I talked with some Vaishnavas and told them Shiva and Vishnu are the same and I gave examples of many Puranas. But they told me Puranas are classified into sathvik, rajasic and tamasic puranas. And only sathvik puranas are true. Different puranas give a different lists of sathvik puranas.
Does any verse from any sathvik purana according to any purana list say Shiva Paramya?
Reply with the exact verse number.
First of everything, classification of Purānas in itself is an erroneous thing which was later interpolated and implemented by some vicious people who call themselves as Vaishnavas. However, still I would like to answer this question by citing references from those Purānas which are being extolled as sattvika.
Padma Purana
The Shiva gita where Parameshvara himself explains the knowledge of life and universe to Sri Ramachandra is present in Padma purana, says Naradheya Purana. The Shiva gita is highly sacred and extremely older than any other gitas, it has been commented by more than 5 theistic scholars of Shaivism which includes even Sri Abhinava Narasimha bharati tirtha (16th CE) of Sringeri, Sripati Panditaradhya (11th CE) of Virashaiva matham etc:
Apart from this there are so many references from Padma purana where Vishnu himself will surrender to Parameshvara and worship him.
Padma Purana declares Sada Shiva to be originator of Brahma, Vishnu and Maheshwor in Patala Khanda chapter 108 while describing origin of Sacred ash:
Sri Rama said: 1. O illustrious one, tell about the origin of the sacred ash, the greatness of the sacred ash, and the religious merit (earned) through the application of the sacred ash.
Sambhu said: 2-8a. O Rama, I shall tell you about the origin of the sacred ash. (I shall tell you about its effect) by (just) remembering or telling about it. O king, listen to it. He who is that eternal god Sadasiva, who is saluted by Brahma, who has three eyes, who is the prop of virtues, who is beyond qualities, who is unchangeable and immutable, had once a desire to create on seeing the three qualities in himself—this triad of qualities should be known as the three Vedas. O dear one, having divided himself and the region there, he created on his right side the son, viz. Brahma and Hari from his left side. At the back side he created Maheswara (i.e. Shiva); thus the mighty one created three sons. As soon as they were born they became the three gods—Brahma, Vishnu and Shiva.
The Padma Purana 5.114 says:
Sri Vishnu: Oh my lord, on whom are you meditating upon or trying to accomplish your contemplation, what type of dhyānam is this?
Ishvara replied: Oh dear Vishnu, I'm neither meditating on anyone nor I am trying to contemplate upon anything, I'm beyond the three states, the supreme. But still to encourage the souls to do other worldly good things, I engage myself in performing some austerities.
Once Lakshmi asks Vishnu that, whom is he worshipping in his yoga-nidra state, who is that reality who's beyond him (Vishnu) too, to which Vishnu replies:
nāhaṃ sumukhi nidrālurnijaṃ māheśvaraṃ vapuḥ | dṛśā tatvānuvarttinyā paśyāmyaṃtarnimagnayā ||” (Padma Purana:UK:175:7)
“[The lord said]: O you of beautiful face, I’m not sleeping, rather, by the vision which sees (follows) the truth, I am contemplating by being fixed (nimagna) in my true form of lord Maheshvara (lord Shiva)".
Bhagavatha Purana
Bhagavatha Purana unlike preached by Neo-cultist Krishna-fans is not at all a Vaishnava purana in it's inner essence, it clearly concludes that Shiva is the real supreme lord of the scripture.
Srimad Bhagavatham and Supreme Lord
Naradheya Purana
Naradheya Purana is basically a Vaishnava purana but it stresses equality of Shiva and Vishnu many times which can be checked here.
Another thing is that, Naradheya Purana in it's Purāna-mahatmya vibhagam, says Linga Purana (which is considered as tamasika by anti-hindus) is the supreme scripture among all which is the real moksha-shastra and the ultimate essence of Vedas.
There are some sections of Varaha Purana also where Dādichi maharshi clearly explains how Shiva alone is the supreme lord and Shiva-bhakti alone leads to Kaivalyam which I'm unable to recall now and not able to find online sources for it, this particular Shaiva section of Varaha Purana was criticised by the great and so called Vayu avatara of Kaliyuga Madhvacharya as deluding part of Varaha Purana, he also calls Dādichi rishi (who was a great Vedic rishi) as a deluded one just because he worshipped Shiva which can be checked here with references, also checkout other related hatred-fostering attempts of Madhvacharya in the same article.
