This Uma

[yajvan]

Hari Om
~~~~~

Namaste,

For those that follow the Divine Mother, I would ask for your kind help to round out this subject on Uma. I wish to learn more As she is ultimately related to Tripururasundari and Sri Vidya…your insights and knowledge on Her is apprecaited. Here is a few things I am aware of:

Uma - can be Durga ( offical name is Durgati) , Parvati and Gauri. Uma is considered as O-ma or Oh Child. It is also my understranding Her full name is Uma-Kanya, Child or Virgin of Light.

What is interesting to me is if we rearranage Uma, we get Aum - all pervading, infinte. Her name was not selected ramdomly - any Divine Being associated with ( part and parcel) Siva is of great import. To know siva one must consider Uma.

AS I understand it from my studies the letter U ( really the sound) = Siva, niguna brahman, Thus Uma delimits brahman or makes Him manifest and brings Him to us as this known universe in all it's forms.

Another meaning for Uma is, the One, who was prevented. This refers to the situation where Parvatii wanted to do penance and her mother called out, with the syllable U, and said, ma. (ma = No).

More insights on this is warmly recieved.

[Agnideva]

Namaste Yajvan,

My understanding of Shaktism is far from complete, so I ask SM78 to add to this discussion when he returns.

Uma - can be Durga ( offical name is Ddurgati) , Parvati and Gauri. Uma is considered as O-ma or Oh Child. It is also my understranding Her full name is Uma-Kanya, Child or Virgin of Light. Shakti is One, seen as many. Uma is Durga, Kali, Parvati, Gauri, Shailaja, Girija, all the Mahavidyas, all the Goddess forms of Sri Vidya, Lakshmi, Saraswati, etc. From my understanding Maha Tripurasundari (Shodasi) is the main focus (highest form) in Sri Vidya (in which tradition Advaita Vedanta and Shakta Tantra come together). Otherwise, Mahakali is Her highest form in other Shakta traditions (I may be wrong about this). Note that Mahakali is associated with Amavasya (new moon), and Maha Tripurasundari is associated with Purnima (full moon).


What is interesting to me is if we rearranage Uma, we get Aum - all pervading, infinte. Her name was not selected ramdomly - any Divine Being associated with ( part and parcel) Siva is of great import.The derivation of Aum from Uma is beautiful, but unfortunately true only in English. In Devanagari, Uma = U + mā, so rearranging it gives us mā-u. However, in the word, Uma we have two parts of the aum – that is ‘u’ (ukāra) and ‘ma’ (makāra). If we are to add ‘a’ (akāra) which is the akshara or letter that represents Shiva or Brahman, then together we have a + u + m. So, Purna Brahman = Shiva-Shakti.


To know siva one must consider Uma. Yes, this is so. Shiva and Shakti are known together, first as distinct, but as we progress spiritually as One. The oneness of Shiva-Shakti is represented anthropomorphically as Ardhanarishvara (alternatively Ardhanarishvari), where Shiva is the right side and Shakti is the left.


AS I understand it form my studies the Letter ( really the sound) = Siva, niguna brahman, Thus Uma delimits brahman or makes Him manifest and brings Him to us as this known universe in all it's forms. Yes, this would not be wrong to say. All Shaiva and Shakta schools accept 36 tattvas as enumerated by the Agamas. This means there are 11 more tattvas over those listed by Sankhya philosophy. Paramashiva (Nirguna Brahman) is atattva (beyond the tattvas). The first and highest tattva to emerge from Paramashiva is called the Shiva Tattva or Nada (Sound or Vibration) Tattva. In Shaivism, the Nada Tattva is known as Parāshakti, which is really non-different from Paramashiva. The Nada Tattva is described as the first ideation of “I-ness” within Paramashiva, which is why it is listed as the first tattva. Once this first ideation of “I-ness” arises within Paramashiva, the rest of the tattvas beginning with Shakti Tattva or Bindu Tattva (first point of light) begin to unfold into the manifest universe.

There are some subtle differences regarding Shiva and Shakti in Shaiva vs. Shakta schools. Shakta schools are more likely to see Shiva as Nirguna, and Shakti is Saguna; Shiva is seen as the remote Absolute and static principle, and Shakti is seen as the immanent and dynamic principle (represented as Kali dancing on Shiva). In Shaiva schools (non-dualistic branches) Shiva is Transcendent and Immanent, but the Unmanifest Shiva becomes manifest through the medium of Shakti.

OM Shanti,
A.

[yajvan]

Hari Om
~~~~~~

Namaste AD,
thank you for the insights... aways helpful - perhaps others will add to this? and we can see what sm78 may bring.

