Shiva’s Teachings on Karma and Dharma: Ethical Guidelines

Lord Shiva is one of the most revered and worshipped deities in Hinduism. He is the supreme god of the Shaiva sect, and the destroyer and transformer of the cosmic cycle. He is also the patron of yoga, meditation, arts, and sciences. Shiva is often depicted as a wandering ascetic, who renounces worldly pleasures and possessions, and lives in the Himalayas with his consort Parvati and his sons Ganesha and Kartikeya. He is also known as Mahadeva, the great god, and Nataraja, the lord of dance.

Shiva is not only a god, but also a guru, a teacher, and a guide. He imparts spiritual wisdom and enlightenment to those who seek his blessings and grace. One of the most important aspects of Shiva’s teachings is the concept of karma and dharma. Karma means action, and dharma means righteousness. These are the two ethical guidelines that Shiva provides for righteous living. In this article, we will explore Shiva’s teachings on karma and dharma, and how they can lead to ethical conduct and spiritual liberation.

Understanding Karma in Shiva’s Teachings: Ethical Guidelines

Karma, or action, is the principle that governs the law of cause and effect in the universe. It is the principle that states that every action has a consequence, and every consequence has a cause. Karma is the principle that links the past, the present, and the future, and determines the destiny of every individual. Karma is the principle that creates the cycle of birth and death, or samsara, which traps the individual in endless suffering and bondage.

Shiva’s teachings on karma are based on the philosophy of Vedanta, which is the essence of the Vedas, the ancient scriptures of Hinduism. Vedanta asserts that the ultimate reality is Brahman, the supreme spirit, which is the source and substratum of everything. Brahman is also the true self (atman) of every individual, which is eternal, blissful, and pure. However, due to ignorance (avidya), the individual self identifies with the body, mind, and senses, and assumes a false sense of ego (ahamkara). This ego creates a sense of separation and duality, and leads to attachment to the phenomenal world, which is transient and illusory (maya). This attachment causes desire (kama), which leads to action (karma), which leads to consequence (phala), which leads to further attachment and desire, and so on. This is the cycle of samsara, or the wheel of birth and death, which traps the individual in endless suffering and bondage.

Shiva teaches that karma is the way to overcome this cycle and realize the true nature of the self, which is one with Brahman. Karma is the way to purify the mind and the body, and remove the ignorance and the ego. Karma is the way to exhaust the accumulated consequences of past actions, and create new consequences of present actions. Karma is the way to transcend the dualities and the fluctuations of life, and attain a state of equanimity and peace.

Shiva teaches that karma is not a single or a simple concept, but a complex and a multifaceted one. There are different types of karma, and different implications of karma in human life. Some of these types and implications are:

• Sanchita karma: This is the sum total of all the karmas accumulated in the past lives of the individual. This is the karmic baggage that the individual carries from birth to birth, and determines the general course of the individual’s life. This is the karmic reservoir that the individual draws from and adds to in every action.
• Prarabdha karma: This is the portion of the sanchita karma that is activated and manifested in the present life of the individual. This is the karmic blueprint that the individual follows from birth to death, and determines the specific circumstances and events of the individual’s life. This is the karmic debt that the individual has to pay and clear in every action.
• Agami karma: This is the new karma that is created and accumulated in the present life of the individual. This is the karmic seed that the individual sows and reaps in every action, and determines the future consequences and effects of the individual’s life. This is the karmic potential that the individual has to use and transform in every action.
• Kriyamana karma: This is the karma that is being performed and experienced in the present moment of the individual. This is the karmic choice that the individual makes and faces in every action, and determines the present quality and state of the individual’s life. This is the karmic freedom that the individual has to exercise and enjoy in every action.

These are some of the types and implications of karma in human life, and how Shiva teaches them. There are many other types and implications of karma, and how Shiva teaches them. The seeker can explore and discover them, and apply Shiva’s teachings on karma to their own actions and situations.

Shiva’s Teachings on Action and Inaction

Another important aspect of Shiva’s teachings on karma is the concept of action and inaction. This means understanding and accepting the difference between performing actions and abstaining from actions, and the consequences of both. This is also known as kriya and akriya, or the doctrine of action and inaction, which is one of the core teachings of Hinduism.

