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Atanu Banerjee Member Posts: 10 |
posted April 19, 2004 02:31 AM
   
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 naďve 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 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. 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. Rig Veda tells: Yajur Veda:
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
1. Lord of Maruts, let thy bliss approach us: ----------. HYMN XLIII. Rudra. Note 1: Aditi, mother of Vishnu, is invoked to obtain Rudras grace. Rig Veda 6. 74. 3 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.
iv. 4. 8. 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; Çipivista 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. d ------- h He who creepeth away, i Homage to the blue-necked, I ------ iv. 5. 2. Note: Lord of the hosts and Lord of the quarters iv. 5. 5. Note: Rudra is Carva. Carva is all. Rudra is Cipivista and That Thou art. iv. 5. 9.
Note: Oldest and the youngest. The first born and the later born. iv. 5. 7. Note: He is in heat (agni), lightning (Indra), Wind (Vayu), Storm (Maruts). The dwelling and its guard. iv. 5. 8. iv. 5. 9. Note: Unconquerable iv. 5. 10. e ---------- iv. 5. 11. 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.
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posted April 19, 2004 03:17 PM
Well done Atanu, Let us post on this thread all the references to Siva-Rudra, from all scriptures. Regards. Webmaster IP: Logged |
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posted May 02, 2004 12:27 PM
Originally posted by Atanu Bannerjee:
Rudra is the soul of all Pasus bulls, so He is Pasupati. So the Yajurveda says: Note: The Creator with the Bull. All Gods are bulls in Rig Veda. (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.
And now learn that Indra is the Lord of Visnu like Adityas are the Lords of Maruts Note: Indra is the overlord of Visnu and Agni is Visnu (when brought down) 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.
Also note: As a kind friend with streams of milk they balm thee what time thou makcst wife and lord one-minded.
but One stronger transfixed the wild boar, shooting through the mountain. 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.
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 -----------------
47 ----- 48 Twelve are the fellies, and the wheel is single; three are the naves. What man hath understood it?
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. 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, Note: Visnu through Indras energy took wide strides and formed the quarters. Book 8 HYMN XV. Indra.
Book 8 HYMN LXVI. Indra. 5 Indra in groundless realms of space pierced the Gandharva through, that he Might make Brahmans' strength increase.
Book 10 HYMN I. Agni.
Rudra as Sun is Savitar, who when brought down is Visnu. This is also clear in Yajurveda as below. Book 10 HYMN XCII. Visvedevas. 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.
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. Note: Visnu extols and lauds majesty of Indra
The aim of all karma kanda rites is Rudra.
1 WITH worship will I glorify thee, Agni, like a long-tailed steed, Imperial Lord of sacred rites. Note: Offerings to Agni are eulogy to Rudra, him Adorable in every house. All songs are eulogies to Rudra.
6 ------ 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.
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 XIII. Indra.
Book 10 HYMN II. Agni. Note: Who is the Universes father, leader of solemn rites? Book 10 HYMN LXXIII. Indra.
Book 10 HYMN LXXXIV. Manyu. Atanu IP: Logged |
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posted May 09, 2004 12:41 PM
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.)
(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.)
(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).
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).] IP: Logged |
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posted May 20, 2004 05:52 PM
Mahabharatha on Siva
Narayana performed strenuous Tapa when the Highest God of the world,
In Mahabharata Santi Parva A. 302 there is included a dialogue First of all this Sambhu creates Hiranyagarbha, also known as Hiranyagarbha gives rise to Ahankara and Virat Prajapati. This Siva Sambhu is not having any figure or form like that of a man or IP: Logged |
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posted March 11, 2005 11:39 AM
Atanu Banerjee Junior Member Posts: 7 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. 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.
Why you appear as multiform is known to you alone.
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.
LXXV-1: Salutations to Rudra, and to Rudra who is Vishnu. Guard me from death (Maha Narayana Upanishad).
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 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.
Rig Veda 10.191.3 sa vishnu sa shiva sa rudra so'kshara sah Shree Rudram oM namo bhagavate rudrAya vishhNave mR^ityurme pAhi | namo rudraaya vishhNave mR^ityurme pAhi
SRI BRAHMA SAMHITA Book 1 TEXT 8. niyatih sa rama devi
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.
