Sri Dakshinamurthy Ashtakam श्रीदक्षिणामूर्त्यष्टकम्

॥श्रीदक्षिणामूर्त्यष्टकम्॥

विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतं
पश्यन्नात्मनि मायया बहिरिवोद्भूतं यदा निद्रया ।
यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयं
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१॥

The universe is the reflection of a mirror. The Truth is the supreme Brahman, the one without a second. The mind, senses and intellect are all able to only discern the reflection of the Atman. The identity of the brahman and the Atman is apparent after self-illumination. I offer my profound salutations to the auspicious Guru, who is an embodiment of Dakshinamurti, and whose grace is responsible for the illumination.

बीजस्यान्तरिवाङ्कुरो जगदिदं प्राङ्निर्विकल्पं पुनः
मायाकल्पितदेशकालकलनावैचित्र्यचित्रीकृतम्‌ ।
मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥२॥

He in whom this universe, prior to its projection was present like a tree in a seed(unmanifested), and by whose magic this was transformed(manifested) in various forms, by His own will similar to a yogi’s- to that Dakshinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थकं भासते
साक्षात्तत्त्वमसीति वेदवचसा यो बोधयत्याश्रितान्‌ ।
यत्साक्षात्करणाद्भवेन्न पुनरावृत्तिर्भवाम्भोनिधौ
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥३॥

He, by whose light the (unreal) universe appears real, teaches the truth of brahman to those who want to know the Atman through the vedic statement tattvamasi (thou art That) and He Who puts an end to the samsaric cycle – to that Dakshinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

नानाच्छिद्रघटोदरस्थितहादीपप्रभाभास्वरं
ज्ञानं यस्य तु चक्षुरादिकरणद्वारा बहिः स्पन्दते ।
जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्‌
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥४॥

He whose light gleams through the senses like the light emanating from a pot with holes (in which a lamp is kept), He whose knowledge alone brings the state of knowing (I am That), He whose brightness makes everything shine – to that Dakshinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुः
स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः ।
मायाशक्तिविलासकल्पितमहा व्यामोहसंहारिणे
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥५॥

Some philosophers contend the body, senses, life-breath, intellect and non-existence (shunya) as the real `I’ (Atman). Their comprehension is worse than that of women, children, blind and the dull. He who destroys this delusion caused by maya (and makes us aware of the Truth)- to that Dakshinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

राहुग्रस्तदिवाकरेन्दुसदृशो मायासमाच्छादनात्‌
सन्मात्रः करणोपसंहरणतो योऽभूत्सुषुप्तः पुमान्‌ ।
प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायते
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥६॥

The brillance of sun exists even when intercepted by Rahu during eclipse. Similarly, the power of cognition only remains suspended during deep sleep. The Self exists as pure being even though unrecognized due to the veil of Maya. A person on awakening becomes aware that he was asleep earlier (and the dream was unreal). Similarly, a person who awakens to the consciousness of the Self recognizes his previous state of ignorance as unreal. He by whose grace alone does one awaken to the consciousness of the Self – to that Dakshinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि
व्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा ।
स्वात्मानं प्रकटीकरोति भजतां यो मुद्रया भद्रया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥७॥

He, whose existence is changeless throughout the various states of the body (like old, young etc) and the mind (waking, dreaming etc), and who reveals the greatest knowledge of Atman by GYaana-mudra (the joining of the thumb and the forefinger of a raised right hand) – to that Dakshinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

विश्वं पश्यति कार्यकारणतया स्वस्वामिसंबन्धतः
शिष्याचार्यतया तयैव पितृपुत्राद्यात्मना भेदतः ।
स्वप्ने जाग्रति वा य एष पुरुषो मायापरिभ्रामितः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥

He, whose power of Maya enables one to experience the world as multiform (like teacher, disciple, father, son etc) during both the waking and dream states – to that Dakshinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

भूरम्भांस्यनलोऽनिलोऽम्बरमहर्नाथो हिमांशुः पुमान्‌
इत्याभाति चराचरात्मकमिदं यस्यैव मूर्त्यष्टकम्‌ ।
नान्यत्किञ्चन विद्यते विमृशतां यस्मात्परस्माद्विभोः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥

He, whose subtle and unmanifest eightfold form causes the moving and unmoving universe, and by whose grace alone does all these manifestation disappear to reveal that `All that exists is Brahman’ – to that Dakshinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिन्‌ स्तवे
तेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च सङ्कीर्तनात्‌ ।
सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः
सिद्ध्येत्तत्पुनरष्टधा परिणतं चैश्वर्यमव्याहतम्‌ ॥१०॥

The verse points out to the all pervasiveness of the indwelling Spirit, Atman. By the recital, contemplation and meditation of this hymn, the disciple attains the state of oneness with Atman and realizes his unity with the universe,thus becoming the very essence of the eightfold manifestation.

