Śri Ganesh
Chapter 1
Reflection: Mahābhārata
as pañcamaveda – the fifth veda
Reflection: Indra and
Lord Śiva
Reflection: Taking
further dip into Lord Śiva’s stuti in Vedas
Śri Rudra’s descriptive
features
Reflection: Lord Śiva in
śvetāśvataropaniṣad
Reflection:: How to train
a parrot?
Śri Ganesh
222
nārāyaṇaṁ namaskr̥tya naraṁ caiva narottamam
devīṁ sarasvatīṁ caiva tato jayam udīrayet
Om! Having bowed
down to Narayana and Nara, the most exalted being, and to Divine Mother
Saraswati, must the word Jaya be uttered.
The word “Jaya”
refers to Mahābhārata.
Sauti, also
called ugraśravāḥ, was son of lomaharṣaṇa. He came to naimiṣāraṇya forest and
he was soon surrounded by eager śrōtā (i.e. listeners of Vedic wisdom), and was
asked questions w.r.t what Sauti had heard earlier at the sacrifice organized
by janamejayaḥ.
Sauti said
“Shall I repeat to you the purāṇasaṁśritāḥ puṇyāḥ katha (sacred stories contained
in the purānas)? These stories are verily repository of dharma (punya) &
artha (wealth and security) (i.e. dharmārtha-saṁśritāḥ)” [1.1.14 CE, 1.1.22 KE]
The rishis and
tapasvis who had assembled there in naimiṣāraṇya (to attend the 12-year sacrifice
conducted by Śaunaka), replied
“The purāṇaṁ revealed
by parama rishi dvaipāyana (i.e. Bhagavān vyāsa), which is held in great
reverence (abhipūjitam) by brahmarṣis, divine beings (surair), when they heard
it (with devotion). (This purānam) is most eminent among all narratives (ākhyāna
variṣṭhasya), adorned by the essence of vedas (vedārthair bhūṣitasya), along
with all its logical subtleties (sūkṣmārtha nyāya yuktasya). We desire to know
about this (i.e. purānam) sacred bhāratasya itihāsam, which is purifying (puṇyāṁ)
and composed in elegant language, encompassing the subjects of other sacred books.
It contains the essence of the four Vedas (vedaiś caturbhiḥ samitāṁ) and we are
desirous of listening to this essential teaching (śrotum icchāmo dharmyāṁ),
which removes pāpa (spiritual demerit) and bhayam (fear) (i.e. pāpabhayāpahām).
[1.1.15-19 CE, 1.1.23-27 KE]”
Thus requested
earnestly by the rishis, Sauti decided to relate to them the great epic
composed by bhagavān vyāsa. He then prayed to Lord Śiva (i.e. Parameśvara)
“ādyaṁ puruṣam
īśānaṁ puruhūtaṁ puruṣṭutam
rtam ekākṣaraṁ
brahma vyaktāvyaktaṁ sanātanam” – 1.1.20 CE
Bowing to the
original Being - ādyaṁ puruṣam, who is the controller of all - īśānaṁ (i.e.,
Lord Śiva), who is adored by all and to whom all sacrificial offerings are
made, who is the very truth (rtam), the One changeless infinite reality (ekākṣaraṁ
brahma), that is both manifest ~ vyaktam (as this visible universe of names,
forms, thoughts, cause, effect etc.) and unmanifest ~ avyaktaṁ (as pure
consciousness beyond name, form), the eternity (sanātanam) Itself (i.e. beyond
time, space and causation).
asac ca sad
caiva ca yad viśvaṁ sadasataḥ param
parāvarāṇāṁ sraṣṭāraṁ
purāṇaṁ param avyayam [1.1.21 CE]
Who is at once
(i.e. appears to be) non-existing (i.e. appears to go out of existence, when
unmanifest) and existing (i.e. appears to come into existence when manifest; who is the visible universe & yet beyond all
notions of (i.e. appearing) existing and (i.e. invisible) non-existing
universe; who is the creator of all things regarded as high and low (i.e. in
terms of their attributes); the ancient, highest, inexhaustible one.
The Sauti
proceeded to adore, the same Being, who was called as īśānaṁ (a commonly used
epithet to Lord Śiva), now as Śri Hari. (Showing there is no Hari-Hara Bhedam
in the minds of the Rishi).
maṅgalyaṁ maṅgalaṁ
viṣṇuṁ vareṇyam anaghaṁ śucim
namaskr̥tya hr̥ṣīkeśaṁ
carācaraguruṁ harim” [1.1.22 CE]
I adore Śri Viṣṇu-Hari,
auspicious and auspiciousness itself, worthy of all adoration, taintless (i.e.,
not touched by karma ~ cause-effect) and (hence ever-) pure (i.e., beyond
duality); who is the ruler of the sense faculties (hr̥ṣīkeśaṁ), the Guru of all
things moveable and immoveable.
Then Sauti
proceeded to outline the origin of the visible universe, from the primordial
darkness which was enwrapped in darkness (niṣprabhe asmin nirāloke sarvatas
tamasāvr̥te – 1.1.27 CE). This description of Sauti echoes the nāsadiya sukta
of rig veda ( táma āsīt támasā gūháḷam
ágre.
Sauti said “At
first there was only darkness wrapped in darkness.) Then appeared the br̥had aṇḍam
(vast egg) prajānāṁ bījam akṣayam (the one inexhaustible seed of all created
beings). This we are told (i.e. by Vedas) that it’s the satyaṁ (eternally true)
jyotir (light of awareness) brahma (infinite reality) sanātanam (eternity). It
was adbhutaṁ (wonderful, i.e. beyond expression of words) acintyaṁ (i.e. beyond
time and hence beyond thought). This manifested itself as pitāmaha brahma, who
is the source of all beings (prajāpatiḥ). This (kārya brahman) is also the Guru
of all divine being that subsequently emerged (suraguruḥ) is indeed Lord Śiva (sthāṇu).