Apart from the above answer, I would like to prove that all these puranik classification is a vicious attempt made by some sectarian Vaishnavas who were filled with negative attitude.
Prakasha Samhitha (sub section of Pancharatra agama) which was highly followed by Sri Vaishnava scholars like Yamunacharya etc: says:-
vārāhaṃ vaiṣṇavaṃ pādmaṃ vāyuproktaṃ ca gāruḍam /śrīmadbhāgavataṃ caiva sātvikānīti hi śrutiḥ // PS_1,4.32 //
“Varaha ,Vishnu,Padma, Vayu, Garuda and the Srimad bhagavata purana are sattvik puranas.
Here in this section of the agama, it is said Vayu Purana is a sattvika purana, but Vayu purana in it's real essence is a Shaiva purana just like Shiva Purana, Skanda Purana etc:
Here, the chances are that the interpolator of that agama forgot to study Vayu Purana before adding it in sattvika list, such red-handed citations can be found it also in other Pancharatra scriptures which are nothing but works penned by people post-alvar period.
Many Vaishnava scriptures and Puranas say that Brahma, Vishnu and Shiva are forms of one true god - Para Brahma.
Padma Purana 1:2:116. Being awake, he, taking up the form (of Brahmā) effects the creation. For creating, maintaining and destroying (the world he takes up) respectively the forms of Brahmā, Viṣṇu and Śiva.
Vishnu Purana 2:1. Thus the one only god, takes the designation of Brahmá, Vishńu, and Śiva, accordingly as he creates, preserves, or destroys.....
Garud Purana O god! O thou the giver of fame! do thou destroy all my actions, good or bad whatever I have done who am of the dignity of Shiva. Shiva is the giver, Shiva is enjoyer and Shiva is the entire universe. Shiva is victorious everywhere. I am myself Shiva. O Shiva! thou art"the saviour and the leader of the universe. Save thee I have no other lord.” I shall now describe another method of the adoration of Shiva.......... Having known all these as the powers of Shiva an emancipated person, having the true knowledge of the deity, becomes himself Shiva. [He should also meditate] “He who is Shiva is Hari and Brahma.”
Vishnu Purana 5:33. You are fit to apprehend that you are not distinct from me. That which I am, thou art; and that also is this world, with its gods, demons, and mankind. Men contemplate distinctions, because they are stupified by ignorance.
Even in Bhagwad Gita;
Bhagwad Gita 13:17.He is indivisible, yet He appears to be divided amongst living beings. Know the Supreme Entity(Parambrahama) to be the Sustainer (Vishnu), Annihilator(Shiva), and Creator of all beings (Brahma).
Why Only Sattvik.? Only Bhagawan Shiva is glorified in all 18 puranas under various names.
Sri Skanda Purana 1.1.1.:
Lomaśa said:
13. In all the eighteen Purāṇas, Only Śiva is sung about as the greatest (lord). Hence no one is competent to recount the greatness of Śiva (adequately).
14. Heaven and liberation (from Saṃsāra) will be attained by those people who repeatedly utter the two-syllabled name Śi-va.[8] Not otherwise.
15. Munificent indeed is Mahādeva, (the great god), the lord of Devas, the Supreme Ruler. Since everything has been given by him, he is named Sarva.
Atharva Veda 15.6.:
स बृहतीं दिशमनु व्यचलत्। तमितिहासश्च पुराणं च गाथाश्च नाराशंसीश्चानुव्यचलन् । इतिहासस्य च वै स पुराणस्य च गाथानां च नाराशंसीनां च प्रियं धाम भवति य एवं वेद ॥४॥
4. He (Shiva) went away to the great region. Itihāsa and Purāna and Gāthās and Nārāsansis followed him. He who, etc.
Shiva Sankalpa Upanishad.:
च॒तुरो॑ वे॒दान॑धीयी॒त॒ स॒र्वशा᳚स्त्रम॒यं विदुः॑ । इ॒ति॒हा॒सपु॑राणा॒नां तन्मे॒ मनः॑ शि॒वसं॑क॒ल्पम॑स्तु ॥
He (Shiva) as the four Vedas, Itihāsa, and the Purāṇas are known to be the source of all scriptures or knowledge; may my mind aspire towards Lord Śiva (or) Auspicious Śiva thoughts.
