Atharvana Veda - Hymns in praise of Bhava & Sarva

Bhava and Sarva are the names of Lord Rudra. Lord Rudra not only created the worlds but also entered into it. He entered into pancha bhutas,(ie., Earth,Air,Water,Sky and Fire). he is Indweller (Antaryamin) of all.



tamabravīdbhavo 'sīti tadyadasya tannāmākarotparjanyastadrūpamabhavatparjanyo
vai bhavaḥ parjanyāddhīdaṃ sarvam bhavati so 'bravījjyāyānvā ato 'smi dhehyeva me nāmeti ( Satapata Brahmana 6.1.3.[15])

Meaning:
. He said to him, 'Thou art Bhava.' And because he gave him that name, Parjanya (the rain-god) became suchlike ; for Bhava is Parjanya,since everything here comes (bhavati) from Prajanya.He said, * Surely, I am mightier than that :give me yet a name !


Since everything comes( in sankrit, "Bhavati") from Lord Shiva , he is called with name 'Bhava".

Similarly,

tamabravītsarvo 'sīti tadyadasya tannāmākarodāpastadrūpamabhavannāpo vai sarvo
'dbhyo hīdaṃ sarvaṃ jāyate so 'bravījjyāyānvā ato 'smi dhehyeva me nāmeti ( Satapata Btahmana 6.1.3.[11])

Meaning:

He said to him, 'Thou art Sarva.' And because he gave him that name, the waters became suchlike, for Sarva is the waters, inasmuch as from the water everything (sarva) here is produced. He said, ' Surely, I am mightier than that : give me yet a name !

Since, Everything(in sanskrit - "sarva") is produced & pervaded by Lord Shiva , He is called with name "Sarva".

In Atharvana Veda, there are two different 'Sukams' which glorify Bhava&Sarva. These Hymns clearly establish the Supreme sovereignity of Lord Rudra over the creation and gods as well. In the very first verse of the Suktam , the Rishi says that Everything that shines in the universe because of lord Rudra only. He is the lord of everything that Shines (ie., lord of every being that has consciousness).
In the suktam, At the end of every verse, the Rishi says that lord Rudra rules both Two footed and Four footed. The samething is told in svetasvatara upanishad as well.

yo devānām adhipo
yasmin lokā adhiśritāḥ
ya īśe asya dvipadaś catuṣpadaḥ
kasmai devāya haviṣā vidhema ( IV-13; Svetasvatara upanishad)

Meaning:
He who is the sovereign of the gods, in whom the worlds find their support, who rules over all two—footed and four—footed beings—let us serve that God, radiant and blissful, with an oblation.

In the Second verse, the Rishi says that Lord Rudra is the Lord(isa) of all that is near and also all that is very far as well.

In the Third verse, The Rishi says that Lord Rudra slayed Vritra. As per Vedas, Vritra was slayed by Indra. But here it is said that Lord Rudra slayed Vritra. The confusion arises for ordinary minds who believe in duality. but, the Rishis intention is that Lord Indra is also a form of Lord Rudra only. The Rishi realised that Lord Rudra is truly Brahman. Hence, he saw, from blade of grass to Lord Brahma, everything as a manifestation of lord Rudra. Rishi Aghora,the mantra drashta of Satarudriyam portion of Yajurveda also saw rudra even in dogs,thieves,rain cloud,sand,gamblers,waters,fishermen,trees,stones...etc. They practically experienced Brahman(Rudra). They proclaimed " Sarvam Khalvidam Brahma ".

In the fith verse, The Rishi, regarding the lordship of Lord Rudra over the gods and the creation, says that NONE CAN ESCAPE FROM THE ARROWS OF RUDRA. EVEN GODS CANNOT ESCAPE.

In the The tenth verse of Atharva Veda XI-2 , the seer says that All the four directions belong to Lord Rudra. The Heaven(dyáus), the Earth(pr̥thivī́), the Space(àntárikṣam) are under the sole Lordship of Rudra . All the beings that breath and which has Soul belongs to Rudra.(távedáṃ sárvam ātmanvád yát prāṇát) In fact, he is isha(lord) of all.

In the sixteenth verse, the Rishi says that everyone should Worship Lord Rudra in the Morning,
Afternoon,Evening and even during the night. This shows that Lord Rudra is not an ordinary god who was remembered during specific occasions only. But,Lord Rudra is 'Iswara'. so, he must be worshiped by all at all times. In spite of it, Some fanatics ,like Vaishnavas, often demean Lord Shiva.

In the seventeenth Verse, The Rishi Urges people not to offend Lord Rudra with their tongues. But, still, even now we can see several wicked vaishnavas who criticise Lord Shiva.

In the Twentyfifth verse, the Rishi describes that Lord Rudra can see everything that is happening here on earth with just one glance. He need not even move. By mere will everything happens. The Rishi says that Rudra is omniscient.

In the Twentyseventh verse, the Rishi describes the omnipresence of Lord Rudra. He says that Rudra is the Ruler of Heaven, Ruler of Earth. Lord Rudra pervades everything.

Atharvana Veda IV-28 :

bhávāśarvau manvé vāṃ tásya vittaṃ yáyor vām idáṃ pradíśi yád virócate
yā́v asyéśāthe dvipádo yáu cátuṣpadas táu no muñcatam áṃhasaḥ 1

O Bhava and Sarva, I am devoted to you. Take note of that, ye under whose control, is all this which shines (the visible universe)! Ye who rule all these two-footed and four-footed creatures,Deliver us, ye twain, from grief and trouble.

yáyor abhyabhvá utá yád dūré cid yáu viditā́v iṣubhŕ̥tām ásiṣṭhau
yā́v asyéśathe dvipádo yáu cátuṣpadas táu no muñcatam áṃhasaḥ 2

Ye to whom belongs all that is near by, yea, all that is far; ye who are known as the most skilful archers among bowmen; ye who rule all these two-footed and four-footed creatures, deliver us from grief and trouble.

sahasrākṣáu vr̥trahánā huveháṃ dūrégavyūtī stuvánn emy ugráu
yā́v asyéśathe dvipádo yáu cátuṣpadas táu no muñcatam áṃhasaḥ 3

The thousand-eyed slayers of Vritra both do I invoke. I go praising the two strong gods (ugrau) whose pastures extend far. Ye who rule all these two-footed and four-footed creatures, deliver us from grief and trouble.

yā́v ārebhā́the bahú sākám ágre prá céd ásrāṣṭram abhibhā́ṃ jáneṣu
yā́v asyéśathe dvipádo yáu cátuṣpadas táu no muñcatam áṃhasaḥ 4

Ye who, united, did undertake many (deeds) of old, and, moreover, did visit portents upon the. people; ye who rule all these two-footed and fourfooted creatures, deliver us from grief and trouble.

yáyor vadhā́n nā́papádyate káś canā́ntár devéṣūtá mā́nuṣeṣu
yā́v asyéśathe dvipádo yáu cátuṣpadas táu no muñcatam áṃhasaḥ 5

Ye from whose blows no one either among gods or men escapes; ye who rule all these twofooted and fourfooted creatures, deliver us from grief and trouble.

yáḥ kr̥tyākŕ̥n mūlakŕ̥d yātudhā́no ní tásmin dhattaṃ vájram ugráu
yā́v asyéśathe dvipádo yáu cátuṣpadas táu no muñcatam áṃhasaḥ 6

The sorcerer who prepares a spell, or manipulates the roots (of plants) against us, against him, ye strong gods, launch your thunderbolt! Ye who rule all these two-footed and four-footed creatures, deliver us from grief and trouble.

ádhi no brūtaṃ pŕ̥tanāsūgrau sáṃ vájreṇa sr̥jataṃ yáḥ kimīdī́
stáumi bhavāśarváu nāthitó johavīmi táu no muñcatam áṃhasaḥ 7

Ye strong gods, favour us in battles, bring into contact with your thunderbolt the Kimîdin! I praise you, O Bhava and Sarva, call fervently upon you in distress: deliver us from grief and trouble.

Atharvana Veda XI-2:

bhávāśarvau mr̥ḍátaṃ mā́bhí yātaṃ bhū́tapatī páśupatī námo vām
prátihitām ā́yatāṃ mā́ ví srāṣṭaṃ mā́ no hiṃsiṣṭaṃ dvipádo mā́ cátuṣpadaḥ 1

O Bhava and Sarva, be merciful, do not attack (us); ye lords of beings, lords of cattle, reverence be to you twain! Discharge not your arrow even after it has been laid on (the bow), and has been drawn! Destroy not our bipeds and our quadrupeds!

śúne kroṣṭré mā́ śárīrāṇi kártam alíklavebhyo gŕ̥dhrebhyo yé ca kr̥ṣṇā́ aviṣyávaḥ
mákṣikās te paśupate váyāṃsi te vighasé mā́ vidanta 2

Prepare not our bodies for the dog, or the jackal; for the aliklavas, the vultures, and the black birds! Thy greedy insects, O lord of cattle (pasupate), and thy birds shall not get us to devour!

krándāya te prāṇā́ya yā́ś ca te bhava rópayaḥ
námas te rudra kr̥ṇmaḥ sahasrākṣā́yāmartya 3

Reverence we offer, O Bhava, to thy roaring, to thy breath, and to thy injurious qualities; reverence to thee, O Rudra, thousand-eyed, immortal!

purástāt te námaḥ kr̥ṇma uttarā́d adharā́d utá
abhīvargā́d divás páry antárikṣāya te námaḥ 4

We offer reverence to thee from the east, from the north, and from the -south; from (every) domain, and from heaven. Reverence be to thy atmosphere(antárikṣāya)!

múkhāya te paśupate yā́ni cákṣūṃṣi te bhava
tvacé rūpā́ya saṃdŕ̥śe pratīcī́nāya te námaḥ 5

To thy face, O lord of cattle, to thy eyes, O Bhava, to thy skin, to thy form, thy appearance, (and to thy aspect) from behind, reverence be!

áṅgebhyas ta udárāya jihvā́yā āsyā̀ya te
dadbhyó gandhā́ya te námaḥ 6

To thy limbs, to thy belly, to thy tongue, to thy mouth, to thy teeth, to thy smell (nose), reverence be!

