Sadhana Guide

Shiva is addressed as Lingodhbhavamurti, the self-existent Truth.

The attempt to identify Shakti with woman and Shiva with man is a blasphemous error. As a matter of fact, they are neither male nor female nor even neuter, for the Shivagamas declare in unmistakable terms that Shiva is the Sat aspect of reality while Shakti is its Chit aspect. Shiva and Shakti are, as it were, the transcendent and immanent, the static and dynamic, the personal and impersonal aspects of the Reality.

Allama Prabhu was a master mystic of Veerashaiva faith who lived in the 12th century. He was a great Shiva-yogi. For more on Allama Prabhu’s life, please visit the Allama Prabhu – His Life page.

Shiva-yoga is a technique of opening the third eye. Shiva-yoga aims at awakening the dormant pineal gland. It is described as an easy technique which is simple and powerful enough to transform the lower nature of man into the divine nature.

1) It is historical, for it has a history of more than 5000 years. It goes as far back as the Chalcolithic age. It was prevalent in the Indus Valley civilisation. And from there it is said to have spread to Egypt, Sumeru and other Mediterranean countries.

2) It is democratic in the sense that everybody is eligible to practise Shiva-yoga irrespective of caste, colour, creed, rank, age and position.

3) It is described as scientific in the sense that it is based upon the laws of light and electricity.

The Shivagamas and the Vachana literature of the 12th century preserve the ancient culture of Shiva-yoga, speak of its glory and greatness in eloquent terms.

In Yoga Shastra the pineal gland, known as Piyush Granthi, is spoken of as the third eye, the function of which is traditionally associated with the middle of the forehead. Traditional spiritual explanations associate the pineal and pituitary glands with inner awareness, intuition and cosmic thought. These interpretations are part of spiritual philosophy and should not be taken as established medical explanations of gland function.

Shiva-yoga goes by various names according to its different features, like Linga-yoga (yogic contemplation of the Linga), Drishti-yoga (yoga using drishti or eyes), Piyush Yoga (associated with Piyush Granthi or the pineal gland), and Animish-yoga (yoga of an unwavering gaze or Animish Drishti).

Traditional spiritual interpretations associate the pineal gland with the symbolism of the third eye and inner development. The idea that spiritual practice awakens a special glandular function is a traditional belief and is not an established medical finding.

In Shiva-yoga, steadfast contemplation of the Linga is considered important. The practice emphasises concentration and inner awareness. Practise gently without straining the eyes or forcing an unblinking gaze.

It is advisable in the tradition to practise Ashta-vidhan Pooja before Shiva-yoga practice. However, as a yogic practice in itself, Shiva-yoga can be practised independently without Ashta-vidhan Pooja.

Yes. According to the traditional guidance, Shiva-yoga can be practised independently in the evening.

Everybody is traditionally considered eligible to practise Shiva-yoga irrespective of caste, colour, creed, rank, race, religion, sex, age and position. Practise comfortably and avoid straining your eyes or body.

The traditional recommendation is early in the morning, between 4 and 6 hours, or in the evening, between 19 and 21 hours.

Traditional instructions advise removing spectacles or lenses during the practice. However, do not compromise safe vision or discontinue medically necessary eyewear. Follow appropriate professional advice if you have a vision concern.

Begin your practice with not more than five minutes. Increase the duration gradually only if you remain comfortable.

Start with five minutes of practice and increase gradually according to your comfort. Thirty minutes is described in the traditional guidance as an optimal duration, but do not force yourself to continue if you experience discomfort.

Traditional Shiva-yoga instructions recommend practising in a quiet, dimly lit or dark room to support inward attention. Choose lighting that feels comfortable and safe, and do not strain your eyes to maintain an unblinking gaze.

If your eyes become uncomfortable due to prolonged concentration, stop the practice, blink normally and allow your eyes to rest. Do not rub your eyes or force an unblinking gaze. Seek medical advice if the discomfort persists.

The traditional instruction is not to leave your place immediately after practice. Sit for five to ten minutes in peace and silence before returning to your usual activities.

Tension and eye strain can contribute to discomfort during prolonged concentration. Keep your body relaxed and avoid forcing the gaze. Stop if a headache develops. A severe, sudden or persistent headache should be assessed by a medical professional rather than assumed to be caused only by tension.

In the spiritual philosophy of Shiva-yoga, the pineal is symbolically associated with the soul and cosmic consciousness, termed Mahalinga. The practice is described as a process of recognising the relationship between the individual soul and deeper reality. The scripture expresses this ideal as “Atmanam Atmana viddhi” — “Know the Soul by the soul”.

