Shiva Vishnu

Hinduism is the predominant and indigenous religious tradition of the Indian Subcontinent. Hinduism is often referred to as Santana Dharma (a Sanskrit phrase meaning “the eternal law”) by its adherents. Generic “types” of Hinduism that attempt to accommodate a variety of complex views span folk and Vedic Hinduism to bhakti tradition, as in Vaishnavism. Hinduism also includes yogic traditions and a wide spectrum of “daily morality” based on the notion of karma and societal norms such as Hindu marriage customs. Hinduism is formed of diverse traditions and has no single founder. Among its roots is the historical Vedic religion of Iron Age India, and as such Hinduism is often called the “oldest living religion”Full citation needed or the “oldest living major religion”. A large body of texts is classified as Hindu, divided into ?ruti (“revealed”) and Smriti (“remembered”) texts. These texts discuss theology, philosophy and mythology, and provide information on the practice of dharma (religious living). Among these texts, the Vedas are the foremost in authority, importance and antiquity. Other major scriptures include the Upanishads, Pur??as and the epics Mah?bh?rata and R?m?ya?a. The Bhagavad G?t?, a treatise from the Mah?bh?rata, spoken by Krishna, is of special importance. Etymology – Valmiki, a contemporary of Rama composes the Ramayana. The word Hindu is derived from the Sanskrit word Sindhu, the historic local appellation for the Indus River in the northwestern part of the Indian subcontinent. and is first mentioned in the Rig Veda. The word Hindu was first used by Arab invaders and then went further west by the Arabic term al-Hind referring to the land of the people who live across river Indus. and the Persian term Hind? referring to all Indians. By the 13th century, Hindust?n emerged as a popular alternative name of India, meaning the “land of Hindus”. Originally, Hindu was a secular term which was used to describe all inhabitants of the Indian subcontinent (or Hindustan) irrespective of their religious affiliation. It also occurs sporadically in Sanskrit texts such as the later Rajataranginis of Kashmir (Hinduka, c. 1450), some 16th-18th century Bengali Gaudiya Vaishnava texts, including Chaitanya Charitamrita and Chaitanya Bhagavata, usually to contrast Hindus with Yavanas or Mlecchas. It was only towards the end of the 18th century that the European merchants and colonists referred collectively to the followers of Indian religions as Hindus. Eventually, it came to define a precisely religious identity that includes any person of Indian origin who neither practiced Abrahamic religions nor non-Vedic Indian religions, such as Jainism, Buddhism, Sikhism, or tribal (Adivasi) religions, thereby encompassing a wide range of religious beliefs and practices related to San?tana Dharma. The term Hinduism was introduced into the English language in the 19th century to denote the religious, philosophical, and cultural traditions native to India.

History

The earliest evidence for prehistoric religion in India date back to the late Neolithic in the early Harappan period (5500–2600 BCE). The beliefs and practices of the pre-classical era (1500–500 BCE) are called the “historical Vedic religion”. Modern Hinduism grew out of the Vedas, the oldest of which is the Rigveda, dated to 1700–1100 BCE. The Vedas center on worship of deities such as Indra, Varuna and Agni, and on the Soma ritual. Fire-sacrifices, called yajña were performed, and Vedic mantras chanted but no temples or icons were built. The oldest Vedic traditions exhibit strong similarities to Zoroastrianism and other Indo-European religions. The major Sanskrit epics, Ramayana and Mahabharata, were compiled over a protracted period during the late centuries BCE and the early centuries CE. They contain mythological stories about the rulers and wars of ancient India, and are interspersed with religious and philosophical treatises. The later Puranas recount tales about devas and devis, their interactions with humans and their battles against demons. Three major movements underpinned the naissance of a new epoch of Hindu thought: the advent and spread of Upanishadic, Jaina, and Buddhist philosophico-religious thought throughout the broader Indian landmass. Mahavira (24th Tirthankar of Jains) and Buddha (founder of Buddhism) taught that to achieve moksha or nirvana, one did not have to accept the authority of the Vedas or the caste system. Buddha went a step further and claimed that the existence of a Self/soul or God was unnecessary. Buddhism peaked during the reign of Asoka the Great of the Mauryan Empire, who unified the Indian subcontinent in the 3rd century BCE. After 200 CE several schools of thought were formally codified in Indian philosophy, including Samkhya, Yoga, Nyaya, Vaisheshika, Purva-Mimamsa and Vedanta. Charvaka, the founder of an atheistic materialist school, came to the fore in North India in the sixth century BCE. Between 400 BCE and 1000 CE Hinduism expanded at the expense of Buddhism. Sanskritic culture went into decline after the end of the Gupta period. The early medieval Puranas helped establish a religious mainstream among the pre-literate tribal societies undergoing acculturation. The tenets of Brahmanic Hinduism and of the Dharmashastras underwent a radical transformation at the hands of the Purana composers, resulting in the rise of a mainstream “Hinduism” that overshadowed all earlier traditions. Though Islam came to India in the early 7th century with the advent of Arab traders and the conquest of Sindh, it started to become a major religion during the later Muslim conquest in the Indian subcontinent. During this period Buddhism declined rapidly and many Hindus converted to Islam. Numerous Muslim rulers such as Aurangzeb destroyed Hindu temples and persecuted non-Muslims; however some, such as Akbar, were more tolerant. Hinduism underwent profound changes, in large part due to the influence of the prominent teachers Ramanuja, Madhva, and Chaitanya.

