Lord Shiva in The Vedas

[Omkara]

Many so-called western "scholars" say that in the vedas rudra is a "minor storm god".Here are a few quotes to show that lord shiva is conceived of as the Supreme being in the vedas itself.

The name Rudra which is given to Lord Shiva in the vedas is Rudra,which means "he who drives away the miseries of Samsara".
Please note that this collection is by no means exhaustive.I have not gone through the Sama and Atharva vedas yet, and there might be verses in Rig and yajur vedas that escaped my notice.


RV 1.43.1 What could we say to Rudra, the wise, the most liberal, the most powerful, that is most welcome to his heart.
RV 1.43.2 That Aditi may grant the grace of Rudra to our folk, our kine,
Our cattle and our progeny;
RV 1.43.4 To Rudra Lord of sacrifice, of hymns and balmy medicines,
We pray for joy and health and strength.
RV 1.43.5 He shines in splendour like the Sun, refulgent as bright gold is he,
The good, the best among the Gods.
RV 1.43.9 Soma! head, central point, love these; Soma! know these as serving thee,
Children of thee Immortal, at the highest place of holy law.
RV 1.114.1. To the strong Rudra bring we these our songs of praise, to him the Lord of Heroes with the braided hair,
That it be well with all our cattle and our men, that in this village all he healthy and well−fed.
RV 1.43.3 By worship of the Gods may we, O Bounteous One, O Rudra, gain thy grace, Ruler of valiant men.
Come to our families, bringing them bliss: may we, whose heroes are uninjured, bring thee sacred gifts,
RV 1.43.4 Hither we call for aid the wise, the wanderer, impetuous Rudra, perfecter of sacrifice.
May he repel from us the anger of the Gods: verily we desire his favourable grace.
RV 1.43.5 Him with the braided hair we call with reverence down, the wild−boar of the sky, the red, the dazzling
shape.
May he, his hand filled full of sovran medicines, grant us protection, shelter, and a home secure.
RV 1.43.6 Grant us, Immortal One, the food which mortals eat: be gracious unto me, my seed, my progeny.
RV 1.114.6 This praise, the sweetest of the sweet, and cause of increase (to the reciter), is addressed to Rudra,the father of the Maruts; immortal Rudra ,grant us food sufficient for mortals, and bestow happiness on me, my son, and my grandson.
RV 1.129.3 Thou, Mighty, pourest forth the hide that holds the rain, thou keepest far away, Hero, the wicked man, thou shuttest out the wicked man.Indra, to thee I sing, to Dyaus, to Rudra glorious in himself,
To Mitra, Varuna I sing a far-famed hymn to the kind God a far-famed hymn.
RV 2.33.3 You, Rudra, are the chief of beings in glory; you, wielder of the thunderbolt, are the mightiest of the mighty;do you waft us in safety over (the ocean) of sin; repel all the assaults of iniquity.
RV 2.33.4 Let us not anger thee with (imperfect) adorations, Rudra, unworthy praise, Strong God! nor address You equally with others.
RV 2.33.6 May the showerer of benefits, the lord of the Maruts, gratify me his suppliant with invogorating food;may I, free from sin, so propitiate Rudra, that I may attain to his felicity, as a man, distressed by heat, (finds relief)in the shade.
RV 2.33.7 Where, Rudra, is your joy-dispending hand, which is the healer and delighter (of all); showerer (of benefits), who are the dispeller of sins of the gods, quickly have compassion upon me. [The dispeller of the sinsof the gods:apabharta_ rapaso daivyasya = devakr.tasya pa_pasya apaharta_, the taker-away of sin committedby a divinity)
RV 2.33.8 I address infinite and earnest praise to the showerer (of benefits), the cherisher (of all), the white-complexioned; adore the consumer (of sin), glorify the illustrious name of Rudra.
RV 2.33.10 Worthy (of reverence), you bear arrows and a bow; worthy (of praise), you wear an adorable and omniform necklace; there is no one more powerful than you.
RV 2.33.9 With firm limbs, multiform, the strong, the tawny adorns himself with bright gold decorations:
The strength of Godhead ne'er departs from Rudra, the supreme ruler and lord of this world.
2.33.15 Cherisher of the world, showerer (of benefits), omniscient and divine (Rudra), hearer of our invocation,so consider us on this occasion, that you may not be irate, nor slay us; but that, blessed with excellent descendants, we may worthily glorify you at this sacrifice.
RV 4.3.1, YV 1.3.14.2 Rudra, king (ruler) of the sacrifice, True offerer, priest of both worlds.
RV 1.114.4 Hither we call for aid the wise, the wanderer, impetuous Rudra, fulfiller of sacrifice
RV 5.41.11 How can we offer (fit praise) to the mighty posterity of Rudra, or to the all-knowing Bhaga, for (the sakeof obtaining) riches; may the waters, may the plants, protect us, and the heaven, the woods, and the mountains,whose tresses are trees.
RV 5.60. 5 They are brothers, of whom no one is the elder, no one the younger, but who grew up together for their mutual prosperity; may their father, Rudra, ever youthful, the doer of good deeds, and Prsni, (their mother),easy to be milked, grant favourable days for (the sake of) the Maruts.
RV 6.49.10 Rudra by day, Rudra at night we honour with these our songs, the Universe's Father.
Him great and lofty, blissful, undecaying let us call specially as the Sage impels us.
RV 6.74.3 Provide, O Soma-Rudra, for our bodies all needful medicines to heal and cure us.
Set free and draw away the sin committed which we have still inherent in our persons.
RV 7.46.1. 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.
RV 7.46.2. For, being the lord , he looks after what is born on earth; being the universal ruler, he looks after what is born in heaven. Protecting us, come to our protecting doors, be without illness among our people, O Rudra!
RV 2.33.12. O Rudra, a boy indeed makes obeisance to his father who comes to greet him : I praise the lord of brave men, the giver of many gifts, and thou, when thou hast been praised, wilt give us thy medicines.
RV 1.114.9. Like a shepherd, I have driven these praises near to thee; O father of the Maruts, grant us thy favour! For thy goodwill is auspicious, and most gracious, hence we desire thy protection alone.
RV 7.59.12 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 Immortality.
RV 10. 83.3 Come to us Manyu, who are the strongest of the strong; with Tapas as your ally overthrow ourenemies; do you who are the slayer of enemies, the slayer of adversaries, the slayer of foes, bring to us all riches.
RV 10.83.4 Do you, Manyu, who are possessed of over-powering strength, self-existent, irate, the overcomer ofenemies, the beholder of all, enduring, vigorous, grant us strength in battles.

Yajur Veda Quotes are from Taittriya Samahita

YV 1. 8. 6.
a For each he offers on one potsherd, and one over.
b As many as we are of the house, to them have I made prosperity.
c Thou art the protection of cattle, the protection of the sacrifice; give
me protection.
d Rudra alone yieldeth to no second.
e The mole is thy beast, O Rudra; rejoice in it.
f This is thy portion, O Rudra, with thy sister Ambika; rejoice in it.
g (Give) medicine for ox, for horse, for man,
And medicine for us, medicine
That it be rich in healing,
Good [1] for ram and sheep.
h We have appeased, O lady, Rudra,
The god Tryambaka;
That he may make us prosperous,
That he may increase our wealth,
That he may make us rich in cattle,
That he may embolden us.
i To Tryambaka we make offering,
The fragrant, increaser of prosperity;
Like a cucumber from its stem,
From death may I be loosened to immortality.
k This is thy portion, O Rudra; rejoice in it; with it for food, do thou go away beyond the
Mujavants.
l With unstrung bow, thy club in thy hand, clad in skins.

YV 4. 5. 1 onwards-Sri rudram
ōm namaste rudra manyava utota iṣave namaḥ,
namaste astu dhanvane bāhubhyāmuta te namaḥ.
Prostration to Thee, Rudra; prostration to Thy wrath and Thy arrow (which destroy evil); prostration to
Thy bow; prostration to Thy mighty Arms.
Note:—According to the celebrated Sayana Acharya, the Rudra chapter of the Yajur Veda consists of the
mantras by which oblations are offered in the Sacrifice of Knowledge, wherein the manifold universe is
visualised as the extensive manifestation of the Supreme Being.
yā ta iṣuḥ śivatamā śivaṁ babhūva te dhanuḥ,
śivā śaravyā yā tava tayā no rudra mṛḍaya.
This, Thy arrow that has become exceedingly peaceful (to the devout); Thy bow become a source of
auspiciousness, and Thy quiver of blessedness; with these, O Valiant One (Rudra), make us happy.
Note:—While the first mantra invokes the Terrible Power for destruction of evil, the second envisages the
fulfilment of the arms on the establishment of peace, and the now benignant phase of what was once
formidable.
yā te rudra śivā tanūraghorā'pāpakāśinī,
tayā nastanuvā śantamayā giriśaṁtābhicākaśīhi.
Rudra! That blessed and benign form of Thine, which obliterates the trace of all sins—with that most
hallowed and calm phase of Thy being, reveal Thyself to us, O Radiator of Peace from the Mount of
Kailasa!
Note:—Rudra-Siva is said to have two forms, the terrific and the beatific, which are manifested at
different times.
yāmiṣuṁ giriśaṁta haste bibharṣyastave,
śivāṁ giritra tāṁ kuru mā higṁsīḥ puruṣaṁ jagat.
O Benefactor from the Mount of Kailasa! That arrow which Thou wieldest for aiming at enemies, make that
benign (in respect of us). Harm not human beings or others in creation, O Protector on the sacred Mount!
śivena vacasā tvā giriśācchāvadāmasi,
yathā naḥ sarvamijjagadayakṣmagṁsumanā asat.
Resident of the Mountains! We pray to Thee with auspicious eulogies for the sake of attaining Thee. Do so
deign that this whole world of ours is rid of all ailment and affliction, and blooms with a joyous mind.
adhyavocadadhivaktā prathamo daivyo bhiṣak,
ahīgṁśca sarvāñjaṁbhayantsarvāśca yātudhānyaḥ.
May that Divine Physician, First among gods, exalt me in His all-redeeming Transcendent Being, having
cut off all evil, whether in the form of poisonous creatures and wild beasts, or the demoniacal natures in
creation.
asau yastāmro aruṇa uta babhruḥ sumaṁgalaḥ,
ye cemāgṁrudrā abhito dikṣu śritāḥ
sahasraśo'vaiṣāgṁheḍa īmahe.
This (Rudra in the form of the Sun), ruddy, pink, brownish and yellow and of variegated hue (in different
stages of rising from the horizon), most auspicious (being dispeller of darkness), manifested in the bright
rays enveloping (the earth) from all directions, ranging in tens and thousands—we mitigate the
penetrating ferocity of these with our prostrations.
asau yo’vasarpati nīlagrīvo vilohitaḥ
utainaṁ gopā adṛśannadṛśannudahāryaḥ
utainaṁ viśvābhūtāni sa dṛṣṭo mṛḍayāti naḥ.
This Blue-necked (due to drinking poison), Red-complexioned One, who traverses through the sky (in the
form of the Sun)—Him do see (with their eyes) the unlettered cowherds as well as the maids carrying
water, Him do also see all beings (both high and low). May He (Rudra) make us happy.
Note:—The import of this mantra is that while the Lord as seated in such regions as Mount Kailasa is
accessible only to those who have spiritual realisation, as the Sun He is visible to everyone. In His great
compassion He makes Himself felt even by our outer senses.
namo astu nīlagrīvāya sahasrākṣāya mīḍhuṣe,
atho ye asya satvāno'haṁ tebhyo'karannamaḥ.
Salutation be to Nilagriva (with blue neck), who has a thousand eyes (as Indra), and who pours down (as
rain or parjanya); salutation be from me to others, too, who attend upon Him (as His servants).
pramuṁca dhanvanastva-mubhayo-rārtniyorjyām,
yāścate hasta iṣavaḥ parā tā bhagavo va.
Lord! Unfurl the string at both the ends of Thy bow. Those arrows that are in Thy hand, set them aside
(now, after the enemy has been destroyed).
Note:—The term ‘Lord’ is the equivalent of the Sanskrit original ‘Bhagavan’, which means one who is
possessed of all wealth (Aisvarya), valour (Virya), fame (Yasas), prosperity (Shri), wisdom (Jnana), nonattachment
to things (Vairagya)—an epithet of the Almighty.
avatatya dhanustvagïsahasrākṣa śateṣudhe,
niśīrya śalyānāṁ mukhā śivo naḥ sumanā bhava.
O Thousand-eyed Divinity! Thou that hast hundreds of quivers (in war)! Setting down Thy bow, and
dismantling the ends of Thy piercing arrows (after Thy purpose has been fulfilled), become Thou
auspiciousness unto us, with a charming mood of blessing.
vijyaṁ dhanuḥ kapardino viśalyo bāṇavāgïuta,
aneśannasyeṣava ābhurasya niṣaṁgathiḥ.
May the bow of Kapardin (Siva) be freed from its string; and may His quiver be without the piercing ends
of the arrows held above. May his arrows become incapable of piercing through, and may His bow become
merely a support for the arrows (and not to shoot them).
Note:—This mantra and the others which pray for the putting down of the weapons of Rudra-Siva are
invocations of His peaceful aspect, which manifests itself when He is not engaged in the work of
destruction with His fierce arms.
yā te hetirmīḍhuṣṭama haste babhūva te dhanuḥ,
tayā'smānviśvatastva-mayakṣmayā paribbhuja.
O Abundant Source of all fulfilments! Protect us Thou, from all sides, with the weapons (like the sword)
and the bow in Thy hands, that have ceased from purposes of destruction.
namaste astvāyudhāyānātatāya dhṛṣṇave,
ubhābhyāmuta te namo bāhubhyāṁ tava dhanvane.
Salutation be to Thy weapon arrow that has not been extended on the bow, but is capable of striking the
enemy! Salutation to Thy bow. And salutation to Thy two arms.
pari te dhanvano hetirasmānvruṇaktu viśvataḥ,
atho ya iṣudhistavāre asmannidhehi tam.
Lord! May the pointed arrows of thy bow exclude us in every way (from their destructive operations). And
that quiver of Thine, may Thou keep it far away from us (and protect us).
Note:—According to another interpretation, the second line can be rendered thus: ‘And that quiver of
Thine, may Thou direct it to our enemies.’
ōm namaste astu bhagavan
viśveśvarāya mahādevāya
tryaṁbakāya tripurāntakāya
trikalāgni-kālāya kālāgnirudrāya
nīlakaṇṭhāya mrutyuṁjayāya
sarveśvarāya śankaraya
sadāśivāya śrīmanmahādevāya namaḥ.
Prostration be to Thee, O Lord, Ruler of the universe, Great God Three-Eyed One, Destroyer of the
Tripuras, Death to the destructive Fire of the three worlds at the end of Time, Terror to even to the
terrible Fire of Time, Blue-necked One, Overcomer of mortality, Overlord over everyone, Bestower of
Blessedness, Ever-Auspicious, the Blessed Great God—to Thee, prostration.
namo hiraṇyabāhave senānye diśāṁ ca pataye namo
namo vṛkṣebhyo harikeśebhyaḥ paśūnāṁ pataye namo
namaḥ saspiñjarāya tviṣīmate pathīnāṁ pataye namaḥ.
Prostration to the Golden-armed One, the Supreme Commander of all forces, the Lord of all quarters.
Prostration to the Vital Essence and Source of the green-leafed trees, the Master of all created beings.
Prostration to the Self-effulgent One, the Lord of the different routes (which souls take on departure from
this world).
Note:—In the first section, the Rudra-Adhyaya delineated the Power of Rudra-Siva in His form as the
Wielder of the bow and arrows. In the subsequent sections, His glories as revealed in all creation, as
manifest in every quarter and cranny, are described. These hymns abound in a varied adoration of the
Supreme Being in all things, and every word of ‘prostration’ is repeated twice, as prostration on both
sides, and prostration in the beginning and in the end (which is avoided in the translation).
namo babhluśāya vivyādhine'nnānāṁ pataye namo
namo harikeśāyopavītine puṣṭānāṁ pataye namo
namo bhavasya hetyai jagatāṁ pataye namo.
Prostration to the Rider of the bull, the Chastiser of the opposing force, the Lord of food or Ruler over
matter. Prostration to the One with blue hair on the head (not turned gray), the Wearer of the sacred
thread (indicating auspiciousness), the Master of those who are full with the qualities of perfection.
Prostration to the Severer of samsara, the Sovereign over all creation.
namo rudrāyātatāvine kṣetrāṇāṁ pataye namo
namaḥ sūtāyāhantyāya vanānāṁ pataye namo
namaḥ rohitāya sthapataye vṛkṣāṇāṁ pataye namaḥ.
Prostration to Rudra, who protects with His outstretched bow, the Ruler of all fields (temples, bodies and
all creation). Prostration to the Charioteer (Director of all things), the Invincible One, the Lord of all
forests (vegetation life). Prostration to the crimson-hued One, who, existing (even) in trees, is the
Supreme Protector of all.
namo mantriṇe vāṇijāya kakṣāṇāṁ pataye namo
namo bhuvaṁtaye vārivaskṛtāyauṣadhīnāṁ pataye namo
nama uccairghoṣāyākrandayate pattīnāṁ pataye namo
namaḥ kṛtsnavītāya dhāvate satvanāṁ pataye namaḥ.
Prostration to the One who manifests Himself as the minister in a royal court, as the merchant in
business, and as the ruler over all the plant kingdom; prostration to the Creator of the world, the Master
of all wealth, the Lord over medicines; prostration to Him who thunders in battle and makes the enemy
shriek in fear, and is the Commander of all forces; prostration to the All-enveloping One, the Fast in
action, the Refuge of the self-surrendering devotees.
namaḥ sahamānāya nivyādhina āvyādhinīnāṁ pataye namo
namaḥ kakubhāya niṣaṅgiṇe stenānāṁ pataye namaḥ.
Prostration to the valiant Confronter of foes; the terrific Uprooter of the opposing forces, the Protector of
the powers (of dharma) pressing from all sides; prostration to the Lord seated on the hump of the bull,
armed with the sword, the Chief of (even) thieves (or stealer of everyone’s heart).
Note:—The appellation ‘Chief of thieves’ is to indicate the supreme immanence and the non-exclusiveness
of the Divine Being.
namo niṣaṅgiṇa iṣudhimate taskarāṇāṁ pataye namo
namo vañcate parivañcate stāyūnāṁ pataye namo
namo nicerave paricarāyāraṇyānāṁ pataye namo.
Prostration to the Chief of robbers, to Him who is armed with quiver and arrows; prostration to the
deceiving, the tricky and elusive Lord of marauders; prostration to the ever-cunning Leader of the thieves
lurking at home and those wandering in the streets and the forests.
Note:—The Lord is adored as the Chief of thieves, etc., in two senses. Firstly, He is the indwelling
presence of even the thieves, and their lives are impossible without His existence in them as their
essence. Secondly, He is also the jiva, which is the thief, apart from His being Isvara ranging beyond the
realm of the former. Also, the Lord it is that sports as the high and low, the good and the bad, the
virtuous and the debased, when looked at from the standpoint of the universe taken as a whole, a view
which is hard for the jiva sunk in personalistic cognitions and perceptions but the right vision of those who
are absorbed in Reality. Ethical concepts stand transfigured in the Absolute. These mantras of the Veda
are to help the seeker in recognising God through the medium of all creation.
namaḥ sṛkāvibhyo jighāgïsadbhyo muṣṇatāṁ pataye namo
namo'simadbhyo nakta ṁcaradbhyaḥ prakṛntānāṁ pataye namo
nama u ṣṇīṣiṇe giricarāya kuluñcānāṁ pataye namaḥ.
Prostration to the Chief of the self-protecting animals and of the retaliating thieves ever ready to strike
people to death; prostration to the Chief of dacoits, armed with swords and prowling in the night for
booty; prostration to the roving Chief with helmet and turban, wandering through the mountains, who
steals away people ’s belongings in houses and fields.
nama iṣumadbhyo dhanvāvibhyaśca vo namo
nama ātanvānebhyaḥ pratidadhānebhyaśca vo namo
nama āyacchadbhyo visṛjadbhyaśca vo namo
namo'syadbhyo viddhyadbhya śca vo namo namaḥ.
Prostration to Him who is in the forms of those that move about holding bows and using arrows;
prostration to Him who is in those that string their bows and discharge the arrows; prostration to Him who
is in those that stretch the bows and send arrows again; prostration to Him who is in those that shoot the
arrows and make them hit the targets.
Note: —The great commentator Sayana makes a suggestive hint that the forms are all ‘Rudras’, which
implies the startling truth that the contents of the world are all God Himself—not that He is merely
present in them.
nama āsīnebhyaśaśāyānebhyaśca vo namo
nama ḥsvapadbhyo jāgradbhyaśca vo namo
namasti ṣṭhadbhyo dhāvadbhyaśca vo namo
nama ḥsabhābhyaḥ sabhāpatibhyaśca vo namo
namo a śvebhyo'śvapatibhyaśca vo namaḥ.
Prostration to Thee who art the sitting and the reclining; prostration to Thee who art the sleeping and the
waking; prostration to Thee who art the standing (static) and the running (dynamic); prostration to Thee
who art the assemblies and the assembly chiefs; prostration to Thee who art the horses and the horse
riders.
nama āvyadhinībhyo vividhyantībhyaśca vo namo
nama uga ṇābhyastṛgïhatībhyaśca vo namo
namo g ṛtsebhyo gṛtsapatibhyaśca vo namo
namo vr ātebhyo vrātapatibhyaśca vo namo namaḥ.
Prostration to Thee who art (in the form of) the Saktis competent to strike all round in various ways;
prostration to Thee who art the gentle higher Saktis as well as the violent lower Saktis; prostration to
Thee who art those that run after sense-pleasures as also their leaders; prostration to Thee who art the
hosts of (living and non-living) beings as well as their chiefs.
Note: —The word ‘Sakti’ does not occur in the original, but is used in the translation to bring out the
significance of the feminine gender of the words in the mantra, which indicate the various Saktis or
Powers of the Lord. Sayana states that the gentle ones are the seven Matrikas, etc, while the violent ones
are Durga, etc.
namo gaṇebhyo gaṇapatibhyaśca vo namo
namo vir ūpebhyo viśvarūpebhyaśca vo namo
namo mahadbhya ḥkṣullakebhyaśca vo namo
namo rathibhyo'rathebhya śca vo namo
namo rathebhyo rathapatibhya śca vo namaḥ.
Prostration to Thee who art (in the form of) the hosts of celestial attendants and their chiefs; prostration
to Thee who art the formless and the universal-formed; prostration to Thee who art the great as well as
the small; prostration to Thee who art those that ride in chariots and those that do not; prostration to
Thee who art the chariots as well as the chariot owners.
namaḥ senābhyaḥ senanibhyaśca vo namo
nama ḥkṣattṛbhyaḥ saṁgrahītṛbhyaśca vo namo
namastakṣabhyo rathakārebhyaśca vo namo
nama ḥkulālebhyaḥ kamārebhyaśca vo namo
nama ḥpuñjiṣṭebhyo niṣādebhyaśca vo namaḥ.
Prostration to Thee who art (in the form of) armies and army chiefs; prostration to Thee who art the
trained charioteers and apprentices in chariot driving; prostration to Thee who art the carpenters and
the chariot makers; prostration to Thee who art the potters and blacksmiths; prostration to Thee who
art the fowlers and the fishermen.
nama iṣukṛdbhyo dhanvakṛdbhyaśca vo namo
namo mrugayubhya ḥśvanibhyaśca vo namo
nama ḥśvabhyaḥ śvapatibhyaśca vo namaḥ.
Prostration to Thee who art (in the form of) the artisans who make arrows and bows; prostration to
Thee who art the hunters and the huntsmen; prostration to Thee who art the hounds and the keepers
of hounds.
namo bhavāya ca rudrāya ca namaḥ śarvāya ca
pa śupataye ca namo nīlagrīvāya ca śitikaṇṭhāya ca
nama ḥkapardine ca vyuptakeśāya ca namaḥ
sahasr ākṣāya ca śatadhanvane ca.
Prostration to the Creator and Destroyer of the Universe; prostration to the Remover of sins and the
Protector of all beings; prostration to the blue-necked One and the fair-necked One; prostration to the
matted-locked One and the clean-shaven One; prostration to the thousand-eyed One and Him who
wields multiple bows.
Note:—“In the form of an austere mendicant, Siva is matted-locked; as a sannyasin, He is cleanshaven;
as Indra, He is thousand-eyed; in His multiformed manifestation, He holds numberless bows,”
says Sayana.
namo giriśāya ca śipiviṣṭāya ca namo mīḍhuṣṭamāya
ce ṣumate ca namo hrasvāya ca vāmanāya ca namo
b ṛhate ca varṣīyase ca namo vṛddhāya ca saṁvṛddhvane ca.
Prostration to the Resident of the mountains (as Siva) and the Immanent One in all beings (as
Vishnu); prostration to the One who wields arrows and rains heavily through the clouds; prostration to
the One who is dwarfed in size and small in limbs; prostration to the One who is huge in size and
multi-formed in limbs; prostration to the Ancient One who is glorified through eternity.
namo agriyāya ca prathamāya ca nama āśave cājirāya
ca nama ḥśīghriyāya ca śībhyāya ca nama ūrmyāya
c āvasvanyāya ca namaḥ srotasyāya ca dvīpyāya ca.
Prostration to the Primeval One and the Chief of beings; prostration to the Omnipresent One and the
agile among things; prostration to the One in the quick and the flowing; prostration to the One in the
roaring waves and the still water; prostration to the One in the swift rivers and the islands.
namo jyeṣṭhāya ca kaniṣṭhāya ca namaḥ pūrvajāya
c āparajāya ca namo madhyamāya cāpagalbhāya ca
namo jaghany āya ca budhniyāya ca namaḥ
sobhy āya ca pratisaryāya ca.
Prostration to Him who is the eldest as well as the youngest; prostration to Him who is the Ancient
Being as well as all that emanates from It; prostration to Him who is the middling creation (such as
the celestials, etc.) as well as the infant; prostration to Him who is the last in creation (e.g. the
animals, birds, etc.) as well as the trees and plants with their branches and foliage; prostration to Him
who is mixed in character (e.g. virtue and vice, representing the human beings), as well as all that is
moving.
namo yāmyāya ca kṣemyāya ca nama urvaryāya ca
khaly āya ca namaḥ ślokyāya cāvasānyāya ca namo
vany āya ca kakśyāya ca namaḥ śravāya ca
prati śravāya ca.
Prostration to Him who dispenses justice as Yama (Lord of Death) and bestows the beatitude of
salvation to beings; prostration to Him who reigns over the green earth rich with harvest and is in the
farm yards; prostration to Him who is in the (mantras of the) Vedas and the (meditations of the)
Upanishads; prostration to Him who is in the form of trees in forests and in creepers and plants;
prostration to Him who is in sound and its echo.
nama āśuṣeṇāya cāśurathāya ca namaḥ śūrāya
cāvabhindate ca namo varmiṇe ca varūthine ca
namo bilmine ca kavacine ca nama ḥśrutāya ca śrutasenāya ca.
Prostration to Him who is in armies moving fast and in chariots rattling forth; prostration to Him who
is valiant and destroys enemies; prostration to Him who wields a shield and leads the hosts (to
success); prostration to Him who is helmeted and armoured; prostration to Him who is renowned
(Ancient One) and whose forces are reputed (in all creation.)
namo dundubhyāya cāhananyāya ca namo dhṛṣṇave
ca pramṛśāya ca namo dūtāya ca prahitāya ca namo
niṣaṅgiṇe ceṣudhimate ca.
Prostration to Him who is immanent in the sound of the drum and in the sound of the tabour;
prostration to Him who is in those that never retreat in war and in the ablest reconnoitres; prostration
to Him who is in the spies and in military messengers; prostration to Him who is in the wielders of
swords and in the operators of the quiver.
namastīkṣṇeṣave cāyudhine ca namaḥ svāyudhāya ca sudhanvane ca
namaḥ srutyāya ca pathyāya ca namaḥ kāṭyāya ca nīpyāya ca.
Prostration to Him who uses sharp arrows and countless weapons; prostration to Him who wields the
auspicious missile (trident) and the blessed bow (called Pinaka); prostration to Him who is in narrow
lanes and in broad highways; prostration to Him who is in dribbling streams and in mountain torrents
of water.
namaḥ sūdyāya ca sarasyāya ca namo nādyāya ca
vaiśantāya ca namaḥ kūpyāya cāvaṭyāya ca
namo varṣyāya cāvarṣyāya ca namo meghyāya ca vidyutyāya ca.
Prostration to Him who is in marshes and lakes; prostration to Him who is in rivers and reservoirs;
prostration to Him who is in wells and pits; prostration to Him who is in rain and in oceans; prostration
to Him who is in the clouds and in lightning.
nama īdhriyāya cātapyāya ca namo vātyāya ca
reṣmiyāya ca namo vāstavyāya ca vāstupāya ca.
Prostration to Him who is in the autumnal clouds and in the heating sun; prostration to Him who is in
the winds and in the stormy downpour of the deluge; prostration to Him who is in the wealth of cattle
and of land.
namaḥ somāya ca rudrāya ca namastāmrāya
cāruṇāya ca namaḥ śaṅgāya ca paśupataye ca nama
ugrāya ca bhīmāya ca.
Prostration to Him who has Uma as His consort and who causes to flee all sorrows (of samsara);
prostration to Him who is crimson-coloured (as the rising sun) and is reddish (as the sun risen above
the horizon); prostration to Him who brings about the peace (and happiness) of beings and protects
all creatures; prostration to Him who is terrible (to foes) and fearful (to those who oppose Him).
namo agrevadhāya ca dūrevadhāya ca namo hantre ca
hanīyase ca namo vṛkṣebhyo harikeśebhyo namastārāya.
Prostration to Him who destroys enemies in front and who destroys them from behind; prostration to
Him who is the Destroyer of things here and the Destroyer of everything in the end; prostration to
Him who is in the form of trees filled with green leaves; prostration to Him who is embodied in Om
(Pranava).
namaśśaṁbhave ca mayobhave ca namaḥ śaṁkarāya
ca mayaskarāya ca namaḥ śivāya ca śivatarāya ca.
Prostration to Him who is the source of bliss, spiritual as well as temporal; prostration to Him who
dispenses all happiness, heavenly as well as earthly; prostration to Him who is the Auspicious One,
and is more auspicious than anything else.
namastīrthyāya ca kūlyāya ca namaḥ pāryāya
cāvāryāya ca namaḥ prataraṇāya cottaraṇāya ca nama
ātāryāya cālādyāya ca namaḥ śaṣpyāya ca phenyāya
ca namaḥ sikatyāya ca pravāhyāya ca.
Prostration to Him who is in the holy waters of shrines and in emblems erected on their banks;
prostration to Him who is on this shore (as the bestower of prosperity) and on the other shore (as the
blessedness beyond mortality); prostration to Him who is the means to cross over sin by ritual as well
as by knowledge; prostration to Him who is the cause of rebirths and the fact behind the experiences
of the fruits of karma; prostration to Him who is in the tender grass and in the fleeting foam;
prostration to Him who is in the sands and the flowing waters (of rivers).
nama iriṇyāya ca prapathyāya ca namaḥ kigïśilāya ca
kṣayaṇāya ca namaḥ kapardine ca pulastaye ca namo goṣṭhyāya ca
gṛhyāya ca namastalpyāya ca gehyāya ca namaḥ kāṭyāya ca
gahvareṣṭhāya ca namo hṛdayyāya ca niveṣpyāya ca.
Prostration to Him who is in fertile lands and in broad highroads; prostration to Him who is in rocky
ground and in habitable places; prostration to Him who has matted locks and who reveals Himself to
devotees; prostration to Him who is in cowsheds and in homes of people; prostration to Him who is in
bedsteads and in palaces; prostration to Him who is in thorny jungles and in mountain caves;
prostration to Him who is in whirlpools and in dewdrops.
namaḥ pāgïsavyāya ca rajasyāya ca namaḥ
śuṣkyāya ca harityāya ca namo lopyāya
colapyāya ca nama ūrvyāya ca sūrmyāya ca.
Prostration to Him who is in atoms and in dust; prostration to Him who is in what is dry and what is
green; prostration to Him who is in rugged terrain and in the green grass; prostration to Him who is in
the earth and in the gallant-waved rivers.
namaḥ parṇyāya ca parṇaśadyāya ca
namo'paguramāṇāya cābhighnate ca
nama ākhkhidate ca prakhkhidate ca.
Prostration to Him who is in fresh leaves and in heaps of dry leaves; prostration to Him who is with
uplifted weapons and who strikes (the sinful); prostration to Him who afflicts (enemies) mildly as well
as severely.
namo vaḥ kirikebhyo devānāgïhṛdayebhyo
namo vikṣīṇakebhyo namo vicinvatkebhyo
nama ānirhatebhyo nama āmīvatkebhyaḥ.
Prostration to You all who are the hearts of the gods, bestowing on devotees wealth (material as well
as spiritual); prostration to You who are undecaying; prostration to You who grants the wishes of
everyone; prostration to You who destroys evil from all sides; prostration to You who manifests
Yourself abundantly.
drāpe andhasaspate daridrannīlalohita,
eṣāṁ puruṣāṇāmeṣāṁ paśūnāṁ mā
bhermā'ro mo eṣāṁ kiṁ canāmamat.
O Wielder of the rod of justice (Punisher)! O Lord of food! O Unattached Independent One (possessing
nothing)! O Blue and Red One in hue! May there not be fear in these people and these cattle (of ours)!
May not any one of them stray away (or perish)! May not any one of them be diseased!
yā te rudra śivā tanūh śivā viśvāha bheṣajī,
śivā rudrasya bheṣajī tayā no mṛḍa jīvase.
Rudra! That which is your auspicious form, auspicious as the universal panacea for all ills, auspicious
as the bestower of (knowledge and realisation of) Your Rudra form—with that make us live in
happiness.
imāgïrudrāya tavase kapardine kṣayadvīrāya prabharāmahe matim,
yathā naḥ śamasaddvipade catuṣpade viśvaṁ puṣṭaṁ grāme āsmin anāturam.
We dedicate this mind of ours to Rudra, the powerful, with matted hair, causing the waning (and
destruction) of enemies, so that in this our locality (village, land or country) happiness may prevail on
humankind and cattle, and all living beings may remain robust and free from troubles of any kind.
mṛḍā no rudrota no mayaskṛdhi kṣayadvīrāya namasā vidhema tey,
yacchaṁ ca yośca manurāyaje pitā tadaśyāma tava rudra praṇītau.
Rudra! Render us happy (both) here (with material prosperity) and in the hereafter (with spiritual
blessedness); with our obeisance we propitiate You, the Destroyer of our enemies (internal and
external); may we attain, Rudra, with Your loving Grace, all that happiness and freedom from sorrow
which our father, Manu, acquired.
mā no mahāntamuta mā no arbhakaṁ mā na ukṣanta-muta mā na ukṣitam,
mā no'vadhīḥ pitaraṁ mota mātaraṁ priyā mā nastanuvaḥ rudrarīriṣaḥ.
Rudra! Destroy not our aged ones or our young ones, our infants or our babes in the womb; kill not
our father or our mother, or our dear bodies.
mā nastoke tanaye mā na āyuṣi mā no goṣu mā no aśveṣu rīriṣaḥ,
vīrānmā no rudra bhāmito'vadhīr-haviṣmanto namasā vidhema te.
Rudra! Do not, in Your anger, bring trouble on our children, our sons, our lifespan, our cattle, our
horses; destroy not our brave (useful) servants; we propitiate You with (our) prostrations, offering
oblations (to You).
ārātte goghna uta pūruṣaghne kṣayadvīrāya sumnamasme te astu,
rakṣā ca no adhi ca deva brūhyathā ca naḥ śarma yacchadvibarhāḥ.
God! Let Thy gentle form, meant for our good, which spells destruction on cattle and human beings in
the enemy’s fighting forces, be near us; protect us, exalt us (among all things) and confer grace on
us—Thou the glory of here and hereafter.
stuhi śrutaṁ gartasadaṁ yuvānaṁ mṛganna bhīma-mupahatnumugram,
mruḍā jaritre rudra stavāno anyante asmannivapantu senāḥ.
Praise the celebrated One; the Dweller in the cave (of the heart); ever young (new and fresh); terrible
at the time of destruction (of enemies and of the universe in the end), like a ferocious lion. O Rudra,
make us, praying through this mortal frame, happy. Let Thy forces (armies) wipe out what is different
from us (our foes).
Note:—This is a prayer for the success of oneself over one’s enemies, external as well as internal.
What is different from us is what is other than the true Self or Atman.
pariṇo rudrasya hetirvṛṇaktu pari tveṣasya durmatiraghāyoḥ,
ava sthirā maghavadbhyastanuṣva mīḍhvastokāya tanayāya mruḍaya.
May the destructive weapon of Rudra, as also His burning angry will risen against sinners, keep away
from us (not harm us). O Granter of boons to those who surrender themselves with offerings! Turn
away Your wrath from us, who are prostrate before You. Bestow happiness on our children and
grandchildren.
mīḍhuṣṭama śivatama śivo naḥ sumanā bhava,
parame vrukśa āyudhaṁ nidhāya kṛttiṁ vasāna ācara pinākaṁ bibhradāgahi.
O Supreme Bestower of blessings (on devotees)! O Supremely Auspicious One! Be propitious and
graceful towards us. Leaving Thy destructive weapons behind on the top of a high tree, descend and
appear before us wearing the tiger skin and wielding Thy Pinaka bow (merely as Thy insignia).
vikirida vilohita namaste astu bhagavaḥ,
yāste sahasragïhetayo'nyamasmannivapantu tāḥ.
O Profuse Granter of boons! O White-hued One! Prostration be to You, O Lord! May Your countless
weapons, all of them, destroy what is different from us.
Note:—The above is a mantra to ward off anything that is contrary to self—disease, poverty,
ignorance, enemies and, finally, the sense of separateness in Pure Being.
sahasrāṇi sahasradhā bāhuvostava hetayaḥ,
tāsāmīśāno bhagavaḥ parācīnā mukhā kṛdhi.
Lord! In Your hands are myriad weapons of diverse types; You are master over them all. Condescend
to turn their faces away from us.
sahasrāṇi sahasraśo ye rudrā adhi bhūmyām,
teṣāgïsahasrayojane'vadhanvāni tanmasi.
We keep unstringed, a thousand leagues away, the bows of those myriad forms of the countless
manifestations of Rudra, who range over this earth.
asmin mahatyarṇave'ntarikṣe bhavā adhi,
(teṣāgïsahasrayojane'vadhanvāni tanmasi).
(We keep unstringed, a thousand leagues away, the bows of those) forms of Rudra who are spread
over this vast ocean of space.
Note:—The part of the mantra given within brackets does not actually occur here in the original, it
being recited only once after nine half-verses beginning with the present one. We shall, however,
insert the same with every half-verse to make the sentence complete and the sense clear.
nīlagrīvāśitikaṇṭhāḥ śarvā adhaḥ kṣamācarāḥ,
(teṣāgïsahasrayojane'vadhanvāni tanmasi.)
(We keep unstringed, a thousand leagues away, the bows of those) forms characterised by blue necks
and also fair necks, the Sarvas (manifestations of Rudra) who wander in the nether regions (as their
lords).
nīlagrīvāśśitikaṇṭhā divagïrudrā upaśritāḥ,
(teṣāgïsahasrayojane'vadhanvāni tanmasi.)
(We keep unstringed, a thousand leagues away, the bows of those) forms characterised by blue necks
and also fair necks, the Rudras who reign over the heavenly regions (as their lords).
ye vṛkśeṣu saspiṁjarā nīlagrīvā vilohitāḥ,
(teṣāgïsahasrayojane'vadhanvāni tanmasi.)
(We keep unstringed, a thousand leagues away, the bows of those) forms who, with yellow hues, like
tender grass, and with blue necks, also sometimes with reddish colour, reside in trees (as their lords).
ye bhūtānāmadhipatayo viśikhāsaḥ kapardinaḥ,
(teṣāgïsahasrayojane'vadhanvāni tanmasi.)
(We keep unstringed, a thousand leagues away, the bows of those) lords of ghostly spirits, some of
whom are shaven-headed and some of whom have matted hair.
ye anneṣu vividhyanti pātreṣu pibato janān,
(teṣāgïsahasrayojane'vadhanvāni tanmasi.)
(We keep unstringed, a thousand leagues away, the bows of those) forms of Rudra who afflict
(people) through food (by way of imbalance of the humours, etc.) and (afflict) those who drink in
vessels (by sips and excesses, etc.)
ye pathāṁ pathirakśaya ailabṛdā yavyudhaḥ,
(teṣāgïsahasrayojane'vadhanvāni tanmasi.)
(We keep unstringed, a thousand leagues away, the bows of those) who are the protectors of all the
paths (of the soul, both here and hereafter), who control the supply of foodstuffs (to all beings), who
fight with and drive away enemies (who stand in our way).
ye tīrthāni pracaranti sṛkāvanto niṣaṅgiṇaḥ,
(teṣāgïsahasrayojane'vadhanvāni tanmasi.)
(We keep unstringed, a thousand leagues away, the bows of those) who stalk about (in holy places to
protect them) with sharp swords and fierce instruments (in their hands).
ya etāvantaśca bhūyāgïsaśca diśo rudrā vitasthire,
(teṣāgïsahasrayojane'vadhanvāni tanmasi.)
We keep unstringed, a thousand leagues away, the bows of all these forms of Rudra, and many more
(than already mentioned), who exist filling the quarters.
namo rudrebhyo ye pṛthivyāṁ ye'ntarikśe ye divi yeṣāmannaṁ vāto varṣamiṣavastebhyo daśa
prācīrdaśa dakṣiṇā daśa pratīcīrdaśodīcīrdaśordhvāstebhyo namaste no
mṛḍayantu te yaṁ dviṣmo yaśca no dveṣṭi taṁ vo jambhe dadhāmi.
Prostration to the Rudras (in myriad forms) who exist in earth atmosphere and heaven, and whose
arrows (weapons) are food, wind and rain (respectively); prostration to these with folded hands, all
the ten fingers joined forward in submission to the east, ten fingers thus to the south, ten fingers to
the west, ten fingers to the north, ten fingers upwards; prostration to them. May they render us
happy. Whomsoever we hate and whoever hates us, him we, having thus resorted, consign (O
Rudras!) into your wide open mouths.
tryaṁbakaṁ yajāmahe sugandhiṁ puṣṭivardhanam,
urvārukamiva bandhanānmṛtyor-mukśīya mā'mṛtāt.
We worship the Three-Eyed One, fragrant (with energy), increasing strength and prosperity (of those
who adore Him); may I (we) be freed from death for (the sake of) immortality, as a cucumber is freed
from its hold (of bondage to the creeper).
yo rudro'agnau yo'apsu ya oṣadhīṣu yo rudro
viśvā bhuvanā viveśa tasmai rudrāya namo astu.
That Rudra who is in fire, who is in water, who is in (medical) herbs, that Rudra who has entered all
the worlds—to that Rudra be prostration.
tamu ṣṭuhi yaḥ sviṣuḥ sudhanvā yo viśvasya kśayati bheṣajasya,
yakśvāmahe saumanasāya rudraṁ namhobhirdevamasuraṁ duvasya.
Resort to Him, who is armed with excellent arrows and a good bow, who is the source of all remedies
for worldly ills; we worship (that) God, Rudra, the Destroyer of pains, with (our) salutations, for
(attaining) peace of mind.
ayaṁ me hasto bhagavānayaṁ me bhagavattaraḥ,
ayaṁ me viśva-bheṣajo'yagïśivābhimarśanaḥ.
This hand of mine is blessed; this, mine, is twice blessed; this, mine, is the remedy for the ills of all
the world—this, which has touched Siva (in the shrine of worship).
ye te sahasramayutaṁ pāśā mṛtyo martyāya hantave,
tān yajñasya māyayā sarvānava yajāmahe.
O Destroyer (Death of death)! What thousands and tens of thousands of binding forces wielded by You
there are, (which are) meant for the ruin of the mortal individual; those all we set aside with the
power of sacrifice.
mṛtyave svāhā mṛtyave svāhā,
ōṁ namo bhagavate rudrāya viṣṇave mṛtyurme pāhi.
May this offering be to the Death Supreme (Death of death, or Destroyer of all evil, sin and sorrow)!
May this offering be to the Death Supreme! Om, Prostration to the All-Pervading, Blessed Lord Rudra!
Save me from death (mortal existence)!
prāṇā______________nāṁ granthirasi rudro mā viśāntakaḥ
tenānnenāpyāyasva. ōṁ śāntiḥ śāntiḥ śāntiḥ.
Thou, Rudra, art the centre of the vital forces; enter not (therefore) as the destroyer. With this
sustaining element (of Thy Grace), make us grow into abundance and fullness! Om. May there be
Peace, Peace, Peace.
ōṁ tatpuruṣhaya vidmahe
mahādevāya dhīmahi,
tanno rudraḥ prachodayāt.
We commune ourselves with that great Purusha, and meditate on Mahadeva (Great God). May that
Rudra (Siva) direct us (to the Great Goal).
ōṁ śāntiḥ śāntiḥ śāntiḥ.
Om. May there be Peace, Peace, Peace.

YV 5.5.9 The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage.

AV 7.86 To Rudra in the fire, to him who dwells in floods, to Rudra who hath entered into herbs and plants, To him who formed and fashioned all these worlds, to him this Rudra, yea, to Agni, reverence be paid!

Atharvana veda -paippalāda saṃhitā (sūkta 3 of kāṇḍa 14).
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.
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
8. That thy body, O Terrible One, which is fair and full of kindness and destroyeth sin, not thy shape of terrors, in that thy body full of peace, O mountaineer, thou art wont to be seen among our folk.

Five mantras of Shiva, corresponding to five letters of Panchakshari, are found in Taittiriya-aranyaka (17.1-5); Sayanacharya, a famous Rigveda commentator, regards that the first words of these mantras are the names of the five Shiva’s faces.

Vedas identify Rudra with Rigvedic (X.90) primal Purusha: Taittiriya-aranyaka (X.14) calls Purusha as Bhutanamadhipati, i.e. Rudra; Yajurveda (Taittiriya-samhita, IV.5.1) describes Him in a same manner as a Virat-Purusha.