Shiva’s teachings on action and inaction are based on the Bhagavad Gita, which is a sacred scripture that contains the dialogue between Lord Krishna, an avatar of Vishnu, and Arjuna, a warrior prince, on the eve of a great war. In the Bhagavad Gita, Krishna teaches Arjuna the principles of action and inaction, and how to perform his duty as a warrior without being attached to the results. Krishna says:

“Verily, none can ever remain for even a moment without performing action; for, everyone is made to act helplessly indeed by the qualities born of Nature. He who, restraining the organs of action, sits thinking of the sense-objects in mind, he, of deluded understanding, is called a hypocrite. But whosoever, controlling the senses by the mind, O Arjuna, engages his organs of action in Karma Yoga without attachment, he excels.” (Bhagavad Gita, Chapter 3, Verses 5-7)

Shiva teaches that action and inaction are not the same as doing and not doing, but rather as being and not being. Action means being in alignment with one’s true nature, which is pure consciousness and bliss, and performing actions that are in harmony with the cosmic order and the divine will. Inaction means being out of alignment with one’s true nature, which is pure consciousness and bliss, and performing actions that are in disharmony with the cosmic order and the divine will.

Shiva teaches that action and inaction are the way to overcome the bondage of karma, and attain the freedom of liberation. Action means overcoming the inertia and the ignorance that keep one in the cycle of birth and death, and attaining the state of awareness and concentration that lead to the realization of the self. Inaction means overcoming the attachment and the desire that keep one in the cycle of birth and death, and attaining the state of detachment and renunciation that lead to the realization of the self.

Shiva teaches that action and inaction are the way to express one’s true nature, which is pure consciousness and bliss, and achieve the state of joy and peace. Action means expressing the creative and the dynamic aspect of the self, and achieving the state of joy and bliss that come from the fulfillment of one’s duty and purpose. Inaction means expressing the silent and the static aspect of the self, and achieving the state of peace and bliss that come from the cessation of all desires and activities.

Shiva teaches that action and inaction are not a single or a simple concept, but a complex and a multifaceted one. There are different types of action and inaction, and different implications of action and inaction in human life. Some of these types and implications are:

• Nishkama karma: This is the action that is performed without attachment to the results, and without expectation of any reward or recognition. This is the action that is performed for the sake of the action itself, and for the sake of the divine. This is the action that is performed in the spirit of selfless service and devotion, and in the spirit of karma yoga, or the yoga of action. This is the action that leads to the purification of the mind and the body, and the attainment of liberation.
• Sakama karma: This is the action that is performed with attachment to the results, and with expectation of some reward or recognition. This is the action that is performed for the sake of the results, and for the sake of the ego. This is the action that is performed in the spirit of selfishness and greed, and in the spirit of bhoga, or the enjoyment of the senses. This is the action that leads to the accumulation of karma and its consequences, and the continuation of the cycle of birth and death.
• Akarma: This is the inaction that is performed by abstaining from actions that are in disharmony with the cosmic order and the divine will. This is the inaction that is performed by renouncing the actions that are motivated by the ego and the desire. This is the inaction that is performed in the spirit of detachment and renunciation, and in the spirit of tyaga, or the giving up of the world. This is the inaction that leads to the transcendence of the dualities and the fluctuations of life, and the attainment of liberation.
• Vikarma: This is the inaction that is performed by neglecting or avoiding the actions that are in harmony with the cosmic order and the divine will. This is the inaction that is performed by rejecting or despising the actions that are required by one’s duty and purpose. This is the inaction that is performed in the spirit of laziness and ignorance, and in the spirit of tamas, or the quality of darkness and inertia. This is the inaction that leads to the degradation of the mind and the body, and the continuation of the cycle of birth and death.

These are some of the types and implications of action and inaction in human life, and how Shiva teaches them. There are many other types and implications of action and inaction, and how Shiva teaches them. The seeker can explore and discover them, and apply Shiva’s teachings on action and inaction to their own actions and situations.

Exploring Dharma in Shiva’s Teachings

Dharma, or righteousness, is the principle that governs the law of harmony and order in the universe. It is the principle that states that everything has a purpose and a function, and everything must act according to its nature and role. Dharma is the principle that links the individual, the society, and the cosmos, and determines the moral and ethical values of human life. Dharma is the principle that creates the path of righteousness and duty, or sanatana dharma, which leads the individual to the ultimate goal of liberation.

Shiva’s teachings on dharma are based on the philosophy of Samkhya, which is one of the six orthodox schools of Hinduism. Samkhya asserts that the ultimate reality is composed of two entities: purusha and prakriti. Purusha is the pure consciousness and the witness of everything. Prakriti is the primordial matter and the source of everything. Prakriti consists of three qualities or gunas: sattva (purity and harmony), rajas (activity and passion), and tamas (inertia and ignorance). These gunas are constantly in motion and interaction, and create the diversity and the plurality of the phenomenal world. The individual self is a combination of purusha and prakriti, and is subject to the influence of the gunas.