॥इति श्रीदक्षिणामूर्तिस्तोत्रम्॥

Shiva sankalpa Suktam (शिव सङ्कल्प सूक्त )

शिव सङ्कल्प सूक्त

A sukta is a divine song. Shiva Sankalpa means right intention or having an auspicious

resolve. The Shiva Sankapa sukta consists of six verses. These six verses are very sacred

Vedic verses and constitute a hymn. They are regarded as an Upanishad. In fact some people also call it Shivasamkalpopanishad because although it is part of the karmakanda, it also has adhyatmic significance. In the Shuklayajurveda it forms the 34th adhyaya of the Vajasaneyi Samhita.

These six Shiva Sankalpa mantras are also repeated in the first chapter of

Rudrashtadhyayi. Chanting the six mantras of the Shiva Sankalpa for some time

everyday, is a method to steady the mind. It is also a method to control one's

subconscious mind (the chitta), and the faculty of thought. The six verses of the Shiva

Sankalpa sukta are listed below with the meaning in English.

yajjāgrato dūramudaiti,
daivaṃ tadu suptasya tathaivaiti.
dūraṃgamaṃ jyotiṣāṃ jyotirekaṃ,
tanme manaḥ śivasaṃkalpamastu ...........................(1)

1. That mind which in the waking state through the means of the senses
roams through this world[1], and which in the dream state roams through
many worlds [2] and in the state of deep sleep returns to its origin[3],
that far wanderer, that light of knowledge[4] my mind, may you have good
intentions[5].

yena karmāṇyapaso manīṣiṇo,
yaj¤e kṛṇvanti vidatheṣu dhīrāḥ.
yadapūrvaṃ yakṣmantḥ prajānāṃ,
tanme manaḥ śivasaṃkalpamastu................................(2)

2. The means by which a man who wants to do good[6], whose senses are
stilled and who is wise and dilligent beomes proficient in yajnas and
other karmas established by the shastras and also that which is the
principal and most revered of the means of knowledge, my mind, may you
have good intentions.

yavpraj¤ānamuta ceto dhṛtiśca,
yajjyotirantaramṛtaṃ prajāsu.
yasmānna|ṛte kiṃcana karma kriyate,
tanme manaḥ śivasaṃkalpamastu...................................(3)

3. That mind which disregarding the demands of the senses is focused on
knowledge alone, and which knows the elements of the universe[7], constant
and immortal, which lives inside a man but is capable of illuminating what
is outside, without whom no actions are possible, my mind, may you have
good intentions.

yenedaṃ bhūtaṃ bhuvanaṃ bhaviṣyata
parigṛhītamamṛtena sarvama.
yena yaj¤astāyate saptahotā,
tanme manaḥ śivasaṃkalpamastu......................................(4)

4. That exists until mukti[8], that knows past, present and future,
through which the yogis obtain immortality[9], and through which the yajna
with seven priests[10] is performed, my mind, may you have good
intentions.

yasminnṛcḥ sāma yajūṃṣi,
yasmina pratiṣṭhitā
rathanābhāvivārāḥ.
yasmiṃścittaṃ sarvamotaṃ prajānāṃ,
tanme manaḥ śivasaṃkalpamastu..............................................(5)

5. That mind which is the hub of the chariot wheel whose spokes are the
Rks, Yajus, and Samans and whose axle is knowledge and which is pulled
this way and that by the sense-horses, my mind may you be of good
intentions.

suṣārathiraśvāniva yanmanuṣyāna,
nenīyate|bhīśubhirvājina iva.
hṛvpratiṣṭhaṃ yadajiraṃ javiṣṭhaṃ,
tanme manaḥ śivasaṃkalpamastu.............................................(6)

6. Just as a good charioteer makes the horses run according to his
commands so they go where he wants them too, so too the mind can guide a
man towards his desire and by restraining animal instincts lead to that
dweller in the heart who is immoirtal and free of turmoil[11], my mind may
you have good intentions.

NOTES:

[1] The eyes, ears record data but it is the mind that makes it mean

something.

[2] As much as there is which is novel and wonderful in this world, the

imagination can come up with a thousand times as much.

