Om… Om… Om…
Shiva Yoga means merging with the divine grace that shines independently, beyond separation from Shiva. To stand united with divine grace and perceive through the divine eye is the vision of Shiva Yoga. Shiva Yoga is an approach, a blissful effort to deeply immerse oneself in the higher dimensions of human experience. It presents all beings as a collective of souls, much like how quantum theory reveals the fundamental unity of the universe.
Shiva Yoga is a technique for opening the third eye. The third eye is a mystical organ with a universal mythological history—it is the central eye of Shiva, the Eye of Horus in Egyptian tradition, and the unicorn’s horn. Though the third eye may seem dormant, its awareness is every individual’s birthright. It is the faculty of inner vision that embraces eternity, while the two physical eyes remain bound to perceptions of the past or future.
In Yogic science, the pineal gland is referred to as the third eye, and its function is centered at the forehead. In most people, this pineal gland remains dormant; the entire process of Shiva Yoga is aimed at activating this latent faculty. While it exists as a rudimentary organ in most individuals, it is slowly evolving. By accelerating its evolution, one can attain wisdom and comprehend events in their entirety.
To understand Shiva Yoga, shouldn’t we first understand where and how Shiva resides? Shouldn’t He dwell in our thoughts? How does Shiva exist in thought? Let us explore.
“Shivan Uray Sindhai” (Shiva resides in the mind)—when the mind dwells in Shiva and Shiva envelops the mind, it is called Yoga. The word Yoga is derived from Sanskrit, meaning union or joining.
Many may not know that the Tamil word Thavam (austerity) is called Yoga in Sanskrit. Thavam also means Th+Avam—that which removes suffering is called Thavam.
For thousands of years, our sages and enlightened beings have discovered the truths of the Yogic path and shared their experiences as an invaluable gift to the world’s spiritual life. Yoga is a state of divine grace, where one realizes, “Shiva abides within my consciousness.” To perceive the supreme Shiva within oneself, to rejoice in divine bliss, and to immerse in ecstasy is the state of Yoga, which is called Shiva Yoga.
When Sundarar had the divine vision of Shiva at Chidambaram, he described the experience as an overwhelming flood of bliss, an unparalleled joy, as chronicled by Sekkizhar. The steadfast devotees who witnessed Lord Nataraja’s cosmic dance in Chidambaram were entirely absorbed in the experience. All their senses converged into a singular perception, and their mind, intellect, and awareness ceased to function independently—everything was channeled through the singular focus of their consciousness on the divine dance.
Thirumoolar describes this state as:
“One who transcends the five senses and dissolves in the self.”
Sundarar’s ecstatic experience of divine bliss can be considered both the culmination and the ultimate goal of Shiva Yoga. Though philosophical discussions, explanations, and extensive writings can attempt to describe it, the true state of Shiva Yoga is experiential and beyond words.
Ordinarily, the external faculties and internal faculties operate based on outward appearances. As long as they function this way, they remain unqualified to realize the true state of the soul. However, by divine grace, a transformation occurs. While the faculties continue their activities, the inner awareness begins to delight in Shiva’s experience.
This profound transformation will inevitably occur in every person’s life one day. Using the freedom, ability, and wisdom granted by the divine, our highest purpose is to engage in practices that lead to the realization of Shiva’s presence. However, this goal remains invisible to our eyes due to the veil of ego. We continue to live in a state of spiritual darkness. The ego, which constantly accompanies the soul, prevents it from recognizing its true nature.
Thus, the soul is left in a state of unawareness—unaware of who it is, where it belongs, and what its purpose is. There is an eternal soul, and out of immense compassion, the divine has granted it a body and faculties to attain the state of divine grace. As Thirumandiram states:
“Through karma, one gains true wisdom.”
The soul must detach itself from the veil of ego. For this purpose, the divine has provided the faculties and senses. They enable the soul to progress through various states of realization. The soul possesses intelligence, but it is not complete knowledge. Absolute wisdom and infinite power belong only to the divine. The soul, however, possesses only limited perception and partial understanding. Since its intelligence is channeled through the body’s senses and faculties, it accumulates karma.
Although the accumulation of karma brings some clarity to the soul, it remains attached to its bodily faculties. It perceives experiences only through them, leading to the mistaken belief that the body and its faculties are its true identity. Despite this, these faculties and philosophies serve an essential purpose. Through them, the soul gradually gains clarity about its knowledge and power.
Every being born into this world must complete their karma. To do so, they need Maya (illusion), and it is through Maya that one must ultimately transcend Maya. To conquer illusion means to realize the true nature of the soul—that it is neither the body nor its faculties.
A lifeless body can do nothing. Only a body animated by a soul functions with intelligence and energy. Without the soul, both the body and its faculties become inert. However, the soul does not exist outside the body; it resides within. As Thirumoolar states:
“One who never contemplates the soul within the body remains ignorant.”