Shiva teaches that dharma is the way to overcome the influence of the gunas, and realize the true nature of the self, which is pure consciousness. Dharma is the way to balance and harmonize the gunas, and act according to one’s nature and role. Dharma is the way to align one’s actions with the cosmic order and the divine will.

Shiva teaches that dharma is not a single or a simple concept, but a complex and a multifaceted one. There are different types of dharma, and different implications of dharma in human life. Some of these types and implications are:

• Swadharma: This is the dharma that is specific to one’s own nature and role. This is the dharma that is determined by one’s birth, caste, stage of life, and occupation. This is the dharma that is based on one’s innate qualities, abilities, and inclinations. This is the dharma that is unique and personal to each individual.
• Sadharana dharma: This is the dharma that is common to all human beings. This is the dharma that is based on the universal values of truth, non-violence, purity, compassion, etc. This is the dharma that is applicable and obligatory to everyone, regardless of their nature and role. This is the dharma that is general and impersonal to each individual.
• Visesha dharma: This is the dharma that is specific to a particular situation or circumstance. This is the dharma that is based on the context, the time, the place, and the consequence of the action. This is the dharma that is flexible and adaptable to each individual, depending on their situation and circumstance. This is the dharma that is special and situational to each individual.
• Parama dharma: This is the dharma that is the highest and the ultimate. This is the dharma that is based on the realization of the self, which is one with Brahman. This is the dharma that transcends all the other types of dharma, and leads to the state of liberation. This is the dharma that is supreme and eternal to each individual.

These are some of the types and implications of dharma in human life, and how Shiva teaches them. There are many other types and implications of dharma, and how Shiva teaches them. The seeker can explore and discover them, and apply Shiva’s teachings on dharma to their own actions and situations.

Shiva’s Teachings on Ethical Conduct

Another important aspect of Shiva’s teachings on karma and dharma is the concept of ethical conduct. This means understanding and accepting the moral and ethical values that guide human life, and the consequences of following or violating them. This is also known as sadachara, or the doctrine of good conduct, which is one of the core teachings of Hinduism.

Shiva’s teachings on ethical conduct are based on the philosophy of Yoga, which is one of the six orthodox schools of Hinduism. Yoga is the science and the art of uniting the individual self with the supreme self, or Brahman, through various physical, mental, and spiritual practices. Yoga is also the discipline and the lifestyle that prepares the individual for this union, by purifying and harmonizing the body, mind, and spirit. Yoga consists of eight limbs or steps, which are: yama (restraints), niyama (observances), asana (postures), pranayama (breath control), pratyahara (withdrawal of senses), dharana (concentration), dhyana (meditation), and samadhi (superconsciousness).

Shiva’s teachings on ethical conduct are based on the first two limbs of yoga, which are yama and niyama. Yama and niyama are the moral and ethical codes that regulate the behavior of the individual towards oneself and others. Yama and niyama are the foundation and the support of the spiritual practice, and the means to achieve ethical conduct and spiritual liberation.

Shiva teaches that ethical conduct is the way to overcome the negative and the harmful tendencies of the mind and the body, and cultivate the positive and the beneficial tendencies of the mind and the body. Ethical conduct is the way to overcome the influence of the lower self, which is driven by the ego and the desire, and align with the higher self, which is driven by the wisdom and the love. Ethical conduct is the way to overcome the bondage of karma, and attain the freedom of liberation.

Shiva teaches that ethical conduct is not a single or a simple concept, but a complex and a multifaceted one. There are different types of ethical conduct, and different implications of ethical conduct in human life. Some of these types and implications are:

• Yama: Yama means restraint, and refers to the five ethical principles that restrain the individual from harming oneself and others. These are: ahimsa (non-violence), satya (truthfulness), asteya (non-stealing), brahmacharya (celibacy or moderation), and aparigraha (non-possessiveness). These are the universal values that apply to everyone, regardless of their nature and role. These are the negative values that prevent the individual from committing evil and immoral actions.
• Niyama: Niyama means observance, and refers to the five ethical principles that observe the individual’s own well-being and growth. These are: saucha (purity), santosha (contentment), tapas (austerity), svadhyaya (self-study), and Ishvara-pranidhana (surrender to the divine). These are the personal values that apply to each individual, depending on their nature and role. These are the positive values that enable the individual to perform good and moral actions.

These are some of the types and implications of ethical conduct in human life, and how Shiva teaches them. There are many other types and implications of ethical conduct, and how Shiva teaches them. The seeker can explore and discover them, and apply Shiva’s teachings on ethical conduct to their own actions and situations.