Rudra is called Bhagavan in the first Anuvaka of Sri Rudram-Om Namo Bhagavate Rudraya.Yajurveda Taittiriya Aranyaka (10:24:1) clearly states - “purusho vai rudrah |”, which means, “Lord Rudra is the Purusha”. And Satapatha Brahmana (9:1:1:6) of Yajurveda says, “so 'yaṃ śataśīrṣā rudraḥ sahasrākṣaḥ śateṣudhiradhijyadhanvā pratihitāyī bhīṣayamāṇo 'tiṣṭhadannamicamānastasmāddevā abibhayuḥ |”, which again conveys the same and means, “That hundred-headed, thousand-eyed, hundred-quivered Rudra, with his bow strung, and his arrow fitted to the string, was inspiring fear, being in quest of food. The gods were afraid of him”. Also, Kaushitaki Brahmana (6:1:13) of Rig Veda calls Lord Rudra as“tata.udatiṣṭhat.sahasra.akṣaḥ.sahasra.pāt |”, which clearly says Rudra has a thousand heads and thousand limbs. Therefore it should be clear now that the Purusha of Vedas is Rudra (Shiva).
It is Shiva from whom, sprang Hiranyagarbha. Shiva is the overlord of Hiranyagarbha. Yajurveda Taittariya Aranyaka (10:21:1) says "brahmadhipatirbrahmano'dhipatirbrahma shivo me astu sadashivom |", which means, "the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. That Sadasiva is described thus and denoted by Pranava (OM)". Also, Atharva Veda’s hymn (Atharva veda X:7:28) to Shiva’s Agni-Linga states the same as follows. "hiraṇyagarbhám paramám anatyudyáṃ jánā viduḥ | skambhás tád ágre prā́siñcad dhíraṇyaṃ loké antarā́|" which clearly means that From Shiva manifested the Hiranyagarbha, "Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the midst of the world, Skambha (Linga) poured (i.e., gave birth) that Hiranyagarbha”.

The central Shaivite mantra, Aum Namah Sivaya is also derived from the Shri Rudram, it appears in TS 4.5.8.l

[Equinox]

Vannakkam Omkara

That was some wonderful information. So it was from Shiva that the Hiranyagarbha sprang from, and from there that Prajapati or Brahma was born?


Aum Namah Shivaya

[Omkara]

Yes.This is confirmed by the Shvetashvatara Upanishad.
http://www.consciouslivingfoundation.org/ebooks/13/CLF-svetasvatara_upanishad.pdf

[Omkara]

A nice study of the purusha sukta as a hymn to rudra
http://hara-hara-mahadev.blogspot.in/2010/07/purusha-suktam-hymn-to-lord-rudra-also.html?m=1

[Omkara]

http://hara-hara-mahadev.blogspot.in/2010/02/lord-shiva-story-from-kena-upanishad.html?m=1

[ShivaFan]

Namaste Omkara
Fantastic, thank you!

[Omkara]

http://shivadarshana.blogspot.in/2007/08/pancha-brahma-mantras.html?m=1

[Omkara]

Giver of knowledge, father of OM, father of Hirayanagarbha, Rudro param vriksha Mahesvara you are

XII-9: May we always repeat in our contemplative sacrifices the designation Om which has for its cause the Self-luminous Reality and may we also hold Him in our hearts with salutations. The four-horned white Bull has expressed this Supreme Brahman praised by us in the hearing of co-seekers.
XII-10: The syllable Om conceived as the Bull possesses four horns, three feet and two heads. He has seven hands. This Bull connected in a threefold manner, eloquently declares the Supreme. The Self-luminous Deity has entered the mortals everywhere.
XII-11: God-like sages attained in the order (of their spiritual practices) the Self-luminous Reality laid in the three states of consciousness and secretly held by the teachers who praise it by chants in the Vedic speech (the great formulas such as ‘Thou art That’). Indra or Virat, the regent of the visible universe and the waking consciousness created one, the visible world. Surya representing Taijasa and Hiranyagarbha created one, namely, the world of dream, and from Vena came the remaining one, the dreamless sleep. By the self-supporting Paramatman all these threefold categories were fashioned.

XII-12: May He, the Lord Rudra , who is the first among the gods and who is born before all the rest, join us with beneficial remembrance – He who is superior to all, who has been revealed in the Vedas, who is the Supreme Seer and who sees Hiranyagarbha being born.

XII-13: Other than whom there is nothing higher, nothing minuter, nothing greater, by that Purusha – the One who stands still like a tree established in heaven – all this is filled.

XII-17: He is the Supreme Lord mahesvara who transcends the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation.


Om Namoh Bhagavate Shri Rudraya Namoh

Om Namo Bhagavate Rudraya!

[namahsivaya]

Thank you for this. I also find Dr. David Frawley's proposition really interesting that Shiva is sort of like the modern evolved form of the vedic Indra.

[devotee]

Thanks for valuable references, Omkara ! :)

OM

[Arjuni]

Namasté,

A worthy subject! Omkara, thank you for starting this thread and for the copious information provided.
Thank you for this. I also find Dr. David Frawley's proposition really interesting that Shiva is sort of like the modern evolved form of the vedic Indra.I have read in other sources that Kṛṣṇa may be considered the same, but I tend to hold with Dr. Frawley's view of Śiva and Indra. If you find the subject interesting, another article for your consideration is found here (http://satyavidya.com/formshiv.htm). (The author is of the Ārya Samāja, so his conclusions do not necessarily represent the mainstream Hindu perspective.)

Indraneela
===
Oṁ Indrāya Namaḥ.
Oṁ Namaḥ Śivāya.

[Omkara]

The bhargo in the gayatri mantra is Rudra,from the Maitrayani Upanishad(Sixth Prapathaka)-
Now, ‘splendor’ (bharga).—

Verily, he who is hidden in yonder sun is called ‘splendor,’ and the pupil in the eye, too! He is called ‘bhar-ga’ because with the light-rays (bhā) is his course (gati).

Or, Rudra (the Terrible) is called ‘bharga’ because he causes to dry up (bharjayati)—say the expounders of Brahma.

Now bha means that he illumines (bhāsayati) these worlds. ra means that he gladdens (rañjayati) beings here. ga means that creatures here go (gacchanti) into him and come out of him. Therefore, because of being bha-ra-ga, he is ‘bharga.’

[Omkara]

Does anyone have a pdf of Griffith's translation of Atharva veda?The Sacred texts version requires me to open each verse separately,and I will never get my compilation complete this side of eternity. :mad:

[Omkara]

Thank you for this. I also find Dr. David Frawley's proposition really interesting that Shiva is sort of like the modern evolved form of the vedic Indra.

Rigveda (II.33.3) and Atharvaveda (IV.28.3; II.2.7; X.1.23) describe Rudra as a thousand-eyed God, a holder of vajra and a killer or Vritra, i.e. Indra.

there are others too, but cant remember them offhand.

[Omkara]

Jabala upanishad

I-1. Brihaspati (the preceptor of the gods) asked (the sage) Yajnavalkya: (Which is) the Kurukshetra, (the famous holy place that destroys sins and protects the good, (the place) where the gods perform sacrifices and which is the abode of Brahman in all beings ? (Yajnavalkya replied): Avimukta is the Kurukshetra, (the place) where the gods perform sacrifices to deities and which is the abode of Brahman in all beings (i.e. the middle of the eye-brows). Hence wherever one goes one shall think thus: This is the Kurukshetra, the place where the gods perform sacrifices to the deities and which is the abode of Brahman in all beings. This is the spot where, when the vital airs depart from the living person, Rudra imparts the mantra (Taraka Brahman) to him by which, becoming immortal, he attains liberation (final beatitude). Hence one shall resort to the Avimukta; shall not desert the Avimukta. (Brihaspati approved of the statement saying): ‘So it is, Yajnavalkya’, verily it is so, O, revered one ! ‘It is so Yajnavalkya’

III-1. Then the discipline students (Brahmacharins of Yajnavalkya) asked him: ‘Pray, tell us, what is that mantra by reciting which one attains immortality ?’ He replied: ‘By (reciting) Satarudriya’. These mantras are indeed the names of (Rudra to achieve) immortality. By (reciting) these (mantras) one becomes immortal.

[Omkara]

Atharvashiras Upanishad

Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

Om Shanti ! Shanti ! Shanti !

[In the Atharvasiras Upanishad, the three syllable letter, which has meaning and also does not have meaning and which is perennial stands alone. It is told that it is the basis of everything and there is no basis for it.]

1. The devas with their upturned hands extended upwards pray to Rudra.

Om! He who is Rudra, he alone is god. He is Brahma and we salute him again and again.
He who is Rudra, he alone is god. He is Vishnu and we salute him again and again.
He who is Rudra, he alone is God. He is truth and we salute him again and again.
He who is Rudra, he alone is God. He is everything and we salute him again and again.

3-1 Earth is your feet. The Bhuvar Loka (one of the seven worlds above earth) is your middle. And the Suvar Loka (another world above earth) is your head. You are of the form of the universe. You who are Brahma appear united also divided in to two, and divided in to three and appear as if you are beyond all relations (attachments). You are peace. You are vigour. You are that which is offered in fire and that which is not offered in fire. You are that which is given in charity and that which is not given. You are everything and also nothing. You are the entire universe and you are not. You are that which is done and that which is not done. You are that which is at the top and that which is at the bottom. And you are the home for all beings.

3-2 Deeply drinking the somapana (a holy drink) of your grace we have become deathless. We have reached the ultimate. We have seen the devas. Who can cause any harm to us? We humans do not have any shortage of that nectar (your grace).

3-3 You who are primeval are older than the sun and the moon.

3-4 For the sake of this world, this deathless primeval being, catches hold of this world which is created by Prajapathi and which is minute and peaceful, without touching it and attracts its shape of things by shape, peacefulness by peace, minuteness by minuteness and airy nature by its airy nature and swallows it. Salutations and salutations to that great swallower.

3-5 Those gods who reside in the heart reside in the soul of the heart. And you who live in that heart are beyond the triad nature. [The three letters Aa, Uu and ma or three states viz. wakefulness, sleep and state of dream.]

3-6 The head of “the sound of Om” is on your left side. Its feet are on your right side. That “Sound of Om” is the Pranava(primeval sound). That Pranava is spread everywhere. That which is everywhere is the greatest. That which is limitless, shines like a white star. That which is also called Shuklam (seminal fluid- the basic unit of life) is very very minute. That which is minute is like a lightning power. That which is like lightning power is the ultimate Brahman. That Brahman is one and only one. That one and only one is Rudra (loosely translated angry one), it is also Eeshana (the form of Lord Shiva with tuft and riding on a bull), it is also the ultimate God and it is also the lord of all things.

4. Rudra is called the personification of Pranva because he sends the souls towards heaven, at the time of death (dissolution).

He is called the “one who has the shape of Pranava “, because the Brahmins read and propagate the Rik, Yajur, Sama and Atharva Vedas only after reading “om”.

He is called “all pervading “ because like oil in gingili (Til), he peacefully pervades all over the world and its beings, from top to bottom and from right to left.

He is called “Anantha (endless)”, because his end is neither at the top nor bottom, nor right nor left.

He is called “thara (protector)” because he protects one from the fear of life which consists of the fear of staying in the womb, fear at time of birth, fear from diseases, fear from old age and fear from death.

He is called “Shukla (white/ seminal fluid) because by pronouncing his name we get rid of all pains.

He is called “sookshma (minute)”, because he pervades in a minute form all over the body without touching any of the organs.

He is called “vaidhyutha (electric)” because as soon as his name is pronounced , in the state of darkness where nothing is visible, the holy knowledge comes like a ray of lightning.

He is called “Para Brahmam (the ultimate reality)", because though he is inside every thing, he is in and out of everything, he is the refuge of every thing and bigger than the big, he is inside every thing.

He is called “Eka (single)” because he singly destroys everything and recreates everything.

He is called “theertha (sacred water)” because he is the ultimate mingling of all sacred waters which are sought after, in the east, south, north ad west.

He is “Eka (loner)” because he creates all beings and travels within them alone without any one realizing where he comes from and where he goes.

He is “Rudra” because he is fast moving form is not understood by all but only by great sages and devotees.

He is “Eeshana” because by his power for creation and upkeep and also because he rules over all devas (gods).

Like approaching a cow for getting milk, we come to you. You are “Eeshana’ because Veda points you out as one who shows the heaven and one who rules over other Gods.

You are also called “Maheswara (great lord)” because you bless your devotees by giving them knowledge, because you created words and brought out knowledge, and because you have forsaken everything and reached a highest state of existence through yoga and your grace.

This is the story of Rudra.

5.1 This god is the one who pervades in all directions. He is the one who came earlier than every thing. He is the one who is in the womb. He is the one who is in all the creatures which have come out till now and all those who are going to be created in future. He is also the one who sees the inside but the one who has a face which looks outside.

5.2 Rudra is one and only one. There is none second to him. He rules all worlds by his power. He pervades fully in all beings. He is the one who, at the time of deluge, absorbs all beings. He is the one who creates all beings and upkeeps them.

5.3 He alone exists, in all organs where birth takes place. He travels among all beings and is the reason for their existence. The seeker would get immeasurable peace by searching and surrendering to this god, who gives everything to the one who asks and who is praiseworthy.

5.4 He converts fire, air, water, earth, ether and everything that exists here in to ash. He who sees this and mentally realizes it and observes the “penance to Pasupathi (Lord of all beings)” and who coats ash all over his body with this ash attains the state of Brahman. By worshipping “Pasupathi (lord of all beings)” like this, the ties of bondage of all beings get cut and they attain salvation.

There is none greater than him, on whom all the worlds are strung like beads. Over ages, nothing so far where greater than him and nothing is going to be greater than him. He has thousands of legs but one and only one head. He pervades every where.

From “Akshara (letter/language/ the deathless being)” time is created. From “time (ages) the “all pervasiveness” is created. This “all pervasiveness" is Rudra. Rudra destroys beings even when he is sleeping. From his “breath” is produced the “power of Thamas (darkness)”. From Thamas is created water. Mixing this water with finger makes it cold. By mixing the coolness the “foam” is produced. From that foam, the galaxy is produced.

From the galaxy, Brahmam is produced. From Brahmam, air is produced. From air, “the sound of Om” is produced. From “the sound of Om”, Savithri is produced. From Savithri, Gayathri is produced and from Gayathri, all the worlds are produced. They who worship “penance” and “truth”, get permanent happiness. Worshipping that Brahmam, which is the mixture of light, water, essence and nectar, by chanting “om Bhoor bhuva swarom” is the greatest penance.

Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

Here ends the Atharvasiras Upanishad, as contained in the Atharva Veda.

[Omkara]

http://www.sacred-texts.com/hin/av/avbook15.htm

A very interesting section from the Atharvaveda on how Rudra (here called Vratya,one of Shiva's names) created the universe.

[Omkara]

It is mentioned in Jabala Upanishadthat
"Brahmacharis said, tell us by repeating what, Amritatva will be for us? Upon which, Yajnavalkya answered, By repeating Satarudriya; these (contained in Satarudriya) are the names of Amrita, by (repeating) which one will become Amrita."
So the names mentioned in Satarudriya are those of Siva (Amrita) which are the means of producing Amritatva (Sivatva). The word Amrita is found in the following Upanishads as the name of eternal Siva:-
Isavasya II, 14.
Kena, 2, Khanda 12, 13.
Katha 5,8; 6.1, 14, 15, 17.
Prasna 1.10; 2.5; 3.11, 12; 5.7; 6.5.
Mundaka 1.2.11; 2, 2.2.5, 7,11; 3.2.9.
Aitaraya 4.6; 5.4.
Taittriya 1.6, 1,2; 3.10.3
Chandogya 1.4.4, 5; 3.12.6; 4.15.1; 7.24.1; 8.3.4; 8.7.4; 8.8.3; 8.10.1; 8.11.1; 8.12.1; 8.14.1.
Brihadaranya 4.4.2; 4.5, (1-14); 5.7. (3-23); 6.4.7, 17; 7.14.8.
Kaushitaki 3.2, 8.
Maitri 6.22, 24, 35.
In Mandukya the word Siva is found in 7,12. Although the word Amrita means nectar, water, milk &c., in some other places, in the srutis quoted above it denotes Siva only.
It is said in 14thAdhyaya of Jnanayoga Khanda of Sutasamhita,
"Some skilled in Vedasiras call the besmearing the whole body with sacred ashes as Pasupata; others call it Sirovrata; others, Atyasrama; others, Vrata and Sambhava."
That is: besmearing the body with the sacred ashes and repeating six mantras is called Pasupata in Atharvasiras; in Mundaka (3.2.10) Sirovrata; in Svetasvatara (6.2.1) and Kaivalya, Atyasrama; in Kalagnirudra, Vrata and Sambhava.
The 17th mantra of Isavasya and Brihadaranya (7. 15.1) enjoin "Besmear the body with ashes repeating "Agni is the ashes, Vayu is the ashes, Jalam is the ashes" (i.e. adding the word Bhasma at the end of the words Anilam, Vayu, Amrita as in the order mentioned in Atharvasiras).
The word Adhva (Katha 3.9) Soddhvanah paramapnoti tadvishnoh paramam padam is expounded in Vayusamhita (Part 1.25, Part II, 15) as six Adhvas i.e. Mantra, Varna, Pada, Bhuvana, Tatva and Kala Adhvas. In Tatva-Adhava only, there are thirty six principles or Tatvas (which contain twenty four Atma Tatvas of Prasna (4.8), Seven Vidya Tatvas of Svetasvatara (1.2), and five Siva Tatvas of Brihat-Jabala (4.19)

[Omkara]

Atharvana Veda IV-28 :

bhávāśarvau manvé vāṃ tásya vittaṃ yáyor vām idáṃ pradíśi yád virócate
yā́v asyéśāthe dvipádo yáu cátuṣpadas táu no muñcatam áṃhasaḥ 1

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

yáyor vadhā́n nā́papádyate káś canā́ntár devéṣūtá mā́nuṣeṣu
yā́v asyéśathe dvipádo yáu cátuṣpadas táu no muñcatam áṃhasaḥ 5

Ye from whose blows no one either among gods or men escapes; ye who rule all these twofooted and fourfooted creatures, deliver us from grief and trouble.

krándāya te prāṇā́ya yā́ś ca te bhava rópayaḥ
námas te rudra kr̥ṇmaḥ sahasrākṣā́yāmartya 3

Reverence we offer, O Bhava, to thy roaring, to thy breath, and to thy injurious qualities; reverence to thee, O Rudra, thousand-eyed, immortal!

táva cátasraḥ pradíśas táva dyáus táva pr̥thivī́ távedám ugrorv àntárikṣam
távedáṃ sárvam ātmanvád yát prāṇát pr̥thivī́m ánu 10

Thine, O strong god (ugra), are the four regions, thine the sky, thine the earth, and thine this broad atmosphere; thine is this all that has a spirit and has breath upon the earth.

urúḥ kóśo vasudhā́nas távāyáṃ yásminn imā́ víśvā bhúvanāny antáḥ
sá no mr̥ḍa paśupate námas te paráḥ kroṣṭā́ro abhibhā́ḥ śvā́naḥ paró yantv agharúdo vikeśyàḥ 11

Thine is this broad, treasure-holding receptacle within which all worlds are contained. Do thou spare us, O lord of cattle: reverence be to thee! Far from us shall go the jackals, evil omens, dogs; far shall go (the mourning women) who bewail rnisfortune with dishevelled hair!

bhavó divó bhavá īśe pr̥thivyā́ bhavá ā́ papra urv àntárikṣam
tásyai námo yatamásyāṃ diśī̀táḥ 27

Bhava rules the sky, Bhava rules the earth; Bhava has filled the broad: atmosphere. Reverence be to him in whatever direction from here (he abides)!

[Omkara]

A small note here-i have used four different rig veda translations rather than sticking to Griffith.

[philosoraptor]

Thanks for the references. Of note, some of those merely praise Rudra. The ones that are more important I think are the ones that clearly indicate supremacy.

Just out of curiosity, how do Shaivites interpret the mantra from the taitirrIya-saMhitA indicating that from nArAyaNa, both brahmA and rudra are born? (see http://acharya.org/vedopanishad/Narayanopanishad/Narayanopanishad-eng.pdf) for the complete text in Sanskrit. I mean, that reference is pretty clear, and this pramANa is from Krishna Yajur Veda which one would think would be acceptable to all. Specifically, the nArAyaNopaniShad is the 10th chapter of the taittirIya Aranyaka.

[Ganeshprasad]

Pranam Omkara and others,

Nice compilations, your effort will certainly benefit everyone who are on Shiva path.
Jai Shiva Shankar

you might wish to check this blogger he has some nice material on Lord Shiva.
http://mahapashupatastra.blogspot.co.uk/

Jai Shree Krishna

[Omkara]

Rudra here is Bhairava,who is charged with destruction.In Saivism,Rudra and Shiva are different.Shiva or Brahman is called Rudra because he drives away the miseries of Samsara(from the word root ruddravayita).
Rudra who is charged with destruction is called Rudra in the sense of Howler or destroyer or teriffic being.

Narayana is Shiva.Vaishnavas argue that Narayana means he wgo dwells on the primal waters and thus is a personal noun indicating Lord Vishnu and thus cannot be used for Shiva.Saivites say that while Vishnu is called Narayana because he dwells on the Ocean,that is not the sense in which the word is used when Narayana is glorified as the Supreme Being.We interpred Narayana as meaning Nara+Ayana or that in which all beings inhere where nara is used as a synonym of purusha or atman in the plural case.Thus Narayana becomes a common noun and can be applied to Shiva.
I think this interpretation suits the context better.


EDIT-


Just out of curiosity, how do Shaivites interpret the mantra from the taitirrIya-saMhitA indicating that from nArAyaNa, both brahmA and rudra are born? (see http://acharya.org/vedopanishad/Narayanopanishad/Narayanopanishad-eng.pdf) for the complete text in Sanskrit. I mean, that reference is pretty clear, and this pramANa is from Krishna Yajur Veda which one would think would be acceptable to all. Specifically, the nArAyaNopaniShad is the 10th chapter of the taittirIya Aranyaka.

The verses you put up are not in the tenth chapter of taittrya aranyaka.The tenth chapter of taittriya aranyaka,which is indeed called the narayana upanishad or the mahanarayana upanishad,can be found translated in pdf by swami vimalanananda.A simple google search for 'mahanarayana upanishad pdf' will get you the file as the first result.For some reason the link is not working when I paste it here.
http://www.philaletheians.co.uk/Study%20notes/Secret%20Doctrine's%20Proposition%201/Mahanarayana%20Upanishad%20-%20tr.%20Vimalananda.pdf


http://en.m.wikipedia.org/wiki/Mahanarayana_Upanishad

[Omkara]

Pranam Omkara and others,

Nice compilations, your effort will certainly benefit everyone who are on Shiva path.
Jai Shiva Shankar

you might wish to check this blogger he has some nice material on Lord Shiva.
http://mahapashupatastra.blogspot.co.uk/

Jai Shree Krishna

The post proving that the Shiva vs Vishnu fight in the Ramayana is an interpolation was awesome but the post about vishnu's three steps starts off asking the right questions but then goes off on a completely wrong tangent.The author does a nice job of proving that the three steps cannot refer to vamana avatar but fails to understand that the translation of three steps is wrong.The three padas of Vishnu(Brahman) are the lower padas of mandukya upanishad while the highest pada of Vishnu is Turiya.The refutation of AB 1.1 also starts of on the right note and then gets messed up.

The refutation of RV 7.40 is completely wrong.Here is how Sayana interprets that verse-
This Varuṇa, the leader of the rite, and the roya Mitra and Aryaman, uphold my acts, and the divine unopposed Aditi, earnestly invoked: may they convey us safe beyond evil. I propitiate with oblations the ramifications ( vayāḥ) of that divine attainable Viṣṇu, the showerer of benefits. Rudra, bestow upon us the magnificence of his nature. The bestow upon us the magnificence of your nature The Aśvins have come down to our dwelling abounding with (sacrificial) food.

The hotr is praying to be given Rudra nature which is nothing but the bliss of rudra referred to in other verses.

For a better Rig Veda translation than Griffith,refer to www.geocities.ws/ravi_sans
The translation there by the Sindhu Saraswati project strictly follows Sayana's commentary.

[Omkara]

Brahman creating Brahma,Vishnu and Rudra is supported by the Maitrayani Upanishad and Atharvaveda Book 15.

[Omkara]

My personal inclinination towards regarging Shiva as supreme comes from verses like RV 7.59.12 which is a prayer for liberation to the three eyed one.Surely this cannot be interpreted as Vishnu being referred to as Tryambaka.
Or YV 1.8.6 where Rudra is called one without a second and asked for liberation and referred to as three eyed one and wearer of skins.Again this does not seem amenable to the interpretation that Vishnu is referred to as Rudra.
And the Sri Rudram which calks Rudra three eyed one,dweller on the sacred mount,he who is with Uma etc and glorifies Rudra as the supreme being and refers to Vishnu as a hypostasis of Shiva by calling him Shipvisista which is the epithet exclusively reserved for vishnu in that veda.ain any case I do not want to start a Shiva vs Vishnu debate here as I have not completed my studies or come to a final conclusion yet.I am not interested in proselytising.

[Equinox]

Vannakkam


Shiva is sort of like the modern evolved form of the vedic Indra.

I remember reading somewhere that in temples, when there are no statues of Indra, Varuna, Vayu, etc, one can generally worship Shiva in Their place.

Their worship is important in the field of Hindu astrology as some of Them seem to be the guardian deity of the planets and various aspects of Hindu astrology.

Interestingly, I've not come across any source which mentions that any other deity can be worshipped in the place of these Gods(in the case where Their statues aren't available in the particular temple or at home).

In my opinion, this only goes on to show that Shiva can also be seen as Indra, which means both of Them are connected in one way or another.


Aum Namah Shivaya

[philosoraptor]

Actually, Vaishnavas accept both interpretations of the etymology of "nArAyaNa" (the primeval waters one and the one indicating all beings in here in Him). Also, names like "rudra," "maheshvara," and so on are accepted as name of Vishnu and listed as such in the Vishnu-Sahasranama-stotra.

It's not really clear to me that interpreting the relevant shrutis from a Shaivite perspective gives a stronger or more consistent interpretation than a Vaishnava one. To summarize the different points of view as I understand them to date:

Vaishnava View: nArAyaNa in the Yajur Veda is clearly a Supreme Being and is understood to refer to the Lord of Lakshmi. It is He from whom all other deities are created. Any and all references to Brahman are understood to mean nArAyaNa from the principle that there can be only one supreme deity/Brahman. This means references to "Rudra," "Indra" etc as referring to a supreme deity are understood to mean Brahman aka Naaraayana.

Shaivite View: nArAyaNa in the Yajur Veda is clearly a Supreme Being but is understood to refer to Umapati. It is He from whom all other deities are created, except, if I understood you correctly, that Shaivites equate Shiva with Vishnu rather than treating Vishnu/Lakshmipati as a created being. Furthermore, the "rudra" created by nArAyaNa in Yajur Veda refers to a deity other than Shiva. However, "rudra" in numerous other shruti references quoted by you earlier is understood to be Shiva. Not exactly consistent, but then one could argue that "Vishnu" does not always refer to Naaraayana, too. Presumably, Shaivites would interpret mantras like "oM tad viShNoH paramaM padaM sadA pashyanti sUrayaH" (RV 1.22.20) as referring to Shiva also.

[ShivaFan]

Namaste

Frankly what I've been told is Shiva, or for that matter Narayana or Vishnu, does not care about titles or endless debates such as Who is Supreme, nor does what is called by some the Supreme Brahman. Of course all the authorized holy texts have vital importance to those such as myself, and that is why sharing resources such as from Omkara are so very much appreciated..

Let me ask a question. I am told that upon request, Lord Ganesh Who is the wonderous Son of Shiva, scribed the Mahabharata which includes the words of Krishna in the Bhagavad Gita, with His right tusk so that it is documented for living souls including myself. I consider this happened. I suppose some others consider it fables and mythology.

So I have also heard Ganesh said that Shiva is All Things. And this same Ganesh scribed the words of Krishna, for so important was this task of The Scribe that He sacrificed His own Tusk to complete the task, of which the words of Krishna say that He, Krishna, is All Things.

Think about it. Ganesh said Shiva is All Things. And Ganesh Himself wrote down the words spoken by Krishna who proclaimed Himself as All Things.

This is why I love the Gods.
This is why I like to have a direct relationship with them. There is immediate results, and not just talk or readings. Of course talk and readings are wonderful. And so are so many things about Hinduism.

Om Namah Sivaya

[Omkara]

I am not very clear on the ontological position of Vishnu in Shaivism.
Vishnu is a created being but not entirely different from rudra either.The relationship is like the relationship of the vyuhas to narayana.
AV 15.14.5 and YV 4.4.9 talk of Rudra "becoming Vishnu".Mahanarayana Upanishad says "Salutations to Rudra who is Vishnu".

I have seen Vaishnavas argue that narayana cannot refer to Rudra as it is a personal noun indicating Vishnu only,which is why I said what I did.
Katha Upanishad 3.9 is interpreted in support of vishnu in the vishnu sukta being rudra.The word adhva therein is said to refer to the adhvas of saiva agamas.RV 1.43.9 refers to Rudra living in the highest abode.

[Ganeshprasad]

Pranam



in any case I do not want to start a Shiva vs Vishnu debate here as I have not completed my studies or come to a final conclusion yet.I am not interested in proselytising.

Fair enough, i respect that, my intention was not in that direction either. i wish you all the best. i do hope and with your intentions this thread will remain clean with the glorification of Lord Maheshsvara.

Har Har Mahadeva har.

Jai Shree Krishna

[Arjuni]

Namasté,

I remember reading somewhere that in temples, when there are no statues of Indra, Varuna, Vayu, etc, one can generally worship Shiva in Their place.

Equinox, I've read that too - though I can't remember where - and the equivalence was supported by an experience in India: A friend took me to a Śiva temple, and I wished to purchase an archana there. The priest requested my name, nakṣatra, and gotra, but as I am not Indian, he explained that I would be "Deva gotra" and asked who my iṣṭa-deva was. I answered Indra, and he then declared Śiva gotra for the ritual.

i do hope and with your intentions this thread will remain clean with the glorification of Lord Maheshsvara.

Because of this expressed wish, I thought I'd link to this (http://www.hindudharmaforums.com/showthread.php?t=3411) discussion about Śiva; it speaks on many of his beautiful names, including a few that have been mentioned in this thread so far.

Looking forward to more posts here. :)

Indraneela
===
Oṁ Indrāya Namaḥ.
Oṁ Namaḥ Śivāya.

[Omkara]

However, "rudra" in numerous other shruti references quoted by you earlier is understood to be Shiva. Not exactly consistent, but then one could argue that "Vishnu" does not always refer to Naaraayana, too. Presumably, Shaivites would interpret mantras like "oM tad viShNoH paramaM padaM sadA pashyanti sUrayaH" (RV 1.22.20) as referring to Shiva also.

Taittiriya Aranyaka (10:24:1) clearly states - “purusho vai rudrah |”, which means, “Rudra is the Purusha"
Taittariya Aranyaka (10:21:1) says"brahmadhipatirbrahmano'dhipatirbrahma shivo me astu sadashivom |", which means, "the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. That Sadasiva is Hiranyagarbha, be benign to me. That Sadasiva is described thus and denoted by Pranava (OM)".
Taittiriya-aranyaka (X.14) calls Purusha as Bhutanamadhipati, i.e. Rudra.
Translations taken from http://mahapashupatastra.blogspot.in/?m=1

So clearly the Rudra being referred to in both sets of verses in the same text is different.You would interpret one set of verses as referring to a different deity,I would interpret another set of verses as referring to a different deity.

Surely you would interpret the 'Vishnu' being born with in these verses as some other deity?Both interpretations suffer from this problem,but they are cleary the strongest,because sects which once existed regarding other deities assupreme are now dead.

RV Book 9 HYMN XCVI. Soma Pavamana 5 Father of holy hymns, Soma flows onward the Father of the earth, Father of heaven: Father of Agni, Surya's generator, the Father who begat Indra and Visnu.

RV 3.54.14 To Viṣṇu rich in marvels, songs And praises shall go as singers on the road of Bhaga,— The Chieftain of the Mighty Stride, whose Mothers, the many young Dames, never disregard him

[Omkara]

Thanks for the references. Of note, some of those merely praise Rudra. The ones that are more important I think are the ones that clearly indicate supremacy.


The idea behind this thread came from the fact that my sister's history textbook says that "Rudra is a minor storm god in the vedas" and "Vishnu is hardly even mentioned".

The exposure of young hindus to this type of deceitful propaganda should stop!

Thus I chose verses that present a holistic picture of Rudra as a deity who is asked for everything from petty material desires right upto liberation and who is greatly euologised and us a serious contender for supremacy.Some verses were chosen simply for aesthetic appeal.

I am planning a similar compilation for Vishnu as well but I have a series exams starting from next week to the end of december,so it will take some time.Perhaps you could start such a thread,you would have the references ready at hand.

[philosoraptor]

Taittiriya Aranyaka (10:24:1) clearly states - “purusho vai rudrah |”, which means, “Rudra is the Purusha"
Taittariya Aranyaka (10:21:1) says"brahmadhipatirbrahmano'dhipatirbrahma shivo me astu sadashivom |", which means, "the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. That Sadasiva is Hiranyagarbha, be benign to me. That Sadasiva is described thus and denoted by Pranava (OM)".
Taittiriya-aranyaka (X.14) calls Purusha as Bhutanamadhipati, i.e. Rudra.

So clearly the Rudra being referred to in both sets of verses in the same text is different.You would interpret one set of verses as referring to a different deity,I would interpret another set of verses as referring to a different deity.


Right, my point was that, even for Shaivites, the term "Rudra" does not consistently refer to just one deity - in some contexts it means Umapati, as for example in the Shvetaashvatara Up. while in others it refers to a subordinate deity.

Thus, the Shaivite interpretation as you have described here seems to use a similar strategy as the Vaishnava one, namely assuming that any devata name in the context of a supreme being refers to the supreme being. Presumably, Vaishnavas would interpret the above references as referring to Naaraayana, just as they would assume that the Rudra referred to as the being created by Naaraayana refers to Umapati. This is how I figured Shaivites would have to do it. Regarding the point that Naaraayana can only be a proper noun referring to Lakshmipati - I have heard this also from Sri Vaishnavas and plan to look up Panini's views on the subject when I have some free time (supposedly he was the one who articulated this postion, from what I'm told).

I would be more than a little interested to understand what the Shaivite position regarding Naaraayana/Vishnu is - i.e., created being or another form of Shiva? I've heard different Shaivites say different things. There must certainly be an opinion on it in the Shaivite tradition - after all, they don't exactly ignore Vaishnava canon like Gita, Ramayana, Mahabharata, etc?



Surely you would interpret the 'Vishnu' being born with in these verses as some other deity?Both interpretations suffer from this problem,but they are cleary the strongest,because sects which once existed regarding other deities assupreme are now dead.

RV Book 9 HYMN XCVI. Soma Pavamana 5 Father of holy hymns, Soma flows onward the Father of the earth, Father of heaven: Father of Agni, Surya's generator, the Father who begat Indra and Visnu.

RV 3.54.14 To Viṣṇu rich in marvels, songs And praises shall go as singers on the road of Bhaga,— The Chieftain of the Mighty Stride, whose Mothers, the many young Dames, never disregard him

I assume that the "Vishnu" referred to in these mantras is the sun-god, and not Naaraayana. This is based on a reference I saw in the bhAgavatam which names "viShNu" as one of sUrya's names. It also seems to fit the context better than to assume it is the same viShNu spoken of in RV 1.22.20 who is said to being in "paramam padam."



The idea behind this thread came from the fact that my sister's history textbook says that "Rudra is a minor storm god in the vedas" and "Vishnu is hardly even mentioned".

The exposure of young hindus to this type of deceitful propaganda should stop!

Thus I chose verses that present a holistic picture of Rudra as a deity who is asked for everything from petty material desires right upto liberation and who is greatly euologised and us a serious contender for supremacy.Some verses were chosen simply for aesthetic appeal.

I am planning a similar compilation for Vishnu as well but I have a series exams starting from next week to the end of december,so it will take some time.Perhaps you could start such a thread,you would have the references ready at hand.

I agree with this, and sympathize completely. Vishnu in the RV is, according to the Indologists, a "minor solar deity." That's simply not consistent with what I have read to date. Suffice it to say, whether you are a Vaishnavite or a Shaivite, one has to acknowledge that terms like "Vishnu" and "Rudra" are not used consistently, but are often used to denote a supreme deity, and thus context is required to come to a complete understanding. If you do start a thread on this subject, I will definitely want to contribute.

regards,

[Omkara]

Regarding the point that Naaraayana can only be a proper noun referring to Lakshmipati - I have heard this also from Sri Vaishnavas and plan to look up Panini's views on the subject when I have some free time (supposedly he was the one who articulated this postion, from what I'm told).


I am always rather surprised at this, since Panini is known to have been a Shaivite.Do let me know what you find.

[Omkara]

I would be more than a little interested to understand what the Shaivite position regarding Naaraayana/Vishnu is - i.e., created being or another form of Shiva? I've heard different Shaivites say different things. There must certainly be an opinion on it in the Shaivite tradition - after all, they don't exactly ignore Vaishnava canon like Gita, Ramayana, Mahabharata, etc?

I too have heard all sorts of things from many people,and am not exactly clear on the matter.The problem is I think that information is scarce as compared to information on Vaishnavism.
There are varying points of view depending on the sect. The Gita is rejected by most Shaiva traditions.

[Omkara]

I assume that the "Vishnu" referred to in these mantras is the sun-god, and not Naaraayana. This is based on a reference I saw in the bhAgavatam which names "viShNu" as one of sUrya's names. It also seems to fit the context better than to assume it is the same viShNu spoken of in RV 1.22.20 who is said to being in "paramam padam."


Vishnu is also given as a name of Surya in the Surya Shasranama.
But wrt RV 9.96.5,hasn't Surya aldredy been mentioned earlier in the sentence?
Father of holy hymns Soma flows onward the Father of the earth, Father of heaven: Father of Agni, Surya's generator, the Father who begat Indra and Visnu.

How do Vaishnavas interpret Tryambaka being asked for liberation in RV 7.59.12 and YV 1.8.6?Surely "three eyed one" cannot be taken as an epithet of Lakshmipati as he does not have three eyes.Perhaps an alternate etymology is used by Vaishnavas here?

[Omkara]

A set of verses from the Atharvaveda will be posted next week.

[Omkara]

Kaivalya Upanishad
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

1. Then Ashvalayana approached the Lord Paramesthi (Brahma) and said: Teach, O Lord, the knowledge of Brahman, the highest, always cultivated by the good, hidden and by which a wise man drives away instantly all the sins and reaches the Purusha higher than the high.

2. And to him, the Grandsire (Brahma) said, "Know (this) by means of faith, devotion and meditation. Not by work, nor by progeny, nor by wealth, but by renunciation, some attained immortality.

3. Higher than heaven, seated in the cave (Buddhi), that shines, (which) the self-controlled attain – the self-controlled, who being of pure minds have well ascertained the Reality, by the knowledge of Vedanta, and through Sannyasa or renunciation. In the sphere of Brahma, at the time of cosmic dissolution, they all get liberated from the highest (apparent) immortality of the manifested universe.

4-5. In a secluded place, sitting in an easy posture, pure, with a neck, head, and body erect, living in the last of the orders of religious life, having controlled all the sense, saluting his own preceptor with reverence, meditating within the lotus of the heart (on Brahman), untainted, pure, clear and griefless.

6. (Who is) unthinkable, unmanifest, of endless forms, the good, the peaceful, Immortal, the origin of the worlds, without beginning, middle, and end, the only one, all-pervading, Consciousness, and Bliss, the formless and the wonderful.

7. Meditating on the highest Lord, allied to Uma, powerful, three-eyed, blue-necked, and tranquil, the holy man reaches Him who is the source of all, the witness of all and is beyond darkness (i.e. Avidya).

8. He is Brahma, He is Shiva, He is Indra, He is the Immutable, the Supreme, the Self-luminous, He alone is Vishnu, He is Prana, He is Time and Fire, He is the Moon.

9. He alone is all that was, and all that will be, the Eternal; knowing Him, one transcends death; there is no other way to freedom.

10. Seeing the Atman in all beings, and all beings in the Atman, one attains the highest Brahman – not by any other means.

11. Making the Atman the (lower) Arani, and OM the upper Arani, by the repeated friction of knowledge, a wise man burns up the bond.

12. With his self thus deluded by Maya or ignorance, it is he who identifies himself with the body and does all sorts of things. In the waking state it is he (the Jiva) who attains satisfaction through the varied objects of enjoyment, such as women, food, drink, etc.

13. In the dream-state that Jiva feels pleasure and pain in a sphere of existence created by his own Maya or ignorance. During the state of profound sleep, when everything is dissolved (into their causal state), he is overpowered by Tams or non-manifestation and comes to exist in his form of Bliss.

14. Again, through his connection with deeds done in previous births, that very Jiva returns to the dream-state, or the waking state. The being who sports in the three cities (viz., the states of wakefulness, dream and profound sleep) – from Him has sprung up all diversity. He is the substratum, the bliss, the indivisible Consciousness, in whom the three cities dissolve themselves.

15. From This spring up Prana (Vitality), mind, all the organs, sky, air, fire, water and the earth that supports all.

16. That which is the Supreme Brahman, the soul of all, the great support of the universe, subtler than the subtle, and eternal – that is thyself, and thou art That.

17. "That which manifests the phenomena, such as the states of wakefulness, dream and profound sleep, I am that Brahman" – realising thus one is liberated from all bonds.

18. What constitute the enjoyable, the enjoyer, and the enjoyment, in the three abodes – different from them all am I, the Witness, the Pure Consciousness, the Eternal Good.

19. In me alone is everything born, in me does everything rest, and in me is everything dissolved. I am that Brahman, the secondless.

20. I am minuter than the minute, I am likewise the greatest of all, I am the manifold universe. I am the Ancient One, the Purusha and the Ruler, I am the Effulgent One, and the All-good.

21. Without arms and legs am I, of unthinkable power; I see without eyes, and I hear without ears. I know all, and am different from all. None can know me. I am always the Intelligence.

22. I alone am taught in the various Vedas, I am the revealer of the Vedanta or Upanishads, and I am also the Knower of the Vedas. For me there is neither merit nor demerit, I suffer no destruction, I have no birth, nor any self-identity with the body and the organs.

23-24. For me there is neither earth, nor water, nor fire, nor air, nor ether. Thus realising the Paramatman, who lies in the cavity of the heart, who is without parts, and without a second, the Witness of all, beyond both existence and non-existence – one attains the Pure Paramatman Itself.

25. He who studies the Shatarudriya, is purified as by the Fires, is purified from the sin of drinking, purified from the sin of killing a Brahmana, from deeds done knowingly or unawares. Through this he has his refuge in Shiva, the Supreme Self. One who belongs to the highest order of life should repeat this always or once (a day).

26. By means of this, one attains the Knowledge that destroys the ocean of Samsara or repeated transmigration. Therefore, knowing thus one attains the fruit of Kaivalya or liberation, verily one attains liberation.


Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

Here ends the Kaivalyopanishad, included in the Krishna-Yajur-Veda.

[Omkara]

Rudra-Hridaya Upanishad
Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Now, at this moment, I take refuge in that Pure State of the Supreme Absolute which can be known by the Vidya, called the Rudra Hridaya Upanishad.

After prostrating before the celebrated form of Sri Mahadeva-Rudra in his heart, adoring the sacred Bhasma and Rudraksha and mentally reciting the great Mahavakya-Mantra, Tarasara, Sri Suka asked his father Sri Vyasa Maharshi, thus:

Who is the real God of gods? In whom are all these existences established? By worshipping whom, can I please the Devas in whole?

Hearing these words, Sri Veda Vyasa replied thus:

Rudra is the embodiment of all Devas. All devas are merely different manifestations of Sri Rudra Himself. On the right side of Rudra, there is the sun, then the four-headed Brahma, and then three Agnis (fires). On the left side, there exist Sri Umadevi, and also Vishnu and Soma (moon). Uma Herself is the form of Vishnu. Vishnu Himself is the form of the moon. Therefore, those who worship Lord Vishnu, worship Siva Himself. And those who worship Siva, worship Lord Vishnu in reality. Those who envy and hate Sri Rudra, are actually hating Sri Vishnu. Those who decry Lord Siva, decry Vishnu Himself. Rudra is the generator of the seed. Vishnu is the embryo of the seed. Siva Himself is Brahma and Brahma Himself is Agni. Rudra is full of Brahma and Vishnu. The whole world is full of Agni and Soma. The masculine gender is Lord Siva. The feminine gender is Sri Bhavani Devi. All the mobile and immobile creation of this universe, is filled up with Uma and Rudra. The Vyakta is Sri Uma, and the Avyakta is Lord Siva. The combination of Uma and Sankara is Vishnu. Hence everybody should prostrate to Sri Maha Vishnu with great devotion. He is the Atman. He is the Paramatman. He is the Antaratman. Brahma is the Antaratman. Siva is the Paramatman. Vishnu is the Eternal Atman of all this universe. This whole creation of Svarga, Martya and Patala Lokas is a big tree. Vishnu is the top portion (branches) of this tree. Brahma is the stem. The root is Lord Siva. The effect is Vishnu. The action is Brahma. The cause is Siva. For the benefit of the worlds. Rudra has taken these three forms. Rudra is Dharma. Vishnu is the world. Brahma is Knowledge. Therefore, do Kirtan of His name, ‘Rudra’, ‘Rudra’. By singing like this, the hallowed name of this great Lord, all your sins will be destroyed. Rudra is man. Uma is woman. Prostrations to Him and Her. Rudra is Brahma. Uma is Sarasvati. Prostrations to Him and Her. Rudra is Vishnu. Uma is Lakshmi. Prostrations to Him and Her. Rudra is Sun. Uma is shadow. Prostrations to Him and Her. Rudra is moon. Uma is star. Prostrations to Him and Her. Rudra is day. Uma is night. Prostrations to Him and Her. Rudra is Yajna. Uma is Vedi. Prostrations to Him and Her. Rudra is Agni, Uma is Svaha. Prostrations to Him and Her. Rudra is Veda. Uma is Sastra. Prostrations to Him and Her. Rudra is tree. Uma is creeper. Prostrations to Him and Her. Rudra is scent. Uma is flower. Prostrations to Him and Her. Rudra is meaning. Uma is word. Prostrations to Him and Her. Rudra is Linga. Uma is Pitha. Prostrations to Him and Her. The devotee should worship Sri Rudra and Uma with these Mantras referred to above. O my son, Suka! With these hymns, you should meditate on the Eternal Para-Brahman, which is beyond the reach of the senses, which is pure Existence, knowledge and Bliss and which cannot be understood either by the speech or by the mind. After knowing this, there is nothing more to be known, because everything is the form of That, and there is nothing separate from That.