Let me give examples from Sri Vishnu Puran itself.:
As we all know.:
Adhyaya 1 Pada 3 of Purva Mimamsa Sutras of Jaimini discuss of Authority of Shruti and Smriti and Authority of Shruti being higher than Smriti.
Adhikarana 2 states.:
Shruti (Veda) more authoritative than Smrti.
Sutra 3 of Adhikarana 2 states.:
When There Is Conflict (Between Veda and Smriti,) The Smriti Should Be Disregarded; Because It Is Only When There Is No Such Conflict That There Is An Assumption (Of Vedic Text In Support Of Smriti).
The following verse from Vishnu Purana esoterically states that entire creation is Vishnu that is why he is the creator, he gets created, he is the protector, he gets protected, and he is the destroyer, he gets destroyed.
"sa eva srujyah sa cha sargakartAh | sa eva pAlyanti cha pAlyate cha | brahmAdyavastHabHirsHEshamUrtir | vishNurvarishTHo varado varENyah |" (Vishnu Purana 1:2:70).
"That god who is present in every form, who is the best and giver of boons, who is worthy of worship, that god Vishnu only creates as Brahma and he himself gets created, he alone protects and he is the one who gets protected, and he alone destroys everyone and it is again he alone who gets destroyed".
It further says that whatever exists and doesn’t exist everything is Hari.
“sUryadayO grahastArA nakshatrANyakHilam jagat | mUrtAmUrtamadrushyam cha drushyam cha purushOttama | yadyOktam yadya navivOktam mayAtra paramEshwara | tatsarvam twam namastubhyam bhUyO bhUyO namonamah |" (Vishnu Purana 1:4:23(b)-24).
“[O Hari] Thou art the sun, the planets, the stars, constellations, and entire universe are you alone. O Purushottama! O Parameshwara! the manifest, unmanifest, visible, invisible and everything that I said and everything that i didn't say about you everything is you alone. Salutations to you who are such, Salutations!”
Shruti.:
"vishvam bhutam bhuvanam citram bahudha jatam jayamanam cayat | sarvo hyesha rudrastasmai rudraya namo astu |" (Yajurveda Taittiriya Aranyaka 10:24:1).
"The whole universe, the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such".
"Yo rudro agnau yo apsu ya oshhadhishhu | Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |" (Yajurveda Taittiriya Samhita 5.5.9.3).
"That Rudra who has even entered into and pervaded fire, the waters, vegetation, and all the worlds, let my salutations be to that Rudra".
Vishnu Purana states the following in chapter two.
“pradhAnapurushavyaktakAlAnAm paramam hi yat | pashyanti sUrayah shuddham tadvishNOh paramam padam |" (Vishnu Puran 1:2:16).
"That Supreme Being transcends pradhana (lower form of Prakriti), purusha (all living beings), vyakta (manifest), and kala (time), and that place which is visible only to the learned yogis is called as the lofty station of Vishnu".
Shruti.:
“athaanyatraapyuktam.h: yathaa vaapsu chaariNaH shaakunikaH suutrayantreNoddhR^ityodare.agnau juhotyeva.n vaa va khalvimaanpraaNaanomityanenoddhR^ityaanaamaye.agnau juhoti atastaptorvivaso.atha yathaa taptorvi saarpistR^iNakaaShThasa.nsparshenojjvalatiityeva.n vaa va khalvasaavapraaNaakhyaH praaNasa.nsparshenojjvalati atha yadujjvalatyetadbrahmaNo ruupa.n chaitadviShNoH paramaM padam.h chaitadrudrasya rudratvametattadaparimitadhaa chaatmaana.n vibhajya puurayatiimaa.n lokaanityeva.n hyaaha vahneshcha yadvatkhalu visphuli~NgaaH suuryaanmayuukhaashcha tathaiva tasyapraaNaadayo vai punareva tasmaad abhyuchcharantiiha yathaakrameNa |” (Maitrayani Upanishad 6:26).
“And thus it has also been said elsewhere: As a sportsman, after drawing out the denizens of the waters with a net, offers them (as a sacrifice) in the fire of his stomach, thus are these Prânas (vital airs), after they have been drawn out with the syllable Om, offered in the faultless fire (Brahman). Hence he is like a heated vessel (full of clarified butter); for as the clarified butter in the heated vessel lights up, when touched with grass and sticks, thus does this being which is called Not-breath (Âtman) light up, when touched by the Prânas (the vital airs). And that which flares up, that is the manifest form of Brahman, that is the highest place of Vishnu; that is the essence of Rudra. And this, dividing his Self in endless ways, fills all these worlds. And thus it is said: 'As the sparks from the fire, and as the rays from the sun, thus do his Prânas and the rest in proper order again and again proceed from him here on earth.'”