ástrā nī́laśikhaṇḍena sahasrākṣéṇa vājínā
rudréṇārdhakaghātínā téna mā́ sám arāmahi 7

May we not conflict with Rudra, the archer with the dark crest, the thousand-eyed, powerful one, the slayer of Ardhaka!

sá no bhaváḥ pári vr̥ṇaktu viśváta ā́pa ivāgníḥ pári vr̥ṇaktu no bhaváḥ
mā́ no 'bhí māṃsta námo astv asmai 8

Bhava shall steer clear from us on all sides, Bhava shall steer clear from us, as fire from water! May he not bear malice towards us: reverence be to him!

catúr námo aṣṭakŕ̥tvo bhavā́ya dáśa kŕ̥tvaḥ paśupate námas te
távemé páñca paśávo víbhaktā gā́vo áśvāḥ púruṣā ajāváyaḥ 9

Four times, eight times, be reverence to Bhava, ten times be reverence to thee, O lord of cattle! To thy (charge) have been assigned these five (kinds of) cattle: cows, horses, men, goats and sheep.

táva cátasraḥ pradíśas táva dyáus táva pr̥thivī́ távedám ugrorv àntárikṣam
távedáṃ sárvam ātmanvád yát prāṇát pr̥thivī́m ánu 10

Thine, O strong god (ugra), are the four regions, thine the sky, thine the earth, and thine this broad atmosphere; thine is this all that has a spirit and has breath upon the earth.

urúḥ kóśo vasudhā́nas távāyáṃ yásminn imā́ víśvā bhúvanāny antáḥ
sá no mr̥ḍa paśupate námas te paráḥ kroṣṭā́ro abhibhā́ḥ śvā́naḥ paró yantv agharúdo vikeśyàḥ 11

Thine is this broad, treasure-holding receptacle within which all worlds are contained. Do thou spare us, O lord of cattle: reverence be to thee! Far from us shall go the jackals, evil omens, dogs; far shall go (the mourning women) who bewail rnisfortune with dishevelled hair!

dhánur bibharṣi háritaṃ hiraṇyáyaṃ sahasraghníṃ śatávadhaṃ śikhaṇḍin
rudrásyéṣuś carati devahetís tásyai námo yatamásyāṃ diśī̀táḥ 12

Thou, O crested (god), carriest in (thy hand), that smites thousands, a yellow, golden bow that slays hundreds; Rudra's arrow, the missile of the gods, flies abroad: reverence be to it, in whatever direction from here (it flies)!

yò 'bhíyāto niláyate tvā́ṃ rudra nicíkīrṣati
paścā́d anupráyuṅkṣe táṃ viddhásya padanī́r iva 13

The adversary who lurks and seeks to overcome thee, O Rudra, upon him thou dost fasten thyself from behind, as (the hunter) that follows the trail of a wounded (animal).

bhavārudráu sayújā saṃvidānā́v ubhā́v ugráu carato vīryā̀ya
tā́bhyāṃ námo yatamásyāṃ diśī̀táḥ 14

Bhava and Rudra, united and concordant, both strong (ugrau), ye advance to deeds of heroism: reverence be to both of them, in whatever direction (they are) from here!

námas te astv āyaté námo astu parāyaté
námas te rudra tíṣṭhata ā́sīnāyotá te námaḥ 15

Reverence be to thee coming, reverence to thee going; reverence, O Rudra, be to thee standing, and reverence, also, to thee sitting!

námaḥ sāyáṃ námaḥ prātár námo rā́tryā námo dívā
bhavā́ya ca śarvā́ya cobhā́bhyām akaraṃ námaḥ 16

Let us pay our homage in the morning, during the day, in the evening, and at night – to the Lord who grants us life and who takes it away (Bhava/Sarva).

sahasrākṣám atipaśyáṃ purástād rudrám ásyantaṃ bahudhā́ vipaścítam
mópārāma jihváyéyamānam 17

Let us not with our tongue offend Rudra, who rushes on, thousand-eyed, overseeing all, who hurls (his shafts) forward, who is manifoldly wise!

śyāvā́śvaṃ kr̥ṣṇám ásitaṃ mr̥ṇántaṃ bhīmáṃ ráthaṃ keśínaḥ pādáyantam
pū́rve prátīmo námo astv asmai 18

We approach first the (god) that has dark horses, is black, sable, destructive, terrible, who casts down the car of Kesin: reverence be to him!

mā́ no 'bhí srā matyàṃ devahetíṃ mā́ naḥ krudhaḥ paśupate námas te
anyátrāsmád divyā́ṃ śā́khāṃ ví dhūnu 19

Do not hurl at us thy club, thy divine bolt; be not incensed at us, O lord of cattle! Shake over some other than us the celestial branch!

mā́ no hiṃsīr ádhi no brūhi pári ṇo vr̥ṅdhi mā́ krudhaḥ
mā́ tváyā sám arāmahi 20

Injure us not, interpose for us, spare us, be not angry with us! Let us not contend with thee!

mā́ no góṣu púruṣeṣu mā́ gr̥dho no ajāvíṣu
anyátrogra ví vartaya píyārūṇāṃ prajā́ṃ jahi 21

Do not covet our cattle, our men, our goats and sheep! Bend thy course elsewhere, O strong god (ugra), slay the offspring of the blasphemers!

yásya takmā́ kā́sikā hetír ékam áśvasyeva vŕ̥ṣaṇaḥ kránda éti
abhipūrváṃ nirṇáyate námo astv asmai 22

He whose missile, fever and cough, assails the single (victim), as the snorting of a stallion, who snatches away (his victims) one by one, to him be reverence!

yò 'ntárikṣe tíṣṭhati víṣṭabhitó 'yajvanaḥ pramr̥ṇán devapīyū́n
tásmai námo daśábhiḥ śákvarībhiḥ 23

He who dwells fixed in the atmosphere, smiting the blasphemers of the god that do not sacrifice, to him be reverence with ten sakvarî-stanzas!

túbhyam āraṇyā́ḥ paśávo mr̥gā́ váne hitā́ haṃsā́ḥ suparṇā́ḥ śakunā́ váyāṃsi
táva yakṣáṃ paśupate apsv àntás túbhyaṃ kṣaranti divyā́ ā́po vr̥dhé 24

For thee the wild beasts of the forest have been placed in the forest: flamingoes, eagles, birds of prey, and fowls. Thy spirit, O lord of cattle, is within the waters, to strengthen thee the heavenly waters flow.

\śiṃśumā́rā ajagarā́ḥ purīkáyā jaṣā́ mátsyā rajasā́ yébhyo ásyasi
ná te dūráṃ ná pariṣṭhā́sti te bhava sadyáḥ sárvāṃ pári paśyasi bhū́miṃ pū́rvasmād dhaṃsy úttarasmint samudré 25

The dolphins, great serpents (boas), purîkayas (water-animals), sea-monsters, fishes, ragasas at which thou shootest-there exists for thee, O Bhava, no distance, and no barrier. At a glance thou lookest around the entire earth; from the eastern thou slayest in the northern ocean.

mā́ no rudra takmánā mā́ viṣéṇa mā́ naḥ sáṃ srā divyénāgnínā
anyátrāsmád vidyútaṃ pātayaitā́m 26

Do not, O Rudra, contaminate us with fever, or with poison, or with heavenly fire: cause this lightning to descend elsewhere than upon us!

bhavó divó bhavá īśe pr̥thivyā́ bhavá ā́ papra urv àntárikṣam
tásyai námo yatamásyāṃ diśī̀táḥ 27

Bhava rules the sky, Bhava rules the earth; Bhava has filled the broad: atmosphere. Reverence be to him in whatever direction from here (he abides)!

bháva rājan yájamānāya mr̥ḍa paśūnā́ṃ hí paśupátir babhū́tha
yáḥ śraddádhāti sánti devā́ íti cátuṣpade dvipáde 'sya mr̥ḍa 28

O king Bhava, be merciful to thy worshipper, for thou art the lord of living beasts! He who believes the gods exist, to his quadruped and biped be merciful!

mā́ no mahā́ntam utá mā́ no arbhakáṃ mā́ no váhantam utá mā́ no vakṣyatáḥ
mā́ no hiṃsīḥ pitáraṃ mātáraṃ ca svā́ṃ tanvàṃ rudra mā́ rīriṣo naḥ 29

Slay neither our great nor our small; neither those of us that are riding, nor those that shall ride; neither our father, nor our mother. Cause no injury, O Rudra, to our own persons!

rudrásyailabakārébhyo 'saṃsūktagilébhyaḥ
idáṃ mahā́syebhyaḥ śvábhyo akaraṃ námaḥ 30

To Rudra's howling dogs, who swallow their food without blessing, who have wide jaws, I have made this obeisance.

námas te ghoṣíṇībhyo námas te keśínībhyaḥ
námo námaskr̥tābhyo námaḥ saṃbhuñjatī́bhyaḥ
námas te deva sénābhyaḥ svastí no ábhayaṃ ca naḥ 31

Reverence, O god, be to thy shouting hosts, reverence to thy long-haired, reverence to thy reverenced, reverence to thy devouring hosts! May well-being and security be to us!

A Hymn to Prana

“As small sparks come forth from fire, thus do all Pranas(Rudras/maruts)) come forth from that Brahman(Rudra)” (Bri. Up. II.1.20).


Pranas(Life forces) are known as Rudras(maruts). They are popularly called as "Sons of Rudra(Atma)". Hence, Rudra(Atma) is called as 'Prana' of 'pranas'. Infact, there is only one 'Prana'. It performs several fuctions. So, depending on fuctions they are classified in several ways. The pranas are the Glory of Atman(Rudra). The popular life forces are prana,Apana,Vyana, Udana ..etc. But Samana is called as "Mukhya prana"( Vital life). The pranas perform several ancillary fuctions. if we count that too,there will be thousands and thousands of pranas. Just like
books in a library can be classified in several ways like subject,author,etc, the pranas can also be classified in several ways. in spite of all, there is only one Atman ( ie., Prana of pranas) which is lord of all.

The doubt, regarding the number of pranas, arises here owing to the conflicting nature of the scriptural passages.

In one place seven Pranas are mentioned, “The seven Pranas spring from Him” (Mun. Up. II.1.8).

In an other place eight Pranas are mentioned as being Grahas “Eight Grahas there are and eight Atigrahas” (Bri. Up. III.2.1).
In an other place nine “Seven are the Pranas of the head, two the lower ones” (Tait. SamhitaV.3.2.5).
Some times ten “Nine Pranas in deed are in man, the navel is the tenth” (Tait. Samhita V.3.2.3).
Some times eleven ,“Ten are these Pranas in man, and Atman is the eleventh” (Bri. Up. III.9.4).
Sometimes twelve “All touches have their centre in the skin” (Bri. Up.II.4.11).
Some times thirteen “The eye and what can be seen” (Prasna Up. IV.8).

Thus the scriptural passages disagree about the number of the Pranas (organs)
But, All the statements are True. The number varies because of the method of classification adopted.

In addition to the seven Pranas scripture mentions other Pranasalso, such as the hands, etc. “The hand is one Graha (organ) and thatis seized by work as the Atigraha; for with the hands one does work”(Bri. Up. III.2.8), and similar passages, “ten are the Pranas in a manand Atman with these completes the number eleven” (Bri. Up. III.9.4),indicate that the hands etc., are additional organs. Therefore, fourother organs viz., hands, feet, anus and the organ of generation haveto be added to the seven organs already mentioned, viz., eyes, nose,ears, tongue, touch (skin), speech, and mind, the inner organ. The intellect, egoism, Chitta or memory are not separate organs. They are only modifications of the mind.Therefore, the number of organs is in all eleven. This is the number that is fixed. They are, the five organs of knowledge(Jnana-Indriyas), the five organs of action (Karma-Indriyas) and theinner organ, mind.
To unite all the diverse activities of the organs, it is necessarythat there should be an organ which must exist as a unifying agentwith the memory of the past and the present to gether with the antici -pation of the future, because without such an organ the activities ofthe organs would be unharmonised and discordant. This unifying organ is the inner organ or the Manas (mind). This one inner organ assumes four names such as mind, intellect, egoism and Chitta,according to the functions it performs (Vrittibheda).

In the passage “Nine Pranas in deed are in man, the navel is thetenth”, the expression “ten Pranas” is used to denote the differentopenings of the human body, not the difference of nature of thePranas. Because no Prana is known that bears the name of navel. Asthe navel is one of the special abodes of the chief Prana, it is here enumerated as tenth Prana.


Relation Between Atman(Rudra) and Pranas(rudras/Maruts)
The relationship between Pranas(Maruts/rudras) and Atman(Rudra) is very subtle. Since, Life forces sprang from Atman(Rudra) That's why the seers call Pranas(maruts/rudras) as Sons of Rudra(Atman).

"This prana is born of Atman. As a shadow is cast by a person, so this prana is, by Atman. Through theactivity of the mind it comes into this body".( Prasna Upanishad III-3)

katame rudrā́ iti. daśeme puruṣe prā́ṇā́ḥ ā́tmaikā́daśaḥ; te yadā́smā́t śarīrā́nmartyā́d utkrā́manti, atha rodayanti, tad yad rodayanti, tasmā́d rudrā́ iti. ( Brihadaranyaka Upanishad III-9-4)

Meaning:
“Who are the Rudras?” "The ten Pranas and the Atman make eleven. These are the Rudras.” When the pranas and the atman leave the body, they make one cry in anguish. that's why they are called "Rudras”

katama eko deva iti. prā́ṇa iti, sa brahma, tyad ity ā́cakṣate. ( Brihadaranyaka Upanishad III-9-9)
Meaning:
‘Which is the one god ?’ ‘The Prana ( ie., Atma) is the only God; it is Brahman, which is called Tyat (that).’

