Synopsis of Sri Rudram

Sri Rudram is divided into 11 sections called Anuvakas. In the first Anuvaka, Rudra is asked to turn away Ghora roopa (fierce appearance) and to please keep and follower's weapons at bay. Having been pacified, Rudra is requested to destroy the sins of those for whom it is being chanted

This first Anuvaka is chanted to destroy all sins, obtain leadership and divine benevolence, protection from famine, freedom from fear, obtain food, and protect cows, for absence from untimely fear of death, of tigers, thieves, from monsters, devils, demons. It is also chanted as a shield (Kavacha) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfillment of one's desires, sumptuous rainfall, family protection, blessings with good children, fulfillment of all material desires and the destruction of enemies.

In the second Anuvaka, Sri Rudra is prayed to as one who pervades the earth and as the green foliage and heritage of medicinal herbs. He is asked to loosen the bonds of samsara (illusion). This Anuvaka is chanted for the destruction of enemies, possession of wealth, getting kingdom (getting Job) and possession of intelligence.

In the third Anuvaka Rudra is described as the Lord of thieves who exists in everything. He is Sarvatma; the self of all. In this context, we who are unenlightened have stolen the immortal status of the Self and replaced it with our own limited conception of ego. And in turn it is Sri Rudra who will come and steal our ignorance from us, restoring us to our natural status of enlightenment. This Anuvaka is also chanted for the cure of diseases.

In the fourth Anuvaka, Sri Rudra is described as the creator and worker of all kinds. He is the cause of both the significant and minor. This Anuvaka is chanted for the cure of tuberculosis, diabetics and leprosy.

In the fifth Anuvaka Sri Rudra's existence in running waters is praised and five activities are described (creation of the universe, preservation of it, destruction at the time of Pralaya, bondage in ignorance and the release of moksha).

In the Sixth Anuvaka Sri Rudra is identified with time (Kalarupa). He is described as the source of the different worlds, Shrutis (Vedas) and its essence in Vedanta. The fifth and sixth Anuvakas are chanted for the expansion of one's own assets, victory against enemies, blessings for a son with the stature of Rudra, avoidance of a miscarriage and easy childbirth, averting difficult astrology and protection of one's own son.

In the Seventh Anuvaka all pervading presence in waters, rains, clouds, storms and its various forms are described. This Anuvaka is chanted for the increase of intelligence, improvement of health, wealth, progeny, clothes, cows, sons, education, lands, longevity and obtaining liberation.

In the Eighth Anuvaka Rudra is described as He who illumines other Gods and confers powers on them. He is seen as ever present in holy rivers and He who can absolve all sins. This Anuvaka is chanted for the destruction of enemies and possession of ones own kingdom (lands).

In the Ninth Anuvaka the strength and power of attendant is celebrated because they illumine the Gods and the world and control the forces of the universe. This Anuvaka is chanted for obtaining gold, a good wife, a job, and the blessings of a son who will be devoted to Lord Shiva.

In the Tenth Anuvaka Sri Rudra is again asked to shed fury and benevolence by displaying Pinaka bow without arrows and to gracefully appear with tiger skin on body with pleasing countenance ready to shower boons upon devotees. T Anuvaka is chanted for possession of wealth, cure of diseases, removal of fear, getting rid of the enmity of powerful people, absence of fear from all living beings, having the vision of Bhairava (Shiva in most fearful aspect), absence from dangers and fears, blessings and the absolution of sins.
In the Eleventh Anuvaka Sri Rudra's accomplishments are profusely praised and benevolence is invoked with unconditional salutations. This Anuvaka is chanted for blessings of one's progeny, enhancement of longevity, visiting holy places, acquiring knowledge of past ,present and future.

Sri Rudram Introduction

SRI RUDRAM - The Glories of Lord Shiva - Meaning of Yajurveda Classic in English

Sri Rudram is one of the most sacred and powerful mantra found in Krishna Yajurveda. Those who wants to go through the meaning, may please read the following texts. However, to enjoy these hymns in recitation form may please refer to the Sanskrit letters to keep intact the 'Swaras', rhythm and pronounciation.

This attempt is only to understand the meaning of each word and once you have learnt Sri Rudram in Sanskrit, you will feel spiritual elevation. Now, let us see the meaning of Sri Rudram.

