Sovereignty is the characteristic par excellence of Śiva. It expresses itself as Icchā (will), which immediately translates itself into jñāna (knowledge) and kriyā (action).

Ultimate Reality is not only Universal Consciousness but also Supreme spiritual energy or Power. This All-inclusive Universal Consciousness is also called Anuttara, the Highest Reality, the Absolute. It is both transcendental (viśvottīrṇa) and immanent (viśvamaya).

2. Manifestation or the World Process

It is the svabhāva or very nature of Ultimate Reality to manifest. Creativity is of the very essence of Divinity. If Ultimate Reality did not manifest, it would not be Self or consciousness, but not-Self, something like a jar.
As Abhinavagupta puts it: "If the Highest Reality did not manifest in infinite variety, but remained cooped up within its solid singleness, it would neither be the Highest Power nor Consciousness, but something like a jar."
Ultimate Reality or Parama Śiva is prakāśa-vimarśamaya. In that state, the "I" and the "This" are in an undivided unity. The “I” is the prakāśa aspect. "This," or its consciousness of itself, is the vimarśa aspect. This Vimarśa is svātantrya or unimpeded sovereign power, or Śakti. This Vimarśa is not contentless; it contains all that is to be.

Parātriṁśikā, 34:
"As the great banyan tree lies only in the form of potency in the seed, even so the entire universe, with all the mobile and immobile beings, lies as a potency in the heart of the Supreme."
The Śakti of the Supreme is called Citi or Parāśakti or Parāvāk. We shall see in the sequel what part Parāśakti or Parāvāk plays in the manifestation of word and its object.

Parama Śiva has infinite powers, but the following may be considered the main ones:

1. Cit – the power of Self-revelation, the changeless principle of all changes. In this aspect, the Supreme is known as Śiva.
2. Ānanda or Absolute Bliss. This is also called svātantrya. In this aspect, the Supreme is known as Śakti. Cit and Ānanda are the very svarūpa or nature of Parama Śiva. The rest may be considered to be His Śaktis.
3. Icchā or Will. In this aspect, He is known as Sadāśiva or Sādākhyā.
4. Jñāna or Knowledge. In this aspect, He is known as Īśvara.
5. Kriyā – the power of assuming any and every form. In this aspect, He is known as Sadvidyā or Śuddhavidyā.
   The Universe is simply an opening out (unmeṣa) or expansion (prasāra) of the Supreme as Śakti.
   The following appear in the course of manifestation.

I. The Tattvas of the Universal Experience 1-5

As already mentioned, Parama Śiva has two aspects, namely, transcendental (viśvottīrṇa) and immanent or creative. This creative aspect of Parama Śiva is known as Śiva tattva.

1. Śiva tattva is the initial creative movement (prathama spanda) of Parama Śiva.
2. Śakti tattva is the Energy of Śiva. She polarizes Consciousness into Aham and Idam ("I" and "This") — Subject and object.
   Śakti, however, is not separate from Śiva. Śiva, in his creative aspect, is known as Śakti. She is His ahaṁvimarśa("I-consciousness"), His unmukhata or intentness to create.
   Just as an artist cannot contain his delight within himself but pours it out into a song or a poem, so too Parama Śiva pours out the delightful wonder of His splendor into manifestation.
   In Śakti tattva, the ānanda aspect of the Supreme is predominant. Śiva and Śakti tattvas can never be separated.
3. Sadāśiva or Sādākhyā Tattva:
   The will (Icchā) to affirm the "This" side of the Universal Experience is known as Sadāśiva or Sādākhyā tattva. In Sadāśiva, Icchā (Will) is predominant.
   The experience of this stage is "I am this," but the "this" is only a hazy (asphuṭa) experience. The predominant side is still "I." The Ideal Universe is experienced as an indistinct something in the depth of consciousness.
   Sadāśiva tattva is the first manifestation (ābhāsa). In this Universal Experience, both the subject and object are consciousness. Consciousness in this aspect becomes perceptible to itself; hence, a subject and an object.

4. Īśvara or Aiśvarya Tattva

The next stage of the Divine experience is where Idam or the "This" side of the total experience becomes a little more defined (sphuṭa). This is known as Īśvara tattva. It is the unmeṣa or distinct blossoming of the Universe. At this stage, jñāna (knowledge) is predominant. The experience of Sadāśiva is "I am this." The experience of Īśvara is: "This am I."

