*

Lord Rudra --- The Heart of Rishi Śvetāśvatara.

Śvetāśvatara Upanishad was attributed to a sage called "Shvetashvatara" or to his line of ancient spiritual teachers. The name "Shvetashvatara" is not uncommon in vedic literature. It means "White Mule". The Mule was a prized animal in ancient vedic India. A person who owns a white horse is called "Shvetashva" and one who owns a white mule can be called "Shvetashvatara". One of Arjuna's names in the epic Mahabharata is "Shvetashva." In the Rigveda, too, we find a sage's name as "Shyavashva," meaning "One who owns a black horse."

" Sage Shvetashvatara got this knowledge of Brahman, which is very sacred and revered by many great sages, through his penance and through God's grace, and he taught it very well to his disciples." ( Śvetāśvatara Upanishad VI-21)

From the above verse, it is clear that the seer of the upanishad is Rishi Svetasvatara.

Vaishnavite attacks:

The vaishnavites quote several verses of the upanishad in their respective treatises in support of their claims. The special feature of the Upanishad is the prominent conception of Devotion or Bhakti. In other Upanishads, the concept of Bhakti is indirectly voiced in the form of Upasana, but here, leaving no room for guesswork, it is explicitly mentioned. The word para-bhakti is explicitly used at the end of the sixth chapter. There are many words which voice submission to God or Brahman (words such as Sharanam, Prapadye, etc.). This concept of devotion later found profound expression in the Bhakti Sutras and other treatises on Bhakti. So the vaishnava acharyas quote the verses from Svetasvatara upanishad in support if their 'Bhakti' doctrine. Of course, they can do so.

But unfortunately, Some vaishnavas are over enthusiastic and try to claim that Rishi Svetasvatara was not a worshipper of Lord Shiva. They even say that Rishi Svetasvatara used the word 'Rudra' as an epithet of Lord Vishnu but not to refer 'Rudra' ( a demi-god in their view) of vedas. But such useless ramblings only bring disgrace to the vaishnava sect. A careful analysis of both Śvetāśvatara Upanishad and vedas prove beyond any reasonable doubt that the Rudra of Śvetāśvatara Upanishad and the Rudra of Vedas are one and the same. it is really foolish to think that Rishi Svetasvatara used the word 'Rudra' to refer someone else other than vedik Rudra.

Rudra of Śvetāśvatara Upanishad is none other than Rudra of vedas.

Actually, most of the people do not know the fact that several mantras used in Śvetāśvatara Upanishad were actually adapted from Veda samhitas. That's why the Śvetāśvatara Upanishad is popular as 'Mantra Upanishad' . The hymns in praise of Rudra in Śvetāśvatara Upanishad were actually taken from Samhita portions of Rigveda, Yajurveda, and Atharvana Veda.

yo devo agnau yo’psu

yo viśvaṃ bhuvanam āviveśa

ya oṣadhīṣu yo vanaspatiṣu

tasmai devāya namo namaḥ ( Śvetāśvatara Upanishad II-17 )

The Self—luminous Lord, who is fire, who is in water, who has entered into the whole world, who is in plants, who is in trees— to that Lord let there be adoration! Yea, let there be adoration!

The above mantra was actually adapted from Yajurveda Taittiriya Samhita. The verse is addressed to Rudra. The verse describes the omnipresence of Lord Rudra. It says that Rudra is the indweller of elements of nature and beings as well. So it is clear that the Rudra of Śvetāśvatara Upanishad is none otherthan lord Rudra of Vedas.

Adapted from:

Yo rudro agnau yo apsu ya oshhadhishhu

Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu (YV 5:5:9-i )

MEANING: The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage.

eko hi rudro na dvitīyāya tasthur

ya imāṃl lokān īśata īśanībhiḥ

pratyaṅ janāṃs tiṣṭhati sañcukocānta-kāle

saṃsṛjya viśvā bhuvanāni gopāḥ ( SV Up III-2)

Meaning : Rudra is truly one; for the knowers of Brahman do not admit the existence of a second, He alone rules all the worlds by His powers. He dwells as the inner Self of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time.