Here Multiplicity of Gods came to an end. All gods are various facets of this supreme being only. The One Atma( Prana or Rudra) alone appears as several deities. The Rudra(Atman) is the Only Reality (ie., Sath) who is called with various names. All gods are parts(ie., facets) of Rudra(atman) only.


eko hi rudro na dvitīyāya tasthur
ya imāṃl lokān īśata īśanībhiḥ
pratyaṅ janāṃs tiṣṭhati sañcukocānta-kāle
saṃsṛjya viśvā bhuvanāni gopāḥ ( Svetasvatara Upanishad III-2)

Meaning:
"Rudra is truly one; for the knowers of Brahman do not admit the existence of a second, He alone rules all the worlds by His powers. He dwells as the inner Self of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time."

yo devānāṃ prabhavaś codbhavaś
caviśvādhipo rudro maharṣiḥ
hiraṇyagarbhaṃ janayāmāsa pūrvaṃ
sa no buddhyā śubhayā saṃyunaktu ( Svetasvatara Upanishad III-4)

Meaning:
He, the omniscient Rudra, the creator of the gods and the bestower of their powers, the support of the universe, He who, in the beginning, gave birth to Hiranyagarbha—may He endow us with clear intellect!

“Which then is that deity?” ‘Prana(Rudra)’ he said. Regarding theUdgitha it is said (Chh. Up. I-10-9), ‘Prastotri’ that deity which be longsto the Prastava etc.

“For all the beings merge in Prana(Rudra) alone and from Prana(Rudra) they arise. This is the deity belonging to the Prastava” (Chh. Up. I-11-4.)

‘Prana(Rudra) indeed is Brahman’ (Kau. Up. III-3)

A Hymn To Prana ( Atharva Veda XI-4 )

prāṇā́ya námo yásya sárvam idáṃ váśe
yó bhūtáḥ sárvasyeśvaró yásmint sárvaṃ prátiṣṭhitam 1

Reverence to Prâna, to whom all this (universe) is subject, who has become the lord of the all(sárvasya eśvara) , on whom the all is supported!

námas te prāṇa krándāya námas te stanayitnáve
námas te prāṇa vidyúte námas te prāṇa várṣate 2

Reverence, O Prâna, to thy roaring (wind), reverence, O Prâna, to thy thunder, reverence, O Prâna, to thylightning, reverence, O Prâna, to thy rain!

yát prāṇá stanayitnúnābhikrándaty óṣadhīḥ
prá vīyante gárbhān dadhaté 'tho bahvī́r ví jāyante 3

When Prâna calls aloud to the plants with his thunder, they are fecundated, they conceive, and then are produced abundant (plants).

yát prāṇá r̥tā́v ā́gate 'bhikrándaty óṣadhīḥ
sárvaṃ tadā́ prá modate yát kíṃ ca bhū́myām ádhi 4

When the season has arrived, and Prâna calls aloud to the plants, then everything rejoices, whatsoever is uponthe earth.

yadā́ prāṇó abhyávarṣīd varṣéṇa pr̥thivī́ṃ mahī́m
paśávas tát prá modante máho vái no bhaviṣyati 5

When Prâna has watered the great earth with rain, then the beasts rejoice; (they think): 'strength, forsooth, weshall now obtain.'

abhívr̥ṣṭā óṣadhayaḥ prāṇéna sám avādiran
ā́yur vái naḥ prā́tītaraḥ sárvā naḥ surabhī́r akaḥ 6

When they had been watered by Prâna, the plants spake in concert: 'thou hast, forsooth, prolonged our life,thou hast made us all fragrant.

námas te astv āyaté námo astu parāyaté
námas te prāṇa tíṣṭhata ā́sīnāyotá te námaḥ 7

Reverence be, O Prâna, to thee coming, reverence to thee going; 'reverence to thee standing, and reverence,too, to thee sitting!

námas te prāṇa prāṇaté námo astv apānaté
parācī́nāya te námaḥ pratīcī́nāya te námaḥ sárvasmai ta idáṃ námaḥ 8

Reverence be to thee, O Prâna, when thou breatbest in (primate), reverence when thou breathest out!Reverence be to thee when thou art turned away, reverence to thee when thou art turned hither: to thee, entire,reverence be here!

yā́ te prāṇa priyā́ tanū́r yó te prāṇa préyasī
átho yád bheṣajáṃ táva tásya no dhehi jīváse 9

Of thy dear form, O Prâna, of thy very dear form, of the healing power that is thine, give unto us, that we maylive!

prāṇáḥ prajā́ ánu vaste pitā́ putrám iva priyám
prāṇó ha sárvasyeśvaró yác ca prāṇáti yác ca ná 10

Prâna clothes the creatures, as a father his dear son. Prâna, truly, is the lord of all, of all that breathes, anddoes not breathe.

prāṇó mr̥tyúḥ prāṇás takmā́ prāṇáṃ devā́ úpāsate
prāṇó ha satyavādínam uttamé loká ā́ dadhat 11

Prâna is death, Prâna is fever. The gods worship Prana. Prâna shall place the truth-speaker in the highestworld

prāṇó virā́ṭ prāṇó déṣṭrī prāṇáṃ sárva úpāsate
prāṇó ha sū́ryaś candrámāḥ prāṇám āhuḥ prajā́patim 12

Prâna is Virâg (power, lustre), Prâna is Deshtrî (the divinity that guides): all worship Prâna. Prâna verily is sunand moon. They call Prâna Prajâpati.

prāṇāpānáu vrīhiyavā́v anaḍvā́n prāṇá ucyate
yáve ha prāṇá ā́hito 'pānó vrīhír ucyate 13

Rice and barley are in-breathing and outbreathing. Prâna is called a steer. In-breathing forsooth, is foundedupon barley; rice is called out-breathing.

ápānati prā́ṇati púruṣo gárbhe antarā́
yadā́ tváṃ prāṇa jínvasy átha sá jāyate púnaḥ 14

Man breathes out and breathes in when within the womb. When thou, O Prâna, quickenest him, then is he born again.

prāṇám āhur mātaríśvānaṃ vā́to ha prāṇá ucyate
prāṇé ha bhūtáṃ bhávyaṃ ca prāṇé sárvaṃ prátiṣṭhitam 15

They call Prâna Mâtarisvan (the wind); Prâna, forsooth, is called Vâta (the wind). The past and the future, theall, verily is supported upon Prâna.

ātharvaṇī́r āṅgirasī́r dáivīr manuṣyajā́ utá
óṣadhayaḥ prá jāyante yadā́ tváṃ prāṇa jínvasi 16

The holy (âtharvana) plants, the magic (ângirasa) plants, the divine plants, and those produced by men,spring forth, when thou, O Prâna, quickenest them.

yadā́ prāṇó abhyávarṣīd varṣéṇa pr̥thivī́ṃ mahī́m
óṣadhayaḥ prá jāyanté 'tho yā́ḥ kā́ś ca vīrúdhaḥ 17

When Prâna has watered the great earth with rain, then the plants spring forth, and also every sort of herb

yás te prāṇedáṃ véda yásmiṃś cāsi prátiṣṭhitaḥ
sárve tásmai balíṃ harān amúṣmiṃl loká uttamé 18

Whoever, O Prâna, knows this regarding thee, and (knows) on what thou art supported, to him all shall offertribute in yonder highest world.

yáthā prāṇa balihŕ̥tas túbhyaṃ sárvāḥ prajā́ imā́ḥ
evā́ tásmai balíṃ harān yás tvā śr̥ṇávat suśravaḥ 19

As all these creatures, O Prâna, offer thee tribute, so they shall offer tribute (in yonder world) to him whohears thee, O far-famed one!

antár gárbhaś carati devátāsv ā́bhūto bhūtáḥ sá u jāyate púnaḥ
sá bhūtó bhávyaṃ bhaviṣyát pitā́ putráṃ prá viveśā śácībhiḥ 20

He moves as an embryo within the gods; having arrived, and being in existence, he is born again. Havingarisen he enters with his mights the present and the future, as a father (goes to) his son.

ékaṃ pādaṃ nót khidati salilā́d dhaṃsá uccáran
yád aṅgá sá tám utkhidén náivā́dyá ná śváḥ syāt
ná rā́trī nā́haḥ syān ná vy ùchet kadā́ caná 21

When as a swan he rises from the water he does not withdraw his one foot. If in truth he were to withdraw it,there would be neither to-day, nor to-morrow, no night and no day, never would the dawn appear.

aṣṭā́cakraṃ vartata ékanemi sahásrākṣaraṃ prá puró ní paścā́
ardhéna víśvaṃ bhúvanaṃ jajā́na yád asyārdháṃ katamáḥ sá ketúḥ 22

With eight wheels, and one felloe he moves, containing a thousand sounds (elements), upward in the east,downward in the west. With (his) half he produced the whole world: what is the visible sign of his (other) half?

yó asyá viśvájanmana ī́śe víśvasya céṣṭataḥ
ányeṣu kṣiprádhanvane tásmai prāṇa námo 'stu te 23

He who rules over this (all) derived from every source, and over everything that moves. Reverence be to thee, OPrâna, that wieldest a swift bow against others (the enemies)!

yó asyá sarvájanmana ī́śe sárvasya céṣṭataḥ
átandro bráhmaṇā dhī́raḥ prāṇó mā́nu tiṣṭhatu 24

May Prâna, who rules over this (all) derived from every source, and over everything that moves, (may he)unwearied, strong through the brahma, adhere to me!

ūrdhváḥ suptéṣu jāgāra nanú tiryáṅ ní padyate
ná suptám asya suptéṣv ánu śuśrāva káś caná 25

Erect he watches in those that sleep, nor does lie lie down across. No one has heard of his sleeping in thosethat sleep.

prā́ṇa mā́ mát paryā́vr̥to ná mád anyó bhaviṣyasi
apā́ṃ gárbham iva jīváse prā́ṇa badhnā́mi tvā máyi 26

O Prâna, be not turned away from me, thou shall not be other than myself! As the embryo of the waters (fire),thee, O Prâna, do bind to me, that I may live.

A Hymn to Lord Kâma(Rudra) --- Atharvana Veda IX-2 ,

Lord Rudra is called as "Kâma" or Kameshwara because he himself is 'Primodial desire'. The whole universe sprung because of the primodial desire. In the begining, there was neither existance nor non-existance, neither space nor time. There was no second being. Shiva(Brahman) alone breathed without wind. This primodial action is called as "Coming into Existance". This is possible only because of Desire. hence Lord shiva is called "Kâma" .

Rig veda (Nasadiya Suktam) 10:129:4 says :
" kāmas tad agre sam avartatādhi manaso retah prathamam yad āsit"
ie., Kâma rose in the beginning, Kâma, the primal seed and germ of Spirit.
The Whole creation aroused because of union of Shiva and Shakti.


Rudra's form is very terrifying. Even the vedik Rishis feared to utter the very name "Rudra". Instead of this name, the Rishis preferred to call him " This God" , "That God" or with other names like "Agni", "pashupati","Manyu","ugrá "..etc. Because of the terror of Rudra, fire burns,because of the terror of Rudra, the sun shines, Because of the terror of Rudra, The gods like Indra and Vayu and Death, the fifth,run.(bhayād asyāgnis tapati, bhayāt tapati sῡryaḥ: bhayād indraś ca vayuś ca, mṛtyur dhavati pañcamaḥ.) . Rudra is truly Nirguna Nirakara parabrahman, But,for the sake of administrating the worlds he takes different forms . some forms are terrifying while others are auspicious. When a hymn is addressed to Rudra, the singer begs for auspicious forms only and avoids terrifying forms. Even in Satarudriyam of Yajurveda , we can see the seer asking Rudra to appear before him in his Shiva form.

