Vāmadeva and Kumārasvāmi

This is the inner dialogue of the second half of the Kailāsa Saṃhitā of the Śiva Purāṇa. Vāmadeva Maharshi is a great jñānī (knower of the Self). He knew that he was Brahman even in the womb, in the Rathantara Kalpa. He goes to Kumāraśikhara on Mount Meru and prays to Kumārasvāmi, who is Skanda, with a twelve-verse stotra. Kumārasvāmi gives him the full teaching of sannyāsa-dharma (the way of the renunciant), the Pañcabrahma, Śivādvaita, the eight mahāvākyas (great sayings), and the funeral rites of sannyāsīs (renunciants). At the end, Kumārasvāmi names Vāmadeva as the parameshṭhi-guru (third-order guru) in the line through which the teaching of the Kailāsa Saṃhitā will reach Śuka.

Sūta’s pilgrimage and arrival at Kumāraśikhara

The dialogue is set within the tīrtha-yātrā (pilgrimage) of Sūta Romaharshaṇa. He had already received the first nine chapters of the Kailāsa Saṃhitā, the teaching of Oṃkāra and Sannyāsa that Bhagavān Śiva gave at Kailāsa, as Vyāsa told it to him. Then he set out on pilgrimage.

1. He went first to Kanyākumārī, at the southern tip of Bhārata-varsha. It is the tīrtha of the Devī’s pādukās (sandals), and he went there for her darśana and blessing.
2. He then went to Śrīkāḷahasti, on the bank of the Svarṇamukhī river. There he had darśana of the great Vāyu-liṅga, Śrīkāḷahastisvāmin.
3. From there he reached Kumāraśikhara, the peak on Meru that is sacred to Kumārasvāmi. There he found Vāmadeva Maharshi busy in the pūjā of Kumārasvāmi.

This meeting led Sūta to tell what he saw: how Vāmadeva came to Kumārasvāmi and the great teaching that followed. This is in Chapter 10.

Vāmadeva’s arrival and who he is

The Kailāsa Saṃhitā names Vāmadeva as the great ṛshi of Ṛgveda Maṇḍala IV, and as the teacher of the saying Aham Brahmāsmi, “I am Brahman”, which he spoke while still in the womb. The text says that his jñāna arose in the Rathantara Kalpa. His realisation is therefore of vast age, beyond ordinary time.

Vāmadeva comes to Kumāraśikhara with devoted śishyas (disciples). He sees Kumārasvāmi seated in divine glory. His two śaktis, Gajavalī and Suyaśā, sit one on each side of him, and gaṇas and divine beings wait on him. The sight fills Vāmadeva with wonder and devotion, and he comes forward with folded hands. This is in Chapter 11.

Vāmadeva’s stotra to Skanda

Vāmadeva prays to Kumārasvāmi with a stotra of twelve verses. It is one of the few long stotras in the Kailāsa Saṃhitā. The stotra speaks of Skanda’s:

• Birth. He was born from Bhagavān Śiva’s divine seed, carried through Agni and the Gaṅgā, and he was fed by the six Kṛttikā mothers.
• Form. He has six faces and twelve arms, rides a peacock, and holds the śakti weapon in his hand.
• Place as Senāpati. He is the commander of the divine armies who killed Tārakāsura.
• Rule over Meru. Kumāraśikhara is his lasting home.
• Place as Jñāna-guru. He is the teacher whose teaching frees from saṃsāra (the cycle of birth and death).
• Bond with Śiva. He is the son of Parameśvara and himself a form of Bhagavān Śiva’s śakti.

Vāmadeva ends each verse with a request: “O Skanda! Teach me the highest path of sannyāsa and freedom, for the good of all beings who will come after.” This is in Chapter 11.

Kumārasvāmi’s teaching: the full sannyāsa-dharma

Kumārasvāmi was pleased by the stotra and knew that Vāmadeva was fit to receive the very highest teaching. He gave a teaching that runs through twelve chapters, Chapters 12 to 23.

The path of sannyāsa (Chapters 12–13)

The qualities needed in the one who may take sannyāsa. The outer signs of the sannyāsī: the daṇḍa (staff), the kaupīna (loincloth) and the kamaṇḍalu (water pot). The whole formal ceremony of sannyāsa-dīkshā. The guru’s part in giving the praṇava-upadeśa (teaching of the Oṃ). The three eshaṇā-tyāgas, giving up the wish for children, for wealth and for svarga.

The Pañcabrahma (Chapter 14)

The five faces of Bhagavān Śiva, with their direction, element and sense:

The chapter also gives their śaktis, bīja-mantras (seed mantras) and forms for meditation.

The four cosmic cakras (Chapter 15)

Sṛshṭi-cakra (Brahmā), Sthiti-cakra (Vishṇu), Saṃhāra-cakra (Rudra) and Tirodhāna-cakra (Maheśvara). All are shown as part of Bhagavān Śiva’s five acts, the pañcakṛtya. Anugraha (grace) belongs to Sadāśiva alone.