The above verse clearly says that Rudra is truly one. Rishi Svetasvatara reasserts "Ekam eva advitiyam Brahma". This verse which proclaims the absoluteness of Lord Rudra was also adapted from Taittiriya samhita. The verse clearly refutes the vaishnavite claims that Rudra is a demi-god and subordinate to Vishnu. Lord Rudra is not a demi god but lord Rudra is Absolute brahman who is beyond the comprehension of human minds. Vedas testify the absoluteness of Lord Rudra. This verse also makes it clear that Rudra of Śvetāśvatara Upanishad is none otherthan lord Rudra of Vedas.

Adapted from:

Eka eva rudra na dvitīyāya tasthur ( Yajurveda 1:8:6 d)

ie., Rudra is truly one for the knowers of Brahman do not admit the existence of a second.

viśvataś cakṣur uta viśvato-mukho

viśvato-bāhur uta viśvatas-pāt

saṃ6 bāhubhyāṃ dhamati sampatatrair

dyāv-ābhūmī janayan deva ekaḥ ( Sv Up III-3)

His eyes are everywhere, His faces everywhere, His arms everywhere, everywhere His feet. He it is who endows men with arms, birds with feet and wings and men likewise with feet. Having produced heaven and earth, this God (deva ekaḥ) remains as their non—dual manifester.

yā te rudra śivā tanūr aghorā’pāpa-kāśinī

tayā nas tanuvā śantamayā giriśantābhicākaśīh ( Sv Up III-5)

Lord Rudra, you who dwell on Mount Kailas and who confer happiness, by that

form of yours which is not terrible, which will not injure us, and which is highly

auspicious, behold and illuminate us.

The above verse of Svetasvatara upanishad asks Rudra to shower his blessings in auspicious form. This verse is like a jolt upon those vaishnavas who claim that Rudra of svetasvatara upanishad is different from Rudra of vedas whom the advaitins and Shaivates worship. This verse is taken 'AS-IT-IS' from the popular Sri Rudram portion of Yajurveda. The Vaishnavites often say that Rudra,who is worshiped by Advaitins and shaivates by chanting Rudram, is a demi-god and subordinate to Vishnu. So they say that the Rudra of Śvetāśvatara upanishad is Vishnu but not Rudra of Shaivates. Such senseless claims of vaisnavas are rebutted by this verse. If Śvetāśvatara maharshi's Rudra is different from Shaivates' Rudra then why did he take this mantra "AS-IT-IS" from Sri Rudram ? if Śvetāśvatara maharshi want to distinguish between his Rudra and Shaivates' Rudra then he wouldn't have quoted from Sri Rudram at all.

Adapted from:

yā te rudra śivā tanūr aghorā’pāpa-kāśinī

tayā nas tanuvā śantamayā giriśantābhicākaśīh ( YV Taittiriya Samhita IV-5-1-c)

yābhiṣuṃ giriśanta haste bibharṣy astave

śivāṃ giritra tāṃ kuru mā hiṃsīḥ puruṣaṃ jagat ( SV Up III-6)

My Lord who dwells on Mount Kailas and confers gladness to all! You, who fulfills

your vow of protecting all who serve you and take refuge in you; that arrow of

yours which you hold ready to let fly, withhold it and make it tranquil and

auspicious.

The above verse is once again a jolt upon such vaishnavas. Because this verse is also taken 'AS-IT-IS' from Sri Rudram portion of yajurveda. If Śvetāśvatara maharshi's Rudra is different from Shaivates' Rudra then why did he take this mantra "AS-IT-IS" from Sri Rudram ? if Śvetāśvatara maharshi want to distinguish between his Rudra and Shaivates' Rudra then he wouldn't have quoted from Sri Rudram at all. Of course, there are a category of vaishnavas who conveniently changes their color just like chameleon. They argue that the Sri Rudram portion of Vedas are refering to Narayana but not Rudra of Shaivates. This is really a funny claim. it is something similar like 'Vishnu of vaishnavas is not same as Vishnu of Vishnu puran or pancharatra agama'. The shaivates are not bothered about any other Rudra whom the Vaishnavites are referring to. For Shaivates, God is 'Rudra' who is eulogized in Sri Rudram, Who is eulogized in Rigveda samhita with name 'Rudra', Who is eulogized in Atharvana veda with names 'Rudra' 'Sarva' Bhava' 'vratya' skambha...etc, Who is eulogized in Brahmanas as 'Mahadeva' , Who is eulogized in Aranyakas, who is eulogized in kena upanishad as Lord of Uma hymavati (umapati). who is eulogized as 'Maheswara', 'Parameswara', 'iswara' , 'Hara', 'Shiva' 'Ishana' in Svetasvatara upanishad. Shaivates are unaware of any other 'Rudra' whom these vaishnavas are referring.

