SAIVAM

Nature of God

1. Who is God of the world?

Shivaperuman

2. Of what nature is Shivaperuman?

He is eternal, omnipresent, beginninglessly taintless, omniscient, doer of everything, always blissful and independent.

3. What are the meanings of the Tamil words "Nithiyar" etc?

"Nithiyar" = eternal
"Saruvaviyaapakar"= omnipresent
"Anaathimalamuththar" = by nature without "paasa" or taint
"Saruvaggnar" = omniscient
"Saruvakarththaa" = doer of everything
"Niththiyaananthar" = always blissful
"Suvathanthirar" = independent

4. What are the activities of Shivaperuman?

They are five, namely, creation, maintenance, destruction, veiling and bestowal of grace.

5. Does Shivaperuman perform these five activities for the sake of Himself or for the sake of others?

Not for His sake; but for the sake of others who are the souls.

6. Who is Creation?

The manifesting of bodies, instruments, the universe and objects of experience from the material cause.

7. What is maintenance?
Supporting and sustenance of the bodies, instruments, the universe and objects of experience.

8. What is destruction?
The involution of bodies, instruments, the universe, and objects of experience into the material cause.

9. What is veiling?
Plunging of the souls in the objects of experience which are the effects of the two kinds of karmic actions.
(The two are good actions and bad actions).

10. What is bestowal of grace?
Emancipation of the souls from the bonds (paasam), and manifestation of Siva to them.

11. What are thanu, karanam, puvanam and poham?
Thanu = body; karanam = instruments like the mind; puvanam = the universe which is the support of the body; poham = objects of experience.

12. How many causes are there for an effect?
There are three, namely, material cause, instrumental cause and efficient cause. The (clay) earth is the material cause, the (potter's) wheel is the instrumental cause, and the potter is the efficient cause, of the effect which is the pot.

13. What are the material cause, instrumental cause, and efficient cause of the effect which is the manifested universe called bodies, instruments, the universe, and objects of experience?
The material causes are three, namely, pure maya, impure maya, and prakriti; the instrumental cause is the Sakthi of Siva and the efficient cause is Shivaperuman

14. What is the Sakthi of Shiva?
The Power of Shiva which is inseperable from Shiva like the heat of fire which is inseperable from fire.

15. What are the bodies attributed to Shiva?
They are three, namely something which has no form, something which has form and no form, and something which has form.

16. What names are given to Shivaperuman when He has these three types of Divine Bodies?
When He has no form He is given the name Sivan, when He has a body which has form and no form He is given the name Sathaasivan, and when He has a body which has a form He is given the name Mahesvaran.

17. Is the body of Shivaperuman like the body of us souls?
The body of the souls is made up of constituents like skins, bones, etc., according to their two karmas (good karma and bad karma). But the body of Shivaperuman is made up of divine qualities which are His Power and which for the purposes of meditation and puja by the souls are treated as if they are parts of a body.

18. Does Shivaperumaan Himself perform the five activities?
In pure maya He Himself performs the five activities. In impure maya He abiding in Anathesurar performs. He (Shivaperuman) abiding in Shrikanda Rudra through that Ananthesuarar perfroms the five activities in prakriti. Shrikanda Rudra abiding in Brahma performs Creation, abiding in Vishnu performs maintenance, and abiding in Kaala Rudra performs destruction. ["Athiddiththal"= abiding in and performing]

19. Of what sort more is Shrikanda Rudra?
He is the divine teacher who makes known the Saiva Agamas. He is the Lord who bestows punishments and grace on the Devas like Brahma and Vishnu, on the rishis and on those like the 63 saints. He is the Diety who is worshipped by those persons who have entered the Saiva religion and obtained "Samaya Deeksha" (Samaya Deeksha = initiation of a person into the Saiva religion by a guru who with appropriate ceremonies communicates Shri Panchaakshara which is the five lettered mantra of Shiva to that person.)

20. What are the names of the Sakthis of the five called Brahma, Vishnu, Rudra, Mahesvaran and Sathaasivan?
The sakthi of Brahma is Sarasvathy; the sakthi of Vishnu is Lakshmi; the sakthi of Rudra is Umai; the sakthi of Mahesvaran is Mahesvari and the sakthi of Sathaasivan is Manonmani.

21. What is the Sathaasiva figure to which puja and worship are performed by souls?
It is the figure made up of a raised seat ("peeda") and the symbol of Siva(Lingam). It is a figure showing the equilibrium of Power (Sakthi) and Intelligence (Siva).

22. What is the meaning of Lingam?
Making the world by Creation, maintenance, etc. (Lingam = making)
23. How many Mahesvara forms are there?
There are twenty-five, namely, Chandrasegarar, Umamahesar, Rishapaaroodar, Sabaapathy, Kalyaanasuntharar, Bikshaadanar, Kaamaari, Kaalaari, Thiripuraari, Salantharaari, Maathankaari, Veerapaththirar, Hariyarththar, Arththanaaresvarar, Kiraathar, Kankaalar, Sandesaanukkirahar, Neelakandar, Chakkrappirathar, Gajamuhaanukkirakar, Somaaskanthar, Ehapaathar, Suhaaseenar, Thakshinaamoorthy, Lingotpavar.

24. Who are the souls?
They are who are eternal, pervasive, intelligent, bound by the bonds (paasam), of the nature of that to which they are attached, different in each body, perform karma and reap the fruits of Karma, have little knowledge and perform small deeds and have the Supreme Lord over themselves. ["Chethanam" = intelligent being]

25. Of how many types are the bodies which the souls take?
They are of two types, namely, gross body and subtle body.

26. What is the gross body?
A body with a shape formed by the combination and change of form of the five "elements", namely, earth, water, fire, air and space and may be esteemed according to caste, family and descent. ["Parinamiththal" = Change of form]

27. What is a subtle body?
It is a formless body made of eight constituents: they are the five "Thanmaaththirai" (Subtle elements), namely sound touch, sight, taste and smell and three "anthakkarana" (inner instruement), namely, "manam" (mind), "buddhi" (intelligence), and "ahankaaram" (ego). The subtle bodies are different for different souls. They are instrumental for the souls to undergo experiences. They enable the souls to leave their (gross) bodies at death and take new (gross) bodies.

28. How do souls suffer by undergoing births and deaths?
By taking births and dying as befitting their good actions and bad actions in the four classes of births in the seven categories of beings and in the 8,400,000 species the souls suffer.

29. What are the four classes of births?
They are birth from eggs, birth from perspiration, germination from roots, etc., and birth from womb.

30. What are the seven categories of beings?
They are Devas, human beings, animals, birds, creepers other than vegetation, fishes and others that live in water, and trees and plants. The first six out of these seven categories are beings that can move. The last category of trees and plants are stationary beings.

31. What are born out of wombs?
Devas, human beings and four-legged animals.

32. What are born out of eggs?
Birds, creepers other than vegetation, and fishes and other beings which live in water.

33. What are born out of perspiration?
Some creepers like worms, maggots and some birds, winged insects like locusts.

34. What are born out of seeds, roots, branches and creeping plants?
Trees and plants.
35. What are the 8,400,000 species?
1. Devas ....... 1,100,000 species
2. Human beings ....... 900,000 species
3. Four-legged animals ....... 1,000,000 species
4. Birds ....... 1,000,000 species
5. Creepers other than vegetation ....... 1,500,000 species
6. Fishes, and other beings that live in water ....... 1,000,000 species
7. Trees and plants ....... 1,900,000 species
Total ........ 8,400,000 species

36. What is the place where souls can perform karma (actions) and reap the effects of their actions?
The place where the two types of action (good and bad) can be performed and the two types of effects can be experienced is the earth. The places where the effects of the good deeds can be experienced are heaven and the higher worlds. The places where the effects of the evil deeds can be experienced are the 2,800,000,000 hells.

37. What will the souls which have taken birth on earth do immediately after leaving their gross bodies?
The souls which had done good deeds will, immediately after leaving their gross bodies, proceed with their subtle bodies taking on the bodies as Devas and reach heaven and enjoy the effects of their good deeds. The souls which had committed evil deeds will, immediately after they leave their gross bodies, proceed with their subtle bodies taking on bodies capable of suffering in hell and reach hell and experience the sufferings which are the result of their evil deeds. Besides these, some souls, immediately after leaving their gross bodies, enter places of reproduction on earth and take new material bodies.