“maayaa.n tu prakR^iti.n vidyaanmaayina.n cha maheshvaram.h | tasyavayavabhuutaistu vyaapta.n sarvamida.n jagat.h |” (Swetasvatara Upanishad 4:10).
“Know then Prakriti (nature) is Mâyâ , and the Maheshwara the Mâyin; the whole world is filled with what are his members (forms)”.
"kṣaraṃ pradhānam amṛtākṣaraṃ haraḥ kṣarātmānāv īśate deva ekaḥ | tasyābhidhyānād yojanāt tattvabhāvād bhūyaś cānte viśvamāyānivṛttiḥ ||" (Swetasvatara Upanishad 1:10).
"Prakriti (Pradhana) is perishable. Hara, the Lord, is immortal and imperishable. The non-dual Supreme Self rules both prakriti and the individual soul. Through constant meditation on Him, by union with Him, by the knowledge of identity with Him, one attains, in the end, cessation of the illusion of phenomena."
Vishnu Puran.:
"tatastu tatparambrahma paramAtmA jaganmayah | sarvagah sarvabhUtEshah sarvAtmA paramEshwarah | pradhAnapurushO vApi pravishyAtmEchHayA harih | kshobhayamAsa samprAptE sarvakAlE vyayAvyayO |" (Vishnu Purana 1:2:28-29).
"Then that supreme brahman, the supreme soul of universal form, who is all pervading, who is lord of all creatures, who is the soul of all beings, - that Parameshwara by his will entered into the Pradhana (lower prakriti) and Purusha (all entities having conciousness) and agitated them".
"srisHtistHityantakaraNI brahmavishnushivAtmikAm | sa sangyAm yAti bhagavAnEka eva janArdanah |" (Vishnu Purana 1:2:66).
"That god Janardana alone assumes the forms of Brahma, Vishnu and Rudra (destroyer deity) for the tasks of creation, maintenance and destruction".
Shruti.:
Shiva menifestation as Brahma.:
“sá yát sárvān antardeśā́n ánu vyácalat parameṣṭhī́ bhūtvā́nuvyàcalad |” (Atharva Veda XV:14:12).
“He (Vratya-Shiva), when he went away to all the intermediate spaces, went away having become Parameshthin and having made Devotion an eater of food”.
Shiva manifested Vishnu from himself.
“sá yád dhruvā́ṃ díśam ánu vyácalad víṣṇur bhūtvā́nuvyàcalad|” (Atharva Veda XV:14:5).
“He, when he went away to the stedfast region, went away having become Vishnu”.
Shiva became Rudra (the deity responsible for destruction – kAlAgni rudrA).:
“sá yát paśū́n ánu vyácalad rudró bhūtvā́nuvyàcalad óṣadhīr annādī́ḥ kr̥tvā́ |” (Atharva Veda XV:14:6).
“He, when he went away to animals, went away having become Rudra and having made herbs eaters of food”.
Atharva Shiras Upanishad 5.2 and Svetasvatara Upaniṣhad 3.2 says thus.:
एको हि रुद्रो न द्वितीयाय तस्थुर्य इमांल्लोकानीशत ईशनीभिः। प्रत्यङ्जनांस्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः॥
“Rudra is truly the only one; for the knowers of Brahman do not admit the existence of any second being, He Ishana, alone rules all the worlds by His powers (as Indra). He dwells as the inner Self (Atman) of every living beings. After having created all the worlds (as Brahmā), He, their Protector (as Vishnu), takes them back into Himself at the end of time (as Kāla, by giving them Kaivalyam Moksham)."
“Namo bhavaya cha rudraya cha | namah sharvaya cha pashupataye cha |” (Yajurveda Sri Rudram- Anuvaka 5).
“Salutations to Rudra who is the source of all things (Bhava) and to Him who is the destroyer of all ills (Rudra). Salutations to the destroyer of everything (Sharva) and to the protector of all beings in bondage (Pashupati)”.
Look at at this interesting verse. It says all males are the forms of Vishnu and all females are the forms of Lakshmi.
“kim chAtibahunOktEna sankshEpENEdamuchyatE | dEvatiryakmanushyAdOu punnAmA bhagawAn harih | strInAmnI shrIshcha vigyEyA nAnayOrvidhyatE param |”(Vishnu Purana 1:8:34-35).
