I am Shiva

[atanu]

It is not accident that God of Bible became Jehovah (JHVH). IT IS SHIVA. Jaweh or Yahwe (�I AM�) is true God who is truly Shiva (AUSPICIOUS).

Om Namah Shivayya

1.164.18 He who knows the protector of this (world) as the inferior associated with the superior, and the superior associated with the inferior, he is a sage; but who in this world can expound (it); whence is the divine mind in its supremacy engendered?

Tvm! A?�e �w/mae Ai�?ra/ \i;?r� de/vae de/vana?m! A-v> iz/v> soa? ,
tv? �/te k/vyae? iv�/nap/sae =?jayNt m/�tae/ �aj?��y> . 1-031-01


1.031.01 You, Agni, was the first Angiras Rsi, a divinity, you were the auspicious friend of the deities. In your rite, the wise, the all-discerning, the bright-weaponed Maruts were engendered.


iz/v>

ip/tu< nu Stae?;m! m/hae x/maR[</ tiv?;Im! ,
ySy? i�/tae Vy! Aaej?sa v&/�< ivp?vRm! A/dRy?t! . 1-187-01
Svadae? iptae/ mxae? iptae v/y< Tva? vv&mhe ,
A/Smak?m! Aiv/ta -?v . 1-187-02
%p? n> ipt/v! Aa c?r iz/v> iz/vai-?r� ^/iti->? ,
m/yae/-ur� A?i�;e/{y> soa? su/zevae/ A�?ya> . 1-187-03
tv/ Tye ip?tae/ rsa/ rja</Sy! Anu/ ivi�?ta> ,
id/iv vata? #v i�/ta> . 1-187-04
tv/ Tye ip?tae/ dd?t/s! tv? Svaid�/ te ip?tae ,
� Sva/�anae/ rsa?na< tuiv/�Iva? #verte . 1-187-05
Tve ip?tae m/hana<? de/vana/m! mnae? ih/tm! ,
Aka?ir/ ca�? ke/tuna/ tvaih/m! Av?savxIt! . 1-187-06
yd� A/dae ip?tae/ Aj?gn! iv/vSv/ pvR?tanam! ,
A�a? icn! nae mxae ip/tae =?rm! -/]ay? gMya> . 1-187-07
yd� A/pam! Aae;?xInam! pir</zm! Aa?ir/zam?he ,
vata?pe/ pIv/ #d� -?v . 1-187-08
yt! te? saem/ gva?izrae/ yva?izrae/ -ja?mhe ,
vata?pe/ pIv/ #d� -?v . 1-187-09
k/r/M- Aae?;xe -v/ pIvae? v&/� %?dar/iw> ,
vata?pe/ pIv/ #d� -?v . 1-187-10
t< Tva? v/ym! ip?tae/ vcae?i-/r� gavae/ n h/Vya su?;Uidm ,
de/ve_y?s! Tva sx/mad?m! A/Sm_y<? Tva sx/mad?m! . 1-187-11

1.187.01 I glorify Father, the great, the upholder, the strong, by whose invigorating power Trita slew the mutilated Vr.tra.

1.187.02 Savoury Pita_; sweet pita_; we worship you; become our protector.


1.187.03 Come to us, Pita_, Shiv with auspicious aids; a source of delight; not unpalatable; a friend well respected, and having none but agreeable properties.

1.187.04 Your flavours, Pita_, are diffused through the regions, as the winds are spread through the sky.

1.187.05 Those (men), Pita_, (are the enjoyers of your bounty), who are your distributors, most sweet Pita_, (to others); they who are the relishers of your flavours, are as if they had stiff necks.

1.187.06 The thoughts of the mighty gods are fixed, Pita_, upon you; by your kind and intelligent assistance, (Indra) slew Ahi.

1.187.07 When, Pita_, this (product) of the water-wealthy clouds, (the rain), arrives; then do you, sweet Pita_, be at hand with sufficiency for our eating.


1.187.08 And since we enjoy the abundance of the waters and the plants; therefore, Body, do you grow fat.

1.187.09 And since we enjoy, Soma, your mixture with boiled milk or boiled barley; therefore, Body, do you grow fat.


1.187.10 Vegetable cake of fried meal, do you be substantial, wholesome, and invigorating; and, Body, do you grow fat.

1.187.11 We extract from you, Pita_, by our praises, (the sacrificial food), as cows yield butter for oblation; from you, who are exhilarating to the gods; exhilarating also to us.




Raudra-Agni

#/nae ra?j�! Ar/it> sim?�ae/ raE�ae/ d]a?y su;u/maA?dizR ,
ic/ikd� iv -a?it -a/sa b&?h/tais?�Im! @it/ �z?tIm! A/paj?n! . 10- 003- 01
k�/:[a< yd� @nI?m! A/i- vpR?sa/ -Uj! j/ny/n! yae;a?m! b&h/t> ip/tur� jam! ,
^/XvRm! -a/nu< sUyR?Sy St-a/yn! id/vae vsu?i-r� Ar/itr� iv -a?it . 10 -003 -02
-/�ae -/�ya/ sc?man/ Aaga/t! Svsa?r< ja/rae A/_y! @it p/�at! ,
su/�/ke/tEr� *ui-?r� A/i�r� iv/it�/n! �z?i�/r� v[�R?r� A/i- ra/mm! A?Swat! . 10 -003 -03
A/Sy yama?sae b&h/tae n v/�Un! #Nxa?na A/�e> sOyu>? iz/vSy? ,
$f(?Sy/ v&:[ae? b&h/t> Svasae/ -ama?sae/ yam?�! A/­v?z! icik�e . 10 -003 -04

10.003.01 Royal Agni, (you are) the lord (of all). He who is the conveyer of the oblation, the radiant, the formidable, the recipient of the Soma, is manifested for the benefaction (of the worshipper); all-knowing, he shines forth with great lustre; he proceeds, scattering the glimmering darkness.