Again, thank you for taking the time to post and add value.

[saidevo]

Namaste everyone.

Even though Uma is united with Shiva all the time and they both stand in the form of arthanarisvara, Uma never got any child from Shiva by her direct union with him. Ganesh was created by her, and Skanda by Shiva.

Of the other two gods of the Trimurti, Vishnu brings out Brahma from a limb of his body during every cycle of creation. The present Brahma was brought out from his navel.

Brahma himself starts his creation with the mAnasaputras. Thus all the three gods of the Trimurti have consorts who are always with them but their children are not through them. There must be some esoteric significance for this, which is perhaps connected with the creation of the universe and the earth and procreation of its species.

Uma even cursed the gods and the earth that they will not have children through their consorts, when she and her Lord Shiva were asked by the devas to come out of their mahaa maithuna (great union) as it would be destructive to the universe. The link that explains this story is this:

http://www.valmikiramayan.net/bala/sarga36/bala_36_prose.htm

Since the gods are immanent and the Trimurti and their Shaktis are omnipresent, procreation in the human, animal and vegetable kingdomes cannot take place without their union with the souls. Members may explore this angle and try to bring out the big picture that might very well unite the concepts of Shivism, Vaishnavism and Shaktism and also the philosophical trinity: advaita, dvaita, vishishtadvaita.

[atanu]

UMÁMAHESVARA STOTRAM

This hymn of praise is devoted to Lord Mahesvara who is the inseparable companion of Umá who represents his Sakti. The nondifference between the Sakti and Saktiman is given an anthropomorphic form in the half male female ArdhanáriSvara in temples.

Obeisance to Siva and Siva (Umá) the eternally young pair who hold each other's body in mutual embrace. I offer again and again my obeisance to Sañkara and Párvati, the one with the bull for his banner and the other beloved daughter of the king of mountains (Himaván).

Obeisance to Siva and Siva to whom gay festivals are performed, who grant the things desired by the suppliants and whose feet are worshipped by Náráyana. Obeisance to Sankara and Párvati ever and anon.

Obeisance to Siva and Siva mounted on the sacred bull and who are worshipped with devotion by Brahmá, Vishnu, Indra. More and more of obeisance to Sankara and Párvati who are smeared with the holy ash and saffron.

Obeisance to Siva and his consort, the God and Goddess of the Universe, the Overlords of the worlds, the embodiment of success. Obeisance for ever to Sañkara and Párvati who are saluted by Indra and others.

Obeisance to Siva and His consort, that whom there is no other medicine (to cure the ills of the spirit). They delight in the cage of the pentad of holy syllables. They are the authors of the cosmic deeds of creation, sustenance and dissolution of the universe. To them I offer my repeated salutations.

Obeisance to Siva and His consort in whom one finds the acme of beauty, and whose lotus-like hearts are closely drawn to each other. I salute ever and anon Sañkara and Párvati who ever do good to all the worlds.

Obeisance to Siva and Sivá who destroy the evils of this dark age. They assume a form marked at once by skeletal frame and auspicious things. I offer repeated salutations to the divine pair, the denizens of Kailása.

Obeisance to Siva and His consort who dispel all evils, who constitute the Supreme Being of all the worlds, whose power is unimpeded and who are reached by following the Sruti. I offer my salutations to Sañkara and Párvati.

Obeisance to Siva and his spouse mounted on the chariot; they have the sun, moon and fire for their eyes; their lotus-like face resembles the full moon. Let me offer my stream of salutations to Sañkara and Párvati.

Obeisance to Siva and His Consort with matted locks of hair. They are free from old age and mortality. I salute incessantly Sañkara and Párvati who are worshipped by Janárdana and Lotus-born Creator.

Obeisance to Siva and His spouse with three eyes and who wear garlands wreathed with `bilva' and jasmine. I offer again and again salutation to Sañkara and Párvati, the Divine pair marked by beauty and serenity.

Obeisance to Siva and His Consort who protect the souls. Their heart is ever set in protecting all the three worlds. My obeisance goes to them for ever, Sañkara and Párvati who are adored by all the gods and demons like.

One who recites with devotion this hymn of praise of twelve verses on Siva and Párvati in the morning, noon and evening, shall enjoy the fruits of prosperity in full, lives for one hundred years and finally reach Sivaloka.

Om

[atanu]

Kena Upanishad (Sama Veda)



III-1. It is well-known that Brahman indeed achieved victory for the gods. But in that victory which was Brahman’s the gods revelled in joy.


III-2. They thought, “Ours alone is this victory, ours alone is this glory”. Brahman knew their pride and appeared before them, but they knew not who this Yaksha was.