[ See 1.1.28-30 CE]”
[The last phrase
has Brahma prajāpati referred to as sthāṇu (an epithet commonly used for Lord
Śiva).]
Sauti continued
“From this purāna puruṣottama (ancient Being) – called brahma and also as sthāṇu,
emerged the whole set of beings (Manu, Daksha, Prachetas etc.) and subsequent proliferation
of sr̥ṣṭiḥ (including several divine beings, prajāpatis; years, seasons,
months, fortnights etc.). The whole
process of sr̥ṣṭiḥ and everything that came out of it, were fully witnessed by
bhagavān vyāsa. He then was pondering how to communicate the same to posterity.
At that moment appeared bhagavān brahmā lokaguruḥ [1.1.76 KE]”
Guru continue to
explain the essence of the 1st chapter further “To enable the
impossible task of writing down, the vast corpus of knowledge, in the form of
the itihāsā – Mahābhārata, Vyāsā was asked by bhagavān brahma, to meditate on
Ganesha (kāvyasya lekhanārthāya ganeśah smaryatām mune – 1.1.109 KE). Śri ganeśa appeared when vyāsa invoked Him,
who is ever ready to bless his votaries. Bhagavān vyāsa prayed to Śri ganeśa,
to write the itihāsā that has been mentally (manasā kalpitasya cha) composed by
him (i.e. vyāsa). Śri ganeśa put the condition that his pen must not stop
writing, even for a moment. Śri vyāsa
requested Śri ganeśa to only write after having comprehended the import of the
ślokā uttered by vyāsa. Śri ganeśa gave his assent with the utterance of Om.
So, every so
often bhagavān vyāsa would compose a complicated ślōkā with layers of nuance (granthagranthiṁ
- 1.1.116 KE), which would give the riśi some time, even has Śri ganeśa would
ponder on the meaning of the ślōkā.
Thus the epic
was written by Śri ganeśa”
I pray to Śri ganeśa the ONLY writer and bhagavān vyāsa the ONLY
composer, for describing in authentic style, with authoritative words, the
glory of Lord Śiva as described in Mahābhārata.
Reflection: Mahābhārata
as pañcamaveda – the fifth veda
To understand
how Lord Śiva guided the main narrative plot of Mahābhārata, we must understand
certain underlying themes in Mahābhārata. The first theme to internalize is that Mahābhārata
is essentially pañcamaveda – the fifth veda and that study of the four Vedās
and study of Mahābhārata go together. When our tradition refers to Mahābhārata
as pañcamaveda, it’s not just an arthavādā (or well-intentioned exaggeration)
but a clear cut declaration that Mahābhārata is an hermeneutic key, to decode
the essence of vedā, not just to intellecturally grasp it, but also internalize
it. Hindu hermeneutics in the vedic tradition, aspires to bring about
inner-transformation in the reader, remove all doubts, while engaged in the
process of the contemplative-study of the scripture. Before we discuss further, let’s look at two
verses from Mahābhārata.
vedān adhyāpayām āsa mahābhāratapañcamān
sumantuṁ jaiminiṁ pailaṁ śukaṁ caiva svam ātmajam 1.57.74. CE
Śri Vyāsa taught the Vedas and the Mahābhārata as
the fifth Veda to Sumantu, Jaimini, Paila, and his own son śuka as well
as to vaiśampāyana.
itihāsapurāṇābhyāṁ vedaṁ samupabr̥ṁhayet
bibhety alpaśrutād vedo mām ayaṁ pratariṣyati- 1.1.204 CE, 1.1.293
KE
With itihāsā and purana as the aid, one must proceed to interpret
the veda. The veda is afraid of one of little understanding (i.e. devoid of
study of Mahābhārata), lest he proceed to interpret the vedas.
Clearly
Mahābhārata (i.e., Bhagavān vyāsa) is of the view that unless we harmonize our
study of Mahābhārata with our interpretation of Vedas, we will neither
understand Vedās properly, nor evaluate nor experience Mahābhārata properly.
In other words,
one cannot understand the vedās unless one studies and learns it, by the grace
of vyāsa’s interpretation of veda – namely the Mahābhārata – also called kārṣṇaṁ
vedam (i.e. veda of krishna dvaipāyana ~ 1.1.205 CE), by Mahābhārata itself. Infact
Mahābhārata goes to the extent of saying, that in the ancient days the four
vedas were placed on one side of a balance and the kārṣṇaṁ veda (i.e., itihāsā
known as Mahābhārata) on the other side. It was seen that this itihāsā was
heavier than the four vedas [1.1.298 KE] – since then it was called Mahābhārata
[1.1.299 KE, 1.1.209 CE]. The prefix Mahā or great, used only in the sense that
it fulfills the mission of the Vedas, by explaining it through a transformative
narrative.
Since our goal
here in this gathering, is to revel in the revelation of Lord Śiva in the
Mahābhārata, we need to be mindful of the fact that Mahābhārata is simply
following the Vedās, in this respect. The Vedas reveal Lord Śiva in the four
Vedas (i.e., Samhita, brahmana, āranyaka and upaniṣad). Often its misconstrued
by some scholars that the rudra of vedas and śiva of itihāsā-purana are
different, but merged over time, as if it’s a socio-historical development. But
traditional vidvāns, jagadgurus have always identified śiva and rudra as one
and the same Being, adored in the Vedas.
