Spiritual

Vedic formless auspicious Shiva

2, 5, 49 etc. of the sixteenth chapter of Yajurveda also confirms the formless Shiva. In Kaivalyopanishad 1/8, Mandukyopanishad 7, Shvetashvetar 4/14, 6/9 also presenting Shiva as the formless Brahman, it is said that he is the creator, maintainer, punisher, welfare, not destroyer of the world. The attainer, the supreme, the ruler, the opulent, the period of time, peace and light, calm, joyful etc. has been said. The meaning of the words mentioned in the Vedas has been misinterpreted and exaggerated and distorted in the Puranas. vaidik niraakaar mangalakaaree shiv

It is true that there is no such description of Shiva in the Vedas, as the stories of Shiva have been created in the mythological narratives. In the Vedic texts Shiva is the formless Brahman, but in the Puranic texts there is a description of the formless Shiva. There is a belief among the common people deprived of Vedic knowledge that only Shiva mentioned in the Vedas is described in mythology and the worship and worship of the same Shiva continues from the Vedic period till today. Apart from the Vedic formless Brahma Shiva, described in the Puranas, Shiva is the ultimate yogi and the ultimate devotee of God.

They worship the one formless God Om. Kailashpati Shiva is described as the great king of Vetragi. His capital was Kailashpuri and he was the ruler of the Tibetan plateau and the Himalayas. Their border used to start from Haridwar. He was a very recluse even though he was a king. His wife Parvati was the daughter of King Daksha. His wife also did penance while staying in Gaurikund, Uttarakhand. The names of his sons were Ganapati and Kartikeya. Everyone was happy in his kingdom. Many Puranas are full of Shivadi in glorifying him.

His kingdom became so popular that he was later compared to Shiva in the name of God. Those who worshiped the formless Brahma Shiva of the Vedas, after being deprived of Vedic knowledge, later started considering the Vedic formless Shiva as the mythical Kailashadhipati Shiva, forgetting the difference between the formless Shiva and the Yogi Shiva, they started worshiping them and now every day in the evening. Through the mantra mentioned in Yajurveda 16/41, which is used under worship, considering him as the Supreme Father, he has started remembering, bowing down and praying-

Namah Shambhavaya Cha Mayobhavaya Cha Namah Shankaraya Cha Mayoskaraya Cha Namah Shivaya Cha Shivtaraya Ch.

– Yajurveda 16/41

That is, the person who gives hospitality to the loser God and the scholar for attainment of happiness and also to the one who brings happiness to all beings, also to a benevolent and most benevolent person, they attain welfare.

In this mantra of Yajurveda 16/41, the words Shambhava, Mayobhav, Shankar, Mayaskar, Shiva, Shivtar have come which are used as adjectives of the same God. In the Vedas, God is described according to his divine qualities and deeds.

The inscription in Yajurveda 3/60 related to the glories of Shiva – Om Tryambakam Yajamahe and a famous mantra also confirms the formless Brahman of Shiva, in which it is said that it is a storehouse of various knowledge, a storehouse of knowledge, enhancer of secure self-confidence. Worship God. Just as a melon, when ripe, automatically separates from its stalk, in the same way, we may be freed from the bondage of death and not be freed from salvation.

2, 5, 49 etc. of the sixteenth chapter of Yajurveda also confirms the formless Shiva. In Kaivalyopanishad 1/8, Mandukyopanishad 7, Shvetashvetar 4/14, 6/9 also presenting Shiva as the formless Brahman, it is said that he is the creator, maintainer, punisher, welfare, not destroyer of the world. It is said to be attainable, above all, ruler, opulent, even of time, giving peace and light, calm, blissful etc. It is absolutely true that in all the hymns related to Shiva in the Supreme God Veda, the formless Brahma Shiva has been described, praised, prayed and worshiped everywhere, but it is also true that the pictures-bizarre stories of the Puranas are a combination of the meanings of the Vedas. Distorted illustrations only. The meaning of the words mentioned in the Vedas has been misinterpreted and exaggerated and distorted in the Puranas.

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This is the reason that the names of Vishnu, Saraswati, Lakshmi etc. are found in the Vedas, but along with the Ksheer Sagar, the ride of the swan, the rain of wealth, etc., along with the exaggerated stories of Shiva, there is no record. Mantras related to the formless Shiva are inscribed in the sixteenth chapter of Yajurveda, and it is clear from the words mentioned in the mantras of this chapter that Yogi Shiva’s name, form, weapons and many things related to him and his glorification are the main source of this Yajurveda. It is the sixteenth chapter, and this is the main basis of the creation of Yogi Shiva’s imagination. The first of them is this famous mantra, which is also found in Shvetasvataropanishad-

Or te Rudra Shiva Tanurghorapapakashini.

Tya nastanva shantmaya girishtabhi chakshihi. , Yajurveda 16/2

That is, O Lord, the one who brings happiness from Rudra and the teachings of Satya! The one who is your Shiva means welfare, Aghora means without disturbance, Apapakashini means light of religion, look at us from that peaceful body, that is, be beneficial to us, etc., and lead us towards happiness by your teachings.

The angry image of Shiva is seen from the first word of this mantra, Rudra. The second word Shiva is feminine, which is an epithet of tanu meaning body, but it was absorbed into the imagery of Shiva. Swami Dayanand Saraswati while interpreting the meaning of the third word Girishanta has said-

Yo girina meghen satyopadeshen va sham sukham tanoti tatsambuddhau. Giririti Meghnam.