Adapted from :

yābhiṣuṃ giriśanta haste bibharṣy astave

śivāṃ giritra tāṃ kuru mā hiṃsīḥ puruṣaṃ jagat ( YV Taittiriya samhita IV-5-1 d)

tvaṃ strī pumān asi

tvaṃ kumāra uta vā kumārī

tvaṃ jīrṇo daṇḍena vañcasi

tvaṃ jāto bhavasi viśvato-mukhaḥ ( SV Up IV-3)

Meaning: Thou art a woman, and a man; thou art a damsel and a boy.

Grown old thou totterest with a staff, new-born thou lookest every way.

The above verse describes Lord Rudra as everyone and everything. But this verse is adapted from the Skambha Suktam of Atharvana Veda samhita. 'Skambha' means 'pillar'. Lord Rudra appeared as pillar without begining or ending. Both Hari and Brahma failed to know the origin and end of skambha. 'Linga' is a symbol of Skambha.

Adapted From:

tváṃ strī́ tváṃ púmān asi tváṃ kumārá utá vā kumārī́||

tváṃ jīrṇó daṇḍéna vañcasi tváṃ jātó bhavasi viśvátomukhaḥ (Atharva Veda Śamhita 10,8.27)

yo devānām adhipo

yasmin lokā adhiśritāḥ

ya īśe asya dvipadaś catuṣpadaḥ

kasmai devāya haviṣā vidhema ( SV Up IV-13 )

Meaning:

He who is the sovereign of the gods, in whom the worlds find their support, who rules over all two—footed and four—footed beings—let us serve that God, radiant and blissful, with an oblation.

Here Śvetāśvatara maharshi calls Rudra is called as Lord of both two-footed and four-footed. (ya īśe asya dvipadaś catuṣpadaḥ). This epithet is not a new one. In Veda samhitas, Rudra is always adressed as the lord of both two-footed and four-footed. Rudra is addressed as Lord of two-footed and four-footed for more than 100 times. So from this, it is clear that Rudra of Svetasvatara and Rudra of Vedas are both one and the same.

Adapted from:

bhávāśarvau manvé vāṃ tásya vittaṃ yáyor vām idáṃ pradíśi yád virócate

yā́v asyéśāthe dvipádo yáu cátuṣpadas táu no muñcatam áṃhasaḥ ( Athava veda IV-28-1)

O Bhava and Sarva, I am devoted to you. Take note of that, you under whose control, is all this which shines (the visible universe)! You rule all these two-footed and four-footed creatures, you, Deliver us from grief and trouble.

yáyor vadhā́n nā́papádyate káś canā́ntár devéṣūtá mā́nuṣeṣu

yā́v asyéśathe dvipádo yáu cátuṣpadas táu no muñcatam áṃhasaḥ ( Athava veda IV-28-5)

You from whose blows no one either among gods or men escapes; you who rule all these two-footed and four-footed creatures, deliver us from grief and trouble.

sūkṣmātisūkṣmaṃ kalilasya madhye

viśvasya sraṣṭāram aneka-rūpam

viśvasyaikaṃ pariveṣṭitāraṃ

jñātvā śivaṃ śāntim atyantam eti ( SV Up IV-14 )

Finer beyond fineness. He hath hidden him in the midmost of this hustling chaos. He hath created this universe by taking many figures and as the One He encompasseth it around and girdeth it; having known Shiva, the Blessed One, man goeth to unutterable peace

The above verse explicitly identifies Lord Rudra with Shiva. The words " jñātvā śivaṃ " clearly says that the absolute is to be known or realised as SHIVA.,then only one can have supreme peace. If Lord Rudra is not 'Shiva' of Shaivates then why is Śvetāśvatara Maharshi saying that the absolute is to be known as 'Shiva'. (jñātvā śivaṃ) ?

ghṛtāt paraṃ maṇḍam ivātisūkṣmaṃ

jñātvā śivaṃ sarva-bhūteṣu gūḍham

viśvasyaikaṃ pariveṣṭitāraṃ

jñātvā devaṃ mucyate sarva-pāśaiḥ ( SV Up IV-16)

As the rare and fine cream in clarified butter, and it is richer than the butter, so Shiva the Blessed One hath hidden Him in every one of all His creatures; but as the One He encompasseth this whole world and girdeth it around. Know God and thou breakest every bondage.