There is also
another nuance to be internalized. It is seen in the Vedā that Rudra is
identified with Indra in some mantras and sometimes with Agni. This is a common
theme often seen in Vedic mantras, that one divine being is seen through
multiple vantage points. Each vantage point, in itself invokes the presence of
another Vedic deity (like Indra, Agnih, Surya, Varuna). This can be fully
appreciated if we are endowed with the attitude of an initiated upāsaka
(worshipper).
Now lets us
briefly look at few descriptions of Rudra in Rig Veda. For started hymns to
Indra and Agni are plenty in Rig Veda. Then, there are exclusive hymns to Rudra
Himself, some examples being RV 2.33; RV 1.114; RV 7.46. However, there are
several hymns to Agni and Indra, where the presence of Rudra is also felt. For
example in RV 4.3.1 the hymn starting with ā vo rājānam adhvarasya rudram
hotāram satyayajam rodasyoh, is agni sukta, yet the presence of Rudra is felt.
So, if an initiated upāsaka were to study Rig Veda, one would identify Rudra in
more than 200 hymns. This Rudra is that one Being, who is sometimes called Agni
and sometimes Indra.
To orient our
mind with devotion to that One Being Rudra, we shall take a dip into a few
vedic hymns, in the next muhurta. Let us start with the 2nd Rig
Vedic Mandala mantra : -
āte pitar marutām
sumnam etu mā naḥ sūryasya samdrśo yuyothāḥ |
abhi nō vīrō
arvati kṣameta prajāyemahi rudra prajābhiḥ || 2.33.1 ||
Oh, the Father
of winds (maruts), we seek your grace! May we not be deprived of the sight of
the sun! Oh, the Brave in handling enemies, be forbearing with us! Oh Lord rudra,
may we, your subjects, have continued progeny!
This entire
anuvāka of 2.33 is dedicated to rudra. However, if you look at the third mantra
of this hymn, it goes as follows : -
śrestho jātasya
rudra śriyāsi tavastamas tavasām vajrabāho
parsi nah pāram
amhasah svasti viśvā abhuītī rapaso yuyodhi – 2.33.03
Here rudra is
referred to as vajrabāho, an epithet normally reserved for Indra, in vedic
corpus. The mantra prays to Rudra, who
is armed with thunderbolt, to help us transcend over all troubles. This mantra invokes the presence of Indra, as vajrabāho.
In Mahābhārata, there are many occasions when this juxtaposition of Indra and Śiva
tattva, into the story is seen. Like for instance, when Lord Śiva takes the
form of Indra to test Upamanyu. Also, when the five Indras are guided by Lord
śiva to take birth as five Pāndavās. But more on this later.
In the very next
verse (2.33.4) we see that rudra is referred to as bhisaktamam ~ best among
physician and in 2.33.5 is referred to as babruḥ (in the same way as in asau
yastāmro aruṇa uta babhruḥ sumaṁgalaḥ in Taitirīya Samhita 4.5 – Śatarudriyam).
Now in
Śatarudriyam of Taitirīya Samhita we see that Lord Śiva is referred to as sahasrā̠kṣā
(1000 eyed one), again an epithet reserved for Indrā.
There is a very
deep mystic connection between Indra and Śiva tattva.
Let us briefly explore it and pray to Lord Śiva so that we may
intuit the identity of Indra and Lord Śiva, in a way that is consistent with
the rishi hrudayam and our spiritual upliftment.
Reflection: Indra and Lord Śiva
The Aitareyōpanisad
reveals to us that Indra is the mystic name of the Ātman dwelling in the
creatures. It does so through a sequence
of mantras, which starts with declaration that the Self or Ātman is all that Is and this visible universe emerged from it.
In the beginning this was but the absolute Self alone. There was
nothing else whatsoever that winked. He thought, "Let Me create the worlds
1.1.1.
After having
projected this world along with the deities, the Self entered this creation, as
the purusha (or individual sentient being). Ātman, the word has its
etymological roots in the word atti, i.e., eater or experiencer. This is well
inferred from the revelations in the section 1.3 of this upaniṣad. Atman
created food for the senses and the deities. Finally, upon deliberating its
essential nature (i.e. who am I apart from the mind, body, senses ~ , it
discovered itself to be the Brahman, the all-pervasive. Thus purusha (at
individual level) came to be known as Idandra. All through He is Idandra,
deities call Him Indra. Let us look at the two mantras in particular, which
reveal that Indra is the name of the Ātman, Self
within, which is identical with the all-pervasive Brahman.
sa jāto bhūtānyabhivyaikhyat kimihānyaṃ vāvadiṣaditi
sa etameva puruṣaṃ brahma tatamamapaśyat idamadarśanamitī .. 1.3.13.
1.3.13: Being born, He manifested all the beings; for did He speak
of (or know) anything else? He realized this very Purusha as Brahman, the most
pervasive, thus: "I have realized this".
tasmādidandro nāmedandro ha vai nāma . tamidandraṃ santamindra
ityācakṣate parokṣeṇa.
parokṣapriyā iva hi devāḥ parokṣapriyā iva hi devāḥ 1.3.14
1.3.14:
Therefore, His name is Idandra. He is verily known as Idandra. Although He is
Idandra, they call Him indirectly Indra; for the gods are verily fond of
indirect names, the gods are verily fond of indirect names.
What is intended
to convey in this discussion thus far, is that Indra is the name of the Self,
when viewed through the conditioning (upādhi) of individuality. So Indra the
deity or chief of all devas in the itihāsa purana, is an exalted manifestation
of Brahman, the infinite Being. Yet, unlike Rudra who is the Brahman, unclouded
by his own power called Māyā, the Jeeva at times is overwhelmed by māyā.
