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#975 - April 19, 2004 02:31 AM Lord
Atanu Banerjee Offline
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Registered: March 14, 2004
Posts: 6
Loc: Rajahmundry, AP, India
In a Hare Krishna site, so called HK devotees out of ignorance or wilfully try to denigrate the Lord.

In reply the following was posted there:

Sabka Malik Ek

It is puerile and nave to disagree that The Lord is one. He appeared as a fire column to Moses to hand over instructions and he appears as fire column to us also.

When Veda says

For the glory of thee, O Rudra, the life powers make bright thy birth into a richly manifold beauty. When that highest step -- The supreme plane of the three -- of Vishnu is founded within, thou guardest by it the secret name of the Ray cows.

Note: Some people remind me that this hymn is for Agni. It is true that the hymn is for Agni. But these people cannot digest that Agni is Rudra. Soul of all Gods is Rudra.
Some people (same set of people) again say that Siva is mentioned as the Supreme Lord in the Tamasic Puranas only. This is a blatant lie, perpetuated either due to ignorance or willfully.

Some people have also stated that Vedas are the source of all contradictions and hence they want Krishna out of the folds of Sanatana Dharma. They forget that the contradictions are in their minds and their so-called Ego (Maya).

In fact, Puranas only name Brahman as Maha-Visnu, Rama, and Krisna. In Vedas and Vedanta, Brahman is all the root being Rudra. In Vedas there is no Maha-Visnu. The followers of Sanatana Dharma see no contradiction in this. They know that One Supreme Being only manifests as everything. Vedas declare that: To the earthly beings, Brahman will be known as Rama. Serious minded ones may please read the whole of Rig Veda to find this sloka.
Some people (same set of people again) say: well Rudra drank the poison with the help of Vayu and Rudra derives his strength from Visnu. Both the statements are true but the interpretations are funny since they are biased. My daughter derives strength through Horlicks, so Horlicks is the Lord. My daughter derives prana through Vayu, so Vayu is the Lord. That my daughters soul is the Lord is forgotten.

Rudra is the soul of the Gods. Rudra is the Bhargo in the Gayatri. He is Agni. He is the soul of Savitar who manifests Agni. Agni when thus brought down is Visnu.
Below are given a few references from the Vedas to Rudra-Siva as the one Lord, who has become all.

Rig Veda tells:
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 especially as the Sage impels us.

Yajur Veda:
iv. 5. 9.
a ----------.
p Homage to you, sparkling hearts of the gods


yo rudro agnau yo apsu ya oshhadhIshhu
yo rudro vishvA bhuvanA.a.avivesha
tasmai rudrAya namo astu

Prostrations to that Rudra who exists in fire, water, and air, herbs and all the worlds

From Rig Veda

Rig Veda 7.46.2

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.

He through his lordship thinks on beings of the earth, on heavenly beings through his high imperial sway. Come willingly to our doors that gladly welcome thee, and heal all sickness, Rudra, in our families.

Note that To Rudra bring these songs The Rig Veda is a song of Rudra
Again note his lordship thinks on beings of the earth, on heavenly beings through his high imperial sway


RV 2.33

1. Lord of Maruts, let thy bliss approach us: ----------.
3 Chief of all born art thou in glory, Rudra, armed with the thunder, mightiest of the mighty. ------
9 With firm limbs, multiform, the strong, the tawny adorns himself with bright gold decorations: The strength of Godhead ne'er departs from Rudra, him who is Sovran of this world, the mighty.
10 Worthy, thou carriest thy bow and arrows, worthy, thy many hued and honoured necklace. Worthy, thou cuttest here each fiend to pieces: a mightier than thou there is not, Rudra.
-------------
15 O tawny Bull, thus showing forth thy nature, as neither to be wroth, O God, nor slay us. Here, Rudra, listen to our invocation. Loud may we speak, with heroes, in assembly.

HYMN XLIII. Rudra.
1 WHAT shall we sing to Rudra, strong------
2 That Aditi may grant the grace of Rudra to our folk, our kine,
Our cattle and our progeny;
3 -----
4 To Rudra Lord of sacrifice, of hymns and balmy medicines,
We pray for joy and health and strength.
5 He shines in splendour like the Sun, refulgent as bright gold is he,
The good, the best among the Gods.
6 ---------

Note 1: Aditi, mother of Vishnu, is invoked to obtain Rudras grace.
Note 2: Rudra is the Lord of sacrifice and hymns

Rig Veda 6. 74. 3
Soma and Rudra, provide for our bodies all needful medicines. Loosen and withdraw from within us whatever sin we have committed, which still adheres within our persons.

Note: Liberation from Karma and its effects is Shivas domain.

Indra himself is called Shiva several times in Rig Veda (2:20:3, 6:45:17, 8:93:3).

Rig Veda 10.125.8

He is Rudra because He makes sinners weep ... is called Shiva as He is the benefactor and the well-wisher of all.


From Yajur Veda

iv. 4. 8.
(Thou I art) all overcoming through Agni; self-ruling through the sun; lord of strength through might; creator with the bull; bountiful through the sacrifice; heavenly through the sacrificial fee; slayer of enemies through rage; supporter of the body through kindliness; wealth through food; through the earth he hath won; (thou art) eater of food with verses; increased by the Vasat cry; protector of the body through the Saman; full of light with the Viraj; drinker of Soma through the holy power; with cows he supporteth the sacrifice; with lordly power men; with horse and car bearer of the bolt; lord with the seasons; enclosing with the year; unassailable through penance; the sun with bodies.

iv. 4. 9.

(Thou art) Prajapati in mind, when come to the Soma; the creator in the consecration; Savitr in the bearing; Pusan in the cow for the purchase of the Soma; Varuna when bound (in the cloth); Asura in the being bought; Mitra when purchased; ipivista when put in place; delighter of men when being drawn forward; the overlord on arrival; Prajapati being led on; Agni at the Agnidh's altar; Brhaspati on being led from the Agnidh's altar; Indra at the oblation-holder; Aditi when put in place; Visnu when being taken down; Atharvan when made wet; Yama when pressed out; drinker of unpurified (Soma) when being cleansed; Vayu when purifying; Mitra as mixed with milk; the Manthin when mixed with groats; that of the All-gods when taken out; Rudra when offered; Vayu when covered up; the gazer on men when revealed; the food when it comes; the famed of the fathers; life when taken; the river when going to the final bath; the ocean when gone; the water when dipped; the heaven when arrived at completion.

Please read the above again and again:

Thou art everything but you are Rudra when offered. All offerings at sacrifice go to Rudra alone.

iv. 5. 1.
-------
c That body of thine, O Rudra, which is kindly,
Not dread, with auspicious look,
With that body, most potent to heal,
O haunter of the mountains, do thou look on us.

d -------
f The advocate hath spoken in advocacy,
The first divine leech,
Confounding all the serpents
And all sorceries.
g ---------

h He who creepeth away,
Blue-necked and ruddy,
Him the cowherds have seen,
Have seen the bearers of water
And him all creatures;
May be, seen, be gentle unto us. (Reference to Sun)

i Homage to the blue-necked,
Thousand-eyed one, the bountiful
And to those that are his warriors (reference to Indra)

I ------

iv. 5. 2.
a Homage to the golden-armed leader of hosts, and to the lord of the quarters homage!
b ---------

Note: Lord of the hosts and Lord of the quarters

iv. 5. 5.
a Homage to Bhava and to Rudra.
b Homage to arva -----------.
f Homage to him who haunteth the mountains, and to ipivista.
g --------------.
I Homage to the chief, and to the first.
m -----------------.

Note: Rudra is Carva. Carva is all. Rudra is Cipivista and That Thou art.

iv. 5. 9.
a ----------.
p Homage to you, sparkling hearts of the gods.
q -------------
s Homage to the unconquerable.
t Homage to the destroyers.
iv. 5. 6.
a Homage to the oldest, and to the youngest.
b Homage to the first born, and to the later born.
c ------------.


Note: Spakling heart of the Gods.

Note: Oldest and the youngest. The first born and the later born.

iv. 5. 7.
-------
n Homage to him of the cloud, and to him of the lightning.
o Homage to him of the cloudy sky, and to him of the heat.
p Homage to him of the wind, and to him of the storm.
q Homage to him of the dwelling, and to him who guardeth the dwelling.

Note: He is in heat (agni), lightning (Indra), Wind (Vayu), Storm (Maruts). The dwelling and its guard.

iv. 5. 8.
a Homage to Soma, and to Rudra.
b Homage to the dusky one, and to the ruddy one. (Note: Homage to the two most luminous of His forms: The Sun (Savitar) and the Moon (Soma)).
c ----------.
f Homage to the slayer, and to the special slayer.
g -----------.
h Homage to the deliverer.
i Homage to the source of health, and to the source of delight.
k Homage to the maker of health, and to the maker of delight.
I Homage to the auspicious, and to the more auspicious.
m ---------------
n Homage to him beyond, and to him on this side.
o Homage to him who crosseth over, and to him who crosseth back.
p ----------------

iv. 5. 9.
a ------
f ------------------
p Homage to you, sparkling hearts of the gods.
q ---------
s Homage to the unconquerable.
t Homage to the destroyers.

Note: Unconquerable

iv. 5. 10.
a ------
b That auspicious form of thine, O Rudra,
Auspicious and ever healing,
Auspicious and healing (form of) Rudra,
With that show mercy on us for life.
c ----------,

e ----------
k O most bounteous, most auspicious,
Be auspicious and favourably inclined to us;
Placing down thy weapon on the highest tree,
Clad in thy skin, come,
And approach us bearing the spear [4].
1 ----------.

iv. 5. 11.
a -----
b The Bhavas in this great ocean, (Note: The ocean where Visnu rests).
The atmosphere--
c The arvas of black necks, and white throats,
Who wander below on the earth--
d The Rudras who abide in the sky,
Of black necks and white throats--
e ------
Homage to the Rudras on the earth, in the atmosphere, in the sky, whose arrows are food, wind, and rain, to them ten eastwards, ten to the south, ten to the west, ten to the north, ten upwards; to them homage, be they merciful to us, him whom we hate and him who hateth us, I place him within your jaws.

Note:

Dont say these are Tamasic. Then better accept that you are not an adherent of Sanatana Dharma.

Many in this site deride Rudra out of ignorance (tamas), stating that Rudra is Tamas. They deride some Puranas similarly. What they do not understand is that the He is the Lord of Tamas a state most difficult to overcome.

A Jiva seeped in Tamas will have no other resort but to fall at the feet of Siva-Rudra.

It does not matter whether the non believers will ever believe or not. It is Lords will only. Some ripe Jivas may however derive knowledge.


Atanu

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#976 - April 19, 2004 03:17 PM Re: Lord
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Well done Atanu,

Let us post on this thread all the references to Siva-Rudra, from all scriptures.

Regards.

Webmaster

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#977 - May 02, 2004 12:27 PM Re: Lord
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Originally posted by Atanu Bannerjee:


Few more shruti hymns on the One truth.

Rudra is the soul of all Pasus bulls, so He is Pasupati. So the Yajurveda says:
Yajur Veda: iv. 5. 9.
a ----------.
p Homage to you, sparkling hearts of the gods
Note: Rudra is the soul and Antaryami. All else are His splendours
iv. 4. 8.
(Thou I art) all overcoming through Agni; self-ruling through the sun; lord of strength through might; creator with the bull; bountiful through the sacrifice; heavenly through the sacrificial fee; slayer of enemies through rage; supporter of the body through kindliness; wealth through food; through the earth he hath won; (thou art) eater of food with verses; increased by the Vasat cry; protector of the body through the Saman; full of light with the Viraj; drinker of Soma through the holy power; with cows he supporteth the sacrifice; with lordly power men; with horse and car bearer of the bolt; lord with the seasons; enclosing with the year; unassailable through penance; the sun with bodies.

Note: The Creator with the Bull. All Gods are bulls in Rig Veda.
And Visnu is Him when brought down, as below:
Yajur Veda iv. 4. 9.

(Thou art) ---------- Visnu when being taken down; ---------- Vayu when covered up; the gazer on men when revealed; the food when it comes; the famed of the fathers; life when taken; the river when going to the final bath; the ocean when gone; the water when dipped; the heaven when arrived at completion.


Note: (Thou art) ---------- Visnu when being taken down;

And now learn that Indra is the Lord of Visnu like Adityas are the Lords of Maruts
Yajur Veda iv. 3. 9.
a Thou art the portion of Agni, the overlordship of consecration, the holy power saved, the threefold Stoma.
b Thou art the portion of Indra, the overlordship of Visnu, the lordly power saved, the fifteenfold Stoma.
------
g Thou art the portion of the Adityas, the overlordship of the Maruts, offspring saved, the twenty-fivefold Stoma.

Note: Indra is the overlord of Visnu and Agni is Visnu (when brought down)
iv. 2. 1.
a Thou art the step of Visnu, overcoming hostility, mount the Gayatri metre, step along the earth, excluded is he whom we hate. Thou art the step of Visnu, -------Thou art the step of Visnu, overcomer of the enemy, ------- Thou art the stop of Visnu [1], overcomer of the foe, -------------

Let us now see below what Rig Veda says.

Book 5 HYMN III. Agni.

1. THOU at thy birth art Varuna, O Agni; when thou art kindled thou becomest Mitra.
In thee, O Son of Strength, all Gods are centred. Indra art thou to man who brings oblation.
2 Aryaman art thou as regardeth maidens mysterious, is thy name, O Self-sustainer.
As a kind friend with streams of milk they balm thee what time thou makcst wife and lord one-minded.
3 The life forces deck their beauty for thy glory, yea, Rudra! for thy birth fair, brightly-coloured. That which was fixed as Visnu's loftiest station-therewith the secret of the Cows thou guardest.


Note: Agni is SON OF SHAKTI. Life forces take various glorious forms to reveal glory of Rudra, who is Visnus loftiest station. Later we will see that Indra also proceeds to Rudras abode on gaining the knowledge of Brahman (when Soma juices flow).

Also note: As a kind friend with streams of milk they balm thee what time thou makcst wife and lord one-minded.


Book 1 HYMN LXI Indra.
1 EVEN to him, swift, strong and high. exalted, I bring my song of praise as dainty viands, My thought to him resistless, praise-deserving, prayers offered most especially to Indra.
2 ----.
7 As soon as, at libations of his mother, great Visnu had drunk up the draught, he plundered. The dainty cakes, the cooked mess;

but One stronger transfixed the wild boar, shooting through the mountain.
8 ---------.

Note: Indra, compared to Visnu, is spoken of as the stronger one. Indra is intellectual power, whereas Visnu is Maya shakti. Rudra rules through both.


Book 1 HYMN CLXIV. Visvedevas.
1. --------
2 Seven to the one-wheeled chariot yoke the Courser; bearing seven names the single Courser draws it. Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being.
-------
4 Who hath beheld him as he sprang to being, seen how the boneless One supports the bony? Where is the blood of earth, the life, the spirit? Who may approach the man who knows, to ask it?

10 ---

11 Formed with twelve spokes, by length of time, unweakened, rolls round the heaven this wheel of during Order. Herein established, joined in pairs together, seven hundred Sons and twenty stand, O Agni.

13 -------

16 They told me these were males, though truly females: he who hath eyes sees this, the blind discerns not. The son who is a sage hath comprehended: who knows this rightly is his father's father.

23 --------

30 That which hath breath and speed and life and motion lies firmly established in the midst of houses. Living, by offerings to the Dead he moveth Immortal One, the brother of the mortal.

---

32 He who hath made him cloth not comprehend him: from him who saw him surely is he hidden. He, yet enveloped in his Mother's bosom, source of much life, hath sunk into destruction.

33 -----------------


46 They call him Indra, Mitra, Varuna, Agni, and heavenly nobly-winged Garutman.
To what is One, sages give many a title they call it Agni, Yama, Matarisvan.

47 -----

48 Twelve are the fellies, and the wheel is single; three are the naves. What man hath understood it?


Note: The wheel is single and the 12 spokes (fellies) are perceived as different aspects. To what is One, sages give many a title.

Note: Living, by offerings to the Dead he moveth, the Immortal One. If this is not Rudra then who else is He?

Book 6 HYMN XLIX. Visvedevas

10 Rudra by day, Rudra at night we honour with these our songs, the Universe's Father.
Him great and lofty, blissful, un-decaying let us call especially as the Sage impels us.

Note: Un-decaying, father of the universe, who is honored with these songs.

Book 8 HYMN XII. Indra.

14 Aditi also hath brought forth a hymn for Indra, Sovran Lord: The work of sacrifice for help is glorified.

27 When Visnu, through thine energy, strode wide those three great steps of his,
Then thy two beautiful Bay Steeds carried thee on.
28 ----------------------

Note: Visnu through Indras energy took wide strides and formed the quarters.

Book 8 HYMN XV. Indra.
1. SING forth to him whom many men invoke, to him whom many laud. Invite the powerful Indra with your songs of praise.
2 -----
9 Visnu, Varuna, Mitra sing thy praise: In thee the Maruts' company have great delight.
-------------


Note: Visnu sings Indras praise

Book 8 HYMN LXVI. Indra.
1. SCARCELY was Satakratu, born when of his Mother he inquired, Who are the mighty? Who are famed?
2----

5 Indra in groundless realms of space pierced the Gandharva through, that he Might make Brahmans' strength increase.
6 Down from the mountains Indra shot hither his well-directed shaft: He gained the ready brew of rice.
7 -------
10 All these things Visnu brought, the Lord of ample stride whom thou hadst sent-
A hundred buffaloes, a brew of rice and milk: and Indra, slew the ravening boar
11 Most deadly is thy bow, successful, fashioned well: good is thine arrow, decked with gold. Warlike and well equipped thine arms are which increase sweetness for him who drinks the sweet.


Note: The reference is to the universal archer who has deadly bow, and golden arrow and arms. If this is not Rudra then who else is He?

Book 10 HYMN I. Agni.
1.HIGH hath the Mighty risen before the dawning, and come to us with light from out the darkness.
--------
3 Here, being manifested, lofty Visnu, full wise, protects his own supreme station.


Note: Agni is Visnus manifestation. Elsewhere (in most other references), offerings are to Rudra. So, are Visnu and Rudra different?

Rudra as Sun is Savitar, who when brought down is Visnu. This is also clear in Yajurveda as below.

Book 10 HYMN XCII. Visvedevas.
1. I PRAISE your Charioteer of sacrifice, the Lord of men, Priest of the tribes, refulgent, Guest of night. Blazing amid dry plants, snatching amid the green, the Strong, the Holy Herald hath attained to heaven.
2 ----
9 With humble adoration show this day your song of praise to mighty Rudra, Ruler of the brave: With whom, the Eager Ones, going their ordered course, he comes from heaven Self-bright, auspicious, strong to guard.

10 For these have spread abroad the fame of human kind, the Bull Brhaspati and Soma's brotherhood. Atharvan first by sacrifices made men sure: through skill the Bhrgus were esteemed of all as Gods.
11 For these, the Earth and Heaven with their abundant seed, four-bodied Narasmsa, Yama, Aditi, God Tvastar Wealth-bestower, the Rbhuksanas, Rodasi, Maruts, Visnu, claim and merit praise.
---------
14 With hymns of praise we sing him who is throned as Lord over these fearless tribes, the Self-resplendent One. We praise Night's youthful Lord benevolent to men, the foeless One, the free, with all celestial Dames.


Note: All fame of humankind and all seeds of the Heaven (including Visnu) are His alone.

Note: With humble adoration show this day your song of praise to mighty Rudra, Ruler of the brave: With whom, the Eager Ones, going their ordered course, he comes from heaven Self-bright, auspicious, strong to guard. All songs eventually are for Him ruler of the brave.

Book 10 HYMN CXTII. Indra.
1. THE Heavens and the Earth accordant with all Gods encouraged graciously that vigorous might of his. When he came showing forth his majesty and power, he drank of Soma juice and waxed exceeding strong.
2 This majesty of his Visnu extols and lauds, making the stalk that gives the meath flow forth with might

Note: Visnu extols and lauds majesty of Indra


Book 3 HYMN II. Agni.
1. To him, Vaisvanara, who strengthens Holy Law, to Agni we present our praise like oil made pure.
-----
5 For happiness, men, having trimmed the sacred grass, set Agni glorious for his strength before them here; yea, with raised ladles, him bright, dear to all the Gods, perfecting aims of works, Rudra of solemn rites.


Note: For happiness, men, having trimmed the sacred grass, set Agni glorious for his strength before them here; yea, with raised ladles, him bright, dear to all the Gods, perfecting aims of works, Rudra of solemn rites.

The aim of all karma kanda rites is Rudra.


Book 1 HYMN XXVII. Agni.

1 WITH worship will I glorify thee, Agni, like a long-tailed steed, Imperial Lord of sacred rites.
---------------.
10 Help, thou who knowest lauds, this work, this eulogy to Rudra, him Adorable in every house.

Note: Offerings to Agni are eulogy to Rudra, him Adorable in every house. All songs are eulogies to Rudra.


Book 1 HYMN LXXII. Agni.
1. THOUGH holding many gifts for men, he humbleth the higher powers of each wise ordainer. Agni is now the treasure-lord of treasures, for ever granting all immortal bounties.
2 The Gods infallible all searching found not him, the dear Babe who still is round about us. Worn weary, following his track, devoted, they reached the lovely highest home of Agni.
------
4 Making them known to spacious earth and heaven, the holy Ones revealed the powers of Rudra.


Note: He humbleth the higher powers of each wise ordainer. Searching for Him Gods reached the highest home of Agni and there holy Ones revealed the powers of Rudra.


Book 1 HYMN CI. Indra.
1. SING, with oblation, praise to him who maketh glad, who with Rjisvan drove the dusky brood away. Fain for help, him the strong whose right hand wields the bolt, him girt by Maruts we invoke to be our Friend.
-----
5 He who is Lord of the entire world that moves and breathes, who for the Brahman first before all found the Cows; Indra who cast the Dasyus down beneath his feet,-him girt by Maruts we invoke to be our Friend.

6 ------
7 Refulgent in the Rudras' region he proceeds, and with the Rudras through the wide space speeds the Dame

Note: Indra first came to know about Brahman. This is mentioned in Keno Upanishad where Parvati first reveals the secret of Brahman to Indra. It is Durga alone who can open the gates of knowledge.