Followers of the Bhakti movement moved away from the abstract concept of Brahman, which the philosopher Adi Shankara consolidated a few centuries before, with emotional, passionate devotion towards the more accessible Avatars, especially Krishna and Rama. Indology as an academic discipline of studying Indian culture from a European perspective was established in the 19th century, led by scholars such as Max Müller and John Woodroffe. They brought Vedic, Puranic and Tantric literature and philosophy to Europe and the United States. At the same time, societies such as the Brahmo Samaj and the Theosophical Society attempted to reconcile and fuse Abrahamic and Dharmic philosophies, endeavouring to institute societal reform. This period saw the emergence of movements which, while highly innovative, were rooted in indigenous tradition. They were based on the personalities and teachings of individuals, as with Ramakrishna and Ramana Maharshi. Prominent Hindu philosophers, including Aurobindo and Prabhupada (founder of ISKCON), translated, reformulated and presented Hinduism’s foundational texts for contemporary audiences in new iterations, attracting followers and attention in India and abroad. Others such as Vivekananda, Paramahansa Yogananda, B.K.S. Iyengar and Swami Rama have also been instrumental in raising the profiles of Yoga and Vedanta in the West. Today modern movements, such as ISKCON and the Swaminarayan Faith, attract a large amount of followers across the world. Typology – Hinduism as we know it can be subdivided into a number of major currents. Of the historical division into six darshanas, only two schools, Vedanta and Yoga survive. The main divisions of Hinduism today are Vaishnavism, Shaivism, Smartism and Shaktism. Hinduism also recognizes numerous divine beings subordinate to the Supreme Being or regards them as lower manifestations of it. Other notable characteristics include a belief in reincarnation and karma, as well as in personal duty, or dharma. McDaniel (2007) distinguishes six generic “types” of Hinduism, in an attempt to accommodate a variety of views on a rather complex subject: Folk Hinduism, as based on local traditions and cults of local deities at a communal level and spanning back to prehistoric times or at least prior to written Vedas. Vedic Hinduism as still being practiced by traditionalist brahmins (for example shrautins) Red Carpet Cafe. Vedantic Hinduism, for example Advaita (Smartism), as based on the philosophical approach of the Upanishads. Yogic Hinduism, especially that based on the Yoga Sutras of Patanjali. “Dharmic” Hinduism or “daily morality”, based on the notion of Karma, and upon societal norms such as Hindu marriage customs. Bhakti or devotionalism, especially as in Vaishnavism. Shiva (meaning “auspicious one”) is a major Hindu deity, and the Destroyer or transformer among the Trimurti, the Hindu Trinity of the primary aspects of the divine. In the Shaiva tradition of Hinduism, Shiva is seen as the Supreme God. In the Smarta tradition, he is regarded as one of the five primary flavours of God. Followers of Hinduism who focus their worship upon Shiva are called Shaivites or Shaivas (Sanskrit ?aiva). Shaivism, along with Vaisnava traditions that focus on Vishnu and ??kta traditions that focus on the goddess Shakti, is one of the most influential denominations in Hinduism.Shiva is usually worshipped in the abstract form of Shiva linga. In images, he is represented as a handsome young man immersed in deep meditation or dancing the Tandava upon Apasmara, the demon of ignorance in his manifestation of Nataraja, the lord of the dance. It is said that he looks like an eternal youth because of his authority over death, rebirth and immortality. He is also the father of Ganesha and Murugan.

Etymology and Other Names

The Sanskrit word Shiva (Devanagari: ???, ?iva) is an adjective meaning “auspicious, kind, gracious”. As a proper name it means “The Auspicious One”, used as a name for Rudra. In simple English transliteration it is written either as Shiva or Siva. The adjective ?iva, meaning “auspicious”, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.The Sanskrit word ?aiva means “relating to the god Shiva”, and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: “The Pure One”, or “the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)” or “the One who purifies everyone by the very utterance of His name.” Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means “the One who is eternally pure” or “the One who can never have any contamination of the imperfection of Rajas and Tamas”. Shiva’s role as the primary deity of Shaivism is reflected in his epithets Mah?deva (“Great God”; mah? = Great + deva = God), Mahe?hvara (“Great Lord”; mah? = Great + ??hvara = Lord), and Parame?hvara (“Supreme Lord”). There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anu??sanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the ?atarudriya, is a devotional hymn to Shiva hailing him by many names. Vishnu (Sanskrit Visnu) is the Supreme God in the Vaishnavite tradition of Hinduism. Smarta followers of Adi Shankara, among others, venerate Vishnu as one of the five primary forms of God. The Vishnu Sahasranama declares Vishnu as Paramatma (supreme soul) and Parameshwara (supreme God). It describes Vishnu as the All-Pervading essence of all beings, the master of—and beyond—the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called ‘Preserver of the universe’. In the Puranas, Vishnu is described as having the divine colour of water filled clouds, four-armed, holding a lotus, mace, conch (shankha) and chakra (wheel). Vishnu is also described in the Bhagavad Gita as having a ‘Universal Form’ (Vishvarupa) which is beyond the ordinary limits of human perception or imagination.The Puranabharti also describes each of these Dasavatara of Vishnu. Among these ten principal Avatara described, nine have occurred in the past and one will take place in the future, at the end of Kali Yuga. In the commentary of creator Brahma in Vishnu Sahasranamam, he refers to Vishnu as “Sahasrakoti Yuga Dharine”, which means that these incarnations take place in all Yugas in cosmic scales, the avatars and their stories show that god is indeed unimaginable, unthinkable and unbelievable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma and vanquish negative forces, the forces of evil that threaten Dharma, as also to display His divine nature in front of the conditioned/fallen souls. In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatara, most famous of whom are Rama and Krishna.The Trimurti (English: ‘three forms’; Sanskrit: trim?rti) is a concept in Hinduism “in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer or preserver, and Shiva the destroyer or transformer.” These three deities have been called “the Hindu triad” or the “Great Trinity”. Of the three members of the Trimurti, the Bhagavata Purana, which espouses the Vaishnavite viewpoint, explains that the greatest benefit can be had from Vishnu.

Name

The name Visnu is Rigvedic, denoting a minor deity personifying light and the Sun, often invoked as a companion of Indra, in four instances (especially in RV 6.69) in a dvandva compound, Indravisnsnu. The name has no certain etymology; it is unattested in Iranian (but Iranian Rašnu is perhaps an indication that the name existed in Indo-Iranian and was replaced in Iranian). The most common interpretation is as vi-snu- from vi- “apart, across” and the zero grade of s?nu “summit, ridge, mountain-top”, as in “he who steps across / spreads out the mountains”, c.f. RV 1.62.5c (of Indra): vi bh?my? aprathaya indra s?nu (“Thou Indra, hast spread out the earth’s high ridges”); but connection to the verbal root vi? “to be active, work, perform” has also been suggested. The traditional explanation of the name Visnu involves the root vi?, meaning “to settle” (cognate with Latin vicus, English -wich “village”), or also (in the Rigveda) “to enter into, to pervade”, glossing the name as “the All-Pervading One”.citation needed An early commentator on the Vedas, Yaska, in his Nirukta, defines Vishnu as vishnu vishateh “one who enters everywhere”, and yad vishito bhavati taddjwojopwjepq, “that which is free from fetters and bondages is Vishnu.” Vishnu itself is the second name in the Vishnu Sahasranama, the thousand names of Vishnu. Adi Sankara in his commentary on the sahasranama states derivation from vi?, with a meaning “presence everywhere” (“As he pervades everything, vevesti, he is called Visnu”,). Adi Sankara states (regarding Vishnu Purana, 3.1.45): “The Power of the Supreme Being has entered within the universe. The root vi? means ‘enter into.’” Swami Chinmayananda, in his translation of Vishnu sahasranama further elaborates on that verse: “The root Vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra ‘whatever that is there is the world of change.’ Hence, it means that He is not limited by space, time or substance. Chinmayananda states that which pervades everything is Vishnu.” Characteristics – The number of auspicious qualities of Vishnu as the supreme God are countless, with the following six qualities being the most important: Jñ?na (Omniscience), defined as the power to know about all beings simultaneously – Aishvarya (Sovereignty), derived from the word Ishvara, which consists in unchallenged rule over all – Shakti (Energy), or power, which is the capacity to make the impossible possible – Bala (Strength), which is the capacity to support everything by will and without any fatigue – V?rya (Vigor), which indicates the power to retain immateriality as the supreme being in spite of being the material cause of mutable creations – Tejas (Splendor), which expresses His self-sufficiency and the capacity to overpower everything by His spiritual effulgence.