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.
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
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.
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.
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.
1 WHAT shall we sing to Rudra, strong, most bounteous, excellently wise, That shall be dearest to his heart?
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.
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.
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.
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.
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. 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
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.
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. 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; Çipivista 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.
Yajur Veda v. 5. 9. a O Agni, the ocean, thy arrow called the young, with it be gentle
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.
a O Vastospati, accept us;
a ----------.
a Homage to Bhava and to Rudra.
Yajur Veda iv. 3. 9. a Thou art the portion of Agni, the overlordship of consecration, the holy power saved, the threefold Stoma.
SU III, 3-4 4. He who is source and origin of the Gods,
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.
RV 1.22 Rig Veda Book 8 HYMN XII. Indra. Rig Veda Book 8 HYMN XV. Indra. 9 Visnu, Varuna, Mitra sing thy praise: In thee the Maruts' company have great delight. RV Book 10 HYMN CXTII. Indra. 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. 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. RV Book 9 HYMN XCVI. Soma Pavamana 4 Flow for prosperity and constant Vigour, flow on for happiness and high perfection. 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
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. RV BOOK 7 HYMN CII Parjanya.
YV iv. 5. 5. IP: Logged |
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Atanu Banerjee Member Posts: 10 |
posted May 05, 2005 10:32 PM
A few select verses are presented hereunder from Shri Rudram. yA te rudra shivA tanUraghorApApakAshinI |
Nama staraya Salutations to Him who is the Pravana mantra; Om.
vR^ixasya mUlakena shakhAH puShyanti vai yathA | 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. -------------------------------------------------------------------------------- Shri Rudram 1.1 namaste rudra manyava uto ta ishhave namaH | (Krishna Yajur Veda, Shri Rudram: anuvAka 1, Rik 1) manyave - Your anger (Manyu-Indra) 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).
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:
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 | Maheshvara made the Omkara the bow, SavitrI the bow-string, the four vedas the horses, and the chariot from all the gods. -------------------------------------------------------------------------------- Shri Rudram 1.2 yA ta ishhuH shivatamA shivaM babhUva te dhanuH | (Krishna Yajur Veda, Rudram: anuvAka 1, Rik 2)
Shri Rudram 1.6
(Shri Rudram: Anuvaka 1, Rik 6)
-------------------------------------------------------------------------------- Shri Rudram 1.7 asau yastAmro aruNa uta babhruH sumaN^galaH |
"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).
Shri Rudram 1.8
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.)
sUrya (the sun), the soul (Atman) of all movable and immovable things, pervades the heaven, earth, and the intermediate region. -------------------------------------------------------------------------------- Shri Rudram 1.9
(Shri Rudram: anuvAka 1; Rik 9) namaH - salutations to 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.
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). -------------------------------------------------------------------------------- Shri Rudram 1.10
(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. -------------------------------------------------------------------------------- Shri Rudram 1.11
-------------------------------------------------------------------------------- Shri Rudram 1.13 yA te hetirmIDhushhTama haste babhUva te dhanuH | (Shri Rudram: anuvAka 1; Rik 13) mIDhushhTama - O Showerer of desired things 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
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).
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).
-------------------------------------------------------------------------------- Shri Rudram 2.6
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).
Shri Rudram 2.7
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
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. ------------------------------------
Salutations to Him who stands prominent, the wielder of the sword; to the prince of thieves, salutations.
--------------------------------------------------------------------- 4th ANUVAKA
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).
---------------------------------------------------------------------------------- 5th ANUVAKA Salutations to Him who is the source of all things and to Him who is the destroyer of all ills.
Salutations to the destroyer and to the protector of all beings in bondage.
Salutations to Him whose throat is black and whose throat is also white.
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.
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).
Salutations to the great and majestic one, to Him who is full of all excellence.
Salutations to Him who was before all things and who is foremost.
Salutations to Him who pervades all and moves swiftly. ----------------------------------------------------------------------- Sixth Anuvaka Namah purvajaya chaparajaya cha Salutations to Him who was before all and who will be born after all.
Salutations to Him who appears in the middle, and who appears undeveloped.
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.