“What else can I tell you about their forms? In summary, among all the deities, creatures and humans, all the beings of masculine gender are Hari’s forms and all the beings of feminine forms are Lakshmi’s forms. There is nothing else in this world apart from these two”.
Shruti.:
“pu.nli~Nga.n sarvamiishaana.n striili~NgaM bhagavatyumaa | umaarudraatmikaaH sarvaaH grajaaH sthaavaraja~NgamaaH |” (Rudra hridayopanishad 1:9-10).
“The masculine gender is Lord Siva. The feminine gender is Sri Bhavani Devi. All the mobile and immobile creation of this universe is filled up with Uma and Rudra”.
Shruti (Upanishad) says,
“rudro.artha aksharaH somaa tasmai tasyai namo namaH |” (Rudra hridayopanishat 1:23a).
“Rudra is the meaning and Uma is the word, prostrations to him and her”.
Vishnu Purana applies the same and says,
“arthO vishNuriyam vANI |” (Vishnu Purana 1:8:18b).
“Vishnu is the meaning and Lakshmi is the word”.
Shruti (Upanishad) says,
“rudro vahnirumaa svaahaa tasmai tasyai namo namaH |” (Rudra hridayopanishat 1:21a).
“Rudra is Agni and Uma is Swaha, prostrations to him and her”.
Vishnu Purana applies the same and says,
“swahA lakshmIrjagannAthO vAsudEvO hutashanah | (Vishnu Purana 1:8:22b).
“Lakshmi is Swaha and lord of the world viz. Vasudeva is Agni”.
Shruti (Upanishad) says the following which is correct as per Vedas and we analyzed this in detail.
“rudro vishhNurumaa lakshmiistasmai tasyai namo namaH |” (Rudra hridayopanishat 1:18b).
“Rudra is Vishnu and Uma is Lakshmi, prostrations to him and her”.
Vishnu Purana modifies the same mythically and says,
“shankarO bhagawAnchHourIgourI lakshmIrdwijottama |” (Vishnu Purana 1:8:23a).
“O best of the brahmana! Vishnu is Shankara and Lakshmi is Gowri”.
Shruti (Upanishad) says,
“rudraH suurya umaa chhaayaa tasmai tasyai namo namaH |” (Rudra hridayopanishat 1:19a).
“Rudra is Sun and Uma is dawn, prostrations to him and her”.
Vishnu Purana applies the same and says,
“maitrEya kEshavah sUryastatprabhA kamalAlayA |” (Vishnu Purana 1:8:23b).
“O Maitreya! Keshava is the sun and lotus goddess Kamala is the Dawn”.
Shruti (Upanishad) says,
“rudraH soma umaa taaraa tasmai tasyai namo namaH |” (Rudra hridayopanishat 1:19b).
“Rudra is Moon and Uma is Tara, prostrations to him and her”.
Vishnu Purana applies the same and says,
“shashAnkah shrIdharah kAntih shrIshthaivAnapAyinI |” (Vishnu Purana 1:8:24a).
“Vishnu is the moon and Lakshmi is the light (symbolic of Tara/Star).”
Shruti (Upanishad) says,
“rudro vR^iksha umaa vallii tasmai tasyai namo namaH |” (Rudra hridayopanishat 1:22a).
“Rudra is the tree and Uma is the creeper, prostrations to him and her”.
Vishnu Purana applies the same and says,
“latAbhUtA jaganmAtA shrIvishNurdrumasangitah |” (Vishnu Purana 1:8:30b).
“Vishnu is the tree and Lakshmi is the creeper”.
Shruti (Upanishad) says,
“rudro divaa umaa raatristasmai tasyai namo namaH |” (Rudra hridayopanishat 1:20a).
“Rudra is the day and Uma is the night, prostrations to him and her”.
Vishnu Purana applies the same and says,
“vibhAvarI shrIrdivasO dEvaschakragadAdharah |” (Vishnu Purana 1:8:31a).
“Vishnu is the day and Lakshmi is the night”.
Finally, the crux of the analysis is summed up by Shruti in the below verse very clearly. It clearly says that those who worship Vishnu are actually worshiping Shiva. It also warns people saying that those who hate Mahadeva are hating Vishnu.