There are two Vidyas to be known. They are Para and Apara. Apara Vidya is the embodiment of the four Vedas and their six Angas. They do not deal with the Nature of the Atman. But the Para Vidya is called the Moksha-Sastra. It deals with that supreme philosophy of the Absolute Truth, ununderstandable, impersonal, Nirguna, Nirakara, without ears, without eyes, without hands, without feet, eternal, omnipresent, imperishable, and knowable by the intelligent daring sages.

From that Lord Siva who performs a terrible penance in the form of Supreme Jnana-Marga, this whole world is created which is the food of the mortals. This world is Maya. It seems to appear just like a dream. It is superimposed on the Lord just like a rope on a serpent. This is the eternal Truth. There is no creation in reality. All is absolute. All is Truth. Knowing this, one is liberated at once. Only through Jnana, you can get rid of this Samsara. Only through Jnana, you can understand this existence and never through Karma. Understand this through the guidance of a Brahmanishtha-Srotriya Guru. The Guru will give the disciple all the necessary knowledge of Brahman, the Absolute. By cutting off the bondage of Ajnana or Avidya, one should take refuge in Lord Sadasiva. This is the real wisdom to be understood by an aspirant seeking after Truth. The Pranava is the bow. The Atman is the arrow. The Para-Brahman is the target. Just like the arrow, the Atman will become one with Brahman. But all these three, the bow, the arrow and the target are not different from that Sadasiva. There do not shine the bodies of the sun, moon or the stars. There does not blow the wind, there do not exist many Devatas. He, the One Lord only exists. He only, the Purity of purities, shines for ever and ever.

There are two birds in this body, the Jiva and the Paramatman. The Jiva eats the fruit of his Karmas, but the Paramatman is untouched by anything. The Paramatman is only the Sakshi. He does not do anything. He only assumes the form of the Jiva through His Maya, just as the Akasa inside a pot seems to be different from the Akasa outside and assumes the form of the pot. In reality all is Siva, Advaita, the One Absolute. There is no difference of whatever kind.

When all is understood to be One, Omkara, the Absolute, there is no sorrow, there is no Maya. Then the attainment of the Advaita-Paramananda is very easy. Think that you are the basis of all this universe, you are the One, Kevala, Sat-Chit-Ghana. All people cannot understand this Truth. Those devoid of Maya can know this secret. After knowing this, the Atman does not move towards any place at any time. It becomes one with the Absolute, just like Ghatakasa with Paramakasa. Just as Akasa does not move anywhere, similarly this Atman does not have any movement. It becomes one with OM.

One who knows this great secret Truth is the real Muni. He becomes the Para-Brahman Itself. He becomes Satchidananda. He attains permanent peace.

Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Rudra-Hridayopanishad belonging to the Krishna-Yajur-Veda.

[Omkara]

ATHARVA SIKHOPANISHAD



Om. Next Pippalada, Angiras, and Sanatkumara addressed Atharvan:- Thus, O Lord, what is that meditation, what was first enjoyed to be meditated upon? What is that meditation? Who may be the meditator? Who is to be meditated upon?

2. And to them, Atharva replied. 'The syllable (akshara) Om, is the first object enjoined to be meditated upon'.

3. This syllable is Supreme Brahman. The four Vedas form its parts (Padas). (Hence) syllable consisting of four parts is the supreme Brahman.

4. The first part (Matra) of it represents the Earth, the letter Akara, the hymns of the Rigveda, Brahma, Vasus (eight in number), Gayatri metre and Garhapatya fire.

5. The second represents antariksha (Bhuvarloka), the letter U, the various Yajurmantras of Yajurveda, Vishnu, Rudras (eleven in number), Trishtup metre, and Dakshinagni.

6. The third represents heaven, the letter M, Samaveda with the Samans, Rudras and Adityas (twelve in number), Jagati metre, and Ahavaniya fire.

7. That which is the fourth and last of it (Om) with Ardhamatra represents Soma Regions, Omkara, (in full) Atharvaveda with Atharva mantras, Samvartaka fire, Maruts (seven in number), Virat, (Universal one), Ekarshi (a seer in the Atharvaveda Vide Mundaka-Up. 6-10).

8. Thus said to be, these (four parts) are resplendent ones.

9. The first is said to be red and yellowish and has the great Brahma as its presiding Deity.

10. The second is bright and blue and has Vishnu as its presiding Deity.

11. The third, which is auspicious and otherwise, is white, and has Rudra as its presiding Deity.

12 & 13. That which is the fourth and last with Ardha-Matra, has all bright colours, and Purusha is its presiding Deity.

14. Thus, verily, is the Omkara with four letters (a. u. m. and Ardha-Matra); four feet, four heads, four matras, and with this Sthula (gross), Hrasva, Dirga and Pluta (four kind of notes).

15. One should recite Om, Om, each, with respective (Hrasva, Dirgha and Pluta) notes.

16. The fourth means the peaceful Atman.

17. Chanting Om of the (three) kinds, with Pluta notes, leads one immediately to the Atman Light.

18. Mere reciting it once uplifts (Un-namayate), one it is named Omkara.

19. It is called Pralaya, as it absorbs all Pranas (senses).

20. It is named Pranava, as it leads all the Pranasa into Paramatman.

21. As it is divided into four, it is the Source of all Devas and Vedas.

22. One should understand that the Pranava connotes all the things, and also the Devas.

23. It enables one to cross over all the fears and pains, so it is mentioned as Tara (Tar, to cross).

24. As all the Devas enter into it, it is named Vishnu (Vis, to enter).

25. It is Brahman, as it expands all.

26. It is called Prakaas, as it illumines, like a lamp, all the meditative objects which are inside of the body.

27. The rue Om shines more frequently in the body like the flash of lightning than all the illumined ones. Like the flash of lightning, it penetrates each and every quarters. It pervades through all the Lokas. It is the Omnipresent Mahadeva, as it encircles all.

28. The first matra of it, if awakened, means the waking state, the second, the dreaming; the third, the sleeping; and the fourth the fourth, state (Turiya).

29. The self-illumined one becomes Brahman itself, as he completely transcends all the parts (of the Om), including the matras which are in them. This mantra leads one to Perfection. Therefore it is used as the primary means to meditation.

30. Brahman is the fourth (transcending the three states of consciousness), as it makes all activities of the senses to cease, and also supports all that need support.

31. That state of meditation is called Vishnu, in which all the senses are well-established in the mind.

32. The meditator is called Rudra who keeps the Prana along with the senses in the mind.

33. Well-establishing the Prana and the mind along with the senses in the supreme self who is at the end of Nada (sound), one should meditate upon Isana who is alone to be meditated upon.

34. All this, Brahma, Vishnu, Rudra and Indra, all the senses with their respective elements, are evolved from Him.

35. The cause of (all) the causes is not the meditator. The cause alone is to be meditated upon.

36. Sambhu who is the Lord of all, and the Endowed with all the perfections, is to be well-centered in the middle of the ether (of the heart).

37. A single minute of this (meditation) will bring forth the result of 174 Vedic Sacrifices and also the whole benefit of Omkara.

38. The Omkara or the Supreme Isa alone knows the result of all Dhyana, Yoga and Jnana.

39. Siva alone is to be meditated upon, Siva the Giver of good. Give up all else. Thus, concludes the Atharvasikha.

40. The twice-born one, who studies this (Upanishat), attains emancipation and never more enters the womb; the twice-born one – womb, (twice repeating this indicates the end of the book).

41. Om, Truth. Thus ends the Upanishad.

[Omkara]

BRIHAT JABALOPANISHAT

FIRST BRAHMANA.

This (universe) was (before creation) indeed waters, waters only (i.e., rudimental elements).

2. The Prajapati alone was reclining on the lotus leaf. In his mind the desire arose thus: 'Let me create this.' Therefore whatever one thinks in his mind, he gives it out by speech and puts it into action. In this there is a saying: "Before the creation of this the desire was. From the mind the vital seed proceeded, at first, which, the Sages saw by their intellect in meditation, as the bondage of the being in the non-being (asat)." He who understands this obtains all his wishes.

3. He (Prajapati) made penance. Having made the penance, He created all this.

4. Next the well-known Bhusunda (a Rishi) approached the above (the creator) Kalagni-Rudra (Rudra in his aspect as the destructive fire element). Having approached, addressed Him, 'Impart to me, O Lord, the greatness of the holy ashes.' He replied him, 'Yes, but, O Bhusunda, what sort of instruction you require.'

5. He requested him to impart the greatness of the holy ashes and the holy beads.

6. (The Lord says). It was already given out in the ancient time by Pippalada (a Rishi), along with the result. What shall I say above that?

7. Please teach me the Sruti called 'Brihat Jabala,' which leads the receiver to Salvation.

8. (The Lord says). Om. Alright, from the Sadyojata face (of the Lord) the earth came to exist, from it (the Kala) called Nivritti (retirement from the worldly enjoyments); from it, the cow names Nanda with brown (Kapila) color. By its dung the Vibhuti came to exist.

9. From the Vamadeva face came out water; from it, the Pratishtha (Kala, which creates a taste to know of the Lord); from it, the cow called Bhadra, with dark color. By its dung the Bhasita came to exist.

10. From the Aghora face has come out the fire; from it Vidya (Kala, which gives the discriminative knowledge); from it, the cow called Surabhi with red color. From its dung the Bhasma came to exist.

11. From the Tatpurusha face, Vayu (air) came to exist; from it, Santi (the Kala that removes all the impurities of maya); from it, the cow called Susila, with white color. From its dung the Kshara is produced.

12. From the Isana face has come out the ether (Akasa); from it, Santyatita (the Kala, which reveals the second less Atman – vide Sutasamhita commentary on the verse IV. 14-26 – form it, the cow named Sumana, with various colors. From its dung the Raksha came to exist.

13. The holy ashes has thus five names called Vibhuti, Bhasitam, Bhasma, Ksharam, and Raksha.

14. The derivation of the five names is as follows: Vibhuti endows one immediately (Vi), with prosperity (Bhuti). Bhasitam, enlightens (Bhasana). Bhasma consumes (Bhakshana) all the Sins. Kshara drives out hindrances. Raksha protects (Raksha) one from the fear of elementals (Bhutas), departed ones (Pretas), devils (Pisachas), Brahmarakshasas, possessions (apasmara) and of the trans migratory life.

Thus ends the first Brahmana.

SECOND BRAHMANA.

Next Bhusunda asked Kalagni Rudra to explain the rules of the bathing by Bhasma which is in the form of Agni and Soma.

2. He replied. Just as the one Agni entering the world, has become many according to the vehicles, so the only one Bhasma, having become the inner soul of all beings, manifests itself accordingly through its vehicles and outside.

3. The universe consisting of Agni and Soma, is named as 'Agni.' The fearful form of Rudra belongs to Agni. The form which enriches the energy is of Soma who possesses chiefly the ambrosia energy (amrita Sakti). That which is called as amrita, is the Pratishtha (Kala the water) and Vidya (Kala in the fire); also the same is in all the gross and subtle substances as sapidity and light.

4. The form of the light is of two kinds, one is in the nature of the sun and the other is of the fire. The light is in the nature of electricity and other things; and the sapidity (Rasa) is of the sweetness and other tastes. By the combination only of the light and sapidity are formed this movable and immovable one. From Agni comes out amrita (water) and by amrita the fire is kindled. Hence the universe is made of Agni and Soma depending on each other for its existence.

5. Soma is whose energy tends upwards. Agni is whose energy tends downwards. The whole universe is combined by the forces of these two. The energy of Agni goes upwards when of Soma predominates in it. The energy of Soma goes downwards when that of Agni predominates. On account of this, the Kalagni (the destructive fire element) goes upwards burning its own regions by its forces, and the Sakti (Soma) going down wets the spheres by its drops. This Kalagni goes upwards supported by the adhara sakti; So also goes down Soma supported by the Sakti of Siva. Siva is above and Sakti is below; Sakti is above and Siva is below. There is not a single thing here which is not pervaded through Siva and Sakti.

6. Frequently the world is consumed by the fire and reduced into ashes. This they (Sages) call the essence (virya) of Agni and this they name 'Bhasma' with effort. He, who knowing the origin of the Bhasma besmears it while repeating the mantras 'Agni is Bhasma &c.' burns up all his sins.

7. Bhasma is the essence of Agni; again it is moistened by Soma (water). He becomes fit (to besmear it) who does not acquire it from outside of himself. He is removed from that position who acquires it from outside namely from fire and made it wet by Soma drops. Therefore to conquer death this bathing by ambrosia is intended for the wise. When the realization of the ambrosia nature of Siva and Sakti (Agni and Soma) is experienced by them, how Death dare at them?

8. He who knows this holy instruction in detail, which is difficult to understand, and is also secret, having tested by Agni and Soma, never takes rebirth.

9. He, who burns his body by the Siva Agni and washes it by the drops of Sakti Soma, by the Yoga method, becomes fit to attain immortality; he becomes fit to attain immortality, (repetition indicates the end of the Chapter).

Thus ends the second Brahmana.

THIRD BRAHMANA.

Next Bhusunda addressed Kalagni Rudra to instruct him how to prepare Vibhuti.

2. He replied. One should acquire a good cow-dung avoiding that of the cows, which are hideous, terrible, very strong, dirty, not branded by the marks of Siva and other deities, thin, calf less, cruel, which does not give milk and is old, which does not digest grass, which eats hairs, rags and bones, which in on heat, newly calfed and which is afflicted by diseases.

3. The cow-dung should be taken before it touches the ground; or it can be accepted, if it is found in a pure place. Next it should be mixed with the cow's urine. In acquiring the cow-dung it is better to have it from brown or white cows. If they are not available, it can be taken from any cow which has no defects as mentioned before.

4. The Bhasma is the best, which has been prepared by the brown (Kapila) cow's dung and urine; it is secondary which has been prepared by other cow's dung. Any Bhasma cannot be accepted except that which has been prepared by purificatory ceremonies.

5. There are the following verses: Of all the Saktis the Vidya Sakti is called the Sakti. The Vidya is depending on the three Gunas, and on them only. The cow is the three gunas. The holy cow-dung is the Vidya. The urine is upanishat. Thus one should understand the Bhasma. The calf is the Smritis (Dharma Sastras). Thus is the nature of the cow-dung.

6. One should worship the cow, repeating the mantra 'Agava.' Next feed it by the consecrated water, chanting 'Guvo Bhago Gavah.' One should fast with a vow on the fourteenth day of bright or dark fortnight. Next day getting up early morning he should bath in the water and purify himself with calmness. He should proceed to the cow-pen, having worn a white cloth. Next he should wake up the cow with effort and receive the urine, chanting the Gayatri, in a golden, silver, copper, or in an earthen cup, or in a lotus and Palasa leaf, or a cow's horn. Thus he should take the urine. Next the house-holder receive the cow dung before allowing it to fall in the ground, chanting the mantra 'Gandhadvaram &c.' in one of the above mentioned cups.

7. The learned one should clean it, repeating the mantra 'Srir me bhajutu' and remove the chaff, if any, chanting 'Alakshmir me &c.' Pour the urine in the dung repeating the mantra. 'Santva Sinchami.' Next he should prepare fourteen balls repeating the mantra 'Panchanam'; and dry them by the sun's rays, and deposit them in one of the above mentioned vessels.

8. Next one should kindle the fire according to the rules laid down in his own Grihya Sutras and worship it; then put the balls in it while chanting the mantras 'Om', 'Panchakshara with Om,' and Vyavritta Sukta ending with Svaha.

9. Next he should give oblations in the fire to propitiate the presiding deities of the balls, and make Vyahritihoma (Bhuh, Bhuvah, and Suvah) between the two places called Aghara and Ujyabhaga. Then he should do Homa by the twenty-three mantras beginning with 'nidhavapataye'; by Panchabr homa mantras (Sadyojatam &c.,) and lastly by the 'Hiranyabhahuve.' Thus all the homas should be performed by the mantras which end with dative cases. Again the mantras 'Ritam Satyam,' 'Kadrudraya' 'Yasya Vai kankuti' and the three Anajnata mantras, are to be chanted by the learned one. Then the Homa by Vyahritis; next Svishtakrit. Keeping aside the remaining Havis and taking the cup which was kept full of water, he should consecrate it by the mantra 'Purnamasi' and sprinkle it in his head chanting 'Brahmaneshu amritam' and on all sides repeating 'Prachyam &c.' Then he should give fee to the Brahma priest.

10. Next he should bring the corn chaff to cover the fire. He should cover the fire by the chaff repeating the mantra 'I bring thee (i.e., prepare the holy ashes) in order to celebrate the ceremonies of Devas and others. I cover thee, O omniscient, by the corn chaff.' He should be supplying the chaff for three days in order to keep the fire continued. Next feeding the Brahmanas he should take his food silently.

11. If one requires more quantity of Bhasma, he should get more cow dung in a day or in three days.

12. Third or on the fourth day cleansing his teeth, as white as possible and bathing in the early morning, he should put on white clothes, white sacred thread, and adorn himself with white flower and sandal paste and with white Bhasma; then should remove the burned chaff chanting 'Om Tat Brahma' and worship it with the sixteen kinds of worships beginning with Avahana and by Vyahriti mantras. Next putting out the fire, remove the Bhasma, repeating the mantra 'Agner Bhasmasi' and powder it chanting the mantra 'Agniriti Bhasma &c.' He should mix it with the perfumed water, or with the urine of the brown cow; and prepare very fine powders from the lovely red powder (Kunkuma), Kasmira, Ustra, chandana, and the three Agarus and mix them with the Bhasma chanting 'Om.' The learned should prepare it in the shape of big cakes, uttering the mantra 'Anoraniyan &c.' Thus, the learned in mantras should prepare the Bhasma with earnestness and keep it dried.

13. Then he should consecrate it by Seven Vyahritis, and apply it in the head, face, thighs, secret place, feet and in all other limbs of the body, uttering the mantras, Isana, Tatpurusha, Aghira, Vamadeva, Sadyojata, and Pranava, respectively; after besmearing it from head to feet, he should rinse the mouth and wear a white cloth and again should apply the Bhasma and end it with the rinsing again. After this only, O best of wise men, everyone should perform his daily actions.

14. There are four kinds of Bhasma, first is Anukalpa; second Upakalpa; third Upopakalpa and the fourth is Akalpa. That which is prepared by the ceremonies of Agnihotra and Virujanala is called Anukalpa. That, which is prepared, according to the rules of Grihya Sutras, from the dried cow dung collected from the forest, is named Upakalpa. Upopakalpa is, that which, having collected the dried cow dung from the forest and powdering it with the cow's urine, is prepared from the same balls according to the religious rules. That which is taken from the Temple of Siva is called Akalpa and Satukalpa.

15. Thus the four kinds of Bhasma destroys the sin and gives one Salvation. Thus says the Lord Kalagni Rudra.

Thus ends the 3rd Brahmana.

FOURTH BRAHMANA.

Next Bhusunda asked Kalagnirudra the rules of bathing by Bhasma.

2. He replied one should powder the Bhasma reciting Om and consecrate it by the seven Pranavas (Bhoh to Satyam). By the same mantra he should seek protection from all the quarters (from the evil spirits). Next by the same astra (weapon) mantra, he should besmear himself with Bhasma, the head and other parts of the body. This is called 'Malasnana' (dirt removal).

3. By reciting the five mantras Isana &c., one should apply the Bhasma orderly:- by Isana the head, by Tatpurusha the face, by Aghora the thighs, by Vamadeva the secret place, by Sadyojata the feet and by Om all the parts of the body. Thus applying the Bhasma from head to foot, he should rinse his mouth and wear a washed or white cloth. This is called Vidhisnana (bathing according to the rules).

4. In this there are the verses. Take a handful of Bhasma and consecrate it by the Vedic mantras; and apply it from head to foot. This is called 'Malasnana' as said above with the mantras.

5. Next Vidhisnana: By Isana mantra one should apply five times the Bhasma in the head with earnestness; by Tatpurusha four times in the face; by Aghora eight times in the heart; by Vamadeva thirteen times in the secret place; by Sadyojata eight times in the feet. Thus it should be applied with earnestness. The application in the whole body should be repeated in the night also, without neglecting the rules, except reciting the Isana mantra (for the head).

6. The application of Bhasma is regularly in the two twilights (Sandhyas), night, morning and evening, after sleep, after eating and drinking water, after performing any necessary actions; in touching the woman, eunuch, eagle, cat, heron, rat, and similar things, one should repeat the Bhasmasnana.

7. In approaching gods, sacred fire, Guru, revered men, and when seen by the low classmen and treading the impure places, mere besmearing with Bhasma will not be enough. He should apply Tripundra, (also) mixed with conch water, reciting the Panchakshara mantra.

8. The Bhasma powder mixed with a good sandal paste is productive of Knowledge. Before noon one should not use the above paste-Bhasma.

9. Next Bhusunda asked the Lord Kalagni Rudra the rules of Tripundra, (the three lines).

10. (He replied). There are the verse in this. Next one should draw the Tripundra which represents Brahma, Vishnu, and Siva, by the middle three fingers, or by the first, third and fourth fingers, reciting the Panchakshara Mantra. (The latter one will give a little trouble and is not easy enough to observe. Hence it has become out of practice).

11. The Brahmana should apply it first in the face; the Kshatriya, in the head.

12. One should apply it in thirty-two places, sixteen, eight or in five places. The thirty-two places are 1 head, 2 fore-head, 3 and 4 ears, 5 and 6 eyes, 7 nose, 8 mouth, 9 neck, 10 and 11 fore-arms, 12 and 13 elbows, 14 and 15 wrists, 16 chest, 17 and 18 two sides, 19 navel, 20 and 21 the two secret parts (the generative organ and testicles), 22 buttock, 23 and 24 thighs, 25 and 26 Fore part of the thighs, 27 and 28 knees, 29 and 30 ankles, and 31 and 32 feet.

13. The presiding deities of the above places are the eight murties (Earth to Ether, Sun, Moon and Atman) the eight Vidyesvaras, the eight Dikpalas (the deities of the 8 quarters), and the eight Vasus, namely, 1 Dharma, 2 Druva, 3 Soma, 4, Kripa, 5 Anila, 6 Anala, 7 Pratyusha and 8 Prabhasa. Repeating the names of the above gods, the learned one should draw the Tripundara in their respective places.

14. In sixteen places one should draw the Tripundra carefully. They are 1 head, 2 fore-head, 3 and 4 ears, 5 neck, 6 and 7 fore-arms, 8 and 9 elbows, 10 and 11 wrists, 12 chest, 13 navel, 14 and 15 two sides and 16 back.

15. In each place one should meditate on the respective presiding deities. They are, 1 Siva, 2 Sakti, 3 Sadasiva, 4 Isa, 5 Vidya, 6 to 14 the nine Saktis, Vama &c., 15 and 16 the two asvini deities called Nasatya and Dasra.

16. Or the sixteen places are, 1 head, 2 forehead, 3 and 4 ears, 5 nose, 6 and 7 hands, 8 chest, 9 navel, 10 and 11 thighs, 12 and 13 knees, 14 and 15 feet and 16 the back side.

17. The presiding deities are 1 Siva, 2 Indra, 3 Rudra, 4 Arka, 5 Vignesvara, 6 Vishnu, 7 Sri, 8 Hridayesa (Rudra), 9 Prajapati in the navel, 10 Naga, 11 and 12 two Nagakanyas, 13 and 14 the two Rishi Kanyas, 15 Samudra in the feet, and 16 the Tirthas in the back. Thus are the 16 places.

18. Now the eight places are described. 1 the Guru's place (head), 2 fore-head, 3 and 4 ears, 5 and 6 fore-arms, 7 chest, 8 the eight is navel.

19. The eight deities are, Brahma and Seven Rishis (Atri to Angiras).

20. The five places are 1 face, 2 and 3 hands, 4 chest and 5 navel. Thus the learned in the truth of Bhasma say.

21. One should observe one of them according to his ability, time and circumstances. If anyone is unable to apply Udhulana (besmearing) he can draw the Tripundra in the following places: in the elbows, fore-arms, back, head and fore-head.

22. The following are the mantras to be recited when the Tripundra is drawn in the places:- in fore-head, adoration to Brahman; in the heart, adoration to Agni; in the navel, adoration to Skandha; in the neck, adoration to Vishnu; in the elbows, adoration to Vayu; in the wrist, adoration to the Vasus; in the back, adoration to Hari; in the face, adoration to Sambu; and in the head, adoration to Paramatman.

23. (There is another reading). One should draw the Tripundra in the forehead meditating on the Lord who has the three eyes, who is the support of the three qualities and who is the father of the three (gods), while reciting the mantra 'Namassivaya'; in the wrist, on the two pitris; in the elbows, on the two Lords (Isanasa), in the two sides, on the two Isas; in the fore-arms, on the two Svachchas; in the back, on Bhima; in its two sides, on Siva and Nilakantha; and in the head, on the Sarvatman.

24. This (Tripundra) destroys all his sins even acquired in his previous births. It removes the sins committed by the organs which are above neck, by the drawing of Tripundra in those places. If it is applied in the ears, the sins and diseases of them are removed; if in the arms , the sins committed by them are removed; if in the chest, the sin committed by the mind is removed; if in the navel the sin committed by the generative organ is destroyed; if in the back, the sin committed by the anus is removed; if applied in the sides, the sin committed by the embracing etc., other women is removed. One should draw the Tripundra in all the parts of the body. By this he is supposed to be carrying (worshipping) the three gods, Brahma, Vishnu and Mahesvara, the three sacred fires, the three gunas, and the three worlds.

Thus ends the fourth Brahmana.

FIFTH BRAHMANA.

One should wear the Bhasma consecrated by the mantra 'manastoka'. The uppermost line represents Samaveda; the middle one Yajus, (and the last one Rig). The Brahmanas and Kshatriyas should reciting the Trayayusha mantra apply the Bhasma, in the fore-head, two arms, navel, head, chest and both sides.

2. All the first three classes should take the Bhasma prepared by the Agnistotra. To the house-holder the Bhasma prepared by Virajagni is good. The great men declare, the Bhasma prepared by Virajagni is good for them; it is better to have it from Aupasana fire, as the house-holders worship (it daily). The Brahmacharins should use the Bhasma prepared by the Samidadana fire (the fire which is worshipped by the Brahmacharins). The Sudras should have the Bhasma got from the hearth of the Vedic Brahmanas.

3. It produces wisdom to the Sanyasins and creates dispassion to the forest dwellers. They that are above the caste and stage rules (ativarna) can have it from the fire of the burning ground. All of them can get the Bhasma from the temple of God. The Siva yogis should have it prepared from the Sivagni (agni which is worshipped by a certain method). It can be accepted if it comes from the Siva temple, or that which had been applied to the Sivalinga, or that which has been prepared by the religious ceremonies.

4. In this there are the verses. The Brahmana has studied all the vedas and heard all and he has performed all his actions, who wears the Tripundra in his fore-head. Though one who has not observed his caste and stage rules and not performed all his actions, he is honored, if he wears the Tripundra once. They, who perform the daily ceremonies, without wearing the Bhasma, do not get rid of the trans migratory life even by crores of births. O intelligent one, they hate deeply the wearing of the Tripundra and Udhulana (besmearing) who have committed the heinous crimes and acquired sins in their previous births. Their birth in mixture should be inferred by the learned one, O Brahmana, who hate by looking at those who wear the Bhasma in their fore-head. It should be decided that they have not undergone the purificatory ceremonies from the conception forward, who have no faith always, O Sage, in the Vedic Bhasma. Their existence is inferred by the intelligent, as born in the Chandala families, who beat, O Brahmana, him, who wears the Bhasma. This is the decision of the Sastras, that they are possessed with the heinous crimes who hate the wearing of Bhasma and its authority. They insult Siva indeed, who hate the Tripundra. They carry (worship) Siva who wear the Tripundra. Fie the fore-bead where there is no Bhasma. Fie the village where there is no Siva temple. Fie the birth which does never worship Isa. Fie the knowledge who has no learning on Siva.

5. The holy essence of the Rudragni is said to be the Bhasma. Therefore one should possess the essence in the form of Bhasma at all the times. The sins are burned of him who possess the Bhasma, as he possesses the fire of Bhasma. He is called the possessor of Bhasma, who has been purified by the bathing of Bhasma. The person is called the possessor of Bhasma, who has applied the Bhasma in the whole parts of his body, who shines himself by the Tripundra of Bhasma, and who takes his bed in the Bhasma.

Thus ends the fifth Brahmana.

SIXTH BRAHMANA.

Next Bhusunda asked Kalagnirudra to explain the greatness of the five names (Vibhuti ….Ruksha).

2. He replied. There was a Brahmana by name Karuna, born as the son to the eldest wife of Dhananjaya of Vasishtha family, who had hundred wives. He had a wife called Suchismita. This Karuna unable to bear the enmity of his brothers, went to the temple of Nrisimha at the bank of Bhavani. There, he ate the Jambira fruit brought by someone to be dedicated to the god. Then they who were there cursed him, O Sinful one, become a fly for one hundred years. He also receiving the curse, to become a fly, reported this to his wife and asked her to protect him (during the period of the curse). Next he became a fly. Having known this, his brothers killed throwing it in the oil vessel. She (his wife) taking the dead husband, approached Arundati (Vasistha's wife). Arundati said, enough of sorrow, O Suchismita, I shall revive him now through the Vibhuti. Then she threw a little Bhasma got from the Agnihotra fire in the dead body reciting Mrityunjaya Mantra (Trayambakam Yajamahe &c). Then by the fanning of Suchismita a little breeze arose there. Immediately the dead creature came to life by the influence of that Bhasma. Then at the end of the period of the hundred years, again one of his relations killed him and five others at Kasi and they were revived by the influence of the Bhasma.

3. The Devas and myself who were once afflicted by the above were revived by the Bhasma. Therefore, O Sinless one, I shall revive thy husband. So saying the holy Dadhichi Rishi revived him and assuming his original form resorted to his hermitage.

4. Now will be explained the power of the Bhasma which consumes all the Sins.

5. At the time of the marriage of Gautama Rishi, seeing Ahalya (his wife), all the Devas have become enamored. Then they lost their wisdom, and approaching Durvasa Rishi, asked him (the remedy).

6. He replied I shall remove your sin. Once upon a time I gave you all the Bhasma, consecrated by the Satarudra mantra, in order to remove the sin of Brahmanicide &c. Thus addressing, he gave them the holy Bhasma. And said again, you all have become more enlightened by my grace.

7. Then the Devas said, O Sage, we have become sinless as soon as we applied the Bhasma consecrated by the Satarudra mantra, in our body. Just only we realize this wonderful influence of the Bhasma.

8. (Kalagnirudra Says) O Bhusunda, hear from me the another power of the Bhasma. This is indeed endowing wisdom on Hari and Sankara. This is the destroyer of the Sins of Brahminicide &c.. and also gives a great prosperity. Thus saying, taking out a little Bhasma for the heart of Siva by the nail Hari besmeared himself, the head and other parts of his body reciting the Gayatri and the Panchakshara mantra. Then Siva said to Hari, meditate in your heart. Meditating in his heart Hari said to Siva 'seen by me'. Then take in a little Bhasma so said Siva to Hari. Yes. I will take in the auspicious Bhasma. But let me first bathe myself with Bhasma. Thus addressing the Lord, who is to be seen by devotion, Achyuta took in the Bhasma. Then there was a great wonder. Vasudeva immediately became white like a crystal, equal to the color of the white pearl. From that time forward Vasudeva has become white in color and bright.

9. I am unable to understand the power of the Bhasma. How can I, O Lord, understand thy majesty? Adoration to Thee, adoration to Thee. I take refuge in Thee. Let me have, O Sambhu, always devotion in Thy feet. The wearer of the Bhasma (only) will become my devotee, (said the Lord).

10. Therefore This Bhuti is said to be the bestower of prosperity (Bhutikarl). In his (the wearer) from side the Vasus reside. The Rudras, in the right, the Adityas in the back side, the Visve Devas in the left, the Brahma, Vishnu and Mahesvaras in the navel, and the sun and the moon are on both sides.

11. This is declared by a verse. The Rigs have been established in the Supreme and imperishable ether (of the heart) in which all the Devas reside. What will one do with the Rig, if he does not realize this? They who realize this, they resort to (the ether of the heart, apply this to the Bhasma also).

12. This Brihat Jabala (Upanishad) is the bestower of all the desires and leads him to the door of Salvation. This is the Rig, Yajus and Sama vedas, and is Brahman itself and immortality. He who studies the Brihat Jabala, whether he be a boy or a youth, attains the greatness. He becomes the Guru and instructor of all the mantras.

13. One should tie the 'Mritya Taraka' (a single rudraksha which transcends one, the death), received from the Guru, in the neck, in the (right) arm, or in the tuft of hair (Here is the Vedic authority to wear a single Rudraksha).

14. Even the world consisting of the Seven islands is not enough to give him fee in return. Therefore with devotion one should give him any sort of a cow. That is the fee, (how it is reduced to a Gomulya i.e., to the price of a cow, Rs. 3-80).

Thus ends the sixth Brahmana.

SEVENTH BRAHMANA.

Next Janaka of the Videha country approaching, addressed Yajnavalkya. O holy one, instruct me the rules of the Tripundra.

2. He replied. The mantra for handling the Bhasma is the Pancha Brahma mantra 'Sadyojata etc'; for consecrating it, 'Agniriti Bhasma, etc'; for taking it 'manastoke etc'; for mixing it with water 'Trayayusham Jamadageh' etc; for applying it in the head, fore-head, chest and fore-arms, is 'Tryambakam, etc'. Thus the performer becomes pure and gets salvation. Whatever one gets as the result of reciting the Satarudra mantra, gets the same by this application. This is the light of the Bhasma (Bhasma jyotih). Thus says Yajnavalkya.

3. Janaka of Videha country addressed Yajnavalkya what is the result one gets by wearing the Bhasma. He replied. By wearing the Bhasma only one gets salvation and attains the equality of Siva (Sayujya). He does not take the rebirth, he does not take the rebirth. This is the light of the Bhasma. Thus says Yajnavalkya.

4. Janaka of Videha country addressed Yajnavalkya, whether one gets the good result or not by wearing the Bhasma? He replied. By wearing the Bhasma only the Paramahamsa-Samvartaka, Aruni, Srutaketu, Durvasa, Ribhu, Nidagha, Jadabharata, Dattatreya, Raivatuka, Bhusunda and others have become the liberated ones. This is the light of the Bhasma. Thus says Yajnavalkya.

5. Janaka of Videha country addressed Yajnavalkya what is the result of bathing with the Bhasma? He replied. All the hair pits in his body become Sivalingas; whether he be a Brahmana, Kshatriya, Vaisya, or Sudra, attains the above position by merely wearing the Bhasma.

6. Janaka of Videha country, with Pippalada resorted to the regions of Prajapati. Approaching, he addressed him, O Prajapati, tell me the greatness of Tripundra. Prajapati replied him. Just as the greatness of Isvara so is that of the Tripundra.

7. Next Pippalada resorted to the Vikuntha. Approaching addressed him, O Vishnu, tell me the greatness of the Tripundra. Vishnu replied. Just as the greatness of Isvara, so is that of Tripundra.

8. Next Pippalada approaching Kalagnirudra addressed him, instruct me, O Lord the rules of Tripundra. He replied I am unable to explain the rules of the Tripundra. He (Pippalada) said, it is true.

9. He who covers his body by the Bhasma becomes freed from the samsara. He who takes his bed in the Bhasma becomes equal to Siva. He never comes back, he never comes back. The reciter of the Rudra mantra (wearing it) attains the state of immortality. This is the light of the Bhasma.

10. By wearing the Vibhuti he becomes one with Brahman. By mere wearing the Bibhuti one gets the result of bathing in all the holy waters. By wearing the Vibhuti one requires as much results as he gets by the bathing in the Varanasi. This is the light of the Bhasma.

11. When the three marks of the Tripundra are seen in one's body, one should take the first as representing Prajapati, the second, Vishnu and the third Sadasiva. This is the light of the Bhasma.

12. Next Sanatkuamra addressed Kalagnirudra, instruct me, O Lord, the rules of wearing the Rudraksha.

13. He replied. The Rudrakshas have come out from the eyes (aksha) of Rudra. Thus it is known to the world. SadaSiva, at the time of destruction, having dissolved the universe, closes his destructive eye (the third eye). From that eye have come out the Rudrakshas. Hence they are named Rudrakshas.

14. By mere uttering the name of Rudraksha, one obtains as much result as that of giving the gift of ten cows. This is the light of the Bhasma as the Rudraksha.

15. The mere wearing of it touching by the hand, brings one as much result as that of giving in gift of two thousand cows. The carrying the Rudraksha in the ears brings one the result of giving in gift eleven thousand cows; and also he attains the state of eleven Rudras. When one carries the Rudraksha on his head gets the result of giving in gift one crore of cows. Of all the places, it is impossible to tell the result of carrying it in the ears. Thus said he.

16. On the head forty-for; in the tuft of hair one or three; in the ears twelve; around the neck thirty-two; in each arm sixteen; in each wrist twelve; and in each thumb six.

17. Next he should perform Sandhya daily with munja grass (on his hand) and give oblation in the fire reciting the mantras 'Agnirjyptih' etc.

Thus ends the seventh Brahmana.

EIGHTH BRAHMANA.

Next (Bhusunda) asked him, O Lord, tell me the result of (studying) the Brihat Jabala.

2. He replied. He, who studies the Brihat Jabala daily, is purified by the Agni, is purified by Vayu, by the Sun, by the Moon, Brahma, Vishnu and Rudra, and he is purified by all.

3. He, who studies the Brihat Jabala daily arrests (the power of) the Agni, of Vayu, of the Sun, the Moon, Water, all the devas, all the planets, and he arrests the power of poison he arrests the power of poison. (The repetition is to emphasis it).

4. He who studies the Brihat Jabala daily, transcends the death, sins, the sin of slaying the Brahmana, the embryo and the hero; and he crosses the sins of slaying all. He transcends the samsara and transcends all, transcends all.

5. He who studies the Brihat Jabala daily conquers, the Bhuloka, the Bhuvarloka, Suvah, Mahah, Janah, Tapah, and Satyalokas; and he conquers all the worlds.

6. He who studies the Brihat Jabala daily, gets the virtue of Studying the Rig, Yajus, Saman, and Atharva Vedas, Angiras, Sakhas, Narasamsis (Itihasas), and Puranas, and he gets the virtue of studying the Pranava of Brahman, the Pranava of Brahman.

7. The uninitiated of one hundred are equal to one initiate (upanita); the one hundred of the same is equal to one householder; the hundreds of the same, to the forest dweller; the same hundred is equal to one Sanyasin; the hundreds of the same to the reciter of Rudra mantra; the one hundred of the same to the reader of the Nrisimhatapini Upanishad; the one hundred of the same, to the reader of the Atharvasikha; and the one hundred of the same is equal to one who studies the Brihat Jabala.

8. This is, indeed, the Supreme abode of him, who studies always the Brihat Jabala, where the sun does not shine, where the wind does not blow, where the moon does not give light, nor the stars where the fire does not burn, where death does not enter, and where there is no suffering.

9. This is the Supreme abode, which is ever-blissful, and happy, calm, eternal, ever auspicious, worshipped by Brahama and others, and meditated upon by the Yogins; and entering which the Yogins do not return.

10. This is declared by a verse. That is the supreme abode of the all-pervading one, (Vishnu) which the sage sees always. It is the light ever-spreading, as if that in the heaven. The seers, when they get rid of anger, and when they are ever wakeful, realize the supreme abode of the all-pervading one.

11. Om, Truth. Thus ends the Upanishat.

[Omkara]

ATHARVASIRA UPANISHAD

1. Om. Once upon a time the Devas resorted to the world of Bliss (Kailasa); and the Devas addressed Rudra thus, "who are you?"

2. He replied: "I alone was in the beginning; I am now; and will be in the future. There is none but me."

3. He spread out himself and pervaded all the quarters.

4. (He said): "I am eternal and non-eternal, I am Brahma, I am eastern and western quarters, south and north, up and down, the quarters and cross quarters, I am man and otherwise, woman, I am Gayatri, Savitri, Sarasvati, Trishtup, Jagati, and Anushtup, I am the metre, I am Garhaoatya, Dakshina and Ahavamya fires, I am truth, I am the Cow (the Cow of plenty) Gauri, the first born, superior and best, I am Water and Light, I am the Rik, Yajus, Saman, and Atharvangirasa, I am perishable and imperishable, I am to be protected and kept in secrecy, I am the forest, I am the lotus (universe), I am pure, top, center, out-side and front, and I am the light which is in ten quarters and otherwise." I alone exist. All are equal to me.

5. He who knows me knows all the Devas.

6. I nourish the earth through the light of the Sun, (according to a commentator, I perpetuate creation through man and woman), preserve the Brahmins by Brahmanic glory, the oblations by ghee &c, the life by life-giving energy, the truth by truth, and Dharma by Dharma.

7. Next, the Devas did not see Rudra in his own glory. They thought to meditate upon Rudra, and began to praise Him with uplifted hands.

8. Om. ‡ [‡ Each hymn is called a mantra. There are 34 hymns here given, representing, according to a commentator the Trayambaka mantra.] He who is Rudra is verily the Lord; He who is Brahma, Bhuh, Bhuvah, and Suvah. Salutation to Him over and over, who is the head (Svhaa or the fourth)! Om, O goal of humanity, Thou art mukti formed.

9. He who is Rudra is verily the Lord; He who is Vishnu is verily the Lord.

10. He who is Mahesvara is verily the Lord.

11. He who is Uma is verily the Lord.

12. He who is Vinayaka is verily the Lord.

13. He who is Skanda is verily the Lord.

14. He who is Indra is verily the Lord.

15. He who is Agni is verily the Lord.

16. He who is Bhuh is verily the Lord.

17. He who is Bhuvah is verily the Lord.

18. He who is Suvah, is verily the Lord.

19. He who is Mahah, is verily the Lord.

20. He who is Jana is verily the Lord.

21. He who is Tapah is verily the Lord.

22. He who is Satyam is verily the Lord.

23. He who is Earth is verily the Lord.

24. He who is Water is verily the Lord.

25. He who is Light is verily the Lord.

26. He who is Air is verily the Lord.

27. He who is Ether is verily the Lord.

28. He who is the Sun is verily the Lord.

29. He who is Moon is verily the Lord.

30. He who is Stars is verily the Lord.

31. He who is Eight Grahas is verily the Lord.

32. He who is Prana is verily the Lord.

33. He who is Kala is verily the Lord.

34. He who is Yama is verily the Lord.

35. He who is Mritya is verily the Lord.

36. He who is Immortality is verily the Lord.

37. He who is that which is past, present and future is verily the Lord.

38. He who is Visvam is verily the Lord.

39. He who is the Whole is verily the Lord.

40. He who is All is verily the Lord.

41. He who is Truth is verily the Lord.

42. Om. Thou art the first Bhuh, the second Bhuvah, third Suvah, and the last head (Svaha or Turiya). O goal of humanity, O, Om, Thou art many-formed.

43. Thou Brahman art one, two (manifested and unmanifested), and three (the three gunas). Thou art the zenith and nadir. Thou art tranquility, nourishment, and contentment. Thou art that which is given in the form of oblations, and otherwise, yes and no; gift and deed, and superiority and their respective negatives. Thou art the resting place."

44. We drank the Soma Juice (we realized Soma as being Siva with Uma) and became immortal. We reached the Light and knew the Devas. What injury, indeed the enemies (evil passions, etc.), will do us, or what pain will they give to us, who have neither to receive nor reject anything?

45. Adoration over and over, to that great consumer devourer and involver, who with his own light makes the subtle syllable (om) which is the friend of all the worlds, and which has Prajapati as its presiding deity, who (receives) the unthinkable person (Jiva), who is the part of Isa, by the difficult path (Jnana-marga) the Vayu (Linga Sarira) by Vayu (Bhakti, path, and the Soma (actions) by Soma (by the path of action).

46. All the Devas are in the heart. The Pranas (Senses) are established in the heart. Thou art even dwelling in the heart. Thou art transcending the three states of consciousness.

47. In its (heart) left is the head (northern path), in its right is the leg (Southern path).

48. That which is in the left is Om. The Om is Pranava. This is All-Pervading; it is Infinite; it is called Tara; this is Sukshama (subtle); the same is Sukla (white). This is Vaidyuta (brilliant); that which is brilliant is the Supreme Brahman.

49. He is one. He is only one Rudra. He is Isana. He is Lord (Bhagavan). Maheswara and Mahadeva.

50. Next, why is it called Om? As by mere recitation, it leads to the higher regions the whole body, it is called Om.

51. Next, why is it named Pranava? As by mere recitation, it bestows on the Brahmins (the fruit of the study) of Rik, Yajus, Saman, and Atharvangirasa mantras, and the Brahminic lustre in sacrifices, it is named Pranava.

52. Next, why is it called All Pervading (Sarvavyapi)? Because by mere recitation, it makes the aspirant Omnipresent. Like the oil in the oil-seed, pervading through all this, it, the peaceful Om, remains mingled and inter-mingled together.

53. Next, why is it infinite? Because the mere recitation of it, makes the reciter feel neither beginning, nor end, or up and down, nor across.

54. Next, why is it named Tara? The mere recitation of it enables one to transcend the great four of the trans migratory life consisting of conception, birth, old age and death.

55. Next, why is it called Sukushma? Because, be mere recitation, the aspirant becomes very minute, dwelling in all the bodies.

56. Next, why is it named Sukla? Because, by its recitation, one depresses and exhausts (his passions).

57. Next, why is it Vaidyuta? Because a mere recitation of it, illuminates his whole body which is in great darkness.

58. Next, why is it called the Supreme Brahman? The mere recitation of it makes him great.

59. Next, why is He one? Because He alone uplifts all the worlds, always creates, preserves and destroys them.

60. Next, why is He called one Rudra? (In reply to this a mantra is quoted). "Rudra alone exists and there is no second. He rules over all these worlds, possessed of creative and preservative powers. Having created the whole universe, He protects it. At the end, He destroys the same. O men, He remains inwards." Therefore He is called only one Rudra.

61. Next, why is He called Isana? Because He rules over all the worlds, possessed of all supreme energies of power and rulership. (To support this a hymn is quoted here). "We approach thee, O Mighty One, with salutations, like the calves before mulching. O Light, Thou art the ruler of the movable as well as of immovable ones, Thou art the light of the heaven." Hence Isana.

62. Next, why is He called Bhagavan (Lord)? Because He sees all things (directly) and also causes one to see the knowledge of Atman and leads one to Yoga.

63. Next, why is He called Mahesvara? Because he devours all the worlds. He always creates, preserves and destroys them.

64. Next, why is He called Mahadeva? Having given up all activities, He shines in His great glory of Atma-jnana-yoga. Hence Mahadeva. Thus is the mystery of Rudra.

