This is regarding my query in Rudra Patha which is the popular mantra:
namaste astu bhagavan-vishveshvaraya mahadevaya
tryambakaya tripurantakaya "trikagni-kalaya"
kalagnirudräya neelakanthaya mrutyunjayaya
sarveshvaraya sadashivaya shrimanmahadevaya namah.
Though strictly speaking this doesn't come in shatarudriya and has been
incorporated later, i generally chant this as a part of rudra parayana.
I have been taught to pronounce as "trikagni-kalaya". But what i observed in
Sringeri during Chandramoulishwara Puja is that vedic pundits are chanting as
"trikalaagni-kalaya". And Swamiji is not objecting to their pAtha bheda
As per my understanding, Rudra while dissolving this universe adopts the process
of involution by destroying the 3 puras and then 3 fires. ie., tripurAntakAya
(destroyer of 3 puras) and then trika-agni-kAlAya (destroyer of 3 fires).
What is the meaning of "trikAlAgnikAlAya" which is a dosha here and also the
sandhi is not fitting in the mantra. But in Sringeri, this mantra bheda is
followed.
Cyclical Time
The passage of 'linear' time has brought us where we are today. But Hinduism views the concept of time in a different way, and there is a cosmic perspective to it. Hindus believe the process of creation moves in cycles and that each cycle has four great epochs of time, namely Satya Yuga, Treta Yuga, Dwapar Yuga and Kali Yuga. And because the process of creation is cyclical and never ending, it "begins to end and ends to begin".
Time is God
According to the Hindu theory of creation, time (Sanskrit 'kal') is a manifestation of God. Creation begins when God makes his energies active and ends when he withdraws all his energies into a state of inactivity. God is timeless, for time is relative and ceases to exist in the Absolute. The past, the present and the future coexist in him simultaneously.
Kalachakra: The Cycle of Time
God creates the cycle of time, called Kalachakra, in order to create divisions and movements of life and sustain the worlds in periodic time frames. God also uses time to create the 'illusions' of life and death. It is time, which is accountable for old age, death and dying of his creations. When we overcome time, we become immortal. Death is not the end of the line, but a gateway to the next cycle, to birth. This is also true of the universe itself and akin to the cyclic patterns in the rhythms of nature
HOW DOES THIS COMPARE WITH MODERN ATOMIC CLOCK:
Atomic clocks keep time better than any other clock. They even keep time better than the rotation of the Earth and the movement of the stars. Without atomic clocks, GPS navigation would be impossible, the Internet would not synchronize, and the position of the planets would not be known with enough accuracy for space probes and landers to be launched and monitored.
Atomic clocks are not radioactive. They do not rely on atomic decay. Rather, they have an oscillating mass and a spring, just like ordinary clocks.
The big difference between a standard clock in your home and an atomic clock is that the oscillation in an atomic clock is between the nucleus of an atom and the surrounding electrons. This oscillation is not exactly a parallel to the balance wheel and hairspring of a clockwork watch, but the fact is that both use oscillations to keep track of passing time. The oscillation frequencies within the atom are determined by the mass of the nucleus and the gravity and electrostatic "spring" between the positive charge on the nucleus and the electron cloud surrounding it.
Wednesday, October 12, 2011
Friday, October 7, 2011
New Concepts
Quantum Number in Anuvaka 1
It is known to us that there is adequate information available on the structure of atom in all the details: I am not adding anything new. I only wish to expand our visualization of the structure of the atom in context of what is available in Rudra prasna from Rigveda in its Anuvaka 1.We know a)Energy levels in electrons in an atom are quantized b)we can not know energy and position of electron at the same time c)particles are in energy level and have wave like properties.d)specifically four quantum numbers are assigned to each electron.
What is in Anuvaka 1? The energy level is indicated by Shiva holding a bow and often the quiver referred to wave like mechanism. At the end of the Anuvaka 1.
Bhagavan-Possibility
Vishvesvar-Encompassing universe often in diffused spherical shape
Tryambaka Tripurantaka Trikagnikalaya describing spatial disposition in three axis as is in the case of orbitals.
Kalagni Rudraya repeating energy level in respect of time.
Neelkanthaya Mrutunjaya energy levels over coming charged attraction and repulsion as the particles are charged.