Yaa te rudra shiva tanu raghoraapapakashini
Taya nastanuva shantamaya girishantabhichakashihi ( Yajurveda iv:5:1c)

Meaning:

That body of thine, O Rudra, which is kindly,Not dread, with auspicious look,With that body, most potent to heal,O haunter of the mountains, do thou look on us.

Similarly, Here ( Atharva Veda 9:2:25) also , Lord Rudra(Kâma) is asked leave his ugrá form and appear in glorious śivā́ form.





sapatnahánam r̥ṣabháṃ ghr̥téna kā́maṃ śikṣāmi havíṣā́jyena
nīcáiḥ sapátnān máma padaya tvám abhíṣṭuto mahatā́ vīryèṇa 1

To the bull that slays the enemy, to Kâma, do I render tribute with ghee, oblation, and (sacrificial) melted butter. Do thou, since thou hast been extolled, hurl down my enemies by thy great might!

yán me mánaso ná priyáṃ cákṣuṣo yán me bábhasti nā́bhinándati
tád duṣvápnyaṃ práti muñcāmi sapátne kā́maṃ stutvód aháṃ bhideyam 2

The evil dream which is offensive to my mind and eye, which harasses and does not please me, that (dream) do I let loose upon my enemy. Having praised Kâma may I prevail!

duṣvápnyaṃ kāma duritáṃ ca kamāprajástām asvagátām ávartim
ugrá ī́śānaḥ práti muñca tásmin yó asmábhyam aṃhūraṇā́ cíkitsāt 3

Evil dreams, O Kâma, and misfortune, O Kâma, childlessness, ill-health, and trouble, do thou O ugrá O ī́śānaḥ , let loose upon him that designs evil against us!


nudásva kāma prá ṇudasva kāmā́vartiṃ yantu máma yé sapátnāḥ
téṣāṃ nuttā́nām adhamā́ támāṃsy ágne vā́stūni nír daha tvám 4

Drive them away, O Kâma, thrust them away, O Kâma; may they that are my enemies fall into trouble! When they have been driven into the nethermost darkness, do thou, O Agni, burn up their d welling- places!

sā́ te kāma duhitā́ dhenúr ucyate yā́m āhúr vā́caṃ kaváyo virā́jam
táyā sapátnān pári vr̥ṅgdhi yé máma páry enān prāṇáḥ paśávo jī́vanaṃ vr̥ṇaktu 5

That milch-cow, O Kâma, whom the sages call Vâk Virâg (ruling, or resplendent speech), is said to be thy daughter; by her drive away my enemies; breath, cattle, and life shall give them a wide birth!


kā́masyéndrasya váruṇasya rā́jño víṣṇor bálena savitúḥ savéna
agnér hotréṇa prá ṇude sapátnāṃ chambī́va nā́vam udakéṣu dhī́raḥ 6

With the strength of Kâma, Indra, king Varuna, and Vishnu, with the impelling force (savena) of Savitar, with the priestly power of Agni, do I drive forth the enemies, as a skilled steersman a boat.

ádhyakṣo vājī́ máma kā́ma ugráḥ kr̥ṇótu máhyam asapatnám evá
víśve devā́ máma nātháṃ bhavantu sárve devā́ hávam ā́ yantu ma imám 7

My sturdy guardian, ugráḥ Kâma, shall procure for me full freedom from enmity! May the gods collectively be my refuge, may all the gods respond to this, my invocation!

idám ā́jyaṃ ghr̥távaj juṣāṇā́ḥ kā́majyeṣṭhā ihá mādayadhvam
kr̥ṇvánto máhyam asapatnám evá 8

Taking pleasure in this (sacrificial) melted butter, and ghee do ye, (O gods), of whom Kâma is the highest, be joyful in this place, procuring for me full freedom from enmity

indrāgnī́ kāma saráthaṃ hí bhūtvā́ nīcáiḥ sapátnān máma pādayāthaḥ
téṣāṃ pannā́nām adhamā́ támāṃsy ágne vā́stūny anunírdaha tvám 9

O Indra and Agni, and Kâma, having formed an alliance, do ye hurl down my enemies; when they have fallen into the nethermost darkness, do thou, O Agni, burn up after them their dwelling places!

jahí tvám kāma máma yé sapátnā andhā́ támāṃsy áva pādayainān
nírindriyā arasā́ḥ santu sárve mā́ té jīviṣuḥ katamác canā́haḥ 10

Slay thou, O Kâma, those that are my enemies, hurl them down into blind darkness. Devoid of vigour, Without sap let them all be; they shall not live a single day!

ávadhīt kā́mo máma yé sapátnā urúṃ lokám akaran máhyam edhatúm
máhyaṃ namantāṃ pradíśaś cátasro máhyaṃ ṣáḍ urvī́r ghr̥tám ā́ vahantu 11

Kâma has slain those that are my enemies, a broad space has he furnished me to thrive in. May the four directions of space bow down to me, and the six broad (regions) carry ghee to me!

té 'dharā́ñcaḥ prá plavantāṃ chinnā́ náur iva bándhanāt
ná sā́yakapraṇuttānāṃ púnar asti nivártanam 12

They (the enemies) shall float down like a boat cut loose from its moorings! There is no returning again for those who have been struck by our missiles.

agnír yáva índro yávaḥ sómo yávaḥ
yavayā́vāno devā́ yavayantv enam 13

Agni is a defence, Indra a defence, Soma a defence. May the gods, who by their defence ward off (the enemy), ward him off!

ásarvavīraś caratu práṇutto dvéṣyo mitrā́nāṃ parivargyàḥ svā́nām
utá pr̥thivyā́m áva syanti vidyúta ugró vo deváḥ prá mr̥ṇat sapátnān 14

With his men reduced, driven out, the hated (enemy) shall go, shunned by his own friends! And down upon the earth do the lightnings alight; may that god ugra crush your enemies!

cyutā́ ceyáṃ br̥haty ácyutā ca vidyúd bibharti stanayitnū́ṃś ca sárvān
udyánn ādityó dráviṇena téjasā nīcáiḥ sapátnān nudatāṃ me sáhasvān 15

This mighty lightning supports both moveable(falliable) and immoveable(infalliable) things, as well as all thunders. May the risingsun by his resources and his majesty hurl down my enemies, lie the mighty one!

yát te kāma śárma trivárūtham udbhú bráhma várma vítatam anativyādhyàṃ kr̥tám
téna sapátnān pári vr̥ṅgdhi yé máma páry enān prāṇáḥ paśávo jī́vanaṃ vr̥ṇaktu 16

With that triple-armoured powerful covering of thine, O Kâma, with the charm that has been made into an Invulnerate armour spread (over thee), with that do thou drive away those who are my enemies; may breath, cattle, and life give them a wide berth!

yéna devā́ ásurān prā́ṇudanta yénéndro dásyūn adhamáṃ támo ninā́ya
téna tváṃ kāma máma yé sapátnās tā́n asmā́l lokā́t prá ṇudasva dūrám 17

With the weapon with which the god drove forth the Asuras, with which Indra led the Dasyus to the nethermost darkness, with that do thou, O Kâma, drive forth far away from this world those who are my enemies!

yáthā devā́ ásurān prā́ṇudanta yáthéndro dásyūn adhamáṃ támo babādhé
táthā tváṃ kāma máma yé sapátnās tā́n asmā́l lokā́t prá ṇudasva dūrám 18

As the gods drove forth the Asuras, as Indra. forced the demons into the nethermost darkness, thus do thou, O Kâma, drive forth far away from this world those who are my enemies!

kā́mo jajñe prathamó náinaṃ devā́ āpuḥ pitáro ná mártyāḥ
tátas tvám asi jyā́yān viśváhā mahā́ṃs tásmai te kāma náma ít kr̥nomi 19

Kâma was born at first; him neither the gods, nor the Fathers, nor men have equalled. To these art thou superior, and ever great; to thee, O Kâma, do I verily offer reverence.

yā́vatī dyā́vāpr̥thivī́ varimṇā́ yā́vad ā́paḥ siṣyadúr yā́vad agníḥ
tátas tvám asi jyā́yān viśváhā mahā́ṃs tásmai te kāma náma ít kr̥ṇomi 20

O Kâma, You are greater than all. You are higher than Heaven and wider than the Earth. You are farther than the waters have swept and hotter than fire. To that Kâma, do I verily offer reverence.

yā́vatīr díśaḥ pradíśo víṣūcīr yā́vatīr ā́śā abhicákṣaṇā diváḥ
tátas tvám asi jyā́yān viśváhā mahā́ṃs tásmai te kāma náma ít kr̥ṇomi 21

Great as are the directions (of space) and the intermediate direction on either side, great as are the regions and the vistas of the sky; to these art thou superior, To that Kâma, do I verily offer reverence

yā́vatīr bhŕ̥ṅgā jatvàḥ kurū́ravo yā́vatīr vághā vr̥kṣasarpyò babhūvúḥ
tátas tvám asi jyā́yān viśváhā mahā́ṃs tásmai te kāma náma ít kr̥ṇomi 22

As many bees, bats, kurûru-worms, as many vaghas and tree-serpents as there are; to these art thou superior . To that Kâma, do I verily offer reverence

jyā́yān nimiṣató 'si tíṣṭhato jyā́yānt samudrā́d asi kāma manyo
tátas tvám asi jyā́yān viśváhā mahā́ṃs tásmai te kāma náma ít kr̥nomi 23

Superior art thou to all that winks (lives), superior to all that stands still (is not alive), superior to the ocean art thou, O Kâma Manyu! To these art thou superior . To that Kâma, do I verily offer reverence

ná vái vā́taś caná kā́mam āpnoti nā́gníḥ sū́ryo nótá candrámāḥ
tátas tvám asi jyā́yān viśváhā mahā́ṃs tásmai te kāma náma ít kr̥ṇomi 24

O Kama, You are greater than all. You are faster than the wind, hotter than the Sun and greater than the Moon. You are farther than the waters have swept and hotter than fire. O Love, You are greater than all.Kâma, do I verily offer reverence

yā́s te śivā́s tanvàḥ kāma bhadrā́ yā́bhiḥ satyáṃ bhávati yád vr̥ṇiṣé
tā́bhiṣ ṭvám asmā́m̐ abhisáṃviśasvānyátra pāpī́r ápa veśayā dhíyaḥ 25

With those auspicious(śivā́h) and gracious forms of thine, O Kâma, through which what thou wilst becometh reaL with these do thou enter into us, and elsewhere send the evil thoughts!

Atharva Veda ( X - 7,8) --- Skambha Suktam

The origins of the worship of the Shiva-Linga are unknown. Shiva-Linga has one complete purana which is dedicated to its form and origin. It may be a symbolic representation of self (Atma Linga) or of everything. Some associate it with the physical form of Pranava (Om). Oval form represents even the shape of the Universe including the existing space. The beginning of the oval form is A in OM and prolonged part is U in OM and M is the ending part of the linga. It is single shape of Trimurti. Praying Shiva Linga is considered as praying the Thrimurti in absolute form. Linga represents absolute and Single power of this universe. Some associate them with the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn a description is found of the beginningless and endless Stambha or Skambha and it is shown that the said Skambha is put in place of the eternal Brahman. As afterwards the Yajna (sacrificial) fire, its smoke, ashes and flames, the Soma plant and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted-hair, his blue throat and the riding on the bull of the Shiva. The Yupa-Skambha gave place in time to the Shiva-Linga. In the Linga Purâna the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Mahâdeva.