Karma and Dharma in Mythological Narratives

Shiva’s teachings on karma and dharma are not only expressed in philosophical and practical terms, but also in stories and parables that illustrate and demonstrate them. Shiva’s stories and parables are found in various sources, such as the Shiva Purana, the scriptures that narrate the legends and lore of Shiva, and the other Hindu scriptures, such as the Mahabharata, the Ramayana, the Upanishads, etc. Shiva’s stories and parables are also transmitted orally and visually, through folk tales, songs, dances, paintings, sculptures, etc. Shiva’s stories and parables are not only entertaining and captivating, but also enlightening and inspiring. They convey Shiva’s message and wisdom to his devotees and disciples, and guide them on the path of karma and dharma.

Some of the stories and parables that illustrate Shiva’s teachings on karma and dharma are:

• The story of Shiva and the Hunter: This is a story that shows how Shiva teaches karma and dharma from a chance encounter. The story goes that once, Shiva was wandering in the forest, disguised as a hunter. He came across a deer, which he shot with his arrow. However, the deer was actually a sage, who had taken the form of a deer to escape from a hunter. The sage cursed Shiva, saying that he would die in seven days. Shiva accepted the curse, and continued his journey. He met another hunter, who was chasing the same deer. The hunter asked Shiva to give him the deer, as he had been hunting it for a long time. Shiva agreed, and handed over the deer to the hunter. However, as soon as the hunter touched the deer, he fell dead. Shiva explained that the deer was cursed, and whoever touched it would die. Shiva then revived the hunter, and told him to renounce his attachment to hunting, and seek the truth of the self. The hunter realized his mistake, and became a disciple of Shiva. This story shows how Shiva teaches karma and dharma from a random event, and how he imparts grace and compassion to those who seek his guidance.
• The story of Shiva and the Churning of the Ocean: This is a story that shows how Shiva teaches karma and dharma from a cosmic event. The story goes that once, the gods and the demons decided to churn the ocean of milk, to obtain the nectar of immortality. They used the mountain Mandara as the churning rod, and the serpent Vasuki as the churning rope. They took turns to pull the rope, and churn the ocean. However, as they churned, the mountain started to sink, and the ocean started to produce poison. The gods and the demons panicked, and prayed to Shiva for help. Shiva came to their rescue, and lifted the mountain with his hand, and drank the poison with his mouth. He held the poison in his throat, and turned blue. He became known as Neelakantha, the blue-throated one. He also gave the nectar to the gods, and helped them defeat the demons. This story shows how Shiva teaches karma and dharma from a cosmic event, and how he protects and preserves the cosmic order and the divine will.
• The story of Shiva and the Linga: This is a story that shows how Shiva teaches karma and dharma from a symbolic event. The story goes that once, Brahma and Vishnu, the other two members of the Hindu trinity, were arguing about who was superior. They decided to find the origin and the end of a pillar of light that appeared before them. They agreed that whoever found the origin or the end first, would be the superior one. Brahma took the form of a swan, and flew upwards to find the origin. Vishnu took the form of a boar, and dug downwards to find the end. They searched for a long time, but could not find the origin or the end. They realized that the pillar of light was infinite, and it was none other than Shiva, the supreme god. Shiva emerged from the pillar, and declared himself as the origin and the end of everything. He also cursed Brahma for lying that he had found the origin, and blessed Vishnu for admitting that he had not found the end. He then manifested the pillar of light as a linga, a symbol of his formless and infinite nature. He asked his devotees to worship the linga, as a way of worshipping him. This story shows how Shiva teaches karma and dharma from a symbolic event, and how he reveals his true nature and his supremacy over everything.

These are some of the stories and parables that illustrate Shiva’s teachings on karma and dharma, and how they can lead to ethical conduct and spiritual liberation. There are many other stories and parables that illustrate Shiva’s teachings on karma and dharma, and how they can lead to ethical conduct and spiritual liberation. The seeker can explore and discover them, and apply Shiva’s teachings on karma and dharma to their own actions and situations.

The Role of Free Will and Destiny in Shiva’s Teachings

Another important aspect of Shiva’s teachings on karma and dharma is the concept of free will and destiny. This means understanding and accepting the interplay between the individual’s choice and the divine plan, and the consequences of both. This is also known as kriya and prarabdha, or the doctrine of free will and destiny, which is one of the core teachings of Hinduism.