“ye namasyanti govinda.n te namasyanti sha~Nkaram.h | ye.archayanti hariM bhaktyaa te.archayanti vR^ishhadhvajam.h | ye dvishhanti viruupaaksha.n te dvishhanti janaardanam.h | ye rudra.n naabhijaananti te na jaananti keshavam.h |” (Rudra Hridayoanishat 1:6-7).
“Those who adore Govinda, are adoring Sankara. They, who worship Hari with devotion, are worshipping the bull-bannered deity in reality. Those who hate the three eyed lord, they are hating Janardana, and those who do not understand Rudra do not understand Kesava”.
So, it's quite evident that Sage Parashara sung the glories of Shiva-Shakti under the names of Lakshmi -Narayana.
Conclusion.: Thus, in same way other puranas also does the same. Because YajurVeda clearly says that it is Rudra who is the indweller of all the gods - Yajurveda (IV:5:9:p) which states, “devana hridayebhyo namah”, which means, “salutations to the Lord Rudra who is the indweller of hearts of all the gods”.
I hope this clarifies all the queries. Prd..
Here is A Comprehensive, Although not exhaustive list of Verses From "Sattvika" Vaishnava Puraanas where almost all points of Shiva Paaramya are covered.
Oh all pervading Lord! When you, through your own Potency consisting of three guṇas, undertake to create, preserve and destroy the universe, Oh self-seeing perfect Lord, you assume (severally) the appellations Brahmā, Viṣṇu and Śiva.
You are that Supreme mysterious Brahman, the creator of beings, of the higher (gods) and the lower order (sub-human beings). You are the supreme soul who appear as the universe by means of your various powers (such as Sattva, Rajas and Tamas). Hence you are the Controller and Master of the Universe.
~ Srimad Bhagavatam 8.7.23-24
- Your brother-in-law god Rudra whose shining mass of hair (on head) became scattered and tawny by the dust raised by the whirl-wind in śmaśāna (the crematory ground) and whose pure gold-like body is smeared with ashes, witnesses (everything) with his three eyes (viz. the Sun, the Moon and the fire.) Hence there is no secrecy anywhere.
- In this world there is no one who is his relative or non-relative. Nobody is specially respectable or censurable to him. By performance of various vows, we desire to have the (prosperity and greatness of) Māyā which he has enjoyed and spurned (lit. kicked). 26. Thoughtful people who wish to tear off the veil of Māyā praise his life which is spotless or unattached (to sensual pleasures). He has none equal or superior to him. He is the ultimate goal of the saintly people; yet he himself followed the vow of piśāca type of life.
~ Srimad Bhagavatam 3.14.26
[Rāma says] 165. I seek the refuge of that Śaṅkara, who affords protection, and having saluted the feet of whom, the granter of boons, with devotion, and having praised whom with chaste words, the careful, blazing sun, removes the darkness with his rays. 166. (O god) those stupid men of impure minds, who, due to their close attachment to grandeur, pride and trade, do not recognise you to be the lord of the best gods and of this mobile and immobile world, (later) experience tortures of hell.
~ Padma Purana - Sṛṣṭi-khaṇḍa - Chapter 33
I salute the eternal Śambhu, the extreme limit of Brahman, the revered one, the lord, the lord of Hiraṇyagarbha, the three-eyed one, and also seek the refuge of (you), wherefrom the world has originated, and unto whom it will perish (i.e. merge), and by whom, i.e. Śiva, this entire (world) is pervaded. I salute you, who are without any characteristic mark, whose form cannot be seen, who are your own lord and of that of the soul, who are of a uniform nature, who are beyond Brahman, and who are the highest lord, other than whom nothing exists; whom the meditating saints who have become one with the highest soul, giving up meditation along with mystical letter forming the essential part of the hymn, after securing concentration see.
The Devotee who sung This Praise of Shiva merged into him and was instantly liberated.
45-47. Thus having praised the revered Kapardin, Śaṅkukarṇa also prostrated himself on the ground and uttered the highest (syllable) Om. At that moment only the great Linga of Śiva appeared there. It was knowledge, joy, and very much like the fire having a crore of flames. Śaṅkukarṇa’s soul was liberated. His pure soul moved everywhere. It merged into that pure Linga. (Thus) a great wonder took place.