In the context of Hindu mythology, stambha, also spelt as Skambha, is believed to a cosmic column. It is believed that the stambha functions as a bond, which joins the heaven (Svarga) and the earth (prithvi). A number of Hindu scriptures, including the Atharva Veda, have references to stambha. In the Atharva Veda, a celestial stambha has been mentioned, and that has been described as a scaffold, which supports the cosmos and material creation

Skambha Sukta ( Atharva Veda X-7 )

kásminn áṅge tápo asyā́dhi tiṣṭhati kásminn áṅga r̥tám asyā́dhy ā́hitam
kvà vratáṃ kvà śraddhā́sya tiṣṭhati kásminn áṅge satyám asya prátiṣṭhitam 1

kásmād áṅgād dīpyate agnír asya kásmād áṅgāt pavate mātaríśva
kásmād áṅgād ví mimīté 'dhi candrámā mahá skambhásya mímāno áṅgam 2

kásminn áṅge tiṣṭhati bhū́mir asya kásminn áṅge tiṣṭhaty antárikṣam
kásminn áṅge tiṣṭhaty ā́hitā dyáuḥ kásminn áṅge tiṣṭhaty úttaraṃ diváḥ 3

kvà prépsan dīpyata ūrdhvó agníḥ kvà prépsan pavate mātaríśvā
yátra prépsantīr abhiyánty āvŕ̥taḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 4

kvā̀rdhamāsā́ḥ kvà yanti mā́sāḥ saṃvatsaréṇa sahá saṃvidānā́ḥ
yátra yánty r̥távo yátrārtavā́ḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 5

kvà prépsantī yuvatī́ vírūpe ahorātré dravataḥ saṃvidāné
yátra prépsantīr abhiyánty ā́paḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 6

yásmint stabdhvā́ prajā́patir lokā́nt sárvām̐ ádhārayat
skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 7

yát paramám avamám yác ca madhyamáṃ prajā́patiḥ sasr̥jé viśvárūpam
kíyatā skambháḥ prá viveśa tátra yán ná prā́viśat kíyat tád babhūva 8

kíyatā skambháḥ prá viveśa bhūtám kíyad bhaviṣyád anvā́śaye 'sya
ékaṃ yád áṅgam ákr̥ṇot sahasradhā́ kíyatā skambháḥ prá viveśa tátra 9

yátra lokā́mś ca kóśāṃś cā́po bráhma jánā vidúḥ
ásac ca yátra sác cāntá skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 10

yátra tápaḥ parākrámya vratáṃ dhāráyaty úttaram
r̥táṃ ca yátra śraddhā́ cā́po bráhma samā́hitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 11

yásmin bhū́mir antárikṣaṃ dyáur yásminn ádhy ā́hitā
yátrāgníś candrámāḥ sū́ryo vā́tas tiṣṭhanty ā́rpitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 12

yásya tráyastriṃśad devā́ áṅge sárve samā́hitāḥ
skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 13

yátra ŕ̥ṣayaḥ prathamajā́ ŕ̥caḥ sā́ma yájur mahī́
ekarṣír yásminn ā́rpitaḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 14

yátrāmŕ̥taṃ ca mr̥tyúś ca púruṣé 'dhi samā́hite
samudró yásya nāḍyàḥ púruṣé 'dhi samā́hitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 15

yásya cátasraḥ pradíśo nāḍyàs tíṣṭhanti prathamā́ḥ
yajñó yátra párākrāntaḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 16

yé púruṣe bráhma vidús té viduḥ parameṣṭhínam
yó véda parameṣṭhínaṃ yáś ca véda prajā́patim
jyeṣṭháṃ yé brā́hmaṇaṃ vidús te skambhám anusáṃviduḥ 17

yásya śíro vaiśvānaráś cákṣur áṅgirasó 'bhavan
áṅgāni yásya yātávaḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 18

yásya bráhma múkham āhúr jihvā́ṃ madhukaśā́m utá
virā́jam ū́dho yásyāhúḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 19

yásmād ŕ̥co apā́takṣan yájur yásmād apā́kaṣan
sā́māni yásya lómāny atharvāṅgiráso múkhaṃ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 20

asaccākhā́ṃ pratíṣṭhantīṃ paramám iva jánā viduḥ
utó sán manyanté 'vare yé te śā́khām upā́sate 21

yátrādityā́ś ca rudrā́ś ca vásavaś ca samā́hítāḥ
bhūtáṃ ca yátra bhávyaṃ ca sárve lokā́ḥ prátiṣṭhitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 22

yásya tráyastriṃśad devā́ nidhíṃ rákṣanti sarvadā́
nidhíṃ tám adyá kó veda yáṃ devā abhirákṣatha 23

yátra devā́ brahmavído bráhma jyeṣṭhám upā́sate
yó vái tā́n vidyā́t pratyákṣaṃ sá brahmā́ véditā syāt 24

br̥hánto nā́ma té devā́ yé 'sataḥ pári jajñiré
ékaṃ tád áṅgaṃ skambhásyā́sad āhuḥ paró jánāḥ 25

yátra skambháḥ prajanáyan purāṇáṃ vyávartayat
ékaṃ tád áṅgaṃ skambhásya purāṇám anusáṃviduḥ 26

yásya tráyastriṃśad devā́ áṅge gā́trā vibhejiré
tā́n vái tráyastriṃśad devā́n éke brahamvído viduḥ 27

hiraṇyagarbhám paramám anatyudyáṃ jánā viduḥ
skambhás tád ágre prā́siñcad dhíraṇyaṃ loké antarā́ 28

skambhé lokā́ḥ skambhé tápaḥ skambhé 'dhy r̥tám ā́hitam
skámbha tvā́ veda pratyákṣam índre sárvaṃ samā́hitam 29

índre lokā́ índre tápa índre 'dhy r̥tám ā́hitam
índraṃ tvā́ veda pratyákṣaṃ skambhé sárvaṃ prátiṣṭhitam 30

nā́ma nā́mnā johavīti purā́ sū́ryāt puróṣásaḥ
yád ajáḥ prathamáṃ saṃbabhū́va sá ha tát svarā́jyam iyāya yásmān nā́nyát páram ásti bhūtám 31

yásya bhū́miḥ pramā́ntárikṣam utódáram
dívaṃ yáś cakré mūrdhā́naṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 32

yásya sū́ryaś cákṣuś candrámāś ca púnarṇavaḥ
agníṃ yáś cakrá āsyàṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 33

yásya vā́taḥ prāṇāpānáu cákṣur áṅgirasó 'bhavan
díśo yáś cakré prajñā́nīs tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 34

skambhó dādhāra dyā́vāpr̥thivī́ ubhé imé skambhó dādhārorv àntárikṣam
skambhó dādhāra pradíśaḥ ṣáḍ urvī́ḥ skambhá idáṃ víśvaṃ bhúvanam ā́ viveśa 35

yáḥ śrámāt tápaso jātó lokā́nt sárvānt samānaśé
sómaṃ yáś cakré kévalaṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 36

katháṃ vā́to nélayati katháṃ ná ramate mánaḥ
kím ā́paḥ satyáṃ prépsantīr nélayanti kadā́ caná 37

mahád yakṣáṃ bhúvanasya mádhye tápasi krāntáṃ salilásya pr̥ṣṭhé
tásmin chrayante yá u ké ca devā́ vr̥kṣásya skándhaḥ paríta iva śā́khāḥ 38

yásmai hástābhyāṃ pā́dābhyāṃ vācā́ śrótreṇa cákṣuṣā
yásmai devā́ḥ sádā balíṃ prayáchanti vímité 'mitaṃ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 39

ápa tásya hatáṃ támo vyā́vr̥ttaḥ sá pāpmánā
sárvāṇi tásmin jyótīṃṣi yā́ni trī́ṇi prajā́patau 40

yó vetasáṃ hiraṇyáyaṃ tiṣṭhantaṃ salilé véda
sá vái gúhyaḥ prajā́patiḥ 41

tantrám éke yuvatī́ vírūpe abhyākrā́maṃ vayataḥ ṣáṇmayūkham prā́nyā́ tántūṃs tiráte dhatté anyā́ nā́pa vr̥ñjāte ná gamāto ántam 42

táyor aháṃ parinŕ̥tyantyor iva ná ví jānāmi yatarā́ parástāt
púmān enad vayaty úd gr̥ṇanti púmān enad ví jabhārā́dhi nā́ke 43

imé mayū́khā úpa tastabhur dívaṃ sā́māni cakrus tásarāṇi vā́tave 44

MEANING:

1)Which of his members is the seat of Fervour: Which is the base of Ceremonial Order? Where in him standeth Faith? Where Holy Duty? Where, in what part of him is truth implanted?

2)Out of which member glows the light of Agni? Form which proceeds the breath of Mātarisvan? From which doth Chandra measure out his journey, travelling over Skambha's mighty body?

3)Which of his members is the earth's upholder? Which gives the middle air a base to rest on? Where, in which member is the sky established? Where hath the space above the sky its dwelling?

4)Whitherward yearning blazeth Agni upward? Whitherward yearning bloweth Mātarisvan? Who out of many, tell me, is that Skambha to whom with long- ing go the turning pathways?

5)Whitheward go the half-months, and, accordant with the full year, the months in their procession? Who out of many, tell me, is that Skambha to whom go seasons and the groups of seasons?

6)Whitherward yearning speed the two young Damsels, accordant, Day and Night, of different colour? Who out of many, tell me, is that Skambha to whom the Waters take their way with longing?

7)Who out of many, tell me, is that Skambha, On whom Prajāpati set up and firmly stablished all the worlds?

8)That universe which Prajāpati created, wearing all forms,, the highest, midmost, lowest, How far did Skambha penetrate within it? What portion did he leave unpenetrated?

9)How far within the past hath Skambha entered? How much of him hath reached into the future? That one part which he set in thousand places,—how far did Skambha penetrate within it?

10)Who out of many, tell me, is that Skambha in whom men recognize the Waters, Brahma, In whom they know the worlds and their enclosures, in whom are non-existence and existence?

11)Declare that. Skambha, who is he of many, In whom, exerting every power, Fervour maintains her loftiest vow; In whom are comprehended Law, Waters, Devotion and Belief

12)Who out of many, tell me, is that Skambha On whom as their foundation earth and firmament and sky are set; In whom as their appointed place rest Fire and Moon and Sun and Wind?

13)Who out of many, tell me, is that Skambha He in whose body are contained all three-and-thirty Deities?

14)Who out of many, tell me, is that Skambha. In whom the Sages earliest born, the Richas, Sāman, Yajus, Earth, and the one highest Sage abide?

15)Who out of many, tell me, is the Skambha. Who comprehendeth, for mankind, both immortality and death, He who containeth for mankind the gathered waters as his veins?

16)Who out of many, tell me, is that Skambha, He whose chief arteries stand there, the sky's four regions, he irk whom Sacrifice putteth forth its might?

17)They who in Purusha understand Brahma know Him who is. Supreme. He who knows Him who is Supreme, and he who knows the Lord of Life, These know the loftiest Power Divine, and thence know Skam- bha thoroughly.

18)Who out of many, tell me, is that Skambha Of whom Vaisvānara became the head, the Angirases his eye, and Yātus his corporeal parts?

19)Who out of many, tell me, is that Skambha Whose mouth they say is Holy Lore, his tongue the Honey- sweetened Whip, his udder is Virāj, they say?

20)Who out of many, tell me, is that Skambha From whom they hewed the lichas off, from whom they chipped the Yajus, he Whose hairs are Sāma-verses and his mouth the Atharvāngi- rases?

21)Men count as 'twere a thing supreme nonentity's conspicuous branch; And lower man who serve thy branch regard it as an entity.

22)Who out of many, tell me, is that Skambha In whom Ādityas dwell, in whom Rudras and Vasus are contained, In whom the future and the past and all the worlds are firmly set;

23)Whose secret treasure evermore the three-and thirty Gods protect? Who knoweth now the treasure which, O Deities ye watch and guard?

24)Where the Gods, versed in Sacred Lore, worship the loftiest Power Divine The priest who knows them face to face may be a sage who knows the truth.

25)Great, verily, are those Gods who sprang from non-existence into life. Further, men say that that one part of Skambha is nonentity.