Note: Indra remains refulgent in the Rudras' region, and with the Rudras through the wide space speeds the Dame

Book 4 HYMN III. Agni.
1. Assist you to win Rudra, Lord of worship, Priest of both worlds, effectual sacrificer,
Agni, invested with his golden colours, before the thunder strike and lay you senseless.
2 ------
6 What, when thou blazest on the lesser altars, what to the mighty Wind who comes to bless us, True, circumambient? what to Earth, O Agni, what wilt thou say to Rudra who destroys men?
7 How to great Pusan who promotes our welfare,- to honoured Rudra what, who gives oblations?
What sin of ours to the far-striding Visnu, what, Agni, wilt thou tell the Lofty Arrow.


Note: Agni is invested with His golden colours and Agni is the vehicle to reach offerings to Rudra the Lord of worship.

Note: Visnu is the lofty arrow of Rudra. This is how Rudra gains strength and this is how He destroyed Tripura with Visnu ashtra.


Book 6 HYMN XLIX. Visvedevas.
-----
10 Rudra by day, Rudra at night we honour with these our songs, the Universe's Father.
Him great and lofty, blissful, un-decaying let us call especially as the Sage impels us.


Note: Rudra is the father of the Universe. At night, Soma is His form and in the day the Sun is His form. Sages and men pray to both.

Book 6 HYMN XIII. Indra.
1. INDRA, when Soma juices flow, makes his mind pure and meet for lauds.
He gains the power that brings success, for great is he.
2 In heaven's first region, in the seat of Gods, is he who brings success,
Most glorious, prompt to save, who wins the water-floods.
3 ---------
20 That mind of Rudra, fresh and strong, moves conscious in the ancient ways,
With reference whereto the wise have ordered this.


Note: Who is Indra? It is the mind, which itself forgets about Rudra. Parvati has to help the Mind. Indra becomes pure when Soma juices flow. And Siva is Somnath.

Book 10 HYMN II. Agni.
1. GLADDEN the yearning Gods, O thou Most Youthful: bring them, O Lord of Seasons, knowing seasons,
-----------.
6 Because the Father hath produced thee, Leader of all our solemn rites, their brilliant Banner:
So win by worship pleasant homes abounding in heroes, and rich food to nourish all men.
7 Thou whom the Heaven and Earth, thou whom the Waters, and Tvastar, maker of fair things, created,
Well knowing, all along the Fathers' pathway, shine with resplendent light, enkindled, Agni.

Note: Who is the Universes father, leader of solemn rites?

Book 10 HYMN LXXIII. Indra.
1. THOU wast born mighty for victorious valour, exulting, strongest, full of pride and courage.
There, even there, the Maruts strengthened Indra when. his most rapid Mother stirred the Hero.
-----
10 When others call him offspring of the Courser, my meaning is that Mighty Power produced him.
He came from Manyu and remained in houses: whence he hath sprung is known to Indra only.
---------


Note: Indra came from Manyu, another name of anger and Siva


HYMN LXXXII. Manyu.
1. HE who hath reverenced thee, Manyu, destructive bolt, breeds for himself forthwith all conquering energy.
Arya and Dasa will we conquer with thine aid, with thee the Conqueror, with conquest conquest-sped.
2 Manyu was Indra, yea, the God, was Manyu, Manyu was Hotar, Varuna, Jatavedas.
The tribes of human lineage worship Manyu. Accordant with thy fervour, Manyu, guard us.
3 -----
4 For thou art, Manyu, of surpassing vigour, fierce, queller of the foe, and self-existent,
Shared by all, victorious, subduer: vouchsafe to us superior strengith in battles.,
------
Note: Manyu is self existent and shared by all

Book 10 HYMN LXXXIV. Manyu.
1. BORNE on with thee, O Manyu girt by Maruts, let our brave men, impetuous, bursting forward, March on, like flames of fire in form, exulting, with pointed arrows, sharpening their weapons.
2 Flashing like fire, be thou, O conquering Manyu, invoked, O Victor, as our army's leader. Slay thou our foes, distribute their possessions: show forth thy vigour, scatter those who hate us.
3 --------

Atanu

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#978 - May 09, 2004 12:41 PM Re: Lord
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SVETASVATARA AND KENA UPANISHAD ON SIVA-RUDRA

(In ( ) is my emphasis)

FIRST ADHYAYA

1. The Brahma-students say: Is Brahman the cause? Whence are we born? Whereby do we live, and whither do we go? O ye who know Brahman, (tell us) at whose command we abide, whether in pain or in pleasure?

2. Should time, or nature, or necessity, or chance, or the elements be considered as the cause, or he who is called the person (purusha, vignanatma)? It cannot be their union either, because that is not self-dependent, and the self also is powerless, because there is (independent of him) a cause of good and evil. 3. The sages, devoted to meditation and concentration, have seen the power belonging to God himself, hidden in its own qualities (guna). He, being one, superintends all those causes, time, self, and the rest.

( Here we see that the cause of all is indentified as the Purusha of the RigVeda.)


8. The Lord (isa) supports all this together, the perishable and the imperishable, the developed and the undeveloped.

(Isa is a name of Siva, and is Purusha)

10. That which is perishable is the Pradhana (the first), the immortal and imperishable is Hara. The one god rules the perishable (the pradhana) and the (living) self.

(The imperishable, is Hara, a name of Siva.)


THIRD ADHYAYA


2. For there is one Rudra only, they do not allow a second, who rules all the worlds by his powers. He stands behind all persons, and after having created all worlds he, the protector, rolls it up at the end of time.

(There is only One God, and it is Rudra. He is Ruler as well as creater, preserver and destroyer. This line sums it all.)

4. He, the creator and supporter of the gods, Rudra, the great seer, the lord of all, he who formerly gave birth to Hiranyagarbha, may he endow us with good thoughts.

(Rudra created Hiranyagarbha, the first god, then He created the other gods)

5. O Rudra, thou dweller in the mountains, look upon us with that most blessed form of thine which is auspicious (Sivam), not terrible, and reveals no evil!

6. O lord of the mountains, make lucky that arrow which thou, a dweller in the mountains, holdest in thy hand to shoot. Do not hurt man or beast!

(these two sutras clearly indicate the continuity with the Sri Rudram in the Yajur Veda by referring to Rudra as the Lord of the mountains, with bow and arrows. There is a continuity of thought from the samhitas to the upanishads.)

8. I know that great person (purusha) of sunlike lustre beyond the darkness. A man who knows him truly, passes over death; there is no other path to go.

(Again a reference to Purusha, which is a name of Siva, and to Surya)

9. This whole universe is filled by this person (purusha), to whom there is nothing superior, from whom there is nothing different, than whom there is nothing smaller or larger, who stands alone, fixed like a tree in the sky.

(Another clear reference to Purusha of the famed Purusha Sukta in the Rig Veda. And that is nothing superior to Him)

11. That Bhagavat exists in the faces, the heads, the necks of all, he dwells in the cave (of the heart) of all beings, he is all-pervading, therefore he is the omnipresent Siva.

(Siva clearly referred to, and that Rudra, Purusha, etc are all His names. He is also called Bhagavan, a term used only for Siva, Vishnu and Agni).

12. That person (purusha) is the great lord; he is the mover of existence, he possesses that purest power of reaching everything, he is light, he is undecaying.

13. The person (purusha), not larger than a thumb, dwelling within, always dwelling in the heart of man, is perceived by the heart, the thought, the mind: they who know it become immortal.

14. The person (purusha) with a thousand heads, a thousand eyes, a thousand feet, having compassed the earth on every side, extends beyond it by ten fingers breadth.

15. That person alone (purusha) is all this, what has been and what will be; he is also the lord of immortality; he is whatever grows by food.

19. Grasping without hands, hasting without feet, he sees without eyes, he hears without ears. He knows what can be known, but no one knows him; they call him the first, the great person (purusha).

(These preceding 5 sutras again refer to Rudra as Purusha)

FOURTH ADHYAYA

1. He, the sun, without any colour, who with set purpose by means of his power (sakti) produces endless colours, in whom all this comes together in the beginning, and comes asunder in the end- may he, the god, endow us with good thoughts.

(Again a reference that Rudra is Surya)

2. That (Self) indeed is Agni (fire), it is Aditya (sun), it is Vayu (wind), it is Kandramas (moon); the same also is the starry firmament, it is Brahman (Hiranyagarbha), it is water, it is Prajapati (Virag).

(Clearly references that 'That Self', Rudra is Agni, Aditya, Surya, Savitri, Vayu, Purusha, Chandra, Kandramas, Brahman, Hiranyagharbha, Prajapati, Virag and Hiyanyagarbha).

8. He who does not know that indestructible being of the Rig-veda, that highest ether-like (Self) wherein all the gods reside, of what use is the Rig-veda to him?

(The reference to the 'indestructible being of the rig veda' is a reference to Rudra).

12. He, the creator and supporter of the gods, Rudra, the great seer, the lord of all, who saw Hiranyagarbha being born, may he endow us with good thoughts.

(Rudra is creator and preserver, and Lord of All)

13. He who is the sovereign of the gods, he in whom all the worlds rest, he who rules over all two-footed and four-footed beings, to that god let us sacrifice an oblation.

14. He who has known him who is more subtile than subtile, in the midst of chaos, creating all things, having many forms, alone enveloping everything, the happy one (Siva), passes into peace for ever.

(Rudra-Siva having many forms - of course since He has many names too as indicated in this upanishad. All the other gods are His names and forms).

15. He also was in time the guardian of this world, the lord of all, hidden in all beings. In him the Brahmarshis and the deities are united, and he who knows him cuts the fetters of death asunder.

16. He who knows Siva (the blessed) hidden in all beings, like the subtile film that rises from out the clarified butter, alone enveloping everything,- he who knows the god, is freed from all fetters.

(These two verses say that knowing Him one cuts the cycle of rebirth. He grants liberation by freeing the self of anava, karma and maya. Those are the fetters).

17. That god, the maker of all things, the great Self, always dwelling in the heart of man, is perceived by the heart, the soul, the mind;- they who know it become immortal.

(Becoming immortal means not taking birth again.)

18. When the light has risen, there is no day, no night, neither existence nor non-existence; Siva (the blessed) alone is there. That is the eternal, the adorable light of Savitri,- and the ancient wisdom proceeded thence.

(Light means the inner light that a meditator sees at the forehead - the third eye, and at this stage nothing exists except Siva. All the other gods exist up until the throat chakra; above that one only sees Mahesvara at the ajna chakra, then only Parasiva exists at the sahrasra chakra).

21. Thou art unborn, with these words some one comes near to thee, trembling. O Rudra, let thy gracious face protect me for ever!

(Thou art unborn is another clear term used for Siva-Rudra in the Rig veda. It also implies that all others were born, created).


FIFTH ADHYAYA

3. In that field in which the god, after spreading out one net after another in various ways, draws it together again, the Lord, the great Self, having further created the lords, thus carries on his lordship over all.

(Spreading out the net is a reference to creation. Rudra is the Creator)

7. Let us know that highest great lord of lords, the highest deity of deities, the master of masters, the highest above, as god, the lord of the world, the adorable.

9. There is no master of his in the world, no ruler of his, not even a sign of him. He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord.

(Rudra is the Supreme Being, not even a sign of another.)

16. He makes all, he knows all, the self-caused, the knower, the time of time (destroyer of time), who assumes qualities and knows everything, the master of nature and of man, the lord of the three qualities (guna), the cause of the bondage, the existence, and the liberation of the world.

(Cause of bondage - reference to causing souls to be bonded in anava, karma and maya. This is creation of the individual soul. He is also the liberator - liberates souls. None else.)

17. He who has become that, he is the immortal, remaining the lord, the knower, the ever-present guardian of this world, who rules this world for ever, for no one else is able to rule it.

(There is no other ruler. No one else can do it)

18. Seeking for freedom I go for refuge to that God who is the light of his own thoughts, he who first creates Brahman (m.) and delivers the Vedas to him;

(Rudra-Siva created Brahma and gave the vedas to him. He is the author of the vedas - the knowledge of the vedas, the rishis being the script writers).

KENA UPANISHAD

In Adyaya 3

The gods claimed a victory as their own. The Great Spirit reveals himself to the gods, Agni, Vayu, Indra and others. The gods could not fathom this Great Spirit (like the towering flame that Brahma and vishnu could not fathom). They are powerless before Him too.

In Adyaya 4, Uma, identifies the Great Spirit as God.

(She, Uma, knows, the Great God, whereas the other gods did not. All victories and actions is by the Great God but the other gods 'claim it' as their own. This is the folly of the other gods.)

Regards.

Pathma



[This message has been edited by Webmaster (edited May 09, 2004).]

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#979 - May 20, 2004 05:52 PM Re: Lord
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Registered: February 07, 2010
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Loc: KL
Mahabharatha on Siva


In Maharashtra, Drona Parva Adhyaya 201, Vyasa writes thus :-

Narayana performed strenuous Tapa when the Highest God of the world,
the origin of the Universe and the
parent of the worlds, visualized himself before Narayana. That God is
Known as Sambhu, Hara or Rudra. He is
smaller that Paramanu (subatomic particle like Proton, Neutron,
Electron) and greater than anything greatest.
He is the cause of vitality in all the living things. Every thing or
non-living originates from him. He can never be
seen by ordinary people. He has engulfed the whole world. He is the
limit of the Time. He has no birth, no
death. He is invisible, unmanifest. He is the soul of the soul. He
has no passion at all.


Mahabharata Drona. A.202 states-" all the gods including Brahma,
Visnu and Rudra have originated from him.
He is Citswarupa and is present in all the bodies and controls all
the bodies. The whole universe is His Body.
He is the master of all and hence is called as the Great God,
Mahadeva. He is also known as Sthanu. He is the
Soul of the Universe. He is the creator of the Universe and is the
Universe Himself. He is the self-made
(Swayambhu). He is full of the knowledge and can be understood only
by the knowledge. He is the source of
the light. Everything in the world is his form." He has got
(Anusasana 17,)four heads, five heads, and
thousands of heads. He has three eyes. He is known as Hiranyagarbha,
Suksmatma and Sutratma. All these
three names are very important. He is the first of all and has no
end. The seed originates from him. He enjoys
sixty elements of the world, and these elements are his own parts.
Sasthibhaga. He is Prajabeeja, Mahattatva
and later coming Ahankara. He is called; Vansakar because he produces
generations (the DNA).

In Mahabharata Santi Parva A. 302 there is included a dialogue
between Vasistha and Janaka. Here, Vasistha
tells that twelve thousand Divine year make one Yuga. Four such Yugas
make one Kalpa. That comes to 48
millions of Divine years. This is only one day of Brahmadeva together
makes 96 millions of Divine years. Please
note that these are divine years; and one divine day is equal to one
human year. Hence we have to multiply
96 millions by 360. It comes to 34560 million human years. Vasistha
syas that after the interval of 34560
million human years Isana, Jyotirupa, Avyaya, Sambhu (all names of
Siva) starts his work.

First of all this Sambhu creates Hiranyagarbha, also known as
Visvarupi or Mahan or Bhootagraja which
means the first thing in the world. Vedanthis call his Hiranyagarbha
as Sutratma. Yogasastra calls it Mahan or
AJA. The Sankhyasastra calls it Vicitrarupa, Visvatma and
Ekasara. Hiranyagarbha prepared all the things
forming this world and occupied those himself. Thus he himself turned
into many forms and hence got the
name Visvarupa and Bahurupa. He generates himself in innumerable
forms and becomes visible. This change
from invisible to visible or unmanifest to manifest is named as
Vidyasarga. (Please note that the real sense of
the words Vyakta and Avyakta cannot be translated into English
appropriately.)

Hiranyagarbha gives rise to Ahankara and Virat Prajapati. This
process is called as Avidyasarga. From
Ahankara all the microscopic things evolved.( Suksma-Bhuth-Sristi).
Then arose five Mahabhutas-Akas, Vayu,
Teja, Apah, Prthvi and its subjects namely Sabda, Sparssa, Rupa,
Rasa, Gandha. After this the last of fifth
generation evolved with five sense organs and the mind.

Siva Sambhu is not having any figure or form like that of a man or
animal to possess any sex organ. He is
Jyotirupa, that means He is energy. He has no end, no destruction.
Energy has no destruction. He gave rise
to Hiranyagarbha, which is the first living creature of structure and
is named Bhutagraja. Visvavupa that
means he is present in all the living things. (and non-living things
also). He is Suksma that means smallest,
microscopic, and Sthanu that means an atom which is always present.

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#980 - March 11, 2005 11:39 AM Re: Lord
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Registered: February 07, 2010
Posts: 1030
Loc: KL
Atanu Banerjee
Junior Member

Posts: 7
Registered: Mar 2004 posted March 06, 2005 04:03 PM
------------------------------------------------------------------------
Om Namah Bhagavate Shri Ramanaya Om

To my Guru who has given me place at his feet and has taught me what I know.

Om Namah Sivayya

Lord let this be my offerings to you on this holy MahaShivaratri. Accept it Bhagawan. On this ratri you took away the ego of Brahma and Vishnu by showing them your limitless form.

Pray do not punish this jiva for lapses. O Protector and redeemer, though you exert to reward all sacrifices. Those done without faith in you become counter-productive, as in the case of the sacrifice performed by Daksha. Often even Gods forget that any worship, any offering, or any prayer performed without knowing you will end in disaster. What to say of mere mortals.

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.'
So, Lord, offerings that propitiate you are only well offered.

You are the CORE OF THE VEDAS. The Holy Five Syllables namaH SivAya stands in the middle of the vedas - the shata rudrIyam. This great mantra of veda samhita hails you as the Lord of everything, namaH SivAya cha SivatarAya cha.

It is surprising that even though you are the power of cognition and intelligence in every being but yet beings forget you. You are ever ONE without a second though to senses you appear to be divided and limited.

You showered grace on me when you left my fathers body. The lifeless body did not say I any more. You are the undivided I everywhere and in every being Gods and mortals. You are Tadvana, adorable to all, since you are the Self of every being. Everyone loves the I, knowingly or unknowingly. Loving the I, knowing who that I is, transforms Jiva.

Yajur Veda iv. 4. 8.

(Thou I art) all overcoming through Agni; self-ruling through the sun; lord of strength through might; creator with the bull; bountiful through the sacrifice; heavenly through the sacrificial fee; slayer of enemies through rage; supporter of the body through kindliness; wealth through food; through the earth he hath won; (thou art) eater of food with verses; increased by the Vasat cry; protector of the body through the Saman; full of light with the Viraj; drinker of Soma through the holy power; with cows he supporteth the sacrifice; with lordly power men; with horse and car bearer of the bolt; lord with the seasons; enclosing with the year; unassailable through penance; the sun with bodies.


BG 13.17 Avibhaktam cha bhooteshu vibhaktamiva cha sthitam;
Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha.
13.17 And undivided, yet He exists as if divided in beings; He is to be known as the supporter of beings; He devours and He generates also.

Why you appear as multiform is known to you alone.


Rig Veda Book 5 HYMN III. Agni.

3 The life forces deck their beauty for thy glory, yea, Rudra, for thy birth fair, brightly-coloured. That which was fixed as Visnu's loftiest station-therewith the secret of the Cows thou guardest.


In truth, you exist alone, without a second. Worshipping you all is worshipped since you are the root.

LXXV-1: Salutations to Rudra, and to Rudra who is Vishnu. Guard me from death (Maha Narayana Upanishad).


When the light has risen, there is no day, no night, neither existence nor nonexistence; Shiva (the blessed One) alone is there.' (Svet. Up. IV. 18.)

Vrikshasyamula Sekena Shakhahpusyanti Vaiyatha Shive Rudre Japatpreteprita Yevasya Devatah (SUTA SAMHITA)

By watering the tree at the base of the trunk all the parts of the tree are strengthened. Worshipping Shiva Rudra, all devatas are pleased.


You are the self existing truth, indefinable and unperceivable through mind and senses and thus you are not being and not non-being. To the mind and externalized senses you manifest, as being and non-being as Vaisvanara, Taijasa, and Prajna. Of these states you are the seer but you are beyond these three.

You are the trinity. But even Brahma, Visnu, and Indra do not appreciate you fully.

Bhagavatam

23. O lord, you are self-effulgent and supreme. You create this material world by your personal energy, and you assume the names Brahma, Visnu and Mahesvara when you act in creation, maintenance and annihilation.

24. You are the cause of all causes, the self-effulgent, inconceivable, Supreme Brahman. You manifest various potencies in this cosmic manifestation.

31. O Lord Girisa, since the impersonal Brahman effulgence is transcendental to the material modes of goodness, passion and ignorance, the various directors of this material world certainly cannot appreciate it or even know where it is. It is not understandable even to Lord Brahma, Lord Visnu or the King of heaven, Mahendra.


You have become all pervading AgniVishnu. Lord you alone create as Bhava (Prajna), preserve as Vishnu, and destroy to recreate as Agni-Rudra. As rain you come to animate the earth and as fire you reanimate the heavens. You alone have pervaded the Universe and beings.

Rig Veda 10.191.3

sa vishnu sa shiva sa rudra so'kshara sah

Shree Rudram

oM namo bhagavate rudrAya vishhNave mR^ityurme pAhi |
prANAnAM granthirasi rudro mA vishAntakaH |
tenAnnenApyAyasva || 6||

namo rudraaya vishhNave mR^ityurme pAhi
agnaavishhNuu sajoshhasemaa vardhantu vaaM giraH |
dyumnairvaajebhiraagatam


You are the controller of desire and faculty of cognition of Mahat and you free mortals of their three types of bodies.

SRI BRAHMA SAMHITA Book 1 TEXT 8.

niyatih sa rama devi
tat-priya tad-vasam tada
tal-lingam bhagavan sambhur
jyoti-rupah sanatanah
ya yonih sapara saktih
kamo bijam mahad hareh


Devi is the desire, the seed, and the faculty of cognition of Hari Mahat. And She, the Sakti the regulator (Niyati) is under the control of lingam rupi eternal Bhagwan Shambhu. She is the potency of supreme Lord Hareh.