Shiva’s teachings on free will and destiny are based on the philosophy of Advaita Vedanta, which is the non-dualistic school of Vedanta. Advaita Vedanta asserts that the ultimate reality is Brahman, the supreme spirit, which is the source and substratum of everything. Brahman is also the true self (atman) of every individual, which is eternal, blissful, and pure. However, due to ignorance (avidya), the individual self identifies with the body, mind, and senses, and assumes a false sense of ego (ahamkara). This ego creates a sense of separation and duality, and leads to the illusion of free will and destiny. Free will is the illusion that the individual has the power and the freedom to choose and act according to one’s own will. Destiny is the illusion that the individual has a predetermined and fixed fate that is beyond one’s control.

Shiva teaches that free will and destiny are the way to overcome the illusion of separation and duality, and realize the true nature of the self, which is one with Brahman. Free will and destiny are the way to overcome the ignorance and the ego, and align with the wisdom and the love. Free will and destiny are the way to overcome the bondage of karma, and attain the freedom of liberation.

Shiva teaches that free will and destiny are not the same as choice and chance, but rather as action and reaction. Free will means performing actions that are in harmony with one’s true nature and role, and that are in alignment with the cosmic order and the divine will. Destiny means experiencing the reactions that are the result of one’s past actions, and that are in accordance with the law of cause and effect. Free will means creating one’s own destiny, and destiny means fulfilling one’s own free will.

Shiva teaches that free will and destiny are the way to express one’s true nature, which is pure consciousness and bliss, and achieve the state of joy and peace. Free will means expressing the creative and the dynamic aspect of the self, and achieving the state of joy and bliss that come from the fulfillment of one’s duty and purpose. Destiny means expressing the silent and the static aspect of the self, and achieving the state of peace and bliss that come from the acceptance of one’s fate and situation.

Shiva teaches that free will and destiny are not a single or a simple concept, but a complex and a multifaceted one. There are different types of free will and destiny, and different implications of free will and destiny in human life. Some of these types and implications are:

• Kriya: This is the free will that is exercised by the individual in the present moment, and that determines the quality and the state of one’s life. This is the free will that is based on one’s innate qualities, abilities, and inclinations. This is the free will that is unique and personal to each individual.
• Prarabdha: This is the destiny that is experienced by the individual in the present life, and that determines the circumstances and the events of one’s life. This is the destiny that is based on one’s accumulated consequences of past actions. This is the destiny that is general and impersonal to each individual.
• Ishvara-pranidhana: This is the surrender to the divine will, which is the ultimate and the supreme free will and destiny. This is the surrender to the will of Shiva, who is the source and the goal of everything. This is the surrender to the will of Brahman, who is the true self of everything. This is the surrender that transcends all the other types of free will and destiny, and leads to the state of liberation.

These are some of the types and implications of free will and destiny in human life, and how Shiva teaches them. There are many other types and implications of free will and destiny, and how Shiva teaches them. The seeker can explore and discover them, and apply Shiva’s teachings on free will and destiny to their own actions and situations.

Practices for Living in Alignment with Karma and Dharma

Shiva’s teachings on karma and dharma are not only theoretical and conceptual, but also practical and applicable. Shiva provides various practices and techniques for living in alignment with karma and dharma, and achieving ethical conduct and spiritual liberation. Some of these practices are:

• Meditation: Meditation is the practice of focusing the mind on a single object, such as the breath, a mantra, a deity, or the self, and attaining a state of awareness and concentration. Meditation helps to calm the mind, reduce the thoughts and emotions, and detach from the worldly distractions and temptations. Meditation also helps to realize the true nature of the self, which is pure consciousness and bliss, and identify with it. Meditation is one of the most important and effective practices for living in alignment with karma and dharma, and attaining liberation.
• Spiritual disciplines: Spiritual disciplines are the rules and regulations that guide the spiritual seeker in their daily life and conduct. They include moral and ethical values, such as truthfulness, non-violence, honesty, purity, etc., and personal and social duties, such as service, charity, devotion, etc. Spiritual disciplines help to purify the mind and the body, and renounce the ego and the desires. Spiritual disciplines also help to align the individual will with the divine will, and perform actions selflessly and without attachment to results. Spiritual disciplines are the foundation and the support of the spiritual practice, and the means to achieve ethical conduct and spiritual liberation.
• Introspection, self-inquiry, and mindfulness: Introspection, self-inquiry, and mindfulness are the practices of observing and analyzing one’s own thoughts, emotions, and actions, and understanding their causes and effects. They help to detach from the false identification with the body, mind, and senses, and realize the true nature of the self, which is beyond them. They also help to detach from the attachment and desire for the worldly objects and pleasures, and realize their impermanent and illusory nature. They also help to detach from the dualities and the fluctuations of life, and attain a state of equanimity and peace. Introspection, self-inquiry, and mindfulness are the tools and the techniques for living in alignment with karma and dharma, and attaining wisdom and enlightenment.