Sarveshvaraya Phenomena is all pervasive
Sadashiva All the time.
This is what we know it in atomic structure as 1S,2S spherical orbitals 2P in three planes with their axis and 3S again spherical and repeated at all the time.
This appears to a highly coded version in the Rudra prasna and extraordinary skill of conceptualization of structure of an atom.
Kalagni rudraya explains in one single conceptualization of Pauli's Exclusion Principle which as under:
Pauli exclusion principle
Quantum mechanics
Introduction
The Pauli exclusion principle is the quantum mechanical principle that no two identical fermions (particles with half-integer spin) may occupy the same quantum state simultaneously. A more rigorous statement is that the total wave function for two identical fermions is anti-symmetric with respect to exchange of the particles. The principle was formulated by Austrian physicist Wolfgang Pauli in 1925.
For example, no two electrons in a single atom can have the same four quantum numbers; if n, l, and ml are the same, ms must be different such that the electrons have opposite spins, and so on.
Integer spin particles, bosons, are not subject to the Pauli exclusion principle: any number of identical bosons can occupy the same quantum state, as with, for instance, photons produced by a laser and Bose-Einstein condensate.
Time in vedic parlance is the period in which the particles occupy certain quantized state and to changes in energy levels (Agni) and therefore may not follow the exclusion principle as rudra in its furious and benign form is the concept to allow such a situation.
Rudra therefore is supreme subatomiic wave function which is difficult to understand.
May be further study of Rudra prasna may provide some clue
It is known to us that there is adequate information available on the structure of atom in all the details: I am not adding anything new. I only wish to expand our visualization of the structure of the atom in context of what is available in Rudra prasna from Rigveda in its Anuvaka 1.We know a)Energy levels in electrons in an atom are quantized b)we can not know energy and position of electron at the same time c)particles are in energy level and have wave like properties.d)specifically four quantum numbers are assigned to each electron.
What is in Anuvaka 1? The energy level is indicated by Shiva holding a bow and often the quiver referred to wave like mechanism. At the end of the Anuvaka 1.
Bhagavan-Possibility
Vishvesvar-Encompassing universe often in diffused spherical shape
Tryambaka Tripurantaka Trikagnikalaya describing spatial disposition in three axis as is in the case of orbitals.
Kalagni Rudraya repeating energy level in respect of time.
Neelkanthaya Mrutunjaya energy levels over coming charged attraction and repulsion as the particles are charged.
Sarveshvaraya Phenomena is all pervasive
Sadashiva All the time.
This is what we know it in atomic structure as 1S,2S spherical orbitals 2P in three planes with their axis and 3S again spherical and repeated at all the time.
This appears to a highly coded version in the Rudra prasna and extraordinary skill of conceptualization of structure of an atom.
Kalagni rudraya explains in one single conceptualization of Pauli's Exclusion Principle which as under:
Pauli exclusion principle
Quantum mechanics
Introduction
The Pauli exclusion principle is the quantum mechanical principle that no two identical fermions (particles with half-integer spin) may occupy the same quantum state simultaneously. A more rigorous statement is that the total wave function for two identical fermions is anti-symmetric with respect to exchange of the particles. The principle was formulated by Austrian physicist Wolfgang Pauli in 1925.
For example, no two electrons in a single atom can have the same four quantum numbers; if n, l, and ml are the same, ms must be different such that the electrons have opposite spins, and so on.
Integer spin particles, bosons, are not subject to the Pauli exclusion principle: any number of identical bosons can occupy the same quantum state, as with, for instance, photons produced by a laser and Bose-Einstein condensate.
Time in vedic parlance is the period in which the particles occupy certain quantized state and to changes in energy levels (Agni) and therefore may not follow the exclusion principle as rudra in its furious and benign form is the concept to allow such a situation.
Rudra therefore is supreme subatomiic wave function which is difficult to understand.
May be further study of Rudra prasna may provide some clue
Dakshina Murthy the great teacher
Sri Dakshinamurthy Stotram
by Adi Sankara Bhagawat Pada
Translated by P.R.Ramachander
Adhi Sankara has written very many great Stotras (prayers) but here is a unique prayer, which is not only a prayer but the summary of all the philosophy that he has taught. Even during his time, this stotra was difficult to comprehend and it became necessary for one of his disciples, Sureshwaracharya to write a commentary called Manasollasa to this stotra. There are large number of books and commentaries on this commentary itself.
