*

October 07, 2011

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.

Lord Rama Worshiping the supreme lord Shiva.

Shiva Blessing Vishnu by giving Sudarshana Chakra as a Boon for his devotion towards him.

Krsna taking blessings from Supreme Lord Shiva.

Lord Dakshinamurthy and Four Kumaras

Sanaka, Sananda, Sanathana and Sanatkumara, also called as 'Kumaras', were born from the mind of Lord Brahma. When Brahma ordered them to procreate, they rejected the orders of Brahma. They were very dispassionate and not interested in material things. They began to think about the reason for existence of something called "Creation", and also the reason for their very own existence. Several questions sprang from their minds but there was none competent enough to answer their questions. They wandered for about one hundred years. The young Kumaras began to look old with grey hair as their quest for Truth intensified during the period.

The almighty and all merciful Lord Shiva who is the indweller of all beings decided to enlighten four Kumaras. He himself appeared as a sixteen year old youth under the Banyan tree. When the four elderly Sanakadi rishis first beheld the sixteen-year-old Sri Dakshinamurti sitting under the banyan tree, they were at once attracted by Him, and understood that He was the real Guru.

They approached Him, did three pradakshinas(circumambulation) around Him, prostrated before Him, sat at His Feet and began to ask shrewd and pertinent questions about the nature of reality and the means of attaining it. Because of the great compassion and fatherly love (vatsalya) which He felt for His aged disciples, the young Sri Dakshinamurti was overjoyed to see their earnestness, wisdom and maturity, and gave apt replies to each of their questions. But as He answered each consecutive question, further doubts arose in their minds and they asked further questions. Thus they continued to question Sri Dakshinamurti for a whole year, and He continued to clear their doubts through His compassionate answers. Finally, however, Sri Dakshinamurti understood that if He continued answering their questions, more doubts would arise in their minds and their ignorance (ajnana)would never end.

Therefore, suppressing even the feeling of compassion and fatherly love which was welling up within Him,He merged Himself into the Supreme Silence. Because of their great maturity (which had ripened to perfection through their year-long association with the Sadguru), as soon as Sri Dakshinamurti assumed Silence, they too automatically merged into Supreme Silence, the true state of the Self.”

By the grace of Lord Dakshinamurthy, the indweller of all, Kumaras have become free from all kinds of doubts. They have become Jnanis(enlightened). They realised that they are 'Atman' ('Self') alone. Having realized Atman(Shiva) the Kumaras freed themselves from all fetters. They said :

Om nama pranavarthaya,

Suddha jnanaika moorthaye nama,

Nirmalaya prasanthaya,

Sri Dakshinamurthaye nama.

Gurave sara lokaanam,

Bishaje bhava roginaam,

Nidhaye sarva vidhyanam,

Sri Dakshinamurthaye nama.

"Salutations to that Dakshinamurthy, Who is the meaning of the pranava, “om”, Who is the personification of unalloyed wisdom(Jnana), Who is always Pure And who is the epitome of peace. Salutations to that Dakshinamurthy, Who is the teacher of the entire world, Who is the doctor to those afflicted by the disease of birth and death, And who is the treasure house of all knowledge."

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 Inform of Yaksha

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)

Lord Krishna and Pashupatha Deeksha --part II

As per Mahabharata, Krishna did severe penance for several months. Lord shiva,who was pleased with the devotion of krishna ,and asked him to choose boons. Parvati devi,the consort of Lord Shiva, who was pleased with the devotion of Krishna towards Lord Shiva, also gave some boons. Sri Krishna was a "Brahma Vit"(The Knower of Brahman). Even in his past life as Narayana Maharshi, he did penance in Badari forest along with his companion Nara Maharshi (who incarnated as Arjuna). He never bothered about material things. He knew that Lord Shiva was the 'Self' of all beings. So whenever he worshiped Lord Shiva, he worshiped,verily,as his own 'Self'. But, For the purpose of Leela, he took Avatara as Krishna. In that Avatara, Krishna showed his Leela by being 'Brahma vit' in spite of all opulences. Even while asking for some material boons, Krishna never asked for the sake of his personal enjoyment. He asked material boons for the sake of others who depend on him viz., wives,parents,citizens..etc. or to show Leela. Even while displaying Avatara Leela,he never had even a bit of "Ego". He completely identified himself with "Shiva consciousness". The body of Krishna was just an instrument driven by All-pervading Shiva. Krisha was completely merged with All-pervading Shiva. Those who read Bhagavad Gita can understand this.