A Hymn to Kalagni Rudra

A Hymn to Kalagni Rudra

"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."

A Prayer to Kalagni Rudra:

Salutations to thee O Kalagni Rudra !

Salutations to thee O Mrithyunjaya , Salutations to thee O Gangadhara

Salutations to thee O Lord of all beings.

Thou art the killer of Time. Thou art the one in whom the worlds rest.

Thou art the one in whom Gods merge. Thou art one who slays all.

Thou art Brahman, Thou art One without second. Thou art the source of all

Thou art the one who gives delight. Thou art the one who created the creator.

Thou art the one who created Time. Thou art the one in whom the 'Time' moves.

Thou art auspicious. Thou art Nirguna

Thou art the source of Prakriti. Thou art the rest place of all creatures.

Thou art the one who is beyond the reach of senses. Thou art the one who is beyond comprehension.

Thou art the Supreme Self. Thou art the Sole refuge for all beings

Thou art Agni, Thou art Mitra, Thou art Varuna, Thou art Vishnu, Thou art Indra,

Thou art Prajapathi. Thou art greater than the great. 

Thou art Truth, Thou art auspicious, Thou art Non-dual Brahman. 

"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!"

O Rudra.... Salutations to thy wrath

Who can stand before thee, O mighty Lord, when thou stand as 'Mahakala'

Neither men nor gods can stand before thee, O Rudra !

Thy wrath alone makes the Gods shiver with fear.

Thy wrath alone is sufficient to burn the worlds into ashes.

Thy wrath alone is sufficient to make the creation merge in you !

Thou art superior to death. Thou art the killer of death(kala).

Thou art superior to kama. Thou art the killer of  kama(birth).

Thou art the one who kicked both Kama and Kala.

O Lord, the fury of Thee who became a hunter with a bow in hand has not as yet left Brahmā though, keenly pierced by Thy arrow and terror stricken, he has fled to the sky.

O Rudra, that Kama(cupid)  whose arrows do not fail anywhere in the world of gods, demons and men but are always successful became simply an object of memory by looking upon Thee as an ordinary god like Brahma et al.

O Mighty lord, that foolish Daksha thought gods are sufficient for the sacrifice and negected thou, the creator of gods, O Parameshwara. The sacrifice being destroyed Thou ever remainest the connecting link between the sacrificers and the fruit of the sacrifice. When does the destroyed sacrifice bear fruit, if not accompanied by the worship of the Lord? Therefore knowing Thee to be the giver of fruits and putting faith in the Vedas, people become resolute about the performance of sacrifical rites.

Thou Giver of refuge, even the sacrifice where Daksha prajapati, an expert in sacrifices was the sacrificer, Rishis were priests, gods were supervisors, was destroyed by Thee though Thou art bent upon giving fruits of the sacrifices. Surely the sacrifices cause injury to the sacrificers in the absence of devotion to thee, O Absolute Brahman.

O Lord we know that, verily, thou art the embodiment of Mercy.

O Rudra, only the wise can know that Thy anger is a Divine play made by thee to delude us.

Thou art beyond all Gunas. Thou art Nirguna. Thou art beyond both wrath and mercy.

Thou art one without second.  Take away thy wrath and show mercy on us, O Shiva.

Pashupatha Brahmana Upanishad

Pashupatha Brahmana Upanishad

Pashupatha Brahmana (pāśupatabrahmopaniṣat) is one among the 108 Upanishads mentioned in the Muktika canon. The Upanishad  talks about very high philosophical truths. It doesn't contain any 'Mantras' for the sadhakas. As the name of the Upanishad suggests, It straight away deals with Pashupati,the Absolute Brahman.  The Upanishad is almost similar to Kena Upanishad in its approach to the Absolute. So the people who are in the path of knowledge( Jnana Marga) can understand it. But Others may find it very hard to comprehend the advanced teachings of the Upanishad. It says, paśupatiḥ is beyond eyes, ears, mouth, mind..etc. paśupatiḥ is not an object of perception. The perceiver perceives the object only because of Pashupati. In fact, The Perceiver, The perceived object and The very act of Perception, these three are but Pashupati alone. 

Pashupatha Brahmana ( translated in prose style)

Shiva, who is the Lord of all beings (paśupatiḥ), is always witness for everything. The minds of all people are controlled as well as sent to different topics by Him only. The soul acts because of him. The words talk because of Him. The eyes see shapes because of Him. The ear hears everything because of Him. Even other organs only perform the actions allotted to them because of Him. This act of His is not due to the nature but by illusion. Whatever has been taught as “What is heard?”, to the beings, has been taught so by Shiva who is Pasupathi and He gives the nature of “What is heard?” to them. He enters the minds of souls, sits there as its nature and gives it the position of the mind. He is different from all things that are known to us through organs. Of all that knowledge taught to the different organs, He is the one who is there taking suitable forms, and gives the being the relevant experience. Therefore eyes, speech and other organs do not go to His great self-shining form. That shine of the soul, which is not due to its action, is due to the soul itself and not the organs. Suppose we decide to do away with rules of logic, it can be told that he who understands Brahman himself becomes the great knower of Brahman.

This type of outside knowledge should be attained by truth, penance and other rules of life dictated by celibacy and by the paths shown by Vedanta. People in whom there are no faults see realistic object of self shine in their own body. Others do not see it. By having a discipline in food habits, mental discipline develops. By mental discipline, one gets wisdom. Step by step. the problems in the mind are solved. By the knowledge of the form of Brahman when the world becomes that which should be enjoyed, he eats the form which is he himself. There is nothing else except oneself. The savant who knows Brahman, whenever he sees the world does not see it as something different from himself. This is the Upanishad.