26)Where Skambha generating gave the Ancient World its shape and form, They recognized that single part of Skambha as the Ancient World,

27)The three-and-thirty Gods within his body were disposed as limbs: Some, deeply versed in Holy Lore, some know those three-and- thirty Gods.

28)Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the midst of the world, Skambha poured that gold.

29)On Skambha Fervour rests, the worlds and Holy Law repose on him. Skambha, I clearly know that all of thee on Indra is imposed.

30)On Indra Fervour rests, on him the worlds and Holy Law recline. Indra, I clearly know that all of thee on Skambha findeth rest.

31)Ere sun and dawn man calls and calls one Deity by the other's name. When the Unborn first sprang into existence he reached that independent sovran lordship; than which aught higher never hath arisen.

32)Be reverence paid to him, that highest Brahma, whose base is Earth, his belly Air, who made the sky to be his head.

33)Homage to highest Brahma, him whose eye is Sūrya and the Moon who groweth young and new again, him who made Agni for his mouth.

34)Homage to highest Brahma, him whose two life-breathings were the Wind, The Angirases his sight: who made the regions be his means of sense.

35)Skambha set fast these two, the earth and heaven, Skambha maintained the ample air between them. Skambha established the six spacious regions: this whole world Skambha entered and pervaded.

36)Homage to highest Brahma, him who, sprung from Fervour and from toil, Filled all the worlds completely, who made Soma for himself alone.

37)Why doth the Wind move ceaselessly? Why doth the spirit take no rest? Why do the Waters, seeking truth, never at any time repose?

38)Absorbed in Fervour, is the mighty Being, in the world's centre, on the waters' surface. To him the Deities, one and all betake them. So stand the tree- trunk with the branches round it.

39)Who out of many, tell me, is that Skambha. To whom the Deities with hands, with feet, and voice, and ear, and eye. Present unmeasured tribute in the measured hall of sacrifice?

40)Darkness is chased away from him: he is exempt from all dist- ress. In him are all the lights, the three abiding in Prajāpati.

41)He verily who knows the Reed of Gold that stands amid the flood, is the mysterious Lord of Life.

42)Singly the two young Maids of different colours approach the six-pegged warp in turns and weave it. The one draws out the threads, the other lays them: they break them not, they reach no end of labour.

43)Of these two, dancing round as 'twere, I cannot distinguish whether ranks before the other. A Male in weaves this web, a Male divides it: a Male hath stretched it to the cope of heaven

44)These pegs have buttressed up the sky. The Sāmans have turned them into shuttles for the weaving.

Lord Shiva in form of Skambha(pillar or Linga) blessing Hari & Brahma

yó bhūtáṃ ca bhávyaṃ ca sárvaṃ yáś cādhitíṣṭhati
sv àryásya ca kévalaṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 1

Worship to loftiest Brahma, Lord of what hath been and what shall be, To him who rules the universe, and heavenly light is all his own!

skambhénemé víṣṭabhite dyáuś ca bhū́miś ca tiṣṭhataḥ
skambhá idáṃ sárvam ātmanvád yát prāṇán nimiṣác ca yát 2

Upheld by Skambha's power these two, the heaven and the earth,stand fast. Skambha is all this world of life, whatever breathes or shuts eye.

tisró ha prajā́ atyāyám āyan ny ànyā́ arkám abhíto 'viśanta
br̥hán ha tasthau rájaso vimā́no hárito háriṇīr ā́ viveśa 3

Three generations have gone by and vanished and others near have entered into sunlight. There stood on high he who metes out the region into green, plants hath passed the Golden-coloured

dvā́daśa pradháyaś cakrám ékaṃ trī́ṇi nábhyāni ká u tác ciketa
tátrā́hatās trī́ṇi śatā́ni śaṅkávaḥ ṣaṣṭíś ca khī́lā ávicācalā yé 4

One is the wheel, the tires are twelve in number, the naves are three What man hath understood it?Three hundred spokes have thereupon been hammered, and sixty pins set firmly in their places.

idáṃ savitar ví jānīhi ṣáḍ yamā́ éka ekajáḥ
tásmin hāpitvám ichante yá eṣām éka ekajáḥ 5

Discern thou this, O Savitar. Six are the twins, one singly born.They claim relationship in that among them which is born alone.

āvíḥ sán níhitaṃ gúhā járan nā́ma mahát padám
tátredáṃ sárvam ā́rpitam éjat prāṇát prátiṣṭhitam 6

Though manifest, it lies concealed in the vast place they call the old:Therein is firmly stationed all the moving, breathing universe.

ékacakraṃ vartata ékanemi sahásrākṣaraṃ prá puró ní paścā
ardhéna víśvaṃ bhúvanaṃ jajā́na yád asyārdháṃ kvà tád babhūva 7

Up, eastward downward in the west, 'it rolleth, with countless elements, one-wheeled, single-fellied.With half it hath begotten all creation. Where hath the other half become unnoticed?

pañcavāhī́ vahatyágram eṣāṃ práṣṭayo yuktā́ anusáṃvahanti
áyātam asya dadr̥śé ná yātáṃ páraṃ nédīyó 'varaṃ dávīyaḥ 8

In front of these the five-horsed car moves onward: side-horses, harnessed with the others draw it. No one hath seen its hither course untravelled; the height sees it more near, the depth more distant.

tiryágbilaś camasá ūrdhvábudhnas tásmin yáśo níhitaṃ viśvárūpam
tád āsata ŕ̥ṣayaḥ saptá sākáṃ yé asyá gopā́ maható babhūvúḥ 9

The bowl with mouth inclined and bottom upward holds stored within it every form of glory.Thereon together sit the Seven Rishis who have become thismighty One's protectors

yā́ purástād yujyáte yā́ ca paścā́d yā́ viśváto yujyáte yā́ ca sarvátaḥ
yáyā yajñáḥ prā́ṅ tāyáte tā́ṃ tvā pr̥chāmi katamā́ sā́ r̥cā́m 10

The Verse employed at opening and conclusion, the Verseemployed in each and every portion;That by which sacrifice proceedeth onward. I ask thee which is that of all the Verses

yád éjati pátati yác ca tíṣṭhati prāṇád áprāṇan nimiṣác ca yád bhúvat
tád dādhāra pr̥thivī́ṃ viśvárūpaṃ tát saṃbhū́ya bhavaty ékam evá 11

That which hath power of motion, that which flies, or stands,which breathes or breathes not, which, existing, shuts the eyeWearing all forms that entity upholds the earth, and in its closeconsistence still is only one.

anantáṃ vítataṃ purutrā́nantám ántavac cā sámante
té nākapāláś carati vicinván vidvā́n bhūtám utá bhávyam asya 12

The infinite to every side extended, the finite and the infinite around us,These twain Heaven's Lord divides as he advances, knowing the past hereof and all the future

prajā́patiś carati gárbhe antár ádr̥śyamāno bahudhā́ ví jāyate
ardhéna víśvaṃ bhúvanaṃ jajā́na yád asyārdháṃ katamáḥ sá ketúḥ 13

Within the womb Prajapati is moving: he, though unseen, is born in sundry places. He with one half engendered all creation. What sign is there to tell us of the other?

ūrdhváṃ bhárantam udakáṃ kumbhénevodahāryàm
páśyanti sárve cákṣuṣā ná sárve mánasā viduḥ 14

All men behold him with the eye, but with the mind they know not him.Holding aloft the water as a water-bearer in her jar.

dūré pūrṇéna vasati dūrá ūnéna hīyate
mahád yakṣáṃ bhúvanasya mádhye tásmai balíṃ rāṣṭrabhŕ̥to bharanti 15

With the full vase he dwells afar, is left far off what time it fails, A mighty Being in creation's centre: to him the rulers of the realms bring tribute.

yátaḥ sū́ryaḥ udéty ástaṃ yátra ca gáchati
tád evá manye 'háṃ jyeṣṭháṃ tád u nā́ty eti kíṃ caná 16

That, whence the Sun arises, that whither he goes to take his rest,That verily I hold supreme: naught in the world surpasses it.

yé arvā́ṅ mádhya utá vā purāṇáṃ védaṃ vidvā́ṃsam abhíto vádanti
ādityám evá té pári vadanti sárve agníṃ dvitī́yaṃ trivŕ̥taṃ ca haṃsám 17

Those who in recent times, midmost, or ancient, on all sides.greet the sage who knows the Veda,One and all, verily discuss Aditya, the second Agni, and the threefold Hansa.

sahasrāhṇyáṃ víyatāv asya pakṣáu hárer haṃsásya pátataḥ svargám
sá devā́nt sárvān úrasy upadádya saṃpáśyan yāti bhúvanāni víśvā 18

This gold-hued Haiisa's wings, flying to heaven, spread o'er athousand days' continued journey.Supporting all the Gods upon his bosom, he goes his way beholding every creature.

satyénordhvás tapati bráhmaṇārvā́ṅ ví paśyati
prāṇéna tiryáṅ prā́ṇati yásmin jyeṣṭhám ádhi śritám 19

By truth he blazes up aloft by Brahma, he looks down below: He breathes obliquely with his breath, he on whom what is highest rests.

yó vái té vidyā́d aráṇī yā́bhyāṃ nirmathyáte vásu
sá vidvā́n jyeṣṭháṃ manyeta sá vidyād brā́hmaṇaṃ mahát 20

The sage who knows the kindling-sticks whence by attrition wealth is drawn,Will comprehend what is most high, will know the mighty Brahmana.

apā́d ágre sám abhavat só ágre svàr ā́bharat
cátuṣpād bhūtvā́ bhógyaḥ sárvam ā́datta bhójanam 21

Footless at first was he produced, footless he brought celestiallight. Four-footed grown, and meet for use, he seized each thing enjoyable.

bhógyo bhavad átho ánnam adad bahú
yó devám uttarā́vantam upā́sātai sanātánam 22

Useful will he become, and then will he consume great store of food The man who humbly worshippeth the eternal and victorious God.

sanātánam enam āhur utā́dyá syāt púnarṇavaḥ
ahorātré prá jāyete anyó anyásya rūpáyoḥ 23

Him too they call eternal; he may become new again to-day.Day and Night reproduce themselves, each from the form the other wears.

śatáṃ sahásram ayútaṃ nyàrbudam asaṃkhyeyáṃ svám asmin níviṣṭam
tád asya ghnanty abhipáśyata evá tásmād devó rocat eṣá etát 24

A hundred, thousand, myriad, yea a hundred million stores of wealth that passes count are laid in him.This wealth they kill as he looks on, and now this God shines bright therefrom.

bā́lād ékam aṇīyaskám utáikaṃ néva dr̥śyate
tátaḥ páriṣvajīyasī devátā sā́ máma priyā́ 25

One is yet finer than a hair, one is not even visible. And hence the Deity who grasps with firmer hold is dear to me.

iyáṃ kalyāṇy àjárā mártyasyāmŕ̥tā gr̥hé
yásmai kr̥tā́ śáye sá yáś cakā́ra jajā́ra sáḥ 26

This fair one is untouched by age, immortal in a mortal's house. He for whom she was made lies low, and he who formed her hath grown old.

tváṃ strī́ tváṃ púmān asi tváṃ kumārá utá vā kumārī́
tváṃ jīrṇó daṇḍéna vañcasi tváṃ jātó bhavasi viśvátomukhaḥ 27

Thou art a woman, and a man; thou art a damsel and a boy. Grown old thou totterest with a staff, new-born thou lookest every way.

utáiṣāṃ pitótá vā putrá eṣām utáiṣāṃ jyeṣṭhá utá vā kaniṣṭháḥ
éko ha devó mánasi práviṣṭaḥ prathamó jātáḥ sá u gárbhe antáḥ 28

Either the sire or son of these, the eldest or the youngest child.As sole God dwelling in the mind, first born, he still is in the womb.

pūrṇā́t pūrṇám úd acati pūrṇáṃ pūrṇéna sicyate
utó tád adyá vidyāma yátas tát pariṣicyáte 29

Forth from the full he lifts the full, the full he sprinkles withthe full.Now also may we know the source from which the stream is sprinkled round.

eṣā́ sanátnī sánam evá jātáiṣā́ purāṇī́ pári sárvaṃ babhūva
mahī́ devy ùṣáso vibhātī́ sáikenaikena miṣatā́ ví caṣṭe 30

Brought forth in olden time, the everlasting, high over all that is was she, the Ancient. The mighty Goddess of the Morn, refulgent with one eye, looketh round with one that winketh,

ávir vái nā́ma devátarténāste párīvr̥tā
tásyā rūpéṇemé vr̥kṣā́ háritā háritasrajaḥ 31

Known by the name of Guardian Grace the Deity sits girt by Right.The trees have taken from her hue, green-garlanded, their robe of green.