Brihadāranyaka
upaniṣad also explains the Indra tattvam, much in the same way.
indho ha vai nāmaiṣa yo'yaṃ dakṣiṇe'kṣanpuruṣastaṃ vā
etamindhagͫ santamindra ityācakṣate
parokṣeṇaiva parokṣapriyā iva hi devāḥ pratyakṣadviṣaḥ 4.2.2
4.2.2: This being who is in the right eye is named Indha. Though
he is Indha, he is indirectly called Indra, for the gods have a fondness, as it
were, for indirect names, and hate to be called directly.
Thus, Ātman when seen in the context of the upādhi (i.e. jeevatvam –
body, mind, prānaḥ, etc. individual
Self), is called Indra. We also see in the Upaniṣad like Śvetasvatāra upaniṣad,
that Rudrā is the Ātman beyond the notion of any upādhi – the one without the
second.
eko hi rudro na dvitīyāya tasthurya imām̐llokānīśata īśanībhiḥ |
pratyaṅ janāstiṣṭhati sañcukocāntakāle saṃsṛjya viśvā bhuvanāni
gopāḥ - 3.2
He who protects and controls the worlds by His own powers, He -
Rudra - is indeed one only. There is no one beside Him who can make Him the
second. O men, He is present inside the hearts of all beings. After projecting
and maintaining all the worlds, He finally withdraws them into Himself.
In other words, when
we view the Ātman in the limiting adjunct (upādhi) of the jeevatvam
(individuality conditioned by body, mind etc.), it’s called Indra by Śruti and when
we recognize the Ātman as the one without a second (i.e., non-dual Brahman) we
refer to the same Indra as Śiva or Rudra.
Let us continue
this contemplation further.
Let us visit
that unique encounter of Indra with Brahman in Kenōpaniṣad (Sāma Veda). In Kenōpaniṣad
(anuvāka – 3), we see that Brahman appeared as a yakśā to test and teach the
devatās brahmavidya, but upon Indra approaching the yakśā (i.e. Brahman in the
form of yakśā), the yakśā figure disappeared (Kena.Up.3.11) and in its place
appeared umā haimavati (Kena.Up.3.12 i.e. divine mother umā). Śri Sankara
Bhagavatpāda while commenting on this section wherein appears divine mother
Umā, says as follows: -
The vanity of Indra in being Indra (i.e leader of the victorious
devas) is to be curbed. Therefore, Brahman (who appeared to agniḥ and vāyu, in
the form of the yakśa) did not give him a chance for a dialogue at least. Having
realized the devotion of Indra towards Yaksha, Vidyā (i.e., Brahmavidyā
swarūpini divine mother consort of Śiva) assuming the female form, appeared as
Umā…. The daughter of the himālayas, i.e., Haimavatī - ever dwelling with her
swami (i.e. Lord Śiva).
She taught
Indrā, Brahmavidyā & thus Indrā became first, to know Brahman (Kena.Up.4.3).
This kenōpaniṣad
discussion offers many insights to us. Firstly, a Jeeva however exalted (like
Indra), can only recognize Brahman, through brahmavidya. Secondly, Brahman
being the very Self of Indra (devoid of upādhi), vanished when Indra approached
him, thereby admonishing him as it were (of his pride, which merely a
manifestation of his ajnāna). This second point finds an echo in the story of
pancha indra upākhyāna in ādi parva, when five Indras (from different kalpās)
are taught a lesson in humility, by Lord Śiva. In the pancha indra upākhyāna,
about which we shall read later, we see the five indras are born as five
pāndavas. Also Draupadi who is born by the blessings of Lord Śiva, is seen to
be a sister-like to Śri Krṣna. In our tradition sister of Nārāyana, is seen to
be manifestation of divine mother Umā – consort of Lord Śiva. In other words –
the five Pāndavās and devi Draupadi, are manifestation of Śiva (i.e. Indra) and Umā (i.e. in the form of
Draupadi).
Indra’s
essential nature or our essential nature (svassvarūpam), is śuddha chaitanyam
(i.e. Self is nothing else but pure consciousness). This is taught by the grace
of Brahman, which appears as Divine Mother Umā – brahmavidyā swarūpini. The māndukya upaniṣad in atharva veda says “śāntaṃ
śivam advaitaṃ caturthaṃ manyante sa ātmā sa vijñeyaḥ” [Tr: the Peaceful, all
Bliss and the Non-dual. This is what is known as the fourth (Turīya).
This is the Ātman and it has to be realized (as “I am that”)],
thereby indicating that this Self is the non-dual Śivam.
This
identification of Indra with Bhagavān Rudra or Lord Śiva is an outcome of the
teaching tradition of the Vedas. Even though, the importance is still lent to
adoring Rudra or Indra separately, when seeking specific boons or inspiration from
them, for our abhyudaya (holistic wellbeing in pravrrti mārga), the Vedas are
careful never to lose sight of the big picture, which ensures that we recognize
the divine oneness Rudra and Indra. This focus on the divine oneness of all
divine Beings seen in Veda mantra is a core tenet of the teaching tradition of
Vedas. Hence we often come across mantra like the one below : -
tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ .
sa brahma sa śivaḥ sa hariḥ sendraḥ so'kṣaraḥ paramaḥ svarāṭ -
Maha.Na.Up
In the middle of that Flame, the Supreme Self dwells. This (Self)
is Brahma (the Creator), Siva (the Destroyer), Hari (the Protector), Indra (the
Ruler), the Imperishable, the Absolute, the (only) Independent Sovereign Being.
Here we see the
Self, which is paramāta or identical with Brahma, Śiva, Hari, Indra. In the
next mantra below, from kaivalyōpaniṣad, we see the same oneness proclaimed.
sa brahmā sa śivaḥ sendraḥ so'kṣaraḥ paramaḥ svarāṭ .
sa eva viṣṇuḥ sa prāṇaḥ sa kālo'gniḥ sa candramāḥ
This (i.e. Self) is Brahma, that is Śiva, that is Indra. That is
immutable, supreme, and sovereign. That indeed is Vishnu, that is life force.