When Krishna performed Pashupatha Deeksha successfully, the all-pervaing Nirguna Shiva appeared as Saguna-Brahman along with Shakti.

Mahabharata, Anushasan parva Book 13, chapter 15 & 16 explains the event. Here are some of the relevant verses.

sa vipra saṃghāś ca surāsurāś ca; nāgāḥ piśācāḥ pitaro vayāṃsi
rakṣogaṇā būta gaṇāś ca sarve; maharṣayaś caiva tathā praṇemuḥ

The innumerable Brahmanas there present, the deities and the Asuras, the Nagas, the Pisachas, the Pitris, the birds, diverse Rakshasas, diverse classes of ghosts and spirits, and all the great Rishis, then bowed down unto that great Deity.

mama mūrdhni ca divyānāṃ kusumānāṃ sugandinām
rāśayo nipatanti sma vāyuś ca susukho vavau

There then fell upon my head showers of celestial flowers possessed of great fragrance, and delicious winds blew on the spot.

nirīkṣya bhagavān devīm umāṃ māṃ ca jagad dhitaḥ
śatakratuṃ cābhivīkṣya svayaṃ mām āha śaṃkaraḥ

The puissant Sankara then, devoted to the good of the universe, looked at the goddess Uma and the lord of the celestials and myself also, and thus spoke unto me,
vidmaḥ kṛṣṇa parāṃ bhaktim asmāsu tava śatruhan
kriyatām ātmanaḥ śreyaḥ prītir hi paramā tvayi

vṛṇīṣvāṣṭau varān kṛṣṇa dātāsmi tava sattama
brūhi yādava śārdūlayān icchasi sudurlabhān

-We know, O Krishna, that thou, O slayer of foes, art filled with the greatest devotion towards us. Do what is for thy good. My love and affection for thee is very great. Do thou ask for eight boons. I shall verily give them unto thee, O Krishna, O best of all persons, tell me what they are, O chief of the Yadavas. Name what thou wishest. However difficult of attainment they be, thou shalt have them still.'"

illustrious Mahadeva

Lord Shiva and Parvati,the mother of entire creation blessing Krishna

kṛsna said : ( Mahabharata, Anushasan parva Book 13, chapter 16, Verses 1 to 11 )

mūrdhnā nipatyaniyatas tejaḥ saṃnicaye tataḥ
paramaṃ harṣam āgamya bhagavantam athābruvam

dharme dṛḍhatvaṃ yudhi śatrughātaṃ; yaśas tathāgryaṃ paramaṃ balaṃ ca
yogapriyatvaṃ tava saṃnikarṣaṃ; vṛṇe sutānāṃ ca śataṃ śatāni

evam astv iti tad vākyaṃ mayoktaḥ prāha śaṃkaraḥ

TRANSLATION :

The blessed Krishna said, 'Bowing my head with great joy unto that mass of energy and effulgence, I said these words unto the great Bhagavan Shiva, with a heart filled with gladness,--

1) Firmness in virtue, (dharme dṛḍhatvaṃ)
2) The slaughter of foes in battle,(yudhi śatrughātaṃ)
3) The highest fame,(yaśas tathāgryaṃ )
4) The greatest might, (paramaṃ balaṃ)
5) Devotion to Yoga, (yogapriyatvaṃ)
6) Thy adjacence, (ava saṃnikarṣaṃ)and
7) Hundreds upon hundreds of children, (vṛṇe sutānāṃ ca śataṃ śatāni)

these are the boons I solicit of thee,--So be it,--said Sankara

tato māṃ jagato mātā dharaṇī sarvapāvanī
uvācomā praṇihitā śarvāṇī tapasāṃ nidhiḥ