10.003.02 When he has overcome the dark departing (night) by his radiance, then, begetting the damsel, the daughter of the great father, he shines in his course with the treasures of heaven, establishing above the light of the sun.

10.003.03 He has come Shiva, waited on by the Shiva (light); he afterwards approaches his sister (dawn) like a gallant; Agni, spreading everywhere, with omniscient rays overpowers the dark (night) the brilliant beams.

10.003.04 The blazing flames of that mighty Agni do not (deter) his adorers; the fierce flames of the friendly auspicious adorable (Agni), the showerer of (benefits), the vast, the strong-mouthed, are visible in the sacrifice.

RudraIndra- the cause of all praises

Staem<? vae A/* �/�ay/ izKv?se ]/y�I?ray/ nm?sa idid�n ,
yei->? iz/v> Svva?@v/yav?i-r� id/v> is;?i­/ Svy?za/ inka?mi-> . 10- 092- 09
te ih �/jaya/ A-?rNt/ iv �vae/ b&h/Spit?r� v&;/-> saem?jamy> ,
y/}Er� Aw?vaR �w/mae iv xa?ryd� de/va d]E/r� -&g?v>/ s< ic?iki�re . 10 -092 -10
te ih *ava?p&iw/vI -Uir?retsa/ nra/z&lts/z! ctu?r�ae y/mae =?idit> ,
de/vs! Tv�a? �iv[ae/da \?-u/][>/ � rae?d/sI m/�tae/ iv:[u?r� AihRre . 10 -092 -11


10.092.09 Address praise today with reverence to Rudra the powerful destroyer of the heroes, (who is accompanied) by the mounted (Maruts), the granters of wishes, together with whom he, iz/v>, possessing kinsmen, besprinkles (the worshippers) from heaven.


10.092.10 Inasmuch as Br.haspati, the showerer (of benefits) and the kindred of Soma (the Visvedeva_s), bestow food (for the support) of people, Atharvan was the first to invigorate (the gods) with sacrifices; with strength the gods and Bhr.gus discovered (the cattle).

10.092.11 Inasmuch as the heaven and earth, abounding with waters, the Nara_s'am.sa rite with its four fires, Yama, Aditi, the divine Tvas.t.a_, (Agni) the giver of wealth, the R.bhus, Rodasi_, the Maruts, and Vis.n.u are worshipped (by us).

Shiva dutas for welfare of mankind

8.060.08 Indra, Subject us not to a strong mortal enemy, nor to the malevolent; O most youthful, guard us with your unharming delivering auspicious protections.

8.093.03 May Indra, our shiva friend, milk for us, like a richly-streaming (cow), wealth of horses, kine and barley.

8.063.04 As in former times, so now too is Indra the blesser of the worshipper and the bearer of him who praises him; may he come among us shiva for our protection at the oblation of the Soma.

8.020.24 Maruts, with those shiva protection with which you have guarded the ocean, with which you have desroyed (your enemies), with which you provided the well (for Gotama), do you who are he sources of happiness, the unconquerable by your adversaries, bestow happiness upon us.

Tv< nae? v&�hNt/meN�?SyeNdae iz/v> soa? ,
yt! sI/ hv?Nte sim/we iv vae/ mde/ yuXy?manas! tae/ksa?taE/ ivv?]se . 10 -025 -09

10.025.09 Utter destroyer of enemies, Soma, who are the iz/v> friend of Indra, (protect us), when hostile warriors everywhere call us to the combat that bestows offsprin; by your exhilration (preserve us); for you are mighty.

Om Namah Shivayya

[sarabhanga]

