Shiva is boundless yet all-pervading, formless yet in every form, the source, yet also the one who annihilates it all! In the trinity of creation, sustenance and destruction, Shiva is hailed as the force of destruction, although in essence it is the same force which creates, sustains and destroys all manifestation. From Shiva descended the Ganga of knowledge of ultimate reality, the liberating wisdom of ‘Shiva Tattva’, the real Self -- ever-truthful, ever-conscious, ever-blissful, omniscient Existence. Often portrayed as a yogi deep in blissful meditation, with matted locks, sculpted body and radiant countenance, Shiva symbolises Pure Consciousness.
Shiva is Maha-Kaal, the Lord of Time, Vanquisher of Death, the ever-blissful Eternal One. Therefore he is revered as Adi Yogi, the first Yogi, Adi Guru, the first Guru, who is the primordial source, the divine origin of all yogic sciences, all spiritual practices, all paths to Self-realisation –be it dhyana, jnana, bhakti, yoga. The embodiment of non-duality, Shiva is adored as the epitome of compassion and quintessence of love.
According to legend, Parvati (Shakti) did intense penance to please Shiva and the great occasion of Maha Shivaratri celebrates their ‘wedding’. The symbolic union carries a deeper connotation; it depicts the meeting of Shiva and Shakti. In yogic context, the dwelling place of Shiva is Sahasrar Chakra whereas that of Shakti is Mooladhara Chakra, and all yogic practices are preparation for this supreme communion within. Now Shakti is lying dormant at Mooladhara; it is as if Shakti has been estranged from her consort Shiva. It is only when the aspirant with unswerving resolve, goes through the meticulous adherence of disciplined practice of the eightfold path of yoga that the dormant Kundalini Shakti gets awakened and starts ascending via the Sushumna Nadi to meet Shiva. And their communion at Sahasrar is what is meant by Samadhi.
Once Shakti unites with Shiva, she never descends alone but always with Shiva, for their meeting is eternal. In Sankhya philosophy, Prakriti and Purusha are always together, complementing and completing each other. It also means that now should the aspirant engage in interaction with the world, it is from an enlightened perspective. One then knows that all this is a play of Purusha and Prakriti; that life is leela, a play. This is what is essentially meant by realising the Shiva Tattva.
If your mind is focused on the Truth, then you are on the path of realising Shiva Tattva within, and if you are ignorant of Shiva Tattva then know that it won’t be long before your ephemeral body, mind, intellect, the I, becomes a Shav -- corpse. The seeker will choose whether to evolve, realise and be established in his inherent Shiva Tattva or to simply lead a corporeal existence and ultimately end up as Shav. Vedanta proclaims that ‘I am Shiva’, which in essence means you are the Truth, pure consciousness, ever-blissful one. To know the true nature of Self, Shiva Tattva, who ‘I’ am, in essence, is the aspiration of the seeker who under the guidance of the master, then undertakes austerities and practices for this realisation.
During the night of Maha Shivaratri, when the aspirant performs his disciplines with tenacity, devotion and dedication, it is bound to have a tremendous, long-lasting impact on his journey to becoming Shiva.