38. What will the souls which have enjoyed pleasures in heaven do afterwards?
Because they have balances of the effects which they had not yet experienced of their actions they will take birth as human beings on earth.

39. What will the souls which have experienced suffering in hell do afterwards?
Because they have balances of the effects which they have not yet experienced of their actions they will return to earth and they will take birth first as trees and plants, thereafter as fishes and other beings that live in water, thereafter as creepers other than vegetation, thereafter as birds, thereafter as animals and then when the effect of their previous good deeds matures they will be born as human beings.

40. Which is the precious category of birth out of the seven categories?
Birth as a human being is the most precious category because such a birth is the means for understanding and worship of Shivaperuman who is the Lord of the souls and thereby attaining "moksha". (moksha = union of a soul with God).

41. When will the souls which have taken birth as human beings attain that moksha?
They, step by step, according to their fitness, will in each birth rise in the outer religions like Buddhism and perform the meritorious deeds as laid down in the Scriptures of their religions. Thereafter they will reach the Vedic path and perform the meritorious actions as laid down in theVedas. Thereafter because of the increase of merit thereby they will reach the Saiva religion. To those souls who after reaching the Saiva religion perform, according to the rules and with true devotion, service to and worship at temples, rituals, and meditation, as ordained in the Saiva Agamas Shivaperuman abiding in a guru who could impart divine wisdom (jnana) will come and bestow divine wisdom and thereby bestow moksha.

42. Who will give results to persons who act according to outer religions?
Shivaperuman Himself abiding through His Sakthi in the Godhead intended and worshipped by the followers of the outer religion will consider their worship and give them benefits due to them.
(Outer religions = religions which do not accept the authority of the Vedas).

43. What is "sariyai"?
It is worship of Shiva through service to Saiva temples and to Siva's devotees.

44. What is "kiriyai"?
It is worship of Shiva mentally and externally.

45. What is "yoga"?
It is controlling the mind from thinking of worldly matters but to meditate on Siva, and thereafter losing consciousness of the meditator himself and meditation and being aware of Siva only who is the subject matter of the meditation.

46. What is "jnana"?
It is to study the spiritual books which teach the properties of God, souls and the bonds (paasam), reflect over them, understand them and become fixed in the mind in ascetic worship of God..

47. What are the benefits to be derived from sariyai, kiriyai, yoga?
The benefits from "sariyai" is "Sivasaalokiyam", i.e., entering the special heaven of Siva called "Sivaloham". The benefit from "kiriyai" is "Sivasaameeppiyam", i.e., attaining proximity to Siva in "Sivaloham". The benefit from yoga is "Sivasaaroopam", i.e., acquiring the very form of Shiva. These three are inferior states of "moksha" (liberation). The benefit from jnana is supreme liberation called "Sivasaayujya", i.e., become united with Shiva.

Nature of the Bonds (Paasam)
48. What are "paasam" (bonds)?
They are what bind the souls. ["Paasam" and "malam" mean the same thing].

49. How many types of bonds are there?
These are three types, namely, "aanavam", karma and maya. The bonds are also taken to be five by adding "maayeyam" and "thirothaayi" to those three. ("aanavam" = egoity).

50. What is "aanavam" (egoity)?
It is attached to the souls beginninglessly like verdigiris to copper. It is one but is separate in each soul. It obstructs the intelligence and actions of the soul and possesses many powers that cease at the end of their allotted time. It is inert.

51. What are the karmas?
These are the "punniyam" (merits) and the "paavam" (sins) which are the effects of the souls of the actions of the souls by their minds, by their speech, and by their bodies. During the life time of the birth in which the actions are done they are called by the name "aakhaamiyam". When the karmas which are "earned" in this manner from birth to birth get attached to "buddhi tattva" (intelligence) and remain in maya till they mature they are called by the name "chachitham". When the matured karmas out of the "chanchitha" karmas produce effects by giving the body that is thereafter taken (by the soul) and the pleasures and sorrows that are experienced through that body they (the matured karmas) are called by the name "praaraptham".
52. How many types of maya are there:
It is of three types, namely, pure maya, impure maya and prakriti maya. Out of these, the two called pure maya and impure maya are permanent. Prakriti maya is impermanent because it appeared out impure maya.

53. What is pure maya?
It is eternal, pervasive, formless and inert, and is the material cause of the forms of words and pure substances and does not cause delusion.

54. What is impure maya?
It is eternal, pervasive, formless, and inert, and is the resting place during "pralaya" (the general destruction of the universe) of the karmas of the souls and is the material cause for the manifesting of the bodies, instruments, universe and objects of experience, which are a mixture of pure and impure matter and which are also impure matter, for the souls, and also cause delusion.

55. What are "mayeyam"?
They are the "tattva" (properties of maya) and their products which are the bodies, instruments, universe and objects of experience.

56. What is "Thirothaayi"?
It is "Sivasakthi" (Power of Shiva) which activates and makes mature the three malams called "aanavam", karma, and maya. "Thirothaayi" is referred to as a "malam" as a matter of courtesy because it activates "malam". ("Malam" = impurity; and impurity binds the soul).

57. For what purpose does Shivaperuman give the souls the products of maya which are the bodies, instruments, universe and objects of experience?
The purpose is to eradicate the diseases which are called "aanavam" and karma which bind the souls and to bestow on the souls the great acquisition of the bliss of Siva.