After this, the mother of the universe, the upholders of all things, who cleanses, all things, viz., the spouse of Sarva, that vast receptacle of penances said with a restrained soul these words unto me,--

datod bhagavatā putraḥ sāmbo nāma tavānagha
matto 'py aṣṭau varān iṣṭān gṛhāṇa tvaṃ dadāmi te
praṇamya śirasā sā ca mayoktā pāṇḍunandana

'The puissant Mahadeva has granted thee, O sinless one, a son who shall be named Samba. Do thou take from me also eight boons which thou choosest. I shall certainly grant them to thee.-- Bowing unto her with a bend of my head, I said unto her, O son of Pandu,--

dvijeṣv akopaṃ pitṛtaḥ prasādaṃ; śataṃ sutānām upabhogaṃ paraṃ ca
kule prītiṃ mātṛtaś ca prasādaṃ; śama prāptiṃ pravṛṇe cāpi dākṣyam

I solicit from thee non-anger against the Brahmanas, grace of my father, a hundred sons, the highest enjoyments, love for my family, the grace of my mother, the attainment of tranquillity and peace, and cleverness in every act!'

evaṃ bhaviṣyaty amaraprabhāva; nāhaṃ mṛṣā jātu vade kadā cit
bhāryā sahasrāṇi ca ṣoḍaśaiva; tāsu priyatvaṃ ca tathākṣayatvam

"Uma said, 'It shall be even so, O thou that art possessed of prowess and puissance equal to that of a celestial. I never say what is untrue. Thou shalt have sixteen thousand wives. Thy love for them and theirs also for thee shall be unlimited.

prītiṃ cāgryāṃ bāndhavānāṃ sakāśād; dadāmi te vapuṣaḥ kāmyatāṃ ca
bhokṣyante vai saptatir vai śatāni; gṛhe tubhyam atithīnāṃ ca nityam

From all thy kinsmen also, thou shalt receive the highest affection. Thy body too shall be most beautiful. Seven thousand guests will daily feed at thy palace.'
evaṃ dattvā varān devo mama devī ca bhārata
antarhitaḥ kṣaṇe tasmin sagaṇo bhīma pūrvaja

etad atyadbhutaṃ sarvaṃ brāhmaṇāyātitejase
upamanyave mayā kṛtsnam ākhyātaṃ kauravottama

Vasudeva continued, 'Having thus granted me boons both the god and the goddess, O Bharata, disappeared there and then with their Ganas, O elder brother of Bhima. All those wonderful facts I related fully, O best of kuru kings, to that Brahmana of great energy, viz., Upamanyu (from whom I had obtained the Diksha before adoring Mahadeva).

namaskṛtvā tu sa prāha devadevāya suvrata
nāsti śarva samo dāne nāsti śarva samo raṇe

Bowing down unto the great God, Upamanyu said these words to me.':
"Upamanyu said, 'There is no deity like Sarva. There is no end or refuge like Sarva. There is none that can give so many or such high boons. There is none that equal him in battle.'"

Tuesday, June 8, 2010

Lord Krishna and Pashupatha Deeksha-- part-I

Lord Krishna is one of the greatest devotees of Lord Shiva. In Mahabharata , Anushasana Parva, ie., In Book 13, Chapter 15 verses 1 to 51, Lord Krishna explains to Yudistira his association with Rishi Upamanyu. He also explains how he got initiated into Pashupata Diksha and how he obtained the grace of Lord Shiva.

Krishna recounts his fortunate meeting with Rishi Upamanyu. At that time, Upamanyu explains Krishna how he has got the divine grace of Lord Shiva. Inspired by the words of Upamanyu, krishna asks Upamanyu whether he could also obtain the grace of Lord Shiva. The story is continued as follows....