Here again Rishi Śvetāśvatara telling us to realise that, it is Shiva who resides in the hearts of all beings. (jñātvā śivaṃ sarva-bhūteṣu gūḍham ).

yadā’tamas tan na divā na rātrir

na san na cāsac chiva eva kevalaḥ

tad akṣaraṃ tat savitur vareṇyaṃ

prajñā ca tasmāt prasṛtā purāṇī (SV Up IV-18)

When there is no darkness of ignorance, there is no day or night, neither being nor non—being; SHIVA alone exists. That immutable Reality is the meaning of "That"; It is adored by the Sun. From It has proceeded the ancient wisdom.

Oh... here once again !! Rishi Śvetāśvatara proclaimed "Shiva eva kevalaḥ" ie., Shiva alone exists. if Svetasvatara Rishi's Lord Rudra is different from the Shiva of Shaivates why is he using the word 'Shiva' again and again ?

ajāta ity evaṃ kaścid bhīruḥ prapadyate

rudra yat te dakṣiṇaṃ mukhaṃ tena māṃ pāhi nityam ( SV Up IV-21)

It is because Thou, O Lord, art birthless, that some rare souls, frightened by birth and death, take refuge in Thee. O Rudra, may Thy benign face protect me for ever!

Here Maharshi Śvetāśvatara says that only rare souls take refuge(prapadyate) of Rudra. He is asking Rudra's bengin face (dakṣiṇaṃ mukhaṃ) to protect forever. Here Rishi takes refugee of Shiva's bengin form ie., Dakshina murthy. Rudra has both Ghora and Aghora forms.

10)

mā nas toke tanaye mā na āyuṣi

mā no goṣu mā na aśveṣu rīriṣaḥ

vīrān mā no rudra bhāmito

vadhīr haviṣmantaḥ sadāmit tvā havāmahe ( SV Up IV-22)

O Rudra, do not, in Thy wrath, destroy our children and grand—children. Do not destroy our lives; do not destroy our cows or horses; do not destroy our strong servants. For we invoke Thee always, with oblations, for our protection.

The above verse is also taken 'AS IT IS' from Sri Rudram portion of Yajurveda. Here Rudra is asked to show mercy upon the progency. It is typical to Rudra in vedas. If Lord Rudra of Svetasvatara maharshi is different from the Rudra of vedas, why has he taken Sri Rudram verse 'AS IT IS' ? So it is very clear that Rudra of Shaivates and Rudra of Svetasvatara Upanishad are one and the same.

Adapted from:

Manastoke tanaye ma na ayushhi ma no goshhu ma no ashveshhu ririshhah

Viranma no rudra bhamitoavadhi rhavishhmanto namasa vidhema te ( Yajur veda TS IV-5-10-f)

Lord Rudra! Getting angry at our transgressions hurts not only our children, our

sons in particular, but also our cattle and horses, and our warriors.

Making offerings into the sacred fire, we shall serve and calm you by our

Namaskars (salutations).

Verses which explicitly identifies Lord Rudra with Shaivate names.

kṣaraṃ pradhānam amṛtākṣaraṃ haraḥ ( SV Up I-10)

ie., prakriti is perishable but Hara is imperishable.

jñātvā devaṃ sarva-pāśāpahāniḥ ( SV Up I-11)

jñātvā devaṃ mucyate sarva-pāśaiḥ ( SV Up II- 15 )

By knowing the deity all pashas ie., Bondages will be gone.