इदमित्था रौद्रं गूर्तवचा ब्रह्म क्रत्वा शच्यामन्तराजौ ।
क्राणा यदस्य पितरा मंहनेष्ठाः पर्षत्पक्थे अहन्ना सप्त होतॄन् ॥ १ ॥
स इद्दानाय दभ्याय वन्वञ्च्यवानः सूदैरमिमीत वेदिम् ।
तूर्वयाणो गूर्तवचस्तमः क्षोदो न रेत इतौति सिञ्चत् ॥ २ ॥
मनो न येषु हवनेषु तिग्मं विपः शच्या वनुथो द्रवन्ता ।
आ यः शर्याभिस्तुविनृम्णो अस्याश्रीणीतादिशं गभस्तौ ॥ ३ ॥
कृष्णा यद्गोष्वरुणीषु सीदद्दिवो नपाताश्विना हुवे वाम् ।
वीतम्मे यज्ञमा गतम्मे अन्नं ववन्वांसा नेषमस्मृतध्रू ॥ ४ ॥
प्रथिष्ट यस्य वीरकर्ममिष्णदनुष्ठितं नु नर्यो अपौहत् ।
पुनस्तदा वृहति यत्कनाया दुहितुरा अनुभृतमनर्वा ॥ ५ ॥
मध्या यत्कर्त्वमभवदभीके कामं कृण्वाने पितरि युवत्याम् ।
मनानग्रेतो जहतुर्वियन्ता सानौ निषिक्तं सुकृतस्य योनौ ॥ ६ ॥
पिता यत्स्वां दुहितरमधिष्कन्क्ष्मया रेतः संजग्मानो नि षिञ्चत् ।
स्वाध्योऽजनयन्ब्रह्म देवा वास्तोष्पतिं व्रतपां निरतक्षन् ॥ ७ ॥
स ईं वृषा न फेनमस्यदाजौ स्मदा परैदप दभ्रचेताः ।
सरत्पदा न दक्षिणा परावृङ्न ता नु मे पृशन्यो जगृभ्रे ॥ ८ ॥
मक्षू न वह्निः प्रजाया उपब्दिरग्निं न नग्न उप सीददूधः ।
सनितेध्मं सनितोत वाजं स धर्ता जज्ञे सहसा यवीयुत् ॥ ९ ॥
मक्षू कनायाः सख्यं नवग्वा ऋतं वदन्त ऋतयुक्तिमग्मन् ।
द्विबर्हसो य उप गोपमागुरदक्षिणासो अच्युता दुदुक्षन् ॥ १० ॥
मक्षू कनायाः सख्यं नवीयो राधो न रेत ऋतमित्तुरण्यन् ।
शुचि यत्ते रेक्ण आयजन्त सबर्दुघायाः पय उस्रियायाः ॥ ११ ॥
पश्वा यत्पश्चा वियुता बुधन्तेति ब्रवीति वक्तरी रराणः ।
वसोर्वसुत्वा कारवोऽनेहा विश्वं विवेष्टि द्रविणमुप क्षु ॥ १२ ॥
तदिन्न्वस्य परिषद्वानो अग्मन्पुरू सदन्तो नार्षदम्बिभित्सन् ।
वि शुष्णस्य संग्रथितमनर्वा विदत्पुरुप्रजातस्य गुहा यत् ॥ १३ ॥
भर्गो ह नामोत यस्य देवाः स्वर्ण ये त्रिषधस्थे निषेदुः ।
अग्निर्ह नामोत जातवेदाः श्रुधी नो होतरृतस्य होताध्रुक् ॥ १४ ॥
उत त्या मे रौद्रावर्चिमन्ता नासत्याविन्द्र गूर्तये यजध्यै ।
मनुष्वद्वृक्तबर्हिषे रराणा मन्दू हितप्रयसा विक्षु यज्यू ॥ १५ ॥
अयं स्तुतो राजा वन्दि वेधा अपश्च विप्रस्तरति स्वसेतुः ।
स कक्षीवन्तं रेजयत्सो अग्निं नेमिं न चक्रमर्वतो रघुद्रु ॥ १६ ॥
स द्विबन्धुर्वैतरणो यष्टा सबर्धुं धेनुमस्वं दुहध्यै ।
सं यन्मित्रावरुणा वृञ्ज उक्थैर्ज्येष्ठेभिरर्यमणं वरूथैः ॥ १७ ॥
तद्बन्धुः सूरिर्दिवि ते धियंधा नाभानेदिष्ठो रपति प्र वेनन् ।
सा नो नाभिः परमास्य वा घाहं तत्पश्चा कतिथश्चिदास ॥ १८ ॥
इयम्मे नाभिरिह मे सधस्थमिमे मे देवा अयमस्मि सर्वः ।
द्विजा अह प्रथमजा ऋतस्येदं धेनुरदुहज्जायमाना ॥ १९ ॥
अधासु मन्द्रो अरतिर्विभावाव स्यति द्विवर्तनिर्वनेषाट् ।
ऊर्ध्वा यच्छ्रेणिर्न शिशुर्दन्मक्षू स्थिरं शेवृधं सूत माता ॥ २० ॥
अधा गाव उपमातिं कनाया अनु श्वान्तस्य कस्य चित्परेयुः ।
श्रुधि त्वं सुद्रविणो नस्त्वं याळाश्वघ्नस्य वावृधे सूनृताभिः ॥ २१ ॥
अध त्वमिन्द्र विद्ध्यस्मान्महो राये नृपते वज्रबाहुः ।
रक्षा च नो मघोनः पाहि सूरीननेहसस्ते हरिवो अभिष्टौ ॥ २२ ॥
अध यद्राजाना गविष्टौ सरत्सरण्युः कारवे जरण्युः ।
विप्रः प्रेष्ठः स ह्येषाम्बभूव परा च वक्षदुत पर्षदेनान् ॥ २३ ॥
अधा न्वस्य जेन्यस्य पुष्टौ वृथा रेभन्त ईमहे तदू नु ।
सरण्युरस्य सूनुरश्वो विप्रश्चासि श्रवसश्च सातौ ॥ २४ ॥
युवोर्यदि सख्यायास्मे शर्धाय स्तोमं जुजुषे नमस्वान् ।
विश्वत्र यस्मिन्ना गिरः समीचीः पूर्वीव गातुर्दाशत्सूनृतायै ॥ २५ ॥
स गृणानो अद्भिर्देववानिति सुबन्धुर्नमसा सूक्तैः ।
वर्धदुक्थैर्वचोभिरा हि नूनं व्यध्वैति पयस उस्रियायाः ॥ २६ ॥
त ऊ षु णो महो यजत्रा भूत देवास ऊतये सजोषाः ।
ये वाजाँ अनयता वियन्तो ये स्था निचेतारो अमूराः ॥ २७ ॥

[sarabhanga]

Rgveda saMhitA 10.61

RSi ~ nAbhAnediSTha mAnava
devatA ~ vishvedevA
chanda ~ triSTup


इ`दम् इ`त्था रौद्रं॑ गू`र्तव॑चा` ब्रह्म` क्रत्वा` शच्या॑म् अ`न्तर् आ`जौ ।
क्रा`णा यद् अ॑स्य पि`तरा॑ मंहने`ष्ठाः पर्ष॑त् प`क्थे अह`न्न् आ स`प्त होतॄ॑न् ॥ १ ॥

स इद् दा`नाय` दभ्या॑य व`न्वञ् च्यवा॑नः` सूदै॑र् अमिमीत` वेदि॑म् ।
तूर्व॑याणो गू`र्तव॑चस्तमः` क्षोदो` न रेत॑ इ`तौ॑ति सिञ्चत् ॥ २ ॥

मनो` न येषु` हव॑नेषु ति`ग्मं विपः` शच्या॑ वनु`थो द्रव॑न्ता ।
आ यः शर्या॑भिस् तुविनृ`म्णो अ`स्याश्री॑णीता`दिशं` गभ॑स्तौ ॥ ३ ॥