Maha Bharata Book 13, Chapter 15 verses 1 to 51

etān sahasraśaś cānyān samanudhyātavān haraḥ

kasmāt prasādaṃ bhagavān na kuryāt tava mādhava

tvādṛśena hi devānāṃ ślāghanīyaḥ samāgamaḥ

brahmaṇyenānṛśaṃsena śraddadhānena cāpy uta

japyaṃ ca te pradāsyāmi yena drakṣyasi śaṃkaram

"Upamanyu said, 'Without doubt, O thou of eyes like lotus-petals, thou wilt obtain a sight of Mahadeva very soon, even as, O sinless one, I succeeded in obtaining a sight of him. O thou of immeasurable prowess, I see with my spiritual eyes that thou wilt, in the sixth month from this, succeed in obtaining a sight of Mahadeva, O best of all persons. Thou, O foremost of the Yadus, wilt obtain from Maheswara and his spouse, four and twenty boons. I tell thee what is true. Through the grace of that Deity endued with supreme wisdom, the Past, the Future and the Present are known to me. The great Hara has favoured these Rishis numbering by thousands and others as numerous. Why will not the puissant Deity show favour to thee, O Mahadeva? The meeting of the gods is always commendable with one like thee, with one that is devoted to the Brahmanas, with one that is full of compassion and that is full of faith. I shall give thee certain Mantras. Recite them continuously. By this thou art certain to behold Sankara.'

abruvaṃ tam ahaṃ brahmaṃs tvatprasādān mahāmune

drakṣye ditijasaṃghānāṃ mardanaṃ tridaśeśvaram

"The blessed Vishnu continued, 'I then said unto him, O regenerate one, through thy grace, O great ascetic. I shall behold the lord of the deities, that grinder of multitudes of Diti's sons.

dine 'ṣṭame ca vipreṇa dīkṣito 'haṃ yathāvidhi

daṇḍī muṇḍī kuśī cīrī ghṛtākto mekhalī tathā

Eight days, O Bharata, passed there like an hour, all of us being thus occupied with talk on Mahadeva. On the eighth day, I underwent the Diksha (initiation) according to due rites, at the hands of that Brahmana and received the staff from his hands I underwent the prescribed shave. I took up a quantity of Kusa blades in my hand. I wore rags for my vestments. I rubbed my person with ghee. I encircled a cord of Munja grass round my loins

māsam ekaṃ phalāhāro dvitīyaṃ salilāśanaḥ

tṛtīyaṃ ca caturthaṃ ca pañcamaṃ cānilāśanaḥ

For one month I lived on fruits. The second month I subsisted upon water. The third, the fourth and the fifth months I passed, living upon air alone.

Krishna doing Tapas standing on one foot to get Lord Shiva's Darshan

Krishna doing Tapas standing on one feet to get Lord Shiva's Darshan

ekapādena tiṣṭhaṃś ca ūrdhvabāhur atandritaḥ

tejaḥ sūryasahasrasya apaśyaṃ divi bhārata

I stood all the while, supporting myself upon one foot and with my arms also raised upwards, and foregoing sleep all the while I then beheld, O Bharata, in the firmament an effulgence that seemed to be as dazzling as that of a thousand Suns combined together.

tasya madhyagataṃ cāpi tejasaḥ pāṇḍunandana

indrāyudhapinaddhāṅgaṃ vidyunmālā gavākṣakam

nīlaśailacaya prakhyaṃ balākā bhūṣitaṃ ghanam

Towards the centre of that effulgence, O son of Pandu, I saw a cloud looking like a mass of blue hills, adorned with rows of cranes, embellished with many a grand rainbow, with flashes of lightning and the thunder-fire looking like eyes set on it.

tam āsthitaś ca bhagavān devyā saha mahādyutiḥ

tapasā tejasā kāntyā dīptayā saha bhāryayā

Within that cloud was the puissant Mahadeva. himself of dazzling splendour, accompanied by his spouse Uma.Verily, the great Deity seemed to shine with his penances, energy, beauty, effulgence,and his dear spouse by his side.

rarāja bhagavāṃs tatra devyā saha maheśvaraḥ

somena sahitaḥ sūryo yathā meghasthitas tathā

The puissant Maheswara, with his spouse by his side, shone in the midst of that cloud. The appearance seemed to be like that of the Sun in the midst of racking clouds with the Moon by his side.

saṃhṛṣṭaromā kaunteya vismayotphullalocanaḥ

apaśyaṃ devasaṃghānāṃ gatim ārtiharaṃ haram

The hair on my body, O son of Kunti, stood on its end, and my eyes expanded with wonder upon beholding Hara, the refuge of all the deities and the dispeller of all their griefs.