65. (There are two more hymns). "This Deity is verily in all sides. He was born at first. He is in the womb of all. He is indeed born. He is going to take birth. The All-Formed One, O men, remains inward."

66. "He has eyes on all sides, faces, hands and feet everywhere. The one Deity, having created the earth and heaven, keeps them in balance by two hands (virtue and vice) and by wings (five elements)"

67. This (Om) is to be worshipped. It has the spoken states (Para, Pasyanti, Madhyama and Vaikhari). One should grasp the spirit of them.

68. This path is wide-open. By this northern path, Devas, Rishis and the Pitris reach the supreme seat, the goal.

69. To the wise men, who realize the Deity in Atman, who are as minute as the end of the hair, in the center of the heart, who are omniscient the best and all, is the eternal tranquility, and not to others.

70. One should meditate upon Him, who alone presides over each and every womb and by whom all the fivefold world is pervaded through, who is the Lord, the Divine Person, and who is the revered Om; and he attains perfect peace.

71. The characteristics of the mind is to be found inside of the senses. In the mind are anger, desire, and forbearance. By rooting out the desire, which is the cause of all diversities, one should stop the Buddhi in Rudra diligently.

72. All declare, everyone should become one with Rudra.

73. One should reach Rudra, by Tapas (meditation), who is Eternal, Ancient, and the Giver of foods and strength.

74. The following is called Pasupataa vow. "Agni is Bhasma (fire is the holy ashes). Vayu is Bhasma. The water is Bhasma. The Earth is Bhasma. The Ether is Bhasma. All this is Bhasma. And mind and all the senses are Bhasma." By this hymn taking the holy ashes, mixing them with water, one should besmear himself all over. One should observe this vow called Pasupata for the sake of getting rid of the noose (Pasa) of the Pasus (ignorant souls).

75. The Brahmin who studies this Atharvasiras daily is purified from (the sin of not observing the worship of the ) Fire, from Vayu, from the Sun and the Moon, from Truth, and he is purified from all (the sins). He gets the virtue of having bathed in all the holy waters. He attains the fruit of studying all the Vedas. He gets the effect of observing all the Vedic vows. He becomes known to all the Devas. He gets the result of performing all Yajnas and Kratus; and of repeating Itihasa, Purana and Rudras (Rudradhyaya, five Indra and five jabala upanishats) one hundred thousand times; of repeating Gayatri one hundred thousand times; and of repeating Pranava ten thousand times. He purifies his ten past and ten future generations. He purifies all whom he sees. Thus says the Lord Atharvasiras, Atharvasiras.

76. Once recited, one becomes pure holy and skillful. Twice repeated, he gets the seat of Ganapati, Thrice repeated, he enters the Deity himself. Om! Truth.

77. "Let the adoration be to that Rudra who is in the fire, water, who has entered into herbs and creepers and who has created all this universe." (It is a mantra).

78. (The definition of the Atharvasiras is given here). Atharva, leaving out his heart and head and going beyond the top of the head, proclaimed this (indicating he found out this while he is at the end of Nada). "The breath of Atharvasiras which is the sheath of the Deity is the protector (of the Devotees). Let the breath of him protect (our) wealth, food and mind, wealth, food and mind, (repetition indicates the end of the book); knowledge, food and mind, knowledge, food and mind; Salvation, food and mind, Salvation, food and mind."

79. Om! Truth. Thus ends the Upanishad

[Omkara]

JABALA UPANISHAD


SECTION 1.

Om. Brihaspati addressed Yajnavalkya: "Which is that Kurukshetra which is the place of Divine worship of Gods, and abode of Brahman of all beings"?

2. (He replied): "The avimukta is indeed Kurushetra which is the place of divine worship of Gods, and the abode of Brahma of all beings.

3. Here, when the life is departing from the beings, Rudra imparts the Taraka Brahman (Om), by which one, having become immortal, attains salvation.

4. Therefore one should live in avimukta alone, he should not abandon avimukta."

5. It is even so, Yajnavalkya.

SECTION II.

Next, Atri addressed Yajnavalkya: "How can I understand him who is infinite and un-manifested Atman"?

2. Yajnavalkya replied to him: "He is to be worshipped in avimukta, who is infinite and un-manifested Atman; he has established himself in avimukta".

3. Where is that avimukta?

4. It is between Varana and Nasi.

5. When is it Varana and when Nasi?

6. That which removes all the sins committed by the senses, is called Varana?

7. That which destroys the sins committed by the senses, is called Nasi?

8. Where is the seat of that (Varanasi)?

9. It is at the root of the nose where the eye-brows meet. This is called Dyu (heaven). This is the meeting-place of this and other worlds. This center, the knowers of Brahman worship as Sandhya.

10. This is called avimukta. This avimukta is to be worshipped. He, who knows this understands the avimukta-knowledge.







SECTION III.

Next, the Brahmacharins addressed him: "Tell us by what holy recitation (japa) one attains immortality"?

2. Yajnavalkya replied: "By Satarudriya (Rudradhyaya). These are the names of the immortal one. Reciting these, one verily attains immortality."




SECTION IV.

Next, Janaka of Videha, approaching Yajnavalkya addressed him thus: "O worshipful one, explain to me Sanyasa."

2. Yanjavalkya replied: "Having observed the rules of Brahmacharya, one should become a householder. From the stage of the householder, he should become a Vanaprastha (forest-dweller). Next he should renounce the world (Sanyasa). One can take up Sanyasa either from Brahmacharya, or from the stage of the householder or from that of Vanaprastha."

3. Whether one be a fulfiller of the vows or not (in the Brahmacharya stage), or whether he has completed the spiritual instructions given by the preceptor or not (in the stage of the householder), or whether he be one who has not maintained the sacred fire, and whether he be one who is not entitled to keep the sacred fire*, [*The first three means the followers of the three asramas and the fourth, the fourth class who are not entitled by birth to worship the sacred fire.] he should renounce the world the very moment he becomes disgusted with it.

4. (As preparatory to Sanyasa) some perform the Prajapatya ceremony. This should not be done. Agneyi ceremony should be observed. Agni is verily Prana. By performing this, he verily propitiates the Prana.

5. Next, he should perform the Traidhaturiya ceremony. By this he propitiates the three Dhatus, namely, Satva, Rajas, and Tamas.

6. (Next) he should smell the sacred fire when chanting the mantra. "This is thy source (Prana) of sacrifices. Taking the birth out of it thou shinest well. Knowing it, O fire, Thou goest (to thy source). Next increase our prosperity." This is verily the birth place of fire which is Prana. The mantra says, 'go (O fire) to Prana, Svaha'.

7. (For those who have not maintained the sacred fire the following rule is laid down). Bringing the fire from the (nearest) village, he should smell the fire as said before (see the previous Para).

8. If he does not get fire (according to another interpretation, one who is not entitled to keep the fire), he should perform the ceremony in water chanting the mantra, 'water is verily all the deities; I offer oblation to all the deities'. After performing this, he should take out the remainder of the offering mixed with ghee which removes all diseases, should eat the same reciting the Moksha mantra (Jyotiraham, Viraja Vipapma, &c).

9. Thus, one should take up (sanyasa) by observing the Vedic ceremony, and worship the Brahman.

10. It is even so, holy Yajnavalkya.




SECTION V.

Next, Atri addressed Yajnavalkya: "I ask thee, O Yajnavalkya, how does one become a Brahmana, without wearing the Yajnopavita (the sacred thread?)

2. Yajnavalkya replied: "the self is verily his sacred thread.

3. The following is the rule for the Parivrajaka, (when the death approaches him). Having sipped a little of the consecrated water, he should lay down his life on the field of battle; or he should quit the body by taking no sustenance whatever, or he should cast his body in the holy waters, or he should enter fire, or he should walk on towards the north, until his body falls dead.

4. Now the Paramahamsa ascetic who is clad in rags, clean shaven; becomes fit, to attain Brahman; he should not accept anything from others; he should ever remain pure, without the slightest thought of malice to others; and he should subsist on alms.

5. If he has no time to observe the above ceremonies he should take up Sanyasa either in thought, or by pronouncing the formula.

6. This path is verily proclaimed by Brahma. Treading this, the Sanyasin realizes Brahman.

7. Thus Yajnavalkya taught the king.




SECTION VI.

The Paramahamsas are Samvartaka, Aruni, Svetaketu, Durvasa, Ribhu, Nidagha, Jadabharata, Dattatreya, Raivataka, and others, whose characteristics and conduct are imperceptible; though they are not mad, they act like madmen.

8. He (Paramahamsa) should consign to the water his staff, water-vessels, the balance-pole, the strainer, the tuft of hair, and the sacred thread pronouncing meanwhile the mantra 'Bhusvaha'; he should seek out the Atman. He should go about quite naked, without possessing anything; he should be free from the pairs of opposites, and should be well trained in the true path of Brahman; he should be pure in thought, and maintain his body by accepting voluntary alms* [* There are four classes of Jivanmuktas; one Brahmavit who goes out for alms at fixed times; the second, Brahmavara, who does not so go out, but receives alms brought to him; the third, Brahmvarya who does not even so receive, but allows himself to be fed by others; the fourth, the Brahmavarishtha, who, being utterly unconscious of this
world, neither seeks alms from others, nor allows himself to be fed by them. The third class is referred to here.] at stated times; he should remain unattached and be the same ins success and failure; he should own no place and should spend his time in an empty house, a temple, a dilapidated well, an ant-hole, under a tree, natural or artificial caves, and water-courses; he should have no pursuits, and should be free from Egotism; he should be ever-centered in meditation on Om. He should be ever-dwelling in Atman and engage himself in rooting out the action of good and bad; and he should cast off his body according to the Sanyasa rules. He is verily the Paramahamsa. Thus ends the Upanishad.

[Omkara]

A hymn to Skambha-The pillar of the heavens, i.e. Shivalinga


Skambha Sukta
Hymn of the Supreme Support
Atharvaveda X.7.1-44

In which of His limbs does Fervor dwell?
In which of His limbs is Order set?
In what part of Him abides Constancy, Faith?
In which of His limbs is Truth established?

From which of His limbs does Fire shine forth?
From which of His limbs issues the Wind?
Which limb does the Moon take for measuring rod
when it measures the form of the great Support?

In which of His limbs does the Earth abide?
In which of His limbs the atmosphere?
In which of His limbs is the sky affixed?
In which of His limbs the great Beyond?

Toward whom does the rising Flame aspire?
Toward whom does the Wind eagerly blow?
On whom do all the compass points converge?
Tell me of that Support--who may He be?

Where do the half-months and months together
proceed in consultation with the year?
Where do the seasons go, in groups or singly?
Tell me of that Support--who may He be?

Toward whom run the sisters, day and night,
who look so different yet one summons answer?
Toward whom do the waters with longing flow?
Tell me of that Support--who may He be?

The One on whom the Lord of Life
leant for support when He propped up the world--
Tell me of that Support--who may He be?

That which of all forms the Lord of Life
created--above, below, and in between--
with how much of Himself penetrated the Support?
How long was the portion that did not enter?

With how much of Himself penetrated the Support
into the past? With how much into the future?
In that single limb whose thousand parts He fashioned
with how much of himself did He enter, that Support?

Through whom men know the worlds and what enwraps them,
the waters and Holy Word, the all-powerful
in whom are found both Being and Nonbeing--
Tell me of that Support--who may He be?

By whom Creative Fervor waxing powerful
upholds the highest Vow, in whom unite
Cosmic Order and Faith, the Waters and the Word--
Tell me of that Support--who may He be?

On whom is firmly founded earth and sky
and the air in between; so too the fire,
Moon, Sun, and wind, each knowing His own place--
Tell me of that Support--who may Hebe?

In whose one limb all the Gods,
three and thirty in number, are affixed--
Tell me of that Support--who may He be?

In whom are set firm the firstborn Seers,
the hymns, the songs, and the sacrificial formulas,
in whom is established the Single Seer--
Tell me of that Support--who may He be?

In whom, as Man, deathlessness and death combine,
to whom belong the surging ocean
and all the arteries that course within him;
Tell me of that Support--who may He be?

Of whom the four cardinal directions
comprise the veins, visibly swollen,
in whom the sacrifice has advanced victorious--
Tell me of that Support--who may He be?

Those who know the Divine in man
know the highest Lord; who knows the highest Lord
or the Lord of Life knows the supreme Brahman.
They, therefore, know the Support also.

He whose head is the Universal Fire,
who has for His eyes the Angirases
and for His limbs the practitioners of sorcery--
Tell me of that Support--who may He be?

He whose mouth, so they say, is Brahma,
whose tongue is a whip steeped in honey,
of whom Viraj is considered the udder--
Tell me of that Support--who may He be?

Out of His body were carved the verses,
the formulas being formed from the shavings.
His hairs are the songs, His mouth the hymns
of the Seers Atharvan and Angiras--
Tell me of that Support--who may He be?

The branch of Nonbeing which is far-extending
men take to be the highest one of all.
They reckon as inferior those who worship
your other branch, the branch of Being.

In whom the Adityas, Rudras and Vasus,
are held together, in whom are set firm
worlds--that which was and that which shall be--
Tell me of that Support--who may He be?

Whose treasure hoard the three and thirty Gods
forever guard--today who knows its contents?
Tell me of that Support--who may He be?

In whom the Gods, knowers of Brahman,
acknowledge Brahman as the Supreme--
he who knows the Gods face to face
is truly a Knower, a Vehicle of Brahman.

Great are the Gods who were born from Nonbeing,
yet men aver this Nonbeing to be
the single limb of the Support, the great Beyond.

The limb in which the Support, when generating,
evolved the Ancient One--who knows the limb
knows too by that same knowledge the Ancient One.

It was from His limb that the thirty-three Gods
distributed portions among themselves.
Thus in truth only knowers of Brahman
are also knowers of the thirty-three Gods.

Men recognize the Golden Embryo
as the unutterable, the Supreme.
Yet it was the Support who in the beginning
poured forth upon the world that stream of gold.

In the Support the worlds consist; in Him
Creative Fervor and Order have their ground.
You I have known, O Support, face to face,
in Indra wholly concentrated.

In Indra the worlds consist; in Indra
Creative Fervor and Order have their ground.
You I have known, O Indra, face to face,
in the Support wholly established.

Before dawn and sunrise man invokes
name after name. This Unborn sprang to birth
already with full sovereignty empowered.
Than He nothing higher ever existed.

Homage to Him of whom the Earth is the model,
the atmosphere His belly, who created the sky
from His head. Homage to this supreme Brahman!

Homage to Him whose eye is the Sun
and the Moon which is ever renewed, whose mouth
is the Fire. Homage to this supreme Brahman!

Homage to Him whose in-breath and out-breath
is the wind, whose eyes are the Angirases,
whose wisdom consists in the cardinal points.
Homage once again to this supreme Brahman!

By the Support are held both heaven and earth,
by the Support the broad domain of space,by the Support the six divergent directions,
by the Support is this whole world pervaded.

Homage to Him who, born of labor
and Creative Fervor, has entered all the worlds,
who has taken Soma for His own exclusive possession.
Homage to this Supreme Brahman!

How does the wind not cease to blow?
How does the mind take no repose?
Why do the waters, seeking to reach truth,
never at any time cease flowing?

A mighty wonder in the midst of creation moves,
thanks to Fervor, on the waters' surface.
To Him whatever Gods there are adhere
like branches of a tree around the trunk.

To whom the Gods always with hands and feet,
with speech, ear, and eye bring tribute unmeasured
in a well-measured place of sacrifice.
Tell me of that Support--who may He be?

In Him exists no darkness, no evil.
In Him are all the lights, including the three
that are in the Lord of Life. The one who knows
the Reed of gold standing up in the Water
is truly the mysterious Lord of Life.

[Omkara]

Just out of curiosity, how do Shaivites interpret the mantra from the taitirrIya-saMhitA indicating that from nArAyaNa, both brahmA and rudra are born? (see http://acharya.org/vedopanishad/Narayanopanishad/Narayanopanishad-eng.pdf) for the complete text in Sanskrit. I mean, that reference is pretty clear, and this pramANa is from Krishna Yajur Veda which one would think would be acceptable to all. Specifically, the nArAyaNopaniShad is the 10th chapter of the taittirIya Aranyaka.

The verses you put up are not in the tenth chapter of taittrya aranyaka.The tenth chapter of taittriya aranyaka,which is indeed called the narayana upanishad or the mahanarayana upanishad,can be found translated in pdf by swami vimalanananda.A simple google search for 'mahanarayana upanishad pdf' will get you the file as the first result.For some reason the link is not working when I paste it here.
http://www.philaletheians.co.uk/Study%20notes/Secret%20Doctrine's%20Proposition%201/Mahanarayana%20Upanishad%20-%20tr.%20Vimalananda.pdf


http://en.m.wikipedia.org/wiki/Mahanarayana_Upanishad

[Omkara]

Suffice it to say, whether you are a Vaishnavite or a Shaivite, one has to acknowledge that terms like "Vishnu" and "Rudra" are not used consistently, but are often used to denote a supreme deity, and thus context is required to come to a complete understanding.

regards,

Srikantha, a shaiva commentator (founder of the only shaiva tradition that is vedantic rather thsn tantric or to use a betrer word Siddhantic) does interpret "rudra" and "vishnu" as consistently referring to the same deities and comes up with clever ways to prevent it from conflicting with Shiva's supremacy.He even accepts the Bhagavad Gita.In his system,interestingly,Lord Vishnu is the material cause of the universe while Shiva is only the efficient cause.But his interpreration seems rather forced to me.But I have not finished reading his Brahma Sutra commentary yet so perhaps I will be convinced by the end.

[yajvan]