INTRODUCTION

Sri Rudram is found in the Krishna Yajurveda, Taittariya Samhita in the fourth chapter. Its companion test, Chamakam is found in the seventh chapter. Like all Vedic texts it is pleasing to the ears but confounding to the intellect. The melody and rhythm are unique and comfortable from the first listening, but once you dive into the meaning the problems arise!

In some ways it helps to start with the understanding that these Vedic verses are the cognition of an ancient Rishi. In Sanskrit "rishi" means enlightened seer and this hymn is simply a record of what he saw. All creations are of a manifestation of Three Forces; Creation, Preservation, and Destruction. The creation force is Brahma, preservation is Vishnu, and destruction is Rudra. So Sri Rudram is both recognition and praise for the vital place Rudra holds in creation.

Imagine for a moment that you are a Rishi and wish to record your vision of this force of nature. How all encompassing the force of destruction is and varied are the ways in which it manifests in everything from thunder in nature, to war among men. And at the same time there are more desirable and gentle forms of "destruction" as the old makes way for the new and the depth of ignorance gives way to the freedom and happiness of enlightenment. Particularly today we see so much seemingly senseless destruction around us that it becomes completely bewildering! How can we account for that apparent contradictions? And even if we understand it, what can we do about it?

In the Vedic tradition, all the Deities have two seemingly contradictory manifestations; peaceful and fierce. In the Rig Veda, Rudra is associated with the dramatic fierceness of the thunderstorm and lightening which strikes at men and cattle, but which through the rain is the source of peace and plenty. Rudra is the fierce aspect and Shiva the calm aspect of the deity most often referred to as Shiva.

In Chapter 11 of the Bhagavad-Gita, Arjuna is shown the universal form of Sri Krishna as Lord of the Universe. In this vision he sees not only the calm but the fierce and destructive as well. Arjuna says;

"I see thee without beginning, middle, or end, infinite in power; with many arms. The sun and moon are your eyes, the burning fire your face. The whole universe is heated up with your radiance."

"This space between heaven and earth and all the quarters are filled with Thee alone. Having seen this, thy marvelous and awful form, the three worlds are trembling, O Paramatman."

For a moment, Krishna relents and changes back into HIS less frightening aspect. In the same way, Sri Rudram both acknowledges the fierce nature of Rudra and asks for Him to show only the peaceful.

Throughout all of the Vedic tradition, the devotee who turns to God is guaranteed protection. It is the duty of the deity. This surrender by the devotee is called Saranagati; taking complete refuge in God in body, mind, and soul. And as Rama says to Vibhishana (Ravana's good brother in the conflict of the Ramayana);

"He who turns even once to me and takes refuge in me saying Lord I am yours,save me! I protect him from dangers from all quarters. This is my steadfast vow."

Throughout Sri Rudram, the Seer takes refuge in Rudra while acknowledging his power and fierceness. In the very first line he says;

"Oh Rudra, My salutations to your anger and to your arrows. My salutations to your bow and to your two hands."

Rudra is always known to be easily pleased and through the praise contained in Sri Rudram the fierce Rudra is calmed and becomes ready to grant us every conceivable blessing as requested in the Chamakam hymn.
MANTRAS

There are several mantras found in Sri Rudram that are used to bring great peace and enlightenment.

Foremost among the mantras contained in Rudram is the Panchakshara Mantra;

"Om Namah Shivaya" Also found is the great Mrytunjaya Mantra; "Tryambakam yajamahe Sugandhim pushtivardhanam Urvarurkamiva bhandhanamMrityor mukshiya mamirtate."

"He who has divine fragrance, who makes men powerful and full of plenty; Him we worship, the three-eyed Sri Rudra. As easily as a ripe berry falls from its stalk, release me from death, and let me not turn away from immortality and enlightenment."

The mantra most often used for Aarti; the Poojas that offers light to the deity;

Namaste astu bhavagan vishvesvaraya mahadevaya triyambakaya triupurantakaya
trikal Agni kalaya kalagni Rudraya nilakanthaya mrutyunjayaya sarveshvaraya sadashivaya sriman mahadevaya Namah"

"Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys
Tripura, the three Asura cities.

To that God who is the Dandhya time when the three sacred fires are lit; who is Sri Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God."