III-3. They said to Agni: “O Jataveda, know thou this as to who this Yaksha is”. He said “So be it.”


III-4. Agni approached It. It asked him, “Who art thou?” He replied, “I am Agni Jataveda”.


III-5. It said “What is the power in thee, such as thou art?” Agni said “I can burn all this that is upon the earth.”


III-6. For him It placed there a blade of grass and said: “Burn this”. Agni went near it in all haste, but he could not burn it. He returned from there and said “I am unable to understand who that Yaksha is”.


III-7. Then the gods said to Vayu: “O Vayu, know thou this as to who this Yaksha is”. He said “So be it”.


III-8. Vayu approached It. It said to him, “Who art thou?” He replied, “I am Vayu or I am Matarsiva”.


III-9. It said “What is the power in thee, such as thou art?” Vayu said “I can take hold of all this that is upon the earth”.


III-10. For him It placed there a blade of grass and said: “Take this up”. Vayu went near it in all haste, but he could not take it up. He returned from there and said “I am unable to understand who that Yaksha is”.


III-11. Then the gods said to Indra: “O Maghava, know thou this as to who this Yaksha is”. He said “So be it”. He approached It, but It disappeared from him.


III-12. In that space itself where the Yaksha had disappeared, Indra approached an exceedingly charming woman. To that Uma decked in gold (or to the daughter of the Himalayas), he said: “Who is this Yaksha?”


IV-1. She said: “It was Brahman. In the victory that was Brahman’s you were revelling in joy”. Then alone did Indra know for certain that It was Brahman.


IV-2. Therefore, these gods viz. Agni, Vayu and Indra excelled other gods, for they touched Brahman who stood very close and indeed knew first that It was Brahman.


Om Sive

[Agnideva]

From the Rudrahrdaya Upanishad:

Rudra is Man. Umā is Woman. Prostrations to Him and Her.
Rudra is Brahmā. Umā is Sarasvatī. Prostrations to Him and Her.
Rudra is Vishnu. Umā is Lakshmī. Prostrations to Him and Her.
Rudra is the Sun. Umā is the Shadow (Chāyā). Prostrations to Him and Her.
Rudra is the Moon. Umā is the Stars (Tārā). Prostrations to Him and Her.
Rudra is the Day. Umā is the Night. Prostrations to Him and Her.
Rudra is Yajña (sacrifice). Umā is Vedi (alter). Prostrations to Him and Her.
Rudra is Agni, Umā is Svāhā. Prostrations to Him and Her.
Rudra is Veda. Umā is Shāstra. Prostrations to Him and Her.
Rudra is Tree. Umā is Creeper. Prostrations to Him and Her.
Rudra is Scent. Umā is Flower. Prostrations to Him and Her.
Rudra is Meaning. Umā is Word. Prostrations to Him and Her.
Rudra is the Lingam. Umā is Pitha (base). Prostrations to Him and Her.

The devotee should worship Sri Rudra and Umā with these mantras referred to above. O my son, Shuka! With these hymns, you should meditate on the Eternal Para-Brahman, which is beyond the reach of the senses, which is pure Existence, Consciousness 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.

~Rudrahrdaya Upanishad (17-27)
of the Krishna Yajurveda

[shian]

what the meaning of this:

"Obeisance to Siva and Siva to whom gay festivals are performed...."

???

[Agnideva]

Namaste Shian,

what the meaning of this:
"Obeisance to Siva and Siva to whom gay festivals are performed...."
???
Where is this from? Perhaps if you give us the context, it might be easier to understand the meaning.

OM Shanti,
A.

[yajvan]