ya eko jālavān īśata īśanībhiḥ sarvāṃl lokān īśata īśanībhiḥ ( SV Up III-1)

eko hi rudro na dvitīyāya tasthur ya imāṃl lokān īśata īśanībhiḥ (SV Up III-2)

yo devānāṃ prabhavaś codbhavaś ca

viśvādhipo rudro maharṣiḥ

hiraṇyagarbhaṃ janayāmāsa pūrvaṃ

sa no buddhyā śubhayā saṃyunaktu (SV Up III-4)

yā te rudra śivā tanūr aghorā’pāpa-kāśinī

tayā nas tanuvā śantamayā giriśantābhicākaśīhi (SV Up III-5)

yābhiṣuṃ giriśanta haste bibharṣy astave

śivāṃ giritra tāṃ kuru mā hiṃsīḥ puruṣaṃ jagat (SV Up III-6)

sunirmalām imāṃ prāptim īśāno jyotir avyayaḥ ( SV Up III-12)

sarvasya prabhum īśānaṃ sarvasya śaraṇaṃ bṛhat( SV Up III-17)

māyāṃ tu prakṛtiṃ vidyān māyinaṃ ca maheśvaram ( SV Up IV-10)

tam īśānaṃ varadaṃ devam īḍyaṃ (SV Up IV-11)

ya īśe asya dvipadaś catuṣpadaḥ kasmai devāya haviṣā vidhema ( SV Up IV-13)

jñātvā śivaṃ sarva-bhūteṣu gūḍham ( SV Up IV-16)

na san na cāsac chiva eva kevalaḥ ( SV Up IV-18)

ajāta ity evaṃ kaścid bhīruḥ prapadyate

rudra yat te dakṣiṇaṃ mukhaṃ tena māṃ pāhi nityam ( SV Up IV - 21)

mā nas toke tanaye mā na āyuṣi

mā no goṣu mā na aśveṣu rīriṣaḥ

vīrān mā no rudra bhāmito

vadhīr haviṣmantaḥ sadāmit tvā havāmahe ( SV Up IV-22)

bhāva-grāhyam anīḍākhyaṃ bhāvābhāva-karaṃ śivam ( SV Up V-14)

tam īśvarāṇāṃ paramaṃ maheśvaraṃ ( SV Up VI-7)

ya īśe’sya jagato nityam eva nānyo hetur vidyata īśanāya ( SV Up VI-17)

All the above mentioned verses clearly indicate that Rudra of Svetasvatara Upanishad and Rudra of vedas are one and the same. Rishi Svetasvatara devoted himself heart and soul to Lord Rudra. He was a devotee of Lord Shiva. He worshiped 'Hara'. He surrendered to 'Maheswara'. He took refuge of Ishana alone. By surrendering to Pashupati he broke all Paashaas(Bondage) and finally attained salvation by the grace of Lord Rudra. It is really unfair on the part of Vaishnavas to deny the True heart of Svetasvatara Maharshi.

Svetasvatara worshiped Lord Shiva who is beyond form and name. He did Rudropasana. He meditated on the bengin aspect of Lord Rudra. He realised that all gods including Vishnu were created by Lord Rudra alone. Rudra alone bestowed powers upon the gods. He called Rudra with various names like Shiva,Maheswara,Hara,ishana,pashupati,Parameswara..etc. In the Upanishad , he adapted Sri Rudram mantras. All these things clearly prove beyond any reasonable doubt that Rudra of Svetasvatara upanishad and Rudra of Vedas are one and the same.

Tuesday, March 31, 2009

Lord Rudra in SriRudram.

Sri Rudraprasna is a Yajurvedik Hymn to Lord Rudra. The Hymn seems to be an ordinary one for ignorant brains. But those who are well versed in Vedanta literature can understand the importance of Sri Rudram. The Hymn Begins with invocation

OM NAMO BHAGAVATE RUDRAYA.

This opening verse makes very clear that Rudra is 'Bhagavan'.

The following are some of the important attributes of Lord Rudra which makes clear that Lord Rudra is the Supreme Being.

Namo hiranyabahave senanye
dishan cha pataye namo ( Lord of all directions) (Yaurveda iv.5.2.a)
pathinam pataye namo ( Lord of all paths) (Yaurveda iv.5.2.c)
annanam pataye namo ( Lord of Food ) (Yaurveda iv.5.2.d)
pushhtanam pataye namo ( Lord of prosperity/Grace ) (Yaurveda iv.5.2.e)
jagatam pataye namo ( Lord of entire creation ) (Yaurveda iv.5.2.f)
kshetranam pataye namo ( Lord of Body or Holy places) (Yaurveda iv.5.2.g)
vananam pataye namo namah ( Lord of Forests) (Yaurveda iv.5.2.h)
vrikshanam pataye namo ( Lord of Trees ) (Yaurveda iv.5.2.i)
aushhadhinam pataye namo ( Lord of Medicines )
satvanam pataye namah ( Lord of pious devotees or warriors in samsara )
ganapatibhyashcha vo namo ( Lord of all Ganas or Groups ) (Yaurveda iv.5.4.d)
vishvarupebhyashcha vo namo ( Lord who assumes universal form or vishvaroopam ) (Yaurveda iv.5.4.f)
namo girishaya cha shipivishhtaya cha ( Lord who dwells in mount Kailas and assumes the Visnu form ) (Yaurveda iv.5.5.f)