58. Are not the bodies and instruments also impurities? Is not "malam" impurity? How can the impurity "aanavam" be removed by the impurity "maya"?
A dhoby applies cowdung and Fuller's earth to a new piece of cloth and makes it very black and thereafter removes the pre-existent dirt and the added dirt and makes the piece of cloth very white. In the same way Shivaperumaan adds the impurity maya to the soul and removes the beginningless bond which is the impurity "aanavam" and the orginally added bond which is the impurity maya and thereby makes that soul have a supreme life of the nature of Shiva.
Nature of the Vedas and Agamas
59. What are the first Scriptures graciously revealed by Shivaperumaan for the sake of the souls?
They are of two categories, namely, Vedas and Saiva Agamas. Vedas are also known by the names "suruthi" and "nikaman". Agamas are also known by the names tantra, mantra and siddhanta.
60. How many Vedas are there?
These are four, namely, Rig, Yajur, Saama and Atharvam.
61. How many Saiva Agamas are there?
There are twenty-eight, namely, Kaamikam, Yokajam, Chinthiyam, Kaaranam, Asitham, Theeptham, Sookumam, Chakachchiram, Anchumaan, Suprapetham, Visayam, Nichchuvaasam, Suvaayampuvam, Aakineyam, Veeram, Rauravam, Makudam, Vimalam, Chanthirajnaanam, Muhavimpam, Purotkeetham, Lalitham, Chiththam, Santhaanam, Sarvoktham, Paaramesuram, Kiranam, and Vaathulam.
62. Where did the four Vedas orginate?
The Rig Veda orginated from the "Thatpurusha" face of the Sathaasiva form of Siva, the Yajur Veda from the "Akhora" face, Saama Veda from the "Vaamadeva" face and Atharva Veda from the "Sathiyosaatha" face.
63. Where did the twenty-eight Saiva Agamas originate?
They originated from "Eassana" face which is the upward face of the Sathaasiva form of Shiva.
64. How many "saahai" (sub-divisions) are there in the four Vedas?
Rig Vedas has twenty-one "saahais", Yajur Veda has one hundred "saahai", Saama Veda has one thousand "saahais", and Atharva Veda has nine "saahais".
65. How many "kaandams" (divisions) are there in each of the Vedas?
Each has two "kaandams", namely, Brahma-kaandam and karma-kaandam. The Brahma-kaandam has also the names Pirapalasuruthi, Vedanta, Vedasirasu, Upansihad. Karmakaandam has also the name Atpasuruthi.
66. What books are "anga" (branches) of the Vedas?
They are six, namely, sidshai, katpam, viyaakaranam, niruththam, santhovisithi and jyothisha.
67. What is Sidshai?
It informs about the phonetics of reciting the Vedas with appropriate intonations, aspirations, etc.
68. What is Katpam?
It informs about the ways in which the rites laid down in the Vedas should be observed.
69. What is Viyaakaranam?
It informs about the grammar and philology in the Vedas.
70. What is Niruththam?
It informs about the meaning of the words in the Vedas.
71. What is Snthovishithi?
It informs about the names of the meters of the Veda mantras like Gayathri and their letters.
72. What is Jyothisha?
It informs about the special times for performing the rites laid down in the Vedas
73. What are the books which are the "upa-anga" (sub-branches) of the Vedas?
They are four, namely, Purana, Nyaya, Meemamsa, and Miruti.
74. What is Purana?
It informs by emphasising and explaining the meaning of the Vedic utterances which state about the creation and destruction, etc., of the world by the great Shiva. Because they speak of five matters, namely, the creation of the world, its involution, traditions, the periods of reign of each Manu and traditional stories the Purana is also called "panchalakkam". Ithihaasa is also included in Purana.
75. What is Nyaya?
It informs about the rules which are helpful to determine the meaning of the Vedas.
76. What is Meemamsa?
It investigates and informs the reasons to understand the precise meaning of the Vedas. It is of two types, namely, Purva Meemamsa and Uttara Meemamsa. Purva Meemamsa has also the name Karma Meemamsa. Uttara Meemamsa has also the names Brahma Meemamsa and Vedanta Sutra.
77. What is Miruti?
It informs of the rules for the various castes and for the various stages of life.
78. What are the Upa-Vedas?
They are four, namely, Ayur Veda, Dhanur Veda, Gaandharva Veda, and Artha Veda.
79. What is Ayur Veda?
It informs about what are necessary to maintain without disease the body which is the means to perform everything.
80. What is Dhanur Veda?
It informs about the training necessary in arms to protect the country so that it may not yield to enemies.
81. What is Gaandharva Veda?
It informs about the music, etc., which please God.
82. What is Artha Veda?
It informs about the manner of earning wealth which will be helpful in this world and in the next world.
83. How many "paathams" (parts) has each of the twenty-eight Saiva Agamas?
Each has four parts, namely, Jnana-paatham, Yoga-paatham, Kiriyaa-paatham, and Sariyaa-paatham.
84. What are the "vazhi nool" (books derived from, agreeing with, and enlarging upon) for the Saiva Agamas?
They are the two hundred and seven Upa Agamas starting from "Naarasingam" and ending with "Visivaanmakam". "Naarasingam" has also the name "Mrigendram".
85. What are the "saarpu nool" (books which follow and are collateral to) for the Saiva Agamas?
They are the Ashta Prakarnam, namely, Tattvaprakaasikai, Tattvasangraham, Tattvatraya Nirnayam, Bogakaarikai, Mokshakaarikai, Naadhakaarikai, Paramoksha Niraasa Kaarikai and Ratnatrayam, etc.
86. Who are entitled to recite the Vedas?
Persons of the first three castes, namely, Brahmins, Kshatriyas, and Vaishyas, who have been invested with the sacred cord at the ceremony of upanayana.
87. To what are the Sudras and the women of the four castes entitled?
They are entitled to recite the ithikaasa and the purana and to listen to the meaning of the Vedas.
88. Who are entitled to recite the Saiva Agamas?
Persons of the four castes who have obtained the vishesha deeksha are entitled to recite the rituals part of the Saiva Agamas. Persons of the four castes who have obtained the nirvana deeksha are entitled to recite the jnana part of the Saiva Agamas.
89. What rituals are appropriate to be performed by the first three castes starting from Brahmins?
A person (of those three castes) who has obtained the upanayana is entitled to perform the Vedic rituals only but if he has obtained Siva deeksha in addition to upanayana he is entitled to perform both Vedic rituals and Agamic rituals. If he does not perform Agamic rituals there is not even a little benefit from the Siva deeksha he has obtained.
90. What rituals are appropriate to be performed by Sudras, etc?
Perfomance of Agamic rituals is appropriate to those Sudras and anulomas who have obtained Siva deeksha. Rituals with euolgies to God ending with the word "nama" but without the Branava are appropriate to be performed by those Sudras, etc. who have not obtained Siva deeksha. (An anuloma is a person whose father belonged to one of the first three castes but whose mother belonged to a caste lower than that of the father).
91. What are the Tamil Vedas which inform the meaning as it is of the jnana part of the Vedas without being contrary to the Saiva Agamas?
They are two, namely, Thevaram and Thiruvaachakam.
92. Who were the gracious authors of Thevaaram?
They are three, namely, Thirugnaanasambanthamoorthy Naayanaar, Thirunaavukkarasu Naayanaar, and Suntharamoorthy Naayanaar.
93. Who was the gracious author of Thiruvaachakam?
Maanickavaasaka Swamigal.
94. How are these four starting with Thirugnanasambanthamoorthy Naayanar called?
They are called "Saiva Samaya Kuravar" (Saiva religious preceptors).
95. What are the Siddhanta Shastras in Tamil which summarise and explain well the jnana part of the Saiva Agamas?
They are fourteen, namely, Thiru-unthiyaar, Thirukkalittuppadiyaar, Sivagnana Botham, Sivagnaanasiddhiyaar, Irupaa-Irupathu, Unmai Vilakkam, Sivapprakaasam, Thiru-Arudpayan, Vinaavenpaa, Poattippahrodai, Kodikkavi, Nenchuviduthoothu, Unmaineri Vilakkam, and Sankatpa Niraakaranam.
96. Who was the gracious author of Thiru-unthiyaar?
Uyyavanthatheva Naayanaar.
97. Who was the gracious author of Thirukkalittuppadiyaar?
Uyyavanthatheva Naayanaar of Thirukkadavoor. He was the disciple of Aaludaiyatheva Naayanaar of Thiruviyaloor who was the disciple of Uyyavanthatheva Naayanaar who graciously wrote Thiru-unthiyaar.
98. Who was the gracious author of Sivagnana Botham?
Meikanda Thevar of Thiruvennay Nallur. His name as an infant was Suvathavanapperumaal. (Meikandaar means a person who has realised the truth).
99. Who was the gracious author of Sivagnaanasiddhiyaar and Irupaa-Irupathu?
Arulnandi Sivacariar, who was conferred the descriptive appellation Sakalaagama Pandit, of Thiruththuraiyoor. He ws the chief of the forty-nine disciples of Meikanda Thevar. (Sakala-agama Pandit means a person who has mastered all the agamas).
100. Who was the gracious author of Unmai Vilakkam?
Manavaasakamkadanthaar of Thiruvathikai. He was one of the disciples of Meikanda Thevar.
101. Who was the gracious author of the remaining eight books commencing from Sivapraakaasam?
Umaapathi Sivachariar of Kottavankudi. He was one of the Brahmins who resided in Thillai (Chidambaram). He was a disciple of Maraignaanasambantha Sivacariar of Thiruppennaakadam who was the disciple of Arulnandi Sivacariar.
102. How are Meikanda Thevar, Arulnandi Sivacariar, Maraignaanasambantha Sivacariar and Upaapathi Sivacariar described?
They are called "Santhaana Kuravar" of Thiru-Kailaasa disciplic lineage (Lineage Preceptors).
103. Who was the spiritual guru of Meikanda Thevar?
He was a great rishi by the name of Paranjothi who graciously came in a celestial aerial chariot from the holy Mount Kailaas.
104. Who was the spiritual guru of the great rishi Paranjothi?
Satya Jnana Dharsinigal. (This Sanskrit name means a person who has realised the truth).
105. Who was the spiritual guru of Satya Jnana Dharsinigal?
The great rishi Sanatkumaara.
106. Who was the spiritual guru of the great rishi Sanatkumaara?
Thiru-Nandi Thevar. (He is the guardian of the entrance to Shiva's special abode in Mount Kailaas).
107. Who was the spiritual guru of Thiru-Nandi Thevar?
Shrikanda Parama Sivan. (He is Siva Himself).
Nature of Difference Among Saivites:
108. What confers eligibility, to worship according to the Saiva Agamas, Shivaperuman?
Siva deeksha. (Siva deeksha is the same as samaya deeksha; it is the initiation of a person into the Saiva religion by a guru who with appropriate ceremonies communicates the five lettered mantra of Siva - Panchaakshara - to that person).
109. What are the acts which should necessarily be performed by a person after obtaining Siva deeksha?
"Iyamam", "niyamam", "santhiyaavanthanam" ( a kind of worship at dawn, noon and dusk), puja to Sivalingam, recital of Thevaaram and Thiruvaachakam, service to Siva temple, worship at Siva temple, protecting the words of his guru by acting according to the guru's injuctions, and "Mahesvara Puja" according to his ability, etc.
110. What are "Iyamam"?
They are ten, namely, non-killing, truthspeaking, non-drinking of alcoholic liquor, manliness which does not desire the wives of others and prostitutes, compassion, non-deceit, patience, undauntedness, a little food and mental and corporeal purity.
111. What are "niyamam"?
They are ten, namely, penance, mental happiness, faith in the existence of God, giving to a virtuous man wealth earned without sin, obeissance to one's elders, listening to true books which give instruction or other means tending to the salvation of the soul, humbleness without arrogance on account of such things as high family or wealth or power, discernment of the fit and unfit, "jeba" (repetition of mantras in worship), and "viratham" (fasting as a religious observance and offering special prayers with devotion of God).
112. What are the acts which should not be done?
Blasphemy of Siva or of guru or of devotees of Siva or of the shastras, misappropriation of temple properties, killing etc.
113. How can sins committed by error in regular worship be removed?
Known sins can be removed by expiatory ceremonies. Unknown sins can be removed by funeral obsequies.
114. What will the persons who have obtained deeksha but do not regularly perform the rites prescribed for such a person receive?
They will undergo experiences as ghosts in the world of ghosts.
115. What appellation will those persons who have obtained Sivadeeksha and worship Sivaperumaan receive?
They will be known as "Saivar" (Saivities).
116. How many categories of "Saivar" are there owing to differences in caste?
There are six, namely, Aathi Saivar, Mahaa Saivar, Anu Saivar, Avaanthara Saivar, Piravara Saivar and Anthiya Saivar.
117. Who are Aathi Saivar?
Siva Brahmins born in the "koaththiram" (lineage) of the rishis who received spiritual illumination from the five faces of the Saatha Siva form of Siva who is the beginningless Saivar.
118. Who are Mahaa Saivar?
Brahmins who observe Vedic practices and who have received Siva Deeksha and who were born in the "koaththiram" (lineage) of the rishis who appeared from the faces of Brahma.
119. Who are Anu Saivar?
Kshatriyas and vaishyas who have received Siva deeksha.
120. Who are Avaanthara Saivar?
Sudras who have received Siva deeksha.
121. Who are Piravara Saivar?
Anulomas who have received Siva deeksha. (An anuloma is a person whose father belonged to one of the first three castes but whose mother belonged to a caste lower than that of the father).
122. Who are Anthiya Saivar?
Pratilomas and persons of other (lower) castes, who have received Siva deeksha. (A pratiloma is a person whose mother belonged to one of the first three castes but whose father belonged to a caste lower than that of the mother).
123. How many categories of Saivar are there owing to grades in deeksha?
These are four categories, namely samaya deekshithar, vishesha deekshithar, nirvaana deekshithar and aachaariyaar.
124. Who are samaya deekshithar?
Persons who having received samaya "deeksha" practise "santhiyaavanthanam" ( a kind of worship at dawn, noon, and dusk) or who perform both "santhiyaavanthanam" and service to Siva temple.
125. What is the appellation given to persons who perform "santhiyaavanthanam" only?
They receive the appellation "santhiyoapaasthiparar" ["upaasthi" = worship]
126. What is the appellation given to persons who perform both "santhiyaavanthanam" and service to Siva temple?
They receive the appellation "sivakarmarathar" ["rathar = persons who desire]
127. Who are vishesha deekshithars?
Persons who, having received both samaya deeksha and vishesha deeksha, regularly perform "santhiyaavanthanam" and puja to Sivalingam.
128. Who are nirvaanadeekshithars?
Persons who having received the three (deekshas) namely, samaya deeksha, vishesha deeksha and nirvaana deeksha, regularly perform "jnana puja" in addition to "santhiyaavanthanam" and puja to Sivalingam.
129. What is jnana puja?
It is five (acts), namely, recital of the spiritual books Saiva Siddhanta shastras in the prescribed manner, causing their recital, listening to their meaning, causing people to listen to their meaning and reflection over the meanings heard.
130. Who are aachaariyaars?
Persons who having received the four (deekshas), namely samaya deeksha, vishesha deeksha, nirvaana deeksha and aachaariyaa abhishegam perform ceremonies like deeksha initiation and installation of deities in addition to daily (religious) practices.
131. Who are qualified to become aachaariyaars?
Persons from the four castes commencing from Brahmins who have no mental defects or bodily defects, who have studied "nigandu" (a classical Tamil poetic vocabulary of words and their synonyms) and have done literary research and have studied grammar, logic, ethical writings, and Siva puranas, who recite Thevaaram and Thiruvaachakam with the musical modes called "pann" and who recite Saiva agamas and understand the four parts taught by them and who are efficient in imparting good conduct and the Saiva religion to disciples.
132. Who are not qualified to be aachaariyaars?
A man who does not belong to any of the four castes, a son of a woman by another man while her husband is living, a widow's illegitimate son, a man who does not send away his wife who has become a prostitute, a blind man, a one-eyed man, a deaf man, a lame man, a man with a crippled hand, a man short of a limb or limbs, a man with excess of a limb or limbs, a man with an incurable disease, a man who is under sixteen years of age, a man who is over seventy years of age, a man who has bad habits like killing and stealing and a man who has no understanding of the Saiva agamas.
133. What will a person receive who has anything such as deeksha or installation of deity performed by an acchaariyaar who has any of these defects?
He will loose the benefit of those rites and will fall into hell and suffer. Therefore one should get deeksha, installation of deity, etc., performed by an aachaariyaar who has the required perfection of a guru.
134. Is there a rule that only a person of a particular caste can be an aachaariyaar for persons of a particular caste?
Yes. A Brahim (aachaariyaar) can be an aachaariyaar for? the four castes beginning with Brahmins. A Kshatriya (aachaariyaar) can be an aachaariyaar for the three castes commencing from Kshatriyas. A Vaishya (aachaariyaar) can be an aachaariyaar for the two castes beginning from Vaishyas. A Sudra (aachaariyaar) can be an aachaariyaar for Sudras and for persons born of intercaste marriages. This rule is for the performance of rituals only. But even a man of a lower caste can be an aachaariyaar to a man of a higher caste for the inculcation of jnana or mystic and spiritual knowledge.
135. What should a disciple do who desires to attain Siva-jnana but the aachaariyaar whom he has taken does not have Siva jnana?
Just lke the honey-bee when the flower it has reached has no honey leaves that flower, similarly a disciple, when the aachaariyaar whom he has taken does not have Siva jnana, may leave that aachaariyaar and seek and take an aachaariyaar who has Siva jnana. Even then at dawn, noon and dusk daily he should first meditate on the first aachaariyaar who gave him instruction on the rituals and then meditate on the later aachaariyaar who gave him instruction on jnana.
136. Is there a rule that only a person of a particular caste is qualified to receive a particular deeksha?
Yes, Persons of the four castes and the six kinds of anulomas making up ten castes in all are qualified to receive "ouththiri" deeksha. (This is also known as "avuththiri" deeksha). Persons of other castes are not qualified to receive ouththiri deeksha. A person is qualified to receive according to his caste and according to his fitness a deeksha out of the six deekshas which are branches of "ouththiri" deeksha", namely, "nayana deeksha", "parisa deeksha", "vaasaka deeksha", "maanasa deeksha", "shastriya deeksha", and "yoga deeksha". ("Nayana" deeksha is deeksha by the eye, i.e., by the guru looking on the disciple and communicating spiritual light. "Parisa" deeksha is by the touch, i.e., by the guru looking on the disciple's head and touching five principal parts of the disciple's body thus conferring on the disciple the virtue of the five lettered mantra. "Vaasaka" deeksha is oral initiation. "Maanasa" deeksha is initiation of the disciple by the mind of the guru acting on the mind of the disciple thus leading to the enlightenment of the mind of the disciple. "Shastriya" deeksha is spiritual illumination by means of the shastras or spiritual books. "Yoga" deeksha is instruction in yoga, i.e., in silent motionless contemplation of God in the prescribed postures). The aachariyaar giving the water with which his feet has been cleansed is also a deeksha; the disciple should receive it with devotion and sprinkle it on his head and drink it.
137. What is "ouththiri" deeksha?
Deeksha which is performed with the performance of "Homam", ["Hoathiram" = "Homam"]. ("Homam" is a burnt offering, the casting of ghee, the nine kinds of grains, etc., into the sacred fire accompanied with prayers, etc.)
138. How many types of "ouththiri" deeksha are there?
There are two types, namely "jnana vathi" and "kiriyaa vathi".
139. What is jnana vathi?