ánti sántaṃ ná jahāty ánti sántaṃ ná paśyati
devásya paśya kā́vyaṃ ná mamāra ná jīryati 32

When he is near she leaves him not, she sees him not though he is near. Behold the wisdom of the God; he hath not died, he grows not old.

apūrvéṇeṣitā́ vā́cas tā́ vadanti yathāyathám
vádantīr yátra gáchanti tád āhur brā́hmaṇaṃ mahát 33

Voices that never were before emitted speak as fitteth them. Whither they go and speak, they say there is the mighty Brahmana.

yátra devā́ś ca manuṣyā̀ś cārā́ nā́bhāv iva śritā́ḥ
apā́ṃ tvā púṣpaṃ pr̥chāmi yátra tán māyáyā hitám 34

I ask thee where the waters' flower by wondrous magic art was placed,Thereon the Gods and men are set as spokes are fastened in the nave.

yébhir vā́ta iṣitáḥ pravā́ti yé dádante páñca díśaḥ sadhrī́cīḥ
yá ā́hutim atyámanyanta devā́ apā́ṃ netā́raḥ katamé tá āsan 35

Who gave command unto the wind that blowet! Who ranged the five united heavenly regions? Who were the Gods who cared not for oblations! Which of them brought the sacrificial waters?

imā́m eṣāṃ pr̥thivī́ṃ vásta éko 'ntárikṣaṃ páry éko babhūva
dívam eṣāṃ dadate yó vidhartā́ víśvā ā́śāḥ práti rakṣanty éke 36

One God inhabiteth the earth we live on; another hath encompassed air's mid-region. One, the Supporter, takes the heaven and bears it: some keeping watch guard all the quarters safely.

yó vidyā́t sū́traṃ vítataṃ yásminn ótāḥ prajā́ imā́ḥ
sū́traṃ sū́trasya yó vidyā́d sá vidyād brā́hmaṇaṃ mahát 37

The man who knows the drawn-out string on which these creatures all are strung,The man who knows the thread's thread, he may know the mighty Brahmana.

védāháṃ sū́traṃ vítataṃ yásminn ótāḥ prajā́ imā́ḥ
sū́traṃ sū́trasyāháṃ vedā́tho yád brā́hmaṇaṃ mahád 38

I know the drawn-out string, the thread whereon these creatures all are strung. I know the thread's thread also, thus I know the mighty Brahmana.

yád antarā́ dyā́vāpr̥thivī́ agnír áit pradáhan viśvadāvyàḥ
yátrā́tiṣṭhann ékapatnīḥ parástāt kvèvāsīn mātaríśvā tadā́nīm 39

When Agni passed between the earth and heaven devouring with his flame the all-consumer,Where dwelt afar the spouses of one husband, where at that moment, where was Matarisvan?

apsv ā̀sīn mātaríśvā práviṣṭaḥ práviṣṭā devā́ḥ salilā́ny āsan
br̥hán ha tasthau rájaso vimā́naḥ pávamāno haríta ā́ viveśa 40

Into the floods had Matarisvan entered, the deities had past into the waters. There stood the mighty measurer of the region: into the verdant plants went Pavamana.

úttareṇeva gayatrī́m amŕ̥té 'dhi ví cakrame
sā́mnā yé sā́ma saṃvidúr ajás tád dadr̥śe kvà 41

Over the Gayatri, above the immortal world he strode away.Those who by Song discovered Song--where did the Unborn see that thing?

nivéśanaḥ saṃgámano vásūnāṃ devá iva savitā́ satyádharmā
índro ná tasthau samaré dhánānām 42

Luller to rest, and gatherer-up of treasures, Savitar like a God whose laws are constant, hath stood like Indra in the war for riches.

puṇḍárīkaṃ návadvāraṃ tribhír guṇébhir ā́vr̥tam
tásmin yád yakṣám ātmanvát tád vái brahmavído viduḥ 43

Men versed in sacred knowledge know that living Being that abides. In the nine-portalled Lotus Flower, enclosed with triple bands and bonds.

akāmó dhī́ro amŕ̥taḥ svayaṃbhū́ rásena tr̥ptó ná kútaś canónaḥ
tám evá vidvā́n ná bibhāya mr̥tyór ātmā́naṃ dhī́ram ajáraṃ yúvānam 44

Desireless, firm, immortal, self-existent, contented with the essence, lacking nothing, Free from the fear of Death is he who knoweth that Soul courageous, youthful, undecaying.

LORD SHIVA ------ "MAHAKALESHWAR"

ATHARVANA VEDA 19:53 --- A HYMN TO LORD KALA ( Lord Shiva)

Mahakala of Ujjain is known among the twelve celebrated Jyotirlingas in India. The glory of Mahakaleshwar temple has been vividly described in varoius puranas. Starting with Kalidasa,many sanskrit poets have eulogised this temple in emotive terms.The tradition of Mahakala in minds of the people is eternal Ujjain used to be centre point of the calculation of the Indian time and Mahaklala was considered as the distinctive presiding deity of Ujjain

The presiding deity of time, Shiva, in all his splendour, reigns eternal in Ujjain. The temple of Mahakaleshwar, its shikhara soaring into the skies, an imposing façade against the skyline, evokes primordial awe and reverence with its majesty. The Mahakal dominates the life of the city and its people, even in the midst of the busy routine of modern preoccupations, and provides an unbreakable link with past traditions. One of the 12 Jyotirlingas in India, the lingam at the Mahakal is believed to be swayambhu (born of itself), deriving currents of power (Shakti) from within itself as against the other images and lingams which are ritually established and invested with mantra-shakti. The idol of Mahakaleshwar is known to be dakshinamurti, facing the South. This is a unique feature, upheld by tantric tradition to be found only in Mahakaleshwar among the 12 jyotirlingas. The idol of Omkareshwar Shiva is consecrated in the sanctum above the Mahakal shrine. The images of Ganesh, Parvati and Karttikeya are installed in the west, north and east of the sanctum sanctorum. To the south is the image of Nandi. The idol of Nagchandreshwar on the third storey is open for darshan only on the day of Nagpanchami.On the day of Mahashivaratri, a huge fair is held near the temple, and worship goes on through the night

LORD SHIVA AS MAHA KALESHWAR






Sukta 53 – Prayer to Kala (Time), personified as a Primordial Power

kāló áśvo vahati saptáraśmiḥ sahasrākṣó ajáro bhū́riretāḥ
tám ā́ rohanti kaváyo vipaścítas tásya cakrā́ bhúvanāni víśvā 1

1. Time, the steed, runs with seven reins (rays), thousand-eyed, ageless, rich in seed. The seers, thinking holy thoughts, mount him, all the beings (worlds) are his wheels.

saptá cakrā́n vahati kālá eṣá saptā́sya nā́bhīr amŕ̥taṃ nv ákṣaḥ
sá imā́ víśvā bhúvanāny añjat kāláḥ sá īyate prathamó nú deváḥ 2

2. With seven wheels does this Time ride, seven naves has he, immortality is his axle. He carries hither all these beings (worlds). Time, the first god, now hastens onward.

pūrṇáḥ kumbhó 'dhi kālá ā́hitas táṃ vái páśyāmo bahudhā́ nú sántam
sá imā́ víśvā bhúvanāni pratyáṅ kāláṃ tám āhúḥ paramé vyòman 3

3. A full jar has been placed upon Time; him, verily, we see existing in many forms. He carries away all these beings (worlds); they call him Time in the highest heaven.

sá evá sáṃ bhúvanāny ā́bharat sá evá sáṃ bhúvanāni páry ait
pitā́ sánn abhavat putrá eṣāṃ tásmād vái nā́nyát páram asti téjaḥ 4

4. He surely did bring hither all the beings (worlds), he surely did encompass all the beings (worlds). Being their father, he became their son; there is, verily, no other force, higher than he.

kāló 'mū́ṃ dívam ajanayat kālá imā́ḥ pr̥thivī́r utá
kālé ha bhūtáṃ bhávyaṃ ceṣitáṃ ha ví tiṣṭhate 5

5. Time begot yonder heaven, Time also (begot) these earths. That which was, and that which shall be, urged forth by Time, spreads out.

kāló bhūtím asr̥jata kālé tápati sū́ryaḥ
kālé ha víśvā bhūtā́ni kālé cákṣur ví paśyati 6

6. Time created the earth, in Time the sun burns. In Time are all beings, in Time the eye looks abroad.

kālé mánaḥ kālé prāṇáḥ kālé nā́ma samā́hitam
kāléna sárvā nandanty ā́gatena prajā́ imā́ḥ 7

7. In Time mind is fixed, in Time breath (is fixed), in Time names (are fixed); when Time has arrived all these creatures rejoice.

kālé tápaḥ kālé jyéṣṭham kālé bráhma samā́hitam
kāló ha sárvasyeśvaró yáḥ pitā́sīt prajā́pateḥ 8

8. In Time tapas (creative fervour) is fixed; in Time the highest (being is fixed); in Time brahma (spiritual exaltation) is fixed; Time is the lord of everything, he was the father of Pragâpati.

téneṣitáṃ téna jātáṃ tád u tásmin prátiṣṭhitam
kāló ha bráhma bhūtvā́ bíbharti parameṣṭhínam 9

9. By him this (universe) was urged forth, by him it was begotten, and upon him this (universe) was founded. Time, truly, having become the brahma (spiritual exaltation), supports Parameshthin (the highest lord).

kāláḥ prajā́ asr̥jata kāló ágre prajā́patim
svayaṃbhū́ḥ kaśyápaḥ kālā́t tápaḥ kālā́d ajāyata 10

10. Time created the creatures (pragâh), and Time in the beginning (created) the lord of creatures (Prâgapati); the self-existing Kasyapa and the tapas (creative fervour) from Time were born.

ATHARVANA VEDA 19.54 ie., Sukta 54 – Prayer to Kala (Time), personified as a Primordial Power

kālā́d ā́paḥ sám abhavan kālā́d bráhma tápo díśaḥ
kālénód eti sū́ryaḥ kālé ní viśate púnaḥ 1

1. From Time the waters did arise, from Time the brahma (spiritual exaltation), the tapas (creative fervour), the regions (of space did arise). Through Time the sun rises, in Time he goes down again.

kāléna vā́taḥ pavate kāléna pr̥thivī́ mahī́
dyáur mahī́ kālá ā́hitā 2

2. Through Time the wind blows, through Time (exists) the great earth; the great sky is fixed in Time. In Time the son (Pragâpati) begot of yore that which was, and that which shall be.

kāló ha bhūtáṃ bhávyaṃ ca putró ajanayat purā́
kālā́d ŕ̥caḥ sám abhavan yájuḥ kālā́d ajāyata 3

3. From Time the Riks arose, the Yagus was born from Time; Time put forth the sacrifice, the imperishable share of the gods.

kāló yajñáṃ sám airayad devébhyo bhāgám ákṣitam
kālé gandharvāpsarásaḥ kālé lokā́ḥ prátiṣṭhitāḥ 4

4. Upon Time the Gandharvas and Apsarases are founded, upon Time the worlds (are founded), in Time this Angiras and Atharvan rule over the heavens.

kālé 'yám áṅgirā devó 'tharvā cā́dhi tiṣṭhataḥ
imáṃ ca lokáṃ paramáṃ ca lokáṃ púṇyāṃś ca lokā́n vídhr̥tīś ca púṇyāḥ
sárvāṃl lokā́n abhijítya bráhmaṇā kāláḥ sá īyate paramó nú deváḥ 5

5. Having conquered this world and the highest world, and the holy (pure) worlds (and) their holy divisions; having by means of the brahma (spiritual exaltation) conquered all the worlds, Time, the highest God, forsooth, hastens onward.