namo brihate cha varshhiyase cha ( Lord whose form is Brihat (great or massive) (Yaurveda iv.5.5.i)
nama staraya ( Homage to Rudra who is in form of Pranava, OM ). (Yaurveda iv.5.8.h)

devana hridayebhyo namah (Yaurveda iv.5.9.p)
Homage to Rudra who is the sparkling hearts of the gods. (Yaurveda iv.5.9.p)

nama anirhatebhyo (Yaurveda iv.5.9.s)
Homage to Rudra who is unconquerable

Namo hiranya bhahave senanye dishan cha pataye namo ( Lord of all directions) (Yaurveda iv.5.2.a)

Lord Rudra is referred here as the Lord of all directions. Generally, Each direction has its own master who is incharge of that particular direction. But Lord Rudra is the master of all those 'Dhikpalakas'. All the 'Dhikpalakas' ( incharges of directions) are infinitesimal potency of Lord Shiva.

pathinam pataye namo ( salutations to [Rudra],the Lord of all paths) (Yaurveda iv.5.2.c)

Here, Lord Rudra is called as "Lord of paths". All the paths ie., good,bad..etc are governed by Lord shiva only. There are several paths like Bhakti, jnana, karma...etc to reach our destination but Lord Shiva is the Lord of all these paths. He is even Lord of the paths followed by demons because there is no second . sarvam sivamayam jagat.

Annanam pataye namo ( Salutatons to [Rudra],The Lord of Food ) (Yaurveda iv.5.2.d)

Here, Rudra is referred as "Lord of the food". Food is the source of life. According to Bhagavad-Gita, the total creation of the world is backed with the force from 'Annam'(food): “annād bhavanti bhutāni …” (III - 15).
Even Taittiriya Upanishad proclaims: ‘Annam Anné pratishthitam’ and ‘Annam Brahma éva
bhavati’. In other words, Annam is the basic principle that underlies the creation, sustenance and dissolution of the universe. Thus, from the individual to the cosmic realms Annam has its impact and influence. Lord Shiva is the Lord of Annam(food)

pushhtanam pataye namo ( Lord of prosperity/Grace ) (Yaurveda iv.5.2.e)

Lord Shiva is the lord of Grace.‘Pushti’ means "Posanam tadanugrahah" ie., ‘Pushti’ means the grace of Bhagavan. So, Pushti-Marga is a path of dedication, which could be achieved and followed only by the grace of the Bhagavan.

jagatam pataye namo ( Lord of entire creation ) (Yaurveda iv.5.2.f)

Here, Lord shiva is called as lord of entire creation. He is 'Jagapati'. It is very evident that Lord shiva is the supreme personality of Godhead.

kshetranam pataye namo ( Lord of Body or Holy places) (Yaurveda iv.5.2.g)
The word 'Kshetra' means field or body or Holy place. Here, shiva is referred as lord of holy places or lord who is indweller of body. In Bhagawad Gita krsna says " idam sariram kaunteya
ksetram ity abhidhiyate" ( BG 13:2) , which means : " This body, O son of Kunti, is called the field (kshetra) " . Lord Rudra is Maheswara who resides in kshetra ( body). Hence, Krsna says in the same chapter of Bhagavad gita that:

" Yet in this body ( deha / kshetra ) there is another, a transcendental enjoyer who isMAHESHWARA (Shiva), the supreme proprietor, who exists as the overseer and permitter, and who is known as Paramatma,the Supreme soul of universe”. ( BG 13:23)

Hence, it is ample clear that Maheswara as mentioned in Bhagavad gita (13:23) is none other than Lord Shiva. because vedas explicitly states that Lord Shiva is kshetra pati.

vananam pataye namo namah ( Lord of Forests) (Yaurveda iv.5.2.h)
Lord shiva is the lord of all 'vanas' including 'Brinda vana' or Vrindavana

vrikshanam pataye namo ( Lord of Trees ) (Yaurveda iv.5.2.i)
Lord shiva is referred here as the Lord of Trees. The entire creation in depicted as Tree. Even in bhagavad Gita krsna talks about this 'inverted Aswatha Tree' .

urdhva-mulam adhah-sakham
asvattham prahur avyayam ( BG 15:1).