hariḥ oṁ
~~~~~~


namasté


ॐ रुद्राय नमः
oṁ rudrāya namaḥ


kṛṣṇa yajur ved - taittirīya saṁhitā 1.8.6.iii
eka eva rudro na dvitīiyāya
rudra is the sole one, there is no second


praṇām

[shian]

i absolutely LOVE this page

[TrimataPutra]

Yajurveda Taittiriya Aranyaka (10:24:1) clearly states - “purusho vai rudrah |”, which means, “Lord Rudra is the Purusha”. And Satapatha Brahmana (9:1:1:6) of Yajurveda says, “so 'yaṃ śataśīrṣā rudraḥ sahasrākṣaḥ śateṣudhiradhijyadhanvā pratihitāyī bhīṣayamāṇo 'tiṣṭhadannamicamānastasmāddevā abibhayuḥ |”, which again conveys the same and means, “That hundred-headed, thousand-eyed, hundred-quivered Rudra, with his bow strung, and his arrow fitted to the string, was inspiring fear, being in quest of food. The gods were afraid of him”. Also, Kaushitaki Brahmana (6:1:13) of Rig Veda calls Lord Rudra as“tata.udatiṣṭhat.sahasra.akṣaḥ.sahasra.pāt |”, which clearly says Rudra has a thousand heads and thousand limbs. Therefore it should be clear now that the Purusha of Vedas is Rudra (Shiva).
It is Shiva from whom, sprang Hiranyagarbha. Shiva is the overlord of Hiranyagarbha. Yajurveda Taittariya Aranyaka (10:21:1) says "brahmadhipatirbrahmano'dhipatirbrahma shivo me astu sadashivom |", which means, "the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. That Sadasiva is described thus and denoted by Pranava (OM)". Also, Atharva Veda’s hymn (Atharva veda X:7:28) to Shiva’s Agni-Linga states the same as follows. "hiraṇyagarbhám paramám anatyudyáṃ jánā viduḥ | skambhás tád ágre prā́siñcad dhíraṇyaṃ loké antarā́|" which clearly means that From Shiva manifested the Hiranyagarbha, "Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the midst of the world, Skambha (Linga) poured (i.e., gave birth) that Hiranyagarbha”.



======
pranAm Omkara!


May I request you to follow the license instructions while sharing my blog's contents anywhere?
http://mahapashupatastra.blogspot.in/p/licensing-permissions-for-sharing.html

As per the above page Creative Commons License says "Attribution" (which means one should credit the original source while sharing).

Also, just a friendly advise, hope you would not get offended. I see your age in your profile as 18, so i understand that you might not be aquainted with all the rules/laws, so just a frirndly advise for your benefit, kindly take it sportibly. You are copying entire upanishads' translations thats for everyone's benefit, your intensions are good. however those upanishads are reaadily available in their source websites (e.g- celextel.org / astrojyoti.com). so, you could have pasted the original website URL instead of copying entire contents here.

I admire the depth of your spiritual knowledge at this very young age! I salute your parents for having shown you this path at this small age itself. May god create more such parents for the next generations also so that the Vedic dharma doesnt get faded away under the darkness of the so called modernization!

Good efforts, keep contributing to what is right and keep raising voice against the wrong!

Best Regards,

[Omkara]

Yajur Veda ii. 2. 10 Yonder sun did not shine, the gods sought atonement for him, and for him they offered this oblation to Soma and Rudra: verily thereby they bestowed brightness upon him.

Mention of Daksha's yajna in the vedas.

YV ii. 6. 8 The gods excluded Rudra from the sacrifice; he pierced the sacrifice, the gods gathered round it (saying), 'May it be right for us.' They said'Well offered will this be for us, if we propitiate him.

[Omkara]

According to the Uṇādi-sūtra i, 153,Shiva means "In whom all things lie" from verbal root √śī. It is interesting that Shiva and Narayana mean the same thing.

[Omkara]

Books about Srikantha's Shiva Advaita philosophy and translations of his Brahma sutra commentary and the commentary of Appayya Dikshitar on his commentary.

http://archive.org/details/doctrineofsrikan032718mbp
http://archive.org/details/doctrineofsrikan032751mbp
http://archive.org/details/sivadvaitaofsrik030622mbp
http://archive.org/details/Sivadvaita.Nirnaya.by.Appayya.Diksita
http://siddhantadeepika.blogspot.in/2011/02/siddhanta-deepika-complete-volumes-in.html?m=1

[Omkara]

======
pranAm Omkara!


May I request you to follow the license instructions while sharing my blog's contents anywhere?
http://mahapashupatastra.blogspot.in/p/licensing-permissions-for-sharing.html

As per the above page Creative Commons License says "Attribution" (which means one should credit the original source while sharing).

Also, just a friendly advise, hope you would not get offended. I see your age in your profile as 18, so i understand that you might not be aquainted with all the rules/laws, so just a frirndly advise for your benefit, kindly take it sportibly. You are copying entire upanishads' translations thats for everyone's benefit, your intensions are good. however those upanishads are reaadily available in their source websites (e.g- celextel.org / astrojyoti.com). so, you could have pasted the original website URL instead of copying entire contents here.

I admire the depth of your spiritual knowledge at this very young age! I salute your parents for having shown you this path at this small age itself. May god create more such parents for the next generations also so that the Vedic dharma doesnt get faded away under the darkness of the so called modernization!

Good efforts, keep contributing to what is right and keep raising voice against the wrong!

Best Regards,

I apologize,I had them in a word document on my PC,and forgot what the source was.

[Omkara]

A hymn to lord Shiva as the creator

AV 15.1 onwards
AV 15.1
1 There was a roaming Vrātya. He roused Prajāpati to action.
2Prajāpati beheld gold in himself and engendered it.
3That became unique, that became distinguished, that became
great, that became excellent, that became Devotion, that be-
came holy Fervour, that became Truth: through that he was
born.
4He grew, he became great, he became Mahādeva.
5He gained the lordship of the Gods. He became Lord.
6He became Chief Vrātya. He held a bow, even that Bow of
Indra.
7His belly is dark-blue, his back is red.
8With dark-blue he envelops a detested rival, with red he pierces
the man who hates him: so the theologians say.
AV 15.2
He arose and went his way to the eastern region. The Brihat,
the Rathantara, the Ādityas and all the Gods followed him.
That man is alienated from the Brihat, the Rathantara, the
Ādityas, and all Gods who reviles the Vrātya who possesses
this knowledge. He who hath this knowledge becomes the
beloved home of the Brihat, the Rathantara the Ādityas, and
all the Gods. In the eastern region Faith is his leman, the
hymn his panegyrist, knowledge his vesture, day his turban,
night his hair, Indra's two Bays his circular ornaments, the
splendour of the stars his jewel. Present and Future are his
running footmen, mind is his war-chariot, Mātarisvan and
Pavamāna are they who draw it, Vita is his charioteer, Storm
his goad, Fame and Glory are his harbingers. Fame and
Glory come to him who hath this knowledge.
2He arose and went away to the southern region. Yajnāyajniya
and Vāmadevya and Sacrifice and Sacrificer and sacrificial
victims followed him. The man who reviles the Vrātya
possessing this knowledge is alienated from Yajnāyajniya and
Vāmadevya, Sacrifice, Sacrificer and sacrificial victims. He
who hath this knowledge becomes the beloved home of
Yajnāyajniya,Vāmadevya, Sacrifice, Sacrificer, and sacrificial
victims. In the southern region Dawn is his leman, Mitra his
panegyrist, knowledge his vesture, day his turban, night his
hair, Indra's two Bays are his circular ornaments, New Moon
Night and Full Moon Night are his running attendants, Mind,
etc. as in stanza 1.
3He arose and went away to the western region. Vairūpa and
Vairāja, the Waters, and King Varuna followed him. He who
reviles the Vrātya possessing this knowledge is alienated from
Vairūpa and Vairāja, the Waters and Varuna the King. He
who possesses this knowledge becomes the dear home of
Vairūpa and Vairāja, the Waters and King Varuna. In the
western region Irā is his leman, Laughter his panegyrist,
knowledge, etc., as above. Day and Night are his running
attendants, Mind, etc., as above.
4He arose and went away to the northern region. Syaita and
Naudhasa, the Seven Rishis, and King Soma followed him.
He who reviles the Vrātya possessing this knowledge is
alienated from Syaita, etc. He who hath this knowledge be-
comes the dear home of Syaita, etc. In the northern region
Lightning is his leman, thunder his panegyrist, etc. as above.
Revelation and Tradition are his running attendants, Mind,
etc., as above.
AV 15.3
1 For a whole year he stood erect. The Gods said unto him, Why
standest thou, O Vrātya? He answered and said, Let them
bring my couch.
3They brought the couch for that Vrātya.
4Two of its feet were Summer and Spring, and two were Autumn
and the Rains.
5Brihat and Rathantara were the two long boards, Yajnāyajniya
and Vāmadevya the two cross-boards.
6Holy verses were the strings lengthwise, and Yajus formulas the
cross-tapes.
7Sacred lore was the blanket, Devotion the coverlet.
8The Sāman was the Cushion, and chanting the bolster.
9The Vrātya ascended that couch.
10The hosts of Gods were his attendants, solemn vows his
messengers, and all creatures his worshippers.
11All creatures become the worshippers of him who possesses this
knowledge.
AV 15.4
1 For him they made the two Spring months protectors from the
eastern region, and Brihat and Rathantara superintendents.
The two Spring months protect from the eastern region, and
Brihat and Rathantara superintend, the man who possesses this
knowledge. For him they made the two Summer months pro-
tectors from the southern region, and Yajnāyajniya and
Vāmadevya superintendents. The two Summer months, etc. as
in Verse 1,
3They made the two Rain months, his protectors from the western
region, and Vairūpa and Vairaja superintendents. The two
Rain months, etc. as above.
4They made the two Autumn months his protectors from the
northern region, and Syaita and Naudhasa superintendents.
The two Autumn months. etc. as above.
5They made the two Winter months his protectors from the
region of the nadir, and earth and Agni superintendents. The
two Winter months, etc.
6They made the two Dewy months his protectors from the region
of the zenith, and Heaven and the Ādityas superintendents.
The two Dewy months, etc.
AV 15.5
1 For him they made the Archer Bhava a deliverer from the inter-
mediate space of the eastern region. Bhava the Archer, a
deliverer, delivers him from the intermediate space of the
eastern region. Neither Sarva nor Bhava nor Isāna slays him
who possesses this knowledge, or his cattle, or his kinsmen.
2They made Sarva the Archer his deliverer from the intermediate
space of the southern region, etc, as in verse 1.
3They made Pasupati the Archer his deliverer from the inter-
mediate space of the western region, etc.
4They made the Awful God, the Archer, his deliverer from the
intermediate space of the northern region, etc, as above.
5They made Rudra the Archer his deliverer from the intermediate
space of the region of the nadir etc.
6They made Mahādeva his deliverer from the intermediate space
of the region of the zenith, etc.
7They made Isana the Archer his deliverer from all the inter-
mediate regions. Isāna the Archer, a deliverer, delivers him
from all the intermediate regions. Neither Sarva nor Bhava,
nor Isana slays him who possesses this knowledge, or his cattle,
or his kinsmen.
AV 15.6
1 He went his way to the region of the nadir. Earth and Agni and
herbs and trees and shrubs and plants followed him. He who
possesses this knowledge becomes the dear home of Earth and
Agni and herbs and trees and shrubs and plants.
2He went his way to the region of the zenith. Right and Truth
and Sun and Moon and Stars followed him. He who possesses
this knowledge becomes, etc., as in verse 1. mutatis mutandis.
3He went away to the last region. Richas, Sāmans Yajus formulas
and Devotion followed him. He who, etc., as above.
4He went away to the great region. Itihāsa and Purāna and
Gāthās and Nārāsansis followed him. He who, etc.
5He went away to the supreme region. The Ēhavaniya, Gārha-
patya, and Southern Fires, and Sacrifice, and Sacrificer, and
sacrificial victims followed him. He who, etc.
6He went away to the unindicated region. The Seasons, groups of
seasons, the worlds and their inhabitants, the months and
half-months, and Day and Night followed him. He who, etc.
7He went away to the unfrequented region. Thence he thought
that he should not return. Diti and Aditi and Idā and Indrāni
followed him. He who, etc.
8He went away to the regions. Virāj and all the Gods and all the
Deities followed him. He who, etc.
9He went away to all the intermediate spaces. Prajāpati and
Parameshthin and the Father and the Great Father followed
him. He who possesses this knowledge becomes the beloved
home of Prajāpati and Parameshthin and the Father and the
Great Father.
AV 15.7
1 He, having become moving majesty, went to the ends of the
earth. He became the sea.
2Prajāpati and Parameshthin and the Father and the Great Father
and the Waters and Faith, turned into rain, followed him.
3The Waters, Faith, and rain approach him who possesses this
knowledge.
4Faith, and Sacrifice and the world, having become food and
nourishment, turned toward him.
5Faith Sacrifice, the world, food and nourishment approach him
who possesses this knowledge.
AV 15.8
1 He, having become moving majesty, went to the ends of the
earth. He became the sea. p. 155
2Prajāpati and Parameshthin and the Father and the Great Father
and the Waters and Faith, turned into rain, followed him.
3The Waters, Faith, and rain approach him who possesses this
knowledge.
4Faith, and Sacrifice and the world, having become food and
nourishment, turned toward him.
5Faith Sacrifice, the world, food and nourishment approach him
who possesses this knowledge.
AV 15.9
1 He went away to the people.
2Meeting and Assembly and Army and Wine followed him.
3He who hath this knowledge becomes the dear home of Meeting,
Assembly, Army, and Wine.
AV 15.14
1 He when he went away to the eastern region, went away having
become the Marut host, and having made Mind an eater of
food. He who hath this knowledge eats food with Mind as
food-eater.
2He, when he went away to the southern region, went away
having become Indra, and having made Strength an eater of
food. He who hath this knowledge eats food with strength as
food-eater.
3He, when he went away to the western region, went away having
become King Varuna, and having made the Waters eaters of
food. He who hath this knowledge eats food with the Waters
as food-eaters.
4He, when he went away to the northern region, went away
having become King Soma and having made the Seven Rishis'
oblation an eater of food. He who hath this knowledge eats
food with oblation as food-eater.
5He, when he went away to the stedfast region, went away having
become Vishnu and having made Virāj an eater of food. He
who hath this knowledge eats food with Virāj as food-eater.
6He, when he went away to animals, went away having become
Rudra and having made herbs eaters of food. He who hath
this knowledge eats food with herbs as food-eaters.
7He, when he went away to the Fathers, went away having be-
come King Yama and having made the exclamation Svadhā
an eater of food. He who hath this knowledge eats food with
the exclamation Svadhā as food-eater.
8He, when he went away to men, went away having become Agni
and having made the exclamation Svāhā an eater of food. He
who hath this knowledge eats food with the exclamation
Svahā as food-eater.
9He, when he went away to the upper region, went away having
become Brihaspati and having made the exclamation Vashat
an eater of food. He who hath this knowledge eats food with
the exclamation Vashat as food-eater.
10He, when he went away to the Gods, went away having become
Isana and having made Passion an eater of food. He who hath
this knowledge eats food with Passion as food-eater.
11He, when he went away to creatures, went away having become
Prajāpati and having made vital breath an eater of food. He who
hath this knowledge eats food with vital breath as foodeater.
12He, when he went away to all the intermediate spaces, went
away having become Parameshthin and having made Devotion
an eater of food. He who hath this knowledge eats food with
Devotion as food-eater.
AV 15.15
1 Of that Vrātya.
2There are seven vital airs, seven downward breaths, seven diff-
used breaths.
3His first vital breath, called Upward, is this Agni.
4His second vital breath, called Mature, is that Āditya.
5His third vital breath, called Approached, is that Moon.
6His fourth vital breath, called Pervading is this Pavamāna.
7His fifth vital breath, called Source, are these Waters.
8His sixth vital breath, called Dear, are these domestic animals.
9His seventh vital breath, called Unlimited, are these creatures.
AV 15.16
1His first downward breath is the time of Full Moon.
2His second downward breath is the eighth day after Full Moon.
3His third downward breath is the night of New Moon.
4His fourth downward breath is Faith.
5His fifth downward breath is Consecration.
6His sixth downward breath is Sacrifice.
7His seventh downward breath are these sacrificial fees.
AV 15.17
1His first diffused breath is this Earth.
2His second diffused breath is that Firmament.
3His third diffused breath is that Heaven.
4His fourth diffused breath are those Constellations.
5His fifth diffused breath are the Seasons.
6His sixth diffused breath are the Season-groups.
7His seventh diffused breath is the year.
8With one and the same object the Gods go round the Year and
the Seasons follow round the Vrātya.
9When they surround the Sun on the day of New Moon, and that
time of Full Moon.
10That one immortality of theirs is just an oblation.
AV 15.18
1 Of that Vrātya.
2The right eye is the Sun and the left eye is the Moon.
3His right ear is Agni and his left ear is Pavamāna.
4Day and Night are his nostrils. Diti and Aditi are his head and
skull.
5By day the Vrātya is turned westward, by night he is turned
eastward. Worship to the Vrātya!

[Omkara]

Pasupata Brahmana Upanishad
Translated by P. R. Ramachander
Published by celextel.org


Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Shiva, who is the Lord of all beings (Pasupathi), 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.

Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Pasupata-Brahmanopanishad, as contained in the Atharva-Veda.

[Omkara]

Regarding the point that Naaraayana can only be a proper noun referring to Lakshmipati - I have heard this also from Sri Vaishnavas and plan to look up Panini's views on the subject when I have some free time (supposedly he was the one who articulated this postion, from what I'm told).



I found this here-
http://www.scribd.com/doc/4141839/Paratvam

Saivaas may similarly claim that the term Naaraayana does not mean LORD Naaraayanaof Vaishnavism and only refers to Lord Siva.But, MAHARSHI PAANINI in hisASHTAADHYAAYI explains: For (eg:) soorpasya nakaa iti soorpaNkaa meaning One whohas long nails, refers to only SoorpanaNakaa the sister of RaavaNaa and notanyone.Because from Soorpasya naaka we get Soorpanakaa and Soorpananakaa refers toanyone having long nails but In SoorpaNakaa we have Na and not na whichspecifically refers to the sister of RavaNa.Similarly, Naaraanaam ayanam yasya sahithi NaaraayaNahhere it refers to LORD SRIMAN NaaraayaNah because in Naaraanaam ayanam yasya shhaiti Naaraayanah it refers to anyone but in NaarayaNah the letter is Na and not nawhich specifically refers to LORD SRIMAN NaaraayaNah.


This is valid only if Narayana is interpreted as he who resides in the waters.

In the Surpanakha analogy Surpanakha can mean anyone with long nails but the 'Na' indicates that Surpanakha is Ravana's sister.But this is not valid if surpanakha is interpreted to mean something other than 'a person who has long nails'.

Similarly if Narayana is interpeted as 'That in which all things inhere' this problem does not arise.

[Omkara]

Also, much of the grammar in the vedas is un-paninian. Panini reorganized sanskrit with an entirely new and rigorous structure.

[Omkara]

Shvetashvatara Upanishad
1.8 The Lord, Isa, supports all this which has been joined together−the perishable and the imperishable, the manifest, the effect and the unmanifest, the cause. The same Lord, the Supreme Self, devoid of Lordship, becomes bound because of assuming the attitude of the enjoyer. The jiva again realizes the Supreme Self and is freed from all fetters.
1.9 The Supreme Lord appears as Isvara, omniscient and omnipotent and as the jiva, of limited knowledge and power, both unborn. But this does not deny the phenomenal universe; for there exists further the unborn prakriti, which creates the ideas of the enjoyer, enjoyment and the object. Atman is infinite and all−pervading and therefore devoid of agency. When the seeker knows all these three to be Brahman, he is freed from his fetters.
1.10 Prakriti is perishable. Hara, the Lord, is immortal and imperishable. The non−dual Supreme Self rules both prakriti and the individual soul. Through constant meditation on Him, by union with Him, by the knowledge of identity with Him, one attains, in the end, cessation of the illusion of phenomena.
3.2 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.
3.4 He, the omniscient Rudra, the creator of the gods and the bestower of their powers, the support of the universe, He who, in the beginning, gave birth to Hiranyagarbha−may He endow us with clear intellect!
3.5 O Rudra, Thou who dwellest in the body and bestowest happiness! Look upon us with that most blessed form of Thine, which is auspicious, unterrifying and all good.
4.12 He, the creator of the gods and the bestower of their powers, the Support of the universe, Rudra the omniscient, who at the beginning gave birth to Hiranyagarbha−may He endow us with clear intellect!
4.21 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!
4. 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.

[Omkara]

Kalagni-Rudra Upanishad
Om ! May He protect us both together; may He nourish us both together;

May we work conjointly with great energy,

May our study be vigorous and effective;

May we not mutually dispute (or may we not hate any).

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all!

Om Shanti! Shanti! Shanti!

Once it happened that Sanat Kumara asked the exalted Kalagnirudra: “Teach me O exalted Sir! the truth in respect to the rule of the Tripundram (a sect mark consisting of three streaks) and what material, which place, how much, of what extent and which streaks, which divinity, which formula, which powers and which reward there are?”

The exalted one said to him “The material should be the ash of fires. One should grasp it with the five Brahman-formulas (Sathyojatam, Vamadevam, Agoram, Rudram, Eesanam). Consecrate it with the formula “Agnir iti bhasma” etc., Take out with the formula “ma nas toke tanayae” and (after consecrating) with the formula “Trayambakam Yajamahe” should apply it as three lines across on the head, forehead, breast and shoulders under the tryayusa formulas, trayambaka formulas and trisakti formulas.

This is the Sambhu-vow, which is taught in all the Vedas by those versed in the Veda. Therefore one desirous of liberation should practise it, so that he is not born again. And this O! Sanat kumara, is its (of the mark) extent; it stretches threefold from the forehead down to the eyes and goes from the center of one eye-brow to the other.

Its first line is the Grahapatya fire, the a-sound (of AUM), the Rajas (forceful characteristic), the terrestrial world, the external atman, the acting power, the Rig Veda, the morning pressing (of the Soma Juice), and Maheswara is its divinity.

Its second line is the Dakshina fire, the u-sound, the Sattvam (peaceful characteristic), the atmosphere, the inner Atman, the willing power, the Yajur Veda, the midday pressing of the Soma and Sadasiva is its divinity.

Its third line is the Ahavaniya fire, the m-sound, the Tamas (lazy characteristic), the heaven, the highest Atman, the perceiving power, the SamaVeda, the evening pressing of the Soma and Siva is its divinity.

Therefore he makes the Tripundram from the ashes. He who knows this, whether he be a Brahman-student, a house holder, a forest-resident or an ascetic, he is thereby purified of all the major sins and minor sins. Thereby all the gods are meditated upon by him, he is known by all the gods, becomes one who has bathed in all the holy bathing places, one who has all the time muttered the Rudra prayer. And after enjoying all the pleasures he enters, giving up the body, into union with Siva and does not return – and does not return.

Thus spoke the exalted Kalagni Rudra. One who recites it here, he also attains to a similar state. Om Satyam. – Thus reads the Upanishad.

OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all!

Om Shanti! Shanti! Shanti!

Om ! May He protect us both together; may He nourish us both together;

May we work conjointly with great energy,

May our study be vigorous and effective;

May we not mutually dispute (or may we not hate any).

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

Here ends the Kalagni-Rudropanishad belonging to the Krishna-Yajur-Veda.

[Omkara]

BHASMAJABALA UPANISHAD


By R. A. Sastri

SECTION I.

Om. Next, Bhusunda Jabala prostrated before the lord Siva, who is residing at the top of the Kailasa, who is the Essence of the Om, who is the great lord, who has the crescent moon on his forehead, whose eyes are the sun, the moon and the fire, who has the brightness equal to the light of unlimited suns and moons, who is clad with the tiger skin and has antelope in hand, who has besmeared himself the whole body with Bhasma, in whose forehead are shining the three lines drawn across by Bhasma, who has his five different faces filled with smile, who sits on the Virasana seat, who is immeasurable, having no beginning nor end, who is without parts, free from the qualities, who is calm, without attributes, or miseries, who is pronouncing the formula ‘Hum,; and ‘Phat,’ and even chanting the Siva names, who has gold in hand, whose form is gold with golden hue, who is the source of gold, who has no duality, who is the fourth, who is above Brahma, Vishnu and Rudra, who is the one and who is desired by all. Again he worshipped him frequently by Bhilva leaves, and Bhasma; adoring him with folded hands, he addressed him thus: O Lord, taking out the Essence of the Vedas, instruct me the rules of Tripundra, knowing which one, without depending on any other else, attains Salvation. Which are the materials of Bhasma? Which are the places where it should be applied? What are the mantras and how many of them should be chanted when applying it? Who are the aspirants for it? What are their observances? Please enlighten me, thy student, till I realize the Salvation!

2. Next, the Supreme Compassionate Lord Paramesvara, looking at his retinue and the Devas replied:

3. Before the Sun rise collecting pure cow-dung, one should deposit it in the Asvatha leaves and dry it by any means of the heat while chanting the mantra ‘Trayambaka’; he should kindle the fire according to the rules of one’s own Grihya Sutra, deposit in it the cow-dung chanting ‘Somaya Svaha’; next he should give in oblation the oil-seed mixed with ghee 1562 times. He should use in the ghee-oblation the Parna (Sami) leaf for spoon. By this he drives out the sin. The mantra to be used in the oblation is ‘Trayambaka’ only. At the end, by ‘Svishtakrit’ mantra he should perform the ‘Purvahuti’ (the finishing oblation). By this mantra only the offering of Bali should be performed in the eight quarters. By Bhasmagayatri (sadyojataya vidmahe, &c.) he should sprinkle water over it and remove the Bhasma to a golden, silver, copper or to an earthen vessel, and again sprinkling water over it reciting the Rudra mantras, he should deposit it in a pure place. Next, he should feed the Brahmanas. Thus, he becomes purified.

4. He should handle the Bhasma reciting the mantras ‘manastoka’ and five ‘Sadyojata’ &c, and by bowing his head should adore it reciting the mantras. ‘Agni is Bhasma, Vayu is Bhasma, Water is Bhasma, Earth is Bhasma, Ether is Bhasma, the Devas are Bhasma, the Rishis are Bhasma, all this indeed is Bhasma, the pure and the purifier, I prostrate before it which immediately destroys all the sins.’

5. He should keep it a little purified in his left palm, chanting the ‘Vamadeva’ mantra and sprinkle water over it pronouncing the mantra ‘Tryambaka’ and should mix it with water reciting the mantra ‘pure with pure.’ After the consecrating he should besmear it from foot to head, reciting the five Brahma Mantras.

6. Next the application of the remaining Bhasma. Taking the Bhasma in hand chanting the mantra ‘Agner Bhusmasi’ (thou art come from the fire), draw across three lines in the head by the second, third and fourth fingers reciting the mantra ‘murdhanam’; he should draw the three lines across the forehead reciting the mantra ‘Trayambaka’; across the neck, reciting ‘Nilagriva’; across the right side of it, reciting ‘Trayayusham’; across the two cheeks, reciting ‘Vama’ and ‘Kalaya’; across the eyes reciting ‘Trilochana’; across the ears, reciting ‘Srunuvana’; across the mouth reciting ‘Prabruvama’; across the breast (heart) reciting ‘Atman’; across navel, reciting ‘Nabhi’; across the right arm reciting ‘Bhavaya’; across the middle of it, reciting ‘Rudraya’; across the wrist of it, reciting ‘Sarvaya’; across the hind-palm of it, reciting ‘Pasupataye’; across the left arm reciting ‘Ugraya’; across the middle of it, reciting ‘Agrevadhaya’; across the wrist of it, reciting ‘Durevadhaya’; across the hind-palm of it, reciting ‘Numohantre’; across the shoulders, reciting ‘Sankaraya’; thus respectively applying Bhasma, he should adore Siva reciting ‘Somaya’.

7. Next washing his hands, he should drink that Bhasma water reciting ‘Apahpununtu’ (Let the water purify me). He should not throw down this water, certainly he should not do it.

8. Thus he should observe this Bhasma Dharana carefully according to the ordinance, at the three times, - morning, noon and evening. Showing negligence causes one to fall.

9. To the Brahmanas this is the only Dharma, certainly this is the only Dharma.

10. He should neither eat food nor drink water nor do anything else without the preceding Bhasma Dharana. Giving up Bhasma Dharana by indifference, one should not recite the Gayatri, nor should one give oblation in the Sacred fire, nor perform oblations to the Devas, Rishis, and Pitris* [* When the Sruti ordains thus, many ignorantly perform Sraddha &c. without Bhasma Dharana.] and others. This is the eternal Dharma which destroys all the sins and causes one to attain salvation. This is the Eternal Dharma for the four classes of Brahmanas - Brahmacharin, Householder, Forest dweller, and Sanyasin. If they do not observe this, they incur Sin.

11. If a Brahmana does not observe this by chance, he becomes purified by fasting for a day, repeating the Gayatri, one hundred and eight times, standing in the water.

12. If a sanyasin does not observe the Bhasma Dharana once by indifference, he is purified by repeating Pranava twelve thousand times, fasting a day. Otherwise, Indra sends the Sanyasins to the wolves.

13. If the Bhasma becomes scarce, one can obtain it from a Brahmana’s holy hearth or from anywhere else and should use it after consecration.

14. Studying this in the morning removes the sin committed during the night; also removes one from the sin of committing theft of gold.

15. In the noon, after finishing the midday prayer till the end of Upastana ceremony, the recitation of this, facing the Sun, with concentration, removes the sin of tasting the spirituous liquor; likewise, it removes the sin of the theft of gold, of killing a Brahmana, cows, horses, teacher and parents.

16. If one repeats this at the three occasions (morning &c), he acquires the virtue of studying all the Vedas and of bathing in all the holy waters. Always, recitation of this gives one his full life, makes him the possessor of plenty of kin and wealth and leads him to the world of Prajapati (after death).

17. Therefore one should repeat this Upanishat constantly. Thus says the Lord Samba Sadasiva.

SECTION II.

Next, Bhusunda Jabala with adoration addressed Samba Mahadeva again.

2. What is that which a Brahmana should observe daily, and neglecting which he incurs sin? Who is to be worshipped? Who is to be meditated upon? Who is to be remembered? How to be meditated upon? Where to reside? Reply to me concisely.

3. He answered: before the Sun-rise, finishing the calls of nature, one should bathe, reciting the Rudrasuktas. Next, he should wear a fresh cloth.

4. To remove the sin, he should meditate upon the rising sun. Besmearing with the Bhasma the whole body, he should adorn himself with Tripundra in the designated places by white Bhasma, and with white Rudraksha beads. In this there is no discrimination. Some say one should wear in the head a garland of forty beads, one or three in the tuft of the hair, twelve in the ears, thirty-two around the neck, sixteen in each arm, twelve in each wrists, and six in each thumb.

5. Next, he should perform the daily Sandhya, wearing the munja grass in hands.

6. He should perform Homa in the Sacred fire reciting the mantras ‘Agner Jyotis’ &c.

7. Next, the worship of the Siva-linga at the three Sandhyas (morning &c). Sitting on the munja grass seat he should meditate on me alone who is with Uma, who is sitting on the sacred bull, with golden arms, with golden colour and form, who is the remover of the noose of the Pasus (the ignorant Jivas), who is the Purusha, with blue and yellow line, whose seed is drawn up, who has a peculiar eye, who has all forms with a thousand eyes, thousand faces, thousand feet, and many arms, who is all Atman, who is one without the second, who has no attributes nor actions, who is calm, who is the good, imperishable and unchangeable, who is the father of Hari and Brahma, and who is incomprehensible having no beginning nor end.

8. He should bath me reciting the Rudra-Suktas and worship me with white Bhasma and fresh or old three-pointed bilva leaves. In this there is no deliberation. He should prepare all the necessities of the worship. Next, the offering of the food. Then comes the repetition of Rudradhyaya eleven times. One recitation of it leads one to infinity. Next, comes the recitation of the six or eight-syllabled Siva-Mantra one should pronounce ‘om’ first, ‘namah’; next, and last the three-syllabled word ‘Sivaya’. ‘O’ first, ‘namah’ next, and the five syllabled ‘Mahadeva’ last. (Thus are the six and eight syllabled mantras). There is not one mantra equal to these for crossing (the ocean of Samsara). This five-syllabled one (excluding Om) is called Taraka (resuer).

9. (Question) Which is the Saiva Mantra called Saiva Taraka?

10. (Answer) This (Taraka five-syllabled) mantra is imparted to the Saiva Jivas at avimulta. This Saiva Mantra alone rescues one (from the trans migratory life) and indicates Brahman.

11. I, Soma, am Brahman; I Soma (with Uma), am Vayu; I Soma, am that which is pervading through all. I am the creator of the senses. I, Soma, am the creator of the Earth. I, Soma, am the creator of the Fire, the Sun, Indra, Vishnu, the Moon, the Devas and all the worlds – Bhuh, Bhuvah, Suvah, and others.

12. I, Soma, am the creator of various worlds, past, present and future. I, Rudra the great seer transcending all, see the Brahma and other created beings. I am the Rudra who is in the fire, water, and in the herbs and who has entered all the worlds. I am alone the Self, and the inner self. I am the Brahman Light. There is none except me. I am alone Supreme, transcending all. Knowing me alone one attains immortality and crosses misery. Realizing me alone drives out the pain of Samsara. Hence I am Rudra (the remover of pain). I am the Supreme goal of all and many-formed. One should worship realizing ‘That all being proceed from me,’ the created beings live by me and enter into me in the end; I am alone praised by the Devas and other beings. Out of fear of me, the wind blows, the Sun rises. Out of fear of me, the fire and Indra do (their allotted functions). I am the supporter and protector of all beings. I am earth, I am water, light, wind, time, quarters, I am the Atman, and in me everything is established. The knower of Brahman reaches the Supreme. Let there be O Sadasiva, to me, Om, Brahman, Siva. I have no eyes but have eyes on all sides; I have no ears, but have ears everywhere. I have no feet, hands, faces, but have feet, hands and faces everywhere. I am supported by Knowledge alone and my form is of Vidya and Vidya only. I am the lord of all and immortal. Thus realizing me, one is freed from the bondage of Samsara. Therefore I am the remover of the noose of the Pasus. The Pasus of the Deva and human groups, with concentrated mind, are making effort to reach me only. They who reach me never come back (to the worldly life), never come back.

13. Taking abode in Kasi which is on the trident (of Siva), all enter me only after death. Just as the oblations given in the blazing fire (without attachment for the result) do not send down the sacrifice, so after casting away this body which is the refuge of worms, he never gets again this sort of body.

14. This is the teaching. This is the instruction. This is the Supreme Dharma.

15. One should not at any time fall from the truth; so also from besmearing oneself with Bhasma, Tripundra Dharana and Rudraksha. One should not at any time show negligence of my worship.

16. One should not answer the calls of nature in the precincts of the shrine of Gods.

17. One should not show indifference to observe penances. The observation of the above (rules) is the real penance, the real penance.

18. They who desire Salvation should not give up Kasi, they should not do it, I am the redeemer of those who live in avimukta. There is not a place superior to avimukta, certainly there is not.

19. There are four places in Kasi; of them antargriha (inner-abode) is better; Avimukta is the best.

20. In it there are five places; of them, the Sivagara in the center is the best. In the east of it is the Aisvara Sthana. In the south is Vichalana Sthana. In the west is Vairagya Sthana. In the north is Jnana Sthana. In the center of them I reside in the shape of the Jyotir Linga, who is untainted, unchangeable, who has neither beginning nor end, who is to be known by all the Vedas and Vedantas, who is beyond definition, and explanations, who never swerves from his own nature, who wished by all, who has no second, who is the support of all, who is himself unsupported, who is imperceptible, and who is daily worshipped by Brahma, Vishnu, Indra and other Superior Devas.

21. He alone is called a worshipper of me, who worships this Linga.

22. The Sun, the Moon and the Fire do not brighten the Linga. It is Self-shining and resides here assuming the name Visvesvara pervading through Patala. I amit. I am really worshipped by one who worships me there by three-pointed fresh Bilva leaves, with one mind, dedicating his life and all other actions to me alone, adoring his body with Rudraksha garlands and Bhasma.

23. Him alone, who worships me with wholeheartedness, taking refuge in me and ever devoted to my worship, I accept; him alone, free from the bondage of Samsara.

24. One should worship the Visvesvara Linga daily, bathing it reciting the Rudra Suktas, he should take in the consecrated water three times. He is freed from the sin of great crimes. He never undergoes misery and is free from the bondage of Samsara.

25. Without worshipping me one should not eat food, nor fruits nor anything else. If he does eat, he is the eater of the vital fluid. If he does drink water, he swallows the putrefied matter.

26. By indifference having neglected my worship once, if one takes his food or feeds others, he should, having got himself shaved, take in the Panchagavya (a mixture of the five products namely, cow’s milk, cow’s curd, cow’s ghee, cow’s urine and cow-dung), fasting the previous day. He should bath in the water reciting Rudra Suktas and chant the Rudradhyaya three times, looking at the Sun with meditation. Thus the defaulter should undergo the bathing ceremony chanting the Rudra Mantras. In the end feeding the Brahmanas, he becomes purified. If he does not perform this expiation he, after death, undergoes the miseries of hell.

27. One should take his food after worshipping me, the Visvesvara, by leaves, fruits or anything else.

28. Bathing me, who is in the form of Siva Linga by Kapila’s (brown coloured cow) milk, chanting the Rudra-Sukta, one becomes purified from the sin of Brahmanicide. Bathing me by Kapila’s curd, he is purified from the sin of tasting the spirituous liquor. Bathing me by Kapila’s ghee, he is purified from the sin of having intercourse with the wife of one’s own teacher. Bathing me by white sugar, he is purified from the sin of killing all the beings. Bathing me by milk and other above mentioned articles, he obtains all the desired objects.

29. Thus each article should consist of one hundred big measures. One becomes freed from the bondage of samsara by worshipping me with one thousand of big measures of the above articles.

30. One should bath me only, who is the form of Siva-linga, during the ardra constellations, full-moon and new-moon days, vyatipata, eclipse-times, and the beginning days of the months, and worship me with rice grains mixed with Yava and oil-seeds and with Bilva leaves, offering scents prepared by the ghee of Kapila cow, and gandhasara powder; and also light; he should offer food and other edibles mixed with ghee and flowers with prayers. Thus with earnestness, worshipping me, he attains my equality (Sayujya).

31. One, desirous of attaining Chandra-loka, should worship me with one hundred big measures of unbroken rice, and he reaches the chandraloka.

32. Worshipping me with the same measure of oil-seeds, one, desirous of attaining Vayu-loka, reaches the same loka.

33. Worshipping me with the same measure of black gram, one, desirous of Varuna-loka, reaches it.

34. Worshipping me with the same measure of Yava grains, one, desirous of Surya-loka, reaches it.

35. Worshipping me with the above mentioned articles of double the quantity, one, desirous of attaining heaven, reaches the same.

36. One, desirous of reaching Brahmaloka worshipping me with four times the quantity of the above articles, attains the same.

37. Worshipping me with the above articles of one hundred measures in quantity, one, desirous of my world, reaches it, after crossing the Brahma Kosa (the veil of Brhaman, i.e. Vijnanamaya), where death has no place for him. There is not a world superior to that of mine, obtaining which one does not feel misery, one does not return to this world, certainly does not return.

38. The Yogins and other perfected Siddhas think on me who is in the form of Linga and worship me. The Sacrificers worship me only. Me only, the Devas, the Upanishats with their supplements and Itihasa praise.

39. There is nothing except me. I am, indeed, all. Everything is established in me. Therefore one should worship me daily at Kasi, with earnestness.

40. There the retinue of Rudra with fierce faces and heads, possessed of different weapons, forms and emblems, besmeared themselves with holy ashes and wearing the Rudraksha garlands, meditate on me always with folded hands.

41. There, in the eastern quarter Brahma with folded hands, is worshipping me day and night.

42. In the southern quarter, Vishnu, resting his folded hands on his head, worships me. In the western quarter, Indra with bending limbs worships me. In the northern quarter the devotees of Uma, wearing the golden ornaments and golden apparels, worship me.

43. Me only, worship the Devas with their four forms.

44. In the southern quarters, the abode of Salvation is called ‘mukti mantapa’ (the abode of liberation). Many a Rudra retinue guards it jealously with weapons, driving out the sins of the devotees.

45. There, the Rishis, Sambhavas, Pasupatas, and Maha Saivas recite the five-syllabled mantra of Siva, which is the crest-jewel of the Vedas, added with the Taraka Pranava, and remain blissfully.

46. There is a seat made of jewels. Sitting on it, I bring the devotees of mine, who have cast the mortal coils which are the food of worms, at Kasi, and seat them on my lap and smoothly touch their limbs which are besmeared with the holy ashes and are decked with Rudraksha garlands. I impart to them the Taraka Siva Mantra, telling, ‘let there be no more birth and death to them.’ Then they, becoming liberated, enter me, with the body of wisdom (Vijnanamaya), and never come back to this world, like the oblations thrown into the blazing fire.

47. In this place alone to attain Salvation, this five-syllabled Siva mantra is imparted. This is the only seat of Salvation. This is the Om. They, who dedicate all their actions to me and whose minds are entered in me, alone get my form but no others. This is Brahmavidya.

48. They, who are desirous of Salvation, should live in Kasi only, possessed of knowledge and strength; they should meditate on me alone. I am the wisdom-abode of Brahman, with four walls which death never enters, and which Brahma, Indra, Agni, Varuna and others never realize. I am immersed in golden hue, I am embraced with Uma, I am equal to the brightness of crores of the moons, I have the moon in my crown, my eyes are the sin, the moon and the fire, my body is besmeared with the holy ashes, and I am the good and they involve in me alone, having been freed from bondage and sin.

49. They who lead their life otherwise at Kasi, answering the calls of nature, living on begging, giving up the Bhasma application, without wearing the Rudraksha garlands, not observing the Somavara vow, without keeping the sacred fire and Visvesvara worships, without reciting the Panchakshara mantra and giving up the worship of Bhairava, meet, after their death at Kasi, with terrible and fearful torments in hell of various kinds. After the purification they reach me ultimately.

50. They who pollute the Antargriha with their vital seed and urine are said to undergo the sin of propitiating their Pitris with the same.

51. Nilalohita Bhairava, seeing the evil doer at death, throws him at the group of weapons and also at the blazing fire, altars and other places.

52. Therefore one should lead his life at Kasi, which is in the form of Linga, very carefully, should lead his life there very carefully. Thus says the Upanishad.

[Omkara]

RUDRAKSHAJABALA UPANISHAT

By R. A. Sastri

Om. Next Bhusunda addressed Kalagni Rudra thus: ‘How is the origin of the Rudrakshas, and what is the effect wearing them’?

2. Him answered the Lord Kalagni Rudra.

3. When, for the sake of destroying the Tripura (the three cities), I checked my Eyes; from them fell drops of water in the ground and became the Rudrakshas for the benefit of all.

4. Mere uttering their name produces the effect of the gift of ten cows. The seeing and handling of them produces twice the effect of the above. Beyond this, I am unable to describe more.

5. There are the following verses on this (Question). Wherefrom comes it? What is its name? How is it to be worn by men? How many faces does it contain? What are the mantras to be chanted when wearing it?

6. (Answer) I closed my eyes for the period of a thousand divine years. From my closed eyes drops of water fell down on the earth. Then the Eye-drops have become the great Rudraksha trees of the vegetable kingdom for the sake of blessing the devotees.

7. The wearing of it does remove the sin of the devotees committed during the day and the night. Seeing it produces one lac of virtues, and handling it, one crore. The wearing of it produces in man one hundred crores of virtues, the wearing and making japa of it produce in man one hundred millions of virtues.

8. It is said that Rudraksha is the best which is as big in size as Dhatri fruit(நெல்லிக்காய்). The wise declare it to be a secondary one which has the size of a Badari fruit(இலந்தைப்பழம்). The last one is that which has the size of a Bengal gram. Thus is the order given out by me.

9. By the command of Siva the trees have sprung up from the earth in four classes, namely, Brahmana, Kshatriya, Vaisya and Sudra; and each brings benefit to its own order.

10. The white one is called Brahmana bead, the red one, Kshatriya; yellowish, Vaisya; and black one is said to be Sudra. The Brahmanas should wear the white ones, the Kshatriya, the red, the Vaisya the yellowish, and the Sudras the black ones.

11. The good bead is that which is well-shaped, sappy sound, well-sized and with thorns. One should reject the six kinds of the same, namely those that are made holes by worms, wounded, broken, without thorns, diseased and not well-shaped.

12. The best Rudraksha is that which has a natural hole. That bead is a secondary one which has a hole made by the effort of man.

13. The wise should wear in his body and limbs a garland of beads that are equally shaped, sappy, sound, pleasing, and big is size, tied in a silk thread.

14. That bead is known to be the best which produces a golden line when tested in a rubbing stone; and this the worshippers of Siva should wear.

15. One should wear a single Rudraksha in the tuft of his hair, three hundred in the head. He should make a garland of thirty-six for his neck, of sixteen for each arm, and of twelve for each wrist. He should wear five hundred in his shoulders. One should prepare a garland of one hundred and eight in the form of the sacred thread (yajnopavita).

16. One should suspend from his shoulders a garland of beads consisting of two or three, five or seven rounds. He may wear the same in the head, in and around the ears, neck, arms, wrists, and across the shoulders like the sacred thread. He should wear it specially in the waist.

17. One should wear always the Rudraksha whether he sleeps or eats.

18. The wearing of three hundred is said to be the lowest; of five hundred ordinary, and of one thousand the best. Knowing the difference one should wear it.

19. He should wear it in the crown, chanting the mantra ‘Isana’: in the shoulders Tatpurusha’; in the neck and heart ‘Aghora’. The wise should recite the mantra ‘Aghora Bija’, while wearing it on their wrists. One should wear a garland of fifty in the waist chanting the mantra ‘Vyomavyapi.’ He should wear, in all the places of sense-organs, a garland of five or seven beads, chanting the Panchabrahman’ (Sadyojata & c.,) and its supplementary mantra.

20. Next Bhusunda addressed the Lord Kalagni Rudra. Tell me the different kinds of Rudrakshas, their nature, the result of wearing them, and also their different faces; and those that drive out evils and these that give the desired objects.

21. He answered: In this these are the slokas:-

22. The One-faced Rudraksha represents the Supreme Reality. Wearing it, one, with completely controlled senses merges in the Supreme Reality.

23. The Two-faced one, O the best of sages, represents Ardhnarisvara (the Lord with half-male and half-female form). By wearing this Ardhnarisvara always becomes pleased with him.

24. The Three-faced one represents the three sacred fires. The fire god becomes always pleased with him who wears this.

25. The Four-faced Rudraksha represents the four-faced Deity (Brahma). The four-faced god becomes ever pleased with him who wears this.

26. The Five-faced Rudraksha represents the five Brahmans (Sadyojata to Isana). The five-faced Brahman removes him from the sin of killing the human beings.

27. The Six-faced Rudraksha has Kartikeya (Subrahmanya) as its presiding Deity. The wearing of it brings forth a great wealth and a very good health. The wise should wear it to obtain brightness of the intellect. The great men say it has also Vinayaka as its presiding Deity.

28. The Seven-faced Rudraksha has the Sapta matris as its presiding deities. The wearing of it brings forth a great wealth and a very good health; and vouchsafes the wearer the personal purity and attainment of clearness of the mind.

29. The Eight-faced Rudraksha has the Ashtamatris as its presiding deities. It pleases the Eight Vasus and the goddess Ganga. The wearing of it will please the above gods, who are true to their words.

30. The Nine-faced Rudraksha has the nine Saktis as its presiding deities. The mere wearing of it pleases the nine Saktis.

31. The Ten-faced Rudraksha has Yama as its presiding Deity. A look at it will create effect lessness of his sins. There is no doubt in this.

32. The Eleven-faced Rudraksha has the Eleven Rudras as its presiding Deities. The great men say, the deities increase the prosperity of him who wears it always.

33. The Twelve-faced Rudraksha represents the great Vishnu and also the twelve Adityas. The wearer of it assumes the deity’s form.

34. The Thirteen-faced Rudraksha brings forth the desired objects and agreeable perfection. The mere wearing of it pleases Kamadeva.

35. The Fourteen-faced Rudraksha has its origin from the eyes of Rudra. It removes all the diseases. The wearer will have always a very good health.

36. He should avoid the prohibited food, namely, liquor, flesh, onion, white onion Suguru, Sleshmataka, and the village boar.

37. He becomes freed from all the sins, if he wears the Rudraksha on the days of Eclipse, Solstices, the beginning of each of the Solar month and of six months of new moon and full moon and on the complete days.

38. It is said the root of the Rudraksha tree is Brahma, the fibre of it is Vishnu, and the top Rudra, and the fruits are all the Devas.

39. Next Santkuamra addressed the Lord Kalagnirudra; ‘Expound to me O Lord, the rules of wearing the Rudrakshas. On that occasion Nidagha, Jadabharata, Dattatreya, Katyayana, Bharadvaja, Kapila, Vasishtha, Pippalada and others, approaching Kalagnirudra addressed him.

40. Next Kalagnirudra asked them, ‘what is the object of your arrival here’?

41. They replied; ‘We desire to hear the rules of wearing the Rudrakshas.’

42. Next Kalagnirudra said: ‘from the Eyes of Rudra the Rudrakshas have come forth. Thus is known in the world. Now, Sadasiva at the time of involution, after finishing the function of destruction, he closes his eye of destruction. From that Eye have come forth the Rudrakshas. It is therefore named Rudraksha by its derivation. Thus replied Kalagnirudra.

43. The mere utterance of the name of ‘Rudraksha’ rings forth to the repeater the virtue of the gift of ten cows. The Rudraksha has as much virtue as that of the bright Bhasma.

44. By handling Rudraksha and by mere wearing of it one acquires the benefit of the gift of two thousand cows. The wearing in the ears will produce the effect of the gift of eleven-thousand cows and the wearer attains the state of Eleven Rudras. The wearing in the head brings forth the result of the gift of one crore of cows. Of all the places the result of wearing in the ears is beyond the speech to describe. Thus replied the Lord.

45. He who studies daily this Rudra Jabala Upanishat, whether he be young or youthful, he becomes great. He becomes the guru and imparter of all the mantras.

46. One should perform Homa in the Sacred fire chanting this Upanishat only and perform worship reciting this only.

47. One should tie a single Rudraksha called Mrityutaraka (crosser of death), which drives out evil spirits, received from a Guru, in the neck, or in the right arm, or in the tuft of his hair.* [* Here is the Vedic injunction for wearing a single Rudraksha received from a teacher, in the neck.]

48. Even the gift of the Earth surrounded with seven continents is not enough to pay spiritual fee to that Guru. Therefore with earnestness he should give him a cow of any quality. This is the spiritual fee.

49. A Brahmana who recites this Upanishat in the evening destroys the sin committed during the day. Recitation in the noon destroys the sin committed in six births. The study in morning and evening removes the sin accumulated during many a birth; also brings forth the result of repeating the Gayatri mantra Six thousand lacs. He becomes pure from the sin of Brahmanicide, of tasting liquor, theft of gold, intercourse with his guru’s wife, and from the sin of him who associates with the above.

50. He gets the benefit of bathing in all the holy waters. He becomes freed from the sin of talking with the fallen men. He becomes the Sanctifier of one hundred thousand lines, He attains the equal state (Sayujya) of Siva. He does never return to this world, he never returns. Om, Truth! Thus says the Upanishad.

[Omkara]

JABALI UPANISHAD

By R. A. Sastri

1. Om Next, Pippalada addressed the holy Jabal: “O Lord instruct me in the secret of the Supreme Reality. What is the reality? Who is Jiva? Who is Pasu? Who is the Lord? What are the means to attain Salvation?”

2. He replied to him: “Well-questioned. I shall instruct thee in all that I know.”

3. Again he asked him, “Wherefrom learnt thou?” “From Shanmukha”.

4. Again he asked him, “wherefrom learnt he?” “From Isana”.

5. Again he asked, “how did he get it?” He replied: “By meditating on it.”

6. Again he addressed him: “Instruct me, out of compassion, O Lord, in all the secrets.”

7. Thus questioned, he instructed him in all.

8. Pasupati is the only Reality.

9. The Jiva, who entered into Ahamkara (the vehicle of Egoism) and transmigration is Pasu.

10. The Lord is Pasupati, who is Omniscient, possessed of five functions (creation &c.,) and the master of all.

11. Who are the Pasus?

12. He answered him, “The Jivas are said to be the Pasus; and the Lord of them is Pasupati.”

13. Again he addressed him, “Why are the Jivas called Pasus and their Lord, Pasupati?”

14. He replied: “The Jivas like cows and the other beasts are fed on grass, are devoid of discrimination, are led by others, are engaged in the works of agriculture, undergo misery and are bound by their masters; as their master is to them, so is the Lord, the Omniscient Pasupati”.

15. By what means is his knowledge derived?

16. He, again, replied to him: “only by besmearing himself with the holy ashes”.

17. How should it be applied and where?

18. Again he answered him: “Handle the Bhasma (holy ashes) reciting the Panchabrahma mantra (the five mantras are Sadyojatam – to Sadasivam), he should consecrate it by the mantra, ‘Agni is Bhasma &c.’ Take it up in hand with the mantra ‘manastoka etc.,’ he should next mix it with water reciting the mantra ‘Trayayusham’ and apply it in three lines, in the head, forehead, breast and shoulders pronouncing the mantras ‘Trayayusha’ and ‘Tryambaka.’

19. This ‘Sambhavavam’ is declared in all the Vedas by the promulgators of the same.

20. One, desirous of salvation, should observe this to avoid re-birth.

21. Next, Sanat-Kumara asked the dimension of the three lines when applied.

22. (He answered him) The three lines are to occupy the whole forehead, above the eyes and between the two eye-brows.

23. The first line represents the Garhapatya fire, the letter A, Rajas, the Earth, one’s own Self, Kriyasakti, Rig-Veda, the morning sacrifice, and has the Lord Prajapati as its presiding Deity.

24. The second line represents the Dakshinagni, the letter U, Satva, the middle space, the inner self, Ichchasakti, YajurVeda, the midday sacrifice, and has the Lord Vishnu as its presiding Deity.

25. The third line represents the Ahavaniya fire, the letter M, Tamas, Heaven, the Supreme Self, Jnanasakti, SamaVeda, the evening sacrifice, and has Mahadeva as its presiding Deity.

26. Thus the learned one who draws the three lines by Bhasma, whether he be a Brahmacharin, or a householder, hermit or ascetic, is freed from the deadly sins and also the minor ones. He reaps the result of studying all the Vedas. He realizes the effect of meditating on all the Devas. He attains the virtue of bathing in all the holy waters. He gets the benefit of reciting all the Rudra mantras. He never comes back, (into rebirth) never comes back. Om, Truth. Thus ends the Upanishad.

[Omkara]

Pancha Brahma Upanishad
Translated by P. R. Ramachander
Published by celextel.org


Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Sage Pippalada asked Lord Ishwara, “Oh, God, Which appeared first?”

For which, the Lord Maheswara replied:

The Para Brahma took shape in stages of Sathyojatha, Aghora, Vamadeva, Thathpurusha and Ishana. 1

Sathyojatha is the aspect of earth and is the Sun, Goddess Lakshmi, Brahma, the letter Om, Rig Veda, Garhapathyagni (Household fire), mantras, Saptha Swaras (seven notes) and yellow colour. It gives all that is wished for. 2

Aghora is the aspect of water and is moon, Goddess Parvathy, Yajur Veda, blue colour of the cloud, Dakshinagni (the fire of the south) and fifty letters. It drives away all sins, destroys all that is evil and grants riches. 3

Vamadeva gives great knowledge and destroys all sins. It is the aspect of fire, is lights of crores of suns, Sama Veda, eight type of songs, courageous tone, Ahwaneeyagni, power of knowledge, power to destroy and slightly blackish white colour. It gives full consciousness, rules over all the three worlds, spread over all the three worlds and grants all sort of luck and results for the action performed. 4

Thathpurusha is with eight letters (Aa, Ka, Cha, Ta, Tha, Pa, Ya, Sa) and is in the eight petal lotus and is normally surrounded by air. It has five fires, protects effects of mantras, personification of the fifty consonants, has the form of Atharva Veda, is the chief of several crores of Ganas, has the shape which is extremely big, red coloured, gives whatever is asked for, medicine for worry and diseases and the root of Srishti (creation), Sthithi (upkeep) and Laya(merging). It is the basis of all strengths. It is the Thureeya which is beyond the three common states and is the thing called Brahman. It is worshipped by Brahma, Shiva and Vishnu. It is the philosophy from which all others originate. 5

You should understand that Ishana is the witness for intelligence and is the activator of the brain. It is the aspect of sky and cannot be seen. It is decorated by the sound of “Om”. It has the shape of all devas. It is peaceful. It is beyond peace. It is beyond sound. It is Aa and occupies the headship of vowels. It is the form of Pancha Brahma which is everywhere and activates the five actions of creation, upkeep, destruction, disappearance and blessing. It hides the Pancha Brahmas within itself and exists as itself and shines beyond the Pancha Brahmas by its light. It shines in the beginning, middle and end without any causative reason. All those devas who are all under stupor by the illusion of Maheswara would not understand properly that Mahadeva who is the teacher of the universe, is the cause of all causes. His shape does not appear before the eye. This world is shining because of that Parathpara Purusha in whom the world exists. It merges in him. That Ishana aspect is the Para Brahman which is the upper boundary of peace. The knowledge that the Para Brhaman is oneself and the rise of Sathyo Jatam (birth of truth) is Para Brahman. Whichever is seen or heard is the soul of Para Brahman. 6

The existence in five shapes is called Brahma Karya (activity). After understanding Brahma Karya, Ishana is appreciated. After putting the fact all that is originating from Para Brahman in ones soul, the wise man experiences and understands that “It is me” and becomes Brahman as well as deathless. There is no doubt that the one who understands this Brahman becomes freed (emancipated).

One should chant the Panchakshara Mantra which is from Na to Ya (Namasivaya) and which is of the shape of five letters and is Lord Shiva’s body. After understanding the philosophy of the soul of Pancha Brahma, One should understand that every form is the form of those five. One who studies this knowledge of the soul of the Pancha Brahma would shine himself as Pancha Brahma. This Upanishad tells that Lord Shiva, who grants salvation to one, from this day- to-day life of the world, exists as witness without differentiation in the heart of all beings and is called Hrudayam (That which exists within).

Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Pancha-Brahmopanishad belonging to the Krishna-Yajur-Veda.

[Omkara]

Aksha Malika Upanishad - Translated by:Mr. K. Srinivasan

Om ! May my speech be based on (i.e. accord with) the mind;

May my mind be based on speech.

O Self-effulgent One, reveal Thyself to me.

May you both (speech and mind) be the carriers of the Veda to me.

May not all that I have heard depart from me.

I shall join together (i.e. obliterate the difference of) day

And night through this study.

I shall utter what is verbally true;

I shall utter what is mentally true.

May that (Brahman) protect me;

May That protect the speaker (i.e. the teacher), may That protect me;

May that protect the speaker – may That protect the speaker.

Om Shanti ! Shanti ! Shanti !


1. Then the Prajapàti (Creator) asked Guha: “Oh Sir, (please) tell me the rules regarding the rosary of beads. What is its characteristic ? How many varieties of rosaries are there ? How many threads (does a rosary) contain ? How should it be made ? What are its colours ? How is it consecrated ? Who is its presiding deity ? And what is the benefit (of using it) ?”

2. Guha replied: “(It is made of any one of the following 10 materials) Coral, Pearl, Crystal, Conch, Silver, Gold, Sandal, Putra-Jìvikà, Lotus or Rudràksha. Each head must be devoted and thought of as presided over by the deities of Akàra to Kshakàra. Golden thread should bind the beads through the holes. On its right silver (caps) and left copper. The face of a bead should face, the face of another head and tail, the tail. Thus a circular formation must be made.

3. The internal thread must be thought of as Brahma (the Supreme Being). The right side silver cap must be considered to be the place of Shiva and Copper caps belonging to Vishnu. The face must be thought of as Sarasvati and the tail as Gayatri. The hole is Knowledge. The knot must be thought of as nature. The Beads representing vowels must be white (since they represent Sàttvika Guna). Those which represent mutes-consonants must be yellowish (since they are the result of mixture of Sattva and Tamas). The balance must be red in complexion (since they are Ràjasic).

4. Then (after thus meditating the presiding deities in different part of the rosary) bathe it (or clean it) in the milk got from 5 types of cows (like Nanda); and then in Pancha-gavya (a sanctified liquid prepared from the cow-dung, cow’s urine, ghee, curd and milk) and darbha grass immersed in water and then in the individual Pancha-gavya (in the aforesaid 5 things separately) and in sandal water. Then sprinkle water with darbha grass uttering Omkàra. Besmear it with eight fragrant (pastes) of eight (sweet-smelling substances like Sandal, Kasturi etc.,). Place it on flowers. Meditate (all) the letters in the rosary (or each letter in each bead).

5. Om Aëkàra, the conqueror of death, Omnipresent, be established in the 1st head !

Om Àëkàra, He who of the nature of attracting, found everywhere, be established in the 2nd head !

Om Iëkàra, the giver of wealth and firmness, be established in the 3rd head !

Om Ìëkàra, the maker of clarity in speech and clear One, be established in the 4th head!

Om Uëkàra, the giver of strength, the essence of everything, be established in the 5th head!

Om Ùëkàra, One who drives away evil spirits, the intolerable, be established in the 6th head !

Om Äëkàra, One who disturbs the (the dis-order), the moving One, be established in the 7th head !

Om Íëkàra, the deluding one, the effulgent and shining, be established in the 8th head!

Om Îëkàra, the hater, the devourer of everything else (or one who conceals everything), be established in the 9th head !

Om Îëkàra, the deluding one, be established in the 10th head !

Om Eëkàra, One who attracts everyone, Suddha-sattva, be established in the 11th head!

Om Aiëkàra, the Pure and Noble (Suddha-sattvika), attracting human beings, be established in the 12th head !

Om Oëkàra, the (base) of entire speech, eternally pure, be established in the 13th head !

Om Auëkàra, of the nature of speech, capable of attracting the peaceful, be established in the 14th head !

Om Aëkàra, capable of attracting elephants etc., attracting, be established in the 15th head!

Om Aãkàra, capable of destroying death terrible, be established in the 16th head !

Om Kaëkàra, the remover of all poison, giver of auspiciousness, be established in the 17th head !

Om Khaëkàra, the tormentor (or disturber) spreading everywhere, be established in the 18th head !

Om Gaëkàra, He who puts dows all obstacles, the greatest, be established in the 19th head !

Om Ghaëkàra, the giver of ………. (sanbhasya), stupefier, be established in the 20th head!

Om Ñaëkàra, the destroyer of all poisons, the sharp, be established in the 21st head !

Om Caëkàra, the destroyer of ……… (abhichara), cruel, be established in the 22nd head !

Om Chaëkàra, the destroyer of goblins, terrifying, be established in the 23rd head !

Om Jaëkàra, the destroyer of …….. (krityas - abhichara), unstoppable, be established in the 24th head !

Om Jhaëkàra, the destroyer of ……. (bhutas), be established in the 25th head !

Om Ñaëkàra, the churner of ……… (mrityu), be established in the 26th head !

Om Âaëkàra, the remover of all diseases, the good One, be established in the 27th head !

Om Âhaëkàra, of the nature of moon, be established in the 28th head !

Om Áaëkàra, the soul of Garuda, remover of poisons, be established in the 29th head !

Om Áhaëkàra, the giver of all wealth, the good One, be established in the 30th head !

Om Åaëkàra, the giver of all successes (siddhis), the deluder, be established in the 31st head !

Om Taëkàra, the giver of wealth and grains, who pleases one, be established in the 32nd head!

Om Thaëkàra, One who yokes with dharma, faultless one, be established in the 33rd head!

Om Daëkàra, the developer of growth, with pleasing looks, be established in the 34th head!

Om Dhaëkàra, the destroyer of mundane suffering (visajvara), the expansive One, be established in the 35th head !

Om Naëkàra, the giver of enjoyment and liberation, the peaceful One, be established in the 36th head !

Om Paëkàra, the destroyer of poison and obstructions, the Evolved One, be established in the 37th head !

Om Phaëkàra, the giver of eight siddhis, like atomic form, taking capacity, the effulgent nature etc., be established in the 38th head!

Om Baëkàra, the remover of all defects, the auspicious One, be established in the 39th head !

Om Bhaëkàra, One who quietens the goblins, the terrifying One, be established in the 40th head !

Om Maëkàra, the deluder of haters, be established in the 41st head !

Om Yaëkàra, the Omnipresent, the purifier, be established in the 42nd head !

Om Raëkàra, the burning One, the odd shaped, be established in the 43rd head !

Om Laëkàra, the hearer of the world, the effulgent, be established in the 44th head !

Om Vaëkàra, the all-pervading One, the noblest One, be established in the 45th head !

Om Éaëkàra, the giver of all results, the sanctifier, be established in the 46th head !

Om Çaëkàra, the giver of righteousness, wealth and pleasure, ……….., be established in the 47th head !

Om Saëkàra, the cause of everything, the undercurrent of all letters, be established in the 48th head !

Om Haëkàra, the base of all speech, the pure One, be established in the 49th head !

Om Laëkàra, the giver of all power, the Supreme One, be established in the 50th head !

Om Kçaëkàra, the One who instructs on the main and subsidiary categories of the world, of the nature of Supreme effulgence, be firmly established in the crest gem !

Mrityu not only means death but carelessness, non-alertness consequent swerving from the path of spirituality. Hence ajnana, nescience and the bodily perils like hunger etc., too are referred to as Mrityu.

Such invocation of sacred syllables (avahana), their spirits and the deity who confers a particular boon and of the nature of a particular form must be invoked in the first head - right of central head. Invocation must be done circularly and end in crest jewel.

6. Then one must say: “Salutations to those gods who are on and move about in earth ! Be firmly established in this rosary and bless us and forefathers too after getting established in Aksha-malika permit us for auspiciousness and good !”

7. Then one must say: “Salutations to those gods who are in and move about in atmosphere! Be firmly established in this rosary and bless us and forefathers too after getting established in Aksha-malika permit us for auspiciousness and good !”

8. Then one must say: “Salutations to those gods who are in and move about in heaven ! Be firmly established in this rosary and bless us and forefathers too after getting established in Aksha-malika permit us for auspiciousness and good !”

9. Then one must say: “Salutations to seven crore mantras and 64 arts” and invoke their powers in rosary.

10. Then one must say: “Salutations to Brahma, Vishnu and Shiva” and invoke their powers in rosary.

11. Then one must say: “Salutations unto the 36 Tattvas (the fundamental categories)” and invoke the presence of the best Tattvas in it, praying to them to make the rosary capable of yielding the desired fruit like a divine-cow (Kamadhenu).

12. Then one must say: “Salutations unto Hundreds of Thousands of Saivites, Vaishnavites and Saktas (and seek their blessings and permission to use the rosary); be pleased and permit me to use”.

13. Then one must say: “Salutations unto the powers of Mrityu; Let you all make me happy, happy !”

14. Then meditating on the rosary as representing everything as the form of God, should start touching eastwards, feeling grateful to its help and touch the heads (beads) 108 times.

15. Then getting up, placing it (on flowers) circumambulating utter the following incantation: “Om, Oh goddess, salutations, mother of all mantras of the forms of letters, rosary of beads; He who attracts everyone, Salutations ! Oh goddess mantra matrike, rosary of beads, stupefier of everything, Salutations ! Oh goddess, the remover of Abhicharas, Salutations ! Oh goddess, eternal One, conqueror of nescience, the illuminator of everything, protector of the all world, life giver for all world, creator of everything, ordainer of the day, ordainer of the night, mover to the other rivers, mover to other places, mover to other islands, mover to other worlds, shining everywhere always, she who illumines all hearts !

Salutations to you of the form of Parà !

Salutations to you of the form of Paéyanti !

Salutations to you of the form of Madhyamà !

Salutations to you of the form of Vaikhari !

Salutations ! Salutations to you of the nature of all Tattvas, all knowledge, of the nature of all powers, of the nature of all good, worshipped by sage Vasistha, attended to by sage Visvamitra !

16. If one studies this in morning, the sins of night are destroyed. If one studies this in evening twilight, sins done in day are destroyed. One who reads this both in the morning and evening, even if a sinner, becomes rid off sins. The mantras recited with rosary immediately gives benefits.” Thus said Guha to Prajapati. Thus ends the Upanishad.

Om ! May my speech be based on (i.e. accord with) the mind;

May my mind be based on speech.

O Self-effulgent One, reveal Thyself to me.

May you both (speech and mind) be the carriers of the Veda to me.

May not all that I have heard depart from me.

I shall join together (i.e. obliterate the difference of) day

And night through this study.

I shall utter what is verbally true;

I shall utter what is mentally true.

May that (Brahman) protect me;

May That protect the speaker (i.e. the teacher), may That protect me;

May that protect the speaker – may That protect the speaker.

Om Shanti ! Shanti ! Shanti !

Here ends the Aksha-Malikopanishad, as contained in the Rig-Veda.

[Omkara]

Dakshinamurthi Upanishad
(Part of the Krishna Yajur Veda)

Introduction:

The Dakshinamurthi Upanishad extols Siva in his aspect as Dakshinamurthy, the world teacher. Some important mantras are mentioned along with what form of Siva to be visualized in the mind as the means to achieve liberation.

Translation by Shri P. R. Ramachander, reproduced with his graceful consent

The Upanishad:

Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

Om Shanti ! Shanti ! Shanti !

1.Om. In Brahma Vartha (Land of Brahma), under a banyan tree called Maha Bandira, many sages including Sounaka had assembled to perform a Sathra fire sacrifice. They approached sage Markandeya wearing samiths (dried twigs of banyan tree) as gloves and asked him, “How do you manage to be a Chiranjeevi (One who does not have death) and how are you always in the happy state?"

2.He replied, “This is because of the knowledge of the most secret philosophy of Shiva. This very secret Shiva philosophy by which Shiva who is the Dakshinamurthy, becomes some thing which is not visible to others. He is that God who at the time of final deluge, who keeps every thing else within himself and shines because of the pleasure of his own spirit. The secret mantras about him are as follows: Brahma is the sage, the meter is Gayathri and the god is Dakshinamurhy for this mantra.

First Mantra of 24 letters: After telling “om”, tell “Namo” and then “Bhagavathe Dakshinamurthaye”, then the fourth form of “asmad” viz “Mahyam”, then “medham Pragnam”, then the root of wind “ya”, added with “chcha”, followed by the name of wife of fire God “swaha”. This is the mantra with 24 letters. That is “Om Namo Bhagwathe Dakshinamurthaye Mahyam, Medham Pragnam Prayacha Swaha!”

3.Then Dhyanam (thinking abut the form in the mind, when mantra is chanted). I salute him who is white like a crystal, who holds in his hands, a chain of pearl beads, the pot of nectar which is the form of knowledge, and the mudhra (symbol) of wisdom, who ties himself with a snake, who wears the moon on his head and who wears different type of ornaments.

4.Second Mantra of nine letters: First Say “Om”, then the first vowel with the visarga and in the end ell Panchakshari with visarga in the end, and this gives the Navakshari mantra (nine letters mantra). That is “Om Aam Aa Sivaya Nama Om!”

5.Then Dhyanam. Let the three eyed god who does only good, who has in his three hands, the sign of protection, deer and axe in three hands and fourth hand kept on his knee, who has tied a snake on his body, who shines white like milk, who sits below a banyan tree and who is surrounded by sages like Shuka, gives us pure thoughts.

7.Third Mantra: Add Broom Nama, Maya Bheeja, Vagbhava Bheeja, Dakshinamurthaye and Jnanam dehi Swaha to Om. The mantra would be “Om Broom, Namo Hreem Im Dakshinamurthaye Jnanam Dehi Swaha!”

8.Then Dhyanam: Let the God Dakshinamurthy, who has a white body due to application of holy ash, who wears the crescent moon on his head, who holds in his hands, Jnana mudra (symbol of wisdom), beaded chain, Veena and books, who wears all ornaments, who wears the elephant hide, who resembles the meditating Rama, who sits on the throne of explanation and who is being served by great sages protect us always.

9.We have to see that lamp of wisdom, which burns with renunciation as oil, devotion as wick and which shines in the full vessel of wake up state.

10.In the beginning of creation, Lord Brahma prayed this Dakshinamurthy, and obtained the capacity of creating beings and became very happy. He became blessed after getting what he desired. That Brahma therefore has become a devotee as well as somebody who deserves our devotion.

11.The one who reads this philosophy of Shiva with understanding, would get rid of all his sins. The ones who know this truly will attain salvation.

Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

Here ends the Dakshinamurthi Upanishad, as contained in the Krishna Yajur Veda.

Om Shanti ! Shanti ! Shanti !

[yajvan]

hariḥ oṁ
~~~~~~


namasté

Looking at the thousands of words that have been cut-and- pasted , I think of what value are these ? Of what value to cut-and-paste the veda-s into HDF ? One can just go to the source location, and read it there.

We are a Forum where conversations happen, where insights are offered, where we think with others about the knowledge of our śāstra-s.