The 36 tattvas and Śivādvaita (Chapters 16–17)

The full list of tattvas from pṛthvī (earth) up to the Śiva-tattva. The Sohaṃ or Haṃsa mahāmantra as the natural japa of the breath. The sameness of the jīva (the living self) and Bhagavān Śiva once māyā is removed. The declaration Śivo’ham (“I am Śiva”) as the fruit of long practice.

The yogapaṭṭa ceremony (Chapter 18)

In answer to Śaunaka’s questions: who may receive the yogapaṭṭa, the first rites (kshaura-snāna, the shaving and bath), and the ceremony that gives a fit disciple the right to teach.

The eight mahāvākyas (Chapter 19)

Eight great Vedic sayings on the oneness of ātman and Brahman, read in the Śaiva way. They end with Śivo’ham asmi and Sarvo vai Rudraḥ.

Rules for the yati and kshaura (Chapter 20)

Rules for the sannyāsī‘s shaving of the head from time to time, the daily maṇḍala-pūjā, fasting, and taking alms.

The last rites (Chapter 21)

Bhagavān Śiva first taught these to Bhṛgu Maharshi. They are the burial rites for a sannyāsī who has died. The chapter names the five ātivāhika devatās who lead the ātmā (soul) onward under Nandī’s command: Agni-rūpā, Jyotis, Divasābhimānī, Śukla-paksha and Uttarāyaṇa. It also gives the pañcāvaraṇa-pūjā on the day of burial.

The eleventh and twelfth day rites (Chapters 22–23)

The full rites for the eleventh and twelfth days after a sannyāsī has passed away. They include formal guru-pūjā at all four levels of the paramparā (line of teachers), śivabhakta-bhojana (feeding devotees of Śiva), and piṇḍadāna (offering of rice balls) to all three levels of ātman.

The line of gurus

At the end of the teaching, Kumārasvāmi told Vāmadeva the line through which this wisdom will pass to later ages. Kumārasvāmi said:

“In the past, Vyāsa Maharshi told this jñāna to the maharshis at Naimishāraṇya. So he is the first guru of the world (jagadguru). You, O revered one, will be known in the world as the second guru. Sanatkumāra, filled with devotion to Śiva on hearing this from your lotus-mouth, will tell it to Vyāsa. And that best of Śiva’s devotees will then teach it to Śuka, and so become complete. Vyāsa will take four maharshis as his disciples and teach each one a Veda, and through them he will set up dharma in the world.”

The line leading to Śuka is given as follows.

• Kumārasvāmi, the parātpara-guru, the first source.
• Vāmadeva, the parameshṭhi-guru, the third-order guru.
• Sanatkumāra, the parama-guru, the second-order guru.
• Vyāsa, the guru, the direct teacher.
• Śuka, the śishya (disciple).

Kumārasvāmi also names Vāmadeva’s own disciples: Agastya, Pulastya, Pulaha and Kratu. These four great ṛshis will receive the line of sannyāsa from Vāmadeva.

Vyāsa’s four disciples, who receive the four Vedas, are Vaiśampāyana, Paila, Jaimini and Sumanta.

Sanatkumāra’s four disciples are Sanaka, Sanandana, Sanātana and Sanatsujāta. This is in Chapter 23.

The close

After the teaching, Kumārasvāmi went back to Kailāsa, the silver-peaked mountain, to the lotus feet of his parents. Vāmadeva, with his śishyas, bowed with great respect to Kumārasvāmi, the one who rides the peacock, and went on to Kailāsa. There he came before Parameśvara. He bowed again and again at the feet of Devī Pārvatī and Parameśvara and received their darśana. His whole body shook with devotion, and he lost all sense of his body. He then praised Parameśvara with a great stotra made from the essence of all the Vedas and Śāstras. He placed their lotus feet on his head with deep respect, and he made his lasting home at Kailāsa, in their presence.

Sūta had told this whole account to the ṛshis at Naimishāraṇya. He said to them:

“O munis! Just as I have heard this, you too should know the Maheśvara-tattva: the highest Oṃkāra, the secret of the Vedas, the form of the whole universe, the one who frees from saṃsāra, the supreme Brahman. Living here at Kāśī with joy, worship the lotus feet of Śrī Viśveśvara, in the form of the unmatched highest mukti of sāyujya (union).”

He then left for Badarikāśrama to serve the feet of his guru, with a prayer that he might again hold good talk with the gathered ṛshis. This is in Chapter 23.

Sources

• Śiva Purāṇa, Kailāsa Saṃhitā, Chapters 10–23
• Śiva Purāṇa, Kailāsa Saṃhitā, Chapter 10 (Sūta’s pilgrimage and arrival at Kumāraśikhara)
• Śiva Purāṇa, Kailāsa Saṃhitā, Chapter 11 (Vāmadeva’s arrival and stotra)
• Śiva Purāṇa, Kailāsa Saṃhitā, Chapters 12–23 (Kumārasvāmi’s teaching)
• Śiva Purāṇa, Kailāsa Saṃhitā, Chapter 23 (the line of gurus and the close)