कृ`ष्णा यद् गोष्व् अ॑रु`णीषु` सीद॑द् दि`वो नपा॑ताश्विना हुवे वाम् ।
वी`तम् मे॑ य`ज्ञम् आ ग॑तम् मे` अन्नं॑ वव`न्वांसा` नेष`म् अस्मृ॑तध्रू ॥ ४ ॥

प्रथि॑ष्ट` यस्य॑ वी`रक॑र्मम् इ`ष्णद् अनु॑ष्ठितं` नु नर्यो` अपौ॑हत् ।
पुन`स् तद् आ वृ॑हति` यत् क`नाया॑ दुहि`तुर् आ अनु॑भृतम् अन`र्वा ॥ ५ ॥

म`ध्या यत् कर्त्व`म् अभ॑वद् अ`भीके` कामं॑ कृण्वा`ने पि`तरि॑ युव`त्याम् ।
म`ना`नग् रेतो॑ जहतुर् वि`यन्ता` सानौ` निषि॑क्तं सुकृ`तस्य` योनौ॑ ॥ ६ ॥

पि`ता यत् स्वां दु॑हि`तर॑म् अधि`ष्कन् क्ष्म`या रेतः॑ संजग्मा`नो नि षि॑ञ्चत् ।
स्वा`ध्यो ऽजनय`न् ब्रह्म॑ दे`वा वास्तो`ष् पतिं॑ व्रत`पां निर् अ॑तक्षन् ॥ ७ ॥

स ईं` वृषा` न फेन॑म् अस्यद् आ`जौ स्मद् आ परै`द् अप॑ द`भ्रचे॑ताः ।
सर॑त् प`दा न दक्षि॑णा परा`वृङ् न ता नु मे॑ पृश`न्यो जगृभ्रे ॥ ८ ॥

म`क्षू न वह्निः॑ प्र`जाया॑ उप`ब्दिर् अ`ग्निं न न`ग्न उप॑ सीद`द् ऊधः॑ ।
सनि॑ते`ध्मं सनि॑तो`त वाजं` स ध`र्ता ज॑ज्ञे` सह॑सा यवी`युत् ॥ ९ ॥

म`क्षू क`नायाः॑ स`ख्यं नव॑ग्वा ऋ`तं वद॑न्त ऋ`तयु॑क्तिम् अग्मन् ।
द्वि`बर्ह॑सो` य उप॑ गो`पम् आगु॑र् अदक्षि`णासो` अच्यु॑ता दुदुक्षन् ॥ १० ॥

म`क्षू क`नायाः॑ स`ख्यं नवी॑यो` राधो` न रेत॑ ऋ`तम् इत् तु॑रण्यन् ।
शुचि` यत् ते` रेक्ण` आय॑जन्त सब`र्दुघा॑याः` पय॑ उ`स्रिया॑याः ॥ ११ ॥

प`श्वा यत् प`श्चा वियु॑ता बु`धन्तेति॑ ब्रवीति व`क्तरी` ररा॑णः ।
वसो॑र् वसु`त्वा का`रवो॑ ऽने`हा विश्वं॑ विवेष्टि` द्रवि॑ण`म् उप` क्षु ॥ १२ ॥

तद् इन् न्व् अस्य परि`षद्वा॑नो अग्मन् पु`रू सद॑न्तो नार्ष`दम् बि॑भित्सन् ।
वि शुष्ण॑स्य` संग्र॑थितम् अन`र्वा वि`दत् पु॑रुप्रजा`तस्य` गुहा` यत् ॥ १३ ॥

भर्गो॑ ह` नामो`त यस्य॑ दे`वाः स्वर् ण ये त्रि॑षध`स्थे नि॑षे`दुः ।
अ`ग्निर् ह` नामो`त जा`तवे॑दाः श्रु`धी नो॑ होतर् ऋ`तस्य` होता`ध्रुक् ॥ १४ ॥

उ`त त्या मे` रौद्रा॑व् अर्चि`मन्ता` नास॑त्याव् इन्द्र गू`र्तये` यज॑ध्यै ।
म`नु`ष्वद् वृ`क्तब॑र्हिषे` ररा॑णा म`न्दू हि`तप्र॑यसा वि`क्षु यज्यू॑ ॥ १५ ॥

अ`यं स्तु`तो राजा॑ वन्दि वे`धा अ`पश् च` विप्र॑स् तरति` स्वसे॑तुः ।
स क`क्षीव॑न्तं रेजय`त् सो अ`ग्निं ने`मिं न च`क्रम् अर्व॑तो रघु`द्रु ॥ १६ ॥

स द्वि`बन्धु॑र् वैतर`णो यष्टा॑ सब`र्धुं धे`नुम् अ`स्वं दु`हध्यै॑ ।
सं यन् मि`त्रावरु॑णा वृ`ञ्ज उ`क्थैर् ज्येष्ठे॑भिर् अर्य`मणं` वरू॑थैः ॥ १७ ॥

तद्ब॑न्धुः सू`रिर् दि`वि ते॑ धियं`धा नाभा`नेदि॑ष्ठो रपति` प्र वेन॑न् ।
सा नो` नाभिः॑ पर`मास्य वा॑ घा`हं तत् प`श्चा क॑ति`थश् चि॑द् आस ॥ १८ ॥

इ`यम् मे` नाभि॑र् इ`ह मे॑ स`धस्थ॑म् इ`मे मे॑ दे`वा अ`यम् अ॑स्मि` सर्वः॑ ।
द्वि`जा अह॑ प्रथम`जा ऋ`तस्ये`दं धे`नुर् अ॑दुह`ज् जाय॑माना ॥ १९ ॥