Thousands of words, yet no insights, offers, help for comprehension. A bucket-full of letters.

http://www.launchingsuccess.com/store/images/products/LER_6402.jpg


praṇām

[Omkara]

hariḥ oṁ
~~~~~~


namasté

Looking at the thousands of words that have been cut-and- pasted , I think of what value are these ? Of what value to cut-and-paste the veda-s into HDF ? One can just go to the source location, and read it there.

We are a Forum where conversations happen, where insights are offered, where we think with others about the knowledge of our śāstra-s.

Thousands of words, yet no insights, offers, help for comprehension. A bucket-full of letters.

http://www.launchingsuccess.com/store/images/products/LER_6402.jpg


praṇām

As stated many times in the thread,my intention is to collate in one place references from the vedas praising Ridra/Shiva as the supreme being.Have I not offered my own opinions on the interpretation of these references and have these not been discussed with other members?

There is certainly enough to dicuss about these quotes.If you would like to discuss any specific part of them or all of them I would be happy to do so.

Considering the responce of the members who posted on this thread I would think that many found it very useful.

[philosoraptor]

How do Vaishnavas interpret Tryambaka being asked for liberation in RV 7.59.12 and YV 1.8.6?Surely "three eyed one" cannot be taken as an epithet of Lakshmipati as he does not have three eyes.Perhaps an alternate etymology is used by Vaishnavas here?

I'm not sure specifically. However, as I understand Vaishnava theology to date, the idea of being "three eyed" is not in and of itself contrary to a Vaishnava interpretation, since His forms are limitless, and thus He could certainly have a three-eyed form. This is one possible approach. A second approach is to understand "Trayambaka" in the sense of that paramAtmA who is the indwelling controller of the deity (shiva) more commonly referred to by that epithet. This is in keeping with the sharIra-sharIrin paradigm of vedAntic interpretation used by viShishtAdvaitins which gives a consistent reading - it is also known as the principle of co-ordinate predication, and is used by all of us when we refer to ourselves by our bodily designations even when we really mean the conscious living entity that resides in the body.

[philosoraptor]

The verses you put up are not in the tenth chapter of taittrya aranyaka.The tenth chapter of taittriya aranyaka,which is indeed called the narayana upanishad or the mahanarayana upanishad,can be found translated in pdf by swami vimalanananda.A simple google search for 'mahanarayana upanishad pdf' will get you the file as the first result.For some reason the link is not working when I paste it here.
http://www.philaletheians.co.uk/Study%20notes/Secret%20Doctrine's%20Proposition%201/Mahanarayana%20Upanishad%20-%20tr.%20Vimalananda.pdf


http://en.m.wikipedia.org/wiki/Mahanarayana_Upanishad

My mistake. Here is what is said about it:

http://en.wikipedia.org/wiki/Taittiriya_Shakha

"The Taittiriya Upanishad and Mahanarayana Upanishad are considered to be the seventh, eighth, ninth and tenth prashnas of the Taittiriya Aaranyaka. The words prapaathaka and kaanda (meaning sections) are interchangeably used in the Vedic literature. Prashna and valli refer to sections of the Aaranyaka."

I'm not sure exactly where nArAyaNa upaniShad starts (8th? 9th?), but I don't think its authenticity is disputed by anyone.

[philosoraptor]

Looking at the thousands of words that have been cut-and- pasted , I think of what value are these ? Of what value to cut-and-paste the veda-s into HDF ? One can just go to the source location, and read it there.

We are a Forum where conversations happen, where insights are offered, where we think with others about the knowledge of our śāstra-s.



As he mentioned earlier, Omkar is just trying to create a single, ready reference for those who want to refute secular Indologist theories to the effect that Shiva is merely a minor deity. Considering the vast influence of these "scholars," I think the effort is commendable, especially for those following Shaivism. Perhaps if I have time I will try to create or contribute to a similar thread on Vaishnavism.

One of the many angles of attack used by Christian missionaries is that Hinduism aka sanAtana-dharma has no concept of a supreme deity, and that its major scriptures merely teach polytheism and ritualism. This contention has never been accepted by traditional vedantins. Unfortunately, most people educated in English-medium schools know more about the theories of Max Muller and H.H. Wilson than they do about Sayana or Madhva. Thus, I think Omkar's attempt is laudable. My only doubt is whether some of the sources he is quoting are really mainstream or not. Other than that, I think it would be useful for people with similar interests to bookmark the thread as a quick reference.

regards,

PR

[yajvan]

hariḥ oṁ
~~~~~~


namasté


If you would like to discuss any specific part of them or all of them I would be happy to do so.
Please pick a śloka of your choice and begin and you see fit. Bring the words to life.


praṇām

[Omkara]

The verses in question are not part of the Narayana Upanishad.I have checked the original Sanskrit verses.There is another medeival text of the same name which contains these verses.

I am aware that some of the upanishads I posted are not universally accepted.But since those interested in this compliation would be majorly shaivas,I have posted texts which are accepted by one or more major Shaiva traditions.

[Omkara]

I found this here-
http://www.scribd.com/doc/4141839/Paratvam

Saivaas may similarly claim that the term Naaraayana does not mean LORD Naaraayanaof Vaishnavism and only refers to Lord Siva.But, MAHARSHI PAANINI in hisASHTAADHYAAYI explains: For (eg:) soorpasya nakaa iti soorpaNkaa meaning One whohas long nails, refers to only SoorpanaNakaa the sister of RaavaNaa and notanyone.Because from Soorpasya naaka we get Soorpanakaa and Soorpananakaa refers toanyone having long nails but In SoorpaNakaa we have Na and not na whichspecifically refers to the sister of RavaNa.Similarly, Naaraanaam ayanam yasya sahithi NaaraayaNahhere it refers to LORD SRIMAN NaaraayaNah because in Naaraanaam ayanam yasya shhaiti Naaraayanah it refers to anyone but in NaarayaNah the letter is Na and not nawhich specifically refers to LORD SRIMAN NaaraayaNah.The name NaaraayaNa means ONEWHO IS IN ALL and IN WHOM EVERYTHING IS.Hence, Maharshi Paanini has clearlyestablished that LORD NAARAYANA is the Supreme BRAHMAN.


This is valid only if Narayana is interpreted as he who resides in the waters.

In the Surpanakha analogy Surpanakha can mean anyone with long nails but the 'Na' indicates that Surpanakha is Ravana's sister.But this is not valid if surpanakha is interpreted to mean something other than 'a person who has long nails'.

Similarly if narayana is interpeted as 'That in which all things inhere' this problem does not arise.

I have Ashtyadhyaayi at home but haven't had a chance to look up this section. However, based on this excerpt Panini seems to be quite clear that "nArAyaNa" (as opposed to "nArAyana") can only refer to nArAyaNa (the Lord of Lakshmi) and not to anyone else. From the same source:

"Because from Soorpasya naaka we get Soorpanakaa and Soorpananakaa refers to anyone having long nails but In SoorpaNakaa we have Na and not na which specifically refers to the sister of RavaNa.Similarly, Naaraanaam ayanam yasya sah
ithi NaaraayaNah here it refers to LORD SRIMAN NaaraayaNah because in Naaraanaam ayanam yasya shha iti Naaraayanah it refers to anyone but in NaarayaNah the letter is Na and not na which specifically refers to LORD SRIMAN NaaraayaNah.The name NaaraayaNa means ONE WHO IS IN ALL and IN WHOM EVERYTHING IS.Hence, Maharshi Paanini has clearly established that LORD NAARAYANA is the Supreme BRAHMAN."

Panini has said no such thing.He simply establishes the rule that 'Na' differentiates a common noun from a proper noun.I have aldready stated why I think this rule is being wrongly applied.Panini is known to have been Shaiva and so would surely have agreed.
Interpreting Narayana as Vishnu is not really a barrier to a Shaiva interpretaion.Srikantha in his Brahma Sutra Bhasya to which I have posted a link interprets Narayana as Vishnu without compromising on Shiva's supremacy.

[philosoraptor]

The verses in question are not part of the Narayana Upanishad.I have checked the original Sanskrit verses.There is another medeival text of the same name which contains these verses.

I am aware that some of the upanishads I posted are not universally accepted.But since those interested in this compliation would be majorly shaivas,I have posted texts which are accepted by one or more major Shaiva traditions.

Point of clarification: nArAyaNa upaniShad and mahAnArAyaNa upaniShad are two different texts. The mahAnArAyaNa upaniShad is the one that is part of taitirrIya AraNyaka. I think I was using the two terms interchangeably. However, it appears that both texts have also been referred to as "mahAnArAyaNa upaniShad" which doesn't help matters. According to http://www.sanskritweb.net/yajurveda/, the "mahAnArAyaNa upaniShad" is indeed the 10th chapter of the TA, but that is not the text I quoted. I think the text I quoted may be from atharva veda. However, for what it's worth, that text is also quoted by Raamaanuja, and to the best of my knowledge its authenticity has not been challenged either.

[Omkara]

A review of the work completed so far-The Rig and Yajur Samahitas have been covered,as well as most of the upanishads in the Shaiva canon and parts of the Atharva Veda.

Prominent texts remaining include the Sama and Atharva Vedas,Satapatha and Aitateya Brahmanas,Mahanarayana Upanishad.

[Omkara]