The soul always seeks attachment. When its intelligence is limited, it clings to external objects, experiencing both pleasure and suffering. The experiences of the soul are mistakenly attributed to the body. In reality, they are experiences of the soul itself.
A profound truth exists—the supreme intelligence, the divine consciousness, is ever-present within the soul. It guides the soul through various experiences, ultimately leading it to divine realization. This divine presence pervades everything, including the body and soul, and directs all actions. This is what we call Shiva.
Shiva exists within and beyond the soul, simultaneously acting in unity and separation. However, we fail to recognize this. As Thirumoolar states:
“They never contemplate Shiva within the soul.”
The first step in realization is understanding that the soul is distinct from the body. The second step is recognizing that the supreme intelligence—Shiva—is the very essence of the soul. Shiva dwells within our consciousness, pervading both the physical and spiritual realms.
“For those who contemplate Him, He becomes their very thought.”
Our faculties and intellect must evolve beyond worldly experiences to recognize the divine truth. Only through the grace of Shiva can one transcend ignorance, overcome illusion, and merge into the ultimate bliss of Shiva Yoga.
At times, they see the body as the self;
At times, they see the soul within;
At times, they see Shiva dwelling in the mind;
At times, they see the radiant moon-blossom.( Thirumandiram – 601)
Therefore, a soul that truly understands the essence of yoga remains immersed in the experience of Shiva. One must not let the mind wander aimlessly but practice restraining it. Instead of allowing the mind to drift externally, one should bring it under control, focus it on a single point, and contemplate the divine form of Shiva. Efforts must be made to sustain this contemplation without interruption.
Due to the force of past karmas, the mind occasionally deviates from profound contemplation of the Supreme and gets attached to worldly matters. One must prevent such distractions and continuously direct the mind toward meditation on the divine form. This does not happen merely by wishful thinking. It is only through divine grace that the mind attains maturity and strength. Gradually reducing attachments to worldly objects and anchoring oneself in meditation on the sacred form one worships is a necessary step. Worries that prevent one from realizing the divine become obstacles to meditation.
However, one must not waver but remain steadfast in their focus. When one holds the supreme wisdom of the divine feet as the ultimate principle and remains unwavering, the senses and faculties gradually detach from worldly bonds and immerse themselves in the divine form of the meditative deity. Enlightened beings affirm that adhering to ethical principles—starting from Yama (self-discipline) and following all aspects of righteous living—leads one toward this realization.
When one develops an unwavering, unchanging devotion to the Supreme Shiva, the soul attains the state of Samadhi (spiritual absorption). Overcoming various obstacles and persistently seeking the Supreme leads the soul toward the foundational path of yoga, which is known as Adhara Yoga—the essential practice of uniting with the ultimate reality.
By realizing the true support (divine essence) and dissolving all attachments,
That very realization itself is meditation.
When one abandons all attachments and flows in harmony,
It leads to the supreme state of Samadhi,
And karmic bonds can no longer entangle or trouble the soul.
Adhara yoga (foundational yoga) is like a mother lifting her child’s hand and guiding it to point at the moon in the sky. It is also like showing a distant, invisible star by directing attention through a visible tree branch. In this practice, the awareness of the soul is engaged. It involves transcending sensory instruments while still standing with the inner faculties. However, even the thought of the self must dissolve, and the mind should be completely filled with the thought of Shiva.
The soul must merge into the all-pervasive Shiva. Without taking the soul itself as a foundation or relying on the meditative form that stabilizes its thoughts, true foundational yoga is where Shiva, the Supreme Being, becomes the only support. In this state, awareness itself dissolves. True supportless yoga (niradhara yoga) occurs when all sensory and mental faculties are transcended, and through divine grace, one rests solely in Shiva-knowledge without any external dependence. As the sacred text Thirukkalirrupadiyar states, “To stand with that which is eternal is to truly stand.”
The enlightened beings, or jivan muktas, spend their entire lives absorbed in the thought of Shiva, filling their minds completely with divine consciousness, and ultimately attain liberation. The sacred text Thiruthondar Thiruvanthathi refers to such souls as the true possessors of divine wealth. Saint Sekkizhar also describes them as those who have merged their minds into Shiva through Nathantha Dharanai (deep contemplation of the supreme sound). This state is the path of Jnana Yoga, where one realizes, unites with, and forgets oneself in Shiva. The Thirukkalirrupadiyar declares that such Shiva Yoga alone is the absolute truth. These enlightened beings are truly worthy of reverence.
Transcending the limitations of the five senses and surpassing even the divine realms,
They shine resplendently as the supreme, true, and infinite light.
Through deep meditation (Nāthāntha Dhāranai), their minds merge with Shiva,
And in the sacred, divine hall, they attain the path of devotion at the feet of the Lord,
The cosmic dancer, who is both the cause and beyond all causes.
Ancient Siddhar texts mention that there are 64 types of yoga, including Hatha Yoga and Ashtanga Yoga. Thirumoolar, a great yogi, describes 12 types of yoga, among which the highest is Shiva Yoga, also known as Shiva Raja Yoga.
