8. A gist of Śaiva Upaniṣads

1 Akṣamālikā Upaniṣad

In Akṣamālikā Upaniṣad Prajāpati learns from Guha the details concerning rosaries: their kinds and constituents, the inner significance of the various parts, the mantras that are to be used while telling the beads, their fruit, etc.

2 Atharvaśikhā Upaniṣad

In Atharvaśikhā Upaniṣad , Atharvan teaches the Significance of “Om” and the meditation theron; and Śiva is declared to be the supreme object of meditation.

3 Atharvaśira Upaniṣad

In Atharvaśira Upaniṣad Rudra declares himself to the gods to be all in all. The gods in turn pray to Rudra identifying him with the Supreme.

4 Kālāgnirudra Upaniṣad

In Kālagnirudra Upaniṣad , Sanatkumāra learns from Kālāgnirudra the method to be followed in smearing ashes.

5 Kaivalya Upaniṣad

In Kaivalya Upaniṣad , Śiva is identified with the Supreme Brahman, the source of all; the non difference between the jīva and the Lord is declared; and the experience of non difference is explained.

6 Gaṇapati Upaniṣad

The Gaṇapati Upaniṣad is the only Śaiva Upaniṣad, that has no direct learning on Śiva-Rudra concept of Brahman. However, based on purāṇic legend, that Gaṇapati is the son of Lord Śiva. This Upaniṣad is included in Śaiva Upaniṣad.

7 Jābāli Upaniṣad

In Jābāli Upaniṣad the terms ‘Paśupati; (God) and ‘Paśu’ (soul) are explained; smearing of ashes is declared to be the means to knowledge; and the method of smearing is also set forth.

8 Dakṣiṇāmūrti Upaniṣad

In Dakṣiṇāmūrti Upaniṣad , Śiva is identified with Dakṣiṇāmūrti. Knowledge of this identity is said to be the supreme secret, the harbinger of longevity and of ultimate release.

9 Pañcabrahma Upaniṣad

In Pañcabrahma Upaniṣad, Mahādeva, the supreme God, teaches the five forms of Brahman that arose at first: Sadyojāta, Aghora, Vāmadeva, Tatpuruṣa, and Īśāna. Īśāna is the highest form; but all the five are to be resolved in the supreme Brahman which is really without form.

10 Bṛhajjābāla Upaniṣad

In Bṛhajjābāla Upaniṣad are set forth the greatness of the sacred ash, the significance of its various names, the mode of its production, the rite of bathing in ash, the way of smearing the ash on the different parts of the body, the mantras to be used in these rites, etc. There is also to be found the derivative meaning of the world ‘Rudrākṣa’

11 Bhasmajābāla Upaniṣad

In Bhasmajābāla Upaniṣad up the method of wearing the ash marks is explained; the various rites connected therewith are described; the worship of Śiva in according to rule is prescribed; and life in Benares is enjoined on those who are incapable of higher worship.

12 Rudrahṛdaya Upaniṣad

In Rudrahṛdaya Upaniṣad , Rudra is declared to be of the nature of all; Śiva, Viṣṇu, Brahmā, and Umā regarded as different manifestations of the same Spirit; the difference between the higher knowledge and lower knowledge is explained; the difference between the jīva and the Lord is characterised as apparent; and the knowledge of non-difference is said to remove sorrow and delusion.

13 Rudrākṣajābāla Upaniṣad

In Rudrākṣajābāla Upaniṣad, Bhusuṇḍa learns from Kālāgnirudra details regarding the Rudra beads, their origin, eligibility to wear them, conditions of wearing them, etc.

14 Śarabha Upaniṣad

In Śarabha Upaniṣad, the creator Brahmā proclaims Rudra to be the Supreme God; it is also said that Rudra in the form of a Śarabha (a fabulous animal considered to be stronger than the lion) killed a Nṛsimha; the gods praise Rudra who has assumed this great form; and finally it is declared that there is no difference between Śiva and Viṣṇu.