Yajur Veda vi. 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?' [1] 'Rudra', they said, let him shoot it.


Prostrations to you my sweet Lord.

Rig Veda is a song in your honour Rudra, though you are hidden therein. Your powers are praised as Supreme. But the discerning finds out as to who is the controller. You are Universes father, self existing, un-decaying and un-defeatable. The divine mind Indra is your ancient, mysterious mind. This is revealed only when mind becomes pure. You wield Soma, Vishnu and Agni as your arrow. You begot Maruts to assist Indra and Visnu to rule the Universe. You are the shining soul of all gods. Your anger is Manyu. You are Mitra-Varuna, Indra, Visnu, and Agni. All devas merit and claim praise on account of you, Rudra.

You are the Auspicious one and giver of seed for all manifestation and all beings, earth, and heaven exist in you.

And Aditi, who is your prakriti and not separate from you, is all manifestations -- splendorous multi forms of all devas, heaven, and earth.


Book 1 HYMN LXXXIX. Visvedevas.

10 Aditi is the heaven, Aditi is mid-air, Aditi is the Mother and the Sire and Son. Aditi is all Gods, Aditi five-classed men, Aditi all that hath been born and shall be born


RV Book 6 HYMN XLIX. Visvedevas.

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 especially as the Sage impels us.


All gods --- Nrasmsa, Yama, Aditi, Tvastar, the Rbhuksanas, Rodasi, Maruts, Visnu ---- claim and merit praise on account of you alone. That sages have determined and proclaimed emphatically.


RV Book 10 HYMN XCII. Visvedevas.

9 With humble adoration show this day your song of praise to mighty Rudra, Ruler of the brave: With whom, the Eager Ones, going their ordered course, he comes from heaven Self-bright, auspicious, strong to guard.

11 For these songs, the Earth and Heaven with their abundant seed, four-bodied Narasmsa, Yama, Aditi, God Tvastar Wealth-bestower, the Rbhuksanas, Rodasi, Maruts, Visnu, claim and merit praise.


It is surprising that prayers to you lead Aditi, Mitra, Varuna, Soma, Indu remember us. What shall we sing to Rudra that Aditi will grant boons? That Mitra and Varuna will remember us. That Soma, Indu -- the central point the highest place of holy law will give us strength?

You Rudra give all grace and you are the lord of sacrifice and hymns and all gods. You are the good, the best among the gods.


RV Book 1 HYMN XLIII. Rudra.

1 WHAT shall we sing to Rudra, strong, most bounteous, excellently wise, That shall be dearest to his heart?
2 That Aditi may grant the grace of Rudra to our folk, our kine, Our cattle and our progeny;
3 That Mitra and that Varuna, that Rudra may remember us, Yea, all the Gods with one accord.
4 To Rudra Lord of sacrifice, of hymns and balmy medicines, We pray for joy and health and strength.
5 He shines in splendour like the Sun, refulgent as bright gold is he, The good, the best among the Gods.
7 O Soma set thou upon us the glory of a hundred men, The great renown of mighty chiefs.
8 Let not malignities, nor those who trouble Soma, hinder us. Indu, give us a share of strength.
9 Soma! head, central point, love these; Soma! Know these as serving thee, Children of thee Immortal, at the highest place of holy law.


The self dependent god, the wise, the conqueror, whom none may overcome. You pervade all things and beings on the earth and heaven through your high imperial power. Your bright arrow is Visnu.


RV Mandala 7 hymn 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.
2 He through his lordship pervades in all things and beings on the earth, on heavenly beings through his high imperial power. Please come willingly to our doors that gladly welcome You (O Rudra), and heal all sickness, in our families.
3 May thy bright arrow which, shot down by thee from heaven, flieth upon the earth, pass us uninjured by. Thou, very gracious God, bast thousand medicines: inflict no evil on our sons or progeny.


Oh Lord, let us not anger thee with ill praise, or mingled invocation. You alone can remove the woes sent to us by other gods. You alone can wash away all sins to liberate. You make sinners weep but you are compassionate and supremely auspicious. The tears you cause wash away the sins.


RV II, hymn 33

4 Let us not anger thee with worship, Rudra, ill praise, Strong God! or mingled invocation. Do thou with strengthening balms incite our heroes: I hear thee famed as best of all physicians.
10 Worthy, thou carriest thy bow and arrows, worthy, thy many hued and honoured necklace. Worthy, thou cuttest here each fiend to pieces: a mightier than thou there is not, Rudra.


Rig Veda 6. 74. 3

Soma Rudra, provide for our bodies all needful medicines. Loosen and withdraw from within us whatever sin we have committed, which still adheres within our persons.


Rig Veda 7.59.12

Maha Mrituyonjaya Mantra

We Worship Tryambaka, Who spreads Fragrance and Increases nourishment, May He release me, like the cucumber from its stem, from Mortal life, But not From Immorality.

Rig Veda 10.125.8

He is Rudra because He makes sinners weep ... is called Shiva as He is the benefactor and the well-wisher of all.


Even infallible gods become weary searching Agni and Visnus highest abode which is where you are and where your full powers are revealed. Gods find your place following track of Agni.

Rig Veda Book 1 HYMN LXXII. Agni.

1. THOUGH holding many gifts for men, he humbleth the higher powers of each wise ordainer. Agni is now the treasure-lord of treasures, for ever granting all immortal bounties.
2 The Gods infallible all searching found not him, the dear Babe who still is round about us. Worn weary, following his track, devoted, they reached the lovely highest home of Agni.
------
4 Making them known to spacious earth and heaven, the holy Ones revealed the powers of Rudra.

Rig Veda Book 5 HYMN III. Agni.

3 The life forces deck their beauty for thy glory, yea, Rudra, for thy birth fair, brightly-coloured. That which was fixed as Visnu's loftiest station-therewith the secret of the Cows thou guardest

Lord of the heaven, Indra is borne of your anger Manyu. Manyu is Indra, Varuna, Agni, Hotar and all


RV BOOK 10 HYMN LXXXII. Manyu.

1. HE who hath reverenced thee, Manyu, destructive bolt, breeds for himself forthwith all conquering energy. Arya and Dasa will we conquer with thine aid, with thee the Conqueror, with conquest conquest-sped.
2 Manyu was Indra, yea, the God, was Manyu, Manyu was Hotar, Varuna, Jatavedas.


RV BOOK 10 HYMN LXXXIV. Manyu.

3 O Manyu, overcome thou our assailant on! breaking, slaying, crushing down the foemen. They have not hindered thine impetuous vigour: Mighty, self born! thou makest them thy subjects.
4 Alone or many thou art worshipped, Manyu: sharpen the spirit of each clan for battle.
With thee to aid, O thou of perfect splendour, we will uplift the glorious shout for conquest.
------

Thou art all gods but you are Rudra when offered. All offerings at sacrifice go to you alone.

YV iv. 4. 9.

(Thou art) Prajapati in mind, when come to the Soma; the creator in the consecration; Savitr in the bearing; Pusan in the cow for the purchase of the Soma; Varuna when bound (in the cloth); Asura in the being bought; Mitra when purchased; ipivista when put in place; delighter of men when being drawn forward; the overlord on arrival; Prajapati being led on; Agni at the Agnidh's altar; Brhaspati on being led from the Agnidh's altar; Indra at the oblation-holder; Aditi when put in place; Visnu when being taken down; Atharvan when made wet; Yama when pressed out; drinker of unpurified (Soma) when being cleansed; Vayu when purifying; Mitra as mixed with milk; the Manthin when mixed with groats; that of the All-gods when taken out; Rudra when offered; Vayu when covered up; the gazer on men when revealed; the food when it comes; the famed of the fathers; life when taken; the river when going to the final bath; the ocean when gone; the water when dipped; the heaven when arrived at completion.

You, Lord Rudra yield to none. You are Agni and you are the bolt of Indra and the wide steps of Visnu.

Yajur Veda i. 8. 6. d Rudra alone yieldeth to no second.

YV v. 4. 3. The fire is Rudra; he is born then when he is completely piled up; ----------

YV v. 4. 10. The fire is Rudra, and it is as if one stirs up a sleeping lion.

YV v. 5. 7. The fire is Rudra, his are three missiles, one that comes straight on, one that strikes transversely, and one that follows up.

YV i. 8. 15. a Thou art the bolt of Indra, slaying foes; with thee may he slay his foe.
c Thou art the stepping of Visnu, thou art the step of Visnu, thou art the stride of Visnu


You have pervaded everything. And Sun shines because of you Soma-Rudra. You are Vastopati. You are Soma. And Indra you are. You are Pusan. You are the sparkling heart of all gods. You are the Bhava that alone remains at the end and the beginning. And in the middle you become Cipivista without undergoing any change yourself.

Yajur Veda v. 5. 9.

a O Agni, the ocean, thy arrow called the young, with it be gentle
to us; homage to this of thine; may we prosper, living on this of thine.
-------.
i The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage


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.

Yajur Veda i. 3. 14.

a Thou, O Agni, art Rudra, the Asura of the mighty sky, Thou art the host of the Maruts, thou art lord of food; Thou farest with ruddy winds, blessing the household; Thou, as Pusan dost, protectest thy worshippers with thyself.
b Rudra, king of the sacrifice, True offerer, priest of both worlds, Agni before the dreadful thunder,' Of golden colour, win ye for help.


Yajur Veda iii. 4. 10.

a O Vastospati, accept us;
Be of kind entrance for us and free from ill;
That which we seek from thee, do thou accord us,
-----
[2] Now Vastospati is Rudra. If he were to go on without offering to Vastospati, the fire becoming Rudra would leap after him and slay him; he offers to Vastospati; verily with his own share he appeases him; the sacrificer does not come to ruin.


Yajur Veda: iv. 5. 9.

a ----------.
p Homage to you, sparkling hearts of the gods


Yajur Veda iv. 5. 5.

a Homage to Bhava and to Rudra.
b Homage to arva and to the lord of cattle.
c Homage to the blue-necked one, and to the white-throated.
d Homage to the wearer of braids, and to him of shaven hair.
e Homage to him of a thousand eyes, and to him of a hundred bows.
f Homage to him who haunteth the mountains, and to ipivista.
g Homage to the most bountiful, and to the bearer of the arrow.


You, Lord Rudra are the I in all beings and gods. You are the creator with the bull. And Visnu you are when made manifest. Thou art portion of all gods.

Yajur Veda iv. 3. 9.

a Thou art the portion of Agni, the overlordship of consecration, the holy power saved, the threefold Stoma.
b Thou art the portion of Indra, the overlordship of Visnu, the lordly power saved, the fifteen fold Stoma.
c Thou art the portion of them that gaze on men, the overlordship of Dhatr, the birthplace saved, the seventeen fold Stoma.
d Thou art the portion of Mitra, the overlordship of Varuna, the rain from the sky, the winds saved, the twenty-one fold Stoma.
e Thou art the portion of Aditi, the overlordship of Pusan, force saved, the twenty-sevenfold Stoma.
f Thou art the portion of the Vasus [1], the overlordship of the Rudras, the quadruped saved, the twenty-fourfold Stoma.
g Thou art the portion of the Adityas, the overlordship of the Maruts, offspring saved, the twenty-fivefold Stoma.
h Thou art the portion of the god Savitr, the overlordship of Brhaspati, all the quarters saved, the fourfold Stoma.
i Thou art the portion of the Yavas, the overlordship of the Ayavas, offspring saved, the forty-fourfold Stoma.
k Thou art the portion of the Rbhus, the overlordship, of the All-gods, being calmed and saved, the thirty-threefold Stoma.


You, Lord are the SARVESHVARA

SU III, 3-4
i) 3. On all sides eye, on all sides face,
on all sides arms, on all sides feet,
he, God, the One, creates heaven and earth,
forging them together with arms and wings.

4. He who is source and origin of the Gods,
the Lord of all, Rudra, the mighty sage,
who produced in ancient days the Golden Germ--
may he endow us with purity of mind!


Indra becomes powerful with his purified mind, when you take control of his mind.

Rig Veda Book 6 HYMN XIII. Indra.

1. INDRA, when Soma juices flow, makes his mind pure and meet for lauds. He gains the power that brings success, for great is he.

20 That mind of Rudra, fresh and strong, moves conscious in the ancient ways, With reference whereto the wise have ordered this.


And Visnu takes his great strides through your mental energy. Visnu who is your strength, your gatim and param padam, knows the greatness of you. He lauds, exalts, praises and worships your divine mind.

RV 1.22
16 The Gods be gracious unto us even from the place whence Visnu strode through the seven regions of the earth!
20 The princes evermore behold that loftiest place where the supreme feet Visnu is, laid as it were an eye in heaven.
21 This, Vishnu's station most sublime, the singers, ever vigilant, Lovers of holy song, light up.

Rig Veda Book 8 HYMN XII. Indra.
14 Aditi also hath brought forth a hymn for Indra, Sovran Lord: The work of sacrifice for help is glorified.
--------
27 When Visnu, through thine energy, strode wide those three great steps of his, Then thy two beautiful Bay Steeds carried thee on.

Rig Veda Book 8 HYMN XV. Indra.
1. SING forth to him whom many men invoke, to him whom many laud. Invite the powerful Indra with your songs of praise.

9 Visnu, Varuna, Mitra sing thy praise: In thee the Maruts' company have great delight.

RV Book 10 HYMN CXTII. Indra.
1. THE Heavens and the Earth accordant with all Gods encouraged graciously that vigorous might of his. When he came showing forth his majesty and power, he drank of Soma juice and waxed exceeding strong.
2 This majesty of his, Visnu extols and lauds, making the stalk that gives the meath flow forth with might

Lord, you wield Soma as the socket of your bow and you yourself are Soma. Soma, who is worshipped in the central part of heaven, has birth from primordial Prajna and He begets Indra, Surya, Visnu, Heaven, and Earth. Lord Soma is the very Self of Indra.
RV Book 6 HYMN LXXIV Soma-Rudra.

1. HOLD fast your Godlike sway, O Soma-Rudra: let these our sacrifices quickly reach you. Placing in every house your seven great treasures, bring blessing to our quadrupeds and bipeds.
--------.
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.
4 Armed with keen shafts and weapons, kind and loving, be gracious unto us, Soma and Rudra. Release us from the noose of Varuna; keep us from sorrow, in your tender loving-kindness.

RV Book 9 HYMN XCVI. Soma Pavamana

4 Flow for prosperity and constant Vigour, flow on for happiness and high perfection.
This is the wish of these friends assembled: this is my wish, O 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 Book 9 HYMN XII. Soma Pavamana.

4 Far-sighted Soma, Sage and Seer, is worshipped in the central point Of heaven, the straining-cloth of wool.

RV Book 9 HYMN LXXXII. Soma Pavamana
3 Parjanya is the Father of the Mighty Bird: on mountains, in earth's centre hath he made his home. The waters too have flowed, the Sisters, to the kine: he meets the pressing-stones at the beloved rite.


Book 9 HYMN V Apris.
------
2 He, Pavamana, Self-produced, speeds onward sharpening his horns: He glitters through the firmament.
4 The tawny Pavamana, who strews from of old the grass with might, Is worshipped, God amid the Gods.
7 Both Gods who look on men I call, Celestial Heralds: Indra's Self Is Pavamana, yea, the Bull.

Oh, great Lord Shiva, as as Prajna you are the divine beginning and you speak three words. And you end the play as Rudra.

Book 7 HYMN CI. Parjanya.
1 SPEAK forth three words, the words which light preceded, which milk this udder that produceth nectar. Quickly made manifest, the Bull hath bellowed, engendering the germ of plants, the Infant.
------
4 In him all living creatures have their being, and the three heavens with triply flowing waters. Three reservoirs that sprinkle down their treasure shed their sweet streams around him with a murmur.
---------
6 He is the Bull of all, and their impregner lie holds the life of all things fixed and moving. May this rite save me till my hundredth autumn. Preserve us evermore, ye Gods, with blessings.

RV BOOK 7 HYMN CII Parjanya.
1 SING forth and laud Parjanya, son of Heaven, who sends the gift of rain May he provide our pasturage.
2 Parjanya is the God who forms in kine, in mares, in plants of earth, And womankind, the germ of life.
3 Offer and pour into his mouth oblation rich in savoury juice: May he for ever give us food.


Om Namah Sivayya


YV iv. 5. 9 p Homage to you, sparkling hearts of the gods
YV v. 5. 9. i The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage

YV iv. 5. 5.
a Homage to Bhava and to Rudra.
b Homage to arva and to the lord of cattle.
c Homage to the blue-necked one, and to the white-throated.
d Homage to the wearer of braids, and to him of shaven hair.
e Homage to him of a thousand eyes, and to him of a hundred bows.
f Homage to him who haunteth the mountains, and to ipivista.
g Homage to the most bountiful, and to the bearer of the arrow.
h Homage to the short, and to the dwarf.
i Homage to the great, and to the stronger.
k Homage to him who hath waxed, and to the waxing.
I Homage to the chief, and to the first.
m Homage to the swift, and to the active.
n Homage to the rapid, and to the hasty.
o Homage to him of the wave, and to the roaring.
p Homage to him of the stream, and to him of the island.

Top
#981 - May 05, 2005 10:32 PM Re: Lord
Atanu Banerjee Offline
Member

Registered: March 14, 2004
Posts: 6
Loc: Rajahmundry, AP, India
A few select verses are presented hereunder from Shri Rudram.

yA te rudra shivA tanUraghorApApakAshinI |
tayA nastanuvA shantamayA girishantAbhichAkashIhi ||
( shrI rudram: anuvAka 1 , rik 3; shvetAshvatara Up.: 3.5 )


O Rudra! O Girishanta By that form of Yours which is not terrifying, which destroys sin by its mere remembrance, and which is all blissful, please behold us and unite us with the highest good!

Nama staraya

Salutations to Him who is the Pravana mantra; Om.


-----------------------------------
Regarding the shrI rudram, it is said:

vR^ixasya mUlakena shakhAH puShyanti vai yathA |
shive rudrajapAtprIte prItA evAsya devatAH |
ato rudrajapAdeva bhuktimuktiprasiddhyataH ||

Even as by (watering) the roots of a tree, all its branches are nourished, so by pleasing Shiva with the chant of the Rudram , all the gods are pleased.

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Shri Rudram 1.1
AUM

namaste rudra manyava uto ta ishhave namaH |
namaste astu dhanvane bAhubhyAmuta te namaH ||

(Krishna Yajur Veda, Shri Rudram: anuvAka 1, Rik 1)

manyave - Your anger (Manyu-Indra)
ishhave arrow (Soma,Vishnu, Varuna, and Agni)

O Rudra! Salutations to Your anger and salutations also to your arrow. May our salutations be to Your bow and salutations (be) to Your two hands (which wield the bow and the arrow).


Vedic definitions of the word "rudra."

rudaM saMsAraduHkhaM drAvayatIti rudra iti kechit.h|

He is called Rudra because He drives away the sorrow of saMsAra (ephemeral existence) which is ruda

rutiM shabdaM vedAtmAnaM brahmaNe dadAti kalpAdAviti rudra ityapare|

He is Rudra because he gives ruti or the Vedic sounds to BrahmA at the beginning of the Kalpa.

rodayati sarvamantakAla iti rudraH |

He makes everyone weep at the time of leaving a body, so he is called Rudra.

The arrow of Rudra:


tasyA agniranIkamAsItsomaH shalyo vishhNustejanaM varuNaH parNAni iti |

The face (of that arrow) was agni, the dart-head was Soma, VishhNu its sharp edge, and VaruNa its feathers.

The PurANas describe the bow of Rudra as Meru, the mountain of gold. "kanakashailo devasya dhanuH"

The MahAbhArata says:

sa kR^itvA dhanuroMkAraM sAvitrIM jyAM maheshvaraH |
hayAMshcha chaturo vedAnsarvadevamayaM ratham.h ||

Maheshvara made the Omkara the bow, SavitrI the bow-string, the four vedas the horses, and the chariot from all the gods.

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Shri Rudram 1.2

yA ta ishhuH shivatamA shivaM babhUva te dhanuH |
shivA sharavyA yA tava tayA no rudra mR^iDaya ||

(Krishna Yajur Veda, Rudram: anuvAka 1, Rik 2)


O Rudra! (By Your grace), Your arrow has become most auspicious or bestows happiness. Your bow has become auspicious. Your quiver of arrows has become auspicious. By these, the arrow, bow, and the quiver (which have turned auspicious and peaceful), do You make us happy.


--------------------------------------------------------------------------------

Shri Rudram 1.6


adhyavochadadhivaktA prathamo daivyo bhishhak.h |
ahIMshcha sarvAJNjaMbhayansarvAshcha yAtudhAnyaH ||

(Shri Rudram: Anuvaka 1, Rik 6)


May He (Rudra) speak in (my) favor, who always speaks in favor of His devotees, who is the foremost among Gods, who is the origin of Gods, and who is the best of healers, while annihilating the visible enemies and also the invisible enemies.

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Shri Rudram 1.7

asau yastAmro aruNa uta babhruH sumaN^galaH |
ye chemAM rudrA abhito dikshhu shritAH sahasrasho vaishhAM heDa Imahe ||


That Rudra who is in Sun as Aditya is deep red (coppery red) while rising. He is slightly red, He is golden-yellow and others colors. This Rudra having different colors dispels darkness at different times and is hence extremely auspicious (sumaN^galaH). Those other forms of Rudra are the rays (of the sun) and they are situated in all directions such as the east, etc., around this earth by the thousands. We appease or remove the anger resembling heat of all these Rudras of the form of the rays of the sun by devotion, salutations, and so on.


Note:

"devasya jagadupasaMhArakamUrtiShvaShTamUrtiShvAdityasyApy- antarbhAvAt.h"

Aditya (the sun) is included in the eight forms of Rudra by which He destroys the world (at the time of destruction).


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Shri Rudram 1.8


asau yo .avasarpati nIlagrIvo vilohitaH |
utainaM gopA adR^ishannadR^ishannudahAryaH |
utainaM vishvA bhUtAni sa dR^iShTo mR^iDayAti naH ||
(shrI Rudram: anuvAka 1, Rik 8)

That Rudra in the sun's orb who is blue-throated and distinctly reddish, appears to go downward at the time of sunset. The cowherds see Him, the women who carry water see Him. Even all beings in the world see Him. May Rudra, who is seen thus by all, make us happy. (Thus we pray.)