Traditional spiritual explanations describe concentrated contemplation as generating psychic heat or Tapas, associated with inner illumination or Tejas and spiritual vitality or Ojas. Clairvoyance is a traditional spiritual belief, not an established scientific outcome of the practice.

Some mystical interpretations associate the third eye with expanded awareness and a changed experience of time. These descriptions belong to spiritual philosophy and should not be understood as evidence that a person can physically control time.

Traditional spiritual literature describes different states of consciousness through the language of vibrations and speaks of glimpses of cosmic consciousness. Poets, painters, musicians and mystics have often used similar language to express profound experiences of inspiration. Shiva-yoga presents an aspiration towards wider awareness and harmony with the universe.

Traditional mystical interpretations associate the third eye with latent human potential and extrasensory perception (ESP). These are spiritual and paranormal beliefs; ESP has not been established as a reliable ability through scientific evidence.

Shiva-yoga is presented in the tradition as a practice of inner concentration and spiritual transformation. Its distinctive emphasis is on contemplation of the Linga and the aspiration to transform ordinary awareness into deeper spiritual understanding.

Ishtalinga is a miniature form of Shivalinga. It is an indispensable aid to Shivayoga in the Veerashaiva tradition. Please visit the Ishtalinga page to learn more.

The colour of the paste is traditionally described as blue-black or indigo. Spiritual interpretations associate this colour with the Ajna chakra, situated in the region between the eyebrows, and with intuition. This is a symbolic religious interpretation rather than an established physiological effect.

Ishtalinga is an indispensable aid to Shivayoga and is traditionally described as a stone with a glazed covering. Its importance lies in its sacred significance and its role as a focus for contemplation. Claims that gazing at it generates a physical magnetic force are not scientifically established.

Traditional interpretations describe the pituitary and pineal glands through symbolic ideas of physical and spiritual energies. In this philosophy, Sadhana represents the elevation of ordinary awareness towards spiritual understanding. The proposed electrical and spiritual mechanisms are traditional explanations, not established descriptions of how these glands function medically.

Within the Veerashaiva tradition, Shivalinga worship is understood as the worship of a sacred symbol of the highest Reality. The tradition rejects reducing its meaning solely to a physical or sexual interpretation.

Linga worship is practised in many parts of India and has a long history in religious traditions. In Veerashaivism, the Linga is revered as a sacred symbol and a focus of spiritual devotion. Its meaning should be understood within its religious, philosophical and historical context.

The simple, clear meaning of Linga is a sign, mark or symbol. In the Upanishads and in many other places, Linga is used in the sense of a mark or a symbol.

The word Yoni occurs in the Upanishads in several contexts and can mean source, origin or the cause from which something arises. Its interpretation depends on the particular passage and its philosophical context.

Cosmologically, it is symbolic of the Universe; psychologically, it is symbolic of name and form; mystically, it is symbolic of the Logos.

Channabasava has given a mystical interpretation of Linga: “Li” represents the Infinite, “Ga” stands for the finite, and the zero symbolically unites the finite and the Infinite. He who understands this secret is described as a real mystic.

In the cosmological interpretation, the universe is understood as a manifestation of the creator. The image of God is reflected in the universe, which is represented symbolically by the Linga with its circular base.

The psychological interpretation describes the Linga as the cosmic soul possessing self-consciousness. The cosmic soul first vibrates towards creation. The vibration is Nada, the first expression associated with name, while Bindu represents the point or form. Nada and Bindu together are associated with Pranava and form the symbolic explanation of the Linga.

In the interpretation presented by this mystical tradition, Shishna-devah is associated with sevenfold divinity and the seven stages or modes through which the one spirit is understood to manifest. These are described as solid, liquid, gaseous, aerial, ethereal, egoistic and intellectual. The central idea is one Godhead expressed through multiple modes of consciousness.

Shunya Sampadane is a literary work containing dialogues involving Allama Prabhu and other Veerashaiva saints, including Basava, Channabasava, Marula Shankar, Madivalayya, Ayadaaki Marayya, Nuliya Chandrayya, Moligayya, Ghattivalayya, Goraksha, Akkamahadevi, Mauktayakka and Lakkamma. Allama Prabhu stands out as a central mystic who guides the dialogues through spiritual insight, philosophical explanation and mystical understanding. For this reason, the work is sometimes described as Prabhu’s Dialogues.

Shunya Sampadane explores the inexhaustible nature of Reality beyond forms, names and functions. When Reality is described as Shunya or Bayalu, it does not simply mean absolute nothingness; it points to that which ordinary thought cannot fully comprehend. The sayings of saints and sages bear witness to this Reality. The central aim is to realise the state of divine awareness and the freedom of complete being.