That is time, Agni, and Chandrama
Also in the same
kaivalyōpaniṣad, prior to proclaiming the oneness of Śiva with Brahma, Indra, Viṣṇu,
Agni (like Samhitā, Brahmanā mantras do), this supreme Self is called out in a
specific form, as accompanied with divine mother Umā.
umā sahāyaṃ parameśvaraṃ prabhuṃ trilocanaṃ nīlakaṇṭhaṃ praśāntam
.
dhyātvā munir gacchati bhūtayoniṃ samasta sākṣiṃ tamasaḥ parastāt
Meditating on Lord Śiva, accompanied by Umā, with three eyes and
blue throat, ever peaceful, a muni reaches the source of all, the witness of
all, beyond darkness.
Another occasion
of adoring Lord Śiva with Umā devi, is the well-known 8th anuvāka in
Śri Rudram, which reveals the powerful pancākśari mantra. This anuvāka starts with
the mantra - nama̠ssōmā̍ya cha ru̠drāya̍ cha̠ ~ meaning - Salutation to Him who
is with his consort Uma and to Him who is Rudra the destroyer of misery. Śri
Bhatta Bhāskara while commenting on this mantra says “At the time of His anugrahā,
His appearance before votaries, He always appears with Uma.” This is a very key
insight.
This darshanam
of Lord Śiva with Umā, is a sight to behold within the pages of the
Mahābhārata, at various instances. This is how Swāmi appears to Nara (i.e.
Arjuna) and Nārāyana (i.e. Śri Krṣna)
To recap, we are
taught by the Śruti (i.e. Vedas), to know how to intuit the oneness of Lord
Śiva with Indra. Also, despite being the non-dual Self (Ātman), He always appears in Śruti and in Mahābhārata as Umā sahita
parameśvara. The key to interpreting the mantras in the Śruti, is with the
guidance of Itihāsā purana (i.e. in our case Mahābhārata).
Reflection: Agniḥ and Durga
To continue this
theme, let us take another example in the form of Agni Suktam, from
Mahānārayana Upaniṣad (mantra starting as …jā̠tavē̍dasē sunavāma̠ sōma̍
marātīya̠tō nida̍hāti̠ vēda̍ḥ - 2nd anuvāka of Maha. Na. Up). Those
set of mantras are also used for Durga Upāsana. Infact, its more popularly
known as Durgā suktam. Yet, the meaning of the mantra does reveal the presence
of prayer to Agni. Now the votaries, trained by the tradition have learnt to
worship Durgā devi with this mantra and yet invoke Durgā devi in the form of
Agni, while chanting the mantra. There is a special form of agni upāsana, which
uses the durgā gayatri.
Ōm kā̠tyā̠ya̠nāya̍
vi̠dmahē̍ kanyaku̠māri̍ dhīmahi । tannō̍ durgiḥ prachō̠dayā̎t
Here the word kā̠tyā̠ya̠nāya̍,
means daughter of kātyā (i.e. Durga Devi took an incarnation as Riśi kātyā’s
daughter).
It is also seen
that the word Agni is interpreted as agram nayati agranīḥ - that divinity which
leads us to higher levels. The first mantra uses the word du̠rgāṇi̠ (i.e. in
neuter sense, as inaccessible). This is consistent with the prayer to Durga
devi in the form of Agniḥ, wherein the prayer is “May we offer oblations of
soma to Jātavedas. May the all-knowing One destroy what is unfriendly to us.
May He, the Divine Fire that leads all, protect us by taking across all perils
even as a captain takes the boat across the sea. May He also save us from all
wrongs”
However, in the
next mantra the word “du̠rgām dē̠vī”, appears in female gender, directly
indicating the prayer is to Durgā devi, who was in the earlier mantra invoked
in the form of Agniḥ.
Thus, the right
way of looking at the mantra is from both standpoints, simultaneously – i.e.,
as both Agni Suktam (for being the deity who blesses us with the glorious
all-knowing form) and Durga Suktam (as the Divine mother invoked in the form of
the Agniḥ).
This is not a case of mistaken identity nor a
case of arbitrary conflation of deities nor a socio-historical progression, but
an acceptance of the underlying identity of divine beings concerned, from the
standpoint of the upāsaka trained by the tradition. Thus, while preserving the
uniqueness of the manifestation (i.e., as Agniḥ or as Durgā) the Oneness
(between Agniḥ and Durgā) is invoked, in the upāsana, while chanting this
particular suktam. This attitude is also revealed in Mahābhārata, for example classical
names of Lord Śiva like Iśāna is used for Brahma and Lord Śiva epithet sthāṇu
is used for Śri Viṣṇu.
Similarly, many
vedic brāhmana mantrās, which serve to enable us to understand samhita
portions, make the identifications between Agni and Rudra. So, when tradition,
(especially bhagavān vyāsa) directly applies those unifying
descriptions/epithets to Lord Śiva, it is only consistent with the revelations
in brāhmana portion of the Vedas. So, Sri Śiva upāsana, is not a syncretic
development in the post Vedic period (as some scholars opine) but rather a
seamless tradition originating from the Vedas themselves.