Lord Shiva in form of KALA BHAIRAVA

Lord Rudra in SriRudram.

Sri Rudraprasna is a Yajurvedik Hymn to Lord Rudra. The Hymn seems to be an ordinary one for ignorant brains. But those who are well versed in Vedanta literature can understand the importance of Sri Rudram. The Hymn Begins with invocation

OM NAMO BHAGAVATE RUDRAYA.

This opening verse makes very clear that Rudra is 'Bhagavan'.

The following are some of the important attributes of Lord Rudra which makes clear that Lord Rudra is the Supreme Being.

Namo hiranyabahave senanye
dishan cha pataye namo ( Lord of all directions) (Yaurveda iv.5.2.a)
pathinam pataye namo ( Lord of all paths) (Yaurveda iv.5.2.c)
annanam pataye namo ( Lord of Food ) (Yaurveda iv.5.2.d)
pushhtanam pataye namo ( Lord of prosperity/Grace ) (Yaurveda iv.5.2.e)
jagatam pataye namo ( Lord of entire creation ) (Yaurveda iv.5.2.f)
kshetranam pataye namo ( Lord of Body or Holy places) (Yaurveda iv.5.2.g)
vananam pataye namo namah ( Lord of Forests) (Yaurveda iv.5.2.h)
vrikshanam pataye namo ( Lord of Trees ) (Yaurveda iv.5.2.i)
aushhadhinam pataye namo ( Lord of Medicines )
satvanam pataye namah ( Lord of pious devotees or warriors in samsara )
ganapatibhyashcha vo namo ( Lord of all Ganas or Groups ) (Yaurveda iv.5.4.d)
vishvarupebhyashcha vo namo ( Lord who assumes universal form or vishvaroopam ) (Yaurveda iv.5.4.f)
namo girishaya cha shipivishhtaya cha ( Lord who dwells in mount Kailas and assumes the Visnu form ) (Yaurveda iv.5.5.f)

namo brihate cha varshhiyase cha ( Lord whose form is Brihat (great or massive) (Yaurveda iv.5.5.i)
nama staraya ( Homage to Rudra who is in form of Pranava, OM ). (Yaurveda iv.5.8.h)

devana hridayebhyo namah (Yaurveda iv.5.9.p)
Homage to Rudra who is the sparkling hearts of the gods. (Yaurveda iv.5.9.p)

nama anirhatebhyo (Yaurveda iv.5.9.s)
Homage to Rudra who is unconquerable


Namo hiranya bhahave senanye dishan cha pataye namo ( Lord of all directions) (Yaurveda iv.5.2.a)

Lord Rudra is referred here as the Lord of all directions. Generally, Each direction has its own master who is incharge of that particular direction. But Lord Rudra is the master of all those 'Dhikpalakas'. All the 'Dhikpalakas' ( incharges of directions) are infinitesimal potency of Lord Shiva.


pathinam pataye namo ( salutations to [Rudra],the Lord of all paths) (Yaurveda iv.5.2.c)

Here, Lord Rudra is called as "Lord of paths". All the paths ie., good,bad..etc are governed by Lord shiva only. There are several paths like Bhakti, jnana, karma...etc to reach our destination but Lord Shiva is the Lord of all these paths. He is even Lord of the paths followed by demons because there is no second . sarvam sivamayam jagat.

Annanam pataye namo ( Salutatons to [Rudra],The Lord of Food ) (Yaurveda iv.5.2.d)


Here, Rudra is referred as "Lord of the food". Food is the source of life. According to Bhagavad-Gita, the total creation of the world is backed with the force from 'Annam'(food): “annād bhavanti bhutāni …” (III - 15).
Even Taittiriya Upanishad proclaims: ‘Annam Anné pratishthitam’ and ‘Annam Brahma éva
bhavati’. In other words, Annam is the basic principle that underlies the creation, sustenance and dissolution of the universe. Thus, from the individual to the cosmic realms Annam has its impact and influence. Lord Shiva is the Lord of Annam(food)

pushhtanam pataye namo ( Lord of prosperity/Grace ) (Yaurveda iv.5.2.e)


Lord Shiva is the lord of Grace.‘Pushti’ means "Posanam tadanugrahah" ie., ‘Pushti’ means the grace of Bhagavan. So, Pushti-Marga is a path of dedication, which could be achieved and followed only by the grace of the Bhagavan.


jagatam pataye namo ( Lord of entire creation ) (Yaurveda iv.5.2.f)

Here, Lord shiva is called as lord of entire creation. He is 'Jagapati'. It is very evident that Lord shiva is the supreme personality of Godhead.

kshetranam pataye namo ( Lord of Body or Holy places) (Yaurveda iv.5.2.g)

The word 'Kshetra' means field or body or Holy place. Here, shiva is referred as lord of holy places or lord who is indweller of body. In Bhagawad Gita krsna says " idam sariram kaunteya
ksetram ity abhidhiyate" ( BG 13:2) , which means : " This body, O son of Kunti, is called the field (kshetra) " . Lord Rudra is Maheswara who resides in kshetra ( body). Hence, Krsna says in the same chapter of Bhagavad gita that:

" Yet in this body ( deha / kshetra ) there is another, a transcendental enjoyer who isMAHESHWARA (Shiva), the supreme proprietor, who exists as the overseer and permitter, and who is known as Paramatma,the Supreme soul of universe”. ( BG 13:23)

Hence, it is ample clear that Maheswara as mentioned in Bhagavad gita (13:23) is none other than Lord Shiva. because vedas explicitly states that Lord Shiva is kshetra pati.


vananam pataye namo namah ( Lord of Forests) (Yaurveda iv.5.2.h)

Lord shiva is the lord of all 'vanas' including 'Brinda vana' or Vrindavana


vrikshanam pataye namo ( Lord of Trees ) (Yaurveda iv.5.2.i)

Lord shiva is referred here as the Lord of Trees. The entire creation in depicted as Tree. Even in bhagavad Gita krsna talks about this 'inverted Aswatha Tree' .

urdhva-mulam adhah-sakham
asvattham prahur avyayam ( BG 15:1).

"There is a banyan tree which has its roots upward and its branches down."

Lord Rudra is the master of this Aswatha Tree because, he is the root cause for this tree.


bhuva.ntaye vArivaskR^itAyaushhadhInAM pataye namo ( Lord who is the extender of the world, the offspring of the maker of room, lord of plants ) ( Yajurveda iv.5.2.l )

Here, Lord Shiva is described as one who created the world and spread it broad and made the room for further creation.

prathamo daivyo bhishhak.h ( First divine physician )( Yajurveda iv.5.1.f)

Lord Shiva is also called Vaidhyanatha. He is lord of medicines which cures the ills of samsara. He cures the illness caused due to kama,krodha,lobha,moha,madha and mastyarya.


"I will now tell you about Dhyana (meditation) which destroys sorrow. Dhyana should be
done of that Maheswara, who is the medicine for problems arising out of birth cycle" ( Jabala
darshana upanishad)


satvanam pataye namah ( Lord of pious devotees or warriors in samsara )

Here Lord Shiva is called as " satvanam pataye" which means lord of pious devotees who fights
bravely against the evils caused due to samsara.


ganapatibhyashcha vo namo ( Lord of all Ganas or Groups ) (Yaurveda iv.5.4.d)

Here, Lord shiva is called as "Ganapati" which means lord of Ganas(groups). Anything which can be grouped is called Gana. for example , Trees are Gana , Humans are another gana. Animals are another gana. similarly, Devas are another Gana. There are several sub ganas in each such gana. like that, There are infinite number of Ganas. But Lord of all these ganas is Shiva himself.


vishvarupebhyashcha vo namo ( Lord who assumes universal form or vishvaroopam ) (Yajurvada iv.5.4.f)

Here Lord shiva is described as one whose form is Universe(vishvam). Hence, Lord shiva has infinite forms and infinite names. The same is confirmed once again in svetasvatara upanishad.

"All faces are His faces; all heads, His heads; all necks, His necks. He dwells in the hearts of all
beings. He is the all— pervading Bhagavan. Therefore He is the omnipresent and benign Lord. " ( 3.11 svetasvatara upanishad)

namo girishaya cha shipivishhtaya cha ( Lord who dwells in mount Kailas and assumes the Visnu form ) (Yaurveda iv.5.5.f)

Here, Lord Rudra is referred as shipivista. shipivista is an epithet of visnu in yaurveda. this sounds clear that visnu is also a part of lord shiva's form. and it is Lord Rudra who manifests as visnu (shipivista).


nama staraya ( Homage to Rudra who is in form of Pranava, OM ). (Yaurveda iv.5.8.h)

Lord shiva is described as omkara swaroopa. He is the Deliverer from all bondages.


devana hridayebhyo namah (Yaurveda iv.5.9.p)

Homage to Rudra who is the sparkling hearts of the gods. (Yaurveda iv.5.9.p)


Lord Shiva is the ultimate reality. He is the self of all beings including Gods. He abides in the heart of all beings. Hence, he is called as the sparkling heart of gods. This confirms the supremacy of Lord Shiva.


nama anirhatebhyo (Yaurveda iv.5.9.s)
Homage to Rudra who is unconquerable

Lord shiva is called as 'Anirhata'. Which mean The unconquerable one. The same is confirmed from other vedik verses.

imā rudrāya sthiradhanvane ghiraḥ kṣipreṣave devāya svadhāvne
aṣāḷhāya sahamānāya vedhase tighmāyudhāya bharatā śṛṇotu naḥ ( Rig veda 7:46:1 )

Meaning:
"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." ( Rig veda 7:46:1 )


bhuvanasya pitaraṃ ghīrbhirābhī rudraṃ divā vardhayā rudramaktau
bṛhantaṃ ṛṣvamajaraṃ suṣumnaṃ ṛdhagh ghuvema kavineṣitāsaḥ ( Rig veda 6 :49:10 )

Meaning:
Rudra by day, Rudra at night we honour with these our songs, the UNIVERSE'S FATHER. HIM GREAT AND LOFTY, BLISSFUL, imperishable, LET US CALL SPECIALLY AS THE SAGE IMPELS US". ( Rigveda 6:49:10 )

NOTE : UNIVERSES FATHER (bhuvanasya pitaraṃ)


sthirebhiraṅghaiḥ pururūpa ughro babhruḥ śukrebhiḥ pipiśehiraṇyaiḥ
īśānādasya bhuvanasya bhūrerna vā u yoṣad rudrādasuryam ( Rig veda 2:33:9 )

Meaning:

"With firm limbs, MULTIFORM, the strong, the tawny adorns himself with bright gold decorations: THE STRENGTH OF GODHEAD NEVER DEPARTS FROM RUDRA, HIM WHO IS SOVEREIGN OF THE UNIVERSE, THE MIGHTY. "( RigVeda 2:33:9 )

Note : īśānādasya bhuvanasya ( Ruler of universe )

Sahasrani sahasradha bahuvostava hetayah Tasamishano bhagavah parachina mukha kridhi ( Yajurveda iv.5.10.m )

In your arms exist thousands of kinds of weapons in thousands of numbers.But Bhagavan, You art Lord and master of them. Turn their hurtful faces awayfrom us.

Ye bhutanam adhipatayo (Yajurveda iv.5.11.f)

The overlord of all creatures

Here Lord Rudra is called as "Bhutanam Adhipati" which signifies that he is the overlord of all beings.