Krishna gets the Darshan of Supreme Godhead Lord Shiva

kirīṭinaṃ gadinaṃ śūlapāṇiṃ; vyāghrājinaṃ jaṭilaṃ daṇḍapāṇim

pinākinaṃ vajriṇaṃ tīkṣṇadaṃṣṭraṃ; śubhāṅgadaṃ vyālayajñopavītam

Mahadeva was adorned with a diadem on his head. He was armed with his Sula. He was clad in a tiger-skin, had matted locks on his head, and bore the staff (of the Sanyasin) in one of his hands. He was armed, besides with his Pinaka and the thunderbolt. His teeth was sharp-pointed. He was decked with an excellent bracelet for the upper arm. His sacred thread was constituted by a snake

divyāṃ mālām urasāneka varṇāṃ; samudvahantaṃ gulpha deśāvalambām

candraṃ yathā pariviṣṭaṃ sasaṃdhyaṃ; varṣātyaye tadvad apaśyam enam

He wore an excellent garland of diversified colours on his bosom, that hung down to his toes. Verily, I beheld him like the exceedingly bright moon of an autumnal evening.

prathamānāṃ gaṇaiś caiva samantāt parivāritam

śaradīva suduṣprekṣyaṃ pariviṣṭaṃ divākaram

Surrounded by diverse clans of spirits and ghosts, he looked like the autumnal Sun difficult of being gazed at for its dazzling brightness

ekādaśa tathā cainaṃ rudrāṇāṃ vṛṣavāhanam

astuvan niyatātmānaḥ karmabhiḥ śubhakarmiṇam

Eleven hundred Rudras stood around that Deity of restrained soul and white deeds, then seated upon his bull. All of them were employed in hymning his praises.

ādityā vasavaḥ sādhyā viśve devās tathāśvinau

viśvābhiḥ stutibhir devaṃ viśvadevaṃ samastuvan

The Adityas, the Vasus, the Sadhyas, the Viswedevas, and the twin Aswins praised that Lord of the universe by uttering the hymns occurring in the scriptures.

śatakratuś ca bhagavān viṣṇuś cāditinandanau

brahmā rathantaraṃ sāma īrayanti bhavāntike

The puissant Indra and his brother Upendra, the two sons of Aditi, and the Grandsire Brahma, all uttered, in the presence of Bhava, the Rathantara Saman.

yogīśvarāḥ subahavo yogadaṃ pitaraṃ gurum

brahmarṣayaś ca sa sutās tathā devarṣayaś ca vai

Innumerable masters of Yoga, all the regenerate Rishis with their children, all the celestial Rishis,

pṛtivī cāntarikṣaṃ ca nakṣatrāṇi grahās tathā

māsārdha māsā ṛtavo rātryaḥ saṃvatsarāḥ kṣaṇāḥ

the goddess Earth, the Sky (between Earth and Heaven), the Constellations, the Planets, the Months, the Fortnights, the Seasons, Night, the Years, the Kshanas,

muhūrtāś ca nimeṣāś ca tathaiva yugaparyayāḥ

divyā rājan namasyanti vidyāḥ sarvā diśas tathā

the Muhurtas, the Nimeshas, the Yugas one after another, all the celestial Sciences and branches of knowledge, and all beings conversant with Truth, were seen bowing down unto that Supreme Preceptor, that great Father, that giver (or origin) of Yoga.

sanatkumāro vedāṃś ca itihāsās tathaiva ca

marīcir aṅgirā atriḥ pulastyaḥ pulahaḥ kratuḥ.