Shiva Yoga differs from other forms of yoga in its purpose, method, and benefits.
- The goal of Hatha Yoga is physical health.
- The goal of Ashtanga Yoga is attaining the state of Samadhi.
- The goal of Shiva Yoga is merging with Shiva.
The second-century BCE Mauryan king, Chandragupta II, had a court poet named Kalidasa, who wrote the epic Kumarasambhavam, which narrates the mythological birth of Lord Murugan (Kumara).
In Shiva Yoga, the ultimate goal is for the practitioner to merge with Shiva. This is symbolized in Kumarasambhavam, where Shiva unites his third-eye light (white light) and the supreme sound (golden light) to become the red light, which represents the birth of Kumara (Murugan). The final outcome of Shiva Yoga is for the yogi to become Shiva and then be reborn as divine red light.
As the Tamil poet Avvaiyar states:
“When you see the light shining at the forehead, the body will never perish.”
Many yoga techniques are mentioned in Thirumandiram, and numerous Siddhars have sung about different yogic methods. However, they did not specifically define Shiva Yoga. Through extensive study of various Siddhar texts and Thirumandiram references, I have structured and simplified Shiva Yoga. I have also documented this in poetic form in “Gnana Thari”.
In this practice:
- The highest energy center (Sushumna Nadi) lies between the eyebrows and at the crown of the head.
- Prana (life force) is generated here and spreads throughout the body.
- The left and right nostrils represent Ida (moon energy) and Pingala (sun energy).
- Meditation involves merging the three syllables of Om (A+U+M) at the energy center.
Sitting in Padmasana or Sukhasana, with eyes focused on the crown and breathing in Kechari Mudra, one connects the lunar and solar energies at the central point (Sushumna Nadi). This is similar to the mythical Saraswati River, which is said to flow invisibly beneath the earth where two rivers meet.
In deep practice:
- The inner tongue is connected to a hidden energy point, symbolizing Shiva Linga.
- Through prolonged breathwork, the kundalini fire (Makara Ushnam) rises from the root chakra (Muladhara) and melts the blockage at the base of the tongue.
- This process eventually opens the Brahmarandhra (crown chakra), allowing Prana to merge into the supreme energy center.
When Prana (light breath) is completely absorbed, one hears the subtle sound of ‘M’ (the essence of Om) within. This absorption is true Shiva Yoga.
- When the mind merges into this, it becomes meditation.
- When meditation is perfected, it becomes tapas (spiritual austerity).
- When tapas is completed, one reaches Samadhi (spiritual absorption).
- In Samadhi, the yogi attains liberation (Jivan Mukti) and becomes one with Shiva—beyond birth and death.
Ancient Indian sages described Shiva as Vibration and Shakti as Energy.
“We are all made of energy, and energy is formed from vibration. Every thought and emotion carries a specific vibration, which in turn generates energy. Positive thoughts create positive energy, and negative thoughts create negative energy. When thoughts and emotions are intensified, their vibrations increase, generating vast amounts of energy, which then materializes into reality.”
Shiva and Shakti represent masculine and feminine energy. Through Shiva Yoga’s Shiva-Shakti Sadhana, one can activate, enhance, and balance these energies. When the Shiva and Shakti vibrations are balanced, a person becomes highly creative, powerful, and healthy.
The Hidden Secrets of Shiva Yoga in Shiva Purana
Shiva Purana is a spiritual treasure that reveals the secrets of Shiva and his divine realm (Shiva Loka).
A key aspect of Shiva Purana is that it describes how to receive the divine nectar (Amrita) within the body. The Tamil letter ழ (Zh), present in the word “Vazhga” (Live)”, touches the inner tongue, which activates this nectar.
- Vazhga, Vazhga (Live, Live) is chanted six times in Shiva Purana to help circulate this divine nectar throughout the body.
- After this, Velga, Velga (Victory, Victory) is chanted to manifest divine energy externally.
- Then, Potri, Potri (Praise, Praise) is chanted to strengthen the prana body (subtle energy body).
- By chanting these syllables correctly, one strengthens the subtle and physical bodies, making them resistant to external negative influences.
The Science of Shiva Purana Chanting
The combination of Vazhga + Potri follows a rhythm of 2:½:1 in syllabic timing. This specific rhythm enhances the prana body, which is why ancient sages composed praise hymns (Potri Malai).
For example, chanting:
“Om Sri Sri Sundarananda Siddhar Thiruvadigal Potri”
energizes the prana body, making the practitioner strong.
By chanting Shiva Purana daily:
- The gross and subtle bodies are empowered.
- Upon reaching the seventeenth verse, Shiva is visualized within the mind.
- By the twentieth verse, all karmic burdens are removed.
- By the twenty-first verse, the inner eye (divine vision) is opened, leading to the path of spiritual awakening.
From the Brama Gnana Golden Sabha Peedam, your Rudra Shivatha, Salem.
May all beings live in bliss.
Thiruchitrambalam.