अधा॑सु म`न्द्रो अ॑र`तिर् वि`भावाव॑ स्यति द्विवर्त`निर् व॑ने`षाट् ।
ऊ`र्ध्वा यच् छ्रेणि`र् न शिशु`र् दन् म`क्षू स्थि`रं शे॑वृ`धं सू॑त मा`ता ॥ २० ॥

अधा` गाव` उप॑मातिं क`नाया` अनु॑ श्वा`न्तस्य` कस्य॑ चि`त् परे॑युः ।
श्रु`धि त्वं सु॑द्रविणो न`स् त्वं या॑ळ् आश्व`घ्नस्य॑ वावृधे सू`नृता॑भिः ॥ २१ ॥

अध` त्वम् इ॑न्द्र वि`द्ध्य् अस्मान् म`हो रा`ये नृ॑पते` वज्र॑बाहुः ।
रक्षा॑ च नो म`घोनः॑ पा`हि सू`रीन् अ॑ने`हस॑स् ते हरिवो अ`भिष्टौ॑ ॥ २२ ॥

अध` यद् रा॑जाना` गवि॑ष्टौ` सर॑त् सर`ण्युः का`रवे॑ जर`ण्युः ।
विप्रः` प्रेष्ठः` स ह्य् एषाम् ब`भूव` परा॑ च` वक्ष॑द् उ`त प॑र्षद् एनान् ॥ २३ ॥

अधा` न्व् अस्य` जेन्य॑स्य पु`ष्टौ वृथा` रेभ॑न्त ईमहे` तद् ऊ` नु ।
स`र`ण्युर् अ॑स्य सू`नुर् अश्वो` विप्र॑श् चासि` श्रव॑सश् च सा`तौ ॥ २४ ॥

यु`वोर् यदि॑ स`ख्याया`स्मे शर्धा॑य` स्तोमं॑ जुजु`षे नम॑स्वान् ।
वि`श्वत्र` यस्मि`न्न् आ गिरः॑ समी`चीः पू`र्वीव॑ गा`तुर् दाश॑त् सू`नृता॑यै ॥ २५ ॥

स गृ॑णा`नो अ`द्भिर् दे`ववा`न् इति॑ सु`बन्धु`र् नम॑सा सू`क्तैः ।
वर्ध॑द् उ`क्थैर् वचो॑भि`र् आ हि नू`नं व्य् अध्वै॑ति` पय॑स उ`स्रिया॑याः ॥ २६ ॥

त ऊ` षु णो॑ म`हो य॑जत्रा भू`त दे॑वास ऊ`तये॑ स`जोषाः॑ ।
ये वाजा` अन॑यता वि`यन्तो` ये स्था नि॑चे`तारो` अमू॑राः ॥ २७ ॥

[sarabhanga]

idam itthā raudraṁ gūrtavacā brahma kratvā śacyām antar ājau |
krāṇā yad asya pitarā maṁhaneṣṭhāḥ parṣat pakthe ahann ā sapta hotṝn || 1 ||

sa id dānāya dabhyāya vanva� cyavānaḥ sūdair amimīta vedim |
tūrvayāṇo gūrtavacastamaḥ kṣodo na reta itaūti si�cat || 2 ||

mano na yeṣu havaneṣu tigmaṁ vipaḥ śacyā vanutho dravantā |
ā yaḥ śaryābhis tuvinṛmṇo asyāśrīṇītādiśaṁ gabhastau || 3 ||

kṛṣṇā yad goṣv aruṇīṣu sīdad divo napātāśvinā huve vām |
vītam me yaj�am ā gatam me annaṁ vavanvāṁsā neṣam asmṛtadhrū || 4 ||

prathiṣṭa yasya vīrakarmam iṣṇad anuṣṭhitaṁ nu naryo apauhat |
punas tad ā vṛhati yat kanāyā duhitur ā anubhṛtam anarvā || 5 ||

madhyā yat kartvam abhavad abhīke kāmaṁ kṛṇvāne pitari yuvatyām |
manānag reto jahatur viyantā sānau niṣiktaṁ sukṛtasya yonau || 6 ||

pitā yat svāṁ duhitaram adhiṣkan kṣmayā retaḥ saṁjagmāno ni ṣi�cat |
svādhyo 'janayan brahma devā vāstoṣ patiṁ vratapāṁ nir atakṣan || 7 ||

sa īṁ vṛṣā na phenam asyad ājau smad ā paraid apa dabhracetāḥ |
sarat padā na dakṣiṇā parāvṛṅ na tā nu me pṛśanyo jagṛbhre || 8 ||

makṣū na vahniḥ prajāyā upabdir agniṁ na nagna upa sīdad ūdhaḥ |
sanitedhmaṁ sanitota vājaṁ sa dhartā jaj�e sahasā yavīyut || 9 ||

makṣū kanāyāḥ sakhyaṁ navagvā ṛtaṁ vadanta ṛtayuktim agman |
dvibarhaso ya upa gopam āgur adakṣiṇāso acyutā dudukṣan || 10 ||

makṣū kanāyāḥ sakhyaṁ navīyo rādho na reta ṛtam it turaṇyan |
śuci yat te rekṇa āyajanta sabardughāyāḥ paya usriyāyāḥ || 11 ||

paśvā yat paścā viyutā budhanteti bravīti vaktarī rarāṇaḥ |
vasor vasutvā kāravo 'nehā viśvaṁ viveṣṭi draviṇam upa kṣu || 12 ||

tad in nv asya pariṣadvāno agman purū sadanto nārṣadam bibhitsan |
vi śuṣṇasya saṁgrathitam anarvā vidat puruprajātasya guhā yat || 13 ||

bhargo ha nāmota yasya devāḥ svar ṇa ye triṣadhasthe niṣeduḥ |
agnir ha nāmota jātavedāḥ śrudhī no hotar ṛtasya hotādhruk || 14 ||