Mouna Vyakhya prakatitha, para,
Brahma thathwam yuvanam,
Varshishtha anthevasad rishiganai,
Ravrutham brahma nishtai,
Acharyendram kara kalihtha chin,
Mudram ananda roopam,
Swathmaramam mudhitha vadanam,
Dakshinamurthim eede.
I praise and salute that Dakshinamrthy,
Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra[1] by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.
by Adi Sankara Bhagawat Pada
Translated by P.R.Ramachander
Adhi Sankara has written very many great Stotras (prayers) but here is a unique prayer, which is not only a prayer but the summary of all the philosophy that he has taught. Even during his time, this stotra was difficult to comprehend and it became necessary for one of his disciples, Sureshwaracharya to write a commentary called Manasollasa to this stotra. There are large number of books and commentaries on this commentary itself.
Mouna Vyakhya prakatitha, para,
Brahma thathwam yuvanam,
Varshishtha anthevasad rishiganai,
Ravrutham brahma nishtai,
Acharyendram kara kalihtha chin,
Mudram ananda roopam,
Swathmaramam mudhitha vadanam,
Dakshinamurthim eede.
I praise and salute that Dakshinamrthy,
Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra[1] by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.
Quantum Number in Anuvaka 1
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Sri Dakshinamurthy Stotram
by Adi Sankara Bhagawat Pada
Translated by P.R.Ramachander
Adhi Sankara has written very many great Stotras (prayers) but here is a unique prayer, which is not only a prayer but the summary of all the philosophy that he has taught. Even during his time, this stotra was difficult to comprehend and it became necessary for one of his disciples, Sureshwaracharya to write a commentary called Manasollasa to this stotra. There are large number of books and commentaries on this commentary itself.
Mouna Vyakhya prakatitha, para,
Brahma thathwam yuvanam,
Varshishtha anthevasad rishiganai,
Ravrutham brahma nishtai,
Acharyendram kara kalihtha chin,
Mudram ananda roopam,
Swathmaramam mudhitha vadanam,
Dakshinamurthim eede.
I praise and salute that Dakshinamrthy,
Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra[1] by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.
Viswam darpana drusyamana na
Share |
Sri Dakshinamurthy Stotram
by Adi Sankara Bhagawat Pada
Translated by P.R.Ramachander
Adhi Sankara has written very many great Stotras (prayers) but here is a unique prayer, which is not only a prayer but the summary of all the philosophy that he has taught. Even during his time, this stotra was difficult to comprehend and it became necessary for one of his disciples, Sureshwaracharya to write a commentary called Manasollasa to this stotra. There are large number of books and commentaries on this commentary itself.
Mouna Vyakhya prakatitha, para,
Brahma thathwam yuvanam,
Varshishtha anthevasad rishiganai,
Ravrutham brahma nishtai,
Acharyendram kara kalihtha chin,
Mudram ananda roopam,
Swathmaramam mudhitha vadanam,
Dakshinamurthim eede.
I praise and salute that Dakshinamrthy,
Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra[1] by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.
Viswam darpana drusyamana na
Thursday, October 6, 2011
Wednesday, October 5, 2011
Rudram and Planck's Constant
What is Planck's constant which is the precursor of how the wave of electronegativity in the form of a cloud requires to be quantized to give an atom the most stable configuration.Is there a coded answer in the Rudram in its first Anuvaka.Here is the verbatim translation of Adi Shankara's commentary and similarity of this coded message of what Planck thought much later
O Rudra! (By that) form of Yours which is aghorA, ie. not that which is terrifying. It is said (in the BrAhmaNa) "(Rudra is verily this sacrificial fire, agni.) That Rudra has two forms; one is terrifying and the other is shivA, auspicious (or gentle)." Or, the word shivA means that which is free from ignorance (avidyA) and ist effects, which is of the nature of the nondual Brahman that is Existence, Consciousness, and Bliss, which is not terrifying but which causes joy like the form of the moon. apApakAshinI means that which destroys sins by merely being remembered and which reveals merit (puNya). Through that form which is most delightful and of the nature of infinite bliss, O Girishanta, who reside on the (KailAsa) mountain and confer happiness, behold us (look at us) so that (by this glance) we may be united with the highest good (Brahman).