Salutations to Him who is praised by the Vedic Mantras and who is expounded in the Vedantic Upanishads.
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.
Salutations to Him who is praised in the Vedas (Shrutaya) and whose army (Devas) is also praised.
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).
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.
Salutations to Him who is the Pravana mantra; Om.
Salutations to Him who is the source of happiness here and hereafter.
Namah shankaraya cha mayaskaraya cha
Salutations to Him who is inherently of the nature of conferring happiness directly in this world and the world hereafter.
Salutations to Him the auspicious one, who is more auspicious than all others. NAMAH SHIVAYA CHA SHIVATARAYA CHA
Salutations to Him who is in the other shore and on this shore.
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.
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.
Salutations to you who shower wealth and who dwell in the hearts of the Gods.
--------------------------------------- Ya te Rudra Shiva tanu Shiva vishvaha bheshaji, Shiva Rudrasya 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.
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.
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.
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
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. IP: Logged |
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Pathmarajah Administrator Posts: 321 |
posted May 10, 2005 06:08 PM
Rudra in the Vedas
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. "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 Rudriyetiâ. 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).] IP: Logged |
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Atanu Banerjee Member Posts: 10 |
posted May 10, 2005 08:37 PM
Thanks. The post adds to my knowledge.
quote: [This message has been edited by Webmaster (edited June 12, 2005).] IP: Logged |
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Pathmarajah Administrator Posts: 321 |
posted May 11, 2005 05:37 PM
Rudra and the Sri Rudram
âRtam Sabdam Vedaatmaanam Brahmane dadati Kalpaadaaviti Rudrahâ. "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 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: | Translation: 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).] IP: Logged |
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Pathmarajah Administrator Posts: 321 |
posted May 12, 2005 05:53 PM
Here is another translation of that verse by Swami Krishnananda of DLS: "This hand of mine is blessed; this, mine, is twice blessed;
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).] IP: Logged |
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Pathmarajah Administrator Posts: 321 |
posted May 14, 2005 12:53 PM
I cannot find originally posted in navyashastra.
Assuming that it is this anuSTubh verse (in H-K notation): ayaM me hasto bhagavAn It would be RV.10.60.12 and AV.4.13.6, for which multiple translations 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 Another intriguing feature of this verse is that its location at > All I can say is that while one can easily see the words for I agree. There does not seem to be any reason to doubt the IP: Logged |
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Atanu Banerjee Member Posts: 10 |
posted May 25, 2005 01:39 AM
The One Without a Second Lord of Upanishads
sarvaGYaH paJNchakR^ityasaMpannaH 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).
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.
KAIVALYOPANISHAD, INCLUDED IN THE KRISHNA-YAJUR-VEDA.
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.
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. SVETASVATAROPANISHAD, INCLUDED IN THE KRISHNA-YAJUR-VEDA 3.13 4.12 4.21
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 ! ------------------ 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.
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.
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).
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
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 !
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Pathmarajah Administrator Posts: 321 |
posted June 02, 2005 05:29 PM
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.
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 Soma is Lord of the Mind and is omniscient. Book 9 HYMN XLII. Soma Pavamana 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 Soma, shining brilliantly is a God like Surya and flows in the waters and in the sky. Book 9 HYMN XCVI. Soma Pavamana Soma is Brahman, father of the vedas, Agni, Surya, Indra and Vishnu. RV Book 6 HYMN LXXIV Soma-Rudra 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.
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posted June 05, 2005 04:16 PM
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 aĂva? na tvĂ vĂravanta? vandadhyĂ aghni? namobhi? |
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 kad rudrĂya pracetase mÂĽ?hu??amĂya tavyase |
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.