(Translated by P. R. Ramachander Published by celextel.org)

Monday, March 29, 2010

Who is Shiva ? --- A discussion among Rishis

THE Pupil asks: 'At whose wish does the mind sent forth proceed on its errand? At whose command does the first breath go forth? At whose wish do we utter this speech? What god directs the eye, or the ear?' The wise answers our questions with a single word -- 'Shiva', But Who is he ? What is he ? Please explain to us about 'Shiva'.

The Teacher replies: 'Shiva is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, and the eye of the eye. When freed (from the senses) the wise, on departing from this world, become immortal.

The eye does not go thither, nor speech, nor mind. We do not know, we do not understand, how any one can teach about 'Shiva'. ' Lord Shiva is different from the known, at the same time Shiva is also above the unknown, thus we have heard from those of old, who taught us this.That which is not expressed by speech and by which speech is expressed, that alone know as 'Shiva', not that which people here worship. That which does not think by mind, and by which, they say, mind is thought, that alone know as SHIVA, not that which people here worship. That which does not see by the eye, and by which one sees (the work of) the eyes, that alone know as SHIVA, not that which people here worship.That which does not hear by the ear, and by which the ear is heard, that alone know as SHIVA, not that which people here worship. That which does not breathe by breath, and by which breath is drawn, that alone know as SHIVA, not that which people here worship.

If you think: "I know Shiva well," then surely you know but little of Its form; you know only Its form as conditioned by man or by the gods. Therefore SHIVA, even now, is worthy of your inquiry. Lord Shiva is known when he is realised in every state of mind; for by such Knowledge one attains Immortality. By Atman one obtains strength; by Knowledge, Immortality . If a man knows Atman(Shiva) here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. Having realised SHIVA,the Self in every being, the wise relinquish the world and become immortal.

Wednesday, March 24, 2010

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.

1)

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.

2)

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.

3)

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)

4)

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)

5)

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)

6)

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.

7)

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 ).

8)

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 ?

9)

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.

Wednesday, March 10, 2010

Nila Rudra Upanishad

Nīla rudra is part of the Atharvana veda -paippalāda saṃhitā (sūkta 3 of kāṇḍa 14). It is also considered as a upaniṣad of the early pāśupatas equivalent to the śvetāśvatara of the kṛṣṇa yajurveda. In śrauta traditions of the atharvaṇas the brahmā recites the sūkta mentally, standing beside the yajamāna, when the fifth layer of the altar for the soma ritual was completed.

apaśyaṃ tvāvarohantaṃ divitaḥ pṛthivīma ava .

apaśyama asyantaṃ rudraṃ nīlagrīvaṃ śikhaṇḍinaṃ .. 1

Om. Thee I beheld in thy descending down from the heavens to the earth, I saw Rudra, the Terrible, the azure-throated, the peacock-feathered, as he hurled.

diva ugro .avārukṣaḥ pratyaṣṭhā bhūmyāma adhi .

janāsaḥ paśyatemaṃ nīlagrīvaṃ vilohitaṃ .. 2

Fierce he came down from the sky, he stood facing me on the earth as its lord; the people behold a mass of strength, azure-throated, scarlet-hued.

eṣa aitya avīrahā rudro jalāṣa bheṣajī .

vi te kṣepama anīnaśada vātīkāro vya etu te .. 3

This that cometh is he that destroyeth evil, Rudra the Terrible, born of the tree that dwelleth in the waters; let the globe of the storm winds come too, that destroyeth for thee all things of evil omen.

namaste bhava bhāmāya namaste bhava manyave .

namaste astu bāhubhyāma uto ta iṣave namaḥ .. 4

Salutation to thee who bringeth the world into being, salutation to thee, the passionate with mighty wrath. Salutation be to thy arms of might, salutation be to thy angry shaft.

yāma iṣuṃ giriśanta haste bibharśya astave .

śivāma giriśritāma kṛṇu mā himsīḥ puruṣāna mama .. 5

The arrow thou bearest in thy hand for the hurling, O thou that liest on the mountains, make an arrow of blessing, O keeper of the hills, let it not slay my armed men.

śivena vacasā tvā giriśāchā vadāmasi .

yathā nasa sarvama ija jagada ayakṣmaṃ sumano asata .. 6

With fair speech, O mountain-dweller, we sue to thee in the assembly of the folk, that the whole world may be for us a friendly and sinless place.

yā ta iṣuśa śivatamā śivaṃ babhūva te dhanuḥ .

śivā śaravyā yā tava tayā no mṛlda jīvase .. 7

That thy arrow which is the kindliest of all and thy bow which is well omened and that thy quiver which beareth blessing, by that thou livest for us, O lord of slaughter.

yā te rudra śivā tanūra aghorāpāpakāśinī .

tayā nasa tanvā śantamayā giriśantābhi cākaśaḥ .. 8

That thy body, O terrible One, which is fair and full of kindness and destroyeth sin, not thy shape of terror, in that thy body full of peace, O mountaineer, thou art wont to be seen among our folk.

namo .astu nīlaśikhaṇḍāya sahasrākṣāya vājine .

atho ye asya satvānasa tebhyo .ahama akaraṃ namaḥ .. 9

namāṃsi ta āyudhāyānātatāya dhṛṣṇave .

ubhābhyāma akaraṃ namo bāhubhyāṃ tava dhanvane .. 10

pramu¤ca dhanvanaḥ parya ubhayora ārtnyora jyāṃ .

yāśa ca te hasta iṣavaḥ parā tā bhagavo vapaḥ .. 11

avatatya dhanusa tvaṃ sahasrākṣa śateṣudhe .

niśīrya śalyānāṃ mukhā śivo naśa śaṃbhura ā cara .. 12

asau yasa tāmro aruṇa uta babhrura vilohitaḥ .

ye ceme abhito rudrā dikṣu śritāsa sahasraśo .avaiṣāṃ helda īmahe .. 13

This Aruna of the dawn that is tawny and copper-red and scarlet-hued, and these thy Violent Ones round about that dwell in the regions in their thousands, verily, it is these whom we desire.

adarśaṃ tvāvarohantaṃ nīlagrīvaṃ vilohitaṃ .

uta tvā gopā adṛśanna uta tvodahāryaḥ .

uto tvā viśvā bhūtāni tasmai dṛṣṭāya te namaḥ .. 14

Let the blue‐necked one render us happy, the one who rises in crimson splendour, whom the cowherds, the water‐maidens and all the creatures in the world can see.Let Him grant Happiness to us.

vijyaṃ dhanuśa śikhaṇḍino viśalyo bāṇavāna uta .

aneśanna asyeṣavaśa śivo asya niṣaṅgathiḥ .. 15

Let the bow of śikhaṇḍin, Rudra of the matted locks, be without its string. Let there be no arrows in His quiver. Let His arrows lose their capacity to strike and pierce. Let the sheath of his sword be not removed.

pari te dhanvano hetira asmāna vṛṇaktu viśvataḥ .

atho ya iṣudhisa tavāre asmina ni dhehi taṃ .. 16

Let the arrow of Your bow spare us in all ways. And place your quiver of arrows far away from us.

yā te hetira mīḍhuSṭama haste babhūva te dhanuḥ .

tayā tvaṃ viśvato asmāna ayakṣmayā pari bhuja .. 17

O! Supreme lord who showers mercy! Protect us from all wordly troubles with the weapons and bow in your hands, which are not for hurting us.