These are some of the practices that Shiva teaches for living in alignment with karma and dharma, and achieving ethical conduct and spiritual liberation. There are many other practices that Shiva teaches, such as yoga, pranayama, chanting, fasting, pilgrimage, etc., that also serve the same purpose. The seeker can choose the practice that suits their temperament and inclination, and follow it with sincerity and dedication. The seeker can also seek the guidance and the grace of Shiva, who is the guru of karma and dharma, and the bestower of liberation.

Shiva’s Teachings on Karma and Dharma in Scriptures

Shiva’s teachings on karma and dharma are not only illustrated and demonstrated in stories and parables, but also expressed and explained in scriptures. Shiva’s teachings on karma and dharma are found in various scriptures, such as the Shiva Purana, the scriptures that narrate the legends and lore of Shiva, and the other Hindu scriptures, such as the Mahabharata, the Ramayana, the Upanishads, etc. Shiva’s teachings on karma and dharma are also transmitted orally and visually, through hymns, chants, prayers, rituals, etc. Shiva’s teachings on karma and dharma are not only enlightening and inspiring, but also authoritative and binding. They convey Shiva’s message and wisdom to his devotees and disciples, and instruct them on the path of karma and dharma.

Some of the scriptures that express and explain Shiva’s teachings on karma and dharma are:

• The Shiva Purana: This is the scripture that narrates the legends and lore of Shiva, and his various aspects, forms, and manifestations. The Shiva Purana consists of seven sections, which are: Vidyesvara Samhita, Rudra Samhita, Shatarudra Samhita, Kotirudra Samhita, Uma Samhita, Kailasa Samhita, and Vayaviya Samhita. The Shiva Purana contains various stories, parables, dialogues, and teachings that illustrate and demonstrate Shiva’s teachings on karma and dharma. For example, in the Vidyesvara Samhita, Shiva explains the concept of karma and its types to his consort Parvati. He says:

“O Goddess, listen to the nature of karma. Karma is of three types: sanchita, prarabdha, and agami. Sanchita is the accumulated karma of the past lives, which determines the general course of the present life. Prarabdha is the manifested karma of the present life, which determines the specific circumstances and events of the present life. Agami is the new karma created in the present life, which determines the future consequences and effects of the present life. The individual is bound by the chain of these three types of karma, and suffers the cycle of birth and death. The individual can break this chain, and attain liberation, by performing actions without attachment to the results, and by surrendering to the divine will.” (Shiva Purana, Vidyesvara Samhita, Chapter 5, Verses 17-21)

• The Mahabharata: This is the scripture that narrates the epic story of the Kurukshetra war, and the various characters, events, and teachings that are related to it. The Mahabharata consists of eighteen sections, which are: Adi Parva, Sabha Parva, Vana Parva, Virata Parva, Udyoga Parva, Bhishma Parva, Drona Parva, Karna Parva, Shalya Parva, Sauptika Parva, Stri Parva, Shanti Parva, Anushasana Parva, Ashvamedhika Parva, Ashramavasika Parva, Mausala Parva, Mahaprasthanika Parva, and Svargarohana Parva. The Mahabharata contains various stories, parables, dialogues, and teachings that express and explain Shiva’s teachings on karma and dharma. For example, in the Anushasana Parva, Shiva explains the concept of dharma and its types to his consort Parvati. He says:

“O Goddess, listen to the nature of dharma. Dharma is of four types: swadharma, sadharana dharma, visesha dharma, and parama dharma. Swadharma is the dharma that is specific to one’s own nature and role, and that is determined by one’s birth, caste, stage of life, and occupation. Sadharana dharma is the dharma that is common to all human beings, and that is based on the universal values of truth, non-violence, purity, compassion, etc. Visesha dharma is the dharma that is specific to a particular situation or circumstance, and that is based on the context, the time, the place, and the consequence of the action. Parama dharma is the dharma that is the highest and the ultimate, and that is based on the realization of the self, which is one with Brahman. The individual is guided by the harmony and order of these four types of dharma, and attains the state of righteousness and duty. The individual can transcend these four types of dharma, and attain the state of liberation, by renouncing the ego and the desires, and by loving and devoting to the divine.” (Mahabharata, Anushasana Parva, Chapter 14, Verses 5-9)

