Sanatana Dharma - Aka Hinduism (3rd Bin)

[Husky]

Post 4/4



kamakoti.org/kamakoti/stotra/Sri%20Rudram%20Anuvakam8.html



1. Actually related to previous posts.



8.1

Mantra 1



नमस्सोमाय च रुद्राय च ।





Meaning:



सोमाय च- To One with Uma, रुद्राय च- to Parameswara, who relieves one of the misery of samsara, नमः- prostration.





Explanation:



In this eighth Anuvakam, Sri Parameswara is adored through 17 internal mantras, establishing that he is to be adored by all, bringing out some of his qualities and stating that he is the indwelling soul of all creation.



The term 'Rudra' shows that Parameswara alone is capable of removing the misery of samsara. रुतं संसारदुःखं द्रावयतीति रुद्रः- Further, Svetasvatara Upanishad states that relief from the misery of samsara will result only from knowledge of Sri Parameswara.



"यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः ।

तदा शिवमविज्ञाय दुःखस्यान्तो भविष्यति ॥"



"When men roll the sky like a piece of skin, it is only then that reief from the misery of samsara will result without knowing Siva." The import is that just as sky can never be rolled, it is impossible to get relief from the troubles of samsara without the knowledge of Siva.





In order to establish that Parameswara's greatness in such removal of the misery of samsara is only due to his being together with Uma, the term 'सोमाय' has been used in conjunction. In the word 'Uma', the letters of Pranava (Om) are interchanged. The meaning of the word 'Uma' is same as that of Pranava, viz. Parsasakti. The resident Devata of Brahmavidya is the power of Sri Parameswara alone, called 'Parasakti' and 'Chichchakti'. It is therefore clear that Parameswara, in association with that Sakti, bestows Atmagnanam and relieves the devotee from the misery of samsara. Passages of Svetasvatara Upanishad like 'ते ध्यानयोगानुगता अपश्यन् देवात्मशक्तिं स्वगुणैर्निगूढाम्' make it clear that Atmagnanam was attained by Maharishis only through the grace of Uma. This has also been referred in detail in Talavakara Upanishad, Sivapuranam, Kurmapuranam etc. That is why it is stated in the passage of Kaivalyopanishad,



'उमासहायं परमेश्वरं प्रभुं त्रिलोचनं नीलकण्ठं प्रशान्तम् ।

ध्यात्वा मुनिर्गच्छति भूतयोनिं समस्तसाक्षिं तमसः परस्तात् ॥'



and in passages from Puranas like



'पार्वती परमा देवी ब्रह्मविद्याप्रदायिनी ।

तस्मात्सह तया शक्त्या हृदि पश्यन्ति ये शिवम् ।

तेषां शाश्वतिकी सिद्धिर्नेतरेषामिति श्रुतिः ।'



that Parameswara is able to grant Moksha only because he is with Uma.

Parameshwara - the Ambikapati, Umapati - is forever with Uma. There is no universe where this is not true.





2. This is for the sake of it:



8.5

Mantra 5



नमो अग्रेवधाय च दूरेवधाय च ।



Meaning:



अग्रेवधाय च- To one who stands ahead of his devotees in the battlefield and kills the enemies, दूरेवधाय च- to one who destroys the strength, valour etc. of the enemies of devotees, who are at a great distance, even before commencement of battle.





That he fights the battle standing ahead of his devotees is described as under by Arjuna in Mahabharata in Drona Parva.



"संग्रामे शास्त्रवानीकं शरौघैर्विमृदन्नहम् ।

अग्रतो लक्षये यान्तं पुरुषं पावकप्रभम् ।।



ज्वलन्तं शूलमुद्यम्य यां दिशं प्रतिपद्यते ।

तस्यां दिशि विशीर्यन्ते शत्रवो मे महामते ॥

ततो दग्धानरीन् सर्वान् पृष्टतोनुदहाम्यहम् ।

तेन भग्नानरिगणान् मद्भग्नान्मन्यते जनः ॥"



"While felling the enemies with arrows in the battlefield, I find a Person standing ahead of me. He is brilliant like Agni, with a Trisula in the hand. In whichever direction he goes, my enemies in that direction are burnt and killed by him. I follow him and attack the same persons, who have already been attacked by him. Onlookers are unaware of this truth and think that my enemies have indeed been attacked and felled by me.





That Sri Parameswara drains away the strength etc. of the distant enemies even before commencement of battle has also been stated by Sri Krishna to Arjuna in Santhi Parva in Mokshadharma Prakaranam.



"यस्तु तेह्यग्रतो याति युद्धे संप्रत्युपस्थिते ।

तं विद्धि रुद्रं कौन्तेय.................. and



निहतान् तेन वै पूर्वं हतवानसि वै रिपून् ।

अप्रमेयप्रभावं तं देवदेवमुमापतिम् ।

भजस्व प्रयतो नित्यं विश्वेशं हरमव्ययम् ॥"



"Arjuna! Know that the person whom you saw going in front of you during the war is Rudra. You killed those enemies whom he initially attacked and killed. Hence adore with a controlled mind, that Umapati, Devadeva, of immeasurable greatness, Lord of the universe, the Changeless."



With the view that he and Parameswara are the same, Gitacharya states in the Gita 'मयैवैते निहताः पूर्वमेव', i.e. these enemies were killed by me alone earlier. Hence there is no conflict between his statements in Mokshadharma and Gita.



The import of this mantra is that as Parameswara alone is the cause of victory, those desirous of victory should worship Sri Parameswara alone.

More proof that MBH=Vedam onlee. Not "secular" "all-Indian" "heritage" "universal" "museum" - "please come dabble" - literature.