Sanatkumara, the Vedas, the Histories, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu,

manavaḥ sapta somaś ca atharvā sa bṛhaspatiḥ

bhṛgur dakṣaḥ kaśyapaś ca vasiṣṭhaḥ kāśya eva ca

the seven Manus, Soma, the Atharvans, and Vrihaspati, Bhrigu, Daksha, Kasyapa, Vasishtha, Kasya,

chandāṃsi dīkṣā yajñāś ca dakṣiṇāḥ pāvako haviḥ

yajñopagāni dravyāṇi mūrtimanti yudhiṣṭhira

the Schandas, Diksha, the Sacrifices, Dakshina, the Sacrificial Fires, the Havis (clarified butter) poured in sacrifices, and all the requisites of the sacrifices, were beheld by me, O Yudhishthira, standing there in their embodied forms.

prajānāṃ patayaḥ sarve saritaḥ pannagā nagāḥ

devānāṃ mātaraḥ sarvā devapatnyaḥ sa kanyakāḥ

All the guardians of the worlds, all the Rivers, all the snakes, the mountains, the celestial Mothers, all the spouses and daughters of the celestials,

sahasrāṇi munīnāṃ ca ayutāny arbudāni ca

namasyanti prabhuṃ śāntaṃ parvatāḥ sāgarā diśaḥ

thousands upon thousands and millions of ascetics, were seen to bow down to that puissant Lord who is the soul of tranquillity. The Mountains, the Oceans, and the Points of the compass also did the same,

gandharvāpsarasaś caiva gītavāditrakovidāḥ

divyatānena gāyantaḥ stuvanti bhavam adbhutam

vidyādharā dānavāś ca guhyakā rākṣasās tathā

the Gandharvas and the Apsaras highly skilled in music, in celestial strains, sang and hymned the praises of Bhava who is full of wonder.The Vidyadharas, the Danavas, the Guhyakas, the Rakshasas,

sarvāṇi caiva bhūtāni sthāvarāṇi carāṇi ca

namasyanti mahārāja vān manaḥ karmabhir vibhum

purastād viṣṭhitaḥ śarvo mamāsīt tridaśeśvaraḥ

and all created beings, mobile and immobile, adorned, in thought, word and deed, that puissant Lord.Before me, that Lord of all the gods viz., Sarva, appeared seated in all his glory.

purastād viṣṭhitaṃ dṛṣṭvā mameśānaṃ ca bhārata

sa prajāpatiśakrāntaṃ jagan mām abhyudaikṣata

Seeing that Isana had showed himself to me by being seated in glory before my eyes, the whole universe, with the Grandsire and Sakra, looked at me.

īkṣituṃ ca mahādevaṃ na me śaktir abhūt tadā

tato māma bravīd devaḥ paśya kṛṣṇa vadasva ca

I, however, had not the power to look at Mahadeva. The great Deity then addressed me saying, 'Behold, O Krishna, and speak to me.

śirasā vandite deve devī prītā umābhavat

tato 'ham astuvaṃ sthāṇuṃ stutaṃ brahmādibhiḥ suraiḥ

Thou hast adorned me hundreds and thousands of times. There is no one in the three worlds that is dearer to me than thou.' After I had bowed unto him, his spouse, viz., the goddess Uma, became gratified with me. I then addressed in these words the great God whose praises are hymned by all the deities with the Grandsire Brahma at their head.'

Lord Krishna's Prayer to lord Shiva

namo 'stu te śāśvatasarvayone; brahmādhipaṃ tvām ṛṣayo vadanti

tapaś ca sattvaṃ ca rajas; tamaś ca tvām eva satyaṃ ca vadanti santaḥ

The blessed Vishnu said, 'I saluted Mahadeva, saying,--Salutations to thee, O thou that art the eternal origin of all things. The Rishis say that thou art the Lord of the Vedas. The righteous say that thou art Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art Truth

tvaṃ vai brahmā ca rudraś ca varuṇo 'gnir manur bhavaḥ

dhātā tvaṣṭā vidhātā ca tvaṃ prabhuḥ sarvato mukhaḥ

Thou art Brahma, thou art Rudras, thou art Varuna, thou art Agni, thou art Manu, thou art Bhava, thou art Dhatri, thou art Tashtri, thou art Vidhatri, thou art the puissant Master of all things, and thou art everywhere.