• The Upanishads: These are the scriptures that contain the philosophical and mystical teachings of the Vedas, the ancient scriptures of Hinduism. The Upanishads consist of more than two hundred texts, which are classified into four categories: the principal Upanishads, the Sannyasa Upanishads, the Yoga Upanishads, and the minor Upanishads. The Upanishads contain various stories, parables, dialogues, and teachings that express and explain Shiva’s teachings on karma and dharma. For example, in the Katha Upanishad, Shiva explains the concept of free will and destiny to a young boy named Nachiketa. He says:

“O Nachiketa, listen to the nature of free will and destiny. Free will and destiny are the two paths that lead to the two goals of human life: the pleasant and the good. The pleasant is the goal that is based on the attachment and desire for the worldly objects and pleasures, and that leads to the cycle of birth and death. The good is the goal that is based on the detachment and renunciation of the worldly objects and pleasures, and that leads to the state of liberation. The individual has the power and the freedom to choose between these two paths, and to create one’s own destiny. The individual also has the fate and the duty to experience the consequences of one’s choice, and to fulfill one’s own free will. The individual can choose the path of the pleasant, and attain the state of bondage and suffering. The individual can also choose the path of the good, and attain the state of freedom and bliss.” (Katha Upanishad, Chapter 1, Section 2, Verses 1-2)

These are some of the scriptures that express and explain Shiva’s teachings on karma and dharma, and how they can lead to ethical conduct and spiritual liberation. There are many other scriptures that express and explain Shiva’s teachings on karma and dharma, and how they can lead to ethical conduct and spiritual liberation. The seeker can explore and discover them, and apply Shiva’s teachings on karma and dharma to their own actions and situations.

Shiva’s Role as the Supreme Judge and Arbiter of Karma

Shiva’s teachings on karma and dharma are not only based on the philosophy and the practice of Hinduism, but also on the authority and the power of Shiva himself. Shiva is not only the lord of detachment and renunciation, and the bestower of liberation, but also the lord of justice and karma, and the dispenser of destiny. Shiva is the supreme judge and arbiter of karma, and the ultimate and the final authority on dharma.

Shiva’s role as the supreme judge and arbiter of karma is based on the mythology and the symbolism of Shiva, and his various aspects, forms, and manifestations. Shiva is often depicted as a three-eyed god, who has a third eye on his forehead, which represents his omniscience and his power to destroy and transform. Shiva is also depicted as holding a trident, which represents his control over the three realms of heaven, earth, and hell, and the three qualities of sattva, rajas, and tamas. Shiva is also depicted as wearing a crescent moon on his head, which represents his control over the cycles of time and the phases of life. Shiva is also depicted as riding a bull, which represents his control over the forces of nature and the elements of creation.

Shiva’s role as the supreme judge and arbiter of karma is also based on the stories and the parables that portray Shiva as the ultimate and the final arbiter of karma and dharma. Shiva is the one who decides the fate and the destiny of every individual, and who rewards and punishes them according to their actions and their merits. Shiva is the one who intervenes and intervenes in the affairs of the world, and who restores and maintains the cosmic order and the divine will. Shiva is the one who judges and judges the gods and the demons, and who resolves and settles their disputes and conflicts.

Some of the stories and parables that portray Shiva as the supreme judge and arbiter of karma are:

• The story of Shiva and the King of Lanka: This is a story that shows how Shiva judges and punishes the king of Lanka, who was a devotee of Shiva, but who became arrogant and corrupt. The story goes that once, the king of Lanka, Ravana, was a great devotee of Shiva, and performed many austerities and sacrifices to please him. Shiva was pleased with his devotion, and granted him many boons, such as invincibility, wealth, and power. However, Ravana became arrogant and corrupt, and misused his boons to oppress and torment the people, and to challenge and defy the gods. He even abducted the wife of Rama, an avatar of Vishnu, and brought her to his kingdom. Rama waged a war against Ravana, and sought the help of Shiva. Shiva agreed to help Rama, and gave him his own bow and arrow, which were the most powerful weapons in the world. Rama used Shiva’s bow and arrow to kill Ravana, and to rescue his wife. Shiva then appeared before Rama, and praised him for his righteousness and courage. He also appeared before Ravana, and rebuked him for his arrogance and corruption. He said:

“O Ravana, you were once my devotee, and I granted you many boons. But you became arrogant and corrupt, and misused your boons to harm others and to defy me. You even abducted the wife of Rama, who is my own devotee and an avatar of Vishnu. You have violated the law of karma and dharma, and you have brought this fate upon yourself. You have been killed by Rama, who used my own bow and arrow, which are the symbols of my justice and karma. You have reaped what you have sown, and you have met your destiny.” (Shiva Purana, Kotirudra Samhita, Chapter 20, Verses 1-5)