Note:
The brAhmaNa portion identifies Rudra with the sacrificial fire, agni and speaks of two forms of Rudra - one terrifying, the other benign. It is this benign aspect that is associated with the eradication of ignorance and the bestowal of knowledge. It may be noted that the Shri Dakshinamurti form, that grants the Supreme knowledge of Brahman, is the gentle form.
Planck's Constant and the Energy of a Photon
In 1900, Max Planck was working on the problem of how the radiation an object emits is related to its temperature. He came up with a formula that agreed very closely with experimental data, but the formula only made sense if he assumed that the energy of a vibrating molecule was quantized--that is, it could only take on certain values. The energy would have to be proportional to the frequency of vibration, and it seemed to come in little "chunks" of the frequency multiplied by a certain constant. This constant came to be known as Planck's constant, or h, and it has the value
This doesn't make any sense to me. I think I'll go ask some one to help me to decode
·
O Rudra! (By that) form of Yours which is aghorA, ie. not that which is terrifying. It is said (in the BrAhmaNa) "(Rudra is verily this sacrificial fire, agni.) That Rudra has two forms; one is terrifying and the other is shivA, auspicious (or gentle)." Or, the word shivA means that which is free from ignorance (avidyA) and ist effects, which is of the nature of the nondual Brahman that is Existence, Consciousness, and Bliss, which is not terrifying but which causes joy like the form of the moon. apApakAshinI means that which destroys sins by merely being remembered and which reveals merit (puNya). Through that form which is most delightful and of the nature of infinite bliss, O Girishanta, who reside on the (KailAsa) mountain and confer happiness, behold us (look at us) so that (by this glance) we may be united with the highest good (Brahman).
Note:
The brAhmaNa portion identifies Rudra with the sacrificial fire, agni and speaks of two forms of Rudra - one terrifying, the other benign. It is this benign aspect that is associated with the eradication of ignorance and the bestowal of knowledge. It may be noted that the Shri Dakshinamurti form, that grants the Supreme knowledge of Brahman, is the gentle form.
Planck's Constant and the Energy of a Photon
In 1900, Max Planck was working on the problem of how the radiation an object emits is related to its temperature. He came up with a formula that agreed very closely with experimental data, but the formula only made sense if he assumed that the energy of a vibrating molecule was quantized--that is, it could only take on certain values. The energy would have to be proportional to the frequency of vibration, and it seemed to come in little "chunks" of the frequency multiplied by a certain constant. This constant came to be known as Planck's constant, or h, and it has the value
This doesn't make any sense to me. I think I'll go ask some one to help me to decode
·
Tuesday, October 4, 2011
Planck Constant
O Rudra! (By that) form of Yours which is aghorA, ie. not that which is terrifying. It is said (in the BrAhmaNa) "(Rudra is verily this sacrificial fire, agni.) That Rudra has two forms; one is terrifying and the other is shivA, auspicious (or gentle)." Or, the word shivA means that which is free from ignorance (avidyA) and ist effects, which is of the nature of the nondual Brahman that is Existence, Consciousness, and Bliss, which is not terrifying but which causes joy like the form of the moon. apApakAshinI means that which destroys sins by merely being remembered and which reveals merit (puNya). Through that form which is most delightful and of the nature of infinite bliss, O Girishanta, who reside on the (KailAsa) mountain and confer happiness, behold us (look at us) so that (by this glance) we may be united with the highest good (Brahman).
Note:
The brAhmaNa portion identifies Rudra with the sacrificial fire, agni and speaks of two forms of Rudra - one terrifying, the other benign. It is this benign aspect that is associated with the eradication of ignorance and the bestowal of knowledge. It may be noted that the Shri Dakshinamurti form, that grants the Supreme knowledge of Brahman, is the gentle form.