tvatto jātāni bhūtāni sthāvarāṇi carāṇi ca

tvam ādiḥ sarvabhūtānāṃ saṃhāraś ca tvam eva hi

All beings, mobile and immobile, have sprung from thee. This triple world with all its mobile and immobile entities, has been created by thee.

ye cendriyārthāś ca manaś ca kṛtsnaṃ; ye vāyavaḥ sapta tathaiva cāgniḥ

ye vā divisthā devatāś cāpi puṃsāṃ; tasmāt paraṃ tvām ṛṣayo vadanti

The Rishis say that thou art superior to the senses, the mind, the vital breaths, the seven sacrificial fires, all others that have their refuge in the all-pervading Soul, and all the deities that are adored and worthy of adoration.

vedā yajñāś ca somaś ca dakṣiṇā pāvako haviḥ

yajñopagaṃ ca yat kiṃ cid bhagavāṃs tad asaṃśayam

Thou, O illustrious one, art the Vedas, the Sacrifices, Soma, Dakshina, Pavaka, Havi, and all other requisites of sacrifice.

iṣṭaṃ dattam adhītaṃ ca vratāni niyamāś ca ye

hrīḥ kīrtiḥ śrīr dyutis tuṣṭiḥ siddhiś caiva tvad arpaṇā

The merit obtained by sacrifices, gifts made to others, the study of the Vedas, vows, regulations in respect of restraint, Modesty, Fame, Prosperity, Splendour, Contentment, and Success, all exist for leading to thee.

kāmaḥ krodho bhayaṃ lobho madaḥ stambho 'tha matsaraḥ

ādhayo vyādhayaś caiva bhagavaṃs tanayās tava

Desire, Wrath, Fear, Cupidity, Pride, Stupefaction, and Malice, Pains and Diseases, are, O illustrious one, thy children.

kṛtir vikāraḥ pralayaḥ pradhānaṃ prabhavo 'vyayaḥ

manasaḥ praramā yoniḥ svabhāvaś cāpi śāśvataḥ

avyaktaḥ pāvana vibho sahasrāṃśo hiraṇmayaḥ

Thou art all acts that creatures do, thou art the joy and sorrow that flow from those acts, thou art the absence of joy and sorrow, thou art that Ignorance which is the indestructible seed of Desire, thou art the high origin of Mind, thou art Puissance, and thou art Eternity.Thou art the Unmanifest, thou art Pavana, thou art inconceivable, thou art the thousand-rayed Sun, thou art the effulgent Chit, thou art the first of all the topics, and thou art the refuge of life.

ādir guṇānāṃ sarveṣāṃ bhavān vai jīvanāśrayaḥ

mahān ātmā matir brahmā viśvaḥ śambhuḥ svayambhuvaḥ

buddhiḥ prajñopalabdhiś ca saṃvit khyātir dhṛtiḥ smṛtiḥ

paryāya vācakaiḥ śabdair mahān ātmā vibhāvyase

Thou art Trigunas, Thou art Mahat atma, Thou art Brahman, Thou art Universe, Thou art Sambhu, and Thou art Self-born and Thou art intellect,Thou art Prajna,Thou art sound(vedas),

tvāṃ buddhvā brāhmaṇo vidvān an pramohaṃ nigacchati

hṛdayaṃ sarvabhūtānāṃ kṣetrajñas tvam ṛṣiṣṭutaḥ

Verily, regarding thee as all this, the learned Brahmanas win over that ignorance which lies at the root of the world.Thou residest in the heart of all creatures, and thou art adored by the Rishis as Kshetrajna.

sarvataḥ pāṇipādas tvaṃ sarvato 'kṣiśiromukhaḥ

sarvataḥ śrutimāṁl loke sarvam āvṛtya tiṣṭhasi

Thy arms and feet extend to every place, and thy eyes, head, and face are everywhere. Thou hearest everywhere in the universe, and thou stayest, pervading all things.