MAHA RUDRA YAGYA

The Yagya is a process that blends the repeated repetition of the Sri Rudram and Chamakam with various procedures to both calm and empower the force of Sri Rudra in our lives.

Throughout all of Vedic literature, the individual and the gods exist in a cooperative manner; one supporting and feeding the other. Verses 10 through 13 of Chapter three in the Bhagavad-Gita contain a clear reference to this;

"Having created men along with yagya, the Lord of Creation (Prajapati) said; By yagya you will prosper and its performance will bring forth the fulfillment of your desires."

"Through yagya you nourish and sustain the gods and those gods will, in turn, sustain you. By sustaining one another, you will attain the highest good."

"Nourished by the sacrifice, the gods will bestow on you the enjoyments you desire. But he who enjoys their gifts without offering to them is merely a thief."

The performance of these rituals takes three forms; Pooja or Aarti, Abishekam, and Homam (Havan). A pooja is an offering of various items such as water, rice, fruit, flowers, light, and incense along with the repetition of some Slokas and from 27 to 1008 names of the deity being worshipped. Aarti is a briefer form of the Pooja in which the offering is the light from burning camphor or ghee lamps along with the signing of appropriate Slokas of only a few minutes in length.

As mentioned before, the deities all have their fierce aspects and the Abishekam is intended to soothe and cool them. The offerings are primarily liquid or mixed,with water. They include the following; Sandalwood Oil, Panchagavyam, Panchamrutam, Ghee, Milk, Yoghurt, Honey, Sugarcane Juice, Lemon Juice, Coconut Water, Sandal wood paste, Holy Ash (Vibuthi) etc. Following the Abishekams the deity is dried and anointed with sandalwood and kumkum and dressed festively.

The Homam (Havan) or fire ceremony is the most elaborate and time consuming of the rituals. It begins with an introductory sloka and Pooja for Ganesha who is always worshipped first in every ritual. Then the names and Nakshatra (Vedic constellation) of each sponsoring individual is read along with slokas that detail the time and place of the yagya, the reason it is being performed, the deities being worshipped, the rituals being performed and the desired results. This section is called the Sankalpam.

The arrangement of vessels used in the ritual always includes a curved pot full of water on which a coconut is placed surrounded by mango leaves or the equivalent. This is called a kalasam and can be quite simple or elaborate depending on the event. Following sankalpam (oath to conduct pooja without hindrance), a Kalasa pooja is performed in honor of the seven holy rivers of India and to invoke the God Varuna (who is the God of Water) to bless and purify the water.

Then the Poojas are performed, one for each of the deities for whom the Yagya is being offered. The Poojas will include the usual offerings of fruit and flowers, a selection of Slokas, and 27 to 108 mantras (names) of the deity.

Then the Homa fire is lit. First the priest purifies HIS implements and the fire area with water and sacred kusha grass. Then he offers coins as Dakshina to the eight directions and their deities. Then he makes offerings to Agni, the god of fire (and incidentally one of the 11 forms of Rudra) who will consume and deliver the offerings of Ghee, Flowers, Fruit, Purification Herbs, Sandalwood, Incense, Fruits and Nuts.

Then the yagya itself begins. First, as always to Ganesha the remover of obstacles and then to each of the deities being worshipped in turn. Generally the homam uses relatively short introductory slokas and then large numbers of repetitions of the mantras (typically the moola mantra or Gayathri). With each mantra the various ingredients are offered into the fire. So a typical mantra will be repeated 108 or 1008 times each time with the offerings into the fire. In the case of our Maharudram yagya, each day the 11 priests will chant Rudram 10 times from start to finish and then perform Rudra Homam with offerings being placed into the fire at the conclusion of every 2 line section. The entire process will take about 45 hours daily.

SYNOPSIS

Sri Rudram is divided into 11 sections called Anuvakas. In the first Anuvaka, Rudra is asked to turn away Ghora roopa (fierce appearance) and to please keep and follower's weapons at bay. Having been pacified, Rudra is requested to destroy the sins of those for whom it is being chanted

This first Anuvaka is chanted to destroy all sins, obtain leadership and divine benevolence, protection from famine, freedom from fear, obtain food, and protect cows, for absence from untimely fear of death, of tigers, thieves, from monsters, devils, demons. It is also chanted as a shield (Kavacha) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfillment of one's desires, sumptuous rainfall, family protection, blessings with good children, fulfillment of all material desires and the destruction of enemies.