Reflection: Taking further dip into Lord Śiva’s
stuti in Vedas
Further study of
Rig Veda highlights several attitudes of adoration of Lord Śiva (e.g. 7.10,
10.92, 5.60, 6.49, 1.43). For example, Lord Śiva is looked upon as the father
of the universe ~ bhuva̍nasya pi̱tara̍ṁ gī̱rbhirā̱bhī ru̱draṁ divā̍ va̱rdhayā̍
ru̱drama̱ktau (6.49.10); He is self-soverign ~ tadru̱drāya̱ svaya̍śas
(i.e. no one higher than Him) RV1.129.3 ; He is the Lord of the Universe ~
īśānādasya bhuvanasya RV.2.33.09; He is the auspicious One Śivaḥ RV 10.29.9;
There is also
the Vedic reference to Lord Śiva partaking of the poison which is mentioned in
Mahabharata. There are mantras in
Atharva veda, where different names like Bhava, Śarva (weilds the golden bow)
are interchangeably used with the nāma of Rudra.
In Śatapatha Brahmana we often see hymns to
agni, which are in principle attributed to Rudra. Some of the Rig Veda mantras,
are seen in śatarudriyam (YV – Taitirīya Samhita 4.5) e.g : -
i̱mā ru̱drāya̍ ta̱vase̍ kapa̱rdine̍ kṣa̱yadvī̍rāya̱
pra bha̍rāmahe ma̱tīḥ |
yathā̱ śamasa̍ddvi̱pade̱ catu̍ṣpade̱ viśva̍ṁ
pu̱ṣṭaṁ grāme̍ a̱sminna̍nātu̱ram || RV 1.114.01
The descriptive
features of Rudra seen in Rig Veda e.g suśipraḥ, vajrabāho, kapa̱rdine̍ are
seen in Mahābhārata to Lord Śiva and sometimes to Śri Viśnu (e.g. babhruḥ in
13.135.26 – Śri Viśnu Sahasranāma) as well.
Śri Rudra’s descriptive features
The descriptive features of Rudra include Him
holding his bow and arrows, this is motif seen in Mahābhārata, during the
episode of Arjuna meeting Lord Śiva. Some of the Vedic mantras are listed
below, with this motif.
arhanbibharṣi sāyakāni dhanvārhanniṣkaṁ yajataṁ viśvarūpam
|2.33.10 RV
Some select mantras from YV. Sri Rudram (Taitirīya Samhita 4.5,
for our contemplation)
yā ta iṣuḥ
śivatamā śivaṁ babhūva te dhanuḥ,
śivā śaravyā yā tava tayā no rudra mṛḍaya.
This, Thy arrow that has become exceedingly peaceful (to the
devout); Thy bow become a source of auspiciousness, and Thy quiver of
blessedness; with these, O Valiant One (Rudra), make us happy.
avatatya
dhanustvagïsahasrākṣa śateṣudhe,
niśīrya śalyānāṁ mukhā śivo naḥ sumanā bhava.
O Thousand-eyed Divinity! Thou that hast hundreds of quivers (in
war)! Setting down Thy bow, and dismantling the ends of Thy piercing arrows
(after Thy purpose has been fulfilled), become Thou auspiciousness unto us,
with a charming mood of blessing.
vijyaṁ dhanuḥ kapardino viśalyo bāṇavāgïuta,
aneśannasyeṣava ābhurasya niṣaṁgathiḥ
May the bow of Kapardin
(Siva) be freed from its string; and may His quiver be without the piercing
ends of the arrows held above. May his arrows become incapable of piercing
through, and may His bow become merely a support for the arrows (and not to shoot
them).
The descriptive
features of Rudra include his blue-throat
namō̍ astu̠ nīla̍grīvāya sahasrā̠kṣāya̍ mī̠ḍhuṣē̎ YV. Śri
Rudram (T.S. 4.5)(here note Rudra is referred to having 1000 eyes ~ also an epithet for Indra, as mentioned
earlier).
In Śri Rudram – Śiva
is described in the attitude of sarvātma bhāva – i.e. Lord śiva is verily all
this. There are several mantras in Śri
Rudram, which highlight this insight, we are to develop.
asau yastāmro
aruṇa uta babhruḥ sumaṁgalaḥ,
ye cemāgṁrudra abhito dikṣu śritāḥ sahasraśo'vaiṣāgṁheḍa īmahe.
This (Rudra in the form of the Sun), ruddy, pink, brownish and
yellow and of variegated hue (in different stages of rising from the horizon),
most auspicious (being dispeller of darkness), manifested in the bright rays
enveloping (the earth) from all directions, ranging in tens and thousands—we
mitigate the penetrating ferocity of these with our prostrations.
asau
yo'vasarpati nīlagrīvo vilohitaḥ
utainaṁ gopā adṛśannadṛśannudahāryaḥ
utainaṁ viśvābhūtāni sa dṛṣṭo mṛḍayāti naḥ.
This Blue-necked (due to drinking poison), Red-complexioned One,
who traverses through the sky (in the form of the Sun)—Him do see (with their
eyes) the cowherds as well as the maids carrying water, Him do also see all
beings. May He (Rudra) make us happy.
The inner
meaning of this mantra is that while at ādhi-daivika level, Rudra the deity
reveals Himself, to the upāsaka. While at the adhi-bhautika level, Rudra
reveals Himself to one and all (upāsaka or otherwise) as the ever-shining Sun.
This mantra reveals Lord Śiva’s impartial compassion to one and all.
yā te rudra śivā tanūraghorā'pāpakāśinī
tayā nastanuvā śantamayā giriśaṁtābhicākaśīhi.
Rudra! That blessed and
benign form of Thine, which obliterates the trace of all sins—with that most
hallowed and calm phase of Thy being, reveal Thyself to us, O Radiator of Peace
from the Mount of Kailasa!
adhyavocadadhivaktā prathamo daivyo bhiṣak (T.S. 4.5)
May that Divine Physician, first among devatā, exalt me in His
all-redeeming Transcendent Being
There is also
the aspect of Rudra as the Self in all, not just the good and benign but also
the thieves and tricksters! The idea being, all this is leela or sport of
Iśvara, who Himself has become all this visible and invisible creation. This attitude is reflected in Mahābhārata, wherein
all (dhārmic and the adharmic; surā and asurā) worship Lord Śiva.
namo niṣaṅgiṇa iṣudhimate
taskarāṇāṁ pataye namo
namo vañcate parivañcate stāyūnāṁ pataye namo
namo nicerave paricarāyāraṇyānāṁ pataye namo.