Shri Aurobindo's Interpretation :

1. Apaśyam, I beheld. The speaker is the author of the Upanishad, a prince of the Aryan people, as we see from the fifth verse. He records a vision of Rudra descending from the heavens to the earth.

Avaḥ, down, is repeated for the sake of vividness. In the second half of the śloka the Murti or image in which he beheld the Divine Manifestation is described, Rudra, the God of might and wrath, the neck and throat blue, peacock's feather as a crest, in the act of hurling a shaft.

2. He proceeds to describe the descent. He descended fiercely, that is, with wrath in his face, gesture and motion and stood facing the seer, pratyaṣṭhāt, on the earth, and over it, adhi, in a way expressive of command or control. This image of Divine Power, seen by the prince in Yoga, becomes visible to the people in general as a mass of strength, maha, scarlet in colour, deep blue in the neck and throat. Maha is strength, bulk, greatness. The manifestation is that of wrath and might. The people see Rudra as a mass of brilliance, scarlet-ringed and crested with blue, the scarlet in Yoga denoting violent passion of anger or desire, the blueśraddhā, bhakti, piety or religion.

3. Rudra, whom we know as the slayer of evil, comes. The Rajarshi describes him as born of the tree that is in the waters. Bheṣa is by philology identical with the Latin ficus or fig-tree, aśvattha. The aśvattha is the Yogic emblem of the manifested world, as in the Gita, the tree of the two birds in the Shwetashwatara Upanishad, the single tree in the blue expanse of the Song of Liberation. The jala is the āpah or waters from which the world rises. The Rishi then prays that thevātī mass of winds of which Rudra is lord and which in the tempest of their course blow away all calamity, such as pestilence etc. may come with him.

4. In the fourth verse he salutes the God. Rudra is the Supreme Ishwara, Creator of the World, He is the dreadful, wrathful and destroying Lord, swift to slay and punish. Bhāma is passionate anger, and the word manyu denotes a violent disturbed state of mind, passion, either of grief or of anger. Bhāmāyamanyavetherefore means, one who is full of the passion of violent anger. Rudra is being saluted as a God of might and wrath, it is therefore to the arms as the seat of strength and the arrow as the weapon of destruction that salutation is made.

5. Rudra is coming in a new form of wrath and destruction in which the Aryans are not accustomed to see him. Apprehensive of the meaning of this vision, the King summons the people and in assembly prayer is offered to Rudra to avert possible calamity. The shaft is lifted to be hurled from the bow; it is prayed that it may be turned into a shaft of blessings not of wrath. In this verse the Prince prays the God not to slay his men, meaning evidently, the armed warriors of the clan

Wednesday, February 3, 2010

Lord Shiva --- A story from Kena Upanishad and Shiva maha Purana.

Yaksha Swaroopaaya Jataadharaaya
Pinaaka Hasthaaya Sanaatanaaya
Divyaaya Devaaya Digambaraaya
Tasmai 'Ya' karaaya Namah Shivaaya

Meaning: Prostrartions to the sacred Lord who is the Yaksa incarnate, whose hairs are long and matted, who holds Pinaaka (trident) in His hand, who has the entire sky as His attire and who is embodied as the letter 'Ya'.
===== OM Namah Shivaya =======

After Khseera sagara madanam, the Devas got Amrutam. The devas became very strong and easily defeated the Asuras. The Devas thought that it was their own strength which was responsible for the Victory over Asuras. They forgot altogether that it was only by the grace of Lord Shiva,the absolute brahman. The Devas started feeling very proud about their strength. They said to themselves :

"vijayo'smakamevayam mahimeti " ( ie., "Verily, this victory is ours; verily, this glory is ours only.")

Lord Shiva ,the omniscient, decided to teach the Devas a lesson. So he appeared before Devas in form of an Yaksha. The Gods decided to know about this new creature.


Lord Shiva In the form of Yaksheswara

te agnimabruvanjataveda etadvijanihi kimidam yakshamiti tatheti

The devas asked Agni Deva : "O Agni! Find out who this great Spirit is."

Agni deva :"Yes,"

Agni Deva
tadabhyadravattamabhyavadatko'sityagnirva
ahamasmityabravijjataveda va ahamasmiti

Lord Shiva who's in Yaksha form, asked him: "Who are you?"

Agni deva said : "I am known as Agni; I am also called Jataveda."


tasmimstvayi kim viryamityapidam sarvam
daheyam yadidam prithivyamiti
Yaksha said: "What power is in you, who are so well known?"

Agni deva replied: "I can burn all— whatever there is on earth."


tasmai trinam nidadhavetaddaheti |
tadupapreyaya sarvajavena tanna shashaka dagdhum sa tata eva
nivavrite naitadashakam vijnatum yadetadyakshamiti


Iswara put a straw before him and said: "Burn this."

Agnideva rushed toward it with all his ardour but could not burn it. Then he returned from the Spirit and said to the gods: "I could not find out who this Spirit is,"

atha vayumabruvanvayavetadvijanihi
kimetadyakshamiti tatheti
Then the devas said to Vayu : "O Vayu! Find out who this great Spirit is."

Vayu deva said : "Yes," , then he hastened to It.

Vayu Deva

tadabhyadravattamabhyavadatko'siti vayurva
ahamasmityabravinmatarishva va ahamasmiti

Parameswara asked him: "Who are you?"

Vayu replied : "I am known as Vayu; I am also called Matarisva."


tasmimstvayi kim viryamityapidam
sarvamadadiya yadidam prithivyamiti

Lord shiva said: "What power is in you, who are so well known?"