~ Padma Purana - Svarga-khaṇḍa - Chapter 35
त्वमादिदेवः पुरुषोत्तमो हरिर्भवो महेशस्त्रिपुरान्तको विभुः । भगाक्षिहा दैत्यरिपुः पुरातनो वृषध्वजः पाहि सुरोत्तमोत्तम ।। २५.१९ ।। गिरीशजानाथ गिरिप्रियाप्रिय प्रभो समस्तामरलोकपूजित ।
Devas say to Lord Shiva: You are the first among of Gods, Purushottama, Hari, Bhava, Mahesha, Destroyer of Tripuras, the enemy of the demons, the most ancient, the bull-bannered. O great God, protect us.
~ Varaha Purana Chapter 25
~ Varaha Puraana Chapter 213
स्थूलसूक्ष्मविभागाभ्यामनिर्देश्याय शंभवे ।।भवाय भवसंभूतदुःखहन्त्रे नमोनमः ।। २२१ ।। तर्कमार्गातिदूराय तपसां फलदायिने ।।चतुर्वर्गवदान्याय सर्वज्ञाय नमोनमः ।। २२२ ।। आदिमध्यांतशून्याय निरस्ताशेषभीतये ।।योगिध्येयाय महते निर्गुणाय नमोनमः ।। २२३ ।।
Obeisance, obeisance to Bhava, to Sambhu who cannot be specifically distinguished in gross or subtle form and to one who is the remover of all miseries of worldly existence. Obeisance, obeisance to one who is far away from the way of dialectics, who is the bestower of the fruit of austerities, who is the liberal bestower of the fourfold aims of life and who is omniscient.
~ Narada Puraana III.91.223
~Naarada Purana III.79.200-201
He who is that eternal god Sadāśiva, who is saluted by Brahmā, who has three eyes, who is the prop of virtues, who is beyond qualities, who is unchangeable and immutable, had once a desire to create on seeing the three qualities in himself—this triad of qualities should be known as the three Vedas. O dear one, having divided himself and the region there, he created on his right side the son, viz. Brahmā and Hari from his left side. At the back side he created Maheśāna (i.e. Śiva); thus the mighty one created three sons. As soon as they were born they became the three gods—Brahmā, Viṣṇu and Śiva. They distinctly spoke these words: “Who are you? Who are we?” To those sons Śiva said: “You are the sons, (and) I am your father.
~ Padma Purana - Pātāla-Khaṇḍa - Chapter 108
Obeisance, obeisance to the one who is devoted to his devotees, to one who is the bestower of worldly enjoyment and liberation, to the lord of all worlds, to one who is without garments and to one who is the final resort. Obeisance, obeisance to the origin of Trimurtis (the three deities of Brahma, Visnu and Rudra) to one with three eyes, to the light of three lights (sun, moon and fire), to the remover of the cycle of births.
~ Narada Purana III.91.227-228
A crore of beings would remember the lord of Umā who is like this. Having obtained desired pleasures they are honoured in Śiva’s heaven (Shiva loka). Brahmā, Viṣṇu, great Indra are the door-keepers of his city. The two goddesses Lakṣmī and Sarasvatī are appointed to worship the threshold etc. on the ground. Gods and celestial women are the servants of the god of gods. All gods are the servants of the noble one.
~ Padma Purana - Pātāla-Khaṇḍa - Chapter 109
शिवार्चनं प्रवक्ष्यामि भक्तिमुक्तिकरं परम् ।। शान्तं सर्वगतं शून्यं मात्राद्वादशके स्थितम् ।। 22.1 ।।
I will now describe the great adoration of Shiva which yields enjoyment and emancipation. He is of a quiescent soul, present every where, void and stationed in a room of twelve parts.
~ Garuda Purana Aachar Khanda, Chapter 22
For A Devotee of Shiva, Shiva is indeed Everything. Hence the Following Contemplation is prescribed For A Devotee of Shiva by Garuda Purana.
शिवो दाता शिवो भोक्ता शिवः सर्वमिदं जगत् ।। शिवो जयति सर्वत्र यः शिवः सोऽहमेव च ।। 23.28 ।। यत्कृतं यत्करिष्यामि तत्सर्वं सुकृतं तव(तस्तवम्) ।। त्वं त्राता विश्वनेता च नान्योनाथोऽस्तिमेशिव ।। 23.29 ।।
Shiva is the giver, Shiva is enjoyer and Shiva is the entire universe. Shiva is victorious everywhere. I am myself Shiva. O Shiva! thou art the saviour and the leader of the universe. Apart from you, I have no other lord.
~ Garuda Purana, Aachar Khanda, Chapter 23