hariḥ oṁ
~~~~~~


namasté


Please pick a śloka of your choice and begin and you see fit. Bring the words to life.


praṇām

We can start with the Atharvasikha Upanishad,since it is mutually accepted by all traditions and has been commented upon even by Vaishnavas like Ranga Ramanuja.

There are five entities described in this Upanishad.In Saivism they perform the panchakritya or five acts of Shiva.Who are they?What is their role,from a non saiva perspective,whetger advaitin or Vaishnava?

Also,could you share your thoughts on thr excerpts of Atharva Veda book 15,which I posted.It is a fascinatiing creation account but I am having trouble understanding some parts of it.

[Omkara]

Point of clarification: nArAyaNa upaniShad and mahAnArAyaNa upaniShad are two different texts. The mahAnArAyaNa upaniShad is the one that is part of taitirrIya AraNyaka. I think I was using the two terms interchangeably. However, it appears that both texts have also been referred to as "mahAnArAyaNa upaniShad" which doesn't help matters. According to http://www.sanskritweb.net/yajurveda/, the "mahAnArAyaNa upaniShad" is indeed the 10th chapter of the TA, but that is not the text I quoted. I think the text I quoted may be from atharva veda. However, for what it's worth, that text is also quoted by Raamaanuja, and to the best of my knowledge its authenticity has not been challenged either.

I am not sure if Shaivas accept this upanishad or the mahopanishad,another similar text which Vaishnavas often quote.It is not on the list of canonical upanishads at shaivam.org and has not been referenced by Srikantha in his bhasya.I have not however seen any Saiva source explicitly denying its authenticity.

Could you tell me where Ramanuja has cited thus Upanishad?If it is in the Sribhasya which I have,I want to look up what Ramanuja has to say on it.

I am not sure advaitins accept these upanishads either.They have not been referred to by Shankarananda or Sayana as far as I know.The Narayana Upanishad is not part of the muktika canon accepted by some advaitins either.

Wikipedia says the Narayana Upanishad is a medeival forgery,but does not state any reasons.

Also,I have seen Shaivas boast that while the Shaiva mahamantra Om Namah Shivaya occurs in the Yajur Veda Samahita,Om Namo Narayana does not appear anywhere in the vedas.Since this Upanishad however does contain the mantra Om Namo Narayana,I would presume that would imply Shaivas do not consider it part of the vedas.

[Omkara]

I'm not sure specifically. However, as I understand Vaishnava theology to date, the idea of being "three eyed" is not in and of itself contrary to a Vaishnava interpretation, since His forms are limitless, and thus He could certainly have a three-eyed form. This is one possible approach. A second approach is to understand "Trayambaka" in the sense of that paramAtmA who is the indwelling controller of the deity (shiva) more commonly referred to by that epithet. This is in keeping with the sharIra-sharIrin paradigm of vedAntic interpretation used by viShishtAdvaitins which gives a consistent reading - it is also known as the principle of co-ordinate predication, and is used by all of us when we refer to ourselves by our bodily designations even when we really mean the conscious living entity that resides in the body.

Srikantha uses the second method to intetpret the hymns to Narayana in the taittriya aranyaka.I considered his interpretation weak,but if this is a mainstram method of interpretation used by the purvapakshins as well,that would certainly strengthen his case.

[Omkara]

Maitrayanani Upanishad
6.26. And thus it has also been said elsewhere: As a sportsman, after drawing out the denizens of the waters with a net, offers them (as a sacrifice) in the fire of his stomach, thus are these Prânas (vital airs), after they have been drawn out with the syllable Om, offered in the faultless fire (Brahman).Hence he is like a heated vessel (full of clarified butter); for as the clarified butter in the heated vessel lights up, when touched with grass and sticks, thus does this being which is called Not-breath (Âtman) light up, when touched by the Prânas (the vital airs) 1. And that which flares up, that is the manifest form of Brahman, that is the highest place of Vishnu , that is the essence of Rudra. And this, dividing his Self in endless ways, fills all these worlds. And thus it is said:

'As the sparks from the fire, and as the rays from the sun, thus do his Prânas and the rest in proper order again and again proceed from him here on earth .'


Does anyone have any thoughts on this verse?

[Omkara]

Source-http://manasataramgini.wordpress.com/2007/11/21/astamurti-as-per-the-linga-purana/

The concept of the aShTamUrti-s of rudra go back to the vedic period: 1) In the gR^ihya rite of shUlagava. The 8 oblations to rudra in the shUlagava are to the same 8 names of rudra. These are alluded to in the brAhmaNa-s, gR^ihya sUtra-s and yajur vedic mantra pATha-s. 2) In the atharvavedic sacrifice to rudra prescribed in the vrAtyakANDa of the AV-S (15.5) invokes the aSTamUrti and pacifies them to prevent “bhava, sharva or ishAna” from harming cattle. 3) baudhAyana dharmasUtra prescribes tarpaNa-s to the aShTamUrti-s, their wives and sons. 4) The offerings of the parts of the animal smothered in the great shrauta rites like ashvamedha are made to rudra with 8 names, which include among them rudra, bhava, sharva, mahAdeva and pashupati. The mantra used for this is KYV-TS 1.4.36: chitta: sinews, bhava: liver, rudra: pancreas, pashupati: diaphragm, agni: heart, rudra: blood, sharva: kidneys, mahadeva: the mesenteries, uShiShThahana: intestines and lungs.

[Omkara]

source-http://manasataramgini.wordpress.com/2009/07/31/further-considerations-on-the-pashupata-system/

bahurUpI, rudragAyatrI-kR^iShNa yajurveda
worship of rudra as a great god-nIlarudra, shvetAshvatara
identification of rudra with puruSha of sAMkhya. brahman of vedAnta-shvetAshvatara, kena
rite of ash-atharvashiras
pAshupata vrata-atharvaveda parishiShTha-40
iconic worship of rudra-atharvaveda parishiShTha-40, baudhAyana gR^ihyasUtra-s, taittirIya AraNyaka 10
pa~nchabrahma mantra-s-taittirIya AraNyaka 10, baudhAyana gR^ihyasUtra-s, AV-mahanArAyaNa
bearing lakuTa, daNDa, khaTvA~Nga-atharvaveda parishiShTha-40, ancestral saMnyAsopaniShat
li~Nga worship/wearing-taittirIya AraNyaka 10
govrata/mR^igavrata-ancestral saMnyAsopaniShat

[philosoraptor]

I am not sure if Shaivas accept this upanishad or the mahopanishad,another similar text which Vaishnavas often quote.It is not on the list of canonical upanishads at shaivam.org and has not been referenced by Srikantha in his bhasya.I have not however seen any Saiva source explicitly denying its authenticity.

To the best of my knowledge, no Advaitin has specifically challenged the authority of the these Upanishads, and as many Advaitins would tell you, their content would just be interpreted in light of their theory of vyavahArika level of perception.



Could you tell me where Ramanuja has cited thus Upanishad?If it is in the Sribhasya which I have,I want to look up what Ramanuja has to say on it.

I knew you would ask. :-) I was just trying to remember that. I think it was in either vedArtha-sangraha or vedAnta-sAra which I read over a year ago. Actually, I've seen it quoted so many times now that I suspect he has mentioned it in several places.



I am not sure advaitins accept these upanishads either.They have not been referred to by Shankarananda or Sayana as far as I know.The Narayana Upanishad is not part of the muktika canon accepted by some advaitins either.


I read a posting by Sri Vidyasankar Sundaresan (the owner/manager of the Advaita Home Page and fairly well read from my observation) many years ago in which he stated that the Advaitin commentator Upanishad Brahmendra Yogin did comment on all 108 Upanishads from the Muktika list. The Adyar library published all of them with translations according to his bhashya.



Wikipedia says the Narayana Upanishad is a medeival forgery,but does not state any reasons.

Basically, Wikipedia is just reflecting the conclusions of secular indologists who would argue that any Upanishad naming a specific deity as Supreme is probably "sectarian forgery."


Also,I have seen Shaivas boast that while the Shaiva mahamantra Om Namah Shivaya occurs in the Yajur Veda Samahita,Om Namo Narayana does not appear anywhere in the vedas.Since this Upanishad however does contain the mantra Om Namo Narayana,I would presume that would imply Shaivas do not consider it part of the vedas.

If, as you say, Shaivites accept many other non-standard texts that just happen to be in the Muktika list, then there has to be some rationale for rejecting the nArAyaNa upaniShad, which is also on that list. It surely cannot be the case that some non-standard upaniShads on the list are acceptable because of being on that list, while others are not. For my part, I have doubts about the authenticity of the list, though I have no doubt that at least some of the upanishads on the list are authentic. But my doubts regarding nArAyaNa upaniShad have pretty melted away based on its having been quoted by Sri Vaishnavas, not being challenged by Advaitins, and not really expressing conclusions that are any different from any other shruti I have read. Note that, I still have doubts about other "Vaishnava" Upanishads based on the same criteria, as I do about the "Shaivite" and "Shakta" Upanishads. But I remain open to being convinced. Actually, I would like to believe they are all authentic.

Just FYI, the 108 Upanishads with the commentary of the Advaitin Sri Upanishad Brahma Yogin can be found here: http://archive.org/details/108UpanishadsWithUpanishadBrahmamCommentary

I checked, and it contains both the "tripAdvibhUtimahAnArAyaNopaniShad" and the "mahAnArAyanopaniShad." However, neither of these appear to be the text I alluded to earlier, although the former does contain a mantra describing nArAyaNa as the creator of all other deities including rudra.

I'm going to do a little more research into this and post a thread later with my results. It's beginning to look like there are actually at least 3 texts known as "nArAyaNopaniShad:" a "mahAnArAyaNopaniShad," a "nArAyaNopaniShad," and a "tripAdvibhUtimahAnArAyanopaniShad." The first two, according to the celextel.org listing, belong to Krishna Yajur Veda with the 2nd apparently being the one that constitutes the 10th chapter of Taitirriya Aaranyaka, while the third belongs to Atharva Veda. The third one is sometimes called "tripAdvibhUti upaniShad" in some listings. I believe the one I saw Raamaanuja quoting was the first one, which apparently is from KYV but not in the TA from what I can see so far.

[philosoraptor]

Also, for the moment, I retract the claim about "nArAyaNa upaniShad" being on the 108 List. Clearly, the "mahAnArAyaNa" and the "tripAdvibhUti" are, but now I'm having a doubt about the first one. Will get back with you regarding my research.

[Omkara]

Shaivas accepting those upanishads has nothing to do with them being in the muktika list.They have been quoted by Shaivas since before the muktika turnred up sometime in the medeival age.Three of the upanishads termed shaiva in the muktika are not accepted by any shaiva tradition I know of.Some,like the atharvasikha have been universally accepted and commented on by Ranga Ramanuja.

My guess is that someone simply made a list of upanishads used by some sect or the other and calked it an "upanishads".

The celextel site says that the narayana upanishad you cited is in an alternate version of the muktika canon where it replaces the mahanarayana.

I only pointed out that there are indications that Shaivas do not accept this upanishad though I do not know for sure yet.

P.S.Perhaps we could decide to use one name for each particular narayana upanishad.This is giving me a headache.

[philosoraptor]

P.S.Perhaps we could decide to use one name for each particular narayana upanishad.This is giving me a headache.

Glad I'm not the only one. :-)

[Omkara]

Namah Sivaya


Rudra Suktam
Hymn of Rudra
Rigveda II.33.1-15

O Father of Storms [Maruts], may Your favor flash upon us! Do not deprive us of the sight of the sun. May the Hero mounted on His charger spare us! Grant us, O Rudra, to live forth in our children.

Thanks to Your wholesome remedies, O Rudra, may I attain the span of a hundred winters! Drive far from us all hatreds and troubles; scatter to the four winds every sort of sickness.

O thunder-wielding God, You of all beings are most renowned and mightiest of the mighty. Conduct us to the further shore of sorrows in peace and frustrate all assaults of evil.

May we not anger You, O Rudra, in our worship by praise that is unworthy or by scanty tribute. Restore our warriors with Your medicaments. I know, O mightiest, You are the best of healers.

With invocation and offering I approach Him, eager to appease Rudra with my praises. May the God of Mercy, of dark, handsome looks, who is easy of entreaty, spare us His anger!

His Mightiness, escorted by the Storms [Maruts], has brought me strong comfort in distress. May I, unharmed, find shelter with Him as from glaring heat! May I secure the goodwill of God Rudra!

How I long, O God, for the gracious touch of Your hand which heals and brings refreshment, which softens all chastisements of the Gods. Regard me, O Mighty One, with an indulgent eye.

To the great One, the brown and whitish Bull, I offer a powerful hymn of praise. Adore His splendor with adorations! We glorify the mighty Name of God Rudra.

This God of firm limbs, of many forms, the brown One, the Mighty, has decked Himself with golden ornaments. The Power Divine of this sovereign God, the Ruler of the universe, never dwindles.

Worthy are You of the bow and arrows, worthy of the many-colored, noble insignia; worthy are You to combat every horror, for none, O Rudra, is more powerful than You.

Praise to the youthful, far-famed God, enthroned on high, who slays like a wild beast! Have mercy on Your singer when he sings Your praises! May Your hosts spare us and cast down some other!

As a son salutes with reverence his father, so I bow down, O God, at Your approach. I praise You, mighty Lord, Rudra, Giver of treasures. Grant us Your medicines when we extol You.

Your remedies so pure, O powerful Storms [Maruts], afford us relief and bring us joy. Those which our father Manu chose I beg from the Lord for my own well-being.

May Rudra’s missile be deflected from us, may the anger of the blazing God overshoot us! Relax Your bow of wrath toward our well-wishers. Have pity on our sons and on their children!

O mighty Power, the God who never slumbers, be here attentive, O Lord Rudra; hear our cry. Not for You, O God, to be angry or destroy! May we speak, as men of valor, a strong word!

AUM Namo Bhagavate Rudrāya!

[Omkara]

Yajur Veda 6.2.3 The Asuras had three citadels; the lowest was of iron, then there was one of silver, then one of gold. The gods could not conquer them; they sought to conquer them by siege; therefore they say--both those who know thus and those who do not--'By siege they conquer great citadels.' They made ready an arrow, Agni as the point, Soma as the socket, Visnu as the shaft. They said, 'Who shall shoot it?' 'Rudra', they said, let him shoot it.”

[Omkara]

To the best of my knowledge, no Advaitin has specifically challenged the authority of the these Upanishads, and as many Advaitins would tell you, their content would just be interpreted in light of their theory of vyavahArika level of perception.


I don't understand this.How would people who consider shiva and vishnu the same interpret an upanishad that prima facie talks about one creating the other?

[philosoraptor]

I don't understand this.How would people who consider shiva and vishnu the same interpret an upanishad that prima facie talks about one creating the other?

I'm not sure if "shiva and vishnu being the same" is really orthodox Advaitic doctrine.

BTW, I did find out a few things regarding the recent nArAyaNa upaniShad discussion. First, the text Raamaanuja quoted was the mahAnArAyaNa upaniShad (the longer one) - it was my error in confusing the two. He may or may not have also quoted from the nArAyaNa upaniShad (the shorter one with 4 mantras also alleged to be from Krishna Yajur Veda). I have definitely seen the latter quoted by Maadhvas and Gaudiiyas but cannot recall if Raamaanuja or his followers quoted from it. Sri Ranga Raamaanuja wrote a commentary on the mahAnArAyana u. (the longer one). As you have noted, the Muktika upanishad lists either the mahAnArAyaNa or the nArAyaNa upaniShads in the 108 list, but not both (i.e. there are two different versions of that list). Both of these are different from the tripAdvibhUtimahAnArAyaNa upaniShad which is also relatively short and is said to belong to atharva veda.

The mahAnArAyaNa upaniShad (longer one) is the 10th chapter of the taitirrIya AraNyaka. Of interest, the version translated by Swami Vimalananda having mantras for the consecration of Shiva linga appears to be a corrupted version. The basis for this is explained here: http://www.indiadivine.org/showthread.php/27041-True-Text-of-Mahanarayana-Upanishad

I verified that the mahAnArAyaNa upaniShad and the nArAyaNa upaniShad as well as the tripAdvibhUtimahAnArAyaNa upaniShad are all included in the "Vaishnava Upanishads" published by Adyar Library (though, oddly, they are only in my printed version and not in the digital version I linked to earlier), which published the Upanishads with Upanishad Brahma Yogin's Advaita commentary.

[Omkara]

The "sa harih" does seem to be an interpolation since the verses are in the gayatri metre and the sentence with sa harih in it would have more than eight syllables.But since the version with sa harih in it is the more widely used one,I would presume there might be some grammatical arguments in its support as well.I have not managed to find a defense of it anywhere so far.In anu case,it hardly matters.The omission of Vishnu's name from the listing is hardly proof of anything,as other similar enumerations like in the maitrayani include Vishnu's name.

Regarding the consecration of a linga,I am not sure.The vedas do contain injunctions for linga worship in the grihya sutras and the atharva veda parishishta-40,so the argument about linga worship being mentioned only in the agamas does not hold water.

[philosoraptor]

By the way, the Andhra-pata (less authoritative version presumably used by Shaivites) of the mahAnArAyaNa upaniShad (10th prashna of the taitirrIya AraNyaka) still has this mantra:

"I-48: May Sri favour me. May Alakshmi connected with me and mine be destroyed. The gods having Vishnu for their chief (who is the perpetual abode of Sri) by the help of (the means prescribed in) the Vedas won these worlds for themselves free from the fear of enemies. May Indra armed with thunderbolt and worshipful moon grant us happiness."

The mention of viShNu as a chief deity in the context of shRi is another fairly clear reference to nArAyaNa (aka lakShmIpati) as a supreme deity.

I'll have to check this in the Ranga Ramanuja commentary I have at home which is presumably based on the more authoritative dravida-pata, but I am guess it's there too.

[philosoraptor]

The "sa harih" does seem to be an interpolation since the verses are in the gayatri metre and the sentence with sa harih in it would have more than eight syllables.But since the version with sa harih in it is the more widely used one,I would presume there might be some grammatical arguments in its support as well.I have not managed to find a defense of it anywhere so far.In anu case,it hardly matters.The omission of Vishnu's name from the listing is hardly proof of anything,as other similar enumerations like in the maitrayani include Vishnu's name.

Regarding the consecration of a linga,I am not sure.The vedas do contain injunctions for linga worship in the grihya sutras and the atharva veda parishishta-40,so the argument about linga worship being mentioned only in the agamas does not hold water.

His argument was that the dravida-pata is clearly the one used by early commentators, and that's the one which does not contain the Shiva-linga consecration mantras. He didn't argue that they can't be in shruti, only that they were not in the version used by the early commentators.

The omission of Vishnu's name isn't an issue per se, only that the inclusion of "sa hariH" does not fit the metre, thus casting doubt on this version (andhra-pata). If there is a rule allowing this, I would think that those insisting on the text's authenticity would be quick to point it out. Because combined with the fact that early commentators don't use this version, I would say that's pretty strong evidence that it is adulterated.

[Omkara]

His argument was that the dravida-pata is clearly the one used by early commentators, and that's the one which does not contain the Shiva-linga consecration mantras. He didn't argue that they can't be in shruti, only that they were not in the version used by the early commentators.

The omission of Vishnu's name isn't an issue per se, only that the inclusion of "sa hariH" does not fit the metre, thus casting doubt on this version (andhra-pata). If there is a rule allowing this, I would think that those insisting on the text's authenticity would be quick to point it out. Because combined with the fact that early commentators don't use this version, I would say that's pretty strong evidence that it is adulterated.

I did not actually look up the link you had posted since I have read the arguments against andhra pata before.The article I had read did say that the vedas do not lay down injunctions for murti worship and so the mantras for linga consecration cannot be there.

[Omkara]

To be fair though,the andhra recension does have a known historical antiquity.S.S. Suryanarayana Shastri in his discussion of the issue in his book "The Sivadvaita of Srikantha"(Srikantha also uses the dravida and not the andhra recension,by the way) says on the authority of a text calked the ujjvala(a commentary on the apastambha dharma sutras) the andhra recension must have been well known at leaat as long back as the third century bc.Also according to this book there is some controversy over which version sayana used.

I am not sure about this since this information is based on a soltary post by a dvaita folloeer on a now-defunct hindu forum,but apparently madhvacharya used the dravida pata,not sure about this though.

[Omkara]

By the way, the Andhra-pata (less authoritative version presumably used by Shaivites) of the mahAnArAyaNa upaniShad (10th prashna of the taitirrIya AraNyaka) still has this mantra:

"I-48: May Sri favour me. May Alakshmi connected with me and mine be destroyed. The gods having Vishnu for their chief (who is the perpetual abode of Sri) by the help of (the means prescribed in) the Vedas won these worlds for themselves free from the fear of enemies. May Indra armed with thunderbolt and worshipful moon grant us happiness."

The mention of viShNu as a chief deity in the context of shRi is another fairly clear reference to nArAyaNa (aka lakShmIpati) as a supreme deity.

I'll have to check this in the Ranga Ramanuja commentary I have at home which is presumably based on the more authoritative dravida-pata, but I am guess it's there too.

Other than the verses we discussed all other verses are common to both.For Shaivas,whenever Vishnu is said to he the best or highest of devas this enumeration is considered to exclude Shiva on account of his being Brahman.

Please do not derail the thread by posting on vishnu-sarvottamatva here.

Please do read the mahanarayana completely.It is a strongly Shaiva leaning upanishad.
A few quotes from later in the Upanishad-

XXI-1: May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava. denoted by Pranava.
XXII-1: Salutations again and again to Hiranyabahu [One who has ornaments of gold on the arms or possessing a form having the golden hue], Hiranyavarna [He who is the source of the syllables of the Vedas hue], Hiranyavarna [He who is the source of the syllables of the Vedas which are as precious as gold], Hiranyarupa [He who is shining in splendour], Hiranyapati [the Lord of riches wholesome and charming], Ambikapati [the consort of Ambika, the Mother of the universe], Umapati [The master of Uma, Brahma-vidya personified as such], Pasupati [the Lord of all created beings]. [The master of Uma, Brahma-vidya personified as such], Pasupati [the Lord of all created beings]. XXIII-1: Supreme Brahman, the Absolute Reality, has become an androgynous Person in the form of Umamaheshvara, dark blue and androgynous Person in the form of Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe.

There you go-BRAHMAN is specifically called Umapati,Ambika pati,Uma-Maheshwara etc.Shiva's Ardhanarishwara form is even described.

Please let us not derail this thread by continuing arguing about this here.I have put a lot of effort into this thread.

[philosoraptor]

I don't wish to "derail" this thread, but this is merely to follow up on my question on how Shaivites would interpret a clear Vaishnava reference in an Upanishad which they accept as pramANa. I accept that I was citing the wrong "nArAyaNa" upaniShad, so I wish to reframe the question in the context of this upaniShad, which you claim is a strongly Shaivite text. The reference I quoted earlier is from the Andhra-pata which you appear to favor. Are you telling me the reference to Lakshmi as the consort of Vishnu who is regarded as the chief of deities, will still be interpreted as a reference to Shiva? Note that there is another clear reference, and this too in the context of the puruSha-sukta mantras - it is mantra 18 in the dravida-pata which explicitly describes hRI and lakShMi as the consorts of this puruSha who is earlier identified as the supreme deity - again, another fairly clear reference. There appears to be a similar mantra in the andhra-pata.

I just want to understand how Shaivites reconcile these.

EDIT: Nevermind, I think I got my answer in your last post.

[Omkara]

I don't wish to "derail" this thread, but this is merely to follow up on my question on how Shaivites would interpret a clear Vaishnava reference in an Upanishad which they accept as pramANa. I accept that I was citing the wrong "nArAyaNa" upaniShad, so I wish to reframe the question in the context of this upaniShad, which you claim is a strongly Shaivite text. The reference I quoted earlier is from the Andhra-pata which you appear to favor. Are you telling me the reference to Lakshmi as the consort of Vishnu who is regarded as the chief of deities, will still be interpreted as a reference to Shiva? Note that there is another clear reference, and this too in the context of the puruSha-sukta mantras - it is mantra 18 in the dravida-pata which explicitly describes hRI and lakShMi as the consorts of this puruSha who is earlier identified as the supreme deity - again, another fairly clear reference. There appears to be a similar mantra in the andhra-pata.

I just want to understand how Shaivites reconcile these.

EDIT: Nevermind, I think I got my answer in your last post.

For the record,I do think the dravida recension is probably more authentic until I see a grammatical defense if the andhra.

[Omkara]

I'm not sure if "shiva and vishnu being the same" is really orthodox Advaitic doctrine.


I have been looking into the question of whether Shankara actually beleived in the equality of both deties,and it appears that he did,and he addresses only Lord Vishnu as Saguna Brahman in his works because Lord Vishnu was his ishta devata.He has quoted three Shaiva Puranas in his Vishnu Sahasranama Bhasya and in his commentary on the name "Shiva" he has said both deities are the same.

[Omkara]

If there is a rule allowing this, I would think that those insisting on the text's authenticity would be quick to point it out. Because combined with the fact that early commentators don't use this version, I would say that's pretty strong evidence that it is adulterated.

Agreed, but I don't think such a large section of Brahmins over centuries would use the andhra version if it contains such a schoolboy-level error in grammar,and thus I think there must be some counterarguments on the other side.

In my observation,there is a strong network of Vaishnavas on the net defending their interpretation
Other sects do not have such a strong web presence.

That is one of the problems students of hinduism face.A christian could find commentaries on every verse of his scriptures from a dozrn different angles whereas a hindu has to do most of the legwork himself.This is where sites like this one are useful.They allow one to share one's findings and compare notes.

[Omkara]

SVETASVATARA UPANISHAD. FOURTH ADHYAYA.
16. He who knows Siva (the blessed) hidden in all beings, l the subtile film that rises from out the clarified butter, alo enveloping everything, he who knows the god, is freed from fetters
17. That god, the maker of all thing, the great Self, always dwelling in the heart of man, is perceived by the heart, th soul, the mind; they who know it become immortal
18. When the light has risen, there is no day, no night, neit existence nor non-existence; Siva (the blessed) alone is th That is the eternal, the adorable light of Savitri, - and the ancient wisdom proceeded thence.

[Omkara]

THE BUILDING OF THE SACRED FIRE-ALTAR

SATARUDRIYA LUSTRATION, INSTALLMENT AND CONSECRATION OF FIRE, AND SOMA-SACRIFICE


9:1:1:2. They spake, 'Let us gather together food for him: therewith we will appease him!' They gathered for him that food, the Sântadevatya, and thereby appeased him; and inasmuch as they thereby appeased (sam) the god (deva), it is called Sântadevatya;--Sântadevatya, doubtless, is here called mystically 'Satarudriya,' for the gods love the mystic. And in like manner does this Sacrificer now bestow upon him that highest form, immortality. Flaming he there stands, longing for food. He gathers for him that food, the Sântadevatya, and thereby appeases him.

9:1:1:3. He offers wild sesamum seeds. He grows when he is being built up: he grows for (the consumption) of every kind of food. And wild sesamum seeds represent both kinds of food, the cultivated as well as the wild-growing: inasmuch as they are sesamum seeds they are a cultivated (kind of food), and inasmuch as they ripen on unploughed land they are wild-growing; he thus satisfies him with both kinds of food, the cultivated as well as the wild-growing.


9:1:1:6. And as to why he performs the Satarudriya offering. When Pragâpati had become disjointed, the deities departed from him. Only one god did not leave him, to wit, Manyu (wrath): extended he remained within. He (Pragâpati) cried, and the tears of him that fell down settled on Manyu. He became the hundred-headed, thousand-eyed, hundred-quivered Rudra. And the other drops that fell down, spread over these worlds in countless numbers, by thousands; and inasmuch as they originated from crying (rud), they were called Rudras (roarers). That hundred-headed, thousand-eyed, hundred-quivered Rudra, with his bow strung, and his arrow fitted to the string, was inspiring fear, being in quest of food. The gods were afraid of him.

9:1:1:7. They spake unto Pragâpati 'We are afraid of this one, lest he should hurt us!' He spake, 'Gather food for him, and appease him therewith!' They gathered for him that food, the Satarudriya (offering), and thereby appeased him; and inasmuch as they thereby appeased (sam) the hundred-headed (satasîrsha) Rudra, it is called Satasîrsharudrasamanîya,--and satasîrsharudrasamanîya, doubtless, is what they mystically call Satarudriya, for the gods love the mystic. And in like manner does this (Sacrificer) now gather for him that food, the Satarudriya, and appease him thereby.

9:1:1:8. He offers gavedhukâ flour; for from the place where that deity lay disjointed, gavedhukâ plants (coix barbata) sprang forth: he thus gratifies him by his own portion, by his own life-sap.

9:1:1:9. He offers by means of an arka-leaf; for that tree sprang from the resting-place of that god: he thus gratifies him by his own portion, by his own life-sap.

[ShivaFan]

Namaste Omkara

The word Guru has meaning, and you know a lot about Shiva in the Vedas and sacred texts. I was told that Guru means the one who drives away darkness and sheds light upon darkness.

When I think of Mahadeva, I think of Shiva as my Ashen Lord in meditation, with Eyes half closed and sitting in yoga position. In this Roopa He seems to almost personify a yogi, a mystic, a Guru.

Can you share any examples of Rudra, Shiva, Mahadeva as being a Guru from the Ved mansion of knowledge? Specific examples from sacred text? I know Mahadeva was Guru to Mother Parvati and taught Her something called Kriya Yoga. Where is this found? Please share examples of verses where Shankar is directly acting as Guru for another. These would be a delight to read!

Om Namah Sivaya

[Omkara]

Shiva plays the role of a guru in many of the upanishads I posted.I would particularly recommend the atharvasiras upanishad.

[ShivaFan]

Namaste Omkara,
Thank you! The Upanishad is part of the Atharva Veda, but I didn't find it on your scribd link.
Om Namah Sivaya

[Omkara]

Vishnu in these verses is called leader of the maruts, indicating that the Vishnu of the vedas is none other than Rudra.

Rig Veda HYMN LXXXVII. Maruts.
1. To Visnu, to the Mighty whom the Maruts follow let your hymns born in song go forth, Evayamarut; To the impetuous, strong band, adorned with bracelets, that rushes on in joy and ever roars for vigour.
8 Come in a friendly spirit, come to us, O Maruts, and hear his call who praises you, Evayamarut. Like car-borne men, one-minded with the mighty Visnu, keep enmity far from us with your deeds of wonder.

[Omkara]

The panchabrahma of shiva,analogous to the vyuhas in vaishnavism.
They are mentioned in the vedas(Taittiriya Aranyaka (X.17-21))

source-http://omnamahshivay.tribe.net/thread/c90e5374-094c-4be1-865d-ee2446234af2

Sadyojata- who white and positioned in the west
~Mahbhuta (element): bhumi (Earth)
~Tanmatra (sense object): ganaha, chanda (scent)
~Jnanendriya (sense organ): ghraNa (smell/nose)
~Karmendriya (action organ): upastha (genital)
~Antah-karana (inner organ): manas (mind)

Vamadeva- who is red or yellow and positioned in the north
~Mahabhuta: Ap (water)
~Tanmatra: rasa (nectar/flavor)
~Jnanendriya: jihwa (taste/tounge)
~Karmendriya: pAya (rectum)
~Antahkarana: ahmkara (ego)

Tatpurusha- who is yellow or red and positioned in the east
~Mahabhuta: vayu (wind)
~Tanmatra: sparsha (matter)
~Jnanendriya: twak (touch/skin)
~Karmendriya: pAni (hands)
~prakrti (primal matter) [prakrti and purusha are above the Antahkarana (mind, ego, inellect) but in the same group of five.

Agora- who is back or indigo and positioned in the south
~Mahabhuta: agni (fire)
~Tanmatra: rupa (form/color)
~Jnananedriya: cakSu (sight/eyes)
~Karmendriya: pada (feet)
~Anthakarana: mahat/buddhi (intellect)

Ishana- who is multi-colored, greenish or invisable and positioned in the center or apex
~Mahabhuta: aksha (ether)
~Tanmatra: sabda (sound)
~Jnanendriya: srotra (hearing)
~Karmendriya: vak (speach)
~purusha or kshetrajna (knower of the field)

[Omkara]

Mahanarayana Upanishad

I-22: May we know the Supreme Person and for the attainment of His Knowledge may we meditate upon Him, the thousand-eyed Great God. May Rudra, the giver of Knowledge, impel us towards such meditation and keep us in it.


I-23: May we know or realize the Supreme Person. For that, may we meditate upon Mahadeva and to that meditation may Rudra impel us.

XVII-1: I take refuge in Sadyojata. Verily I salute Sadyojata again and again. O Sadyojata, do not consign me to repeated birth; lead me beyond birth, into the state of bliss and liberation. I bow down to Him who is the source of transmigratory existence.



XVIII-1: Salutation to Vamadeva [the beautiful and shining One or the generous God]. Salutation to Jyestha [the Eldest, existing before creation]. Salutation to Srestha [the most worthy and excellent]. Salutation to Rudra [He who causes creatures to weep at the time of dissolution]. Salutation to Kala [He who is the Power of time responsible for the evolution of Nature]. Salutation to Kalavikarana [He who causes changes in the evolution of the universe beginning with Prakriti]. Salutation to Balavikarana [He who is the producer of varieties and degrees of strength]. Salutation to Bala [He who is the source of all strength]. Salutation to Balapramathana [He who suppresses all power at the time of retraction]. Salutation to Sarvabhutadamana [the Ruler of all the created beings]. Salutation to Manonmana [He who is the kindler of the light of the soul].



XIX-1: Now, O Sarva, my salutations be at all times and all places to Thy Rudra forms, benign, terrific, more terrific and destructive.



XX-1: May we know or realize the Supreme Person. For that, may we meditate upon Mahadeva and to that meditation may Rudra impel us.



XXI-1: May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava.



XXII-1: Salutations again and again to Hiranyabahu [One who has ornaments of gold on the arms or possessing a form having the golden hue], Hiranyavarna [He who is the source of the syllables of the Vedas which are as precious as gold], Hiranyarupa [He who is shining in splendour], Hiranyapati [the Lord of riches wholesome and charming], Ambikapati [the consort of Ambika, the Mother of the universe], Umapati [The master of Uma, Brahma-vidya personified as such], Pasupati [the Lord of all created beings].



XXIII-1: Supreme Brahman, the Absolute Reality, has become an androgynous Person in the form of Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe.



XXIV-1: All this verily is Rudra. To Rudra who is such we offer our salutation. We salute again and again that Being, Rudra, who alone is the light and the Soul of creatures. The material universe the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such.



XXV-1: We sing a hymn that confers on us happiness in the highest degree to Rudra who is worthy of praise, who is endowed with the highest knowledge, who rains objects to the worshippers most excellently, who is more powerful and who is dwelling in the heart. Indeed all this is Rudra. Salutations be to Rudra who is such.

LII-1: O Rudra, injure not our elders, our children, our adults capable of procreation, the foetus we have laid in the mother’s womb and our father and mother. Do not hurt our dear selves.



LIII-1: O Rudra do not hurt us in respect of our children, our grand-children, other men belonging to us, our cattle and our horses. Do not hurt in anger our heroes. We shall serve thee with oblations and reverence.

LXVII-1:Namo Rudraya Pasupataye Svaha

[Salutation and oblation to Rudra, the lord of living beings] !

LXVII-3: With the intention of acquiring prosperity, I present offering of food to those spirits who are the servants of Rudra (dwelling in the cremation ground) causing pain to creatures by death and bereavement, and who wander about day and night in search of tribute. May the lord of prosperity grant me all prosperity. Hail !

LXXIV-1: O Rudra, thou art the binding knot of the breaths and the organs of senses functioning in the body. Enter me as the end-maker of sorrows and increase and protect me by that food which I have taken in.

LXXV-1: Salutations to Rudra who is Vishnu. Guard me from death.

[Omkara]

These are the controversial linga mantras from the Mahanarayana Upanishad.

XVI-1: [By these twenty-two names ending with salutations they consecrate the Sivalinga for all] – the Linga which is representative of soma and Surya, and holding which in the hand holy formulas are repeated and which purifies all:


Nidhanapataye Namah ! [Salutations to the Lord of the dissolution of the universe ]]


Nidhanapataantikaya Namah ! [Salutations to the end-maker (Yama who is responsible for the death of all creatures) ]]


Urdhvaya Namah ! [Salutations to the Most High standing at the head of the categories which evolve into the universe ]]


Urdhva-Lingaya Namah ! [Salutations to the principle of Sadasiva embodying the power of Intelligence ]]


Hiranyaya Namah ! [Salutations to Him, He who is beneficial and charming to creatures ]]


Hiranya-Lingaya Namah ! [Salutations to Him, He who is visualized as the Linga made of gold ]]


Suvarnaya Namah ! [Salutations to Him, He who is endowed with attractive splendour ]]


Suvarna-Lingaya Namah ! [Salutations to Him, He who is of the form of Linga made of suvarna (silver) ]]


Divyaya Namah ! [Salutations to Him, He who is the source of bliss in heaven ]]


Divya-Lingaya Namah ! [Salutations to Him, He who is worshipped as the divine emblem ]]


Bhavaya Namah ! [Salutations to Him, He who is the source of the cycle of birth and death ]]


Bhava-Lingaya Namah ! [Salutations to Him, He who is worshipped as the Linga by human beings ]]


Sarvaya Namah ! [Salutations to Him, He who is the suppresser of the universe at the time of final dissolution ]]


Sarva-Lingaya Namah ! [Salutations to Him, He who has the shape of the Linga emblem of Sarva, who gives bliss ]]


Shivaya Namah ! [Salutations to Him, He who is most auspicious ]]


Shiva-Lingaya Namah ! [Salutations to Him, He who has the form of Sivalinga ]]


Jvalaya Namah ! [Salutations to Him, He who has the form of a flaming splendour ]]


Jvala-Lingaya Namah ! [Salutations to Him, He who has the form of the brilliant Linga ]]


Atmaya Namah ! [Salutations to Him, He who is the Spirit - Atman - dwelling in all creatures ]]


Atma-Lingaya Namah ! [Salutations to Him, He who is concealed in the heart of all creatures being their inmost Self ]]


Paramaya Namah ! [Salutations to Him, He who is unsurpassed ]]


Parama Lingaya Namah ! [Salutations to Him, He who is the Supreme Lord of bliss and liberation indicated by the Linga emblem ]]

[Omkara]

Commentary on the Mahanarayana upanishad from a Shaiva Perspective.

http://mahapashupatastra.blogspot.in/2011/07/maha-narayanopanishad-scripture-which.html
http://mahapashupatastra.blogspot.in/2011/07/maha-narayanopanishad-scripture-which_31.html
http://mahapashupatastra.blogspot.in/2011/07/maha-narayanopanishad-scripture-which_8403.html
http://mahapashupatastra.blogspot.in/2011/07/maha-narayanopanishad-scripture-which_9717.html

[Omkara]

Yajur Veda 6.2.3 The Asuras had three citadels; the lowest was of iron, then there was one of silver, then one of gold. The gods could not conquer them; they sought to conquer them by siege; therefore they say--both those who know thus and those who do not--'By siege they conquer great citadels.' They made ready an arrow, Agni as the point, Soma as the socket, Visnu as the shaft. They said, 'Who shall shoot it?' 'Rudra', they said, let him shoot it.”

This story is also contained in the Taittiriya- aranyaka (1.5; 5.47, 55) and the Satapatha Brahmana.

[philosoraptor]

I found these mantras in the mahAnArAyaNa upaniShad, andhra-patha (the version the Shaivites appear to prefer):

XIII-4: Narayana is the Supreme Reality designated as Brahman. Narayana is the highest (Self). Narayana is the supreme Light (described in the Upanishads). Narayana is the infinite Self. [Narayana is the most excellent meditator and meditation.]

XIII-5: Whatsoever there is in this world known through perception (because of their proximity) or known through report (because of their distance), all that is pervaded by Narayana within and without.

(Just FYI)

[Omkara]

I found these mantras in the mahAnArAyaNa upaniShad, andhra-patha (the version the Shaivites appear to prefer):

XIII-4: Narayana is the Supreme Reality designated as Brahman. Narayana is the highest (Self). Narayana is the supreme Light (described in the Upanishads). Narayana is the infinite Self. [Narayana is the most excellent meditator and meditation.]

XIII-5: Whatsoever there is in this world known through perception (because of their proximity) or known through report (because of their distance), all that is pervaded by Narayana within and without.

(Just FYI)

These are from the famous narayana sukta.Srikantha interestingly interprets Narayana in these verses as Vishnu and interprets XIII-4 as Narayanat param Brahma ie Brahman is greater than Narayana.

[Omkara]

XIII-5: Whatsoever there is in this world known through perception (because of their proximity) or known through report (because of their distance), all that is pervaded by Narayana within and without.



Vishnu's pervasion of the lower 23 tattvas is accepted by Shaivas,even if this verse is held to refer to Lord Vishnu.

[Omkara]

Unlike Vedantic traditions, Tantric traditions posit 36 tattvas instead of 25.

1.Shiva(Chit Shakti-Consciousness)
2.Shakti(Ananda Shakti-Bliss)
3.Sadashiva(Iccha Shakti-Will)
4.Ishvara(Jnana Shakti-Knowledge)
5.Shuddhavidya(Kriya Shakti-Action)
6.Maya(Power of Self-Limitation)
7.Kalaa(Limitation Of Omnipotence)
8.Vidya(Limitation Of Omniscience)
9.Raga(Limitation Of Completeness)
10.Kaala(Limitation Of Eternity)
11.Niyati(Limitation Of Omnipresence)
12.Purusha(Individual Subject)
13.Prakriti(objective Experience)
14.Buddhi(Intellect)
15.Ahamkara(Ego)
16.Manas(Mind)
17-21.Jnanendriyas
22-26.Karmendriyas
27-31.Tanmantras
32-36.Mahabhutas

The bottom 25 are common with Vedanta.

[Omkara]

Atharvana veda -paippalāda saṃhitā (sūkta 3 of kāṇḍa 14)

Note that this cannot refer to another deity as Rudra is described as blue throated and 'he who lives on the mountain'

Nila Rudra Upanishad
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. 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 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 stormwinds come too, that destroyeth for thee all things of evil omen.
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.
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. 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.
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.
8. That thy body, O Terrible One, which is fair and full of kindness and destroyeth sin, not thy shape of terrors, in that thy body full of peace, O mountaineer, thou art wont to be seen among our folk
9. 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.

Source-
http://www.sriaurobindoashram.com/Content.aspx?ContentURL=_StaticContent/Sriaurobindoashram/-09%20E-Library/-01%20Works%20of%20Sri%20Aurobindo/-01%20English/-03_CWSA/-18_Kena%20And%20Other%20Upanishads/-32_Nila%20Rudra%20Upanishad.htm

[Omkara]

Nila Rudra Upanishad continued

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.

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

Source-
http://hara-hara-mahadev.blogspot.in/2010/03/nila-rudra-upanishad.html?m=1

[Omkara]

Mention of Panchabrahma in the Vedas

Taittiriya Aranyaka (X.17-21)

sadyojātaṁ prapadyāmi sadyojātāya va namo namaḥ bhave bhave nāti bhave bhavasva māṁ bhavodbhavāya namaḥ

vāmadevāya namo jyeṣṭhāya namaḥ śreṣṭhāya namo rudrāya namaḥ kālāya namaḥ kalavikaraṇāya namo balāya namo balavikaraṇāya namo balapramathanāya namaḥ sarvabhūtadamanāya namo manonmanāya namaḥ

aghorebhyo'tha ghorebhyo aghoraghoretarebhyaḥ sarvataḥ śarvaḥ sarvebhyo namaste rudra rūpebhyaḥ
tatpuruṣāya vidmahe mahādevāya dhīmahi tanno rudraḥ pracodayāt

īśāna sarvavidyānāmīśvaraḥ sarvabhūtānāṁ brahmādipati brahmaṇo'dhipatir brahmā śivo me astu sa eva sadāśiva om

[Omkara]

Satapatha Brahmana 1.7.4

1. Pragâpati conceived a passion for his own daughter,--either the Sky or the Dawn(thinking) he united with her.
2. This, assuredly, was a sin in the eyes of the gods. 'He who acts thus towards his own daughter, our sister, [commits a sin],' they thought.
3. The gods then said to this god who rules over the beasts(Rudra), 'This one, surely, commits a sin who acts thus towards his own daughter, our sister. Pierce him!' Rudra, taking aim, pierced him. Half of his seed fell to the ground. And thus it came to pass.

[Omkara]

Source-http://www.rudraksha-ratna.com/showarticles.php?artid=280

Shiva manifests as eight Murtis and 5 Brahmans. The eight Murtis are: 1. Sarva – who presides over the earth and controls all moving and static entities 2. Bhava – who presides over water and enlivens the universe 3. Rudra – who presides over fire, both internal and externa 4. Ugra – who presides over the wind and sustains all things 5. Bhima – who presides over ether and is all pervasive, the giver of space 6. Pasupati – who presides over the individual soul and snaps the cords of bondage 7. Isana – presiding diety of the sun which illumines the universe 8. Mahadeva – the soul of all Murtis Shiva is the Atman of the universe The five Brahmans are: 1. Isana – who controls the ear, speech, sound and ether 2. Tatpurusha – controls the skin, hand, touch and air 3. Aghora – controls the eye, legs, colour and fire 4. Vamadeva – controls the tongue, arms, taste and waters 5. Sadyojata – controls the nose, sexual organ, smell and the earth The five Shaktis of Shiva are: 1. Activity 2. Knowledge 3. Completeness 4. Eternality 5. Pervasiveness

[Omkara]

Mahanarayana Upanishad

I-70: The Supreme represented as the ocean has overflown to the whole creation. He has created at first creatures according to the deserts of their various past deeds. He is the ruler of the universe and the munificent giver of gifts to the devotees. He dwells together with Uma (His power giving spiritual illumination) in the hearts of devotees which are holier than other parts of their body (the seat of the Divine) and therefore superior and elevated like a peak and affording protection. The Jiva who is his abode grows to be infinite. He is the Lord who delights the individual souls by guiding according to their deeds and conferring on them fruits of their actions.

[Omkara]

A hymn to Kala (A name of Shiva)

AV 19.53
Prolific, thousand-eyed, and undecaying, a horse with seven reins Time bears us onward Sages inspired with holy knowledge mount him: his chariot wheels are all the worlds of creatures This Time hath seven rolling wheels and seven naves immorality is the chariot's axle. This Time brings hitherward all worlds about us: as primal Deity is he entreated. On Time is laid an overflowing beaker: this we behold in many a place appearing. He carries from us all these worlds of creatures. They call him Kāla in the loftiest heaven. He only made the worlds of life, he only gathered the worlds of living things together. Their son did he become who was their Father: no other higher power than he existeth Kāla created yonder heaven, and Kāla made these realms of earth. By Kāla, stirred to motion, both what is and what shall be expand. Kāla created land; the Sun in Kāla hath his light and heat In Kāla rest all things that be: in Kāla doth the eye discern. In Kāla mind, in Kāla breath, in Kāla name are fixt and joined These living creatures, one and all, rejoice when Kāla hath approached. Kāla embraces Holy Fire, the Highest, Brahma in himself. Yea, Kāla, who was father of Prajāpati, is Lord of All. He made, he stirred this universe to motion, and on him it rests.He, Kāla, having now become Brahma, holds Parameshthin up. Kāla created living things and, first of all, Prajāpati. From Kāla self-made Kasyapa, from Kāla Holy Fire was born.

AV 19.54
From Kāla sprang the Waters, sprang the regions, Brahma Holy Fire The Sun ascends by Kāla, and in Kāla sinks again to rest. By Kāla freshly blows the wind, mighty through Kāla is the Earth: on Kāla rests the mighty Sky. In Kāla erst the text produced what is and what is yet to be From Kāla sprang the Richas, and from Kāla was the Yajus born. They formed in Kāla sacrifice, eternal portion for the Gods In Kāla the Gandharvas and Apsarasas and worlds abide Atharvan and this Angiras in Kāla are supreme o'er heaven. Both this world and the world that is most lofty, the pure worlds and pure intermediate spaces,— Yea, having conquered all the worlds by Brahma, Kāla as God Supreme is supplicated.

[Omkara]

Sharabha Upanishad.Very interstingly Vaishnavas accept this upanishad (like they accept the atharvasikha and atharvasiras) and interpret it as given here- http://in.groups.yahoo.com/group/SUMADHWASEVA/message/4840

Om. Next Paippalada (the consumer of the fruit of action) addressed the Brahma. 'Amongst Brahma, Vishnu and Rudra, O Lord, who is to be more meditated upon? Kindly explain to us the truth alone.

2. To him the Pitamaha replied. O Paippalada, hear this speech.

3. The Paramesvara (the Supreme Lord) is to be obtained by him, who has practiced many virtues. I myself, Hari, Indra and others, are born from His body.

4. The Devas and others do not know, by ignorance, the great Lord who is the Supreme Isvara, and the father.

5. He, who first created the Brahma, and gave out to him all the Vedas, is to be praised, who is the Divine Lord, father of the Devas, and creator of myself and Vishnu.

6. He is the Supreme one, who dissolves all the worlds, at the time of dissolution. He alone is the ruler of all.

7. He, the Supreme Lord, assuming the terrible form called 'Sarabha' (divine bird), the mighty one killed (was about to kill) Nrisimha, the world destroyer (after drinking the blood of Hiranyaksha, Nrisimha became very troublesome as he could not digest it). The lords of Devas requested him who was taking the life of him (Nrisimha) by his feet, 'Do not, O, mighty one, do not take away the life of Vishnu, the person, in this dead night.'

8. The Lord by His sharp nails opened (his body and drank the venomed blood) out of compassion, and the mighty one, clad by his skin, is called 'Virabadra' (the pacifier of heated ones).

9. He, the Rudra, alone should be meditated upon in order to accomplish all.

10. Let there be adoration to that Rudra, who was the destroyer of the fifth face of Brahma.

11. Let there be adoration to that Rudra, who by the fire spark coming out of his forehead, reduces all the worlds into ashes, again creates and protects them, thus revealing His own independence.

12. Let there be adoration to that Rudra, who by His left foot killed the Death, (Markandeya's Story) and who drank the terrible poison.

13. Let there be adoration to that Rudra, who bestowed the disc (chakra) on Vishnu, who worshipped him by one of his Eyes on his left foot. (When Vishnu found wanting one lotus flower, he pulled out one of his Eyes, making offering, completed the Sahasranamarchana).

14. Let there be adoration to that Rudra, who, the mighty one, at the sacrifice of Daksha, after conquering the multitude of the Devas, bound Vishnu by a big noose.

15. Let there be adoration to that Rudra, who, as if by play burned the terrible three cities; who has the sun, the moon and the fire as his three eyes; to whom all the Devas have become servants (Pasus) and by this reason who assume the name 'Pasupati' (the Lord of Pasus, the ignorant jivas).

16. Thus praising him by many ways, (the Devas) pacified Nilakantha, the great Lord.

17 - 18. Let there be adoration to that Rudra, who, the ancient Lord, killed the terrible and troublesome incarnations of Vishnu, namely, Matsya, Karma, Varaha, Narasimha and Vamana; and who reduced Manmata * into ashes. Thus by many hymns, (the Devas) pacified Nilakantha, the great Lord. [* The God of Love.]

19. He, Paramesvara, removes all kinds of sufferings, birth, death &c., caused by the three kinds of afflictions. Thus praised by the hymns, the ancient Lord, the self of all the embodied ones, Sankara, protects all the beings. He be praised, who transcends the mind and the speech, the great Lord, whose lotus like two feet, even now Vishnu is seeking to find out. The Lord showed his grace to Vishnu, who was bent with much devotion.

20. Realizing the Bliss of Brahman, from whom speech returns with mind without obtaining him, one never fears at any time.

21. He is subtler than the subtlest, and the bigger than the biggest, the Atman is secreted in the cavity of this being. By his grace sees his glory, he who has no desire and who has no sorrow.

22. He is meditated upon in the heart, by Vasishtha, Vyasa, Vamadeva, Virinchi and others; the ancient Lord, Mahesa, is praised by Sanatsujatiya, Sanatana and others. He is the truth, eternal, the witness of all, Mahesa, ever blissful, unchanged, formless, who has unlimited energy, and who has no Lord above him, has created by his own avidya, the object.

23. The maya bewilders, O observer of food vows, me much and Vishnu. By the meditation on his feet it can be crossed easily, though it is very difficult to cross.

24. Vishnu, the origin of all the worlds, with his own manifestations, and along with my manifestations, protects all the worlds. The same become dissolved by time. Therefore (except him) all others are false.

25. Let there be adoration to that Rudra, who is the great consumer, the great Lord, the trident holder, the auspicious and Mahesvara.

26. The omnipresent one is the great Being. There are many other beings. The eternal one, being the self of beings enjoys all, pervading through all the three worlds.

27. The omnipresent one be pleased with me, who worshipped by the four syllabled mantra twice, by the two syllabled one, four syllabled one, and again by the two syllabled mantra.

28. The eternal the oblation, the eternal clarified butter, are offered in the eternal; the fire by the eternal; unto the eternal, verily shall he go who in his action meditated wholly upon the eternal.

29. (The definition of Sarabha). The Saras are the jivas. They are always shining (Bha) in His body. Hence the (all) consumer Brahman is called Sarabha. O the great sage, the direct giver of Salvation.

30. The Devas are bewildered by the influence of His Maya, through the ideas of 'mine' and others.

31. One is unable to describe His glory, even a particle of it.

32. Brahma is above Para (the world); above him is Vishnu; above him is, indeed, Isa. Equal or superior to him, there is none.

33. There is only one Siva, eternal: Except Him all else is false. Therefore, giving up all other worshipful gods, Siva alone is to be meditated upon forever, who is the remover of all the samsaras.

34. To Him, adoration, who is the great consumer, the Mahesvara.

35. This great Sastra, O Paippaladaa, is not to be given to any indiscriminately; to the Atheist, ungrateful, bad character, evil-minded one, egotistic, sinful, rogue, utterer of falsehood. It is to be given to a good fellow, Devotee, observer of good vows, good conduct, devoted to guru, calm and quiet, good-hearted, and the devotee of Siva. This work of Brahman, can be handed down through him who has the above qualifications. This is to be instructed only to one's own pupils, who do not break down the good vows, O Sage; and not to others. It is to be kept in secret always; O the best of the Brahmanas.

36. The twice-born one who studies and hears this Paippalada Sastra, becomes freed from birth and death. He who understands this, attains the state of immortality. He is freed from the dwelling in the womb; becomes purified from the sin of tasting the liquor; from the theft of gold; from Brahmanicide; from the sin of lying down with guru's bed. He gets the virtue of studying all the Vedas, of meditating on all the Devas; he becomes purified from all the heinous crimes; he gets the virtue of taking the pilgrimage to Kasi. He becomes ever beloved of Siva. He attains the equal state of Siva. He does never return, does never return. He becomes Brahman only. Thus says the Lord Brahma. Thus ends the Upanishat. Om.

[Omkara]

I had posted the first section of atharvasikha upanishad here befor.Here is the second section.This upanishad is universally accepted.It has been commented on by prominent vaishnavas like ranga ramanuja and prominent advaitins like shankarananda.

2.1 The pranava (the sound of Om) makes all the souls to bow before it. It is the one and only one which has to be meditated upon as the four Vedas and the birth place of all devas. One who meditates like that goes away from all sorrows and fears and gets the power to protect all others who approach him. It is because Lord Brahma controlled all his organs and meditated upon it, he attained the position of the and meditates upon Eeshana, who is most proper to be worshipped. All this is only proper in case of Eeshana.
2.2 Brahma, Vishnu, Rudra and Indra are creating all beings, all organs and all karanas. They are also capable of controlling them. But Lord Shiva exists in between them like sky and is permanently stable.
2.3 It is advised that the five gods Brahma, Vishnu, Rudra, Ishwara and Shiva should be worshipped in the form of pranava [Aa+Uu+Ma+sound+Bindu(full stop)]
2.4 Even if for one second, if one can stay and meditate on these, he gets more results than that of performing one hundred fire sacrifices. With the full understanding and knowledge, one should only meditate on paramashiva, which would give rise to all benefits. It is definite that, by sacrificing all other things, the twice born, should learn and understand this and he would get rid of the suffering of living in the womb and attain salvation.

[Omkara]

Rudra is called Kama in this hymn as shown by the sentence

Evil dreams, O Kâma, and misfortune, O Kâma, childlessness, ill-health, and trouble, do thou O ugrá O ī́śānaḥ , let loose upon him that designs evil against us!


AV 9.2
1Kāma the Bull, slayer of foes, I worship with molten butter,
sacrifice, oblation.
Beneath my feet cast down mine adversaries with thy great
manly power, when I have praised thee.
2That which is hateful to mine eye and spirit, that harasses and
robs me of enjoyment,
The evil dream I loose upon my foemen. May I rend him when
I have lauded Kāma.
3Kāma, do thou, a mighty Lord and Ruler, let loose ill dream,
misfortune, want of children,
Homelessness, Kāma! utter destitution, upon the sinner who
designs my ruin.
4Drive them away, drive them afar, O Kāma; indigence fall on
those who are my foemen!
When they have been cast down to deepest darkness, consume
their dwellings with thy fire, O Agni.
5She, Kāma! she is called the Cow, thy daughter, she who is
named Vāk and Virāj by sages.
By her drive thou my foemen to a distance. May cattle, vital
breath, and life forsake them.
6By Kāma's might, King Varuna's and Indra's, by Vishnu's
strength, and Savitar's instigation,
I chase my foes with sacrifice to Agni, as a deft steersman drives
his boat through waters.
7May Kāma, mighty one, my potent warder, give me full free-
dom from mine adversaries.
May all the Deities be my protection, all Gods come nigh to
this mine invocation.
8Accepting this oblation rich with fatness, be joyful here, ye
Gods whose chief is Kāma,
Giving me freedom from mine adversaries.
9Ye, Indra, Agni, Kāma! come together and cast mine adver-
saries down beneath me.
When they have sunk into the deepest darkness, O Agni, with
thy fire consume their dwellings. p. a360
10Slay those who are mine enemies, O Kāma: headlong to depth
of blinding darkness hurl them.
Reft be they all of manly strength and vigour! Let them not
have a single day's existence.
11Kāma hath slain those who were mine opponents, and given me
ample room to grow and prosper.
Let the four regions bow them down before me, and let the
six expanses bring me fatness.
12Let them drift downward like a boat torn from the rope that
held it fast.
There is no turning back for those whom our keen arrows have
repelled.
13Agni averts, Indra averts, and Soma: may the averting Gods
avert this foeman.
14To be avoided by his friends, detested, repelled, with few men
round him, let him wander.
Yea, on the earth descend the lightning-flashes: may the strong
God destroy your adversaries.
15This potent lightning nourishes things shaken, and things un-
shaken yet, and all the thunders.
May the Sun, rising with his wealth and splendour, drive in
victorious might my foemen downward.
16Thy firm and triply-barred protection, Kāma! thy spell, made
weapon-proof extended armour
With that drive thou my foemen to a distance. May cattle, vital
breath, and life forsake them.
17Far from the world wherein we live, O Kāma, drive thou my
foemen with that selfsame weapon
Wherewith the Gods repelled the fiends, and Indra cast down
the Dasyus into deepest darkness.
18As Gods repelled the Asuras, and Indra down to the lowest
darkness drove the demons,
So, Kāma, from this world, to distant places, drive thou the
men who are mine adversaries.
19First before all sprang Kāma into being. Gods, Fathers, mortal
men have never matched him.
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
20Wide as the space which heaven and earth encompass, far as
the flow of waters, far as Agni, p. a361
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
21Vast as the quarters of the sky and regions that lie between
them spread in all directions, vast as celestial tracts and views
of heaven,
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
22Many as are the bees, and bats, and reptiles, and female serpents
of the trees, and beetles,
Stronger art thou than these, and great for ever. Kāma, to thee,
to thee I offer worship.
23Stronger art thou than aught that stands or twinkles, stronger
art thou than ocean, Kāma! Manyu!
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
24Not even Vāta is the peer of Kāma, not Agni, Chandramas
the Moon, nor Sūrya.
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
25Thy lovely and auspicious forms, O Kāma, whereby the thing
thou wilt becometh real,
With these come thou and make thy home among us, and make
malignant thoughts inhabit elsewhere.

[ranjitm]

Mahanarayana Upanishad

I-70: The Supreme represented as the ocean has overflown to the whole creation. He has created at first creatures according to the deserts of their various past deeds. He is the ruler of the universe and the munificent giver of gifts to the devotees. He dwells together with Uma (His power giving spiritual illumination) in the hearts of devotees which are holier than other parts of their body (the seat of the Divine) and therefore superior and elevated like a peak and affording protection. The Jiva who is his abode grows to be infinite. He is the Lord who delights the individual souls by guiding according to their deeds and conferring on them fruits of their actions.


But this merely highlights Their indifference..

[Omkara]

But this merely highlights Their indifference..

I do not understand what your comment means.Could you please explain?

[ranjitm]

I do not understand what your comment means.Could you please explain?

I mean the fact that a text called Mahanarayana Upanishad identifies its deity as the consort of Uma points to the indifference between Mahesvara and Vishnu... There should be no reason to interpret the whole text as being shaiva on the basis of that point alone...

[Omkara]

Upanishads are named by people,the name is not found within the upanishad itself.The upanishad does not deal with narayana much,it only mentions him in 2-3 lines.On the other hand,it repeatedly glorifies Shiva as the sulreme being.I am attracted to the beleif that shiva and vishnu are the same,but the puranas clearly depict them as separate beings so only one of them can be the supreme being.Since many devas share names with others eg. Vishnu can refer to Vishnu,Shiva,Indra,Surya or Yama.Thus to interpret who is the supreme being we need to look for references that can only refer to one deity eg Rig Veda 7.59 and Yajur Veda 1.8.6 where the supreme being is called three eyed.


Mahanarayana Upanishad

I-22: May we know the Supreme Person and for the attainment of His Knowledge may we meditate upon Him, the thousand-eyed Great God. May Rudra, the giver of Knowledge, impel us towards such meditation and keep us in it.


I-23: May we know or realize the Supreme Person. For that, may we meditate upon Mahadeva and to that meditation may Rudra impel us.

XVII-1: I take refuge in Sadyojata. Verily I salute Sadyojata again and again. O Sadyojata, do not consign me to repeated birth; lead me beyond birth, into the state of bliss and liberation. I bow down to Him who is the source of transmigratory existence.



XVIII-1: Salutation to Vamadeva [the beautiful and shining One or the generous God]. Salutation to Jyestha [the Eldest, existing before creation]. Salutation to Srestha [the most worthy and excellent]. Salutation to Rudra [He who causes creatures to weep at the time of dissolution]. Salutation to Kala [He who is the Power of time responsible for the evolution of Nature]. Salutation to Kalavikarana [He who causes changes in the evolution of the universe beginning with Prakriti]. Salutation to Balavikarana [He who is the producer of varieties and degrees of strength]. Salutation to Bala [He who is the source of all strength]. Salutation to Balapramathana [He who suppresses all power at the time of retraction]. Salutation to Sarvabhutadamana [the Ruler of all the created beings]. Salutation to Manonmana [He who is the kindler of the light of the soul].



XIX-1: Now, O Sarva, my salutations be at all times and all places to Thy Rudra forms, benign, terrific, more terrific and destructive.



XX-1: May we know or realize the Supreme Person. For that, may we meditate upon Mahadeva and to that meditation may Rudra impel us.



XXI-1: May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava.



XXII-1: Salutations again and again to Hiranyabahu [One who has ornaments of gold on the arms or possessing a form having the golden hue], Hiranyavarna [He who is the source of the syllables of the Vedas which are as precious as gold], Hiranyarupa [He who is shining in splendour], Hiranyapati [the Lord of riches wholesome and charming], Ambikapati [the consort of Ambika, the Mother of the universe], Umapati [The master of Uma, Brahma-vidya personified as such], Pasupati [the Lord of all created beings].



XXIII-1: Supreme Brahman, the Absolute Reality, has become an androgynous Person in the form of Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe.



XXIV-1: All this verily is Rudra. To Rudra who is such we offer our salutation. We salute again and again that Being, Rudra, who alone is the light and the Soul of creatures. The material universe the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such.



XXV-1: We sing a hymn that confers on us happiness in the highest degree to Rudra who is worthy of praise, who is endowed with the highest knowledge, who rains objects to the worshippers most excellently, who is more powerful and who is dwelling in the heart. Indeed all this is Rudra. Salutations be to Rudra who is such.

LII-1: O Rudra, injure not our elders, our children, our adults capable of procreation, the foetus we have laid in the mother’s womb and our father and mother. Do not hurt our dear selves.



LIII-1: O Rudra do not hurt us in respect of our children, our grand-children, other men belonging to us, our cattle and our horses. Do not hurt in anger our heroes. We shall serve thee with oblations and reverence.

LXVII-1:Namo Rudraya Pasupataye Svaha

[Salutation and oblation to Rudra, the lord of living beings] !

LXVII-3: With the intention of acquiring prosperity, I present offering of food to those spirits who are the servants of Rudra (dwelling in the cremation ground) causing pain to creatures by death and bereavement, and who wander about day and night in search of tribute. May the lord of prosperity grant me all prosperity. Hail !

LXXIV-1: O Rudra, thou art the binding knot of the breaths and the organs of senses functioning in the body. Enter me as the end-maker of sorrows and increase and protect me by that food which I have taken in.

LXXV-1: Salutations to Rudra who is Vishnu. Guard me from death.