Prostration to
the Chief of robbers, to Him who is armed with quiver and arrows; prostration
to the deceiving, the tricky and elusive Lord of marauders; prostration to the
ever-cunning Leader of the thieves lurking at home and those wandering in the
streets and the forests.
Rudra is verily all those who comprise the
human society.
namaḥ senābhyaḥ
senanibhyaśca vo namo
nama ḥkṣattṛbhyaḥ saṁgrahītṛbhyaśca vo namo
namastakṣabhyo rathakārebhyaśca vo namo
nama ḥkulālebhyaḥ kamārebhyaśca vo namo
nama ḥpuñjiṣṭebhyo niṣādebhyaśca vo namaḥ
nama iṣukṛdbhyo
dhanvakṛdbhyaśca vo namo
namo mrugayubhya ḥśvanibhyaśca vo namo
nama ḥśvabhyaḥ śvapatibhyaśca vo namaḥ.
Prostration to
Thee who art (in the form of) armies and army chiefs; prostration to Thee who
art the trained charioteers and apprentices in chariot driving; prostration to
Thee who art the carpenters and the chariot makers; prostration to Thee who art
the potters and blacksmiths; prostration to Thee who art the fowlers and the
fishermen. Prostration to Thee who art (in the form of) the artisans who make
arrows and bows; prostration to Thee who art the hunters and the huntsmen;
prostration to Thee who art the hounds and the keepers of hounds.
The śatarudriya
or Śri Rudram mantra of Taitirīya Samhita, has mantras which come in Rig Veda
as well (as mentioned earlier). In the Mahābhārata, the nāmās of Lord Śiva
revealed in Vedas, are also seen (as mentioned earlier). However (interestingly
enough) the exact word Śatarudriyam is used in Mahābhārata, by Bhagavān Vyāsa,
to name a hymn, in adoration of Lord Śiva. This hymn in the Mahābhārata, is not
verbatim the Śatarudriyam of the Vedas, but is no less sublime in its
structure, content, and intent. It has set of ślokās modelled after Śri Rudram
in Vedas. It has the feel of Namakam, with beautiful alliterations. Here are
some lines from the Mahābhārata version (Drona Parva, 173rd chapter)
of the Śatarudriyam.
uṣṇīṣiṇe suvaktrāya sahasrākṣāya mīḍhuṣe
giriśāya praśāntāya pataye cīravāsase – 7.173.24 CE
hiraṇyabāhave caiva ugrāya pataye diśām
parjanyapataye caiva bhūtānāṁ pataye namaḥ - 7.173.25 CE
vr̥kṣāṇāṁ pataye caiva apāṁ ca pataye tathā - 7.173.26 CE
e.g. Sonorous
Alliterations (7.173.30/31 CE)
kapardinaṁ vr̥ṣāvartaṁ vr̥ṣanābhaṁ vr̥ṣadhvajam
vr̥ṣadarpaṁ vr̥ṣapatiṁ vr̥ṣaśr̥ṅgaṁ vr̥ṣarṣabham
vr̥ṣāṅkaṁ vr̥ṣabhodāraṁ vr̥ṣabhaṁ vr̥ṣabhekṣaṇam
vr̥ṣāyudhaṁ vr̥ṣaśaraṁ vr̥ṣabhūtaṁ maheśvaram
e.g.
Reference to the word Śatarudriyam
dhanyaṁ yaśasyam āyuṣyaṁ
puṇyaṁ vedaiś ca saṁjñitam – 7.173.101 CE
devadevasya te pārtha vyākhyātaṁ śatarudriyam
The hymn approved of the Vedas, and called Śatarudriyam,
in honor of that God of gods, that excellent, famous, life-enhancing, and
sacred hymn, has now, O Partha, been explained to thee. [speaks Śri Krṣna to
Arjuna]
More on this
Mahābhārata Śatarudriyam, later when we get to Droṇa parva.
Also the often
chanted mantra from Śri Rudram : -
ōm namaste astu bhagavan viśveśvarāya mahādevāya tryaṁbakāya
tripurāntakāya trikalāgni-kālāya kālāgnirudraya nīlakaṇṭhāya mrutyuṁjayāya
sarveśvarāya sadāśivāya śrīman mahādevāya namaḥ (T.S. 4.5)
Prostration be to Thee, O Lord, Ruler of the universe, Great God
Three-Eyed One, Destroyer of the Tripuras, Death to the destructive Fire of the
three worlds at the end of Time, Terror to even to the terrible Fire of Time,
Blue-necked One, Overcomer of mortality, Overlord over everyone, Bestower of
Blessedness, Ever-Auspicious, the Blessed Great God—to Thee, prostration.
These names in this
Śiva stuti in Śri Rudram, can also be found in Mahābhārata. The legends
surrounding some of these names like stories associated with three eyes of Lord
Śiva ~ tripurāntakā, blue throat of Lord Śiva ~ nīlakaṇṭhā are all discussed in
detail in Mbh.
The Śatarudriyam
in Veda occurs in both vājasaneyi samhitā (16.7.51 onwards) and in Taitireeya
samhitā (4.5). The names and description of Rudra in Śatarudriyam – is seen in
tradition as the primary vedic authority to itihāsa-purāna’s description of
Lord Śiva as the Supreme Iśvara.