uta tyā me raudrāv arcimantā nāsatyāv indra gūrtaye yajadhyai |
manuṣvad vṛktabarhiṣe rarāṇā mandū hitaprayasā vikṣu yajyū || 15 ||

ayaṁ stuto rājā vandi vedhā apaś ca vipras tarati svasetuḥ |
sa kakṣīvantaṁ rejayat so agniṁ nemiṁ na cakram arvato raghudru || 16 ||

sa dvibandhur vaitaraṇo yaṣṭā sabardhuṁ dhenum asvaṁ duhadhyai |
saṁ yan mitrāvaruṇā vṛ�ja ukthair jyeṣṭhebhir aryamaṇaṁ varūthaiḥ || 17 ||

tadbandhuḥ sūrir divi te dhiyaṁdhā nābhānediṣṭho rapati pra venan |
sā no nābhiḥ paramāsya vā ghāhaṁ tat paścā katithaś cid āsa || 18 ||

iyam me nābhir iha me sadhastham ime me devā ayam asmi sarvaḥ |
dvijā aha prathamajā ṛtasyedaṁ dhenur aduhaj jāyamānā || 19 ||

adhāsu mandro aratir vibhāvāva syati dvivartanir vaneṣāṭ |
ūrdhvā yac chreṇir na śiśur dan makṣū sthiraṁ śevṛdhaṁ sūta mātā || 20 ||

adhā gāva upamātiṁ kanāyā anu śvāntasya kasya cit pareyuḥ |
śrudhi tvaṁ sudraviṇo nas tvaṁ yāḻ āśvaghnasya vāvṛdhe sūnṛtābhiḥ || 21 ||

adha tvam indra viddhy asmān maho rāye nṛpate vajrabāhuḥ |
rakṣā ca no maghonaḥ pāhi sūrīn anehasas te harivo abhiṣṭau || 22 ||

adha yad rājānā gaviṣṭau sarat saraṇyuḥ kārave jaraṇyuḥ |
vipraḥ preṣṭhaḥ sa hy eṣām babhūva parā ca vakṣad uta parṣad enān || 23 ||

adhā nv asya jenyasya puṣṭau vṛthā rebhanta īmahe tad ū nu |
saraṇyur asya sūnur aśvo vipraś cāsi śravasaś ca sātau || 24 ||

yuvor yadi sakhyāyāsme śardhāya stomaṁ jujuṣe namasvān |
viśvatra yasminn ā giraḥ samīcīḥ pūrvīva gātur dāśat sūnṛtāyai || 25 ||

sa gṛṇāno adbhir devavān iti subandhur namasā sūktaiḥ |
vardhad ukthair vacobhir ā hi nūnaṁ vy adhvaiti payasa usriyāyāḥ || 26 ||

ta ū ṣu ṇo maho yajatrā bhūta devāsa ūtaye sajoṣāḥ |
ye vājā anayatā viyanto ye sthā nicetāro amūrāḥ || 27 ||

[sarabhanga]

1. The fierce-voiced (nAbhAnediSTha) repeated through his intelligence this praise of rudra, in the midst of the ceremony at the assembly (of the a�girasas), which (praise) his parents, making (the partition) and his brothers engaged in giving (the shares) accomplished; he perfected the seven priests (therewith) on the day on which the rite was to be matured.

[The brothers of nAbhAnediSTha shared among themselves, to his exclusion, the whole of the paternal wealth, while he was engaged in his religious studies. Upon completing the studies, nAbhAnediSTha applied to his father for his portion, but there was nothing left, and his brothers refused to give any of their shares. As compensation, manu recommended to him to apply to the a�girasas, who were engaged in a sacrifice for obtaining svarga, but having come to the sixth day, were so perplexed by the number of the mantras, that they could go no further without assistance. nAbhAnediSTha went to them, and repeated for them this and the next sUkta. Through the efficacy of these two sUktas, they went to heaven, leaving to him the remainder of the sacrifice, a thousand head of cattle. As nAbhAnediSTha was waking off with them, he was stopped by rudra, seated on a black corpse, who claimed whatever was left at a sacrifice as his right. Referring to manu, the patriarch admitted the law, and nAbhAnediSTha relinquished the cattle to rudra who, in reward of his ready acknowledgement of the truth, presented the cows to him].

2. He (rudra) bestowing on his worshippers the gift (of wealth) and the defeat (of their foes), casting down (the rAkSasas) with his weapons, has constructed the altar; rapid in movement, most fierce in speech, and shedding the procreative fluid like water around.

3. (I call you to these) oblations, to which hastening, (ashvins), swift as thought at the invitation of the worshipper, you rejoice my (worshipper) who, affluent in the wealth of sacrifice, mixes (the oblation) with his fingers in your presence, (holding) in his hand the sacrifice intended (for you).

4. When the dark night retires before the purple oxen (of the chariot of the dawn), I invoke you, ashvins, children of heaven; be desirous of my sacrifice; come to my food and to my viands like (two horses) eating together, oblivious of offence.

5. (rudra), the benefactor of man, whose eager, virile energy was developed, drew it back when disseminated (for the generation of offspring); again the irresistible (rudra) concentrates (the energy) which was communicated to his maiden daughter.

6. When the deed was done in mid-heaven in the proximity of the father working his will, and the daughter coming together, they let the seed fall slightly; it was poured upon the high place of sacrifice.

7. When the father united with the daughter, then associating with the earth, he sprinkled it with the effusion; then the thoughtful gods begot Brahma; they fabricated the lord of the hearth (of sacrifice); the defender of sacred rites.

[Lord of the hearth of sacrifice is vAstoSpati. He is always considered as rudra. The gods, incensed by brahma�s wickedness, seek for someone to put him to death; but, each feeling his own inability, they create rudra for the purpose. rudra wounds prajApati, who had assumed the form of a deer, and flying to heaven becomes the asterism mRgashIrSa, the doe into which the daughter had been changed becomes the asterism rohiNI. rudra follows and becomes mRgavyAdha.]