After figuring in the mind "kundam" ( a hole in the ground in which a sacrificial fire is lit), "mandalam" (mystic diagram), fire, ghee "surukkuchuruva" (male and female ghee spoons used at a sacrifice), etc., and after mentally offering "aakuthi" (oblation with ghee and fire to a deity with prescribed forms and incantations) and after mentally performing other rituals, performance of the deeksha which will destroy the "paasam" (the bonds) of the disciple. This is also known as "Sakthi" deeksha.
140. What is "kiriyaa vathi"?
After making externally "kundam" ( a hole in the ground in which a sacrificial fire is lit), "mandalam" (mystic diagram) and after performing externally "Aakuthi" (oblation with ghee and fire to a deity with prescribed forms and incantations) and other ceremonies, performance of the deeksha which will destroy the "paasam" (the bonds) of the disciple. This is also known as "Maanthiri" deeksha.
141. How many categories are there in "jnana vathi" and how many categories are there in "kiriyaa vathi"?
Three are three categories namely samaya deeksha, vishesha deeksha and nirvaana deeksha.
Nature of Holy Ash:
142. What are the first Saivite emblems which it is essential that Saivites should wear on their bodies?
They are two , namely "vibhuthi" (holy ash) and "rudraksha" seed.
143. What is "vibhuthi" (holy ash)?
The ash obtained by burning cow-dung is holy ash. Vibhuthi has also the names pasitham, pasumam, shaaram and raksha.
144. What is the colour of the holy ash which is proper to be worn?
It is holy ash which is white in colour which is proper to be worn. Holy ash which is dark or reddish or smokish or golden in colour should not be worn.
145. In what manner should the holy ash be taken and kept?
It should be taken and percoalated in a new piece of cloth and then placed inside a new vessel, and fragrant flowers like jasmine, jasminum, trichotomum (mullai), trumpet-flower (paathiri), and small champaca should be placed inside and the mouth (of the vessel) should be closed with a new piece of cloth.
146. Inside what should the holy ash be kept and worn?
The holy ash would be taken and kept inside a silk pouch or a tiny box or the shell of a "vilva" fruit or the shell of a gourd and then worn. Holy ash which is not taken and kept in a receptacle should not be worn. 147. Seated facing what direction should the holy ash be worn?
It should be worn seated facing north or facing east.
148. How should holy ash be worn?
It should be worn with the three middle fingers of the right hand and without dropping on the ground but looking up and uttering "Sivasiva". Besides that manner, it can also be worn by the middle finger and fore finger drawing from left(to right) and the thumb drawing from right (to left). It should not be worn shaking the head or looking down. It should not be worn with one finger or one hand.
149. What should be done if the holy ash drops on the ground?
The holy ash which has dropped should be removed and the place should be cleaned.
150. Before whom and on what occasions should holy ash not be worn?
It should not be worn before base persons, sinners at dirty land, when walking, and when lying down.
151. At what times is it essential to wear holy ash?
It is essential to wear holy ash at dawn, noon and dusk, sunrise, sunset, immediately after taking a bath, before and after pooja, before and after taking a meal, before and after sleeping, after ablutions, when touched by a person who has not taken deeksha and when touched by a cat, a crane or a rat, etc.
152. To what can the face of a person who is not wearing holy ash be compared?
It is comparable to a cremation ground. Therefore, it is only after wearing holy ash that one should go out.
153. How should one receive and wear holy ash when it is offered by an aachaariyaar or a devotee of Siva?
One should prostrate oneself thrice or five times, arise, stretch out both hands and receive and wear the holy ash and one should once again prostrate oneself as before.
154. What kind of holy ash should not be worn?
Holy ash received with one hand or purchased or given by a person who has not obtained Siva deeksha should not be worn.
155. How should one stand when one puts on holy ash when one is in front of a Deity or a holy fire or a guru or a devotee of Siva?
One should stand turning one's face and wear the holy ash.
156. What should one do if the holy ash which has been applied to the Deity is brought by any person?
If the person who brought it is of a higher status than oneself by deeksha, etc., one should prostrate oneself before him and receive the holy ash and wear it. If that person is not of such a status one should, make him place the holy ash in a receptacle and then one should say prayers placing auspicious flowers on it, prostrate oneself before it and then take it and wear it.
157. How many modes of wearing the holy ash are there?
There are two, namely, "uththoolanam" (wholly besmearing, e.g., the forehead) and "tripundaram".
158. What is "tripundaram"?
Wearing (the holy ash) as three lines.
159. How should the three-line mode be worn?
The lines should not be crooked or broken or touch each other, should not be too wide and should have a space of one inch between them.
160. At what places (on the body) is it proper to wear according to the three-line mode?
There are sixteen, namely head, forehead, chest, navel, two knees, two shoulders, two elbows, two wrists, two rib-sides, back and neck. It also happens that the two rib sides are excluded and the two ears are included. It also happens that the elbows and wrists are excluded and then there are only twelve places.
161. When the holy ash is worn in the three-line mode, is there a rule that the lines should be or particular lengths at particular places?
Yes, it should be worn for the length of the ends of the two eyebrows on the forehead, for six inches in length on the chest and the shoulders and for one inch in length at the other places. If these lengths are increased or reduced it is wrong.
162. Can all persons at all times mix holy ash with a little water and wear it?
Persons who have obtained deeksha can mix the holy ash in a little water and wear it at dawn, noon and dusk. At other times they must wear it without mixing it in water. Those who have not obtained deeksha, if they wear the holy ash after 12 noon, should wear it without mixing it in water.
163. What does the wearing of holy ash symbolise?
It symbolises the attainment of Sivahood by the removal of the bonds (paasam) by the bonds being burnt by the fire of jnana.
Nature of Rudraksha:
164. What is rudraksha?
It is a seed which manifested from the waters which appeared from the three holy eyes of the Lord of Mount Kailas (Siva), when the devas petitioned Him on account of the distress caused to them by the Asuras (demons) of the "Tri Pura" (the Three Cities, one of gold, one of silver and one of iron).
165. Who are qualified to wear rudraksha?
Persons who do not drink alcoholic liquor or eat meat, fish or eggs and who conduct themselves with purity.
166. What will happen to persons who drink alcoholic liquor or eat meat, fish or eggs while wearing rudraksha?
They will fall without fail into hell and experience sufferings.
167. At what times is it essential to wear rudraksha?
It is essential to wear rudraksha while performing "santhiyavanthanam" (a kind of worship at dawn, noon and dusk), chanting of mantras of Siva, puja to Siva, meditation on Siva, worship at a Siva temple, recital of Sivapurana, listening to Sivapurana, "sraaddha", etc. If these are performed without wearing rudraksha the good effects will be very little. (Sraaddha is a rite performed generally annually, under the direction of a priest for a deceased parent.)
168. Should not rudraksha be worn when bathing?
It can be worn. Water which drips after touching rudraksha when a person is bathing is equal to water from the (holy river) Ganges.
169. Rudrakshas of how many faces are there?
There are rudrakshas with one face to rudrakshas with sixteen faces.
170. How should the rudraksha seeds be threaded and worn?
They should be threaded with either gold or silver or copper or pearls or red coral or crystal being left in between and so that the face sides touch each other and the back sides touch each other.
171. What are the places (on the body) on which it is proper to wear the rudraksha?
They are the lock of hair tied in a knot on the head, the head, ears, neck, chest, shoulders, hands and "poonool" (sacred cord generally worn by Brahmin men).
172. Is there a rule that a particular number of rudrakshas should be worn at particular places?
Yes. One rudraksha seed on the knot of hair and the sacred cord, twenty two seeds on the head, one seed or six seeds on the ears, thirty two seeds around the neck, sixteen seeds on each shoulder, twelve seeds on each arm and one hundred and eight seeds on the chest should be worn. It is also proper to wear so many seeds as each place may have room for except on the knot of hair and on the sacred cord.
173. Is it proper to wear the rudraksha on all these places at all times?
It is proper to wear them on the knot of hair and on the ears and on the sacred cord at all times. But they should not be worn on the other places while sleeping or answering nature's calls or while a person is sick or during times of pollution on account of birth or death.
174. What does the wearing of rudraksha symbolise?
It symbolises the grace which appears in the holy eyes of Shivaperuman.
Nature of Panchaakshara:
175. Which is the holiest mantra of Siva fit to be chanted silently repeatedly and regularly by Saivities?
Shri Panchaakshara.
176. Who are qualified to chant the Shri Panchaakshara?
Persons who do not take alcoholic liquor and who do not eat meat, fish or eggs and lead a life of purity and have obtained Siva deeksha.
177. How should the Shri Panchaakshara be received?
It should be received directly from the guru according to each person's caste and stage in life and according to the deeksha. (There are four stages in life according to the Hindu shastras, namely, the stage of studentship, the stage of householder, the stage of anchorite ("vaanaprastha") and the stage of ascetic ("sanyaasa").
178. After offering what to the guru should a person who has received initiation into (the mantra) chant it?
He should first offer worship to the guru and annually give such offering as he is able (to the guru) and chant (the mantras).