A prA dyAvAprithivI antarikShaM sUrya AtmA jagatastasthuShashcha |

sUrya (the sun), the soul (Atman) of all movable and immovable things, pervades the heaven, earth, and the intermediate region.

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Shri Rudram 1.9


namo astu nIlagrIvAya sahasrAxAya mIDhushhe |
atho ye asya sattvAno .ahaM tebhyo .akaraM namaH ||

(Shri Rudram: anuvAka 1; Rik 9)

namaH - salutations to
astu - may there be
nIlagrIvAya - the blue-throated One
sahasrAxAya - the thousand-eyed One (Indra )
mIDhushhe - the showerer of blessings/rain (Parjanya)

May my salutations be to the blue-throated (Rudra), He who has a thousand eyes and who showers/fulfills (all desires of His devotees) as Parjanya. Also, I bow to His followers, the pramatha- gaNas.


shvetAshvatara upaniShad

eko hi rudro na dvitIyAya tasthu- rya imAn lokAnIshata IshanIbhiH |

Rudra (Ishvara) is indeed one (unique), who rules these worlds by His divine powers. (Knowing this) they (the knowers of Brahman) did not wait for a second (deity).

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Shri Rudram 1.10


pramuJNcha dhanvanastvamubhayorArtniyorjyAm.h |
yAshcha te hasta ishhavaH parA tA bhagavo vapa ||

(Shri Rudram: anuvAka 1; Rik 10)

bhagavo - O Bhagavan

O Bhagavan (God) Rudra! You are endowed with great lordship and worship (by others). Untie the bow string from the two ends of Your bow. Abandon the arrows in Your hand.

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Shri Rudram 1.11


avatatya dhanustvaM sahasrAxa shateshhudhe |
nishIrya shalyAnAM mukhA shivo naH sumanA bhava ||


O Rudra who are the thousand-eyed One and the Bearer of a hundred arrow-quivers! Having loosened Your bow-string and having degraded (made blunt) the tips of Your arrows, become benevolent and peaceful towards us.

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Shri Rudram 1.13

yA te hetirmIDhushhTama haste babhUva te dhanuH |
tayA-smAnvishvatastvamayaxmayA paribbhuja ||

(Shri Rudram: anuvAka 1; Rik 13)

mIDhushhTama - O Showerer of desired things
paribbhuja - protect

The weapon of Yours, (such as the sword), becomes the bow in Your hand, O Showerer of desires! With that non-injurious (bow), do You protect us everywhere.

Note: He is the protector and showers blessings


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namo hiraNyabAhave senAnye dishAM cha pataye namaH |
Shri Rudram 2.2

Salutations to (Rudra) who has arms bearing golden ornaments (hiraNyabAhu), who is the commander of the troops (senAnI), and who is the Lord of the directions (dishAM patiH).


Note: And salutations to Him who is the Lord of (and protects) the quarters or directions.


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Shri Rudram 2.4


namo babhlushAya vivyAdhine .annAnAM pataye namaH |

Salutations to Him who rides the Bull (babhlushAya), Him who pierces the enemies (vivyAdhine) and Him who is the Lord (pataye) of foods (annAnAm.h).


Note: Lord of Food.

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Shri Rudram 2.6


atha namaka-dvitIyaanuvAke ShaShThaM yajurAha

namo bhavasya hetyai jagatAM pataye namaH || 6 ||

Salutations to the destroyer of ignorance/saMsAra (bhavasya hetyai) and salutations to the Lord of the worlds (jagatAM pataye).


Note: Lord of Jagat


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Shri Rudram 2.7


atha namaka-dvitIyaanuvAke saptamaM yajurAha

namo rudrAyAtatAvine xetrANAM pataye namaH || 7 ||

Salutations to Rudra (rudrAya), who protects with an extended bow, (AtatAvine), and salutations to the protector of xetra's, (xetrANAM pataye).

Note: xetrANAM pataye. Khetra is sacred place as well as bodies


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Shri Rudram 2.9

atha namaka-dvitIyaanuvAke navamaM yajurAha

namo rohitAya sthapataye vR^ixANAM pataye namaH || 9 ||

Salutations to the red complexioned One (rohitAya), to the Lord, (sthapataye) and salutations to the protector of trees (vR^ixANAM pataye).

Namo bhuvantayou varivaskrutayau shadhinam patayou namo ||

Salutations to Him who has created the world and spread it broad, the creator of riches and lover of those who are devoted to Him; to the Lord of all vegetation, salutations.

------------------------------------
3rd ANUVAKA


Namah kakubhaya nishanginestenanam patayou namo |

Salutations to Him who stands prominent, the wielder of the sword; to the prince of thieves, salutations.


Note:Hara

---------------------------------------------------------------------

4th ANUVAKA


Nama uganabhya strumhati bhyascha vo namo |

Salutations to you who are in the form of the superior female Gods and the fierce vengeful and powerful Goddesses.

Note: Female Gods

Namo ganebhyo Ganapati bhyascha vo namo |

Salutations to you Ganas and their lords.

Note: Ganapati

Namo virupebhyo vishvarupe bhyascha vo namo

Salutations to you who assume grotesque and monstrous forms (virupebhyo) and other diverse shapes (vishvarupe).


Note: Viswarupa

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5th ANUVAKA
Namo bhavaya cha Rudraya cha

Salutations to Him who is the source of all things and to Him who is the destroyer of all ills.


Note: The Consciousness, Bhava


Namah sharvaya cha pashupatayou cha

Salutations to the destroyer and to the protector of all beings in bondage.


Namo nilagrivaya cha shiti kanthaya cha

Salutations to Him whose throat is black and whose throat is also white.


Namah sahasrakshaya cha shatadhanvane cha

Salutations to Him who has a Thousand eyes and a hundred bows (Indra).

Namo giri shaya cha sipivishtaya cha

Salutations to Him who dwells on the mount and who is in the form of Vishnu.


Namo middhushta maya ceshumate cha

Salutations to Him who showers blessings (Parjanya) very much and who bears arrows.

Namo hrasvaya cha vamanaya cha

Salutations to Him who assumes a small size, and Him who is in the form of a vamana (Vishnu).


Namo bruhate cha varshiyase cha

Salutations to the great and majestic one, to Him who is full of all excellence.


Namo Agriyaya cha prathamaya cha

Salutations to Him who was before all things and who is foremost.


Nama Ashave chajiraya cha

Salutations to Him who pervades all and moves swiftly.

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Sixth Anuvaka

Namah purvajaya chaparajaya cha

Salutations to Him who was before all and who will be born after all.


Namo Madhya maya chapagalbhaya cha

Salutations to Him who appears in the middle, and who appears undeveloped.


Namah shobhyaya cha, prati saryaya cha

Salutations to Him who is born in the mixed world of good and bad and in things that move.

Namo yamyaya cha, kshemyaya cha

Salutations to Yama and Khsema.


Nama shlokyaya chavasanyaya cha

Salutations to Him who is praised by the Vedic Mantras and who is expounded in the Vedantic Upanishads.


Namah shravaya cha pratisravaya cha

Salutations to Him who is sound and the echo of the sound (Vak).



Nama shuraya cha, chavabhindate cha

Salutations to the warrior, He who pierces his enemies.


Namah shrutaya cha shrutasenaya cha

Salutations to Him who is praised in the Vedas (Shrutaya) and whose army (Devas) is also praised.


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Seventh Anuvaka

Namo dutaya cha, prahitaya cha

Salutations to Him who is in the form of the messenger (Dutaya- Agni) and the representative sent for special purposes.

Namo vastavyaya cha vastupaya cha.

Salutations to Him who is household wealth and the guardian deity of the household (Vastospati).


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Eighth Anuvaka

Namah somaya cha Rudraya cha

Salutations to Him who is with His consort Uma.

.Note: Soma

Nama shangaya cha pashupatayou cha

Salutations to Him who brings happiness and who is the Lord of all creatures.

Note: Pasupati

Namo hantre cha haniyase cha

Salutations to Him who is in the form of everyone who slays, and who kills all at the time of Pralaya.


Nama staraya

Salutations to Him who is the Pravana mantra; Om.


Note: OMKAR


Namash shambhave cha mayo bhave cha

Salutations to Him who is the source of happiness here and hereafter.


Note: Shambhu

Namah shankaraya cha mayaskaraya cha


Note: Sankara

Salutations to Him who is inherently of the nature of conferring happiness directly in this world and the world hereafter.


Namah Shivaya cha Shivataraya cha

Salutations to Him the auspicious one, who is more auspicious than all others.

NAMAH SHIVAYA CHA SHIVATARAYA CHA


Namah paryaya chavaryaya cha

Salutations to Him who is in the other shore and on this shore.


Note: Who is of this world and the other.


Namah prataranaya chottaranaya cha

Salutations to Him who ferries men over the sins and evils of Samsara (the Illusions of the world), and who by the grant of knowledge ferries them over Samsara altogether.


Note: Lord You shower blessing and give Mukti


Nama ataryaya chaladyaya cha

Salutations to Him who is born again and again in Samsara and who tastes the fruits of Karmas in the form of Jiva.

--------------------------------------------------------------

Ninth Anuvaka

Namo hridayyaya cha niveshpya ya cha

Salutations to Him who is in hridayyaya and in the grace.


Namo vah kirikebhyo devanam hrudayou bhyo

Salutations to you who shower wealth and who dwell in the hearts of the Gods.


SALUTATIONS TO YOU WHO SHOWER WEALTH AND WHO DWELL IN THE HEARTS OF THE GODS.

---------------------------------------
Tenth Anuvaka

Ya te Rudra Shiva tanu Shiva vishvaha bheshaji, Shiva Rudrasya
Bhesaji tasya no mruda jivase ||

Oh Lord Rudra! Peaceful and auspicious, more highly auspicious, most highly auspicious uproots ignorance and the misery of samsara, by that gracious form of your make us lead a full and happy life.


Mruda no Rudrota no maya skrudhi kshayadviraya
Namasa vidhema te, yacchamcha yoscha manurayaje pita
Tadshyama tava Rudra pranitau ||

Lord Rudra! Confer on us happiness in this world, and in the next. You who has destroyed our sins, we shall serve and worship you by our salutations. That freedom from sorrow which Manu, our progenitor, sought for and the happiness which he obtained, we shall taste it, if You are inclined and gracious to us.


Stuhi shrutam garta sadam yuvanam mrugannabhima mupahat numugram, mruda jaritre Rudra Satvano anyante asmanniva pantu senaha ||

I praise you the famous one, seated in the heart, the ever-youthful, terrible like the lion, fierce for the purpose of destruction. Lord Rudra, having been praised by us, let your armies strike at others than us.


Midhushthama shivatama shivo nah sumana bhava parame vriksha Ayudhan nidhaya krittim vasana achara pinakam bibhradagahi |


Supreme showerer of blessings. Supreme auspicious One! Be auspicious and beneficent, and bear goodwill to us. Place your threatening and hurtful weapons on some tall and distant tree. Approach us wearing your elephant hide garment. Come bearing your Pinaka bow.


Vikirida vilohita Namaste astu bhagavaha, Yaste sahasragam hetayo nyamasmanniva pantu tah ||

Showerer of wealth! You white One! Lord Bhagavan! Salutations to you. Let your thousands of weapons not destroy us, but rather destroy our enemies.

Note: Namaste astu bhagavaha


Sahasrani sahasradha bahuvostava hetayah |
Tasamishano bhagavah parachina mukha krudhi ||


In your arms exist thousands of kinds of weapons in thousands of numbers. But Bhagavan, You art Lord and master of them. Turn their hurtful faces away from us.

Prayer:

Lord Rudra, you are TATPURUSA with thousand eyes and thousand arms. And TATPURUSA is you. Bless us Lord. Love us Lord. Do not keep us in shadow.

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#982 - May 10, 2005 06:08 PM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
Rudra in the Vedas


The name Rudra comes from the sanskrit root word 'ru', and it means to bring forth (a sound or vibration), to pour (out), to vibrate, to release, to emanate (a vibration or sound or quality), to let loose (blessings).

Ruda means to pour or cry. Rudra means to shed or flow out.

Secondary meanings would include red, shining (tejas) or glittering (as these too are 'pouring forth' or emanating of qualities), praiseworthy or to be praised (for the emanation or letting loose of the qualities).

Another meanings are crying , howling , roaring ( all of these are pouring out or releasing) dreadful , terrific , terrible , horrible (applied to the Asvins , Agni , Indra , Mitra , Varuna) all of which are identified with Rudra and as the god of tempests and father and ruler of the Rudras and Maruts (in the Veda He is closely connected with Indra and still more with Agni , the god of fire, which as a destroying agent, rages and crackles like the roaring storm, and also with Kaala or Time the all-consumer with whom he is also identified.

http://www.uni-koeln.de/cgi-bin/SFgate

We therefore see Rudra and His Power to vibrate, pour, let loose, bring forth, and to emanate. The Sri Rudram addresses His Nature, His Powers and His Emanations.

Often in sanskrit a word or root word has several meanings that hold good together and separate, but the word always carries with it the essence which remains the same no matter what is being said. As such, the Condition of Peace and the Giver of Peace means the same thing - shivathamaan - this word covers both the being (Shiva) and His emanation (Peace).

The first hymn in the Rig Veda addressed to Rudra is by Rishi Kanva:

"Kadrudraaya prachetasey meedustamaaya tavyasey.
Vochema shantam hriday".

"For the sake of peace, we vocalise praise, from our hearts, to the highly praiseworthy Rudra, who is the Pourer.

Thus Rishi Kanva immediately give us the meaning of Rudra as Praiseworthy and as The Pourer of Peace, the Pourer of Blesseings, the Pourer of Rain as well as the Pourer of the Impact on life. Therefore there is no doubt that Rudra means Giver, Pourer or Emanator.

Rishi Vashista composed the Mrytunjayaaya Mantra and which is found in the Rig Veda also addresses Rudra (Triyambaka) as the Giver of Liberation (from the cycle of birth and death).

When Rishi Yajnavalkya was asked by which mantra man gets liberation. He replied 'Sahovacha Yajnavalkyah sata Rudriyeti”. It is by reciting the Sri Rudram.

Later Rig vedic sutras on Rudra are by Rishis' Angiras, Kutsa and Gritsamada. The rishi who gave us the epic Sri Rudram is Rishi Parameshti Kutsa, and is the most complete description of Rudra. Here Rudra is identified as Shiva and henceforth this became His most popular name and description.

Thus we clearly see the meanings intended by the rishis.

In the BRhadAraNyaka Upanishad (III.9.1), there is an interesting dialogue between SAkalya and the sage Yajnavalkya precisely on the question of the number of gods. In a nutshell, we are told that there are 33 gods, consisting of 8 VAsus, 11 Rudras, 12 Adityas, Indra and PrajApati. Ultimately, it is explained, there is only One God: Brahman. As per Vedic injunctions, offerings are to be made only to these 33 divine principles, but there are countless other subtle beings above.

It is useful to remember that when the rishis were describing Rudra, it may be that they were describing just one natural quality or emanation of just one Rudra at a time. As Rudra has also being identified with Indra, Prajapati, Agni, Surya and Soma, we can see that Rudra is a One Totality Being but is sometimes described as 11 rudras or 33 gods, each of these being an aspect of Him and His Powers.

Pathma



[This message has been edited by Pathmarajah (edited May 10, 2005).]

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#983 - May 10, 2005 08:37 PM Re: Lord
Atanu Banerjee Offline
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Registered: March 14, 2004
Posts: 6
Loc: Rajahmundry, AP, India
Thanks. The post adds to my knowledge.

Quote:
<font face="Verdana, Arial" size="2">Originally posted by Pathmarajah:
[b]Rudra in the Vedas

[/B]</font>




[This message has been edited by Webmaster (edited June 12, 2005).]

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#984 - May 11, 2005 05:37 PM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
Rudra and the Sri Rudram


Sri Rudram includes Namakam and Chamakam pertaining to Rudra. This is found in Krishna Yajurveda, Taittariya Samhita, under the fourth chapter as the fifth (Namakam) and Seventh Sub Chapter as Chamakam. There are few different recensions, meanings, the versions maintained and propagated orally by different families of vedic priests somewhat differ from each other in the order of the verses, as well as additional verses in some recensions. These are minor differences however.

“Rtam Sabdam Vedaatmaanam Brahmane dadati Kalpaadaaviti Rudrah”.

"Rudra presented Vedas to Brahma at the Commencement of kalpa".  Rudras also means the persons created by Rudra as Sadrusha.

The hymn can also be classified as follows:

1. salutations to a Fearsome God, the Source of Inflictions - sloka 1-6
2. salutations to the Protector who is also Providence - sloka 7-17
3. salutations to Rudra who is Nature - sloka 18-20
4. salutations to the All Pervading One - sloka 21-47
4. salutations to the Cause of Sufferings and the Preventor of Sufferings - sloka 48-68

In the first Anuvaaka the prayer to Rudra Bhagan is given. In the Anuvaakas two to nine the all pervading (Sarvesvaratva), the omniscient (Sarvatmaka), the omnipotent (Sarvantaryamitva) qualities of Rudra are described.

The rishi experiences the emotions of Fear, Love, Wonder and Bewilderment and the hymns covers all that. In man and in nature, the rishis were deeply aware of the many sources of inflictions and saw the source of these inflictions - Rudra. Therefore they addressed their concerns. The Rudram became the most powerful appeal by the Afflicted directed towards the Cosmic Source of Inflictions.

The Rishis saw Rudra as a divine phenomenon at work, outside as the forces of nature like thunder, rain, prestilence, etc and inside as fear, pain, sickness and sorrow. That is the Rudra they adddressed in the hymn in the early slokas. As the Great Inflictor they saw Him as the One who brings everything to an end by the process of decay.

The devata Rudra is the Cosmic Source of Inflictions/the Cosmic Inflictor. The thousands of arrows of Rudra the Warrior represent inflictions and his bow stands for the manner the inflictions reaches us and his quiver is the repository of inflictions and his arms represent the capacity or potential of power. Therefore Rudra is also the Repository of Inflictions.

Rudra as meedustama can mean the Pourer of Impact on Life. Rudra as Shiva means the condition of peace, the Giver of Peace, the Divine Pure as well as Auspiciousness. Rudra as aruna(rising sun) can mean red or nature. Rudra as giri(mountain) means that His impact on peace is mountainous. Rudra as reerishah (killer) can also mean the Killer of Inflictions or the Source of all Inflictions.

In the slokas 48-68 we are told that when the whole world is well, when every little thing is well, then by extension, we are well. Therefore we pray for the whole world. We are told to accept everything in our lives, and in the world, and that all happenings are His Blessings.

We are again introduced in Sloka 51 to the knowledge that the Pourer, is the Pourer of Blessings, the Showerer of Blessings and Peace. He Pours Inflictions and He Pours Blessings. We are also told that by worship, we can receive His Withdrawal of Inflictions, and His Healing, and His Blessings - all, here and now, and in future, and in the hereafter.

We can try and see Rudra and His Power, and His Inflictions in everything around us, in everyone, in every action, in life and in decay and death, in the beauty around us, in the necessity of everything, that He is the Source of all this, the creator and sustainer, the cause of all.

We can try and see the one all pervading force, that His potential always remains in everything, in all nature. We can try and percieve that He is nature, that He is all that is good and bad.

We can also percieve that He is the protector of all, all actions, our work and vocations, the Great Healer, the Great Provider; He is Providence; He gives and takes. We are told that by His Pouring and Blessings, we are guided. Therefore He is the Great Guide.

We become aware that all is divine, that He is the Facilitator and that all movement is His Power. We become aware that however big or small, however minute, everything is important, everything plays a part and is part of a bigger picture, an overall plan. We become aware that big or small, everything and every action is equal, none lesser or higher. By this awareness we respect all actions. We therefore refrain from underestimating anything or anyone or any action.

It is about changing our attitudes towards our perception of the world, our lives and understanding why things happen they way they usually do. We realise that all of us are a tiny grain in the endless beach called Rudra. No one is small and no one is great, no one more important than a strewn pebble. We learn to accept everything that happens. It is all His Bounty.

We learn that by holding these views, we 'flow with life', and that we can worship, pray and beseech him hold back the inflictions.

The whole hymn is a beseeching and thanksgiving. It starts with fear, shock and awe, bewilderment at the Great God, then proceeds to identify him as the source of all Inflictions, then proceeds to identify him as the source of all movement, of nature, of identifying him with nature, the Power, the Pourer, the Nourisher, the Pervading Power of all that moves and does not move, then beseeches to disarm, to withdraw the inflictions, then the hymn moves to beseech Him to protect, then the hymn changes to thanksgiving. After that the hymn moves to see Him as the All Pervader, and that all is Him, and beseeches Him to lead us to our goal. Starting from fear, the hymn moves to acceptance of all that is. A whole range of emotions is covered in this hymn. Its an epic poem.

We learn and become aware that He is a Great Devata; Himself unchanging amidst all the change. No God or phenomenon has been addressed this way, in all these terms, in all the vedas.

The hymn also identifies and addresses Mrtyunjaya, Agni, Prajapati and Atman showing clearly that these beings are not separate and distinct but Rudra Himself or an Emanation of Rudra, and that the unblemished Atman is Rudra.

In the concluding verses, after the 11th anuvaka, we have this sloka:

ayam mE hasthO BagavAn-ayam mE Bagavaththara: |
ayam mE'' viSvaBE'' shajOyag(\)m SivABi marSana: &#0124;&#0124; 4&#0124;&#0124;


Translation:
"Due to its contact with the Linga image, this right hand of mine is fortunate.
Nay, it is comparatively more fortunate than the hands of other men.
Indeed, this hand of mine is a panacea for all human beings for all ills."

For the first time in the vedas, we see the identification of the linga icon as Rudra. For the first time in the vedas, we see the identification of icon worship or temple murthi worship. Hitherto this was not known or discussed.

Pathma


[This message has been edited by Pathmarajah (edited May 12, 2005).]