[3] In deep sleep, the senses withdraw into the mind and the mind

withdraws into the atman giving some taste of the bliss and tranquility of

Brahman. But like the other two states it is fleeting and unstable so a

poor substitute for the real brahmajnana.

[4] The mind is like a light that illuminates the darkness of ignorance

through knowledge.

[5] Shivasamkalpa. The wandering mind is the cause of all sorrows but

when turned to the right goals, it becomes the vehicle by which release is

possible.

[6] karmanishta, literally established in karma.

[7] padarthas. The essential constituents of reality. Different schools

count them differently.

[8] The mind deals with samsara. as important as it is, it too is part

of samsara and becomes non-exstent or irrelevant after mukti.

[9] By understanding the true nature of time past, present and future, the

Yogis conquer death.

[10] The yajna called Agnishtoma has seven priests (hotrs) or

alternatively the seven are the hotr (represents Rgveda), adhvaryu

(Yajurveda), udgatr (Samaveda), Brahmana (Atharvaveda), The yajaman and

his wife, and Agni himself who is the hotr of the Gods and brings the

offerings to them. These seven are needed in any shrauta yajna.

Click the 'Play' button to Listen -- Shiva Sankalpa Sukta

Margabandhu Stotram ---- By Appayya Deekshitha

This great Stotra Rathna was written by Appayya Deekshitha (1520-1593). He was the greatest interpreter of Advaita Siddhanta after Adi Sankara. This stotra is written in praise of the Lord Margabandhu of Virinchipuram, near Vellore of South Arcot district of Tamil Nadu. People who undertake any journey should recite it before traveling, on the days when they are traveling and after the completion of travel. Lord Shiva as Margabandhu would always be with them and protect them.

Shambho Maha deva deva, Shiva Shambho Maha

deva devesa Shambho, Shambho Mahadeva deva.

Prostrations to He who blesses us with prosperity, Prostrations to the greatest God, Prostrations to the abode of peace, Prostrations to Him, who blesses us with riches, And Prostrations to him who is the God of Gods. (To make it readable I have added the word Prostrations which is a hidden word in the above sloka. This sloka has to be recited every time immediately after reciting the five verses given below)

Phalavanamrath kireetam, Phala nethrachisha,

Dagdha pancheshu Keetam, Soolahathaaraathikootam,

Shudhamradhendu choodam, Bhaje Margabandhum 1 (Shambho Mahadeva deva…)

I pray to that friend of the path, Who wears a crown on his head, Who kills his enemies by his trident, Who wears a crescent which showers nectar, And who burnt by the fire of his eyes, Which are on his forehead, Him who has the five arrows like an insect. (Prostrations to he who blesses….) (Manmatha, the lord of love has five flower arrows –lotus, Asoka, mango, jasmine and the blue lotus. Lord Shiva killed him by the fire generated by his third eye.)

Ange virjangu jangam, Abhra Ganga tharangabhi Ramothamangam,

Omkaravati kurangam, Sidha samsevathangrivyagram, Bhaje Margabandum (Shambho Mahadeva…) 2

I pray to that friend of the path, Whose limbs are adorned by a snake, Who is a deer in the park of holy pranava, Whose feet is worshipped by great sages, And who looks charming with his head, Adorned by the Ganga of the sky, (Prostrations to he who blesses….) (Pranava is the holy letter “Om”. Akasa Ganga resides on the Head of Lord Shiva)

Nithyam, Chidanada roopam, Ninhutha sesha lokesa vairi prathapam,

Kartheswaragendrachapam, krithivasam, Bhaje divya sanmarga bandhum (Shambo mahadeva deva…) 3

I pray to that friend of the good divine path, Who is perennial and of the form of, Truth, intelligence and bliss, Who destroyed without reminder, The glory of the fame of the enemy of Indra, Who used the golden Mount Meru, As his bow in the war against three asuras, And who dresses himself in hides of trees. (Prostrations to he who blesses….) (Shiva destroyed the pride of Ravana when he visited his abode. He used Mount Meru as his bow to win over the Tripuras)

Kandarpa darpagna meesam, Kala kantam Mahesam Maha vyoma kesam,

Kundabhadandam Suresam, Koti surya prakasam, Bhajhe Marga bandhum. (Shambho mahadeva deva…) 4

I pray to that friend of the path, Who put an end to the pride of God of love, Who is the great Lord who has a deep blue throat, Who has the great sky as his matted lock, Whose teeth resemble the white jasmine flowers, And who has the shine of billions of Suns. (Prostrations to he who blesses….)