"There is a banyan tree which has its roots upward and its branches down."

Lord Rudra is the master of this Aswatha Tree because, he is the root cause for this tree.

bhuva.ntaye vArivaskR^itAyaushhadhInAM pataye namo ( Lord who is the extender of the world, the offspring of the maker of room, lord of plants ) ( Yajurveda iv.5.2.l )
Here, Lord Shiva is described as one who created the world and spread it broad and made the room for further creation.

prathamo daivyo bhishhak.h ( First divine physician )( Yajurveda iv.5.1.f)
Lord Shiva is also called Vaidhyanatha. He is lord of medicines which cures the ills of samsara. He cures the illness caused due to kama,krodha,lobha,moha,madha and mastyarya.

"I will now tell you about Dhyana (meditation) which destroys sorrow. Dhyana should be
done of that Maheswara, who is the medicine for problems arising out of birth cycle" ( Jabala
darshana upanishad)

satvanam pataye namah ( Lord of pious devotees or warriors in samsara )
Here Lord Shiva is called as " satvanam pataye" which means lord of pious devotees who fights
bravely against the evils caused due to samsara.

ganapatibhyashcha vo namo ( Lord of all Ganas or Groups ) (Yaurveda iv.5.4.d)
Here, Lord shiva is called as "Ganapati" which means lord of Ganas(groups). Anything which can be grouped is called Gana. for example , Trees are Gana , Humans are another gana. Animals are another gana. similarly, Devas are another Gana. There are several sub ganas in each such gana. like that, There are infinite number of Ganas. But Lord of all these ganas is Shiva himself.

vishvarupebhyashcha vo namo ( Lord who assumes universal form or vishvaroopam ) (Yajurvada iv.5.4.f)
Here Lord shiva is described as one whose form is Universe(vishvam). Hence, Lord shiva has infinite forms and infinite names. The same is confirmed once again in svetasvatara upanishad.

"All faces are His faces; all heads, His heads; all necks, His necks. He dwells in the hearts of all
beings. He is the all— pervading Bhagavan. Therefore He is the omnipresent and benign Lord. " ( 3.11 svetasvatara upanishad)

namo girishaya cha shipivishhtaya cha ( Lord who dwells in mount Kailas and assumes the Visnu form ) (Yaurveda iv.5.5.f)
Here, Lord Rudra is referred as shipivista. shipivista is an epithet of visnu in yaurveda. this sounds clear that visnu is also a part of lord shiva's form. and it is Lord Rudra who manifests as visnu (shipivista).

nama staraya ( Homage to Rudra who is in form of Pranava, OM ). (Yaurveda iv.5.8.h)

Lord shiva is described as omkara swaroopa. He is the Deliverer from all bondages.

devana hridayebhyo namah (Yaurveda iv.5.9.p)
Homage to Rudra who is the sparkling hearts of the gods. (Yaurveda iv.5.9.p)

Lord Shiva is the ultimate reality. He is the self of all beings including Gods. He abides in the heart of all beings. Hence, he is called as the sparkling heart of gods. This confirms the supremacy of Lord Shiva.

nama anirhatebhyo (Yaurveda iv.5.9.s)
Homage to Rudra who is unconquerable

Lord shiva is called as 'Anirhata'. Which mean The unconquerable one. The same is confirmed from other vedik verses.

imā rudrāya sthiradhanvane ghiraḥ kṣipreṣave devāya svadhāvne
aṣāḷhāya sahamānāya vedhase tighmāyudhāya bharatā śṛṇotu naḥ ( Rig veda 7:46:1 )