8. He, like the showerer (indra), cast foam around in the combat, and came away from us with a niggard mind; he advances not a step, relinquishing the donations; though skilled in rapine, he seizes not these (cows) of mine.

9. The fire, harming the people, does not approach quickly (by day); the naked (rAkSasas approach) not agni by night; the giver of fuel, and the giver of food, he, the upholder (of the rite), is born, overcoming enemies by his might.

10. The a�girasas, who were engaged in the nine months ceremonial, reciting the praise suited to the rite, quickly attained the friendship of the maiden; those who seated in the two seats (heaven and earth) came to their protector, as they had no donation, milked forth the inexhaustible (waters).

11. Quickly (obtaining) the friendship of the maiden, they poured forth water like new wealth, when they offered to you (indra) the pure riches, the milk of the cow, that yields ambrosia.

12. �When (the worshippers) find (the stalls deserted) by the cattle� (then the performer of the rite) exclaims, �(indra), pleasing to his adorer, the affluent lord of affluence, the compassionate, the sinless, quickly recovers all the wealth (that has been carried off)�.

13. Then the attendant (rays of light) quickly gathered round him, and (the asuras) dwelling in many regions sought to destroy the son of nRSad, but the irresistible (indra) found the well-knit mail of shuSNa, whose offspring was numerous, which was hidden in the cave.

14. Whether bharga is the name of that radiance, on the triple seat of which those who are gods are seated, as if in heaven, or whether it be agni, or jAtavedas; invoker (of the gods), who are the ministrant priest of the sacrifice, hear our guileless invocation.

15. And, indra, let those two brilliant sons of rudra, the nAsatyAs, (be present) at my praise and sacrifice; being propitious to (me seated) on the strewn grass, as (at the sacrifice of) manu, cheerful, liberal of wealth to the people, deserving of adoration.

16. This royal (soma), this glorified creator, is praised (by all), and, like a sage, constituting his own causeway, he traverses the firmament; he made kakSIvat tremble, he (made) agni (shake) as horses (agitate) the light-whirling, spinning wheel (of a chariot).

17. The kinsman of the two (worlds, agni), the conveyer (of all), the sacrificer, (made) the ambrosia-yielding cow, which had not given birth, to yield milk (for shayu), when he praises mitra, varuNa and aryaman, with most excellent and choice hymns.

18. The kinsman of the earth, the utterer of praise (belonging) to you (who abides) in heaven, nAbhAnediSTha, the supporter of the rite, desiring (the recompense), repeats (this praise); the (heaven) our most excellent bound (is the site) of the (sun), and I was after many (degrees) descended from him.

19. This (aerial voice) is my bond of affinity; here, (in the solar orb) is my abiding-place; these are my resplendent (rays); I am this all; I am the twice-born; the first-born of truth; the cow, as soon as born, milked forth this (universe).

20. He, who, exulting in these (regions), unresting, bright-shining, traversing the (two worlds), consuming the forests, terminates (in the fire of sacrifice), who upward rising, like a line, adorable, quickly subdues (his foes); him, unchangeable, the augmenter of happiness, his mother has brought forth.

21. The words of the desirable (praise), of a certain tranquil person (nAbhAnediSTha), attain the prototype (indra). Do you, who are the giver of wealth (agni), hear us; offer sacrifice, you are magnified by the sincere eulogies of ashvaghna.

22. Do you, indra, king of men, who are the bearer of the thunderbolt, regard us now to (give us) great riches, and protect us who are affluent in (oblations), who utter (your) praise; may we, lord of bay steeds, (be) free from blame on your approach.

23. Since, royal (mitra and varuNa), the impetuous (yama) now approaches in expectation of (the gift of) cattle, and desiring praise for the sacrificing (band of the a�girasas); the sage (nAbhAnediSTha) has been held most dear by them; may he accomplish (what has to be effected), and make them successful.

24. And for the contentment of this victorious (varuNa), praising (him) without an effort, we solicit this (of him), (that) his progeny, a swift horse, (may be ours), and you, (varuNa), are wise, and (are occupied) in procuring us food.

25. If the priest offers homage to you two (mitra and varuNa) for the sake of your friendship and our invigoration, on (the formation of) which (friendship) the praises (of the a�girasas go) everywhere in a common direction; may he give (pleasure) to the utterer of praise like an ancient road.

26. Being praised with reverence and hymns thus, �the god-accompanied (varuNa) of good lineage, together with the waters�; may he be magnified; (attracted) by hymns and prayers (may he) now (approach); the path of the milk of the cow is open (for his worship).

27. Adorable divinities, be consentient for our great preservation, both you who, going in various directions, are the bringers of food, and you who, being no longer perplexed (i.e. by the sixth day�s rituals, which nAbhAnediSTha had enabled them to complete), are the discoverers (of the cattle).