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#985 - May 12, 2005 05:53 PM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
Here is another translation of that verse by Swami Krishnananda of DLS:

"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).


We have two translations and both unmistakably mentions the linga icon or icon of the Lord in a shrine for worship.

This is important to me and I am excited about this find. It reveals that there was linga worship, icon worship and by extension aspects of temple worship IN THE VEDAS as well as linking the linga to Rudra. Hitherto this was not known. This would be a first I guess.

Thanks and regards.

Pathma




[This message has been edited by Pathmarajah (edited May 12, 2005).]

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#986 - May 14, 2005 12:53 PM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
I cannot find
originally posted in navyashastra.


...I could not find the the cited verse in the tAittiriya samhita, the kAnva samhita, or the
mAdhyandina samhita.

Assuming that it is this anuSTubh verse (in H-K notation):

ayaM me hasto bhagavAn
ayaM me bhagavattaraH
ayaM me vizvabheSajaH
ayaM zivAbhimarzanaH

It would be RV.10.60.12 and AV.4.13.6, for which multiple translations
exist. According to the TITUS database at

http://titus.uni-frankfurt.de/texte/etcs/ind/aind/ved/rv/mt/rv.htm

the padapATha text has 'zivAbhimarzanaH' as a single word, which would
suggest very strongly that 'ziva' is not being used here as a name or
epithet, but in in its plain (adjectival) meaning of "auspicious".

Another intriguing feature of this verse is that its location at
RV.10.60.12 is peculiar. AV.4.13, which is a healing spell, has 7
verses. Six of these (1-5,7) are in RV.10.137. Why the sixth is
elsewhere in the RV (with every appearance of having been "tacked on")
is a mystery.

> All I can say is that while one can easily see the words for
> fortunate, universal medicine, touch, etc. in the quoted verse,
> I don't see how the translator inserted <linga image> in the
> translation. But I may be mistaken.

I agree. There does not seem to be any reason to doubt the
straightforward reading, e.g. "This is my fortunate hand, this my more
fortunate one, this my all-healing one, this is of propitious touch"
(Whitney's translation of AV.4.13.6)

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#987 - May 25, 2005 01:39 AM Re: Lord
Atanu Banerjee Offline
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Registered: March 14, 2004
Posts: 6
Loc: Rajahmundry, AP, India
The One Without a Second Lord of Upanishads


JABALYUPANISHHAD OF THE SAMA VEDA:

sarvaGYaH paJNchakR^ityasaMpannaH
sarveshvara IshaH pashupatiH |

The all-knowing Ishvara, the lord of all, and endowed with the (power of performing) the five kinds of actions is called pashupatiH (the lord of the jIvas or pashus).



MANDYUKA UP.

12. That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the Sivam and the advaitam. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.


JABALOPANISHAD BELONGING TO THE SUKLA-YAJUR-VEDA


II-1. Thereafter the sage Atri (son of the creator Brahma) asked of Yajnavalkya: How am I to realize the Self which is infinite and unmanifest ? (To this) Yajnavalkya replied: That Avimukta Lord Siva as the redeemer is to be worshipped; the Self which is infinite and unmanifest, is established in the Avimukta Ishvara, possessed of attributes.


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.

KAIVALYOPANISHAD, INCLUDED IN THE KRISHNA-YAJUR-VEDA.


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).

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.

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).


MAITREYOPANISHAD, INCLUDED IN THE SAMA-VEDA

III-12. I am of the form which fills everything, possessing the characteristics of Existence, Consciousness and Bliss. I am of the form of all holy places, I am the supreme Atman, I am Shiva.
III-13. I am devoid of aim and non-aim and I am the bliss which has no extinction. I am beyond measurer and measure and the thing measured; I am Shiva.
III-14. I am not the world, I witness all and I am devoid of eyes, etc., I am immense, I am awake, I am serene and I am Hara (Shiva).

SVETASVATAROPANISHAD, INCLUDED IN THE KRISHNA-YAJUR-VEDA
2.16
He indeed, the Lord, who pervades all regions, was the first to be born and it is He who dwells in the womb of the universe. It is He, again, who is born as a child and He will be born in the future, He stands behind all persons and His face is everywhere.
2.17
The Selfluminous Lord, who is fire, who is in water, who has entered into the whole world, who is in plants, who is in treesto that Lord let there be adoration! Yea, let there be adoration!
3.1
The nondual Ensnarer rules by His powers. Remaining one and the same, He rules by His powers all the worlds during their manifestation and continued existence. They who know this become immortal.
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.
3.3
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, He remains as their nondual manifester.
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 Hiranyagarbhamay He endow us with clear intellect!

3.13
The Purusha, no bigger than a thumb, is the inner Self, ever seated in the heart of man. He is known by the mind, which controls knowledge and is perceived in the heart. They who know Him become immortal.

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 Hiranyagarbhamay He endow us with clear intellect!
4.18
When ignorance is dispelled, there is neither day nor night, neither being nor non-being. There is only that Auspicious One who is imperishable (akshara), and who is worthy of being adored by the creator. From Him has proceeded the ancient wisdom.

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!


MAHA NARAYANA UPANISHAD


I-70: ------- 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.

II-2: I take refuge in Her, the Goddess Durga, who is fiery in 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.

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.

XIV-1: Verily Aditya is He; This orb of His gives light and heat; The well-known Rik verses are there; Therefore the orb is the collection of Riks; He is the abode of the Rik verses. Now this flame which is shining in the orb of the sun is the collection of Saman chants; That is the abode of Saman chants. Now He who is the Person in the flame within the orb of the sun (is to be meditated as) the collection of Yajus; that part of the orb is the collection of Yajus; That is the abode of Yajus.

Thus by these three the threefold knowledge alone shines. He who is within the sun is the Golden Person.

XVI-1: [By these twenty-two names ending with salutations they consecrate the Sivalinga for all] the Linga which are representative of Soma and Surya, and holding which in the hand holy formulas are repeated and which purifies all:

Nidhanapataye Namah !
Nidhanapataantikaya Namah !
Urdhvaya Namah !
Urdhva Lingaya Namah !
Hiranyaya Namah !
Hiranya Lingaya Namah !
Suvarnaya Namah !
Suvarna Lingaya Namah !
Divyaya Namah !
Divya Lingaya Namah !
Bhavaya Namah !
Bhava Lingaya Namah !
Sarvaya Namah !
Sarva Lingaya Namah !
Shivaya Namah !
Shiva Lingaya Namah !
Jvalaya Namah !
Jvala Lingaya Namah !
Atmaya Namah !
AtmaLingaya Namah !
Paramaya Namah !
Parama Lingaya Namah !

------------------

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 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.

LXXV-1: Salutations to Rudra, and to Rudra who is Vishnu. Guard me from death.


MAHA UPANISHAD

Iv-83-87. ------ In a desert all the water (in mirages) is an illusion only the desert is real; (similarly) on reflection all the three worlds are nothing more than consciousness.

He who remains giving up what is implied and expressed, is Shiva himself, the best of the Brahman-Knowers. That un-decaying being is the substratum (of all), without comparison beyond words and mind, eternal, omnipotent, omnipresent and subtle.


SITA UPANISHAD FROM ATHARVA VEDA:


2. Being the first cause Sita is known as Prakriti; of Pranava, too, She is cause And so is named Prakriti.
3. Maya in very essence, Is Sita, of three letters formed. Called Vishnu, the world-seed, And Maya, too, is the letter i.
4. The letter sa denotes truth immortal; Achievement; Siva with his consort. Ta denotes the Queen of Speech United with Brahman, the Deliverer.

Note: 4. The letter sa denotes truth immortal; Achievement; Siva with his consort. And also note 3. Maya in very essence, Is Sita, of three letters formed. Called Vishnu, the world-seed, And Maya, too, is the letter i.

SUKARAHASYOPANISHAD BELONGING TO THE KRISHNA-YAJUR-VEDA. (LORD SHIVA VAMADEVA TEACHES SUKA).


20. Om, for this mantra, Hamsa is the Rishi, unmanifest Gayatri is the metre, deity is Paramahamsa, -------- One and non-dual is Brahman. -------.
Eternal bliss is Brahman Svaha to the head Vasat to the braid of hair. That which is plenitude Hum to armour Vausat to the three eyes. One and non-dual Brahman Phat to the missile. The earth, old region, heaven, Om, this is the link of space.


25-26. Of the chant of Tvam Vishnu is the seer, Gayatri is the metre, supreme self the deity, aim the seed, klim the power, sauh the pin, application is to the repetition for my liberation.



27. For Asi, the seer is Manah, metre Gayatri, deity Ardhanarishvara, seed is Avyaktadi, power is Nrisimha, pin is supreme Self. Application is repetition for identification of Jiva and Brahman.



30-38. Now according to the classification of the mystic teachings are set forth the verses on the purport.

Prajnana is that whereby one sees, hears, smells and makes clear all objects here, pleasant and unpleasant, by which one knows. In the four-faced Brahman, Indra and Devas, men, horses, cows, etc., spirit is one Brahman so, in me too Prajnana is Brahman. In this body being remains witness to the intellect and is called I. The Being full in itself is described as Brahman, referred to with Asmi. So, I am Brahman. The being, one without a second, without name and form before creation and even now is called That.




DEVI UPANISHAD, INCLUDED IN THE ATHARVA-VEDA


5. I uphold Soma, Tvastir, Pusan and Bhaga, The wide-stepping Vishnu, Brahma, Prajapati.


8. Those gods said: Salutation to the Goddess, the great Goddess ! To Siva, the auspicious, salutation, for ever more. To blessed Prakriti, salutation ! Ever to Her we bow.

11. To holy Siva, to Dakshas daughter, To Aditi and Sarasvati, To Skandas Mother, Vishnus Power, To Night of death by Brahma lauded, We render obeisance.

12. Know we, Great Lakshmi, Goddess of good Fortune; On all fulfilment do we meditate. May the Goddess inspire us !


20. Seed all-powerful of the Goddess mantra, Is sky, conjoined with i and fire, With crescent moon adorned.


Note: Devi, Skandas mother, Vishnus power (Lakshmi) is the sky conjoined with "i" (Maya) and the one fire, who is crescent moon adorned.

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#988 - June 02, 2005 05:29 PM Re: Lord
Pathmarajah Offline
Member

Registered: July 22, 2004
Posts: 375
Loc: Penang
Soma

Soma is a very difficult deity for many to comprehend and is often misunderstood. He works on numerous levels, all of which are tied together rather strangely.

"Soma is firstly a plant. He is also an intoxicating drink which was brewed from that plant. As the blood of animals and the sap of plants, Soma courses through all living things. He is Inspiration to those who seek it, and so is the god of poets. He is also the god of the moon. He is the dwelling place of the venerated dead, as well as the divine cure for evil. The ancient Hindus did not differentiate between these divergent aspects; all were the God Soma."

"In the hymns, the plant itself is personified as a god. The god is the plant and the drink; there is no difference. The plant is the god and the drink is the god and the plant is the drink -- they are all three the same. "

The Rig Veda is composed of ten books called mandalas. Of these, seven books relate primarily to one great seer and the family he belongs to- Gritsamada and his family, the Bhrigus; Vishwamitra and his family; Vamadeva and the Gotama family; Atri and his family; Bharadvaja and his family; Vasishta and his family; and the eighth to the Kanvas. The first book is a collection of hymns from seers of different families, mainly earlier ones. The tenth book is a collection of various earlier and later hymns. The ninth book is the collection of Soma hymns mainly from the Bhrigus and Angirasas. The Soma Mandala is the oldest of them all.

The important vedic gods are Indra (250 hymns), Agni (200 hymns) and Soma (120 hymns). Soma was one of the more important gods with one entire book dedicated to him; the Ninth Mandala of the Rig Veda is known as the Soma Mandala. It consists entirely of hymns to Soma. No other god enjoys such distinction.

Soma has many different forms. He is seen as a celestial Bull, a bird, a giant rising from the waters, the lord of plants, and as an embryo. In art, the Lord Soma was depicted as a bull or bird, and sometimes as an embryo. Soma is also known as Lord of the speech (Vachspati) and the Moon God (Chandra).

However especially western scholars see Soma as a plant, or the juice of the soma plant or a mushroom. Soma according to the vedic hymns is a god who "represents and animates the juice ofthe soma plant. In some of these hymns he is extolled as the Creator, or Father of the Gods. (Hindu Mythology by W.J. Wilkins)

It is inconceivable that hymns would be composed to sing to a plant or juice or mushroom, and implored for immortality! Why sing when you can just drink the juice and get immortality, why the rest of the vedas and hymns, why the necessity for the other gods when they too like Indra and Agni drink the soma, why fire rituals when one can plant acres of the soma plant and extract the juice, why the absence of clear mention of the plant and its cultivation? Today no one knows what is the soma plant, because there is no such thing!

Indra was a great drinker of Soma; before his confrontation with Vritra he drank rivers of it to gain the strength needed to overcome the fearsome dragon who obstructed the fertile flow of the waters. Agni also consumed it in large amounts. Soma was what gave the Vedic gods their strength and immortality.

The rig veda (8.48) states, "We have drunk the Soma; we have become immortal; we have gone to the light; we have found the gods."

This sutra is often taken to show that soma is a juice or ambrosia; but it really means that Soma is a Lord who has penetrated the stilled mind of the worshipper, who has been filled with the joy of Soma, a condition of enlightenment, the state of immanent satchidananda.

He is addressed as a god in the highest strains of adulation and veneration. All powers belong to him; all blessings are sought from him as he is to bestow. He is divine, immortal and confers immortality. In a passage where the joys of paradise are distinctly anticipated and more fervently implored, Soma is adddressed as the God from whom the gift of bliss in afterlife is expected. "Place me O Purified God in that everlasting and imperishable world where there is eternal light and joy. Like Tryambaka, Lord Soma grants moksha, liberation. They are one and the same.


Book 9 HYMN V Apris
1. ENKINDLED, Pavamana, Lord, sends forth his light on, every side
In friendly show, the bellowing Bull.
2 He, Pavamana, Self-produced, speeds onward sharpening his horns:
He glitters through the firmament.
3 Brilliant like wealth, adorable, with splendour Pavamana shines,
Mightily with the streams of meath.
4 The tawny Pavamana, who strews from of old the grass with might,
Is worshipped, God amid the Gods.
7 Both Gods who look on men I call, Celestial Heralds: Indra's Self
Is Pavamana, yea, the Bull.
9 I summon Tvastar hither, our protector, champion, earliest-born,
Indu is Indra, tawny Steer; Pavamana is Prajapati.
10 O Pavamana, with the meath in streams anoint Vanaspati,
The ever-green. the golden-hued, refulgent, with a thousand boughs.

In this hymn Soma is addressed as Lord, a glittering light that shines throughout creation, golden hued, the Bull, self born or self existent, God among gods (deva devah), is Indra's self, is Prajapathi the creator.

Book 9 HYMN XXVIII. Soma Pavamana
1. URGED by the men, this vigorous Steed, Lord of the mind, Omniscient,
Runs to the woollen straining-cloth.

Soma is Lord of the Mind and is omniscient.

Book 9 HYMN XLII. Soma Pavamana
1. ENGENDERING the Sun in floods, engendering heaven's lights, green-hued,
Robed in the waters and the milk,
2 According to primeval plan this Soma, with his stream, effused
Flows purely on, a God for Gods.
3 For him victorious, waxen great, the juices with a thousand powers
Are purified for winning spoil.
4 Shedding the ancient fluid he is poured into the cleansing sieve:
He, thundering, hath produced the Gods.
5 Soma, while purifying, sends hither all things to be desired,
He sends the Gods who strengthen Law.
6 Soma, effused, pour on us wealth in kine, in heroes, steeds, and spoil,
Send us abundant store of food.

Again in this hymn Soma is described as a God for Gods (deva devah), creator of the gods and He who sends the gods to strenghten dharma.

Book 9 HYMN LIV. Soma Pavamana
2 In aspect he is like the Sun; he runneth forward to the lakes,
Seven currents flowing through the sky.
3 He, shining in his splendour, stands high over all things that exist-
Soma, a God as Surya is.

Soma, shining brilliantly is a God like Surya and flows in the waters and in the sky.

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.
6 Brahman of Gods, the Leader of the poets, Rsi of sages, Bull of savage creatures,
Falcon amid the vultures, Axe of forests, over the cleansing sieve goes Soma singing.

Soma is Brahman, father of the vedas, Agni, Surya, Indra and Vishnu.

RV Book 6 HYMN LXXIV Soma-Rudra
1. HOLD fast your Godlike sway, O Soma-Rudra: let these our sacrifices quickly reach you. Placing in every house your seven great treasures, bring blessing to our quadrupeds and bipeds.

Soma is identified as Rudra and in a fire ritual where offerings is made, the Lord Soma is beseeched for his benevolence.

These are not hymns for a plant, a juice or mushroom.

To Hindus, Soma is a Being, a Lord who was worshipped first as a vedic diety in fire rituals, then later as Lord Somanatha, the Moon God at the Somnath Temple in Gujarat. The temple is dedicated to Someshwara, the Lord Shiva adorned with a moon on his head. It is a linga, one of the 12 jyotir lingas. In the later half of the first millenium, Somnath Temple was one of the most important pilgrimage centres in India, perhaps second only to Kasi.

As the Bull, Soma is also the vahana of Shiva, and represented in all shiva temples. That description of 'deva devah' is solely used for Shiva.

Clearly Lord Soma is Shiva as the immanent light, satchitananda, the primordial substance from which all tattvas arose, the building blocks of creation.


Pathma

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#989 - June 05, 2005 04:16 PM Re: Lord
Pathmarajah Offline
Member

Registered: July 22, 2004
Posts: 375
Loc: Penang
This article explains the nature of Lord Rudra of the vedas, and in the process dispels some misconceptions. Explanations are mine.

Translation by R. Griffith

Rig Veda Book 1
HYMN XXVII. Agni.


aÊva? na tvÇ vÇravanta? vandadhyÇ aghni? namobhi? |
samrÇjantamadhvarÇ?Çm &#0124;&#0124;
sa ghÇ na? snu? ÊavasÇ p?thupraghÇmÇ suÊeva? |
m¥?hvÇnasmÇka? babhyÇt &#0124;&#0124;
sa no drÇccÇsÇcca ni martyÇdaghÇyo? |
pÇhi sadamid viÊvÇyu? &#0124;&#0124;
imam ?u tvamasmÇka? sani? ghÇyatra? navyÇ?sam |
aghne deve?u pra voca? &#0124;&#0124;
Ç no bhaja parame?vÇ vÇje?u madhyame?u |
Êik?Ç vasvoantamasya &#0124;&#0124;
vibhaktÇsi citrabhÇno sindhorrmÇ upÇka Ç |
sadyo dÇÊu?e k?arasi &#0124;&#0124;
yamaghne p?tsu martyamavÇ vÇje?u ya? junÇ? |
sa yantÇÊaÊvat¥ri?a? &#0124;&#0124;
nakirasya sahantya paryetÇ kayasya cit |
vÇjo asti ÊravÇyya? &#0124;&#0124;
sa vÇja? viÊvacar?a?irarvadbhirastu tarutÇ |
viprebhirastu sanitÇ &#0124;&#0124;
jarÇbodha tad vivi??hi viÊe-viÊe yajñiyÇya |
stoma? rudrÇya d?Ê¥kam &#0124;&#0124;
sa no mahÇnanimÇno dhmaketu? puruÊcandra? |
dhiye vÇjÇya hinvatu &#0124;&#0124;
sa revÇniva viÊpatirdaivya? ketu? Ê??otu na? |
ukthairaghnirb?hadbhÇnu? &#0124;&#0124;
namo mahadbhyo namo arbhakebhyo namo yuvabhyo nama ÇÊinebhya? |
yajÇma devÇn yadi ÊaknavÇma mÇ jyÇyasa? Êa?samÇ v?k?i devÇ? &#0124;&#0124;


1 WITH worship will I glorify thee, Agni, like a long-tailed steed,
Imperial Lord of sacred rites.
2 May the far-striding Son of Strength, bringer of great felicity,
Who pours his gifts like rain, be ours.
3 Lord of all life, from near; from far, do thou, O Agni evermore
Protect us from the sinful man.
4 O Agni, graciously announce this our oblation to the Gods,
And this our newest song of praise.
5 Give us a share of strength most high, a share of strength that is below,
A share of strength that is between.
6 Thou dealest gifts, resplendent One; nigh, as with waves of Sindhu, thou
Swift streamest to the worshipper.
7 That man is lord of endless strength whom thou protectest in the fight,
Agni, or urgest to the fray.
8 Him, whosoever he may be, no man may vanquish, mighty One:
Nay, very glorious power is his.
9 May he who dwells with all mankind bear us with war-steeds through the fight,
And with the singers win the spoil.
10 Help, thou who knowest lauds, this work, this eulogy to Rudra, him
Adorable in every house.
11 May this our God, great, limitless, smoke-bannered excellently bright,
Urge us to strength and holy thought.
12 Like some rich Lord of men may he, Agni the banner of the Gods,
Refulgent, hear us through our lauds.
13 Glory to Gods, the mighty and the lesser glory to Gods the younger and the elder!
Let us, if we have power, pay the God worship: no better prayer than this, ye Gods, acknowledge.


EXPLANATION
1. This hymn is to Agni, Resplendent One, great, limitless, excellently bright, refulgent, Son of Strenght, Lord of Life, the Lord of Sacrifices. These terms are also used for Rudra clearly showing that boh are the one and he same Being.

2. Agni is called Rudra; this hymn to Agni is an eulogy to Rudra, adored in every home.

3. In the vedic age prayers were by way of fire rituals, homa (or yagna or yaagam) where the gods were invoked and offerings (called sacrifices) are made through the fire by pouring ghee, flowers nuts and herbs into it. Lord of sacrifices would mean that Agni is the recipient of the offerings, or that Agni is the conduit thru which all offerings to the gods are made. Elswhere he has been called 'dutaa' which means 'messenger'.