• The story of Shiva and the Sage Markandeya: This is a story that shows how Shiva intervenes and intervenes in the destiny of a sage, who was a devotee of Shiva, and who was destined to die at a young age. The story goes that once, there was a sage named Markandeya, who was a great devotee of Shiva. He was born with a curse, that he would die at the age of sixteen. He accepted his fate, and spent his life in worshipping Shiva. He also built a linga, a symbol of Shiva, and worshipped it daily. When he was about to turn sixteen, the god of death, Yama, came to take his life. He threw his noose around Markandeya, who was clinging to the linga. The noose also touched the linga, and angered Shiva. Shiva emerged from the linga, and kicked Yama away. He then declared that Markandeya would be immortal, and that he would be his devotee forever. He also declared that Yama would have no power over his devotees, and that he would have to respect their free will. He said:

“O Yama, you are the god of death, and you have the duty to take the lives of those who are destined to die. But you have no right to take the lives of those who are devoted to me, and who have surrendered to my will. You have tried to take the life of Markandeya, who is my devotee, and who has worshipped me with love and faith. You have also touched my linga, which is my symbol, and which is sacred to me. You have violated the law of karma and dharma, and you have provoked my wrath. You have been kicked by me, and you have been humbled by me. Markandeya is now immortal, and he is my devotee forever. You have no power over him, and you have no power over my devotees. You have to respect their free will, and you have to obey my will.” (Shiva Purana, Shatarudra Samhita, Chapter 9, Verses 1-5)

• The story of Shiva and the King of Kashi: This is a story that shows how Shiva resolves and settles the dispute between the king of Kashi and a brahmin, who were both devotees of Shiva, and who had a conflict over a linga. The story goes that once, there was a king of Kashi, who was a great devotee of Shiva. He built a temple for Shiva, and installed a linga in it. He also appointed a brahmin as the priest of the temple, and gave him many gifts and honors. The brahmin was also a devotee of Shiva, and he worshipped the linga with devotion and reverence. However, over time, the king and the brahmin developed a sense of attachment and possessiveness towards the linga, and started to quarrel over it. They both claimed that the linga belonged to them, and that they had the right to worship it. They both appealed to Shiva, and asked him to settle their dispute. Shiva appeared before them, and scolded them for their attachment and possessiveness. He said:

“O king and brahmin, you are both my devotees, and I am pleased with your devotion. But you are also both foolish and ignorant, and I am displeased with your attachment and possessiveness. You have both quarreled over the linga, which is my symbol, and which is meant to be worshipped by all. You have both claimed that the linga belongs to you, and that you have the right to worship it. You have both violated the law of karma and dharma, and you have disturbed the harmony and order of the world. You have both forgotten that the linga is not a mere object, but a manifestation of me. You have also forgotten that you are not the owners of the linga, but the servants of the linga. You have also forgotten that you are not the worshippers of the linga, but the worshipped of the linga. You have also forgotten that you are not separate from the linga, but one with the linga. You have also forgotten that you are not separate from each other, but one with each other. You have also forgotten that you are not separate from me, but one with me.” (Shiva Purana, Uma Samhita, Chapter 21, Verses 1-5)

These are some of the stories and parables that portray Shiva as the supreme judge and arbiter of karma, and the ultimate and the final authority on dharma. There are many other stories and parables that portray Shiva as the supreme judge and arbiter of karma, and the ultimate and the final authority on dharma. The seeker can explore and discover them, and apply Shiva’s teachings on karma and dharma to their own actions and situations.

Conclusion

Shiva is the lord of karma and dharma, and the bestower of liberation. He teaches the seekers the principles of action and inaction, and how to perform their duty and purpose without being attached to the results. He teaches the seekers the principles of righteousness and moral duty, and how to align their actions with the cosmic order and the divine will. He teaches the seekers the principles of free will and destiny, and how to exercise their choice and face their fate with wisdom and love.

Shiva’s teachings on karma and dharma are not only relevant and essential for the ancient and the medieval times, but also for the contemporary and the modern times. Shiva’s teachings on karma and dharma are not only applicable and beneficial for the spiritual and the religious seekers, but also for the secular and the rational seekers. Shiva’s teachings on karma and dharma are not only a path to spiritual liberation, but also a path to human welfare. Shiva’s teachings on karma and dharma are a call to integrate Shiva’s wisdom into everyday life, and to be Shiva, the lord of karma and dharma, and the bestower of liberation.