[See Sanskrit text and English translation of Rgveda from Sarasvati Sindhu]

[satay]

I am shiva!
shivom shivom shivom

[atanu]

iz/v>
ip/tu< nu Stae?;m! m/hae x/maR[</ tiv?;Im! ,
ySy? i&#199;/tae Vy! Aaej?sa v&/&#199;< ivp?vRm! A/dRy?t! . 1-187-01
Svadae? iptae/ mxae? iptae v/y< Tva? vv&mhe ,
A/Smak?m! Aiv/ta -?v . 1-187-02
&#37;p? n> ipt/v! Aa c?r iz/v> iz/vai-?rœ ^/iti->? ,
m/yae/-urœ A?i&#214;;e/{y> soa? su/zevae/ A&#214;?ya> . 1-187-03
tv/ Tye ip?tae/ rsa/ rja</Sy! Anu/ ivi&#243;?ta> ,
id/iv vata? #v i&#239;/ta> . 1-187-04
tv/ Tye ip?tae/ dd?t/s! tv? Svaid&#243;/ te ip?tae ,
&#224; Sva/&#210;anae/ rsa?na< tuiv/&#162;Iva? #verte . 1-187-05
Tve ip?tae m/hana<? de/vana/m! mnae? ih/tm! ,
Aka?ir/ ca&#233;? ke/tuna/ tvaih/m! Av?savxIt! . 1-187-06
ydœ A/dae ip?tae/ Aj?gn! iv/vSv/ pvR?tanam! ,
A&#199;a? icn! nae mxae ip/tae =?rm! -/]ay? gMya> . 1-187-07
ydœ A/pam! Aae;?xInam! pir</zm! Aa?ir/zam?he ,
vata?pe/ pIv/ #dœ -?v . 1-187-08
yt! te? saem/ gva?izrae/ yva?izrae/ -ja?mhe ,
vata?pe/ pIv/ #dœ -?v . 1-187-09
k/r/M- Aae?;xe -v/ pIvae? v&/Š %?dar/iw> ,
vata?pe/ pIv/ #dœ -?v . 1-187-10
t< Tva? v/ym! ip?tae/ vcae?i-/rœ gavae/ n h/Vya su?;Uidm ,
de/ve_y?s! Tva sx/mad?m! A/Sm_y<? Tva sx/mad?m! . 1-187-11

1.187.01 I glorify Father, the great, the upholder, the strong, by whose invigorating power Trita slew the mutilated Vr.tra.

1.187.02 Savoury Pita_; sweet pita_; we worship you; become our protector.


1.187.03 Come to us, Pita_, Shiv with auspicious aids; a source of delight; not unpalatable; a friend well respected, and having none but agreeable properties.

1.187.04 Your flavours, Pita_, are diffused through the regions, as the winds are spread through the sky.

1.187.05 Those (men), Pita_, (are the enjoyers of your bounty), who are your distributors, most sweet Pita_, (to others); they who are the relishers of your flavours, are as if they had stiff necks.

1.187.06 The thoughts of the mighty gods are fixed, Pita_, upon you; by your kind and intelligent assistance, (Indra) slew Ahi.

1.187.07 When, Pita_, this (product) of the water-wealthy clouds, (the rain), arrives; then do you, sweet Pita_, be at hand with sufficiency for our eating.


1.187.08 And since we enjoy the abundance of the waters and the plants; therefore, Body, do you grow fat.

1.187.09 And since we enjoy, Soma, your mixture with boiled milk or boiled barley; therefore, Body, do you grow fat.


1.187.10 Vegetable cake of fried meal, do you be substantial, wholesome, and invigorating; and, Body, do you grow fat.

1.187.11 We extract from you, Pita_, by our praises, (the sacrificial food), as cows yield butter for oblation; from you, who are exhilarating to the gods; exhilarating also to us.




You are the intelligence, the memory, the instigation. You are the strength, you are the food and you are the enjoyer of the food. But you are also none of these.




Om Namah Shivayya

[atanu]

suuxmaatisuuxma.n kalilasya madhye
vishvasya srashhThaaramanekaruupam.h .
vishvasyaikaM pariveshhTitaara.n
GYaatvaa shiva.n shaantimatyantameti .. 14..

By realising Him who is subtler than the subtlest who dwells in the midst of the chaos, who is the Creator of all things and is endowed with many forms, who is the non�dual Pervader of the universe Shiva � by realising Him one attains the supreme peace.



ghR^itaat paraM maNDamivaatisuuxma.n
GYaatvaa shiva.n sarvabhuuteshhu guuDham.h .
vishvasyaikaM pariveshhTitaara.n
GYaatvaa devaM muchyate sarvapaashaiH .. 16..

He who knows Param, who is all Bliss, extremely subtle, like the film that rises to the surface of clarified butter and is hidden in all beings�he who knows the radiant Deity, Shiva, the sole Pervader of the universe, is released from all his fetters.


Om Namah Shivayya

[yajvan]

Hari Om
~~~~~

Originally Posted by Atanu Banerjee (October)
It is not accident that God of Bible became Jehovah (JHVH). IT IS SHIVA. Jaweh or Yahwe (�I AM�) is true God who is truly Shiva (AUSPICIOUS).
_________________________________________________________
Namaste,
This I AM is of great import....

Aham Brahmasmi , (Br.U. 1.4.10). I am Brahman
One of the greatest mantra's we know.
The words ahaM and asmi refer to the Lord with special meanings. ahaM means aheyaM -- that which is never capable of being separated, while asmi means being always present and to be known so, aham brahmāsmi as I am brahman, yes, but I am incapabile of being seperated from HIM, because I am HIM.
Yet the asmi, still needs to be realized - that is , to be known.

pranams,

[atanu]

Hari Om
~~~~~

Originally Posted by Atanu Banerjee (October)
It is not accident that God of Bible became Jehovah (JHVH). IT IS SHIVA. Jaweh or Yahwe (“I AM”) is true God who is truly Shiva (AUSPICIOUS).
_________________________________________________________
Namaste,
This I AM is of great import....

Aham Brahmasmi , (Br.U. 1.4.10). I am Brahman
One of the greatest mantra's we know.
The words ahaM and asmi refer to the Lord with special meanings. ahaM means aheyaM -- that which is never capable of being separated, while asmi means being always present and to be known so, aham brahmāsmi as I am brahman, yes, but I am incapabile of being seperated from HIM, because I am HIM.
Yet the asmi, still needs to be realized - that is , to be known.

pranams,

Thanks and pranam Yajvan ji. What you write is always useful.

asmi is also I AM, always present, here and now. But clouded by the beast.