-Night 1/10

Meaning- Giri means cloud or (from Ga nigarne/shabde/vigyanse) the one who increases the happiness (tan) from satyodesh (sham). It was proved to the divine. But considering the meaning of this Girishta to sleep on the Giri, it was linked to the imagination of Mount Kailash, and the formless Shiva has been declared as Kailashadhipati. The meaning of the word Giritra which comes in the third mantra has also been understood to mean the one who lives on the Giri.

The mantra inscribed in Yajurveda 16/3 is Yamishun Girishant Haste Bibharshyastave…. It means – O Girishanta! The arrows that you have ready to release in your hand. Understanding the meaning of Shiva-bow, the imagination of Shiva with the mythical Pashupatashastra was created. In Yajurveda 9/14 also there is a description of Shiva as an archer, Nishang-dhari, ready to release arrows in his hand. And in the fifty-one hymn of this chapter, the name of the bow is also mentioned – Midhushtam Shivatam Shivao… Pinakambibhrada Gahi.

Meaning- O Shiva! You come (to protect us) wearing Pinaka means bow.

Similarly, the basis of giving him the form of a bhishk was obtained from the fourth mantra –

Shivan vachasa tva girishachha vadamasi.

yath nah sarvamijjagadayakshma sumana asat. .- Yajurveda 16/4

That is, O Girish! We praise you with your benevolent words, so that you may be happy and free the whole world from Yaksham disease.

It was from this Vedic utterance full of mythology that Shiva was imagined to be a Mahabhishak i.e. Mahavaidya. The meaning of the word Girish mentioned in this mantra was again assumed to be lying on the Girish.

In the fifth mantra also there is a statement of being a monk, and here the snakes are also introduced –

Advocate Advocate Prathamo Divya Bhikshak.

Ahinscha sarvanjambhyantsarvash yatudhanyodharachih para suva.

-Yajurveda 16/5

Meaning- O first divine bhikkhus! You should teach the best medical science so that all the snakes are eradicated and the medicines that cause misery stay away. Here the meaning of Ahin has been given by Maharishi Dayanand – Sarpavat Pranantakana Rogan – that is, life-living disease like a snake. However, it has been masqueraded as Shiva’s relationship with snakes. The sign of Neelkanth is received in the seventh mantra –

Asau yovasarpati nilgrivo vilohitah.

Utain gopa adashrannadashrannudaharyah sa drishto mriyaati nah.

-Yajurveda 16/7

That is, the one who moves this blue gorge, deep red down, is seen by the gopas and the women carrying water, may we be pleased when we see it. Here Neelgriva is synonymous with Neelkanth. The name Vilohit is also famous for Shiva.

Some other adjectives are found in the eighth mantra –

Hello Nilgrivay Sahasrakshay Midhuse.

Atho ye asya satvanoham tebhykaram namah.

– Yajurveda 16/8

That is, salute to Neelkanth, to the one with thousand eyes and to the semen! And I bow down to those who are his semen (maintainers). Here we find the imagery of Shiva as being Sahasraksha and being semen. Although the Trinetra form of Shiva is more famous, but he is also called as Sahasraksha. His followers (kinkars) are also visible here. Scholars are of the view that there is a possibility that the word kinkar can be derived from the verse of Akar read in the mantra.

Shiva’s famous hair is also mentioned in the tenth hymn, where the word Kaparddin means one who wears the admired hairdo. The mention of this word is also available in the subsequent mantras.

Although the relation of Vajra is shown in mythological texts with Indra in mythological texts, yet in the eleventh and twelfth hymns of Yajurveda 16, Shiva is also described as Heti i.e. the bearer of thunderbolt. The description of other weapons is also mentioned in the mantras-

Avattya Dhanushtvam Sahasraksha Shateshudhe.

Nishirya Shalyanaam Mukha Shivo Nah Sumana Bhava. .- Yajurveda 16/13

Meaning- O Sahasraksha! O one who bears the hundred arrows! By drawing the bow and sharpening the tip of the spear, you are Shiva and Suman for us (don’t leave them on us)! Here the trident is not mentioned, but it seems that the trident may have been derived from the spear.

In Yajurveda 16/28, the words Pashupati, Neelkanth, Krishna Kantha etc. are still mentioned –

Pashupataye Ch Namo Nilgrivay Ch Shitikanthaya Ch.

That is, bow to Pashupati, Neelkanth, Krishna Kantha. From this the Pashupati form of Shiva developed.

Many important adjectives are also mentioned in the twenty-ninth mantra –

Namah kapardine ch vyptakesaya ch.

And then in the famous mantra of Yajurveda 16/41 in the beginning itself, there is enough evidence to name them Shambhu, Mayobhav, Shankar, Mayaskar, Shivay, Shivtarai etc. It is thus clear that the other names of Shiva have been taken from the mantras mentioned in the sixteenth chapter of Yajurveda, Shambhu and Shankar, even though the names Mayobhava, Mayaskar and Shivatar did not become so popular, yet Trinetra, Damru, Parvati, Ganga, Nandi, The words gender, etc. are not mentioned in this chapter. In this way, the Vedic basis of many features of the mythical personality named Shiva is available. Other gods and goddesses, such as Vishnu, Brahma, Lakshmi, Saraswati, etc., also Kshir-Sagar, etc., need to be traced in the Vedas and Mantras.

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