Planck's Constant and the Energy of a Photon
In 1900, Max Planck was working on the problem of how the radiation an object emits is related to its temperature. He came up with a formula that agreed very closely with experimental data, but the formula only made sense if he assumed that the energy of a vibrating molecule was quantized--that is, it could only take on certain values. The energy would have to be proportional to the frequency of vibration, and it seemed to come in little "chunks" of the frequency multiplied by a certain constant. This constant came to be known as Planck's constant, or h, and it has the value
This doesn't make any sense to me. I think I'll go ask Dr. Mahan what J means.
Note:
The brAhmaNa portion identifies Rudra with the sacrificial fire, agni and speaks of two forms of Rudra - one terrifying, the other benign. It is this benign aspect that is associated with the eradication of ignorance and the bestowal of knowledge. It may be noted that the Shri Dakshinamurti form, that grants the Supreme knowledge of Brahman, is the gentle form.
Planck's Constant and the Energy of a Photon
In 1900, Max Planck was working on the problem of how the radiation an object emits is related to its temperature. He came up with a formula that agreed very closely with experimental data, but the formula only made sense if he assumed that the energy of a vibrating molecule was quantized--that is, it could only take on certain values. The energy would have to be proportional to the frequency of vibration, and it seemed to come in little "chunks" of the frequency multiplied by a certain constant. This constant came to be known as Planck's constant, or h, and it has the value
This doesn't make any sense to me. I think I'll go ask Dr. Mahan what J means.
Sunday, October 2, 2011
Sri Rudram Introduction Anuvaka 1
It is wonderful Rudram-Chamakam is to be learned from a Guru who himself has been trained in the Vedic tradition.
There are two versions of the Yajurvedic Rudram, one from the Shukla Yajurveda and the other from the Krishna Yajur veda. The Rg Veda has its own and shorter version of the Rudram.
The importance of this hymn has been attested to by several commentaries, such as the ones by sAyaNa, bhaTTa bhAskara, abhinava shankara, and Vishnu sUrI.
No commentary by Adi Shankara on the Rudram is known. But there are verses from the shrI rudram in the shvetAshvatara upanishad and Shankara has been attributed the authorship of a commentary on the upanishad.
So I would like to present the explanation of such verses from the Rudram that are also present in the shvetAshvatara upanishad along with the commentary attributed to Shankara.
We begin with the shvetAshvatara 3.5:
yA te rudra shivA tanUraghorApApakAshinI |
tayA nastanuvA shantamayA girishantAbhichAkashIhi ||
( shrI rudram: anuvAka 1 , rik 3; shvetAshvatara Up.: 3.5 )
yA - that
te - Your
rudra - O Rudra
shivA - auspicious
tanUH - form
aghorA - not terrifying
apApakAshinI - that which destroys sins by mere remembrance
tayA - by that
naH - us
tanuvA - by the form
shantamayA - by the most joyous
girishanta - O Dweller of the (KailAsa) mountain who confer joy
abhichAkashIhi - look (at us so that we may be united with the
highest good)
O Rudra! O Girishanta (who dwell on the Kailaasa mountain and confer happiness)! By that form of Yours which is not terrifying, which destroys sin by its mere remembrance, and which is all blissful, please behold us and unite us with the highest good!
shA.nkarabhAShyam.h (Commentary of Shankara)
yA te rudreti | he rudra tava yA shivA tanUraghorA | uktaM cha
tasyaite tanuvau ghorA .anyA shivA .anyeti | athavA shivA .avidyA-
tatkAryavinirmuktA sachchidAnandAdvayabrahmarUpA na tu ghorA
shashibiMbamivA .ahlAdinI | apApakAshinI smR^itimAtrAghanAshinI
puNyAbhivyaktakarI | tayA .atmanA no .asmAn.h shantamayA sukhatamayA
purNAnandarUpayA he girishanta girau sthitvA shaM sukhaM tanotIti |
abhichAkashIhi nirIkshasva shreyasA niyojasvetyarthaH ||
Translation of Shankara's commentary:
O Rudra! (By that) form of Yours which is aghorA, ie. not that which is terrifying. It is said (in the BrAhmaNa) "(Rudra is verily this sacrificial fire, agni.) That Rudra has two forms; one is terrifying and the other is shivA, auspicious (or gentle)." Or, the word shivA means that which is free from ignorance (avidyA) and ist effects, which is of the nature of the nondual Brahman that is Existence, Consciousness, and Bliss, which is not terrifying but which causes joy like the form of the moon. apApakAshinI means that which destroys sins by merely being remembered and which reveals merit (puNya). Through that form which is most delightful and of the nature of infinite bliss, O Girishanta, who reside on the (KailAsa) mountain and confer happiness, behold us (look at us) so that (by this glance) we may be united with the highest good (Brahman).