Mandara Bhutherydaram, Mandaragendrasaaram, Mahagouryudooram,

Sindhoora dhoora pracharam, Sindhoorajathi dheeram, Bhaje Margabandhum (Shambho Mahadeva deva…) 5

I pray to that friend of the path, Who is more generous than the wish giving tree, Who is the strength behind the great Mandara Mountain, Who is very close to the great Goddess Gauri, Who has a red colour far intense than red lead, And who is more resolute than the God of the ocean. (Prostrations to he who blesses….) (Mandara Mountain was used to churn the ocean of milk.)

Phala Sruthi Appayyajjwendra Geetham stotra rajam, Patedhyasthu Bhakthya prayane

, Thasyartha sidhim Vidathe , marga madhye Abhayam chaashuthosho Mahesa (Shambho Maha deva Shambho…)

Narration of Benefit This king of stotras written by, Appayya who is the performer of sacrifices, If read with devotion during journey, Would ensure fulfillment of wishes, Protection during journey, And Lord Shiva would be easily pleased.

( Translated by P. R. Ramachander)

Appayya Dixitar, The hero who stood against the malicious attacks of Vaishnavas on Lord Shiva.

Appayya Dikshitar (IAST Appayya Dīkṣitar), 1520–1593 CE, was a performer of yajñas as well as an expositor and practitioner of the Advaita Vedanta school of Hindu philosophy but however, with a focus on Shiva or Siva Advaita. Appayya Dikshitar was born as Vinayaga Subramanian in Adayapalam, near Arani in the North Arcot district, in the Krishna Paksha of the Kanya month of Pramateecha Varsha under the Uttara Proushthapada constellation of the Hindu calendar. His father’s name was Rangarajudhwari. Appaya had the name Vinayaka Subramanya after the Namakarana or naming ceremony took place. Acharya Dikshitar or Acchan Dikshitar was the younger brother of Appayya. Appayya studied the Hindu scriptures under his Guru, Rama Kavi. He completed the fourteen Vidyas while he was quite young. Dikshitar travelled widely, entering into philosophical disputations and controversaries in many centres of learning. He had the rare good fortune of being revered and patronised in his own life-time by kings of Vellore,Vijayanagaram, Tanjore,venkatagiri..etc.

Mission against Vaishnava attacks on Shaivism

Dikshitar threw himself heart and soul into this mission for several years and often had to face grave personal danger, which he did with courage and faith. He preached, organised and wrote incessantly, enlisting the cooperation of several enlightened monarchs. He undertook frequent travels and challenged his adversaries to open disputation, as was the custom of those days. He brought to bear on his widespread activities, his resourceful personality and created an atmosphere of tolerance and goodwill, in the place of the prevailing antipathies and narrow-mindedness.

The Great Yogi

In addition to his poetic skills and achievements on the philosophical propagations and Saivite missionary work, Dikshitar was a great Siddha-yogi. One of his yogic experiments was as great as it was thrilling. In the later years of his life, he was subject to attacks of colic pain. He was convinced that it was due to his Prarabdha and past karma. Whenever he wanted to meditate deeply or worship the Almighty, he made a bundle of his towel and put it in front of him. By his yogic power he transferred his malady to the towel and sat in meditation. His disciples watched the towel jumping about the place. To them he explained later that he transferred his ailment which was in the form of an evil spirit to the cloth and then took it back soon after his meditation was over.

Voluntary adoption of inebriation

About his mystic devotion, there is another story that is related to his work called Atmarpana-stuti. In this small work of fifty stanzas he makes the inner self melt as it were by his exquisite mystic poetry. We can see here the profound maturity of true devotion to the Supreme. It reflects the inner mental state of a great devotee, in whom the ego has become fully extinct. There is a traditional account of how this work came to be written. It appears once he wanted to test the maturity of his own devotion to the Lord. Hence he swallowed the juice of the `datura' fruit, which introduces intoxication, and told his disciples that they should write down whatever he says, during the stage when his consciousness was disturbed. In the stage of inebriation generally all suppressed ideas would find release and come out into the open. And in his case it was the Atmarpana-stuti that came out. It is therefore also called Unmatta-panchasati

He was well read in every branch of Sanskrit learning and wrote as many works, large and small. Only 60 of them are, however, extant now. These include works on Vedanta, Siva-Advaita,Mimamsa, Vyakarana, Alankara and devotional poetry. By conviction he was an advaitin and true worship of Lord Siva was the religion of his heart. Though the followers of the Siva-advaita school claim him as belonging to their school, it is not so easy to determine whether he was more inclined to Sivadavaita or advaita. Sivadvaita is very much akin toVishishtadvaita of Ramanuja, except for the role of Vishnu being taken by Shiva.