In the second Anuvaka, Sri Rudra is prayed to as one who pervades the earth and as the green foliage and heritage of medicinal herbs. He is asked to loosen the bonds of samsara (illusion). This Anuvaka is chanted for the destruction of enemies, possession of wealth, getting kingdom (getting Job) and possession of intelligence.

In the third Anuvaka Rudra is described as the Lord of thieves who exists in everything. He is Sarvatma; the self of all. In this context, we who are unenlightened have stolen the immortal status of the Self and replaced it with our own limited conception of ego. And in turn it is Sri Rudra who will come and steal our ignorance from us, restoring us to our natural status of enlightenment. This Anuvaka is also chanted for the cure of diseases.

In the fourth Anuvaka, Sri Rudra is described as the creator and worker of all kinds. He is the cause of both the significant and minor. This Anuvaka is chanted for the cure of tuberculosis, diabetics and leprosy.

In the fifth Anuvaka Sri Rudra's existence in running waters is praised and five activities are described (creation of the universe, preservation of it, destruction at the time of Pralaya, bondage in ignorance and the release of moksha).

In the Sixth Anuvaka Sri Rudra is identified with time (Kalarupa). He is described as the source of the different worlds, Shrutis (Vedas) and its essence in Vedanta. The fifth and sixth Anuvakas are chanted for the expansion of one's own assets, victory against enemies, blessings for a son with the stature of Rudra, avoidance of a miscarriage and easy childbirth, averting difficult astrology and protection of one's own son.

In the Seventh Anuvaka all pervading presence in waters, rains, clouds, storms and its various forms are described. This Anuvaka is chanted for the increase of intelligence, improvement of health, wealth, progeny, clothes, cows, sons, education, lands, longevity and obtaining liberation.

In the Eighth Anuvaka Rudra is described as He who illumines other Gods and confers powers on them. He is seen as ever present in holy rivers and He who can absolve all sins. This Anuvaka is chanted for the destruction of enemies and possession of ones own kingdom (lands).

In the Ninth Anuvaka the strength and power of attendant is celebrated because they illumine the Gods and the world and control the forces of the universe. This Anuvaka is chanted for obtaining gold, a good wife, a job, and the blessings of a son who will be devoted to Lord Shiva.

In the Tenth Anuvaka Sri Rudra is again asked to shed fury and URW Palladio ITU benevolence by displaying Pinaka bow without arrows and to gracefully appear with tiger skin on body with pleasing countenance ready to URW Palladio ITU boons upon devotees. T Anuvaka is chanted for possession of wealth, cure of diseases, removal of fear, getting rid of the enmity of powerful people, absence of fear from all living beings, having the vision of Bhairava (Shiva in most fearful aspect), absence from dangers and fears, blessings and the absolution of sins.

In the Eeleventh Anuvaka Sri Rudra's accomplishments are profusely praised and benevolence is invoked with unconditional salutations. This Anuvaka is chanted for blessings of one's progeny, the enhancement of longevity, visiting of sacred places, and acquiring knowledge of past, present and future.

SRI RUDRAM

OM NAMO BHAGAVATE RUDRAYA||
Om. Salutations to the Omnipresent Bhagavan Rudra. ||

1st ANUVAKA

Namaste Rudra manyava utota ishave Namah | Namaste astu dhanvane bahubhya muta te Namah |
Oh! Rudra Deva! My salutations to your anger and also to your arrows. My salutations to your bow and to your two hands.

Ya ta Ishu shivatama shivam babhuva te dhanuh| Shiva sharavya ya tava taya no Rudra mrudaya |
Oh! Rudra! By favor of your arrow, bow, and quiver, which have shed their anger and turned auspicious, please render us happy.

Ya te Rudra Shiva tanura ghora papakashini taya nastanuva shantamaya girisamta bhichakashihi |
Lord Rudra, you who dwell on Mount Kailas and who confer happiness, by that form of yours which is not terrible, which will not injure us, and which is highly auspicious, behold and illuminate us.

Yamishum giri shamta haste bibharsya stave | shivam giritra tam Kuru ma himsih purusham jagate |
My Lord who dwells on Mount Kailas and confers gladness to all! You, who fulfills your vow of protecting all who serve you and take refuge in you; that arrow of yours which you hold ready to let fly, withhold it and make it tranquil and auspicious.