Rig Veda Book 1
HYMN XLIII. Rudra.


kad rudrÇya pracetase m¥?hu??amÇya tavyase |
vocema Êantama? h?de &#0124;&#0124;
yathÇ no aditi? karat paÊve n?bhyo yathÇ ghave |
yathÇ tokÇya rudriyam &#0124;&#0124;
yathÇ no mitro varu?o yathÇ rudraÊciketati |
yathÇ viÊve sajo?asa? &#0124;&#0124;
ghÇthapati? medhapati? rudra? jalÇ?abhe?ajam |
taccha?yo? sumnam¥mahe &#0124;&#0124;
ya? Êukra iva sryo hira?yamiva rocate |
Êre??ho devÇnÇ? vasu? &#0124;&#0124;
Êa? na? karatyarvate sugha? me?Çya me?ye |
n?bhyo nÇribhyo ghave &#0124;&#0124;
asme soma Êriyamadhi ni dhehi Êatasya n??Çm |
mahi Êravastuvin?m?am &#0124;&#0124;
mÇ na? somaparibÇdho mÇrÇtayo juhuranta |
Ç na indo vÇje bhaja &#0124;&#0124;
yÇste prajÇ am?tasya parasmin dhÇmann?tasya |
mrdhÇ nÇbhÇ soma vena Çbh?ant¥? soma veda? &#0124;&#0124;


1 WHAT shall we sing to Rudra, strong, most bounteous, excellently wise,
That shall be dearest to his heart?
2 That Aditi may grant the grace of Rudra to our folk, our kine,
Our cattle and our progeny;
3 That Mitra and that Varuna, that Rudra may remember us,
Yea, all the Gods with one accord.
4 To Rudra Lord of sacrifice, of hymns and balmy medicines,
We pray for joy and health and strength.
5 He shines in splendour like the Sun, refulgent as bright gold is he,
The good, the best among the Gods.
6 May he grant health into our steeds, wellbeing to our rams and ewes,
To men, to women, and to kine.
7 O Soma, set thou upon us the glory of a hundred men,
The great renown of mighty chiefs.
8 Let not malignities, nor those who trouble Soma, hinder us.
Indu, give us a share of strength.
9 Soma! head, central point, love these; Soma! know these as serving thee,
Children of thee Immortal, at the highest place of holy law.


EXPLANATION
1. This hymn says that by singing to Rudra, Aditi may grant the grace of Rudra, grant health, joy, fame and welbeing to all.

2. By singing to Rudra, all the gods in accord, including Mira and Varuna will remember us.

3. It says Rudra is the Lord of Sacrifices, vedic hymns and medicines. Agni is also Lord of Sacrifices indicating that Rudra and Agni are one and the same.

4. Rudra shines like the sun, refulgent like bright gold,, and is best among the gods and is immortal.

5. Rudra is addressed as 'O Soma and Indu; hence Rudra is Soma. Lord Soma is head, centrepoint.

6. It says we are the children of Rudra.


Rig Veda Book 2
HYMN XXXIII. Rudra.



Ç te pitarmarutÇ? sumnametu mÇ na? sryasya sand??o yuyothÇ? |
abhi no v¥ro arvati k?ameta pra jÇyemahi rudra prajÇbhi? &#0124;&#0124;
tvÇdattebh¥ rudra Êantamebhi? Êata? himÇ aÊ¥ya bhe?ajebhi? |
vyasmad dve?o vitara? vya?ho vyam¥vÇÊcÇtayasvÇ vi?c¥? &#0124;&#0124;
Êre??ho jÇtasya rudra ÊriyÇsi tavastamastavasÇ? vajrabÇho |
par?i ?a? pÇrama?hasa? svasti viÊvÇ abh¥t¥ rapaso yuyodhi &#0124;&#0124;
mÇ tvÇ rudra cukrudhÇmÇ namobhirmÇ du??ut¥ v??abha mÇsaht¥ |
un no v¥rÇnarpaya bhe?ajebhirbhi?aktama? tvÇ bhi?ajÇ? Ê??omi &#0124;&#0124;
hav¥mabhirhavate yo havirbhirava stomebh¥ rudra? di?¥ya |
?ddara? suhavo mÇ no asyai babhru? suÊipro r¥radhan manÇyai &#0124;&#0124;
un mÇ mamanda v??abho marutvÇn tvak?¥yasÇ vayasÇ nÇdhamÇnam |
gh??¥va chÇyÇmarapÇ aÊ¥yÇ vivÇseya? rudrasya sumnam &#0124;&#0124;
kva sya te rudra m??ayÇkurhasto yo asti bhe?ajo jalÇ?a? |
apabhartÇ rapaso daivyasyÇbh¥ nu mÇ v??abha cak?am¥thÇ? &#0124;&#0124;
pra babhrave v??abhÇya Êvit¥ce maho mah¥? su??utim¥rayÇmi |
namasyÇ kalmal¥kina? namobhirgh??¥masi tve?a? rudrasya nÇma &#0124;&#0124;
sthirebhira?ghai? pururpa ughro babhru? Êukrebhi? pipiÊehira?yai? |
¥ÊÇnÇdasya bhuvanasya bhrerna vÇ u yo?ad rudrÇdasuryam &#0124;&#0124;
arhan bibhar?i sÇyakÇni dhanvÇrhan ni?ka? yajata? viÊvarpam |
arhannida? dayase viÊvamabhva? na vÇ oj¥yo rudra tvadasti &#0124;&#0124;
stuhi Êruta? ghartasada? yuvÇna? m?gha? na bh¥mamupahatnumughram |
m?lÇ jaritre rudra stavÇno.anya? te asman ni vapantu senÇ? &#0124;&#0124;
kumÇraÊcit pitara? vandamÇna? prati nÇnÇma rudropayantam |
bhrerdÇtÇra? satpati? gh??¥?e stutastva? bhe?ajÇ rÇsyasme &#0124;&#0124;
yÇ vo bhe?ajÇ maruta? Êuc¥ni yÇ ÊantamÇ v??a?o yÇ mayobhu |
yÇni manurav??¥tÇ pitÇ nastÇ Êa? ca yoÊcarudrasya vaÊmi &#0124;&#0124;
pari ?o het¥ rudrasya v?jyÇ? pari tve?asya durmatirmah¥ghÇt |
ava sthirÇ maghavadbhyastanu?va m¥?hvastokÇya tanayÇya m??a &#0124;&#0124;
evÇ babhro v??abha cekitÇna yathÇ deva na h??¥?e na ha?si |
havanaÊrun no rudreha bodhi b?had v. v. s. &#0124;&#0124;


1. FATHER of Maruts, let thy bliss approach us: exclude us not from looking on the sunlight.
Gracious to our fleet courser be the Hero may we transplant us, Rudra, in our children.

2 With the most saving medicines which thou givest, Rudra, may I attain a hundred winters.
Far from us banish enmity and hatred, and to all quarters maladies and trouble.

3 Chief of all born art thou in glory, Rudra, armed with the thunder, mightiest of the mighty.
Transport us over trouble to well-being repel thou from us all assaults of mischief.

4 Let us not anger thee with worship, Rudra, ill praise, Strong God! or mingled invocation.
Do thou with strengthening balms incite our heroes: I hear thee famed as best of all physicians.

5 May I with praise-songs win that Rudra's favour who is adored with gifts and invocations.
Ne'er may the tawny God, fair-checked, and gracious, swifthearing, yield us to this evil purpose.

6 The Strong, begirt by Maruts, hath refreshed me, with most invigorating food, imploring.
As he who finds a shade in fervent sunlight may I, uninjured, win the bliss of Rudra.

7 Where is that gracious hand of thine, O Rudra, the hand that giveth health and bringeth comfort,
Remover of the woe that Gods have sent us? O Strong One, look thou on me with compassion.

8 To him the strong, great, tawny, fair-complexioned, I utter forth a mighty hymn of praises.
We serve the brilliant God with adorations, we glorify, the splendid name of Rudra.

9 With firm limbs, multiform, the strong, the tawny adorns himself with bright gold decorations:
The strength of Godhead ne'er departs from Rudra, him who is Sovran of this world, the mighty.

10 Worthy, thou carriest thy bow and arrows, worthy, thy manyhued and honoured necklace.
Worthy, thou cuttest here each fiend to pieces: a mightier than thou there is not, Rudra.

11 Praise him the chariot-borne, the young, the famous, fierce, slaying like a dread beast of the forest.
O Rudra, praised, be gracious to the singer. let thy hosts spare us and smite down another.

12 I bend to thee as thou approachest, Rudra, even as a boy before the sire who greets him.
I praise thee Bounteous Giver, Lord of heroes: give medicines to us as thou art lauded.

13 Of your pure medicines, O potent Martits, those that are wholesomest and healthbestowing,
Those which our father Manu hath selected, I crave from. Rudra for our gain and welfare.

14 May Rudra's missile turn aside and spare us, the great wrath of the impetuous One avoid us.
Turn, Bounteous God, thy strong bow from our princes, and be thou gracious to our seed and offspring.

15 O tawny Bull, thus showing forth thy nature, as neither to be wroth, O God, nor slay us.
Here, Rudra, listen to our invocation. Loud may we speak, with heroes, in assembly.


EXPLANATION
1. Rudra is addressed as Father of the Maruts, and beseeched for bliss and long life.

2. 'Armed with the thunder' is an indirect reference to Indra who is also armed with the thunder.

3. Rudra is tawny coloured - brownish red, brilliant and shining, and is gracious as well as quick to hear and answer prayers.

4. A reference o the 'Strong One' is an indication that He is the father of Agni who is the Son of Strenght.

5. He is Sovran - Sovereign of the World, mighty, carries a bow and arrows, a necklace that is of many hues and gold decorations.

6. There is no one mightier than Rudra, who is always followed by a host of beings, devas and ganas.

7. Rudra is the Bounteous Giver - an inference that rudra means 'to give, to shed, to let loose, to pour, to emanate'.

8. Rudra is referred also as the tawny Bull, which later is used to describe Lord Soma too, indicating Rudra and Soma are one and the same Being.

9. Rudra nature is clearly 'not wroth or wrathful'. He is Peaceful, peace is his nature, and the 'condition of peace' and the 'giver of peace' means the same thing.


Pathma


[This message has been edited by Pathmarajah (edited June 05, 2005).]

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#990 - June 06, 2005 05:29 PM Re: Lord
Pathmarajah Offline
Member

Registered: July 22, 2004
Posts: 375
Loc: Penang
Explanations are mine.


Translation by R. Griffith.

Rig Veda Book 1
HYMN CXIV. Rudra.


imÇ rudrÇya tavase kapardine k?ayadv¥rÇya pra bharÇmahe mat¥? |
yathÇ Êamasad dvipade catu?pade viÊva? pu??a?ghrÇme asminnanÇturam &#0124;&#0124;
m??Ç no rudrota no mayas k?dhi k?ayadv¥rÇya namasÇ vidhemate |
yaccha? ca yoÊca manurÇyeje pitÇ tadaÊyÇma tavarudra pra?¥ti?u &#0124;&#0124;
aÊyÇma te sumati? devayajyayÇ k?ayadv¥rasya tava rudra m¥?hva? |
sumnÇyannid viÊo asmÇkamÇ carÇri??av¥rÇ juhavÇma te havi? &#0124;&#0124;
tve?a? vaya? rudra? yajñasÇdha? va?ku? kavimavase nihvayÇmahe |
Çre asmad daivya? he?o asyatu sumatimid vayamasyÇ v??¥mahe &#0124;&#0124;
divo varÇhamaru?a? kapardina? tve?a? rpa? namasÇ nihvayÇmahe |
haste bibhrad bhe?ajÇ vÇryÇ?i Êarma varma chardirasmabhya? ya?sat &#0124;&#0124;
ida? pitre marutÇmucyate vaca? svÇdo? svÇd¥yo rudrÇya vardhanam |
rÇsvÇ ca no am?ta martabhojana? tmane tokÇya tanayÇya m??a &#0124;&#0124;
mÇ no mahÇntamuta mÇ no arbhaka? mÇ na uk?antamuta mÇna uk?itam |
mÇ no vadh¥? pitara? mota mÇtara? mÇ na? priyÇstanvo rudra r¥ri?a? &#0124;&#0124;
mÇ nastoke tanaye mÇ na Çyau mÇ no gho?u mÇ no aÊve?ur¥ri?a? |
v¥rÇn mÇ no rudra bhÇmito vadh¥rhavi?manta?sadamit tvÇ havÇmahe &#0124;&#0124;
upa te stomÇn paÊupÇ ivÇkara? rÇsvÇ pitarmarutÇ? sumnamasme |
bhadrÇ hi te sumatirm??ayattamÇthÇ vayamava itte v??¥mahe &#0124;&#0124;
Çre te ghoghnamuta pru?aghna? k?ayadv¥ra sumnamasme teastu |
m??Ç ca no adhi ca brhi devÇdhÇ ca na? Êarma yachadvibarhÇ? &#0124;&#0124;
avocÇma namo asmÇ avasyava? Ê??otu no hava? rudro marutvÇn |
tan no ... &#0124;&#0124;


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 be healthy and well-fed.
2 Be gracious unto us, O Rudra, bring us joy: thee, Lord of Heroes, thee with reverence will we serve.
Whatever health and strength our father Manu won by sacrifice may we, under thy guidance, gain.
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,
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.
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.
6 To him the Maruts' Father is this hymn addressed, to strengthen Rudra's might, a song more sweet than sweet.
Grant us, Immortal One, the food which mortals eat: be gracious unto me, my seed, my progeny.
7 O Rudra, harm not either great or small of us, harm not the growing boy, harm not the full-grown man.
Slay not a sire among us, slay no mother here, and to our own dear bodies, Rudra, do not harm.
8 Harm us not, Rudra, in our seed and progeny, harm us not in the living, nor in cows or steeds,
Slay not our heroes in the fury of thy wrath. Bringing oblations evermore we call to thee.
9 Even as a herdsman I have brought thee hymns of praise: O Father of the Maruts, give us happiness,
Blessed is thy most favouring benevolence, so, verily, do we desire thy saving help.
10 Far be thy dart that killeth men or cattle: thy bliss be with us, O thou Lord of Heroes.
Be gracious unto us, O God, and bless us, and then vouchsafe us doubly-strong protection.
11 We, seeking help, have spoken and adored him: may Rudra, girt by Maruts, hear our calling.
This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

EXPLANATION

1. Rudra is Lord of Heroes, and is described as one with braided hair.

2. Rudra is worshipped for His Grace, his showerings, for he is the Bounteous One. He is beseeched to come to all families bringing bliss, and to protect, to grant food.

3. Rudra is also feared and beseeched not to harm anyone.

4. Some sutras from this rig hymn are repeated in the Yajur veda as concluding verses in the rudram.

Rig Veda Book 2
HYMN XXXIII. Rudra.


Ç te pitarmarutÇ? sumnametu mÇ na? sryasya sand??o yuyothÇ? |
abhi no v¥ro arvati k?ameta pra jÇyemahi rudra prajÇbhi? &#0124;&#0124;
tvÇdattebh¥ rudra Êantamebhi? Êata? himÇ aÊ¥ya bhe?ajebhi? |
vyasmad dve?o vitara? vya?ho vyam¥vÇÊcÇtayasvÇ vi?c¥? &#0124;&#0124;
Êre??ho jÇtasya rudra ÊriyÇsi tavastamastavasÇ? vajrabÇho |
par?i ?a? pÇrama?hasa? svasti viÊvÇ abh¥t¥ rapaso yuyodhi &#0124;&#0124;
mÇ tvÇ rudra cukrudhÇmÇ namobhirmÇ du??ut¥ v??abha mÇsaht¥ |
un no v¥rÇnarpaya bhe?ajebhirbhi?aktama? tvÇ bhi?ajÇ? Ê??omi &#0124;&#0124;
hav¥mabhirhavate yo havirbhirava stomebh¥ rudra? di?¥ya |
?ddara? suhavo mÇ no asyai babhru? suÊipro r¥radhan manÇyai &#0124;&#0124;
un mÇ mamanda v??abho marutvÇn tvak?¥yasÇ vayasÇ nÇdhamÇnam |
gh??¥va chÇyÇmarapÇ aÊ¥yÇ vivÇseya? rudrasya sumnam &#0124;&#0124;
kva sya te rudra m??ayÇkurhasto yo asti bhe?ajo jalÇ?a? |
apabhartÇ rapaso daivyasyÇbh¥ nu mÇ v??abha cak?am¥thÇ? &#0124;&#0124;
pra babhrave v??abhÇya Êvit¥ce maho mah¥? su??utim¥rayÇmi |
namasyÇ kalmal¥kina? namobhirgh??¥masi tve?a? rudrasya nÇma &#0124;&#0124;
sthirebhira?ghai? pururpa ughro babhru? Êukrebhi? pipiÊehira?yai? |
¥ÊÇnÇdasya bhuvanasya bhrerna vÇ u yo?ad rudrÇdasuryam &#0124;&#0124;
arhan bibhar?i sÇyakÇni dhanvÇrhan ni?ka? yajata? viÊvarpam |
arhannida? dayase viÊvamabhva? na vÇ oj¥yo rudra tvadasti &#0124;&#0124;
stuhi Êruta? ghartasada? yuvÇna? m?gha? na bh¥mamupahatnumughram |
m?lÇ jaritre rudra stavÇno.anya? te asman ni vapantu senÇ? &#0124;&#0124;
kumÇraÊcit pitara? vandamÇna? prati nÇnÇma rudropayantam |
bhrerdÇtÇra? satpati? gh??¥?e stutastva? bhe?ajÇ rÇsyasme &#0124;&#0124;
yÇ vo bhe?ajÇ maruta? Êuc¥ni yÇ ÊantamÇ v??a?o yÇ mayobhu |
yÇni manurav??¥tÇ pitÇ nastÇ Êa? ca yoÊcarudrasya vaÊmi &#0124;&#0124;
pari ?o het¥ rudrasya v?jyÇ? pari tve?asya durmatirmah¥ghÇt |
ava sthirÇ maghavadbhyastanu?va m¥?hvastokÇya tanayÇya m??a &#0124;&#0124;
evÇ babhro v??abha cekitÇna yathÇ deva na h??¥?e na ha?si |
havanaÊrun no rudreha bodhi b?had v. v. s. &#0124;&#0124;

1. FATHER of Maruts, let thy bliss approach us: exclude us not from looking on the sunlight.
Gracious to our fleet courser be the Hero may we transplant us, Rudra, in our children.
2 With the most saving medicines which thou givest, Rudra, may I attain a hundred winters.
Far from us banish enmity and hatred, and to all quarters maladies and trouble.
3 Chief of all born art thou in glory, Rudra, armed with the thunder, mightiest of the mighty.
Transport us over trouble to well-being repel thou from us all assaults of mischief.
4 Let us not anger thee with worship, Rudra, ill praise, Strong God! or mingled invocation.
Do thou with strengthening balms incite our heroes: I hear thee famed as best of all physicians.
5 May I with praise-songs win that Rudra's favour who is adored with gifts and invocations.
Ne'er may the tawny God, fair-checked, and gracious, swifthearing, yield us to this evil purpose.
6 The Strong, begirt by Maruts, hath refreshed me, with most invigorating food, imploring.
As he who finds a shade in fervent sunlight may I, uninjured, win the bliss of Rudra.
7 Where is that gracious hand of thine, O Rudra, the hand that giveth health and bringeth comfort,
Remover of the woe that Gods have sent us? O Strong One, look thou on me with compassion.
8 To him the strong, great, tawny, fair-complexioned, I utter forth a mighty hymn of praises.
We serve the brilliant God with adorations, we glorify, the splendid name of Rudra.
9 With firm limbs, multiform, the strong, the tawny adorns himself with bright gold decorations:
The strength of Godhead ne'er departs from Rudra, him who is Sovran of this world, the mighty.
10 Worthy, thou carriest thy bow and arrows, worthy, thy manyhued and honoured necklace.
Worthy, thou cuttest here each fiend to pieces: a mightier than thou there is not, Rudra.
11 Praise him the chariot-borne, the young, the famous, fierce, slaying like a dread beast of the forest.
O Rudra, praised, be gracious to the singer. let thy hosts spare us and smite down another.
12 I bend to thee as thou approachest, Rudra, even as a boy before the sire who greets him.
I praise thee Bounteous Giver, Lord of heroes: give medicines to us as thou art lauded.
13 Of your pure medicines, O potent Martits, those that are wholesomest and healthbestowing,
Those which our father Manu hath selected, I crave from. Rudra for our gain and welfare.
14 May Rudra's missile turn aside and spare us, the great wrath of the impetuous One avoid us.
Turn, Bounteous God, thy strong bow from our princes, and be thou gracious to our seed and offspring.
15 O tawny Bull, thus showing forth thy nature, as neither to be wroth, O God, nor slay us.
Here, Rudra, listen to our invocation. Loud may we speak, with heroes, in assembly.

EXPLANATION

1. Rudra, brilliantly shining, tawny colored, gracious, armed with the thunder ( a reference for Indra), the mightiest of the might, the Great Curer (best of physicians) is the Father of the Maruts and is worshipped for longlife.

2. Rudra gives health and comfort and removes whatever woe the gods have sent.

3. Rudra is multiform, carries a bow and arrows, meaning he has many forms, is adorned with bright gold and many hued necklace and decorations, and is the Sovereign of this world. Sovereign would mean the Ruler. He is again referred to as the Bull.

4. Rudra is feared and respected, none mightier than him.

4. Some sutras from this rig hymn forms part of the concluding verses in the rudram of the Yajur veda.

Rig Veda Book 7
HYMN XLVI. Rudra.


imÇ rudrÇya sthiradhanvane ghira? k?ipre?ave devÇya svadhÇvne |
a?Ç?hÇya sahamÇnÇya vedhase tighmÇyudhÇya bharatÇ Ê??otu na? &#0124;&#0124;
sa hi k?aye?a k?amyasya janmana? sÇmrÇjyena divyasya cetati |
avannavant¥rupa no duraÊcarÇnam¥vo rudra jÇsu no bhava &#0124;&#0124;
yÇ te didyudavas???Ç divas pari k?mayÇ carati pari sÇv??aktu na? |
sahasra? te svapivÇta bhe?ajÇ mÇ nastoke?utanaye?u r¥ri?ah &#0124;&#0124;
mÇ no vadh¥ rudra mÇ parÇ dÇ mÇ te bhma prasitau h¥?itasya |
Ç no bhaja barhi?i j¥vaÊa?se yya? pÇta ... &#0124;&#0124;


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.
2 He through his lordship thinks on beings of the earth, on heavenly beings through his high imperial sway.
Come willingly to our doors that gladly welcome thee, and heal all sickness, Rudra., in our families.
3 May thy bright arrow which, shot down by thee from heaven, flieth upon the earth, pass us uninjured by.
Thou, very gracious God, bast thousand medicines: inflict no evil on our sons or progeny.
4 Slay us not, nor abandon us, O Rudra let not thy noose, when thou art angry, seize us.
Give us trimmed grass and fame among the living. Preserve us evermore, ye Gods, with blessings.