Vayu replied: "I can carry off all— whatever there is on earth."

tasmai trinam nidadhavetadadatsveti
tadupapreyaya sarvajavena tanna shashakadatum sa tata eva
nivavrite naitadashakam vijnatum yadetadyakshamiti

Brahman put a straw before him and said: "Carry this." He rushed toward it with all his ardour but could not move it. Then he returned from the Spirit and said to the gods: "I could not find out who this Spirit is,"

athendramabruvanmaghavannetadvijanihi kimetadyakshamiti tatheti
tadabhyadravattasmattirodadhe
Then the gods said to Indra: "O Maghavan! Find out who this great Spirit is."

Indra said: "Yes," and hastened to It.

Indra
sa tasminnevakashe striyamajagama bahushobhamanamuma
haimavatim tamhovaca kimetadyakshamiti

But the Lord shiva disappeared from him. Then Indra beheld in that very region of the sky a Woman highly adorned. She was Uma, the daughter of the Himalayas. In order to marry Lord shiva, she was doing severe penance. Uma knew the supreme nature of Lord Shiva.

Uma devi, The Daughter of Himalayas

Indra approached her and said: "Who is this great Spirit?"

sa brahmeti hovaca brahmano va etadvijaye mahiyadhvamiti
tato haiva vidancakara brahmeti

tasmadva ete deva atitaramivanyandevanyadagnirvayurindraste
hyenannedishtham pasparshuste hyenatprathamo vidancakara brahmeti

Parvati replied : "It is, indeed,Absolute Brahman Shiva . Through the victory of Brahman alone have you attained glory." Later, she taught Indra about the supreme nature of Lord Shiva. After that Indra understood that It was Brahman(Lord Shiva).

tasmadva indro'titaramivanyandevansa
hyenannedishtham pasparsha sa hyenatprathamo vidancakara brahmeti

Since they approached very near in comprehending the Supreme nature of Lord Shiva and were the first to know that the Yaksha was Brahman(shiva) , these devas, namely, Agni, Vayu and Indra, excelled the other gods.

(Shiva Panchakshari Stotram)

Tuesday, February 3, 2009

Shiva Adhikhyam

Essential Characteristics of supreme lord :

1) He should be source of all, protecter of all and destroyer as well.
2) He should ever possess the strength of godhead.
3) He should be the father of the universe
4) He should be the lord of all beings.
5) He should be blissful and undecaying.
6) He should pervade all things and all beings both in heavens and in earth ,through his lordship
7) None should overcome him.
8) He should be the 'mightest' of the mighty. ( not just simply powerful )
9) He should be the sovereign of entire universe.
10)He should have multiple forms. ( ie., forms of god)
11) He should be the heart of all gods(ie., all gods are just part and parcle of him only )
12 ) He should alone yieldth to no second.
13) He should be able to give liberation (moksha) from death cycle and grant immortality.

Now Let us analyze,as per vedas, whether lord Rudra Possess such qualities.

Rudra is the supreme manifested form of absolute Brahman/parama purusha ( Sivam ). Rudra himself manifests as different Gods like Soma,Agni,Vayu.Indra,Prajapati,Visnu,Maruts,Yama etc. All these gods are different aspects of Lord Rudra.

"Rudra by day, Rudra at night we honour with these our songs, the UNIVERSE'S FATHER. HIM GREAT AND LOFTY, BLISSFUL, imperishable(ACHYUTAM), LET US CALL SPECIALLY AS THE SAGE IMPELS US". ( Rigveda 6:49:10 )


"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. " ( Rigveda 7 :46: 1 )

"He(Rudra) through his lordship pervades in all things and beings on the earth, on heavenly beings through his high imperial power." ( Rig veda 7:46:2 )


We Worship Tryambaka(shiva), Who spreads Fragrance and Increases nourishment, May He LIBERATE (moksha) us, like the cucumber from its stem, from Mortal life, and give us Immorality.( Rig veda 7 :59 :12 )


LORD OF ALL BEINGS ART THOU IN GLORY, Rudra, armed with the thunder, MIGHTIEST OF THE MIGHTY. Transport us over trouble to well-being repel thou from us all assaults of mischief. ( Rig veda 2:33:3 )


"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 )


Homage to him who haunteth the mountains, and to him who is in form of Çipivista.(visnu) ( Yajurveda iv. 5.5 f )

Homage to you(rudra) who is sparkling hearts of the gods ( Yajurveda iv. 5. 9 p )

The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage ( Yajurveda v. 5. 9. i )


Soma ( sa + uma ) ie., Along with Uma. :
This form of rudra is benificient or sattwa in nature. The form of soma is 'divine knowledge.' which satisfies the spiritual quest of all. hence it is identified with "Rasa or liquid". obviously, Gods like indra,visnu etc have more thirst for soma. infact, they are born out of soma only.Soma (Sa-Uma) is the father of heaven, earth, Vishnu, and Indra. Soma is the seed prolific for birth of Adityas and Vishnu. He is the highest heaven where Vak resides.
"Father of sacred chants, Soma flows onwards, the Father of the Earth, Father of the Celestial region: Father of Agni, the creator of Surya, the Father who gave birth to Indra and Vishnu" (Rig Veda.IX.96.5)NOTE : SOMA ( an aspect of Rudra ) IS THE FATHER WHO BEGET INDRA, AGNI,SURYA AND VISHNU

" [O Soma!]Father and generator of the gods, the skillful, the Pillar of the Heavens (ie. Linga), and supporter of Earth. Rishi and Illuminated Sage, greatest of people, apart and wise, Ushana (Shukracharya) in knowledge" (Rig Veda .IX.87.2-3)NOTE: SOMA IS THE FATHER OF GODS AND SUPPORTER OF HEAVENS AND EARTH.

Rig veda 1 : HYMN CLXIV. Visvedevas.34 I ask thee of the earth's extremest limit, where is the centre of the world, I ask thee. I ask thee of the Stallion's seed prolific, I ask of highest heaven where Speech abideth.
35 This altar is the earth's extremest limit; this sacrifice of ours is the world's centre.THE STALLION'S SEED PROLIFIC IS THE SOMA; THIS BRAHMAN HIGHEST HEAVEN WHERE
SPEECH ABIDETH.