179. How many times on each occasion should a person regularly chant the Shri Panchaakshara?
One should regularly chant (the Shri Panchaakshara) one hundred and eight times, or fifty times or twenty-five times or ten times.
180. With what should a person count the number of times (of chanting)?
One should count the number of times (of chanting) with a rosary or with the lines inside of the finger joints of the right hand.
181. With what seeds should a rosary be made of ?
It is best to make it with rudraksha seeds.
182. How many seeds is it proper to have in a rosary?
It is proper for a family man to have twenty seven seeds, and for an ascetic to have twenty five seeds in a rosary. A family man may also have the rosary made with one hundred and eight seeds or fifty four seeds.
183. Are seeds with any number of faces proper to be used in a rosary?
Seeds with two faces, seeds with three faces, seeds with twelve faces and seeds with thirteen faces are not fit to be used in a rosary. Further one should use seeds all of which have faces of the same kind; a rosary which is threaded with seeds of a mixed variety is blemished.
184. With what should the seeds in a rosary be threaded?
They should be threaded with a cord made up of twenty seven yarns of white silk or cotton.
185. How should a rosary be made?
It should be threaded so that the faces of the seeds face each other and the ends face each other and with a knot like a "naagapaasam" or "piramakkiranthi" or a "saavithiri" knot as may be possible and bringing together the ends of the cord and threading therein prominently the chief seed and tying the ends. The chief seed is also called "meru".
186. What is "jeba" (chanting)?
It is chanting of the mantra which would keep in the forefront of thought the object meditated upon.
187. What is the meaning of the word "mantra"?
The meaning (of the word "mantra") is that which protects him who thinks of it. Therefore the word "mantra" is properly applicable only to the meaning of Siva and Sivasakthi whch by nature mean He (or She) who protects the person who thinks of Him or Her. Yet because there is no difference between a word and its meaning, therefore, the word "mantra" is also applicable by courtesy to the word (Siva or Sivasakthi). Accordingly "mantra" is said to be of two types, namely, "vaachchiya mantra" and "vaasaka mantra". ["man" pronounced to rhyme with "bun" = him who thinks; "tra"= that which protects]
188. How many types of mantra jeba are there?
They are of three types, namely, "maanasam", "upaanchu" and "vaasakam"
189. What is "maanasam"?
It is chanting in the mind concentrated, without the tip of the tongue touching the lips.
190. What is "upaachu"?
It is chanting in a very low tone with the tip of the tongue touching the lips so that only the person who chants can hear. This has also the name "mantham".
191. What is "vaasakam"?
It is chanting so that it may be heard by the ears of persons who are nearby. This has also the name "baashyam".
192. Is there a difference in effects among these three types of chanting?
Yes. "Vaasakam" gives one hundred times effect, "upaanchu" gives ten thousand times effect and "maanasam" gives ten million times effect.
193. Which direction should one face and in which manner should one be seated while chanting?
One should be seated on a seat such as a wooden plank, or a piece of cloth, or a carpet inlaid with precious stones, or a deer skin, or a tiger skin, or "darbha" grass, facing north or east; one should sit cross-legged placing the outer side of the right leg inside the left thigh, with the two eyes fixed on the tip of the nose; and one should sit upright.
194. In what manner should one not sit while chanting?
A man should not chant (the mantra) while wearing a garment on the upper part of his body, or on his head, or while covering his body or when the hair on his head is not worn as a knot, without wearing the fore lap (or brief), or without wearing an outer garment around the waist, or while not wearing a ring of "darbha" grass on his (fourth right) finger, while talking, or while being in a dark place, or while looking at a dog or an ass or a pig, etc., or a base caste person. Anger, jovilaity, yawning, sneezing, sleeping, drowsiness and talking etc. are forbidden when a person is chanting.
195. How should one chant using the rosary?
A person should keep the rosary covered with a piece of cloth so that it may not be seen by the eyes, on the fore finger if one is chanting in "vaasakam" manner, on the middle finger if one is chanting in the "mantham" manner, and on the ring finger if one is chanting in the "maanasam" manner; one should then meditate on the Holy Feet of Sivaperumaan and chant, pushing with the thumb downwards each seed starting from the seed facing up next to the chief seed if one wants enjoyments, or pushing upwards if one wants "moksha" (liberation of soul); when one thereafter reaches the chief seed one should not cross it but should go back ( to the original seed) and push the seeds as stated above and chant. If, while chanting the seeds of the rosary touch each other and produce sound it is a sin.
196. Is there a rule that persons who chant the mantra at particular happenings will receive particular enjoyment or moksha?
Yes. A person who chants (the Shri Panchaakshara mantra) when he is breathing through the left nostril will receive enjoyment. A person who chants (the Shri Panchaakshara mantra) when he is breathing through the right nostril will receive moksha. A person who chants (the Shri Panchaakshara mantra) while he is breathing through the middle "naadi" called "suzhumunai" lying between the two nostrils will receive both enjoyment and moksha.
197. At what times is it specially appropriate to chant the Shri Panchaakshara?
A person should bathe in sacred bathing places and perform meditation and chanting (of the Shri Panchaakshara mantra), etc., on holy days like "ashtami" (eighth lunar day), "sathurthasi" (fourteenth lunar day), "amaavaasai" (new moon day), "pournimai" (full moon day), "viyatheepaatha yoga" (the seventeenth out of the twenty seven yogas), the first day of each solar month (the Tamil month), time of eclipse, "Sivaraaththiri", "arththothayam", "mahothayam", etc. (The Sivaraaththiri night is the most important night for the worship of Shiva and one is expected to keep awake the whole of that night and do worship to and meditation on Siva at temples or, if that is not possible, at home. The Sivaraaththiri night occurs on the night before new moon day or on the night two days before new moon day in the Tamil month "Maasi". The Tamil month "Maasi" is on from about the middle of February till about the middle of March).
The first days of the Tamil months called "Chiththirai" and "Aippasai" are called "Vishu": on these days the eight "naalihai" (192 minutes) before the moment of the change of month and the next eight "naalihai" after the moment of the change of month are holy times. (The Tamil month changes at the moment when the sun leaves one sign of the zodiac and enters the next sign of the zodiac and enters the next sign of the zodiac. One "naalihai" = one "ghaatika" = 24 minutes). The first day of the Tamil month "Aadi" is (the start of) what is called "thakshinaayanam". (The "thakshinaayaanam" period is the period of the southern declension of the sun). The sixteen "naalihai" (384 minutes) before the moment of commencement of the "Aadi" month is holy time. The commencement of the Tamil month "Thai" is (the start of) "uththaraayanam": on that day the sixteen "nalihai" (384 minutes) after the commencement of the month is holy time. (The "uththaraayanam" period is the period of the northern declension of the sun). The first days of the Tamil months "Kaarththihai", "Maasi", "Vaikaasi" and "Aavani" are called "Vishnupathi": on these days the sixteen "nalihai" before the moment of commencement of the month is holy time. The first days of the Tamil months "Aani", "Purattaahi", "Maarkazhi" and "Pankuni" are called "sadaseethimuham": on these days the sixteen "nalihai" after the moment of commencement of the month is holy time. In the case of a solar eclipse the time of commencement of the eclipse is holy time. In the case of a lunar eclipse the time of the end of the eclipse is holy time.
"Arththothayam" is the time when the new moon and "thiruvona nakshatra" and "viyatheepaatha yoga" simultaneously occur on a Sunday in the Tamil month "Thai". "Mahothayam" is the time when the new moon and "thiruvona nakshatra" and "viyatheepaatha yoga" simultaniously occur on a Monday in the Tamil month "Thai".
198. What is the effect of the chanting of Shri Panchaakshara?
Shivaperuman will manifest in the soul, like fire manifesting in the firewood, and will bestow the bliss of jnana so that the three bonds are removed in the case of a person who makes a habitof chanting the Shri Panchaakshara according to the rules and with devotion, understanding the meaning of Shri Panchaakshara, and unfalteringly fixing in his mind the relationship that Shivaperuman is God and he (the devotee) is a slave of God.