EXPLANATION

1. Rudra is identified as the one with the bow; this theme is repeated in the Yajur veda.

2. Rudra is also seen as the Inflictor, another theme that is repeated in the Yajur veda.

Pathma


[This message has been edited by Pathmarajah (edited June 06, 2005).]

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#991 - June 11, 2005 06:24 PM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
This response is partly due to a recent muse, which if remained unanswered creates uncertainty and disbelief:

"Hindu traditionalists flatter themselves to think that the deeper
mystical meanings of the Vedas they experience are the same as had
been by the Vedics themselves."

Here is a testimony.
I had a recent opportunity to share the above posts;
Rudra in the Vedas dated 10.05.05
Rudra and the Sri Rudram dated 11.05.05,

to some who are close and dear to me and on the spiritual path. They are Hindus, Buddhists and Taoists who have had several experiences in their prayers and meditations: of seeing the swirling colors, the eye, the tower, the rishi, lotusus, monks, the mountain, the golden sun, silvery moon, the lightning flashes, faint blueish white light, clear white light, basking in the light, becoming the light, being aware of the central sun above the head, basking in the central sun, sitting in the centre of the blazing central sun, becoming the central sun but retaining the I-Consciousness, being the central sun but losing the I-Consciousness, aware of the parabrahman/parasiva state, plunging into the parasiva state but retaining the I-Consciousness much like a diver plunges into the pool, becoming the parasiva and losing the I-Consciousness, and, experiencing the parasiva and the central sun in a one totality all at the same time.

And seeing all the gods - yeah, all of them, seeing with the physical eyes the diety in the temple mulasthanam lit bright as if by the midday sun as if the roof is not there, the walls not there, the temple not there, and the light spreading in all directions into the vicinity.

That parasiva is a nothingness, void, vacuum, cannot be said to exist, yet it is the ultimate reality. In 'that reality' nothing exists except That - there is no universe, no creation, no gods, no soul.

The response to this experiences was one of shock and awe, wonder and bewilderment, much like experiencing a thousand lightnings and thunder all at once (take some moments to visualise that) - a state that cannot be described but can only be explained exactly the same way Rishi Parameshti Kutsa described. This 'state' or 'god' has no name. Any name can be used. Since using names can be misleading or create religious and sectarian rivalry, this state can be described as 'Existent-Non Existence'. ENE. Yet even the buddhists and taoists maintain that the word shiva fully conveys that state, and the rudram fully explains the experience if it ever could be told, as it is a hymn of gratitude in 'home-coming'.

In their own words, 'the rudram explains the sum total of their experience'. Here was a rishi that was shocked and bewildered, and his very first sutras are one of awe and fear, some ramblings and repetitions as anyone in 'wonderment' would do. In these experiences the person further realises that there is no 'other' Rishi Parameshti Kutsa, that you the experiencer, is Parameshti Kutsa. This shocks you even further.

So yes, anyone can experience the very same experience of the vedic rishis, EXACTLY the same experience. And this did not take place in some bygone era, but right here, right now, in May 2005, just some weeks ago! And the very reading of the above 2 posts can plunge a person into that state, as it recently did.

So do save these posts separately in your hard disk as it might serve as a road map. The purpose is not flattery but to share, as who actually shares these stuff, as often it is received in disbelief, misunderstood or even held in ridicule. But we have been told to share this. And we firmly attest that our veda understandings and experiences are absolutely correct.

[This message has been edited by Webmaster (edited June 12, 2005).]

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#992 - September 04, 2005 06:41 PM Re: Lord
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Registered: February 07, 2010
Posts: 1030
Loc: KL
Originally posted in akandabaratham

ON PASUPATI

...I started reading SriRudram found in the Vedas (yajur veda). The very second verse talks of Rudra as Pasupati:

namo vR^ixebhyo harikeshebhyaH pashUnAM pataye namaH |
(Obeisances to the trees (vR^ixa) bearing green tufts (harikesha) and to the lord of animals (pashUnAM patiH).)

Shiva is known as pasupathi in Tamilnadu. Even in Nepal, the famous Shiva temple at kathmandu is known as pasupathi nath temple. The entire Saiva Siddhanta is based on the concept of Pathi- Pasu - Pasam ( Purusha - Cow - Maya; to somehow translate these into known terms).

The terming of Shiva (or God) as Pasupati is followed in the consecutivetexts and a whole philosophy(saiva siddhanta) has evolved out of this Vedic term 'pasunam pathaye'. Pl see this:

1) BhaTTa bhAskara quotes a shruti text defining "pashupati"
"yeshhAmIshe pashupatiH pashUnAM chatushhpadAmuta cha dvipadAM"
He is Pashupati who is the lord of "pashus" both four-footed as well as two- footed. Also, the linga purANa states:

brahmAdyAH sthAvarAntAshcha pashavaH parikIrtitAH |
teshhAM patitvAdvishvesho bhavaH pashupatiH smR^itaH &#0124;&#0124;
All beings beginning from BrahmA to the immovables (such as a clump of grass) are called pashu's. Being the Lord of the pashu's, Bhava (Shiva), the ruler of the world, is called Pashupati.

The mahAbhArata states:
sarvadA yatpashUnpAti taishcha yadramate punaH |
teshhAmadhipatitvAchcha tasmAtpashupatiH smR^itaH &#0124;&#0124;
He sports with the pashu's since He protects them always. Since He is the Lord of them He is said to be Pashupati.
2) An explanation of "pashu" and "Pashupati" is also found in the jAbAlyupanishhad of the sAma veda:
(jAbAli says
pashupatirahaMkArAvishhTaH saMsArI jIvaH |
The lord of pashus (Shiva) (acting as if) under the influence of ahaMkAra (ego, individuality) is the jIva (individual soul) (revolving) in worldly existence.

sa eva pashuH |
That (jIva) is himself a "pashu" (literally animal).
sarvaGYaH paJNchakR^ityasaMpannaH sarveshvara IshaH pashupatiH |
The all-knowing Ishvara, the lord of all, and endowed with the (power of performing) the five kinds of actions is called pashupatiH (the lord of the jIvas or pashus).

[upanishhad brahma yogin in his commentary quotes the vArtikakAra :
kAraNaM kAryamutpAdya kAryatAmiva gachchhati iti vArtikakArokteshcha |
The cause, having given rise to the effect, seems to become the effect - so says the vArtikakAra. ]
ke pashava iti punaH sa tamuvAcha &#0124;&#0124;
(PaippalAdi) again asked (jAbAli): Who are the pashu's?
jIvAH pashava uktAH | tatpatitvAt.h pashupatiH &#0124;&#0124;

The jIvas are pashu's. (Shiva) is called pashupati, being the lord of those (pashu's).

sa punastaM hovAcha kathaM jIvAH pashava iti | kathaM tatpatiriti &#0124;&#0124;
(PaippalAdi) again asked: How are those jIvas the pashu's?
sa tamuvAcha yathA tR^iNAshino vivekahInAH para-preshhyAH kR^ishhyAdikarmasu niyuktAH sakala-duHkhasahAH svasvAmibadhyamAnA gavAdayaH pashavaH |
yathA tatsvAmina iva sarvaGYa IshaH pashupatiH &#0124;&#0124;
(jAbAli) replied: Just as animals such as cows that eat grass, etc., that are deviod of discrimina- tion, that are driven by others, that are engaged in occupations such as agriculture, that endure all kinds of pain and sorrow, and that are bound by their master, (so are the jIvas, the pashu's). Just as the master of such animals is "pashupati" so the all- knowing Ishvara the pashupati of the jIvas.

[upanishhad brahma yogin answers the question: What is pAsha, the chain that binds the pashu's?
svAGYAnapAshena badhyanta iti pashavaH
Because they are bound by the pAsha (chain) of ignorance of the Self, they are called pashu's. ]

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#993 - January 01, 2006 03:12 PM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
RUDRAM
Eighth Anuvaka

Namah Somaya cha Rudraya cha

Salutations to Him who is with His consort Uma and Him who destroys illusions.

EXPLANATION
Here Soma is translated as Siva/Shakti, or with Uma as His other half, or Ardhanarishvara. Usually there is more than one meaning to these words, and therefore Soma is also translated as 'the moon glow of the mystics vision', which would be obvious to the meditator.

When in meditation, looking afar, up above the sahasra chakra, we see a pale blue sky with the moon at high noon. This is Soma. Its/His spreading rays (Cipivista aka Vishnu) bathes us in His Glory. This explains the crescent moon on the head of the One Lord in His icon, as Somanatha.

Indra was a great drinker of Soma; before his confrontation with Vritra he drank rivers of it to gain the strength needed to overcome the fearsome dragon who obstructed the fertile flow of the waters. Agni also consumed it in large amounts. Soma was what gave the Vedic gods their strength and immortality.

The rig veda (8.48) states, "We have drunk the Soma; we have become immortal; we have gone to the light; we have found the gods."

This sutra is often taken to show that soma is a juice or ambrosia; but it really means that Soma is a Lord who has penetrated the stilled mind of the worshipper, who has been filled with the joy of Soma, a condition of enlightenment, the state of immanent satchidananda.

Rig 6.13.1
When Soma flows (the glow of the moon in meditation) it makes the mind pure. The moon-glow, Cipivista, drenches the mind, makes it clear, and provides all kinds of medicines for ailments. The clear and stilled mind is the mind of Rudra. This clears the confusion as to who, or what is Soma.

FROM THE RUDRAM
Namaste astu Bhagavan Visvesvaraaya Mahadevaaya,
Triyambakaaya Tripurantakaaya Trikaagnikaalaaya Kaalaagnirudraaya Nilakantaaya Mrtyunjayaaya,
Sarvesvaraaya Sadasivaaya SrimanMahadevaaya namaha.

Trikaagnikaalaaya is translated as 'one who alone holds awareness of God, Soul and the World'.

EXPLANATION
The many Hindu philosophies are attempts to understand the nature of these 3 entities, although we are told by Kutsa, that only He, Rudra, knows, and the relationship between these 3 entities cannot ever be known (explained) by others.


CONCLUDING VERSE IN THE RUDRAM

Praanaanaam Grantirasi Rudra
O Rudra, you are even the veil that comes between us!
Maa Visaantakah Tenaan nenaa apyaa yasva.
Let that which separates us be consumed by you!

EXPLANATION
Here we are told in the last verse, the final prayer before the Shanti mantra, that there is a He (the Lord), we (the souls), and a veil that separates Him from the souls, and that this 'veil' is the Lord Rudra Himself. He veils, is His veiling Grace! The prayer is that let the veil be consumed, and that let there be no separation. This is a prayer for moksha. The Rudram by itself, without the attendant chamakam, is unequivocally, a prayer for moksha.

Pathmarajah


[This message has been edited by Pathmarajah (edited January 04, 2006).]

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#994 - January 08, 2006 01:02 PM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
Author of Chamakam


For those who wish to know, the author of the chamakam is Devaahaa Rishayaha, based on the shukla yajur veda. (ambahouse.org)

Aum

Pathmarajah

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#995 - January 08, 2006 02:33 PM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
Chamakam is a Demand to 25 Dieties to Provide 347 Blessings

Anyway, while the Rudram is dedicated to Siva, the Chamakam is a list of demands to Agni, Vishnu (agnaa vishnu sajosasema) and 23 other deities to bring forth all the goodies. Anyone know why - why worship one diety and expect blessings from other dieties?

The chamakam is like reading a menu and ordering what you want. There is no prayer or praise to these 25 dieties, rather requesting or expecting them to provide 347 benedictions or blessings.

This may be because by chanting the rudram, God Rudra is pleased, then by extension all the Lords are pleased and scurry to grant requests to the chanter.

Pathmarajah

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#996 - January 15, 2006 07:25 PM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
Rudra is Death

RUDRAM
11th Anuvaka - Concluding Verses

Mrtyave svahaa mrtyave svahaa-a.
To Death we offer these oblations, to Death go these oblations.

Om Namo Bhagavate Rudraaya.
Om, Prostrations to Bhagavan Rudra.

Visnave mrturme paahi.
O All Pervading One, O Death, give me protection.


In these verses, Lord Rudra is addressed as Death,(Mrtyave) Bhagavan and The All Pervading One(Visnave).

The whole world is in a state of entropy - breakdown, collapse, an inevitable and steady deterioration towards the original source, an evolution towards a state of inert uniformity.

The whole world and all the souls are hurtling in time and space towards 'Death', towards Rudra. Everyone of us, everyday, are slowly moving towards our own death. From the time we are born, we begin the process of dying, the return to source. The ultimate aim of all life is to reach the jaws of Rudra. Death is universal, it is All-Pervading. 'All' would include all the 3 worlds, gods and devas too.

Death and entropy would include not only physical death of the body or disembodiment, but also over many rebirths, the unravelling of the malams (anava, karma and maya) that fetters the soul. This unravelling is called self realisation, or the release from bondage. The unravelling is also entropy of the malams. Then the unfettered soul reaches its source, Rudra.

These verses acknowledge our imminent death, the universal phenomenon of death and entropy and prays for the release (destruction) from bondage.

Pathmarajah

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#997 - January 27, 2006 04:25 PM Re: Lord
webmaster Offline
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Registered: February 07, 2010
Posts: 1030
Loc: KL
On Rudram

Hari Om,

Once again it has proved our conclusion that the current Shrirudram is essentially part Rudra suktam and part composed of rks taken from a variety of other suktas.

This particular rk is part of Roga Nivaarana suktam( Atharva Veda) that starts as Utha devaa avahitham devaa unnayatthaa punah..... It has 7 rks. This is the closing rk. It has nothing to do with the Lingam. It definitely has to do with healing techniques to be used on a patient. The original form of this suktam occurs in Rgveda 10th mandala 13th suktam. Here the closing rk is Aapa idvaa u
bheyshjeeraapo ameevachaathanee. Aapah sarvasya bheyshajeesthaasthey krinvantu bheyshajam. So here it suggests water as the healing medium as opposed to hands in the Atharva veda.

Somewhere along the line this was brought into the Shrirudram,once again proving that the current Shrirudram is a concoction of a much later date than the Vedas.

Best Wishes
In Nara Narayana Seva
AMBA HOUSE

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#998 - January 29, 2006 12:15 PM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
On Purana Stories and the Lingam Worship

I am attaching a few inserts from the Puranas. Please give us your interpretations of these stories from the Puranas, regarding the worship of Siva-Linga.

http://members.iquest.net/~vepachedu/lingpurana.htm


Vamana Purana

When naked Lord Shiva was wandering in the Daruvanam forest, the wives of sages lost self control for Lord Shiva was the most beautiful and attractive man and they at once were seduced by the Lord. The sages who failed to recognize the Lord thought he was an ordinary immortal and cursed him: May the Lingam (penis) of this man fall to the ground! That instant the Lingam of Shiva fell to the ground, and the God immediately disappeared. The Lingam, as it fell, penetrated through the earth to the lower worlds and increased in height until it towered above the heavens. The earth quaked, all things movable and immovable agitated. Brahma and Vishnu then decided to find the ends of the great Lingam, while Vishnu mounted on Garuda descended down and Brahma on his lotus ascended the heavens. They returned to where they started unable to find the ends of the great Lingam, and with great reverence and praise they requested Lord Shiva to resume his Lingam. Lord Shiva thus propitiated appeared and said: If gods and men will worship, I will resume it. To this proposal Brahma and Vishnu and all other Gods agreed and since then the Lingam is worshipped by all.

Shiva Purana

On falling in consequence of the sages’ curse, the Lingam became like fire, and caused a conflagration wherever it penetrated; the three worlds were distressed, and as neither Gods nor sages could find rest, they hastened for protection to Brahma. Having heard them relate all that happened, Brahma replied, “After having committed knowingly a reprehensible act, why say that it was done unknowingly? Every one shall reap the fruit of his good or bad actions, and the Lingam therefore shall not cease to distress the worlds until the God resumes it. Propitiate by adoration the mountain-born Goddess, and she will assume the form of Yoni (vagina) and receive the Lingam, by which means only it can be rendered innocuous. After obtaining the consent of Parvati, form a vessel of eight kinds of leaves, place in it boiled rice and sacred plants, having it filled with holy water, consecrate with proper prayers and invocations, and with water repeating at the same time suitable prayers, sprinkle the Lingam. After Parvati receives the Lingam in her Yoni, you erect and consecrate the form of Lingam in the Yoni. By worshipping it with offerings of flowers, perfumes and such things, by kindling lamps before it, and by singing music propitiate Maheswara and he will forgive you.” As per Brahma’s instructions, the Gods and sages sought the assistance of Parvati. Parvati received in her Yoni the Lingam and appeased its consuming fire. In commemoration of this event the worship of Lingam was instituted.

Linga Purana

Brahma said to angels, “When I sprang into existence, I beheld the mighty Narayana reposing on the abyss of waters, and, being under the influence of delusion, awakened him with my hand and addressed him: ‘who art thou that thus slumberest on this terrible ocean?’ Hari awoke dispelling sleep from his lotus eyes, looked upon me and then arising said, ‘Welcome, welcome O Pitamaha, my dear son!’ On hearing the first of the Gods speak, I confined within the bonds of the quality of impurity, replied: why dost thou say, my dear son? For know me to be eternal god, the universal spirit, the creator, the preserver and the destroyer of the three worlds.’ He immediately answered, “Hear the truth, Oh four faced! And learn that it is I who am the creator, the preserver, and the destroyer, how canst thou forget Narayana the self-existent and eternal Being?’ hence arose terrible combat amidst the waters of the deluge, where to appease the contest and recall us to our senses, appeared a Lingam blazing like a thousand suns. Bewildered by its radiant beams, Hari thus said to me lost in amazement, ‘I will proceed downwards in order to ascertain the termination of this wondrous column of fire, do thou, O lord, proceed upwards and seek for its top.’ Having thus spoken he assumed the form of a boar, and I that of a swan, and we both proceeded in our search for four thousand years, but being unable to ascertain its termination, we then returned back wearied and disappointed. Thus still under influence of delusion, we prostrated ourselves before the Lingam, and were reflecting on what it could be. Then we heard a voice saying Om, Om, Om- and shortly after appeared Shiva in the midst of that column of fire. In commemoration of this event therefore was the worship of Lingam instituted.”

Skanda Purana and Visva-Sara-Prakasha

One day naked Mahadeva with a club in his hand chanced to pass by near a place where several sages were performing their devotions. Mahadeva laughed at them, insulted and provoked them with gestures and signs. The sages cursed him and his Lingam or Phallus fell to the ground. Mahadeva in this state of mutilation traveled over the world bewailing his misfortune and his consort Parvati ran after him singing mournful songs. (In Greek mythology this is called wanderings of Demeter and lamentations of Bacchus) The world thus stopped procreation and came to a standstill. Gods and men searched for the sacred Lingam and found it grown to an immense size. They cut it with hatchets into thirty-one pieces that became perfect Lingams. The Gods left twenty-one on earth and took nine to heaven and removed one to netherworld. Shaivites insits that Kaba is one of the twenty-one places on earth. Arabian authors opine that Lingas were worshipped all over Arabia. According to many sources the first phallus was erected on the banks of Euphrates and was known as Balef-Wara-Linga.

http://www.namaste.it/kundalini/kundalini_eng/lingam.html

Ram

Hello Ram,

Certainly most temples and cultures in Hinduism have their own peculiarities which gives its own identity. There are hundreds of such cultural and artistic peculiarities. These peculiarities may not be shastrically approved but tolerated as this is the genius and flexibility of Hinduism. There is a temple here in Telok Bahang, Penang, that conducts its annual temple yatra on a boat - the diety is paraded along the coastline on a boat, not a chariot. Why not? As long as shastras are not violated, religious and cultural variations can be incorporated.

I commented on the puranas you mentioned in an earlier post, as below:

http://groups.yahoo.com/group/akandabaratam/message/7673

Puranas are retelling of Vedas in mythical stories. Its an art form. Many cultures had similar art forms. This was the best way at mass education of religion in the past. [These events ever did NOT take place though at any point in time and space] These stories cannot be taken at face value, but we try and discern the principles and values the purana is trying to convey. Several different levels of meanings can be gleamed from just one puranic story, as you can see from my comments in the above link.

In addition to my comments in the link, the puranic stories that you mentioned reveals the following;

1. establishes the superiority of Siva

2. establishes the worship of Sivalinga,

3. alludes to Siva as the creative power,

4. the methods of worshipping the linga is briefly mentioned (and expanded in the agamas)

5. Shakti worship is given a place in Saivism (as the pedestal for the linga),

6. clearly states that the yoni is just a pedestal for the linga, (clinching evidence!)

7. it is the linga that is to be worshipped, not the pedestal, thereby giving an inferior position to Shakti by allusion,

8. the law of karma is restated,

9. mentions clearly that the Lord may take away all possessions and ego (sages' wives), and we curse and lament when we lose something or don’t get something,

10. that Siva is most attractive and attracts everyone to Him; wives, humans and gods, and that this attraction is what we call evolving by working out our karmas, (by losing our belongings and especially our ego)

11. alludes that it is the power of god in ordinary mortals that makes us lose our belongings and hence catalyses the process of spiritual evolution (we just don’t see the power of god in ordinary mortals that causes us distress),

12. alludes that non worship of the linga brings about destruction,

13. that the linga is to be worshipped in all the three worlds by all beings; men, devas and gods,

14. that it was Siva Himself that established His worship; it not chosen by men, nor an evolutionary practice but an abrupt introduction in Hinduism,

15. that it is futile to search for Him, rather one should just surrender and worship Him,

16. and that peace can only reign in all the three worlds if the linga is worshipped.