Is visnu really supreme ?
Generally, Many arrogant Vishnavites bash Lord Rudra as demigod and worshiper of vishnu. They are very arrogant while dealing with advaitins or shaivates. They often cite stories from vaishnava puranas to prove vishnu's superiority. When shaivates try to claim shiva's superior position from shaiva puranas, they simply mock shaivates by ignoring shaiva puranas as "Tamasic". In the disguise of "Bhaktas" or "Dasas" , those hypocrite vaishnavites often hurt the hearts of Shiva bhaktas by talking nonsense about lord Shiva. They claim superiority just because they are 'vaishnavites'. They usually spend most of their time in belittling Lord shiva and his devotees. They are often in the delusion that they are "The Best". They mock shiva bhaktas as "Tamasic". They often humiliate shiva bhaktas as material mongers. They strongly believe that shiva bhaktas cannot be liberated at all unless they take visnu's refuge. Their hearts may not fill with delight when they hear the name of "vishnu/krsna" but, certainly, they whole heartedly enjoy shiva ninda(abuse) . If someone bashes Lord Shiva then that person is surely a vaishnava. Even atheists may not bash harshly as vaishnavites abuse lord Siva. A Shiva bhakta will not bother much even if an atheist questions the existance of lord. But those hypocrite vaishnavas, who are behaving like demons of kali yuga, accepts the existance of Siva but they belittle the status of shiva to such an extent that it almost breaks the heart of shiva bhaktas. They resolve to cheap tactics like calling shiva as Gatekeeper,servent, an evil , ghost, full of tamas, brainless , ignorant, Coward etc without understanding the true nature of Lord Shiva. The Vaishnava Acharyas intentionally hide the true nature of Lord shiva in order to satisfy their EGO. They use their grammer jugglery to belittle Shiva. Of couse, Truths can never be hided for a long lime. Perhaps, Sankaracharya might have visualized these wicked Vaishnavas and for their sake, he has written "Bhaja Govindam".

"BhajaGovindam,BhajaGovindam Govindam Bhaja Moodahmathe. ...."

O Wicked Vaishnava fools, worship Govinda ... These grammer jugglery which are used by you to belittle Lord Shiva will not help you in any way at the time of death..... if you are interested in vishnu then worship vishnu why are you wasting time with grammer rules to belittle shiva.......

Unlike those wicked vaishnavas,Most of the shaivates cannot counter their attacks by belittling Vishnu. But some vaishnavites,who are replacing the role of demons in kaliyuga, always resolve to cheap tricks. As most Shivates are advaitins, they are not interested in bashing vishnu. Hence, They accept Hari and Hara as peers or same reality with two different names and forms. Without understanding the "The principle of Absolute Truth" the wicked vaishnavas show their inborn demonic nature by bashing Shaivates.

But, as per vedas, even vishnu cannot be the ultimate god.

Please see this verses.
When Visnu, through thine (indra's) energy, strode wide those three great steps of his, Then thy two beautiful Bay Steeds carried thee on. ( Rigveda 8:12:27)
Comment: if vishnu is supreme what is the need for him to use Indra's energy ?

Visnu, Varuna, Mitra sing thy (indra's) praise: In thee the Maruts' company have great delight. (Rigveda 8:15:9)
Comment: if vishnu is supreme lord, what is the need for him to to sing Indra's praise ??
This majesty of his, Visnu extols and lauds, making the stalk that gives the meath flow forth with might ( Rigveda 10:113:2 )
Comment: why does vishnu always Extols and lauds Indra's majestic glory .

"Step forth with wider stride, my comrade Visnu; make room, Dyaus, for the leaping of the lightning.Let us slay Vrtra, let us free the rivers let them flow loosed at the command of Indra" (Rigveda 8:89:12)
Comment : why did vishnu work at the command of indra ? can Indra dare to command his boss ?

Yajur Veda iv. 4. 9.
(Thou art) ---------- Visnu when being taken down; ---------- Vayu when covered up; the gazer on men when revealed;
YajurVeda vi. 5. 6.------ The gods kept Rudra away from the sacrifice [2], he followed the Adityas; they took refuge in the creatures for two deities,

Comment : Because of fear of Rudra, Adityas flee and took refuge in the creatures. !! . This may be Daksha Yagna story. Do vaishnavites have right to comment shiva regarding Basmasura's story ?

RV Book 10 HYMN XCII. Visvedevas.
9 With humble adoration show this day your song of praise to mighty Rudra, Ruler of the brave: With whom, the Eager Ones, going their ordered course, he comes from heaven Self-bright, auspicious, strong to guard.
11 For these songs, the Earth and Heaven with their abundant seed, four-bodied Narasmsa, Yama, Aditi, God Tvastar Wealth-bestower, the Rbhuksanas, Rodasi, Maruts, Visnu, claim and merit praise.


Why does the supreme god of Vaishnavas sings praise of indra. works at the command of indra ?

it may be because Indra is superior to him. In Rigveda, Indra represents the "RULER" aspect of shiva. but in later periods, the status of indra has been reduced. but, in Rigveda, Indra represents the "Lordship" aspect of lord Shiva .

Even, In Rig Veda, the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3.)

Hence, superiority of vishnu is not free from doubt.

Often vaishnavites quote a verse from Aithareya brahmana (1:1:1)

"Agnir vai devAnAm avamo Visnuh paramas, tadantarena sarvA anyA devatA"

meaning: Agni is the lowest among devatas and Visnu is the highest. All other devatas occupy positions inbetween.


But, it doesn't represent the hierarchy, it is about Bhagawan Rudra's Weapons.

Lord Rudra possess all the required characteristics of supreme godhead.

Superiority of shiva from Bhagavata purana:
" O Lord siva , Those devotees who have fully dedicated their lives unto your lotus feet will certainly recognise as Paramātmā in each and every being, and as such they do not differentiate between one living being and another. Such persons treat all living entities equally. They never become overwhelmed by anger like animals, who can see nothing without differentiation ". ( Srimad bhagavatam 4:6:46 )
"O most auspicious lord, you have ordained the heavenly planets, the spiritual Vaikunthha planets and the impersonal Brahman sphere as the respective destinations of the performers of auspicious activities. Similarly, for others, who are miscreants, you have destined different kinds of hells which are horrible and ghastly. Yet sometimes it is found that their destinations are just the opposite. It is very difficult to ascertain the cause of this" ( Srimad bhagavatam 4:6:45)
"O Bhagavan shiva , you create this cosmic manifestation, maintain it, and annihilate it by expansion of your personality, exactly as a spider creates, maintains and winds up its web." ( Srimad Bhagavatam 4:6:43 )
"Lord Brahmā said: O supreme lord Śiva, I know that you are the controller of the entire material manifestation, the combination father and mother of the cosmic manifestation, and the Supreme Brahman beyond the cosmic manifestation as well. I know you in that way" ( srimad Bhagavatam 4:6:42 )