phalaṃ tvam asi tigmāṃśo nimeṣādiṣu karmasu

tvaṃ vai prabhārciḥ puruṣaḥ sarvasya hṛdi saṃsthitaḥ

aṇimā laghimā prāptir īśāno jyotir avyayaḥ

Of all acts that are performed in the Nimeshas and other divisions of time that spring in consequence of the puissance of the Sun, thou art the fruit. Thou art the original effulgence (of the supreme Chit).Thou art Purusha, and thou residest in the hearts of all things. Thou art the various Yogic attributes of success, viz., Subtility and Grossness and Fruition and Supremacy and Effulgence and Immutability.

tvayi buddhir matir lokāḥ prapannāḥ saṃśritāś ca ye

dhyānino nityayogāś ca satyasaṃdhā jitendriyāḥ

Understanding and intelligence and all the worlds rest upon thee. They that are devoted to meditation, that are always engaged in Yoga, that are devoted to or firm in Truth and that have subjugated their passions, seek thee and rest on thee.

yas tvāṃ dhruvaṃ vedayate guhā śayaṃ; prabhuṃ purāṇaṃ puruṣaṃ viśvarūpam

hiraṇmayaṃ buddhimatāṃ parāṃ gatiṃ; sa buddhimān buddhim atītya tiṣṭhati

They that know thee for one that is Immutable, or one that resides in all hearts, or one that is endued with supreme puissance, or one that is the ancient Purusha, or one that is pure Knowledge, or one that is the effulgent Chit, or one that is the highest refuge of all persons endued with intelligence, are certainly persons of great intelligence. Verily, such persons stay, transcending intelligence.

viditvā sapta sūkṣmāṇi ṣaḍaṅgaṃ tvāṃ ca mūrtitaḥ

pradhānavidhiyogasthas tvām eva viśate budhaḥ

By understanding the seven subtile entities (viz., Mahat, Ego, and five subtile primal elements called Tanmatras), by comprehending thy six attributes (of Omniscience, Contentment of Fullness, Knowledge without beginning, Independence, Puissance that is not at fault at any time and that is infinite), and being conversant with Yoga that is freed from every false notion, the man of knowledge succeeds in entering into thy great self

vam ukte mayā pārtha bhave cārti vināśane

carācaraṃ jagat sarvaṃ siṃhanādam athākarot

After I had said these words, O Partha, unto Bhava, that dispeller of grief and pain, the universe, both mobile and immobile, sent up a leonine shout (expressive of their approval of the correctness of my words).

sa vipra saṃghāś ca surāsurāś ca; nāgāḥ piśācāḥ pitaro vayāṃsi

rakṣogaṇā būta gaṇāś ca sarve; maharṣayaś caiva tathā praṇemuḥ

The innumerable Brahmanas there present, the deities and the Asuras, the Nagas, the Pisachas, the Pitris, the birds, diverse Rakshasas, diverse classes of ghosts and spirits, and all the great Rishis, then bowed down unto that great Deity.

mama mūrdhni ca divyānāṃ kusumānāṃ sugandinām

rāśayo nipatanti sma vāyuś ca susukho vavau

There then fell upon my head showers of celestial flowers possessed of great fragrance, and delicious winds blew on the spot.

nirīkṣya bhagavān devīm umāṃ māṃ ca jagad dhitaḥ

śatakratuṃ cābhivīkṣya svayaṃ mām āha śaṃkaraḥ

The puissant Sankara then, devoted to the good of the universe, looked at the goddess Uma and the lord of the celestials and myself also, and thus spoke unto me,

vidmaḥ kṛṣṇa parāṃ bhaktim asmāsu tava śatruhan

kriyatām ātmanaḥ śreyaḥ prītir hi paramā tvayi

vṛṇīṣvāṣṭau varān kṛṣṇa dātāsmi tava sattama

brūhi yādava śārdūlayān icchasi sudurlabhān

-We know, O Krishna, that thou, O slayer of foes, art filled with the greatest devotion towards us. Do what is for thy good. My love and affection for thee is very great. Do thou ask for eight boons. I shall verily give them unto thee, O Krishna, O best of all persons, tell me what they are, O chief of the Yadavas. Name what thou wishest. However difficult of attainment they be, thou shalt have them still.'"