2 With the most saving medicines which thou givest, Rudra, may I attain a hundred winters. 3 Chief of all born art thou in glory, Rudra, armed with the thunder, mightiest of the mighty. 4 Let us not anger thee with worship, Rudra, ill praise, Strong God! or mingled invocation. 5 May I with praise-songs win that Rudra's favour who is adored with gifts and invocations. 6 The Strong, begirt by Maruts, hath refreshed me, with most invigorating food, imploring. 7 Where is that gracious hand of thine, O Rudra, the hand that giveth health and bringeth comfort, 8 To him the strong, great, tawny, fair-complexioned, I utter forth a mighty hymn of praises. 9 With firm limbs, multiform, the strong, the tawny adorns himself with bright gold decorations: 10 Worthy, thou carriest thy bow and arrows, worthy, thy manyhued and honoured necklace. 11 Praise him the chariot-borne, the young, the famous, fierce, slaying like a dread beast of the forest. 12 I bend to thee as thou approachest, Rudra, even as a boy before the sire who greets him. 13 Of your pure medicines, O potent Martits, those that are wholesomest and healthbestowing, 14 May Rudra's missile turn aside and spare us, the great wrath of the impetuous One avoid us. 15 O tawny Bull, thus showing forth thy nature, as neither to be wroth, O God, nor slay us.
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.
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posted June 06, 2005 05:29 PM
Explanations are mine.
Rig Veda Book 1 imĂ rudrĂya tavase kapardine k?ayadvÂĽrĂya pra bharĂmahe matÂĽ? |
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 Ă te pitarmarutĂ? sumnametu mĂ na? sryasya sand??o yuyothĂ? | 1. FATHER of Maruts, let thy bliss approach us: exclude us not from looking on the sunlight. 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 imĂ rudrĂya sthiradhanvane ghira? k?ipre?ave devĂya svadhĂvne |
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).] IP: Logged |
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posted June 11, 2005 06:24 PM
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 Here is a testimony. 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).] IP: Logged |
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posted September 04, 2005 06:41 PM
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 | 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" brahmAdyAH sthAvarAntAshcha pashavaH parikIrtitAH | The mahAbhArata states: sa eva pashuH | [upanishhad brahma yogin in his commentary quotes the vArtikakAra : 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 || [upanishhad brahma yogin answers the question: What is pAsha, the chain that binds the pashu's? IP: Logged |
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posted January 01, 2006 03:12 PM
RUDRAM Eighth Anuvaka Namah Somaya cha Rudraya cha Salutations to Him who is with His consort Uma and Him who destroys illusions. EXPLANATION 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 FROM THE RUDRAM Trikaagnikaalaaya is translated as 'one who alone holds awareness of God, Soul and the World'. EXPLANATION
Praanaanaam Grantirasi Rudra EXPLANATION Pathmarajah [This message has been edited by Pathmarajah (edited January 04, 2006).] IP: Logged |
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posted January 08, 2006 01:02 PM
Author of Chamakam
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posted January 08, 2006 02:33 PM
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 IP: Logged |
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posted January 15, 2006 07:25 PM
Rudra is Death RUDRAM Mrtyave svahaa mrtyave svahaa-a. Om Namo Bhagavate Rudraaya. Visnave mrturme paahi.
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 IP: Logged |
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posted January 27, 2006 04:25 PM
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 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 IP: Logged |
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posted January 29, 2006 12:15 PM
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
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 sagesâ 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, âAfter 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.â As per Brahmaâs 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, âWhen 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: âwho art thou that thus slumberest on this terrible ocean?â Hari awoke dispelling sleep from his lotus eyes, looked upon me and then arising said, âWelcome, welcome O Pitamaha, my dear son!â 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.â He immediately answered, âHear 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?â 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, âI 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.â 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.â 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 donât 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 donât 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 IP: Logged |
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posted February 09, 2006 05:22 PM
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. IP: Logged |
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posted February 15, 2006 01:42 PM
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) IP: Logged |
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posted February 26, 2006 12:13 PM
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 IP: Logged |
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posted August 24, 2006 02:39 PM
Agni-Rudra
Rig Veda - Hymn to Agni 1.072.05 Those who are to be worshipped (the gods), inquiring between the expansive heaven and earth (for Agni), recited (hymns) dedicated to Rudra; 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 "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."
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 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).] IP: Logged |
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posted September 04, 2006 04:45 PM
Who Gave Us the Vedas?
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).] IP: Logged |
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posted November 26, 2006 02:08 PM
(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.)
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). IP: Logged |
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posted April 18, 2007 03:21 PM
[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]
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).] IP: Logged |
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posted July 03, 2009 10:54 AM
Siddhanta in the Vedas
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