Shivena vachasa tva giri schacchavadamasi | Yatha nah sarvam ijjaga dayakshmam sumana asatthu |
Lord of Mount Kailash of the Vedas! We pray to attain you by our auspicious words. We ask that for all our days, this entire world will be free from ills and discord, and that we may live in amity and concord.

Adyavocha dadhivakta prathamo daivyo bhisak | Ahimscha sarvan jam bhyayant sarvascha yatudhanyah |
Let Him intercede on my behalf and speak in my favor, even Rudra, that foremost one, held high in honor by the gods, the physician. Let him annihilate the enemies of mine like scorpions, snakes, and tigers, and the unseen enemies like the Rakshasas, spirits and demons.

Asau yastamro aruna uta babhru sumangalah | You chemam Rudra abhito dikshu shritaha Sahasra sho vaisam heda imahe |
This Sun who is copper-red when he arises, then golden-youllow, this highly auspicious and beneficent one is truly Rudra. These other Rudras who are quartered round about in all directions of this earth, may I ward off their anger by my praise.

Asau yo vasarpati nilagrivo vilohitah | utainam gopa adrushanna drushannu daharyah | Utainam vishva bhutani sa drusto mridayati nah ||
The black-throated Rudra who has assumed the form of the sun that glows red when rising. Him the cowherds, the women carrying water, and all the creatures behold. He, who is seen by all, let Him send happiness to us.

Namo astu nilagrivaya sahasrakshaya midhushe | Atho you asya sattvano ham tebhyo karan namah ||
Let my salutations be to the blue-throated one, who has a thousand eyes. I also bow to his followers.

Pramuncha dhanvanastva mubhayorartni yorjyAm | yascha te hasta isavah para ta bhagavo vapa ||
Bhagavan Rudra, loosen the string from both ends of your bow. Remove out of sight the arrows from your hands.

Avatatya dhanustvam sahasraksha Shatesudhe | Nishirya shalyanam mukha shivo nah sumana bhava ||
You having a thousand eyes, and bearing a hundred quivers, after loosening your bow, kindly blunt the edges of your shafts. Assume your peaceful and auspicious Siva form and become well-intentioned towards us.

Vijyam dhanuh kapardino vishalyo banavam uta | Ane shanna syoushava abhurasya nishangathihi ||
Let the bow of Kapardin, Rudra of the matted locks, be without its string. Let there be no arrows in His quiver. Let His arrows lose their capacity to strike and pierce. Let His scabbard contain little power.

Ya te hetirmidhu stama haste babhuva te dhanuh | Taya sman visvatastva mayakshmaya Paribbhuja ||
You, Oh URW Palladio ITU of blessings, with your weapons and the bow in Your hand, completely protect us.

Namaste astvayudhayana tataya dhrusnave | Ubhabhyam muta te namo bahubhyam tava dhanvane ||
Let there be salutations to your sturdy and potent weapons, and also to both your hands and your bow.

Pari te dhanvano hetir asman vrunaktu visvatah | Atho ya ishudhis tavare asmannidhehi tam ||
Let the arrow of Your bow spare us in all ways. And place your quiver of arrows far away from us.

Namaste astu bhavagan vishvesvaraya mahadevaya triyambakaya triupuran-takaya trikalagni kalaya kalaagni Rudraya nilakanthaya mrutyunjayaya sarveshvaraya sadashivaya sriman mahadevaya Namah ||
Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys Tripura, the three Asura cities. To that God who is the Dandhya time when the three sacred fires are lit; who is Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God.

2nd ANUVAKA

Namo Hiranya bahave senanyou disham ca patayou namo |
Salutations to Lord Rudra with the golden arms, the leader of hosts, to the Lord of the four direction, salutations.

Namo vrukshebhyo harikeshebhyah pashunam patayou namo Namah |
Salutations to the trees tufted with green leaves; salutations to the Lord of the cattle.

saspincharaya tvishimate pathinam patayou namo |
Salutations to Him who is light youllow-red tinged and radiant; to the Lord of the pathways, salutations.

Namo babhlu shaya vivyadhinen nanam Patayou namo |
Salutations to Him who rides on the bull, to him who has the power to pierce all things, to the Lord of food, salutations.