Also, the entire
smārta archana style, which takes after the 108, 1008 nāmās, of Lord Śiva, seen
in Mahābhārata and other itihāsa-purāna texts, derive their sanction and
inspiration, from the Śatarudriyam.
The description
of Sri Śiva, when Sri Arjuna meets Him in vanaparva (CE 3.12-48) and Sri
Krishna in anuśāsanaparva (K edition – 13.14-18), are laced with Vedic
descriptions and motifs. The supremacy of Rudra is established in ākhyānas told
in Śatapatha brāhmana 1.7.4.1, 2.22.2.8, 6.1.2.8; Aitareya brāhmanas. The names
of Isāna, Ishwara, Iśa are roots for the words – Mahesha, Maheshwara, very
commonly attributed to Lord Śiva, in Mbh (Drōna Parva 13.14-18)
Reflection: Lord Śiva in śvetāśvataropaniṣad
There are
several upaniśad mantras, where Lord śiva is directly referred to as seen in
Mahabharata – the most prominent of them being śvetāśvataropaniṣad. Here we see
the interchange of usage of names Rudra, Maheśvarā. Let us take a few examples:
-
a)
sarvānana śirogrīvaḥ
sarvabhūtaguhāśayaḥ
sarvavyāpī sa bhagavāṃstasmāt
sarvagataḥ śivaḥ Svet.Up.3.11
All faces, heads, and necks belong to him who dwells deep in the
heart of all beings. Therefore the glorious Lord is all-pervading, universally
present, and auspicious (śivaḥ)
b)
That One Being is the controller
of all
māyāṃ tu prakṛtiṃ vidyānmāyinaṃ ca maheśvaram .
tasyavayavabhūtaistu vyāptaṃ sarvamidaṃ jagat Svet.Up.4.10
One should know nature surely to be Māya and Maheśvara to be the
lord of Māya, but also this whole world to be filled with beings who are His
parts
c)
The philosophical descriptions of
Rudra as being earlier than Prajāpati
yo devānāṃ prabhavaścodbhavaśca
viśvādhipo rudro maharṣiḥ
hiraṇyagarbhaṃ janayāmāsa pūrvaṃ
sa no buddhyā śubhayā saṃyunaktu - Svet.Up.4.12
He who is the source and
substance of the gods is Rudra, lord of the universe and great seer. In the
beginning he brought forth Hiranyagarbhā. May he endow us with clear
understanding.
d)
Only by realizing Him one get
abiding peace
sūkṣmātisūkṣmaṃ kalilasya madhye viśvasya sraṣṭhāramanekarūpam
.
viśvasyaikaṃ pariveṣṭitāraṃ jñātvā śivaṃ śāntimatyantameti
Sve. Up. 4.14
He is subtler than the subtlest, in the midst of the unformed the
creator of everything, assuming many forms. He alone encompasses the universe;
knowing that auspicious being, one fully and forever goes to peace.
e)
The Lord of the Universe
tamīśvarāṇāṃ paramaṃ maheśvaraṃ taṃ devatānāṃ paramaṃ ca daivatam patiṃ
patīnāṃ paramaṃ parastād-vidāma devaṃ bhuvaneśamīḍyam – Sve.Up.6.7
Knowing Him who is the origin and dissolution of the universe -
the source of all virtue, the destroyer of all sins, the master of all good
qualities, the immortal, and the abode of the universe - as seated in one's own
self, He is perceived as different from, and transcending, the tree of Samsara
as well as time and form.
f)
He is the gōptā (i.e., protector
~ Viṣnu tattvam)
sa tanmayo hyamṛta īśasaṃstho jñaḥ sarvago bhuvanasyāsya goptā .
ya īśe'sya jagato nityameva nānyo heturvidyata īśanāya Sve. Up. 6.17
As such, he, the immortal, abiding as lord, is the all-knowing and
everywhere-present guardian of this world; there is no other cause for his
ruling [than he himself] who is the master of this world forever and ever.
g)
He is the creator of Brahma and
reveals Vedas to Him.
yo brahmāṇaṃ vidadhāti pūrvaṃ
yo vai vedāṃśca prahiṇoti tasmai .
taṃ ha devaṃ ātmabuddhiprakāśaṃ
mumukṣurvai śaraṇamahaṃ prapadye
Longing for liberation, I take refuge in that very deva who shines
by His own intelligence, who creates Brahma in the beginning and who indeed
bestows on him the Vedas
All these
revelations find echoes in the bhakti espoused by bhagavān vyāsa, Śri Krishna,
Śri Arjuna and many others in Mahābhārata and especially in the Anuśāsanaparva
of Mahābhārata (i.e book 13). What is also evident in Śruti, is Rudra is
simultaneously extolled both as the deity who is born, and yet unborn – much in
the way Mbh views Rudra, also in the way purusha suktam describes īśvarā (a̠jāya̍mānō
bahu̠dhā vijā̍yatē – Unborn and yet appears as all this)
Reflection:: How to train a parrot?
Mahabharata is like a mirror and the student
of Mahabharata is like a parrot. The voice of vyāsa emanating from behind the
mirror, is vedic in content and attitude. Our study of Lord Śiva as portrayed
in Mahabharata, is guided by bhagavān vyāsa and the vedic undertones and
overtones are fully evident in the Mahābhārata. This is a guiding principle and
attitude we must have when embarking into the study of Lord Śiva in
Mahābhārata. When studying Mahābhārata and having darshan of Lord Śiva, we must
always be aware that Bhagavān vyāsa is holding our hands, while that supreme
being expounded and revealed in the Vedas, is making its presence felt in our
hearts, through the mirror of Mahābhārata.
Now we shall proceed back to the main
narrative with the next chapter.
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