Hari Om
~~~~~

what the meaning of this:

"Obeisance to Siva and Siva to whom gay festivals are performed...."

???

Namaste shian,
If you are alluding to the notion of 'gay' here as ones sexual orientation, this would be incorrect.

Please note 'gay' has always meant merriment cheerful or joyful gaiety; mirth; hilarity; laughter. It is only a recent term suggesting one's sexual preference.

regards,

[Agnideva]

The Devī said:

"O Girirāja! This whole universe, moving and unmoving, is created by My Māyā-Śaktī. This Māyā is conceived in Me. It is not, in reality, different or separate from Me. So I am only Chit, Intelligence. There is no other intelligence than Me. Viewed practically, it is known variously as Māyā, Vidyā; but viewed really from the point of Brahman, there is no such thing as Māyā; only Brahman exists, I am that Brahman, of the nature of Intelligence.

I create this whole world on this Unchangeable Eternal (Mountain-like) Brahman, (composed of Avidyā, Karma, and various samskāras) and enter first as Prāņa (vital breath) within it in the form of Chidābhāsa. O Mountain! Unless I enter as Breath, how can this birth and death and leaving and retaking bodies after bodies be accounted for! As one great Ākāśa is denominated variously Ghaţākāśa (Ākāśa in the air), Paţākāśa (Ākāśa in cloth or picture), so I too appear variously by acknowledging this Prāņa in various places due to Avidyā and various Antahkaraņas. As the Sun's rays are never defiled when they illumine various objects on earth, so I, too, am not defiled in entering thus into various high and low Antahkaranas (hearts). The ignorant people attach Buddhi and other things of activity on Me and say that Ātman is the Doer; the intelligent people do not say that. I remain as the Witness in the hearts of all men, not as the Doer.

O Achalendra! There are many Jīvas and many Īśvaras due to the varieties in Avidyā and Vidyā. Really it is Māyā that differentiates into men, beasts and various other Jīvas; and it is Māyā that differentiates into Brahmā, Vishņu and other Īśvaras. As the one pervading sky (Ākāśa) is called Mahākāśa and Ghaţākaśa (being enclosed by jars), so the One all-pervading Paramātmā is called Paramātmā and Jīvātmā (being enclosed within Jīvas). As the Jīvas are conceived many by Māyā, not in reality; so Īśvaras also are conceived many by Māyā; not in essence.

O Mountain! This Avidyā and nothing else, is the cause of the difference in Jīvas, by creating differences in their bodies, indriyas (sense organs) and minds. Again, due to the varieties in the three guņas and their wants (due to the differences between sāttvik, rājasik and tāmasik desires), Māyā also appears various. And their differences are the causes of different Īśvaras, Brahma, Vishņu and others.

O Mountain! This whole world is interwoven in Me; It is I that am the Īśvara that resides in causal bodies; I am the Sutrātman, the Hiranyagarbha, that resides in subtle bodies and it is I that am the Virāţ, residing in the gross bodies. I am Brahmā, Vishņu, and Maheśvara; I am the Brāhmī, Vaishņavī and Raudrī Śaktis. I am the Sun, I am the Moon, I am the Stars; I am beasts, birds, Chaņdālas and I am the Thief, I am the cruel hunter; I am the virtuous high-souled persons and I am the female, male, and hermaphrodite. There is no doubt in this.

O Mountain! Wherever there is anything, seen or heard, I always exist there, within and without. There is nothing moving or unmoving, that exists without Me. If there be such, that is like the son of a barren woman. Just as one rope is mistaken for a snake or a garland, so I am the One Brahman that appears as Īśvara, etc. There, is no doubt in this. This world cannot appear without a substratum.And That Substratum is My Existence. There can be nothing else.

Devī Gīta
Devī displays Her Cosmic Form
Śrimad Devī Bhāgavatam, Chapter XXXIII:1-19
Translated by Swami Vijnanananda [1912 CE]

[atanu]

The Devī said:

"O Girirāja! ---I am that Brahman, of the nature of Intelligence.

-------

Devī Gīta
Devī displays Her Cosmic Form
Śrimad Devī Bhāgavatam, Chapter XXXIII:1-19
Translated by Swami Vijnanananda [1912 CE]


This Uma is simply 'O Maa' for me. My dearest Mother, who ruffled my hairs when I was seven. Anandamayi Ma.


Om Namah Shivaya

[sm78]

Hari Om
and we can see what sm78 may bring.

For me Uma is the lady who made an wandering maha yogi of the trans himalayas into the greatest of the Gods.

A Yogi has nothing to ask from the world. He may have lot to give, and he gave us a lot, and all the at the request and infinite compasion of the mother.

[atanu]

For me Uma is the lady who made an wandering maha yogi of the trans himalayas into the greatest of the Gods.

A Yogi has nothing to ask from the world. He may have lot to give, and he gave us a lot, and all the at the request and infinite compasion of the mother.


Just beautiful.

Om

[Arjuna]

The derivation of Aum from Uma is beautiful, but unfortunately true only in English. In Devanagari, Uma = U + m[/FONT]ā, so rearranging it gives us mā-u. However, in the word, Uma we have two parts of the aum – that is ‘u’ (ukāra) and ‘ma’ (makāra). If we are to add ‘a’ (akāra) which is the akshara or letter that represents Shiva or Brahman, then together we have a + u + m. So, Purna Brahman = Shiva-Shakti.

Since "a" in "Uma" is dIrgha, it has all three matras: u+ma+a. Derivation of AUM from Uma is quite traditional and supported by philosophy.