Reconciliation of traditions

As an advaitin, Dikshitar saw no differences between the different manifestations of the Supreme Absolute. Partly because of Vaishnavite attacks on Shaivism during the previous century, one of his missions was a reconciliation of creeds, cults, and philosophy. He did not think that rival interpretations of the Vedas and Puranas were entirely in the wrong, asking: Who can prevent different interpretations when the Brahma Sutras themselves are capable of different meanings?

He wrote the Chatur-mata-sara to illustrate the philosophical thoughts of the four prominent schools of interpretation of Brahma sutras. The Naya-manjari deals with advaita, the Naya-mani-mala with Srikanta mata, the Naya-mayukha-malika with Ramanuja's philosophy, and the Naya-muktavali with Madhava's philosophy. His remarkable catholicity of outlook, his thoroughness in writing, his impartiality, his unerring sense of values, and his concern for truth are all so evident in these writings that the Vaishnavas have adopted the Naya-Mayukha-Malika as their manual for study, and the Madhvas the Naya-Muktavali.

Multi-faceted Vedanta

Among the Vedantic works of Appayya Dikshitar, the Siddhanta-lesha-sangraha is most famous. In this elaborate and original treatise, he brings together in one place, all different dialectical thinking belonging to the advaitic school. Traditional students of Vedanta begin their study of Vedantic commentaries only after studying this Siddhanta Lesha sangraha. All the different views of different subschools of advaita, like those of `eka-jiva-vada', `nana-jiva-vada', `bimba-pratibimba vada' `sakshitva-vada' etc. are all discussed and the contrary views properly explained in this work with Appayya Dikshitar's masterly touch. And in his characteristic eclectic style, he answers the question "How can there be contradictory views among the advaita acharyas themselves on the same point?" He says: All the masters agree in affirming the unity of the soul and the unreality of the phenomenal world. For the world of fiction different explanations are given according to the ingenuity of each acharya. What if different explanations are given for a mere fiction?

Parimala

It is a Vedantic work, an extremely readable commentary on the very difficult commentary called Kalpataru by an advaitic teacher named Amalananda. That Kalpataru is itself a commentary on Bhāmatī by Vācaspati Miśra, which in turn is the famous commentary on the Sutra-Bhashya of Adi Shankara.

Magnum Opus

While the Parimala follows the advaitic approach, Dikshitar has written another commentary Sivaarka-mani-deepika on the Brahmasutras. But this is written from the point of view of Siva-visishtadvaita.. These two works – Sivaarka-mani-deepika and Parimala – are his magnum opus both in bulk and importance. Though both are commentaries on the Brahma sutra,Parimala aligns itself to the advaitic interpretation while the other work expounds the Sivadvaita philosophy of Srikanta-acharya. Dikshitar's patron, King Chinna Bomma Nayak of Vellore made endowments for the maintenance of a college of 500 scholars who studied Sivaarka maniDipika under Sri Dikshitar himself, thus equipping themselves for the Saivite propaganda work, which had been organised with a view to stemming the tide of Vaishnavite attacks and encroachments.

Other schools as approximations to advaita

Dikshitar graphically describes dvaita as the lowest step, vishishtadvaita as the middle step and sivadvaita and advaita which are very close to each other as the highest steps. He makes it clear in his work that Srikantha-Bhashya on the Brahmasutra has been written in very close approximation to the trend of thought of Adi Sankara in his own bhashya.

Dikshitar's great dialectical skill is fully reflected in the work called 'Anandalahari chandrika', where he tries to narrow down the differences between the apparently divergent schools of thought and tries to show that the advaita of Sankara is the real eternal truth to which all others try to approximate.

Lord Shiva --- A story from Kena Upanishad and Shiva maha Purana.

Yaksha Swaroopaaya Jataadharaaya
Pinaaka Hasthaaya Sanaatanaaya
Divyaaya Devaaya Digambaraaya
Tasmai 'Ya' karaaya Namah Shivaaya
(Shiva Panchakshari Stotram)

Meaning: Prostrartions to the sacred Lord who is the Yaksa incarnate, whose hairs are long and matted, who holds Pinaaka (trident) in His hand, who has the entire sky as His attire and who is embodied as the letter 'Ya'.