Meaning:
"To Rudra bring these songs, whose bow is firm and strong, the SELF DEPENDENT God with swiftly-flying shafts,The Wise, the Conqueror WHOM NONE MAY OVERCOME, armed with sharp-pointed weapons: may he hear our call." ( Rig veda 7:46:1 )

bhuvanasya pitaraṃ ghīrbhirābhī rudraṃ divā vardhayā rudramaktau
bṛhantaṃ ṛṣvamajaraṃ suṣumnaṃ ṛdhagh ghuvema kavineṣitāsaḥ ( Rig veda 6 :49:10 )
Meaning:
Rudra by day, Rudra at night we honour with these our songs, the UNIVERSE'S FATHER. HIM GREAT AND LOFTY, BLISSFUL, imperishable, LET US CALL SPECIALLY AS THE SAGE IMPELS US". ( Rigveda 6:49:10 )

NOTE : UNIVERSES FATHER (bhuvanasya pitaraṃ)

sthirebhiraṅghaiḥ pururūpa ughro babhruḥ śukrebhiḥ pipiśehiraṇyaiḥ
īśānādasya bhuvanasya bhūrerna vā u yoṣad rudrādasuryam ( Rig veda 2:33:9 )
Meaning:

"With firm limbs, MULTIFORM, the strong, the tawny adorns himself with bright gold decorations: THE STRENGTH OF GODHEAD NEVER DEPARTS FROM RUDRA, HIM WHO IS SOVEREIGN OF THE UNIVERSE, THE MIGHTY. "( RigVeda 2:33:9 )

Note : īśānādasya bhuvanasya ( Ruler of universe )

Sahasrani sahasradha bahuvostava hetayah Tasamishano bhagavah parachina mukha kridhi ( Yajurveda iv.5.10.m )
In your arms exist thousands of kinds of weapons in thousands of numbers.But Bhagavan, You art Lord and master of them. Turn their hurtful faces awayfrom us.

Ye bhutanam adhipatayo (Yajurveda iv.5.11.f)
The overlord of all creatures
Here Lord Rudra is called as "Bhutanam Adhipati" which signifies that he is the overlord of all beings.

Thursday, February 26, 2009

Krishna - The greatest devotee of Lord shiva.

Krisna doing Shiva Dhyan

Krishna is one of the greatest devotees of Lord shiva. As per mahabharata, krishna is believed to be the reincarnation of Narayan maharshi, who was also one of the greatest devotee of lord shiva. The Mahabharat and Shaiva puranas clearly say that Krishna was devoted to Lord shiva even in his past lives. Krishna explained 'Siva sahasranama' to yudhistara(Dharmaraja) and also told him how he got the supreme Advaita jnana (nondual knowledge) because of lord shiva. It was explained in Anushasan parva of mahabharat.

Rudra bhakthya thu krishnena jagat vyaptham mahathmana,
Tham prasadhya thadha devam bhadaryam kila bharatha.
Arthath priya harathwam cha sarva lokeshu vai yadhaa,
Prapthavaaneva rajendra suvarnaakshan maheswaraath.

Meaning:

The great Lord Krishna, due to his devotion to Supreme lord Rudra,Has spread all over the universe, Oh Bharatha, Oh king of kings,After making Lord Shiva pleased by his penance in Bhadri,He has attained the state of being more dear,Than all the worlds and all aspects of knowledge.

Yuge yuge thu krushnena thoshitho vai maheswara,
Bhakthya paramaya chaiva prathi sruthwa mahatmana.

Meaning :Lord Maheshwara becomes pleased and happy yugas after yugas, by this Krishna who is devotee of Lord Shiva.

Krishna got several boons from lord shiva even in his past life as Narayana muni.

Bhagavatam explicitly states that Krsna worshiped Lord Shiva .

ekadā deva-yātrāyāḿ
gopālā jāta-kautukāḥ
anobhir anaḍud-yuktaiḥ
prayayus te 'mbikā-vanam ( SB 10.34.1)
Meaning:
One day Gopala along with his mates, eager to take a trip to worship Lord Śiva, traveled by bullock carts to the Ambikā forest ( SB 10.34.1)

tatra snātvā sarasvatyāḿ
devaḿ paśu-patiḿ vibhum
ānarcur arhaṇair bhaktyā
devīḿ ca ṇṛpate 'mbikām ( SB 10.34.2)
"O King, after arriving there, Krsna along with his mates bathed in the Sarasvatī River and then devotedly worshiped with various paraphernalia the All powerful and all pervading Godhead Lord Paśupati [devaḿ paśu-patiḿ vibhum] and his consort, goddess Ambikā. ( SB 10.34.2)

Krishna and Gopis Worshiping Lord Shiva.