Namo harike shayopavitine pustanam patayou namo |
Salutations to Him who is always black-haired, who wears the yajnopavita (sacred thread); to him the Lord of the sleek, salutations.

Namo bhavasya hetyai jagatam patayou namo |
Salutations to Him the instrument that destroys Samsara (Ignorance); to the Lord of all the worlds, salutations.

Namo Rudrayata ta vine kshetranam patayou namo namah |
Salutations to Him who protects the world by the might of His drawn bow, to Rudra the destroyour of all miseries; to the Lord of the fields and sacred places, salutations.

Suta yahantyaya vananam patayou namo |
Salutations to the charioteer, He who cannot be overcome and slain. Salutations to the Lord of the forests.

Namo rohitaya stha patayou vrikshanam patayou namah |
Salutations to the red One, the Lord; to the Lord of trees, salutations.

Namo mantrine vanijaya kakshanam patayou namah |
Salutations to the counselor of assemblies, the chief of traders, to the Lord of dense impenetrable clumps and clusters of thickets, salutations.

Namo bhuvantayou varivaskrutayau shadhinam patayou namo |
Salutations to Him who has created the world and spread it broad, the creator of riches and lover of those who are devoted to Him; to the Lord of all vegetation, salutations.

Nama ucchair ghoshaya krandayate pattinam patayou namo |
Salutations to Him of the fearsome war cry, who causes His enemies to weep. To the leader of the foot-soldiers, salutations.

Namah krutsnavitaya dhanvate satvanam patayou namah |
Salutations to Him who surrounds His enemies completely, and cuts off their retreat by running swiftly after the retreating stragglers; to the protector of the good who have taken refuge under Him, salutations.

Concept of time in Hiduism

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.

Saraswati Mantra

Mantra for Goddess Saraswati

An invocation to Goddess Saraswati is as follows - she who holds the (musical instrument) veena in her hands and opens the channels of learning for her disciples. Saraswati is also revered as the Goddess of music and creative (particularly, the spoken) arts.
Goddess Saraswati with veena

yaa kundendu tushhaar haara dhavalaa yaa shubhravastraavR^itaa .
yA vINaavarada.nDa ma.nDitakaraa yaa shvetapadmaasanaa .



yakundendu saraswati mantra in sanskrit
Salutations to the supreme Goddess Saraswati...whose face is fair as a jasmine flower, luminiscient like the moon and delicate as a snow flake ; who is dressed in brilliant white (shubhra-) garments (vastraA-). She holds the musical instrument (vINA-) in her hands to bestow boons (varada.nDa-) to her disciples as she sits on her white (shveta-) lotus (padma-) throne

Agamas

The Agamas
Another class of popular scriptures are the Agamas. The Agamas are theological treatises and practical manuals of divine worship. The Agamas include the Tantras, Mantras and Yantras. These are treatises explaining the external worship of God, in idols, temples, etc. All the Agamas treat of (i) Jnana or Knowledge, (ii) Yoga or Concentration, (iii) Kriya or Esoteric Ritual and (iv) Charya or Exoteric Worship. They also give elaborate details about ontology and cosmology, liberation, devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, public festivals, etc.

The Agamas are divided into three sections: The Vaishnava, the Saiva and the Sakta. The three chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas. The Vaishnava Agamas or Pancharatra Agamas glorify God as Vishnu. The Saiva Agamas glorify God as Siva and have given rise to an important school of philosophy known as Saiva-Siddhanta, which prevails in South India, particularly in the districts of Tirunelveli and Madurai. The Sakta Agamas or Tantras glorify God as the Mother of the Universe, under one of the many names of Devi.

The Agamas do not derive their authority from the Vedas, but are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authoritative.

THE VAISHNAVA AGAMAS

The Vaishnava Agamas are of four kinds: the Vaikhanasa, Pancharatra, Pratishthasara and Vijnanalalita. The Brahma, Saiva Kaumara, Vasishtha, Kapila, Gautamiya and the Naradiya are the seven groups of the Pancharatras. The Naradiya section of the Santi-Parva of the Mahabharata is the earliest source of information about the Pancharatras.