*****SIVAMAYAM*****

MAHA MRITYUNJAYA MANTRA

The scriptures of ancient India are filled with stories, myths, and legends in which philosophy is entwined with devotion. Great personages appear in these tales, among them the sage Markandeya, whose teachings are found in the Markandeya Purana. His text is remembered especially for its account of the glory of the Divine Mother. Markandeya is also acclaimed for his vision of the cosmic deluge, and in the Mahabharata he is an honored guest at the forest encampment of the heroic Pandava brothers. But his story begins before his birth.

Childless, the forest-dwelling sage Mrikandu and his wife, Marudvati, undertook a long penance, hoping to earn merit and the boon of a child. They were rewarded with a vision of Lord Shiva, their ishtadevata (the deity of their hearts). After hearing their request, Lord Shiva told them they could either parent a child who would be a brilliant spiritual light but whose life would be a scant sixteen years, or they could raise a long-lived child who would be witless and self-absorbed.

They chose the child with spiritual virtue, and in time Marudvati gave birth to a boy they named Markandeya. The couple decided not to tell him that he would have a short life span, but as he approached his sixteenth birthday his parents’ growing sadness betrayed them. And when he asked them to explain their downcast mood, they told him what Lord Shiva had said. Already an accomplished yogi, Markandeya rededicated himself to his practice.

On the day of his sixteenth birthday Markandeya took refuge in a temple and sat next to a shiva lingam (a symbol of divine consciousness) to do his worship and meditation. When the messengers of Lord Yama, the lord of death, arrived to take him away, they found him so absorbed in his prayers, they could not complete their mission.

Returning to Yama, they described their dilemma. So Yama himself traveled to the temple to accomplish the task. He urged Markandeya to follow the natural laws of life and death, and to come willingly, but Markandeya wrapped his arms around the shiva lingam and surrendered himself to its protection. Yama threw his noose to gather Markandeya in, but the noose encircled the lingam as well, and immediately, Shiva, dwelling in the image, split the lingam open and emerged in a rage. Yama had thrown his noose too far, for he had no authority to encircle Shiva himself.

Yama was killed with a blow from Shiva’s foot as the other gods looked on in dismay. Fearing that Yama’s death would upset the order of the universe, they implored Shiva to bring him back to life—and in the end, Shiva complied. But he pointed out that Markandeya’s devotion had protected him, and he was therefore blessed to remain a sixteen-year-old sage eternally. The ancient belief is that the realized soul of Markandeya is still moving in the universe.


SHIVA: THE SHELTER OF KINDNESS

The story of Markandeya opens doors to a vast spiritual heritage with the mysterious figure of Shiva at its core. Shiva is dual-natured. He guards the universal order with ferocious resolve, destroying attachments and freeing his devotees from ignorance. He is the inner controller and the dissolver, bringing compulsive pursuits of passion, and even life itself, to its natural end. This aspect of Shiva is reflected in his ancient name Rudra, “one who howls.” The more familiar name Shiva, on the other hand, means “auspicious, gracious, or kind.” Here compas-sion is Shiva’s nature. He is a shelter of kindness and the giver of boons. With tenderness and a sure hand, he guides those who aspire to self-realization and he relieves the suffering that exists in the universe.

Shiva personifies pure consciousness. He manifests the universe and exists in it like a net into which every particle and being is woven. Yet he remains unaffected by the world’s charms and temptations as he silently holds all that moves in an unmoving presence. He is the Lord of Yogis, established in meditation.

He has many names. To Markandeya he is Mrityunjaya, the Death Conqueror. And some say it is this aspect of Shiva’s being that Markandeya was worshipping on his sixteenth birthday. But Shiva’s conquest over Yama does not give us the complete picture of Mrityunjaya, for even in his aspect as the ruler of death, Shiva is deeply nurturing as well as fearsome.

THE HEART OF THE VEDAS

The great mantra dedicated to Shiva as Mrityunjaya is found in the Rig Veda (Mandala VII, Hymn 59), where it is attributed to the sage Vasishtha. The hymn in which it is found begins with eleven stanzas honoring the forces of nature (the maruts) said to be the children of Rudra/Shiva. The maruts control the energies of storms, winds, cyclones, and clouds (and thus the nurturing light of the sky). They possess destructive energy, but they are also the protectors of the household. When they act in harmony, they create an environment of peace and prosperity.


Vasishtha pays homage to these forces and then continues with the final stanza, a mantra revered throughout the scriptures. It is called the Maha Mrityunjaya mantra, the Great Death-Conquering mantra. It is a mantra that has many names and forms. It is called the Rudra mantra, referring to the furious aspect of Shiva; the Tryambakam mantra, alluding to Shiva’s three eyes; and it is sometimes known as the Mrita-Sanjivini mantra because it is a component of the “life-restoring” practice given to the primordial sage Shukra after he had completed an exhausting period of austerity. The Maha Mrityunjaya mantra is hailed by the sages as the heart of the Vedas. Along with the Gayatri mantra it holds the highest place among the many mantras used for contemplation and meditation.

MAHA MRITYUNJAYA MANTRA:

OM. Tryambakam yajamahe
Sugandhim pushti-vardhanam
Urvarukamiva bandhanan
Mrityor mukshiya mamritat


The mantra is divided into four lines, each containing eight syllables. Translations vary considerably. A bit of research, however, will make it clear that no single translation can ever do justice to all its levels of meaning. The multi-leveled nature of Sanskrit words makes this impossible.

But differences in translation also reflect the fact that the sounds of the mantra are more important to practitioners than its exact translation. Like music, the resonance of these sounds attracts the mind and leads it to an inner experience. The literal meaning of the mantra is secondary.

But even so, it is important to understand the mantra in order to develop faith in it. The individual words of the mantra convey its nourishing quality, and, even in English, they are life-sustaining. They fill us with the sense that a great force of goodness is at work within us, supporting our growth, lifting us up during times of trouble, and helping us recall, even in the midst of our busy lives, the higher aim of life itself.

CONQUERING FEAR:

There was a time, it is said, when there was no death. But the world became congested, and its resources approached the point of exhaustion. So Yama was given the role of bringing death to beings to restore nature’s balance and relieve the suffering of the planet.

Death needed servants to accomplish its task. Disease, famine, accidents, and old age played this role and acted as death’s messengers. But, not understanding its place in the order of the universe, all beings feared death. They witnessed premature death and worried lest they be taken before their appropriate time. When that time did come, fear of death led to even greater suffering.

To overcome this fear, it is said that Lord Shiva himself gave humanity the Maha Mrityunjaya mantra. Whenever there is listlessness, stress, grief, or illness, or when fear of death intrudes in awareness, this great mantra can be used for healing, for maintaining vitality, and for refuge.


The Maha Mrityunjaya mantra restores health and happiness and brings calmness in the face of death. When courage or determination are blocked, it rises up to overcome obstacles. It awakens a healing force that reaches deep into the body and mind.

Just as a plant patiently gathers nutrients from the soil, so healing and nourishing forces enter the human body through foods, medicines, supportive emotions, and encouraging thoughts. The Maha Mrityunjaya mantra attracts these forces and creates an inner environment to enhance their effectiveness. Thus the mantra can be used whenever any restorative process is undertaken.

The mantra can be recited when taking medicines, for it prepares the body and mind to make the best use of them. In India, when ash (bhasma) is applied to the body (as either a medicinal or a spiritual act) the mantra is recited. And so, whenever matters of health, vitality, nurturance, or freedom from the fear associated with death arise, the Maha Mrityunjaya mantra naturally surfaces as a remedy and comfort.

It is also said that those in the healing professions will benefit from reciting the Maha Mrityunjaya mantra regularly. Through it, they will draw from an infinite reserve of energy, and thus prevent burnout while opening a channel of healing from which life can be nourished.

AWAKENING THE HEALING FORCE:

Stories glorifying Shiva as Mrityunjaya and extolling the practice of the Maha Mrityunjaya mantra abound. Many of them are allegorical—infusing characters and story line with symbolic meaning; others are primarily inspirational; still others reveal details about specific practices.