5. Sadvidyā or Śuddhavidyā Tattva

In the Sadvidyā tattva, the "I" and the "This" sides of experience are equally balanced, like the two pans of an evenly held balance (samādhṛta-tulāputanyāyena). At this stage, kriyā Śakti is predominant. The "I" and the "This" are recognized in this state with such equal clarity that while both "I" and "This" are still identified, they can be clearly distinguished in thought. The experience of this stage may be called bhedābheda-vimarśa-nātma (diversity-in-unity), i.e., while the "This" is clearly distinguished from the "I," it is still felt to be a part of the "I" or Self. What is "I" is "This," what is "This" is "I," i.e., they have samānādhikaraṇa (co-reference).

The experience of this stage is known as parāpara daśā. It is intermediate between the para (higher) and apara (lower).
Up to this stage, all experience is ideal, i.e., in the form of an idea. Hence, it is called the perfect or pure order (Śuddhādhvā), i.e., a manifestation in which the svarūpa (true nature) of the Divine is not yet veiled.

 

Excerpt from the book "Shiva sutras" by Jaideva Singh

Shiva is consciousness and Shakti is the creative power directed by consciousness. Shivashakti is the sadhana shakti that is the perfect union of Shiva and Shakti which carries forward the spiritual development of the yogi. (veel …)

Kala Bhairava is a fierce manifestation of Lord Shiva and is highly revered across the Indian subcontinent. He is depicted in an aggressive form with red, angry eyes, blazing hair, tiger’s teeth, snake coiled around his neck and crown and a garland of human skulls. He carries a trident, drum and the severed fifth head of Brahma. He has a blue throat since he swallowed the dreaded Halahala poison that came out of the Milky Ocean which would have destroyed the whole world had it fallen down. Thus, he is considered as the saviour of the world. He is the representative of Kala or Time which is the only “killer.” Hence, he is considered to be the vanquisher of death. His third eye represents supreme wisdom.

 

Kala Bhairava Jayanti is celebrated on Ashtami (eighth) day in krishna paksha (waning phase of the moon) in the month of Margashirsha (November/December). He is known to have eight forms – Chanda Bhairava, Asitanga Bhairava, Krodha Bhairava, Ruru Bhairava, Unmatha Bhairava, Bheeshana Bhairava, Kapala Bhairava and Samhara Bhairava. The Ashta Bhairavas are supposed to have married the Ashra Matrikas who also have fearful forms.

He is also the guardian of the fifty-two Shakti Peethas so he has different forms in all these mandirs.

 

The word “bhairava” itself has a deep meaning. “Bhaya” means fear and “bha” denotes lustrous light. “Ra” eliminates negativity and “va” creates opportunities. To sum up, Bhairava shows us that even fear can be a means to achieve delight! “Kala” of course denotes Time!

 

Chanting the three syllables bhai, ra and va is said to give a lot of benefits. The sacred sound is said to be a reminder that each second is precious and that one should not procrastinate and disrespect time. We should chant the mantra all the time.

 

Legends abound about him. The story from the Shiva Mahapurana says that once Lord Brahma who had become very arrogant commanded Vishnu and Shiva to worship him as he was the creator! This infuriated Shiva who took the form of Kala Bhairava and chopped off one of Brahma’s five heads. However, Shiva became guilty of Brahmahatya or the killing of a Brahmin. Because of this Shiva in the form of Bhairava had to carry the head which had become stuck on his hand for twelve years. Kashi was the place that Kala Bhairava eventually got rid of this sin and Brahma’s head dropped off his hand. The main purpose of the avatara of Kala Bhairava was to eliminate arrogance, pride and other vices that lead to one’s downfall. Brahma learnt a great lesson, and apologised to Shiva for his blunder.

 

Since Bhairava was expiated from the sin of Brahmahatya in Kashi, he was entrusted with the responsibility of looking after the city forever. Hence, he is also referred to as Kashi ka Kotwal – the guardian of the town.

 

Many Shiva and Shakti mandirs have a shrine dedicated to him inside the mandir premises. He is the “Kshetrapalaka” or the guardian of the mandir. The mandir keys are ceremonially submitted to him when the mandir closes and received from him at the time of opening in the morning. He is also a guardian of all travellers and blesses those who come to the mandir. The siddhas (enlightened ones) state that before embarking on a journey, especially while travelling at night, one must light a lamp to him and garland him with cashew nut wreaths. This assures protection and safety.

As he is a Rudra (fierce aspect of Shiva), he is an expert in tantra and mantra. Though he is one of the most feared gods, he is also one of the most rewarding and protective deities. In Tantrism, he is revered as Batuk Bhairava. He is worshipped by the Aghoris, the Kapalika sect, Gorat Kashmiris, Assamese tantric practitioners, the Gowdas of Karnataka, and many other communities.