Vishnu is the Supreme Lord in the Pancharatra Agamas. The Vaishnavas regard the Pancharatra Agamas to be the most authoritative. They believe that these Agamas were revealed by Lord Vishnu Himself. Narada-Pancharatra says: "Everything from Brahma to a blade of grass is Lord Krishna." This corresponds to the Upanishadic declaration: "All this is, verily, Brahman-Sarvam Khalvidam Brahma."

There are two hundred and fifteen of these Vaishnava texts. Isvara, Ahirbudhnya, Paushkara, Parama, Sattvata, Brihad-Brahma and Jnanamritasara Samhitas are the important ones.

THE SAIVA AGAMAS

The Saivas recognise twenty-eight Agamas, of which the chief is Kamika. The Agamas are also the basis of Kashmir Saivism which is called the Pratyabhijna system. The latter works of Pratyabhijna system show a distinct leaning to Advaitism. The Southern Saivism, i.e., Saiva Siddhanta and the Kashmir Saivism, regard these Agamas as their authority, besides the Vedas. Each Agama has Upa-Agamas. Of these, only fragmentary texts of twenty are extant. Lord Siva is the central God in the Saiva Agamas. They are suitable to this age, Kali Yoga. They are open to all castes and both the sexes.

THE SAKTA AGAMAS

There is another group of scriptures known as the Tantras. They belong to the Sakta cult. They glorify Sakti as the World-Mother. They dwell on the Sakti (energy) aspect of God and prescribe numerous courses of ritualistic worship of the Divine Mother in various forms. There are seventy-seven Agamas. These are very much like the Puranas in some respects. The texts are usually in the form of dialogues between Siva and Parvati. In some of these, Siva answers the questions put by Parvati, and in others, Parvati answers, Siva questioning. Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra are the important works. The Agamas teach several occult practices some of which confer powers, while the others bestow knowledge and freedom. Sakti is the creative power of Lord Siva. Saktism is really a supplement to Saivism.

Kashmir Shaivism - Hindupedia, the Hindu Encyclopedia

Kashmir Shaivism - Hindupedia, the Hindu Encyclopedia

Introduction to Purusha Suktam

Where is the Purusha Suktam in the Vedas?

Hindu religious sources are classified as ``Sruti'' or ``smRti''. Sruti -- that which is heard -- is of the nature of divine revelation. We believe that the Vedas, hymns composed by seers and sages beginning as best as we can date them in 3000 BC, were sung under divine inspiration. This is why they are Sruti. These sages ``heard'' them as the voice of the Divine.

Only two bodies of hymns are recognized as divinely composed. One being the Vedas, and the other, the Thiruvaaymozhi of Kaari Maaran Sadagopan, or Sri Nammaazhvaar, which are recognized as equivalent to the 4 Vedas in the Ubhaya Vedanta school, the Sri Vaishnava tradition. The six compositions of Kaliyan Neelan, or Sri Thirumangai Aazhvaar, are recognized as the 6 vedAngas.

[Note: ubhaya vedAnta refers to the twofold vedAnta, seen through the two eyes of the Sanskrit Upanishads and the Tamil Divya Prabandham. They are of paramount and equal authority to Sri Vaishnavas.]
SmRti is that which is remembered, and includes a large part of the commentary of the Vedas, different Puranas, epics, and other sources.

The Purusha Suktam is one of the Pancha Suktams of the Sri Vaishnava sampradaya or tradition. The other four are the Narayana Suktam, Sri Suktam, Bhu Suktam, and the Nila Suktam.

The Purusha Suktam is seen earliest in the Rg Veda, as the 90th Suktam of its 10th mandalam, with 16 mantrams. Later, it is seen in the Vajasaneyi Samhita of the Shukla Yajur Vedam, the Taittriya Aranyaka of the Krishna Yajur Vedam, the Sama Veda, and the Atharvana Veda, with some modifications and redactions.

In South India, the Purusha Suktam, Vishnu Suktam, Sri Suktam, and Narayana Suktam are generally chanted together in paarayanam.

The Sri Rudram, Purusha Suktam, Upanishads, the Gita, and the Vishnu Sahasra Naamam are also recommended for daily paarayanam - chanting.

Since the Purusha Suktam is seen in all Vedas, it is cited as the essence of all Srutis by Veda Vyasa in the Mahabharata. Saunaka, Apastamba, and Bodhayana have also written concerning the use of the Purusha Suktam.