[ranjitm]

My apologies. The fact that the up. speaks of Sadyojata and the others indicates that it is addressing Mahesvara indeed.

[Omkara]

To the best of my knowledge, no Advaitin has specifically challenged the authority of the these Upanishads, and as many Advaitins would tell you, their content would just be interpreted in light of their theory of vyavahArika level of perception.


I read the Maha Upanishad in full here today-
http://www.celextel.org/upanishads/sama_veda/maha.html

It says a lot of things which would be unpalatable to Vaishnavas like the concepr of jeevanmukti and the illusory nature of the world.I dont know how Vaishnavas can consider this pramana and still hold the beliefs they do.

Note-There is more than one page.There is a link at the bottom to go to the next page.

[Omkara]

This is from the khila suktas of the Rig Veda.(Khila Sukta 33,known as the Shiva Samkalpa Sukta or the Shiva Samkalpa Upanishad)
All the Veda commentators have commented on this sukta(Uvata,Mahidara,Sayana)

13.Unmanifest, immeasurable, transcending beyond manifest and unmanifest,Shiva is, to be known as subtler than the subtle, May such my mind be of beautiful and divine resolves, filled with auspicious thoughts.
14.On the charming peak of Kailasha mountain is  mountain is the home temple of the peaceful creator Shiva; gods rejoice in that.May such my mind be of beautiful and divine resolves, filled with auspicious thoughts.


23.Brahma is higher than the high,Higher than that high is Hari,Higher than that high is Sambhu.

Sanskrit verses for the above-
Paraatparato Brahma, Tat Paraatparato Harihi, Tat Paraatparato Sambhuhu, Tanme Siva. Sankalpamastu

[Omkara]

RV 2.33.11 Praise the famous Rudra who dwells in the cave of the heart, who is eternally young, and who is fierce like a lion in his attack at the time of destruction. O Rudra! Being praised by our words, confer happiness to us who have been afflicted by having a body subject to old age and death. Let Your forces annihilate others who are your enemies and spare us.

[Omkara]

Note that there is another clear reference, and this too in the context of the puruSha-sukta mantras - it is mantra 18 in the dravida-pata which explicitly describes hRI and lakShMi as the consorts of this puruSha who is earlier identified as the supreme deity - again, another fairly clear reference.

For shaivas,Hri is Uma and Lakshmi is Ganga.
Hri is generally used to refer to Parvati only.Of note,in the Shukla Yajur Veda the Hri isreplaced with Sri which is another primary name of Parvati.It is because of this that the tantric sect called Sri Vidya centered about the worship of Parvati gets its name.

Also, though I have not confirmed this yet,apparently 'patnyau' means two wives.This would spell disaster for a Vaishnava interpretation as Vishnu has three wives-Lakshmi,Bhu and Nila Devi.It is shiva who has two wives.

Smartas interpret the two wives of purusha as Lakshmi and Parvati and take this as propounding non-difference of Shiva and Vishnu.

[Omkara]

Commentaries on Rigvedic Hymns to Rudra

RV 1.43
http://www.ipi.org.in/texts/vladimir/vladimirclassfiles/rv1.43.pdf

RV 1.114
http://www.ipi.org.in/texts/vladimir/vladimirclassfiles/rv1.114.pdf

RV 2.33
http://www.ipi.org.in/texts/vladimir/vladimirclassfiles/rv2.33.pdf

[Omkara]

Kena Upanishad

Chapter III
1
Brahman, according to the story, obtained a victory for the gods; and by that victory of
Brahman the gods became elated. They said to themselves: "Verily, this victory is ours;
verily, this glory is ours only."
2
Brahman, to be sure, understood it all and appeared before them. But they did not know
who that adorable Spirit was.
3−6
They said to Agni (Fire): "O Agni! Find out who this great Spirit is." "Yes," he said, and
hastened to It. Brahman asked him: "Who are you?" He replied: "I am known as Agni; I am
also called Jataveda." Brahman said: "What power is in you, who are so well known?" Fire
replied: "I can burn all−whatever there is on earth." Brahman put a straw before him and
said: "Burn this." He 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,"
7−10
Then they said to Vayu (Air): "O Vayu! Find out who this great Spirit is." "Yes," he said, and
hastened to It. Brahman asked him: "Who are you?" He replied "I am known as Vayu; I am
also called Matarisva." Brahman said: "What power is in you, who are so well known?"
Vayu replied: "I can carry off all−whatever there is on earth." 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,"
11−12
Then the gods said to Indra: "O Maghavan! Find out who this great Spirit is." "Yes," he said and hastened to It. But the Spirit 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.
He approached Her and said: "Who is this great Spirit?"
Chapter IV
1
She replied: "It is, indeed, Brahman. Through the victory of Brahman alone have you
attained glory." After that Indra understood that It was Brahman.
2
Since they approached very near Brahman and were the first to know that It was Brahman,
these devas, namely, Agni, Vayu, and Indra, excelled the other gods.
3
Since Indra approached Brahman nearest, and since he was the first to know that It was
Brahman, Indra excelled the other gods.
4
This is the instruction about Brahman with regard to the gods: It is like a flash of lightning; It
is like a wink of the eye.


This episode is also found in the skanda,vayu and shiva puranas.here it is explicitly stated that the yaksha was Shiva and Uma haimavati is parvati.If anyone considers these puranas tamasic,please note that the skanda purana calls the shaiva puranas as sattvik and the vaishnava puranas as tamasic.

[Omkara]

Mahanarayana Upanishad

XXIII-1: Supreme Brahman, the Absolute Reality, has become an androgynous Person in the form of Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe.

This is taken as a reference to Shiva having three eyes.The sanskrit word used, Virupaksha is a name of Shiva.

[Omkara]

Another example of shaiva agamic practices in the vedas.

Source-http://manasataramgini.wordpress.com/2011/07/08/atharvana-tumburu-sukta-prayogam/

In the AtharvaNa tradition after having learned the mantra-s of the nIlarudra sUkta one learns the tumburu sUkta. The sUkta of tumburu (AV-P 20.61.8-9; 62.1-6) goes thus:
na tatra bhavo hanti na sharva iShum asyati |
yatra tvaM deva tumburo parvateShu virohati ||
kR^iShyAm anyo virohati girer anyo.adhipakShasi |
trAtArau shashvatAM imAv A gantAM shigru-tumburU ||
yAvat parNaM yAvat phalaM yAvanto .adhyaR^ikSharAH
tAvantaH shuShmAs tumburos tad u te viShadUShaNaM ||
rudro jalAShabheShaja imAM rogam ashIsamaH |
ye avAjijvalan iti ||
asthAd dyaur asthAt pR^ithivy asthAd vishvam idaM jagat |
vR^iShabhasyeva kanikradato R^iShayaM shamayAmi te ||
saM mA si~nchantu marutas saM vAto rohiNIr uta |
saM mAyam agnis si~nchatu prajayA cha dhanena cha ||
dIrgham AyuSh kR^iNomi te naktaM harI mR^igayate |
divA suparNA rohitau bhavAya cha sharvAya chobhAbhyAm akaraM namaH ||
vishalyasya vidradhasya vAtIkArasya vAlade |
bhavAya cha sharvAya chobhAbhyAm akaraM namaH ||

During prayoga one first recites the vAmadeva mantra from the pa~nchabrahma series. Then he installs the fire on the sthaNDila as per the tradition of the atharvan-s. There after reciting the tumburu sUkta make oblations of drumstick and tumburu saMidh-s dipped in ghee.

Then he makes the four bhaginI yAja-s of ghee with AV-P 20.21.6:
udojiShThAM sahasyAM jayantIm aparAjitAm |
lakShmIr yAH puNyAH kalyANIs tA asyai savitaH suva ||

Then he stands under the tumburu tree and offers tarpaNA-s to tumburu with the above sUkta and the bhaginI-s with the above mantra (x 4). He may then prepare the secret tumburu drugs.

[Omkara]

Paraskara Grihya Sutra 3.15

7. A path he addresses: 'Adoration to Rudra who dwells on the paths. Make me arrive safely.'

8. A cross-road he addresses: 'Adoration to Rudra who dwells at the cross-roads. Make me arrive safely.'

9. When he intends to swim across a river, he addresses it: 'Adoration to Rudra who dwells in the waters. Make me arrive safely.'

12. A forest (through which he is wandering) he addresses: 'Adoration to Rudra who dwells in the forests. Make me arrive safely.'

13. A mountain (which he is going to cross) he addresses: 'Adoration to Rudra who dwells on the mountains. Make me arrive safely.'

14. A burial-ground he addresses: 'Adoration to Rudra who dwells among the Fathers. Make me arrive safely.'

15. A cow-stable he addresses: 'Adoration to Rudra who dwells among the dung-heaps. Make me arrive safely.'

16. And wheresoever else it be, let him always say, 'Adoration to Rudra.' For the Sruti says, 'Rudra is this universe.'

[Omkara]

Refutation of a few allegations against Rudra being the supreme being in the vedas.

Allegation:
Rig Veda 10.136.7"vAyurasmA upAmanthat.h pinashhTismA kunannamA keshI vishhasya pAtreNa yad.hrudreNApibat.hsaha ||" vAyuH = Vayu; asmA = asmai = for him (for Shiva); upAmanthat.h = squeezed well (that poison); pinashhTismA = kneaded and crushed; kunannamA = evil punisher (vAyu); keshI = who has the Lord's sannidhAna; vishhasya pAtreNa = with the vessel full of poison; yad.h = which; rudreNa saha = along with Rudra; apibat.h = drank. Vayu squeezed, kneaded and crushed [a small portion] of the poison for Shiva and drank the poison along with Shiva. rudreNa saha = along with Rudra. So Vayu is the main consumer of the poison. Rudra is a secondary partcipant. Vayu drank the fully potent poison, but gave the crushed and weakened small portion of the poison to Shiva. thus here VAyu is shown to drink the raw poison while Shiva drank only a small portion of it and that too was crushed by VAyu keshi -> ka = sukharUpi; Isha = Lord sukharUpa IshaH asmin.h asti it keshI = Lord, Who is personiication of bliss is in MukhyaprANa and so Vayu s known as keshI. (He sees the Lord inside him) Hence, even after consuming the poison, he was happy only. VAYU DRINKS RAW POISON WITH FULL POTENT. HE IS THE PRIMARY CONSUMER RUDRA DRINKS GROUNDED AND CRUSHED POISON(THUS LESS POTENT). HE IS A SECONDARY CONSUMER THIS SHOWS THE SUPERIORITY OF VAYU OVER RUDRA

Refutation:
Keshi means one with long hair.There is no justification for identifying keshi with vayu. Keshi means long haired one and infact refers to the muni who is talked about in the rest of the sukta.this sukta talks of a shaiva rite where the keshin drinks the visha prepared from the kunannama seeds.

RV 10.136
1. HE with the long loose locks supports Agni, and moisture, heaven, and earth:
He is all sky to look upon: he with long hair is called this light.
2 The Munis, girdled with the wind, wear garments soiled of yellow hue.
They, following the wind's swift course go where the Gods have gone before.
3 Transported with our Munihood we have pressed on into the winds:
You therefore, mortal men. behold our natural bodies and no more.
4 The Muni, made associate in the holy work of every God,
Looking upon all varied forms flies through the region of the air.
5 The Steed of Vāta, Vāyu's friend, the Muni, by the Gods impelled,
In both the oceans hath his home, in eastern and in western sea.
6 Treading the path of sylvan beasts, Gandharvas, and Apsarases,
He with long locks, who knows the wish, is a sweet most delightful friend

Vayu here means prana.It refers to the manner in which the yogi gains the ability to digest poison through the control of his prana.

[sanathan]

What is the need to put unauthentic upanishads(which are not according to authentic 10 principal upanishads and few more authentic quotes from other upanishads quoted by purvaacharyas) , how can they help us in knowing the TRUTH?

How do we know which are authentic from the quotes or upanishads you put here?

[Omkara]

As I stated before, they are accepted as authentic by Shaivas

[Omkara]

Atharvashiras and Atharvashika Upanishad are accepted by everyone including Vaishnavas and Kaivalya is accepted by everyone.The rest are accepted by Shaivas but I'm not sure who else accepts it.

[philosoraptor]

For shaivas,Hri is Uma and Lakshmi is Ganga.
Hri is generally used to refer to Parvati only.Of note,in the Shukla Yajur Veda the Hri isreplaced with Sri which is another primary name of Parvati.It is because of this that the tantric sect called Sri Vidya centered about the worship of Parvati gets its name.

Also, though I have not confirmed this yet,apparently 'patnyau' means two wives.This would spell disaster for a Vaishnava interpretation as Vishnu has three wives-Lakshmi,Bhu and Nila Devi.It is shiva who has two wives.

Smartas interpret the two wives of purusha as Lakshmi and Parvati and take this as propounding non-difference of Shiva and Vishnu.


This isn't the first time I've seen a smaller number described when a larger number was later described. Two is contained within three, but having three means you don't only have two. I can't imagine any "disaster" here, as such a point would be obvious to any commentator.

[Omkara]

This isn't the first time I've seen a smaller number described when a larger number was later described. Two is contained within three, but having three means you don't only have two. I can't imagine any "disaster" here, as such a point would be obvious to any commentator.

I read somewhere that patnyau means "your two wives" rather than ''two of your wives".

I have not confirmed this so far.

[Sahasranama]

I read somewhere that patnyau means "your two wives" rather than ''two of your wives".This cannot be concluded. Patnyau is the dual form of patni, it only means "two wives."

[sanathan]

I read somewhere that patnyau means "your two wives" rather than ''two of your wives".

I have not confirmed this so far.

1. Neela Devi is not considered as normal consort as Lakshi and Bhudevi in Vaishnava Samradaya .(she is always treated as hidden or secret, not sure exactly why so )

2. One of the principal upanishads(Chandogya) says "pundareekam evam akshinee".. and it points to the 2 eyes and that too lotus petals like ..and you know Shiva is tryaksha and his eyes are never compared to lotus petals..so this should be complete disaster for Shaivas then...how do you interpret it to suit Shavias.

So here I can conclude one thing that..we are trying to interpret Sruthi as per our pre decided notions or we don't know exact meaning of each deity.

[philosoraptor]

I read somewhere that patnyau means "your two wives" rather than ''two of your wives".

I have not confirmed this so far.

No, patnyau just means two wives (dual form of patnI). It does not mean He only has two.

The Ramayana commonly speaks of Dasharatha's three wives, but in fact it mentions that he has others - somewhere in excess of 300 as I recall. It's just that these three are especially significant given their roles as the mothers of Rama and His brothers. So it is here in the MNU that the speaker saw fit to specifically mention hRi and lakShmI - it's not saying anything to the effect that these are His only two wives.

[philosoraptor]

1. Neela Devi is not considered as normal consort as Lakshi and Bhudevi in Vaishnava Samradaya .(she is always treated as hidden or secret, not sure exactly why so )

2. One of the principal upanishads(Chandogya) says "pundareekam evam akshinee".. and it points to the 2 eyes and that too lotus petals like ..and you know Shiva is tryaksha and his eyes are never compared to lotus petals..so this should be complete disaster for Shaivas then...how do you interpret it to suit Shavias.

So here I can conclude one thing that..we are trying to interpret Sruthi as per our pre decided notions or we don't know exact meaning of each deity.

Also, there really is no good reason to interpret nArAyaNa as meaning someone other than shrIman nArAyaNa in this context (of the MNU). Nor is there any good reason to interpret lakShmI as anyone other than lakShMI. I think a lot of this interpreting and counter-interpreting is missing this crucial point - we should not reject straightforward meanings unless there is good reason to do so. None of this obviates the need for interpretation clearly, as orthodox Vedantins will have to interpret things consistently and will eventually be forced to confront some apparently straight-forward meanings and reconcile them with other (seemingly) contradictory statements. But at the end of the day, the most conservative interpretation that can explain the greatest body of acceptable evidence will be most convincing to the uncommitted. Sorry to divert....

[Omkara]

2. One of the principal upanishads(Chandogya) says "pundareekam evam akshinee".. and it points to the 2 eyes and that too lotus petals like ..and you know Shiva is tryaksha and his eyes are never compared to lotus petals..so this should be complete disaster for Shaivas then...how do you interpret it to suit Shavias.



Shiva is never called lotus eyed? Perhaps you should read some Shaiva literature.Knowing your purvapaksha is important. :p

As for how to interpret it in consonance with Shaivism, philosoraptor gave the answer here-


This isn't the first time I've seen a smaller number described when a larger number was later described. Two is contained within three, but having three means you don't only have two.


My point was that I had read somewhere that the word patnyau precludes such an interpretation in he case of the Purusha Sukta.
As to why the Chandogya verse refers to only two eyes,the reason is that the third eye is usually closed and therefore does not suit the metaphor being used in that line.

[Omkara]

Also, there really is no good reason to interpret nArAyaNa as meaning someone other than shrIman nArAyaNa in this context (of the MNU).

Nor is there any reason to interpret Rudra in all the voluminus evidence I have quoted so far as anyone other than umapati , especially as most of the verses also refer to rudra as three eyed, or he who lives on the mountain,or blue necked,etc either in the same line or in the vicinity of the line. :)
You would notice that in the verses you have put up so far on your thread,there are no such identifying characteristics of Vishnu mentioned.Also, as I pointed out before,it is possible to come up with a consistent shaiva interpretation even while interpreting all the references to narayana as references to Vishnu.Srikantha does it quite successfully.

i will try to contribute to your thread too when i get time.


Nor is there any good reason to interpret lakShmI as anyone other than lakShMI.

Nor is there any reason to interpret Hri as anyone except Parvati, especially as the Shukla Yajur Veda substitutes another name generally associated with Parvati for Hri.I don't think either the Vaishnava or Shaiva interpretations have any significant advantage over each other.The Smarta interpretation is the strongest here, as it interprets both names as referring to their primary referrents.

[Omkara]

I think a lot of this interpreting and counter-interpreting is missing this crucial point - we should not reject straightforward meanings unless there is good reason to do so. None of this obviates the need for interpretation clearly, as orthodox Vedantins will have to interpret things consistently and will eventually be forced to confront some apparently straight-forward meanings and reconcile them with other (seemingly) contradictory statements. But at the end of the day, the most conservative interpretation that can explain the greatest body of acceptable evidence will be most convincing to the uncommitted. Sorry to divert....

:goodpost: :iagree:


I put up something I was sure you would react to.How would vaishnavas interpret this?


This is from the khila suktas of the Rig Veda.(Khila Sukta 33,known as the Shiva Samkalpa Sukta or the Shiva Samkalpa Upanishad)
All the Veda commentators have commented on this sukta(Uvata,Mahidara,Sayana)

13.Unmanifest, immeasurable, transcending beyond manifest and unmanifest,Shiva is, to be known as subtler than the subtle, May such my mind be of beautiful and divine resolves, filled with auspicious thoughts.
14.On the charming peak of Kailasha mountain is  mountain is the home temple of the peaceful creator Shiva; gods rejoice in that.May such my mind be of beautiful and divine resolves, filled with auspicious thoughts.


23.Brahma is higher than the high,Higher than that high is Hari,Higher than that high is Sambhu.

Sanskrit verses for the above-
Paraatparato Brahma, Tat Paraatparato Harihi, Tat Paraatparato Sambhuhu, Tanme Siva Sankalpamastu

[Omkara]

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, oursons 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)



:bowdown: :bowdown: :bowdown: :bowdown: :bowdown:

[Omkara]

Refuting the notion that the epither Shiva is not applied to rudra in the vedas.

Source- http://manasataramgini.wordpress.com/2010/09/13/a-discourse-on-a-shiva-mantra-and-arsha-usage-in-it/

stomaM vo adya rudrAya shikvase kShayadvIrAya namasA didiShTana |
yebhiH shivaH svavAn evayAvabhir divaH siShakti svayashA nikAmabhiH || RV10.92.9

stomaM=a chant (accusative singular); vaH= personal pronoun; adya= today (adverb); rudrAya= rudra (dative singular); shikvase= skilled-one (*ArSha* dative singular); kShayadvIrAya= lord of heroes (dative singular); namasA (instrumental singular); didiShTana= to present; yebhiH= pronoun plural; shivaH= shiva, i.e. auspicious (nominative singular) svavAn= good protector (nominative singular); evayAvabhiH=swift-moving (instrumental plural); divaH= sky (ablative singular of dyaus); siShakti= accompanied by; svayashA= evidently famous (nominative singular); nikAmabhiH= eager ones (instrumental plural).
Present your chant today that pays obeisance to the rudra, the skillful one, the lord of heroes;
shiva, the good protector, of great fame, comes from the sky accompanied by those one who are swift and eager.

[philosoraptor]

Nor is there any reason to interpret Rudra in all the voluminus evidence I have quoted so far as anyone other than umapati , especially as most of the verses also refer to rudra as three eyed, or he who lives on the mountain,or blue necked,etc either in the same line or in the vicinity of the line. :)
You would notice that in the verses you have put up so far on your thread,there are no such identifying characteristics of Vishnu mentioned.Also, as I pointed out before,it is possible to come up with a consistent shaiva interpretation even while interpreting all the references to narayana as references to Vishnu.Srikantha does it quite successfully.

i will try to contribute to your thread too when i get time.

Even according to your own (Shaivite) presentation, "Rudra" does not always mean Umapati, such as for example in the mantras describing him as a created entity. Thus, I would say that there are indeed good reasons to interpret some Rudra references as not being Umapati, the main one being that Shaivites do it too. The only difference being that between the two types of references - one to a supreme entity and the other to a created entity, Vaishnavas and Shaivas will apply their interpretations in opposite ways.



Nor is there any reason to interpret Hri as anyone except Parvati, especially as the Shukla Yajur Veda substitutes another name generally associated with Parvati for Hri.I don't think either the Vaishnava or Shaiva interpretations have any significant advantage over each other.The Smarta interpretation is the strongest here, as it interprets both names as referring to their primary referrents.

To be honest, I've not heard of HRI being used in any specific context, so I don't find this argument very convincing (even if it were used by Vaishnavas WRT to earth goddess). But lakShmI, on the other hand, is a very clear reference. And nArAyaNa means nArAyaNa. This is a very clear Vaishnava reference, even going off of the less authoritative andhra-recension of the MNU. What reason exists to interpret nArAyaNa as someone other than lakShmI-pati here? It explicitly mentions lakShmI as His spouse (an identifying characteristic), whereas lakShmI is not mentioned to be the spouse of Shiva in any mainstream text that I'm aware of. Nor is there anything jarring about the reference to nArAyaNa here as a supreme deity, and nArAyaNa according to rules formulated in pAnini's aShtadhyAyi is a proper noun that can only be understood to refer to one entity (I reviewed the sUtra in my copy the other day - it does indeed appear to support this view). Even putting pAnini aside, I would tend to assume the common understanding of nArAyaNa unless given good reason to interpret otherwise, just as I would with any name, including maheshvara, shiva, etc. But, as even you have acknowledged, these latter names are not proper nouns and can be interpreted to refer to more than one entity, and that's the main difference.

regards,

[Omkara]

Rudra is the oldest and best of the gods-Kaushitaki brahmana 25.13
Rudra spreading himself goes-the best of the gods-Taittiriya Brahmana 3.1.1.49

[Omkara]

Even according to your own (Shaivite) presentation, "Rudra" does not always mean Umapati, such as for example in the mantras describing him as a created entity. Thus, I would say that there are indeed good reasons to interpret some Rudra references as not being Umapati, the main one being that Shaivites do it too. The only difference being that between the two types of references - one to a supreme entity and the other to a created entity, Vaishnavas and Shaivas will apply their interpretations in opposite ways.



As far as I have seen(and I have checked every refernce to Rudra in the samahitas),there is only one verse in the Rig veda which needs to be interpreted as not referring to Rudra, which talks of no one being allowed to break the rules made by Savitar, and a list of gods are named who cannot break the rules which includes Rudra.This Rudra will have to be interpreted as Agni in accordance with the Satapatha brahmana. Other than that ,I have not seen any reference which Shaivas need to reinterpret.




It explicitly mentions lakShmI as His spouse (an identifying characteristic), whereas lakShmI is not mentioned to be the spouse of Shiva in any mainstream text that I'm aware of.



Uma is described as the spouse of the Supreme being thrice in the MNU.

XXII-1: Salutations again and again to Hiranyabahu [One who has ornaments of gold on the arms or possessing a form having the golden hue], Hiranyavarna [He who is the source of the syllables of the Vedas which are as precious as gold], Hiranyarupa [He who is shining in splendour], Hiranyapati [the Lord of riches wholesome and charming], Ambikapati [the consort of Ambika, the Mother of the universe], Umapati [The master of Uma, Brahma-vidya personified as such], Pasupati [the Lord of all created beings].



XXIII-1: Supreme Brahman, the Absolute Reality, has become an androgynous Person in the form of Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe.

I-70: The Supreme represented as the ocean has overflown to the whole creation. He has created at first creatures according to the deserts of their various past deeds. He is the ruler of the universe and the munificent giver of gifts to the devotees. He dwells together with Uma (His power giving spiritual illumination) in the hearts of devotees which are holier than other parts of their body (the seat of the Divine) and therefore superior and elevated like a peak and affording protection. The Jiva who is his abode grows to be infinite. He is the Lord who delights the individual souls by guiding according to their deeds and conferring on them fruits of their actions.

Note that in 23.1 posted above, Shiva's Ardhanareeshwara form is described.'Having uncommon eyes' is also a reference to Rudra's three eyes.Virupaksha, the Sanskrit word being translated here, is a prasiddha nama of Rudra.

Also,btw, the Shaiva equivalent of the Vaishnava Vyuhas finds mention in the MNU where the pancha brahma are named and payed to.i have posted the original sanskrit here as vimalananda makes a mess of the translation.

Taittiriya Aranyaka (X.17-21)

sadyojātaṁ prapadyāmi sadyojātāya va namo namaḥ bhave bhave nāti bhave bhavasva māṁ bhavodbhavāya namaḥ

vāmadevāya namo jyeṣṭhāya namaḥ śreṣṭhāya namo rudrāya namaḥ kālāya namaḥ kalavikaraṇāya namo balāya namo balavikaraṇāya namo balapramathanāya namaḥ sarvabhūtadamanāya namo manonmanāya namaḥ

aghorebhyo'tha ghorebhyo aghoraghoretarebhyaḥ sarvataḥ śarvaḥ sarvebhyo namaste rudra rūpebhyaḥ

tatpuruṣāya vidmahe mahādevāya dhīmahi tanno rudraḥ pracodayāt

īśāna sarvavidyānāmīśvaraḥ sarvabhūtānāṁ brahmādipati brahmaṇo'dhipatir brahmā śivo me astu sa eva sadāśiva om
__________________

What I meant by identifying characteristic is this.Many of the devas and devis share names.The naming of a particular deva as supreme alongside a description of the deva that can only refer to one deity is an identifying mark.

eg.-

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)

Girisanta means 'he who lives on a mountain'.This is a reference to one particular deity.




Nor is there anything jarring about the reference to nArAyaNa here as a supreme deity, and nArAyaNa according to rules formulated in pAnini's aShtadhyAyi is a proper noun that can only be understood to refer to one entity (I reviewed the sUtra in my copy the other day - it does indeed appear to support this view). Even putting pAnini aside, I would tend to assume the common understanding of nArAyaNa unless given good reason to interpret otherwise, just as I would with any name, including maheshvara, shiva, etc. But, as even you have acknowledged, these latter names are not proper nouns and can be interpreted to refer to more than one entity, and that's the main difference.



One can interpret Narayana as Vishnu and still come up with a Shaiva interpretation.As to panini's rule, there is a shaiva refutation of this but the book is in tamil.In any case till I can read a Shaiva refutation I am proceeding with my readings of scripture on the assumption that Narayana refers to Vishnu.

In any case,I think I have found foolproof pramana for rudra paratva from the Rig veda khila(appendix to the rig veda)


This is from the khila suktas of the Rig Veda.(Khila Sukta 33,known as the Shiva Samkalpa Sukta or the Shiva Samkalpa Upanishad)
All the Veda commentators have commented on this sukta(Uvata,Mahidara,Sayana)

13.Unmanifest, immeasurable, transcending beyond manifest and unmanifest,Shiva is, to be known as subtler than the subtle, May such my mind be of beautiful and divine resolves, filled with auspicious thoughts.
14.On the charming peak of Kailasha mountain is the home temple of the peaceful creator Shiva; gods rejoice in that.May such my mind be of beautiful and divine resolves, filled with auspicious thoughts.


23.Brahma is higher than the high,Higher than that high is Hari,Higher than that high is Sambhu.

Sanskrit verses for the above-
Paraatparato Brahma, Tat Paraatparato Harihi, Tat Paraatparato Sambhuhu, Tanme Siva Sankalpamastu

[Omkara]

A few more really strong Saiva references in the vedas-

Atharvasikha upanishad(accepted by Vaishnavas)
The pranava (the sound of Om) makes all the souls to bow before it. It is the one and only one which has to be meditated upon as the four Vedas and the birth place of all devas. One who meditates like that goes away from all sorrows and fears and gets the power to protect all others who approach him. It is because of this meditation only that Lord Vishnu who is spread every where, wins over all others. It is because Lord Brahma controlled all his organs and meditated upon it, he attained the position of the creator. Even Lord Vishnu , parks his mind in the sound (Om) of the place of Paramathma (ultimate soul) and meditates upon Eeshana, who is most proper to be worshipped. All this is only proper in case of Eeshana.

Atharvashiras upanishad(accepted by vaishnavas) enjoins us to wear the shaiva sectarian marks and follow the pashupata vrata, a shaiva practice.
74. The following is called Pasupataa vow. "Agni is Bhasma (fire is the holy ashes). Vayu is Bhasma. The water is Bhasma. The Earth is Bhasma. The Ether is Bhasma. All this is Bhasma. And mind and all the senses are Bhasma." By this hymn taking the holy ashes, mixing them with water, one should besmear himself all over. One should observe this vow called Pasupata for the sake of getting rid of the noose (Pasa) of the Pasus (ignorant souls).

[Omkara]

Mahanarayana Upanishad

XII-17: He is the Supreme Lord mahesvara who transcends the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation.

[Omkara]

To be honest, I've not heard of HRI being used in any specific context, so I don't find this argument very convincing (even if it were used by Vaishnavas WRT to earth goddess).


Hri,as far as i know, is generally used as a name of parvati, which is why all the shakta mantras contain the word 'hrim'.I will see if I can find some references.

[Omkara]

Note,it is not my intention to pick up a fight on Sarvottamatva here, so i will be winding up this thread soon.

I have observed that any discussion on this issue between Vaishnavas and Shaivas degenerates into a fight with rapid-fire quoting of scriptures on both sides.Our acharyas have been debating this issue for centuries.If neither side has managed to convince the other for centuries,there is little hope of it happening now.

[philosoraptor]

As far as I have seen(and I have checked every refernce to Rudra in the samahitas),there is only one verse in the Rig veda which needs to be interpreted as not referring to Rudra, which talks of no one being allowed to break the rules made by Savitar, and a list of gods are named who cannot break the rules which includes Rudra.This Rudra will have to be interpreted as Agni in accordance with the Satapatha brahmana. Other than that ,I have not seen any reference which Shaivas need to reinterpret.

If you agree that there is even one reference to "rudra" that does not refer to Umapati Shiva, then you agree that "rudra" is not a proper noun and could be interpreted to refer to another entity. Hence, there is no disagreement on this point between Vaishnavas and Shaivas.



Uma is described as the spouse of the Supreme being thrice in the MNU.


Two points on this.

First, you are again quoting exclusively from the Andhra-recension, which even you have acknowledged is not the more authentic version previously used by Sayana and Shankaracharya. I will check my translation (based on the Dravida-recension) to see if the verses are there.

Second, why accept that Amba means Amba, but assume lakShmI and nArAyaNa means someone else other than their commonly understood referents? One of the websites you referred to earlier indicates that nArAyaNa should be interpreted to mean Shiva based on a very esoteric source which only Shaivites accept. And if you accept that nArAyaNa means nArAyaNa (aka Vishnu), then even from the Andhra-recension you still have:

"XIII-4: Narayana is the Supreme Reality designated as Brahman. Narayana is the highest (Self). Narayana is the supreme Light (described in the Upanishads). Narayana is the infinite Self.
XIII-5: Whatsoever there is in this world known through perception (because of their proximity) or known through report (because of their distance), all that is pervaded by Narayana within and without."

In other words, nArAyaNa is not merely supreme in a relative sense - He is being described as the highest, and with all the same descriptive phrases used in the Upanishads to describe Brahman. If A=C and B=C then QED A=B.

And then, as we previously mentioned, nArAyaNa has to be taken as a proper noun according to pAnini's rules of Sanskrit grammar. But even putting that aside (which is significant in and of itself), when and where do we see "nArAyaNa" being used to describe any other deity? I can say for a fact that names like "rudra, maheshvara, and shiva" are applicable to viShNu based not just on philosophy but also on the fact that we find those names in the viShNu-sahasra-nAma from the mahAbhArata. Coming back to shruti, it is therefore consistent to interpret any rudra-paratva references as referring to brahman aka nArAyaNa. You would have to do this if you accept nArAyaNa as a proper noun as per pAnini and/or you accept Him as lakShmIpati as per the upaniShad - everything else would then have to be interpreted in this context.

EDIT: There I go again, off on a tangent. Well, in all fairness, we *both* diverted the discussion. Let's create a separate thread for this very interesting subdiscussion. Although, I suspect we might have already examined the issue to the extent that our respective knowledge bases will allow. Please do carry on with your original project in the meantime.

[Omkara]

Yes,but all I was saying is that while there is a reference to the supreme being as a consort of lakshmi,there are also references to the supreme as a consort of uma that vaishnavas would have to interpret as referring to Lakshmi.

Srikantha reads MNU XIII-4 as Narayanat Param Brahma.The verses no Narayana in the MNU are studied in detail in Srikantha's and Appayha Dikshitar's Brahma Sutra Bhasyas to which I have posted links earlier in this thread if you are interested.Both of them try to prove that Narayana is not praised as the supreme being in these verses.

[Omkara]

Could you check the Dravida version of the verse contained in the Vimalananda translation as XXXV-1.Here in the Andhra recension Brahma, Vishnu and Rudra are desribed as existing within the form of the supreme being whereas Srikantha who follows the dravida version gives the same verse but there rudra is said to be compared to a head whose constituent parts are Brahma,Vishnu and the other devas.Using this in conjunction with some succeeding verses Srikantha develops a very interesting argument for rudra paratva.

[Omkara]

Atharva Veda I, 2.

1. O Bhava and Sarva, be merciful, do not attack (us); ye lords of beings, lords of cattle, reverence be to you twain! Discharge not your arrow even after it has been laid on (the bow), and has been drawn! Destroy not our bipeds and our quadrupeds!
2. Prepare not our bodies for the dog, or the jackal; for the aliklavas, the vultures, and the black birds! Thy greedy insects, O lord of cattle (pasupate), and thy birds shall not get us to devour!
3. Reverence we offer, O Bhava, to thy roaring, to thy breath, and to thy injurious qualities; reverence to thee, O Rudra, thousand-eyed, immortal!
4. We offer reverence to thee from the east, from the north, and from the -south; from (every) domain, and from heaven. Reverence be to thy atmosphere!
5. To thy face, O lord of cattle, to thy eyes, O Bhava, to thy skin, to thy form, thy appearance, (and to thy aspect) from behind, reverence be!
6. To thy limbs, to thy belly, to thy tongue, to thy mouth, to thy teeth, to thy smell (nose), reverence be!
7. May we not conflict with Rudra, the archer with the dark crest, the thousand-eyed, powerful one, the slayer of Ardhaka!
8. Bhava shall steer clear from us on all sides, Bhava shall steer clear from us, as fire from water! May he not bear malice towards us: reverence be to him!
9. Four times, eight times, be reverence to Bhava, ten times be reverence to thee, O lord of cattle! To thy (charge) have been assigned these five (kinds of) cattle: cows, horses, men, goats and sheep.
10. Thine, O strong god (ugra), are the four regions, thine the sky, thine the earth, and thine this broad atmosphere; thine is this all that has a spirit and has breath upon the earth.
11. Thine is this broad, treasure-holding receptacle within which all worlds are contained. Do thou spare us, O lord of cattle: reverence be to thee! Far from us shall go the jackals, evil omens, dogs; far shall go (the mourning women) who bewail rnisfortune with dishevelled hair!
12. Thou, O crested (god), carriest in (thy hand), that smites thousands, a yellow, golden bow that slays hundreds; Rudra's arrow, the missile of the gods, flies abroad: reverence be to it, in whatever direction from here (it flies)!
13. The adversary who lurks and seeks to overcome thee, O Rudra, upon him thou dost fasten thyself from behind, as (the hunter) that follows the trail of a wounded (animal).
14. Bhava and Rudra, united and concordant, both strong (ugrau), ye advance to deeds of heroism: reverence be to both of them, in whatever direction (they are) from here!
15. Reverence be to thee coming, reverence to thee going; reverence, O Rudra, be to thee standing, and reverence, also, to thee sitting!
16. Reverence in the evening, reverence in the morning, reverence by night,reverence byday! I have offered reverence to Bhava and to Sarva, both.
17. Let us not with our tongue offend Rudra, who rushes on, thousand-eyed, overseeing all, who hurls (his shafts) forward, who is manifoldly wise!
18. We approach first the (god) that has dark horses, is black, sable, destructive, terrible, who casts down the car of Kesin: reverence be to him!
19. Do not hurl at us thy club, thy divine bolt; be not incensed at us, O lord of cattle! Shake over some other than us the celestial branch!
20. Injure us not, interpose for us, spare us, be not angry with us! Let us not contend with thee!
21. Do not covet our cattle, our men, our goats and sheep! Bend thy course elsewhere, O strong god (ugra), slay the offspring of the blasphemers!
22. He whose missile, fever and cough, assails the single (victim), as the snorting of a stallion, who snatches away (his victims) one by one, to him be reverence!
23. He who dwells fixed in the atmosphere, smiting the blasphemers of the god that do not sacrifice, to him be reverence with ten sakvarî-stanzas!
24. For thee the wild beasts of the forest have been placed in the forest: flamingoes, eagles, birds of prey, and fowls. Thy spirit, O lord of cattle, is within the waters, to strengthen thee the heavenly waters flow.
25. The dolphins, great serpents (boas), purîkayas (water-animals), sea-monsters, fishes, ragasas at which thou shootest-there exists for thee, O Bhava, no distance, and no barrier. At a glance thou lookest around the entire earth; from the eastern thou slayest in the northern ocean.
26. Do not, O Rudra, contaminate us with fever, or with poison, or with heavenly fire: cause this lightning to descend elsewhere than upon us!
27. Bhava rules the sky, Bhava rules the earth; Bhava has filled the broad: atmosphere. Reverence be to him in whatever direction from here (he abides)!
28. O king Bhava, be merciful to thy worshipper, for thou art the lord of living beasts! He who believes the gods exist, to his quadruped and biped be merciful!
29. Slay neither our great nor our small; neither those of us that are riding, nor those that shall ride; neither our father, nor our mother. Cause no injury, O Rudra, to our own persons!
30. To Rudra's howling dogs, who swallow their food without blessing, who have wide jaws, I have made this obeisance.
31. Reverence, O god, be to thy shouting hosts, reverence to thy long-haired, reverence to thy reverenced, reverence to thy devouring hosts! May well-being and security be to us!

[Omkara]

I found Vimalananda's word by word translation and commentary on the MNU here - http://www.scribd.com/doc/59182105/Mahanarayana-Upanishad-translated-with-notes-by-Swami-Vimalananda.
It appears he bases his translation on the dravida pata as commented upon by Sayana. The verses from Andhra pata are given in brackets and he notes that they are not uniformly accepted by all commentators.

Also, the word umamaheshwara is inserted by Vimalananda in the translation and is not in the original verse.however the verse does contain two epithets of Shiva ie. virupaksha and Urdhvaretas.

[sanathan]

This is from the khila suktas of the Rig Veda.(Khila Sukta 33,known as the Shiva Samkalpa Sukta or the Shiva Samkalpa Upanishad)
All the Veda commentators have commented on this sukta(Uvata,Mahidara,Sayana)


I could find the commentary of SDS for 23rd mantra(which is part of Khila sukta) as below:

That is Brahmaa (the creator) beyond the beyond; that is all-carrying Vishnu (preserver) beyond the beyond; that knowledge is beyond the beyond. May such my mind be of beautiful and divine resolves, filled with Shiva-thoughts. -23

And you were trying to say that 23rd was some thing different like below:

"Paraatparato Brahma, Tat Paraatparato Harihi" .. Brahma is higher than the high,Higher than that high is Hari,Higher than that high is Sambhu.

Can you show me the whether this is really part of khila sukta? or your own interpretation? Be honest.

Or it is just from a fabricated upanishad ? oh anyway you are not a vednatin and don't believe upanishad right.. :)

Btw for your information this is the meaning of Khila as per SDS:

`Khila' means an appendix. This part does not belong to the main part of the Rig Veda, but appears to have been included at a later time.

[Omkara]

I could find the commentary of SDS for 23rd mantra(which is part of Khila sukta) as below:

That is Brahmaa (the creator) beyond the beyond; that is all-carrying Vishnu (preserver) beyond the beyond; that knowledge is beyond the beyond. May such my mind be of beautiful and divine resolves, filled with Shiva-thoughts. -23

And you were trying to say that 23rd was some thing different like below:

"Paraatparato Brahma, Tat Paraatparato Harihi" .. [/FONT][/COLOR]Brahma is higher than the high,Higher than that high is Hari,Higher than that high is Sambhu.

Can you show me the whether this is really part of khila sukta? or your own interpretation? Be honest.

Or it is just from a fabricated upanishad ? oh anyway you are not a vednatin and don't believe upanishad right.. :)

Btw for your information this is the meaning of Khila as per SDS:

`Khila' means an appendix. This part does not belong to the main part of the Rig Veda, but appears to have been included at a later time.




Are you nuts? Can't you read the verse and make out what it is saying?What does it mean to say that knowledge is higher than Brahma and Vishnu?How does Sambhu translate to knowledge?

My translation and interpretation comes feom the 11th century Acharya Srikantha.Anyone who knows a modicum of Sanskrit can make out what the verse means without a translation.The translation you have provided is rubbish(Clearly you do not understand even basic sanskit, so stay out of a discussion between your betters).You interpretation comes from a neo-hindu Baba.It is not even Dayananda's commentary.Why do you keep bringing Dayanand up,by the way?He did not even beleive in the existence of Narayana.If he is your authority for interpretation of the veda...

Khila suktas are considered later additions by indologists.By hindus,they are considered fragments of non-extant Vedic shakhas which have been appended to other shakhas of the Veda.Do you consider the Sri Sukta authentic or not?It is also part of the Khila Sukta.

As I said you are a nastika.

[Omkara]

If you are willing to listen to logic,I can give you a word by word derivation of the translation.

[sanathan]

First..put the exact sanskrit verse for 23rd khila mantra(don't bring some fabricated upanishad's text), let us see whether there is any relative comparison of deities or not.

As far as I know , there is no mention of one is higher than another in khila sukta..it just says that brahma,vishnu and knowledge are beyond the beyond. Where is the relative comparison between one and other deity here?

Don't bring in personal attacks into discussion, like "you are nastika" etc., it can't help any thing.

Point is simple that..whether the translation you have given as relative comparison among trinity is really present there in khila sukta or not..let us enquire it.

So SriKantha's translation is authentic source for you , but not actual meaning of of Vedas?

[sanathan]

If you are willing to listen to logic,I can give you a word by word derivation of the translation.
Yes..please go ahead..and with due consideration of below points

1. Was the Shiva Sankalpa Khila(7-33) sukta translated by Sayana etc., also other than Sri Kantha? If so pls provide their translations also.

2. Why do you think the above translation given by me is not correct and only Sri Kantha's translation is correct ?

3. If you follow the translation of Sri Kantha as "Sambhu is higher than Vishnu"..then how do you do samanvaya with other universally accepted Vedic statements such as "Narayana paramBrahma tattvam" etc., ? so you mean to say there is a higer deity than parabrahma and paramatma?

[Omkara]

1.You are the one enarmoured of 'Google Pramana' as philosoraptor calls it.Search for it if you want.There is no reason why I should provide it to you.The meaning of the verse should be obvious to anyone who knows basic sanskrit and can read the Sanskrit of the verse given.

2.Tat means 'that' in sanskrit so tat paratatporo means beyond that beyond or higher than that high.So translating as 'beyond the beyond' is just rubbish.Tat paratatparo means beyond that beyond or more accurately higher than that high not beyond the beyond.

Note-para=high,tat paratparo=higher than the high,tat paratatparo = higher than that high

3.Shaiva Siddhantins say that Narayana refers to Shiva alone and give grammatical arguments against the panini sutra which I do not have accesss to at present.Some otger sects read those verses as Narayanat param Brahma.
Such discussions are not to be had with trolls like you, however.
Let me ask you a question.How would you interpret Yajur Veda 1.8.6 where the Supreme being is askes for moksha and is described as three eyed one and clad in skins and here it is also said that Rudra is one without a second.How do you interpret this?Specifically it is said,Tryambaka,lift me from death to immortality.Can Tryambaka be a name of Vishnu?Tryambaka means three eyed one.

[Omkara]

First..put the exact sanskrit verse for 23rd khila mantra(don't bring some fabricated upanishad's text), let us see whether there is any relative comparison of deities or not.


I have given the verse long ago.

[Omkara]

We have certain people claiming that the Rudra of the Vedas is not the puranic shiva.Proof against this-

Source-http://manasataramgini.wordpress.com/2011/04/28/notes-on-the-vishnu-virachita-rudra-stotram/


The attributes that can be traced to earlier texts are:
shitikaNTha (the fair-throated one): YV saMhitA
nIlagrIva (the blue-throated one): YV saMhitA; AV-P
mIDhuShaH (bountiful): RV saMhitA; YV saMhitA; Apastamba mantra-prashna
vR^iSha (the bull): RV saMhitA
deva (the god): RV saMhitA; AV-vulgate; tANDya brAhmaNa
pinAkin (the holder of the pinAka bow): AV-vul; AV-P; YV saMhitA; AV-parishiShTha
shiva (the auspicious one): RV saMhitA; YV saMhitA; AV-vul; AV-P; shvetAshavatara
girisha (mountain rover): YV; AV-P
hara (destroyer): maitrAyaNIya saMhitA; shvetAshavatara; AshvalAyana gR^ihyasUtra; bodhAyana mantraprashna; ApastaMba mantraprashna
aghora (benign): YV-maitrAyaNIya; mahAnArAyaNa; AV-parishiShTha
ghora (terrible): YV-maitrAyaNIya; mahAnArAyaNa; AV-parishiShTha
ghoratara (most terrible): YV-maitrAyaNIya; mahAnArAyaNa; AV-parishiShTha
virUpa (many formed): YV-saMhita
purahAriN (destroyer of the 3 cities): as in tripurAntaka brAhmaNa, i.e., YV-taittirIya brAhmaNa
aShTasvarUpin (8 formed): The 8 names come in the shUlagava mantra, e.g. Apastamba mantraprashna; kaushItakI brAhmaNa; shatapata brAhmaNa
pinAkahasta (holder of the pinAka): YV-saMhitA
kR^ittivAsas (clad in hides): YV-saMhitA
bhUtAnAMpati (lord of the beings): as bhUtapati in AV-Vulgate; AV-P; aitareya-brAhmaNa
muNDa (clean shaven): AV-parishiShTha; as in vyuptakesha in YV-saMhitA
kapardin (with knotted locks): RV-saMhitA; YV-saMhitA; AshvalAyana gR^ihyasUtra; AV-parishiShTha
aja (unborn): shvetAshavatara
harikesha (green/yellow haired): YV-saMhitA
pi~Ngala (tawny): mahAnArAyaNopaniShat; AV-parishiShTha (e.g. uchChuShma and goshAnti)
dakSha-makhaghna (destroyer of dakSha’s ritual): alluded in gopatha-brAhmaNa as destroyer of prajApati’s yAga and AV-parishiShTha in graha-saMgraha
bhaga-netrApahArin (destroyer of bhaga’s eyes): gopatha-brAhmaNa
umApati (husband of umA): mahAnArAyaNopaniShat
bhava (all existence): RV-saMhitA; RV-khila; AV-vul; AV-P; YV saMhitA; Apastamba mantra-prashna; kaushItakI brAhmaNa; shatapata brAhmaNa; AV-parishiShTha
kapAlahasta (skull-wielder): as in kapAlin AV-parishiShTha
tryambaka (the three eyed one): RV-saMhitA; YV-saMhitA; YV-brAhmaNa-s; gopatha brAhmaNa; AV-parishiShTha
dhruva (firm): shvetAshavatara
khara-priya/khara-rUpin (with donkeys): equivalent of the gardabhau mentioned in the AV-P
vAmadeva (the beautiful god): mahAnArAyaNopaniShat
mahAdeva (the great god): AV-vul; AV-P; YV saMhitA; kaushItakI brAhmaNa; AV-parishiShTha

[sanathan]

1.You are the one enarmoured of 'Google Pramana' as philosoraptor calls it.Search for it if you want.There is no reason why I should provide it to you.The meaning of the verse should be obviou to anyone who knows basic sanskrit and can read the Sanskrit of the verse given.

I have googled and could not find any sanskrit texts for Shiva sankalpa khila sukta(7-33), I could find 1-6 verses only. Also I couldn't find the Sayana's translation for above said khila verses, that is the reason asked you to show me the ref. I don't think anything wrong in that.
I could find the verse you have given as 23rd verse of khila sukta only in one Shaiva site, where this quote is referred ad Shiva Sankalpa upanishad..but not as khila sukta.
You may say that khila sukta is nothing but shiva sankalpa upanishad..but then why can't we find that khila sukta verses quoted or commented by anyone who was earler to Sri Kantha?

So you (shaivas) propagating the fabricated upansihad as khila sukta to give it a more authenticity is the conclusion I can make .

If not prove me wrong.




2.Tat means 'that' in sanskrit so tat paratatporo means beyond that beyond or higher than that high.So translating as 'beyond the beyond' is just rubbish.Tat paratatparo means beyond that beyond or more accurately higher than that high not beyond the beyond.

Note-para=high,tat paratparo=higher than the high,that paratatparo = higher than that high


ok, it can mean higher than high..but where is the comaprison between deties here? all trinity deities are defined as higer than hig..that's what I can got from your quote. That's why I asked you to show me the translation of this verse by any other Veda translator.

If only SriKantha commented this verse and one else, then I seriously doubt the very authenticity of quote itself.

If the quote really does exist in Khila sukta, then also its meaning can not be same as what SriKantha translated because there can be nothing higher than Vishnu . Krishna declared it in Gita "Mattha paratharam nanyath"..so for me Krishna's word are more reliable than SriKAntha's translation.


Why do you scare to face the TRUTH?



3.Shaiva Siddhantins say that Narayana refers to Shiva alone and give grammatical arguments against the panini sutra which I do not have accesss to at present.Some otger sects read those verses as Narayanat param Brahma.

Then..keep quiet until you get your sources.



How would you interpret Yajur Veda 1.8.6 where the Supreme being is askes for moksha and is described as three eyed one and clad in skins and here it is also said that Rudra is one without a second.How do you interpret this?Specifically it is said,Tryambaka,lift me from death to immortality.Can Tryambaka be a name of Vishnu?Tryambaka means three eyed one.
You never look into samanvaya of sruthi right?
If at one place three eyed one is said to be created being(I-7 Mahopanishad) and another place he is highlighted as supreme being then..what does it mean?
"karanantu dhyeyaha".. for liberation, karanavasthu has to be meditated upon. and since three eyed deity is said to be born and not present before creation..he can not be savra karana vastu.. and can not grant moksha..
if it is said at some other place that he is asked for liberation , then the inner soul or antaryami of three eyed being is actually asked for it.
try if you can coordinate in another way without contradicting the other sruthi vakyas.
Quoting some texts without context can not help anyone .

[Omkara]

AV 7.8.7 Because he made all the world, this Rudra was named Agni.

Source- http://books.google.co.in/books?id=1HMXN9h6WX0C&pg=PA195&dq=Rudra+Aranyaka&hl=en&sa=X&ei=XyjAULXAO5CsrAfK_IDwCQ&ved=0CD0Q6AEwBQ#v=onepage&q=Rudra%20Aranyaka&f=false

[ShivaFan]

Namaste Omkara

Lord Rudra destroyed the demon Andaka with His Third Eye. The Third Eye from which Rudra controls Agni.

I have a question, I think you may have the answer.

The Third Eye seems so very important, and it seems to me to always be associated with Devi or Shiva. Do you know Omkara of an example of Vishnu murti or rupa with a Third Eye? I do not mean in metaphorical terms such as Vishnu being described as the Universal Ishwara, I mean literally if you know a Ved or other depicting Vishnu with a Third Eye?

Om Namah Sivaya

[Omkara]

Why do you scare to face the TRUTH?



I am scared to face the truth?Lolz...

That statement applies to you,my dear.As for the rest of your post, it was just more regurgitated trash.

It is clear that all you have done in the form of scriptural study is surfing a few websites.


I have googled and could not find any sanskrit texts for Shiva sankalpa khila sukta(7-33), I could find 1-6 verses only. Also I couldn't find the Sayana's translation for above said khila verses, that is the reason asked you to show me the ref. I don't think anything wrong in that.
I could find the verse you have given as 23rd verse of khila sukta only in one Shaiva site, where this quote is referred ad Shiva Sankalpa upanishad..but not as khila sukta.
You may say that khila sukta is nothing but shiva sankalpa upanishad..but then why can't we find that khila sukta verses quoted or commented by anyone who was earler to Sri Kantha?


It is not my job to do your homework for you.All veda commentators have commented on this verse.If you want to look up their interpretation,find it yourself.The neo hindu website which you are using as a source for your translation says that the sukta is a part of the veda and that sayana,Mahidhara and Uvata commented on it.

From your source- http://www.ahymsin.org/main/index.php/Swami-Veda-Bharati/shiva-sankalpa-sukta.html
These are the most well known. Less known is the apocryphal version in the Khila-suktas of Rg-veda (Khila-sukta 33), containing 26 mantras
In this presentation I plan to synthesize the commentaries of the great acharyas, Sayana, Uvvata, Mahidhara and Swami Dayananda Saraswati into paraphrased presentation of a comprehensive rendering.



So you (shaivas) propagating the fabricated upansihad as khila sukta to give it a more authenticity is the conclusion I can make .

If not prove me wrong.


You are the one making claims that require proof, not me.If you feel that generations of Shaiva acharyas are quoting shrutis that do not exist in the vedas, how come no vaishnava acharya ever pointed this out?The shiva Sankalpa sukta, also called the shiva sankalpa upanishad, is part of the khila suktas of the rig veda.



ok, it can mean higher than high..but where is the comaprison between deties here? all trinity deities are defined as higer than hig..that's what I can got from your quote. That's why I asked you to show me the translation of this verse by any other Veda translator.

If only SriKantha commented this verse and one else, then I seriously doubt the very authenticity of quote itself.

If the quote really does exist in Khila sukta, then also its meaning can not be same as what SriKantha translated because there can be nothing higher than Vishnu . Krishna declared it in Gita "Mattha paratharam nanyath"..so for me Krishna's word are more reliable than SriKAntha's translation.


Why do you scare to face the TRUTH?


As I said, tat means that.The verse is Paraatparato Brahma, Tat Paraatparato Harihi, Tat Paraatparato Sambhuhu, Tanme Siva Sankalpamastu.Paratparo means higher than the high(Parat-Higher than,Paro-High,Tat Paraatparato Harihi means higher than that high ie higher than Brahma not higher than the high because of the use of tat.Tat Paraatparato Sambhuhu means higher than that high ie higher than vishnu.The use of Tat Paraatparato makes it clear that the verse is referring to the second referrrent ie Shiva is higher than Vishnu,not Shiva is higher than brahma.)



Then..keep quiet until you get your sources.

Why don't you keep quiet until you learn something about scripture?I had clearly pointed out why Narayana being callled the Supreme being is not contrary to a Shaiva interpretation of scripture.



You never look into samanvaya of sruthi right?
If at one place three eyed one is said to be created being(I-7 Mahopanishad) and another place he is highlighted as supreme being then..what does it mean?
"karanantu dhyeyaha".. for liberation, karanavasthu has to be meditated upon. and since three eyed deity is said to be born and not present before creation..he can not be savra karana vastu.. and can not grant moksha..
if it is said at some other place that he is asked for liberation , then the inner soul or antaryami of three eyed being is actually asked for it.
try if you can coordinate in another way without contradicting the other sruthi vakyas.
Quoting some texts without context can not help anyone .

I have aldready pointed out that the Maha Upanishad is accepted only by vaishnavas and not accepted by nion-Vaishnavas.

[Omkara]

Namaste Omkara

Lord Rudra destroyed the demon Andaka with His Third Eye. The Third Eye from which Rudra controls Agni.

I have a question, I think you may have the answer.

The Third Eye seems so very important, and it seems to me to always be associated with Devi or Shiva. Do you know Omkara of an example of Vishnu murti or rupa with a Third Eye? I do not mean in metaphorical terms such as Vishnu being described as the Universal Ishwara, I mean literally if you know a Ved or other depicting Vishnu with a Third Eye?

Om Namah Sivaya

I don't think Lord vishnu is ever depicted with a third eye.

[Omkara]

Pavargya Brahmana
Anuvaka 4:
Worthily you have this universe, born from the waters, at your disposal, indeed there is nothing stronger than you, O Rudra.

[Omkara]

Proof that the Khila suktas are authentic from a book written by a vaishnava scholar-

http://books.google.co.in/books?id=evmiLInyxBMC&pg=PA12&dq=khila+suktas&hl=en&sa=X&ei=unTBUMb7GoztrQfu1YHQCQ&ved=0CEkQ6AEwCQ#v=onepage&q=khila%20suktas&f=false

[Omkara]

Krishna declared it in Gita "Mattha paratharam nanyath"..so for me Krishna's word are more reliable than SriKAntha's translation.



Look at the Atharvashiras Upanishad at this link- http://books.google.co.in/books?id=XYepeIGUY0gC&pg=PA770&lpg=PA779&dq=atharvasikha+upanishad&output=html_text

This upanishad is accepted by Vaishnavas.Here Lord Shiva himself tells the devas that he is the supreme being.Unlike the Bhagavad Gita which is smriti,this Upanishad is accepted as shruti by Shaivas,Vaishnavas and Advaitins.Look how Vaishnavas interpret it- http://books.google.co.in/books?id=evmiLInyxBMC&pg=PA149&lpg=PA150&ots=aYrRmyFg2U&dq=rudra+supreme+being&output=html_text

Does this seem convincing to you?If Vaishnavas can interpret this upanishad like this,the same interpretation can be applied to Bhagavad Gita.

The Vaishnava interpretation of this Upanishad is extremely flawed.It clearly declares Lord Shiva as the supreme being.

[Omkara]

On the subject of the authenticity of Shiva Samkalpa-

It is an Anu Brahmana of the Kathaka Shakha.It is also part of the Sakalya Samhita,RV Ashwalayana Shakha and RV Mandukeya Shakha.

All in all,there can be no doubt about its authenticity.

[Omkara]

Mantrika Upanishad or Culika upanishad(Quoted by Ramanuja)

11-13. The faithful co-disciple, firm and accomplished, the red Bull, the sacrificial Remainder – as all these, in regard to Its immensity; and as Time, Life, the divine wrath, the Destroyer, Sarva, Bhava, Rudra, the Protector of Jivas, the Rewarder of the virtuous, the Lord of living beings, the Virat, the sustainer and the Waters (of life), is the all-Pervader lauded by beings magnified in the mantras and well-known to the Atharva-Veda.

[Ra K Sankar]

Namaste

Formlessness and non-duality seem to be associated with "Siva"...

Moon associated with Islam the religion of formlessness is Siva's ornament.
Jesus, the first-born of God, is Sada-siva, the Lord of Space, the first evolute from Siva Parameswara. Non-duality, the Unborn Reality of the Self, is used throughout as an affirmation in the Ribhu Gita, the core of Siva Rahasya and so on...:)

Regards
Ra K Sankar

[Omkara]

Mahanarayana Upanishad

II-2: I take refuge in Her, the Goddess Durga, who is fiery in ustre and radiant with ardency, who is the Power belonging lustre and radiant with ardency, who is the Power belonging to the Supreme who manifests Himself manifoldly, who is the Power residing in actions and their fruits rendering them efficacious (or the Power that is supplicated to by the devotees for the fruition of their work). O Thou Goddess skilled in saving. Thou takest us across difficulties excellently well. Our salutations to Thee.

[Omkara]

A full translation of nilarudra Sukta fro the paippalada atharvaveda
Source- http://home.wlu.edu/~lubint/texts/Lubin-Nilarudra.pdf

PS 14.3.1 onwards

I saw you descending from the sky, down to earth; I saw Rudra shooting [his arrows], blue-necked, crested.
From the sky the mighty one has descended; he has taken his stand upon the earth. O people, look at him: the blue-necked, the red one.
Here he comes, not striking men, Rudra whose medicine is urine. He has removed your insecurity; let your v¯at¯ık¯ar´a also go.
Homage, O Bhava, to your anger! Homage, O Bhava, to your wrath! Homage be to your arms, and to your arrow, homage!
The arrow, O Mountain-Dweller, that you carry in your hand to shoot — make that benign, O Mountain-Protector. Let it not harm my men.
With a benign word we invite you, O Mountain-Dweller, so that the whole
world shall be disease-free, and [Rudra] favorable to us.
That arrow of yours is most benign; your bow has become benign. Benign is that shot of yours. Show us kindness with it, for the sake of life.
That benign form of yours, O Rudra, which is not frightful, not evil-looking — with that most benevolent form, O Mountain-Dweller, look at us.
That coppery one, the ruddy, the brown, and the red one, and these Rudras all about, lying in [all] directions by the thousands — we appease their wrath.
They have seen you descending, blue-necked, red: both the herdsmen have seen you, and the women fetching water [have seen] you, and all beings [have seen] you: Homage to you who are seen!
Homage be to the Blue-Crested One, the Thousand-Eyed, the impetuous. And I have done homage to those who are his warriors.
Homages to your bold weapon, which is unstrung! I have done homage to both (your) arms, to your bow.
Unfasten the string from both ends of (your) bow, and lay aside, O Lord, the arrows that are in your hand.
Having unstrung (your) bow, O Thousand-Eyed, O Hundred-Quivered, (and) having cut off the tips of (your) arrows, be benign and benevolent toward us.
Stringless (is) the bow of the Crested One, and tipless (his) shaft; his arrows have disappeared; his quiver (is) benign.
Let the missile of your bow avoid us on every side. And put this quiver of yours far away from us.
(With) that missile of yours, O Most Bountiful One — your bow is in (your) hand! — with that, which is free of disease, embrace us on every side!
Homage be to the serpents, whichever ones [move] along the ground, those in the midspace, [and] those in the sky: to those serpents, homage!
And those in the bright vault of the sky, and those in the rays of the sun, those whose seat is made in the water: to those serpents, homage!
To those that are the arrows of the sorcerers, or to those of the trees, or to those which lie in holes in the ground, to those serpents, homage!
The blue-necked of the vipers, and the green one of the vipers, [and] the spotted-tailed, O plant, you shall devour [them], O Arundhat¯ı.
The brown and the brown-eared, the one with the bluish ineffectual poison, the benign: Look!
By blue-crested Sarva, by Bhava, by the father of the Maruts, by the brown one, whose eyes are distorted, [the thought] of him who is about to raise his voice is struck down.
O Sarva the Blue-Crested, O hero in deed after deed, strike down that petition ´ (? pr¯a´s´ ) of him with whom we share in this.
Homage to Bhava, homage to Sarva, homage to Kum ´ ara’s foe, homage to the Blue-crested, homage to him who goes to the assembly!
To him who has two yellow mules, two donkeys running on either side, to that Blue-Crested one, homage to him who goes to the assembly!

[Anirudh]

Gita, the core of Siva Rahasya and so on
:D :rolleyes: :Cool:

[Omkara]

Mandukya Upanishad

1 AUM, the word, is Sarva(A name of Rudra). A clear explanation of it is as follows: All that is past, present and future is, indeed, AUM. And whatever else there is, beyond the threefold division of time—that also is truly AUM.

[Omkara]

Amrita Nada Upanishad

2-3. Having ascended the car of Om with Vishnu as the charioteer, one wishing to go to the seat of Brahmaloka intent on the worship of Rudra, should go in the chariot so long as he can go. Then abandoning the car, he reaches the place of the Lord of the car.

[Omkara]

It is mentioned in Jabala Upanishad that
"Brahmacharis said, tell us by repeating what, Amritatva will be for us? Upon which, Yajnavalkya answered, By repeating Satarudriya; these (contained in Satarudriya) are the names of Amrita, by (repeating) which one will become Amrita."
So the names mentioned in Satarudriya are those of Siva (Amrita) which are the means of producing Amritatva (Sivatva). The word Amrita is found in the following Upanishads as the name of eternal Siva:-
Isavasya II, 14.
Kena, 2, Khanda 12, 13.
Katha 5,8; 6.1, 14, 15, 17.
Prasna 1.10; 2.5; 3.11, 12; 5.7; 6.5.
Mundaka 1.2.11; 2, 2.2.5, 7,11; 3.2.9.
Aitaraya 4.6; 5.4.
Taittriya 1.6, 1,2; 3.10.3
Chandogya 1.4.4, 5; 3.12.6; 4.15.1; 7.24.1; 8.3.4; 8.7.4; 8.8.3; 8.10.1; 8.11.1; 8.12.1; 8.14.1.
Brihadaranya 4.4.2; 4.5, (1-14); 5.7. (3-23); 6.4.7, 17; 7.14.8.
Kaushitaki 3.2, 8.
Maitri 6.22, 24, 35.

[Omkara]

Moon associated with Islam the religion of formlessness is Siva's ornament.
Jesus, the first-born of God, is Sada-siva, the Lord of Space, the first evolute from Siva Parameswara. Non-duality, the Unborn Reality of the Self, is used throughout as an affirmation in the Ribhu Gita, the core of Siva Rahasya and so on...:)



No. Just No.:mad: :mad: :mad: :banghead:

[Sahasranama]

:eek:


Namaste

Formlessness and non-duality seem to be associated with "Siva"...

Moon associated with Islam the religion of formlessness is Siva's ornament.
Jesus, the first-born of God, is Sada-siva, the Lord of Space, the first evolute from Siva Parameswara. Non-duality, the Unborn Reality of the Self, is used throughout as an affirmation in the Ribhu Gita, the core of Siva Rahasya and so on...:)

Regards
Ra K Sankar

[ShivaFan]

Namaste Ra K Sankar

Lord Shiva has nothing to do with Islam nor some of the other items you noted. I don't want to sound mean, but such poetic words you use actually cause me to pull my teeth out and wash my eyes. Moon is found on top of Taj Mahal. The reason is that once a Shiva temple stood there. But Moon or Chandra is used by many religions and mystics, it is because it is so obvious, it is right there, we all see it, the beauty... but Islam and Shiva are literally worlds apart. The Islamists tear down our ancient Shiva temples.

Om Namah Sivaya

[brahma jijnasa]

Omkara

Did you see that they have deleted your posts?

Where did you quote that passage from Ramanuja?

regards