===== OM Namah Shivaya =======

After Khseera sagara madanam, the Devas got Amrutam. The devas became very strong and easily defeated the Asuras. The Devas thought that it was their own strength which was responsible for the Victory over Asuras. They forgot altogether that it was only by the grace of Lord Shiva,the absolute brahman. The Devas started feeling very proud about their strength. They said to themselves :

"vijayo'smakamevayam mahimeti " ( ie., "Verily, this victory is ours; verily, this glory is ours only.")

Lord Shiva ,the omniscient, decided to teach the Devas a lesson. So he appeared before Devas in form of an Yaksha. The Gods decided to know about this new creature.


Lord Shiva In the form of Yaksheswara

te agnimabruvanjataveda etadvijanihi kimidam yakshamiti tatheti

The devas asked Agni Deva : "O Agni! Find out who this great Spirit is."

Agni deva :"Yes,"

Agni Deva
tadabhyadravattamabhyavadatko'sityagnirva
ahamasmityabravijjataveda va ahamasmiti

Lord Shiva who's in Yaksha form, asked him: "Who are you?"

Agni deva said : "I am known as Agni; I am also called Jataveda."


tasmimstvayi kim viryamityapidam sarvam
daheyam yadidam prithivyamiti

Yaksha said: "What power is in you, who are so well known?"

Agni deva replied: "I can burn all— whatever there is on earth."


tasmai trinam nidadhavetaddaheti |
tadupapreyaya sarvajavena tanna shashaka dagdhum sa tata eva
nivavrite naitadashakam vijnatum yadetadyakshamiti


Iswara put a straw before him and said: "Burn this."

Agnideva rushed toward it with all his ardour but could not burn it. Then he returned from the Spirit and said to the gods: "I could not find out who this Spirit is,"

atha vayumabruvanvayavetadvijanihi
kimetadyakshamiti tatheti

Then the devas said to Vayu : "O Vayu! Find out who this great Spirit is."

Vayu deva said : "Yes," , then he hastened to It.

Vayu Deva

tadabhyadravattamabhyavadatko'siti vayurva
ahamasmityabravinmatarishva va ahamasmiti

Parameswara asked him: "Who are you?"

Vayu replied : "I am known as Vayu; I am also called Matarisva."


tasmimstvayi kim viryamityapidam
sarvamadadiya yadidam prithivyamiti

Lord shiva said: "What power is in you, who are so well known?"

Vayu replied: "I can carry off all— whatever there is on earth."

tasmai trinam nidadhavetadadatsveti
tadupapreyaya sarvajavena tanna shashakadatum sa tata eva
nivavrite naitadashakam vijnatum yadetadyakshamiti

Brahman put a straw before him and said: "Carry this." He rushed toward it with all his ardour but could not move it. Then he returned from the Spirit and said to the gods: "I could not find out who this Spirit is,"

athendramabruvanmaghavannetadvijanihi kimetadyakshamiti tatheti
tadabhyadravattasmattirodadhe

Then the gods said to Indra: "O Maghavan! Find out who this great Spirit is."

Indra said: "Yes," and hastened to It.

Indra
sa tasminnevakashe striyamajagama bahushobhamanamuma
haimavatim tamhovaca kimetadyakshamiti

But the Lord shiva disappeared from him. Then Indra beheld in that very region of the sky a Woman highly adorned. She was Uma, the daughter of the Himalayas. In order to marry Lord shiva, she was doing severe penance. Uma knew the supreme nature of Lord Shiva.

Uma devi, The Daughter of Himalayas

Indra approached her and said: "Who is this great Spirit?"

sa brahmeti hovaca brahmano va etadvijaye mahiyadhvamiti
tato haiva vidancakara brahmeti

tasmadva ete deva atitaramivanyandevanyadagnirvayurindraste
hyenannedishtham pasparshuste hyenatprathamo vidancakara brahmeti

Parvati replied : "It is, indeed,Absolute Brahman Shiva . Through the victory of Brahman alone have you attained glory." Later, she taught Indra about the supreme nature of Lord Shiva. After that Indra understood that It was Brahman(Lord Shiva).

tasmadva indro'titaramivanyandevansa
hyenannedishtham pasparsha sa hyenatprathamo vidancakara brahmeti

Since they approached very near in comprehending the Supreme nature of Lord Shiva and were the first to know that the Yaksha was Brahman(shiva) , these devas, namely, Agni, Vayu and Indra, excelled the other gods.