Note:
The brAhmaNa portion identifies Rudra with the sacrificial fire, agni and speaks of two forms of Rudra - one terrifying, the other benign. It is this benign aspect that is associated with the eradication of ignorance and the bestowal of knowledge. It may be noted that the Shri Dakshinamurti form, that grants the Supreme knowledge of Brahman, is the gentle form.
||
There are two versions of the Yajurvedic Rudram, one from the Shukla Yajurveda and the other from the Krishna Yajur veda. The Rg Veda has its own and shorter version of the Rudram.
The importance of this hymn has been attested to by several commentaries, such as the ones by sAyaNa, bhaTTa bhAskara, abhinava shankara, and Vishnu sUrI.
No commentary by Adi Shankara on the Rudram is known. But there are verses from the shrI rudram in the shvetAshvatara upanishad and Shankara has been attributed the authorship of a commentary on the upanishad.
So I would like to present the explanation of such verses from the Rudram that are also present in the shvetAshvatara upanishad along with the commentary attributed to Shankara.
We begin with the shvetAshvatara 3.5:
yA te rudra shivA tanUraghorApApakAshinI |
tayA nastanuvA shantamayA girishantAbhichAkashIhi ||
( shrI rudram: anuvAka 1 , rik 3; shvetAshvatara Up.: 3.5 )
yA - that
te - Your
rudra - O Rudra
shivA - auspicious
tanUH - form
aghorA - not terrifying
apApakAshinI - that which destroys sins by mere remembrance
tayA - by that
naH - us
tanuvA - by the form
shantamayA - by the most joyous
girishanta - O Dweller of the (KailAsa) mountain who confer joy
abhichAkashIhi - look (at us so that we may be united with the
highest good)
O Rudra! O Girishanta (who dwell on the Kailaasa mountain and confer happiness)! By that form of Yours which is not terrifying, which destroys sin by its mere remembrance, and which is all blissful, please behold us and unite us with the highest good!
shA.nkarabhAShyam.h (Commentary of Shankara)
yA te rudreti | he rudra tava yA shivA tanUraghorA | uktaM cha
tasyaite tanuvau ghorA .anyA shivA .anyeti | athavA shivA .avidyA-
tatkAryavinirmuktA sachchidAnandAdvayabrahmarUpA na tu ghorA
shashibiMbamivA .ahlAdinI | apApakAshinI smR^itimAtrAghanAshinI
puNyAbhivyaktakarI | tayA .atmanA no .asmAn.h shantamayA sukhatamayA
purNAnandarUpayA he girishanta girau sthitvA shaM sukhaM tanotIti |
abhichAkashIhi nirIkshasva shreyasA niyojasvetyarthaH ||
Translation of Shankara's commentary:
O Rudra! (By that) form of Yours which is aghorA, ie. not that which is terrifying. It is said (in the BrAhmaNa) "(Rudra is verily this sacrificial fire, agni.) That Rudra has two forms; one is terrifying and the other is shivA, auspicious (or gentle)." Or, the word shivA means that which is free from ignorance (avidyA) and ist effects, which is of the nature of the nondual Brahman that is Existence, Consciousness, and Bliss, which is not terrifying but which causes joy like the form of the moon. apApakAshinI means that which destroys sins by merely being remembered and which reveals merit (puNya). Through that form which is most delightful and of the nature of infinite bliss, O Girishanta, who reside on the (KailAsa) mountain and confer happiness, behold us (look at us) so that (by this glance) we may be united with the highest good (Brahman).
Note:
The brAhmaNa portion identifies Rudra with the sacrificial fire, agni and speaks of two forms of Rudra - one terrifying, the other benign. It is this benign aspect that is associated with the eradication of ignorance and the bestowal of knowledge. It may be noted that the Shri Dakshinamurti form, that grants the Supreme knowledge of Brahman, is the gentle form.
||
Saturday, October 1, 2011
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