These are the Vedic truths to be learnt, now retold here in the puranas. If we go back now to the Vedas, we see clearly that the same truths have been told there, right from the rig. The way I see it Veda is a record of truths in verse, prose and dialogues, whereas the purana is a retelling of the same truths in play, myths and drama. No new material is unfolded in the purana, only a retelling of old ones.

Now instead of seeing these truths in the purana stories, it is unfortunate that scholars link these linga stories to phallic worship (although there is an allusion here), and see the linga as a phallus. If they have any doubts, they should go back to the Vedas and see if there is phallic worship there (since the puranas is just a retelling of the Vedas). Why is it absent in the Vedas? Why is it absent in the Upanishads? Why is it absent in the Sri Rudram? If it is absent in the Vedas, it CANNOT be present in the puranas. It is like a great novel and its movie; the movie dramatizes the story of the book. This reasoning establishes that there is indeed no phallic worship in Hinduism.

Pathmarajah

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#999 - February 09, 2006 05:22 PM Re: Lord
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CHAMAKAM

Regarding the chamakam. Please know that most chanters of the Rudram do not even know that other deities are the devatas and not Rudra. For that knowledge one would have to physically see the vedas written with the chandas, devata etc., or told by the sampradaya head etc.

Somewhere along the line in history omnipresence -suggesting- rks as found in the chamakas were probably considered as a good practice and thus they got added. So when people recite the chamakam as part of the Shrirudram, they are mentally associating the presence of Rudra in all entities listed. They never ever think of the other devatas at that time. Hope this clarifies your doubts.

Here is another thought for you in case you are interested.

DURGA is not the killer of Mahishasura yet she has come to be associated with that story. Why? Durga is the one who killed Durgamaasura. Her other names are Shaakambari and Shataakshi. Her story is in the Devibhagavatam. The deity of the Devi Mahatmyam is not Kali, Lakshmi or Sarasvati nor Durga. Yet all over India this assocaiation is there. Why?

In Nara Narayana Seva
AMBA HOUSE

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#1000 - February 15, 2006 01:42 PM Re: Lord
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http://www.geocities.com/rigvedsamhita/vedicname.htm

NAMES OF SHIVA FROM THE RIG VEDA
 

Agni - He who is indestructable | He who is the Inner guide (or Guru, Jiva)
Amrita - He who is Immortal; He who is the Celestial Drink of Immortality
Angirasa - He who is the protogenitor Angirasa people (ie.I.31.1)
Ashwajit - He who is conquerer of the Horses (ie. Senses or Indriyas, Pranas etc.)
Asura - He who is the Ruling Life-force (of all)
Bhadra - He who is Auspicious (ie. IV.11.1)
Bhima - He who is Terrible (common term) | He who is Strength
Dakshapati - Lord of Intellect or Creative Insight | Lord of Daksha (I.95.6) -ie. Jnaneshwar
Deva - He who is the Shining One | He who is the Deity
Dhumaketu - He who's sign is Smoke  (ie. Akash or Prana)| He who is the planet Rahu
Dyaus - He who Shines | He who is the Sky (clad one)
Ganapati - He who is Lord of Hosts (Bhutas, Indriyas and Pranas) (ie.X.112.9)
Garbha - He who is the Source | He who is the Seed or Embryo | He who is the unborn (self)
Ghora - He who is Terrible and Awful
Gopati - He who is Lord of Cattle and Lights (ie. Pashus or Pranas, being Yogeshwar)
Grihapati - He who is the lord of the home (ie. the Ishtadevta)
Guha - He who is secret or hidden (as jiva, as Jnana) (V.2)
Guhya - He who is secret (V.3) | He who is hidden within the cave(of the heart, ie.X.5.1)
Hiranya - He who is Golden (common name for Indra)
Hotar - He who is the Invoker or Priest (ie. Ganapati-Brihaspati)
Indra - He who is the Lord of the Senses | He who is the Controller (of Universe, ie. Ishwar)
Indu - He who is the celestial drop, He who is the Moon or Bindu (Ajnachakram)
Ishana - He who is the Controlling Lord (appears many times as name of Indra)
Jatavedas - He who is the knower of all births (as jiva)
Kakshiwan - He who is the Rishi Kakshivan of Kashi (ie. Rig.IV.26.1)
Kavi - He who is the Wise Seer (ie. Jnani, Skanda: as Dakshinamurti)
Kumar - He who is the (eternal) Boy or Youth (ie.Rig.V.2.1-2) [ie. Sanat-Kumar)
Maghavan - He who is Wealth | He who is Auspicious (ie.Shiv)
Mahavira - He who is the Great Hero (ie. Rig.I.32.6)
Manaspati - He who is the Lord of the Mind (ie.IX.28.1, ie. deity of Sahasrara, Yogeshwar)
Manu - He who is the First-Man (ie.IV.26.1)
Manyu - He who is wrathful and fierce (ie.X.82, later Krodha etc.)
Mata - He who is the Mother (ie. Rig.VIII.1.6, VI.1.5)
Mayina - He who is Lord of Maya (Illusion) | He who's consort is Maya
Mitra - He who is the Lover or Friend (name for Agni, Rig.V.3.1)
Narashamsa - He who is the man of prayer (ie. Mantrin, Brahmanaspati, Ganesh)
Parjanya - He who irrigates (the illuminated mind)
Pavamana - He who is the Purified one (state of the Mind)
Pitar - He who is the Father (ie.I.69.1, II.1.9, VI.1.5 etc.)
Purahan - He who is the detsroyer of Cities (Mandala VI.)
Purandara - He who is the destroyer of cities (the senses.ie. Tripurahara)
Putra - He who is the  Child  or Son (ie. I.69.1, II.1.9 etc.)
Raja - He who is the King
Rajendra - He who is the Controlling King of the Senses | Lord of Kings (ie.I.174.1, I.178.2)
Rathaspati - He who is the Lord of the Chariots (ie.Body of senses)
Rishi - He who is the Seer or Rishi (ie. Rig.VIII.6.41, Rig.I.31.1)
Rudra - He who is Terrible (ie.I.27.10, II.1.6, IV.3.1, V.3.3, - note.Rudra-Shiva X.92.9)
Sahas-putra - He who is the Son of Power (Shaktiputra) (ie.V.4.6)
Sahasrachakshu - He who has a Thousand Eyes (ie. Sahasrarachakram)
Sakha - He who is the Friend
Shachipati - He who is the Lord of Shakti (ie.Shaktiman) |
Shachivan - He who is the possesser of Shakti (ie.Shaktiman)
Shakra - He who is Shakti (ie.power)
Shaktivan - He who is Lord of Shakti | He who's spouse is Shakti (ie.V.31.6)
Shatakratu - He who has a Hundred-Fold Mind (as Jnana-Shakti, in Indu-Chakram)
Shiva - He who is auspicious, (common term for Indra, Agni I.31.1, forms of X.92.9)
Shukra - (I.69.1) He who is effulgent | He who is (born of Shiv's) Semen (as Skand)
Shyena - He who is (free like) the Falcon | He he is Garuda (in avatar)
Simha - He who is the Lion (ie. Rig.I.95.5)
Soma - He who is immortality | He who is the Moon
Sthuna - He who is the (universal) Pillar | He who is the Linga (ie.Rig.VIII.17.14)
Surya - He who is the (inner) Sun (ie.IV.26.1)
Swarjit - He who is the conquerer of the Self (ie. II.22.1)
Swarpati - He who is the Self-Lord, Who is Lord of the Self (IX.19.2)
Swayambhuva - He who is the Self-Born or Self-Existant One (ie.X.82.4)
Trata - He who is the Saviour or Deliverer or Saviour (VI.1.5)
Trimurdha - He who has Three Heads (as Trimukheshwar, ie. Rig.I.146.1)
Ugra - He who is Terrible (ie. Bhairava)
Vaishwanara - He who is the Cosmic Personality (as Purush, as Vishnu)
Varuna - He who (pervades) Encompasses all (ie, 'Aham raja varuno...' IV.42.1-4)
Vasu - He who is the (inner) Light | He who is Wealth
Vasupati - He who is Lord of (inner) Lights | He who is Lord of Wealth
Vajri - He who possesses lightening-weapon (ie.shakti-astra or vidyut-astra, of Jnana)
Vipra - He who is the Sage
Vira - He who is the Hero or Heroic
Vishnu - He who is the universal pervader |He who is Vishnu (ie.'Vishnu-Indra',aka. Hari-Har)
Vritrahan - He who is the destroyer of the obstruction (the Ego)
Yuvan - He who is the Youthful one or the Boy-Child (ie. Sundara)

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#1001 - February 26, 2006 12:13 PM Re: Lord
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Fingers outstreatched, hold your hand to your face with the palms touching the nose. Thats how close the OneLord is to you, closer than your breath! His self effulgent body of light, bright as a thousand lightning flashes at the same time, is superimposed with yours but extending about less than one centimetre outside yours, and facing outwards, in the same direction that you are facing.

In other words, when you see, you are looking out through His eyes, when you breathe, you inhale and exhale from His nostrils, when you listen, your hear through His ears, and guess what - when you hug your beloved, you are hugging the OneLord!

Now we have all at sometime in our lives wondered how we would look like as a soul body (anandamaya kosa). Just take a look at a picture of any Hindu God or Goddess. Any One. Thats EXACTLY how we look like! Looking at the picture, you are seeing in a mirror, of your 'self'. We are all His clones! Only the physical body makes all look different.

Have a 'Glorious' Sivarathri; flowers, smiles and good words to all. Thats what He wants.

Pathmarajah
26th Feb 2006

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#1002 - August 24, 2006 02:39 PM Re: Lord
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Agni-Rudra


Hindus are aware that many gods are one and the same Being but with different names at different stages or states of manifestation although how this came about may not be clear.

Rig Veda - Hymn to Agni
1.072.04
À rodasi brhati vevidÀnÀh pra rudriyÀ jabhrire yajniyÀsah |
vidan marto nemadhitÀ cikitvÀn agnim pade parame tasthivÀmsam &#0124;&#0124;


1.072.05
samjÀnÀnÀ upa sidann abhijnu patnivanto namasyam namasyan |
ririkvÀmsas tanvah krnvata svÀh sakhÀ sakhyur nimisi raksamÀnÀh &#0124;&#0124;


Those who are to be worshipped (the gods), inquiring between the expansive heaven and earth (for Agni), recited (hymns) dedicated to Rudra;
the troop of mortal (Maruts), with (Indra), the sharer of half the oblation, knowing where Agni was hiding found him in his excellent retreat.

The gods, discovering you, sat down, and with their wives paid reverential adoration to you upon their knees. Secure on beholding their friend, of being protected, your friends, the gods, abandoned the rest of their bodies in sacrifice.


This hymn is to Agni. Here the gods including the Maruts and Indra searching for Agni, recited hymns to Rudra and with that they were able to find Agni. Clearly we see here that Agni is Rudra, the same one Being with two names. Agni is Rudra - one God but two names.

And that He was hidden (Ta. marai) in the realms between the heavens and the earth. And in order to find him they had to chant hymns.

Upon finding him (realisation) and feeling secure and protected, the gods together with their wives knelt before Agni and paid adoration to him and cast away their bodies (as they had no further use for it after their self realisation).

Further, according to Sayana, this hymn is "dedicated to Rudra: Rudra is equated with Agni; the hymns to Agni are called Rudri_ya, for Rudra is Agni: rudra-agnih; a legend is cited: during a battle between the gods and asuras, Agni carried off the wealth which the former had concealed; detecting theft, the gods pursued the thief, and forcibly recovered their treasure; Agni wept (arodi_t) at the loss; thereafter he was called Rudra (Taittiri_ya Sam.hita_ 1.5.1.1)."

Krishna Yajur Veda kanda 1
PRAPATHAKA V - The Rekindling of the Fire
Taittiri_ya Sam.hita_ 1.5.1

"The gods and the Asuras were in conflict; the gods, in anticipation of the contest, deposited in Agni their desirable riches (thinking),'This will still be ours, if they defeat us'. Agni desired it and went away with it. The gods having defeated (the Asuras) pursued (Agni) desirous of recovering it. They sought violently to take it from him. He wept; in that he wept (arodit), that is why Rudra has his name."


Thus we see that Agni later came to be called Rudra, although both names are used interchangeably in the rig veda, as well as other names too.

Secondly we see that the way to realise the Lord is to chant hymns, and this has come to be the tradition in Hinduism. Yagnavalkya too reiterates that to realise brahman one has to chant the Satarudriya. All the vedic and bakti hymns are devotional praises to the Lord. The tradition was established right from the rig veda and followed through right down to Ramalingaswami in the 19th century. This is the tapas of the Hindu for realisation or metaphysical insights and visions.

This clears the confusion of the 'many gods' as well as the way towards god realisation.

Today there are only a few temples and icons of Agni in the world. However Agni is present in all Hindu rituals; the passing of the flames during puja and passed to the devotees as sacrament, the oil lamps, in the kindling of the homa fire, in marriages as the Agni-Witness, even as Agnideva of the kitchen firestove, in the preparation of the burnt and purified vibhuthi (cosmic-fire) ash which is smeared on the forehead as a sacrament after prayers and finally consigning the dead body to the jaws of Agni in a cremation - the ultimate sacrifice. All Hindus sacrifice to Agni eventually in much the same way "the gods abandoned the rest of their bodies in sacrifice" after realising Agni-Rudra, as shown above.

Additionally Agni came to be called Rudra, and Rudra is now worshipped as Siva, whose worship is extensive in many forms including as Shakti and Muruga.

Rig 1.31.1 Hymn to Agni
tvamagne prathamo aNgirA RSirdevo devAnAmabhavaH shivaH sakhA

You, O Divine Fire, were the first of the Angirasa peoples - a Rishi and God (Deva) yourself, the auspicious (Shiva) friend of the Gods!

We see this Agni-Rudra-Siva connection right in the first rig mandala.

Pathma



[This message has been edited by Pathmarajah (edited August 24, 2006).]

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#1003 - September 04, 2006 04:45 PM Re: Lord
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Who Gave Us the Vedas?


The Svetasvatara Upanishad is in salutations to Lord Rudra, the creator of Lord Brahma.

Svetasvatara Upanishad 5.18

Seeking Liberation, I take refuge in the Lord, the revealer of Self-Knowledge, who in the beginning created Brahma and delivered the Vedas to Him.

Nowhere else in the vedas is there any other reference to authorship of the vedas.

Pathma




[This message has been edited by Webmaster (edited September 05, 2006).]

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#1004 - November 26, 2006 02:08 PM Re: Lord
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(Webmaster note: it is not necessary to make the vedic agamic distinctions as all of Saivism is agamic and vedic. Pasupata Saivas are hardly exist today.)


Vedic Shaivism


"Be gracious unto us, o Rudra, bring us bliss!" (Rigveda, I.114.2).

Out of 6 main Shaiva-sampradayas five are Agamic and one is Vedic. This one is Pashupata-shaivism (see G.V.Tagare, "Saivism: Some Glimpses", Delhi, 1996, p. 3). Pashupatism is the earliest Hindu cult that survived till present time.

Worship of Shiva (as Bhava, Rudra or Pashupati) was prominent already in Vedic times. Rigveda (I.43.5) calls Rudra "luminous like the Sun, gratifying like gold, best among the Gods".

The famous Mrityunjaya-mantra of Shiva occurs both in Rigveda ( VII.59.12) and Yajurveda. The great mantra of Shiva, Panchakshari, appears already in Yajurveda, in the Rudradhyaya section of Taittiriya-samhita (IV.5.7) and Satarudriya of Vajasaneyi-samhita (Ch. 16,18).

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. Parts of these five mantras were taken by Lakulisha (100 B.C.E.), a Pashupata-shaiva teacher and reformer, into his Pashupata-sutra ( 1.40-44).

Rudra is identified with Indra and Agni, main deities of Rigveda. Maitrayani-samhita of Samaveda (II.1.10) and Shatapatha-brahmana of Yajurveda (VI.1.3.10) say "agnirvai rudraH", while Rigveda (II.33.3 ) and Atharvanaveda ( IV.28.3; II.2.7; X.1.23) describe Him as a thousand-eyed God, a holder of vajra and a killer or Vritra, i.e. Indra.

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, and same is repeated in Shvetashvatara-upanishad (which belongs to Taittiriya-brahmana).

Sayanacharya while commenting upon the verse IV.28.1 of Atharvanaveda, tells us that the Lord is called Bhava for having everything coming out of His body, and that He is called Sarva because of His destructive character at the time of dissolution.

Shatapatha-brahmana ( VI.1.3.17) says that Ishana, the highest form of Rudra, is same as Aditya. Shvetashvatara-upanishad clearly describes Rudra as the Supreme God, Maheshvara (IV.10), Purusha of Rigveda and Vishvakarman who is seated in the hearts of all human beings ( IV.17). Thus, Rigvedic Vishvakarma-daivata hymn (X.81) also describes Rudra and no other god. Rudra is identical to Soma, who was worshipped in a pillar, very similarly to Shivalinga worship.

Mandukya-upanishad (verse 7) names the fourth, the highest pada of Brahman, as Shiva.

Mahabharata mentions Krishna's initiation into Pashupatism (Anushasana-parvan, 14.379-380). In the same chapter Yajnavalkya and Vedavyasa are said to have been Pashupata-shaivas. Gautama and Kanada, founders of Nyaya and Vaisheshika schools respectively, were Pashupatas (see Prof. R.K. Siddhantashastri, "Saivism Through the Ages", Delhi, 1975, p. 99).

To conclude with, Shaivism is essentially Vedic religion (as Pashupatism), which later got developed with the independent Agamic revelation. This Agamic revelation is considered to be the essence of Vedas.

In Bhairava-Agamas Shaivism takes a Shakta form, but this Agamic Shaktism has its root in Vedas again. Shakta-Agamas view Vedic Agni (who is said to be all Gods together: Aitareya-brahmana, II.6.3) as Devi, Durga, Bhairavi or Kundalini. Durga is invoked with Vedic Rik ( I.99.1) connected with Agni. In Devi-upanishad, also known as Devyatharva-shirsha (verse 9), Durga is called Agnivarna and Tapasa-jvalanti.

Agni and Soma of Vedas (invoked in pair, for example, in Rigveda, I.93), or Agni and Indra (similarly coming in pair: Rigveda, I.21), are Shakti and Shiva of Tantras.

Sri Bhaskararaya in Lalitasahasranama-bhashya (Name 407) quotes Shruti: "One Rudra hidden in all beings, he is with Maya, with parts and without parts. He is Devi herself, and is not separated from her. By knowing this, one attains immortality."

Supreme Shakti of Tantras was known in Vedic times as Aditi, mother of gods, and her manifestations were Sarasvati, Ushas ("Face of Aditi" Rigveda, I.113.19) and alike. Rigveda (I.89.10) says: "Aditi is Heaven, Aditi is Mid-region, Aditi is Mother (Earth), Father and Son. She is all the Gods; she is the Five peoples. Aditi is all that is born and what is to be." In Rigvedic Devi-sukta ( X.125.3-4) the Goddess says: "The Queen, I am the dispenser of wealth; conscious, I am the first among the Gods They that ignore me run to ruin."

Kena-upanishad (which belongs to Tandya or Jaimini-brahmana of Samaveda) shows Uma revealing the knowledge of Brahman to the gods (according to Mahavasishtha, "Uma is so called because it contains the essence of the Pranava").

In Muktika canon there are eight Upanishads devoted specifically to Shakti: Bahvricha, Bhavana, Devi, Saubhagyalakshmi, Savitri, Sita, Tripura, Tripuratapini.

The worship of Shakti as the Yoni has also got Vedic roots: Aitareya-brahmana ( II.6.3) says that "Agni is the womb of the Gods"; Shvetashvatara (V.5) calls Rudra as "Yoni"; and Brihadaranyaka (Kanva VI.4.2) refers to worship of women's Yoni by Prajapati. Both Brihadaranyaka (Kanva VI.4.3; VI.2.13) and Chandogya ( II.13.1-2) view ***ual act as holy practice. Tantric doctrine of divine nature of women also finds support in Vedic Shruti (Brihadaranyaka, Kanva III.9.11).

"May the Goddesses favour us with increase and great happiness!" (Rigveda, I.22.11).

Regards
Prasanna Kumar

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#1005 - April 18, 2007 03:21 PM Re: Lord
webmaster Offline
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Registered: February 07, 2010
Posts: 1030
Loc: KL
[QUOTE]Originally posted by Pathmarajah:
[b]Chamakam is a Demand to 25 Dieties to Provide 347 Blessings

Anyway, while the Rudram is dedicated to Siva, the Chamakam is a list of demands to Agni, Vishnu (agnaa vishnu sajosasema) and 23 other deities to bring forth all the goodies. Anyone know why - why worship one diety and expect blessings from other dieties?

The chamakam is like reading a menu and ordering what you want. There is no prayer or praise to these 25 dieties, rather requesting or expecting them to provide 347 benedictions or blessings. [UNQUOTE]


There is another view based on a different translation by R. Ramachander ( http://www.celextel.org/vedichymns/chamakam.html ) that the chamakam is indeed a prayer to Rudra who is in Agni and Vishnu, and that the chamakam is simultaneously a request and a thanksgiving to God Rudra who is in both Lord Agni and Lord Vishnu, and that all these 347 benedictions one has received, or one is requesting for, is because one worships Rudra.

And that all the elements and 23 gods bless and remain with the worshipper, because of one's worship of Rudra.

Pathma

[This message has been edited by Webmaster (edited April 18, 2007).]

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#1006 - July 03, 2009 10:54 AM Re: Lord
Pathmarajah Offline
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Registered: July 22, 2004
Posts: 375
Loc: Penang
Siddhanta in the Vedas


Siddhanta was also taught by Vayu to vedic rishis, and by Upamanyu, the son of Vyagrapada (a co-disciple of Tirumular and Patanjali) to Krishna, who taught the Bhagavad Gita to Arjuna. The name of Siddhanta is found in Vayusamhita Part I.28.72. The word Saiva Siddhanta is found in Vayusamhita Part II.24.177.

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