The power of the mantra has been explained by Shiva himself in the Netra Tantra, a conversation recorded between Shiva and his wife, Parvati. At the opening of the text Parvati asks, “Your eyes are so beautiful; they are filled with the tears of compassion. How is it possible that from such eyes flared forth the terrible fire capable of reducing death itself to ashes?”

Shiva said, “Be joined in yoga, O Parvati, for only then will you be able to understand how the fire inherent in my eyes is the immortal elixir. The light in my eyes is all-pervading. It faces every direction and it resides in all states of waking, dreaming, and sleep. It is the source of life for all living beings. It can be known only through the practice of yoga, and can never be experienced by those who lack self-effort.

“The light in my eyes is the same as one’s own radiance. It is self-evident. It is the highest form of inner strength. It is eternal and it is ojas (the radiant energy that infuses matter with life). It is the power of will—the indomitable will of the soul. In it lies the seed of omniscience, the power to know, and the power to act. It is through this force, intrinsic to me, that I destroy and I create.

“The whole universe is filled and sustained by this energy. In fact the powers of will, knowledge, and action together are my eyes. They are the source of immortality, the ultimate force of healing and nourishment. They are the embodiment of my radiant vitality. The knowers of mantra science call it Mrityunjaya, “the conqueror of death.” It enables one to attain freedom from all forms of misery, for it is the destroyer of all diseases. Meditation on this brilliant light manifesting in the form of Mrityunjaya mantra cools down the scorching heat of worldly and spiritual poverty. It is pure, peaceful, and unfailing.


“The light of this mantric shakti outshines millions of suns. It is with this fire of radiant divine energy that I destroy the world in a flash and breathe life into it in no time. There is nothing beyond this power....

With this mantra one is able to conquer all one’s enemies (anger, hatred, jealousy, and greed). It is the source of longevity, health, and well-being.... Assuming different forms and shapes, the power of this light, the Mrityunjaya mantra pervades the whole universe. It is the source of all protection, physical, mental, and spiritual. There is no mystery higher than this, the mystery of my eyes, the fire residing in them, and how that fire manifests in the form of Mrityunjaya mantra.”

HOW TO USE THIS MANTRA:

Inspired by such words and instructed by teachers who have preserved the traditions of practice, many meditators have made the Maha Mrityunjaya mantra a part of their daily routine. There are no restrictions as to who may learn and practice the mantra, nor is it necessary to embrace the mythology surrounding the mantra in order to use it. It is enough to approach it with respect.

The first step is to learn to recite the mantra correctly. Although it may appear long, it has only thirty-two syllables and it can be learned with a modest effort. Slow repetition combined with a review of the meaning of the individual words.

Once the mantra is learned, bring it to mind as you begin your daily meditation, as a kind of invocation to your normal practice. After calming the body and breath, do 3, 11, 21, or even 36 recitations, and allow your mind to become absorbed in the sounds and rhythm of each line. Let the mantra draw your awareness to the heart center or the eyebrow center, whichever feels most natural to you, and use that center as the focal point of your awareness. If you are reciting the mantra to help with a health problem, focus your awareness at the navel center.

At some point you may wish to do more repetitions in a given period of time. There are many reasons for wanting to do this. You may be going through a period of poor health or low energy; you may be seeking a deeper sense of security or confidence; you may feel stressed or overwhelmed by events or attachments in your life; your own death, or the death of someone for whom you are dedicating your practice, may be approaching.

But often the sentiments that draw one to this practice are prompted less by health issues than by a deep urge to be part of the unfolding harmony of life itself. The nurturing quality of the mantra acts in the human mind and heart just as the forces of light, water, and soil act in the life of a plant. The mantra magnifies the qualities of personality that give our lives purpose and meaning.

Use a mala (a string of 108 beads) to keep track of your practice. Treat one complete mala as 100 repetitions of the mantra. A fulfilling practice is to complete 8,000 repetitions in 40 days. This can be accomplished by doing one mala in the morning and one in the evening.



Each day, before beginning, remember the seer of the Maha Mrityunjaya mantra, the sage Vasishtha. Simply bring his spirit to mind, paying respect to him. Then begin your practice. In time, you may find that the one or two malas you do each day have become a regular element of your life.

RADIANT VITALITY:

In the end, the many reasons for taking up the practice of the Maha Mrityunjaya mantra fold into one another. Whether to enhance your life or to assist in the transition to death, this mantra is ultimately a means for self-realization. The consciousness it inspires is none other than the deep, unending consciousness of the indwelling Self.


In this respect, Markandeya’s story is allegorical, a reminder to us that the temple of human life is the body; that prayers and acts of worship culminate in meditation; and that the inner lingam which blesses us with immortality is the energy flowing from the base of the spine to the crown of the head. Awakening that energy was Markandeya’s act of faith.


Words of another of the ancient sages, Suta, point us in a similar direction and inspire us to begin our own practice. They make a good closing to this article.


O sages of good and holy rites, there is no other lord so merciful as Tryambaka. He is propitiated and delighted easily. Truly, it is just so with the Maha Mrityunjaya mantra. One who is united with it, whatever may be his plight, shall undoubtedly be liberated from attachment, and by meditation he shall become one with the infinite itself.


OM. Tryambakam yajaamahe

Sugandhim pustih-vardhanam

Urvaarukamiva bandhanaan

Mrityor muksheeya maamritaat



OM:

This sound is said to be the underlying kernel of the manifest universe and vibrates eternally at the heart of creation. It signifies all-pervading consciousness. Although it is not found in the actual text of the hymn, it is added to the body of the mantra whenever the mantra is used for meditation practice.



Tryambakam:



The prefix tri (pronounced with a short “i”) means “three.” When it is joined to ambakam, the letter “i” becomes “y” and the word reads tryambakam. Ambaka means “eye.” Tryambakam is “three-eyed,” an epithet for Shiva which alludes to a well-known story in which Parvati, Shiva’s wife, playfully places her hands over his eyes. In consequence, the whole universe is thrown into blinding darkness. To save the universe, which in truth exists only in his eyes, Shiva opens a third eye at the center between his eyebrows, with which he sees both within and without.



The term “three-eyed” signifies the deep and pure consciousness of the universe that pervades and transcends time (past, present, future); perfectly manifests the powers of will, knowledge, and action; dwells as the witness within the three states of consciousness (waking, dreaming, and sleeping); and embodies the powers of the fires of heaven (the sun, surya), skies (the moon, chandra), and earth (fire, agni). Shiva is every spiritual trinity and dwells everywhere. Some also say that the word amba found here means “mother.” Shiva is manifested as the child of three mothers, the three great principles: mind, life force (prana), and matter.



Yajaamahe:

We worship, adore, honor, revere.



Sugandhim:


Su means “good, sweet.” Gandha is a fragrance. Shiva is the sweet fragrance, the joy (ananda), which permeates life.



Pushtih:


A well-nourished condition, thriving, prosperous, full, and complete.



Vardhanam:


One who nourishes, strengthens, causes to increase (in health, wealth, well-being); who gladdens, exhilarates, and restores health; a good gardener.



Urvaarukam:


A cucumber-like plant that grows as a creeper in India. It produces a gourd that is attached to the vine by a strong, woody stem. The vine itself easily entangles other plants, attaching itself to them and becoming an obstacle for their growth. Thus, more generally the word stands for disease, attachment, obstacles in life, and resulting depression.

Iva:

Like, just as.

bandhanaan Stem (of the gourd); but more generally, unhealthy attachment.

mrityor From death.

muksheeya Free us, liberate us.

maa Not.

aamritaat Immortality, emancipation.

Translation:

OM. We worship and adore you, O Three-Eyed One, O Shiva. You are sweet gladness, the fragrance of life, who nourishes us, restores our health, and causes us to thrive. As, in due time, the stem of the cucumber weakens and the gourd is freed from the vine, so free us from attachment and death, and do not withhold immortality.

In India, when an infant reaches its first birthday, the Maha Mrityunjaya mantra is often recited as a form of spiritual well-wishing. It is the equivalent of wishing the child a long and healthy life—one that, like Markandeya’s, has a spiritual direction. Some people remember the Maha Mrityunjaya mantra on each of their own birthdays to instill the event with sanctity. And on their 60th or 80th birthdays, both of which are considered special times of transition, many meditators make a special effort to recite this mantra.




OM SIVAYANAMA