"O King, when that uncontrollable poison was forcefully spreading up and down in all directions, all the demigods, along with the Lord Hari Himself, approached Supreme Lord Śiva [Sadāśiva]. Feeling unsheltered and very much afraid, they sought shelter of him. ( Srimad Bhagavatam 8:7:19)
"The demigods Headed by Lord Sri Hari observed Supreme Lord S'iva sitting on the summit of Kailâsa Hill with his wife, Bhavânî, for the auspicious development of the three worlds. He was being worshiped by great saintly persons desiring liberation. The demigods offered him their obeisances and prayers with great respect" ( Srimad Bhagavatam 8:7:20 )
"The prajâpatis said: O God of all gods (Deva deva), Mahâdeva, Supereme soul of all living entities and cause of their happiness and prosperity, we have come to the shelter of your lotus feet. Now please save us from this fiery poison, which is spreading all over the three worlds." ( Srimad Bhagavatam 8:7:21)
"O lord, you alone are the cause of bondage and liberation of the entire worlds( sarva jagat) because you are alone its ruler (tvam ekaḥ sarva-jagataīśvaro ). Those who are advanced in spiritual consciousness surrender unto you, and therefore you are the cause of mitigating their distresses, and you are alone the cause of their liberation. We therefore worship Your Lordship." (Srimad Bhagavatam 8:7:22)
"O lord Shiva, you are self-effulgent and supreme. You create this material world by your personal energy, and you assume the names Brahmā, Viṣṇu and Maheśvara when you act in creation, maintenance and annihilation." ( Srimad Bhagavatam 8:7:23 )
" O Lord Shiva, You are the cause of all causes, the self-effulgent, inconceivable, and you are alone that Secret Para Brahman (tvaḿ brahma paramaḿ guhyaḿ ). You manifest various potencies in this cosmic manifestation. You are the Supreme soul and supreme personality of godhead (tvam ātmā jagad-īśvaraḥ) " ( Srimad Bhagavatam 8:7:24 )

tvaḿ śabda-yonir jagad-ādir ātmā prāṇendriya-dravya-guṇaḥ svabhāvaḥkālaḥ kratuḥ satyam ṛtaḿ ca dharmastvayy akṣaraḿ yat tri-vṛd-āmananti ( SB 8:7:25 )
"O lord Shiva, you are the original source of Vedic literature. You are the original cause of entire creation, the life force, the senses, the five elements, the three modes and the mahat-tattva. You are eternal time, determination and the two religious systems called truth [satya] and truthfulness [ṛta]. You are the shelter of the syllable oḿ, which consists of three letters a-u-m." ( Srimad Bhagavatam 8:7:25 )
"O Shiva, father of all planets, learned scholars know that fire is your mouth, the surface of the globe is your lotus feet, eternal time is your movement, all the directions are your ears, and Varuṇa, master of the waters, is your tongue." ( SB 8:7:26 )
O lord, the sky is your navel, the air is your breathing, the sun is your eyes, and the water is your semen. You are the shelter of all kinds of living entities, high and low. The god of the moon is your mind, and the upper planetary system is your head ( SB 8:7:27)
"O lord shiva, you are the three Vedas personified. The seven seas are your abdomen, and the mountains are your bones. All drugs, creepers and vegetables are the hairs on your body, the Vedic mantras like Gâyatrî are the seven layers of your body, and the Vedic religious system is the core of your heart" ( SB 8:7:28)
"O lord, the Vedas are represented by your five faces, from which the thirty-eight most celebrated Vedic mantras have been generated. Your Lordship, being celebrated as Lord Śiva, is self-illuminated. You are directly situated as the supreme truth, known as Paramātmā." (SB 8:7:29)
O lord, your shadow is seen in irreligion, which brings about varieties of irreligious creations. The three modes of nature - goodness, passion and ignorance - are your three eyes. All the Vedic literatures, which are full of verses, are emanations from you because their compilers wrote the various scriptures after receiving your glance ( SB 8:7:30 )
O Lord Girîsha, since the You are Brahman which is transcendental to the material modes of goodness, passion and ignorance, the various directors of this material world certainly cannot appreciate it or even know where it is. It is not understandable even to Lord Brahmâ, Lord Vishnu or the King of heaven, Mahendra ( SB 8:7:31)
"When annihilation is performed by the flames and sparks emanating from your eyes, the entire creation is burned to ashes. . What then is to be said of your destroying the Dakṣa-yajña, Tripurāsura and the kālagara ? Such activities cannot be subject matters for prayers offered to you. because, We all do not know how this happens " ( SB 8:7:32)

"Exalted, self-satisfied persons who preach to the entire world think of your lotus feet constantly within their hearts. However, when persons who do not know your austerity see you moving with Umā, they misunderstand you to be lusty, or when they see you wandering in the crematorium they mistakenly think that you are ferocious and envious. Certainly they are shameless. They cannot understand your Supreme Trascedental Reality". ( SB 8:7:33)
"Even personalities like Lord Brahmâ and other demigods cannot understand your position, for you are beyond the Truth (sat) and unTruth(Asat) (sad-asatoḥ parataḥ). Since no one can understand your actual nature (nāñjaḥ svarūpa-gamane). how can one offer you prayers? It is impossible. As far as we are concerned, we are creatures of Lord Brahmâ's creation. Under the circumstances, therefore, we cannot offer you adequate prayers, but as far as our ability allows we have expressed our feelings." (SB 8:7:34)
"O Supreme Ordinator ( maheśvara) , your actual identity is impossible for us to understand.(etat paraḿ prapaśyāmo na ) As far as we can see, your presence brings flourishing happiness to everyone. But your transcedental nature is unknown (avyakta-karmaṇaḥ) ( SB 8:7:35)
in spite of Bhagavatam repeatedly glorifying lord shiva as 'parabrahman' , the Wicked vaishnava Acharyas who are governed by 'EGO' refuses to accept Shiva as supreme lord. They resort to cheap tactics and shout ........ "it won't apply to shiva" , " it refers to antaryami vishnu who is in shiva"... etc..etc. But such evil remarks can never hide the truth.
Those Wicked Vaishnava fools who spit venom should keep their mouth shut.
They should follow what Naradha said in Narada pancharatra.
Narad Pancharatra:

"Shivo Harirhariha Shakshatchiva Eva Nirupitaha
Shivadveshi Haridrohi Vishnum Nityam Bhajanapi"
Meaning:
‘Shiva is Hari and Hari is none other than Shiva. An enemy of Shiva is an enemy of Hari, even though he may daily worship Vishnu.’