The worship of Kala Bhairava is very ancient. The Hindu calendar is cyclical. Every year is denoted by a name which will repeat after sixty years which is one cycle for years, just as every twelve months, the names of the months repeat themselves. All ashtamis that come in the krishna paksha (the eighth day after full moon) is also regarded as an ideal day for his puja. Kala Bhairavashtami or Kala Bhairava Jayanti is celebrated on this day in the month of Margashirsha (November/December). All the twelve Jyotirlingas of Shiva hold big celebrations.

On this day, devotees keep a day-long fast and remain awake all night. A puja is performed at midnight, which is followed by the arati. Food is offered as prasad first to at least one dog, the vahana (mount) of Kala Bhairava.

Other good times to worship him is the rahukalam (an inauspicious time) on Sundays between 4.30 pm and 6 pm. Offerings of coconut, sindoor, flowers, mustard oil and black sesame seeds are advised.

His vehicle is a dog which is usually seated on one side, eager to taste the blood dripping from the chopped head of Brahma. One of the best ways to honour him is by taking care of and feeding dogs. He is known to bestow great blessings on those who feed halwa puri (sweet bread) to hungry dogs. All their problems will vanish!

Though he is a fierce deity yet he helps his devotees to achieve success and gain material comforts. Since he is the Lord of Time, he also helps them to use their “time” in a constructive fashion instead of wasting it in frivolous pursuits. His devotees find that they often find themselves at the right place at the right time to avail themselves of opportunities!

This fearful manifestation of Shiva is believed to be one of the most protective powers for blessing humanity especially in this age of decadence.

 

What is significance of Kalabhairava's fierce form

1. Destruction of Ego: The fierce form of Kalabhairava represents the destruction of ego (the "false self"). Ego is considered a hindrance to spiritual growth and realization. Kalabhairava's fierce appearance signifies the need to annihilate the ego, helping individuals transcend their limitations and connect with their higher selves.
2. Control over Time: Kalabhairava is often associated with time (Kala). His fierce form symbolizes the unstoppable passage of time and the inevitability of death. Worshipping Kalabhairava is believed to grant an understanding of the transient nature of life, encouraging individuals to utilize their time wisely and focus on spiritual evolution.
3. Protector and Guardian: Despite the terrifying appearance, Kalabhairava is revered as a protector and guardian. Devotees seek his blessings for protection from negative forces, obstacles, and adversities. It is believed that by worshipping Kalabhairava, one can overcome fear and gain courage to face challenges.
4. Transformation and Renewal: Kalabhairava's fierce form signifies the transformative aspect of divinity. Just as fire transforms and purifies, the intense form of Kalabhairava represents the process of inner purification and renewal, enabling spiritual growth and evolution.
5. Discipline and Justice: Kalabhairava is also regarded as the enforcer of discipline and justice. His fierce nature embodies the concept of dharma (righteousness) and the law of cause and effect (karma). Devotees believe that worshipping Kalabhairava can help maintain ethical conduct and uphold justice.

In essence, the fierce form of Kalabhairava serves as a reminder of the impermanent nature of life, the importance of spiritual evolution, and the need to transcend limitations by surrendering the ego. Devotees seek his blessings to navigate life's challenges, transform spiritually, and ultimately attain liberation (moksha).

 

His Gayatri Mantra is:

oṃ kālākālāya vidhmahe,

kālāthīthāyā dhīmahi,

tanno kālbhairavā pracodayāt ll

Benefits of chanting the Kaal Bhairav Gayatri mantra

The mantra promises a conclusion of the bad consequences caused by doshas.

The mantra aids in the removal of any bad ideas and energies from a person's psyche.

It aids in the defeat of issues, adversaries, grief, anguish, and toxic relationships.

The mantra brings Lord Shiva's and Kaal Bhairava's blessings in the life of the devotee.

This mantra helps in increasing the lifespan and improving the health of a person.

 

Kaal Bhairav Beej mantras:

|| oṃ aiṃ hrāṃ hrīṃ klīṃ śrī baṭuka bhairava ||

|| oṃ hrīṃ bam baṭukāya apadudharanaya kuru kuru baṭukāya hrīṃ oṃ namaḥ śiyāye ||

|| oṃ hrāṃ hrīṃ hrūṃ hraīṃ hrauṃ kṣaṃ kṣetrapālāya kāla bhairavāya namaḥ ||

 

The Great Churning

One well-known story from the Bhagavatam is the one of the churning of the milky ocean. (veel …)

Diwali or Deepavali is one of the most important and most widely celebrated festivals in India, and nowadays one can find celebrations all over the world. (veel …)