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Saturday 30 September 2017

VEDIC ROOTS— BEHIND FOR CALING GOD RUDRA SON OF LORD BRAMHA IN PURANIC AGE


VEDIC ROOTS— BEHIND FOR CALING GOD RUDRA SON OF LORD BRAMHA IN PURANIC AGE.

THIRD BRÂHMANA.

1. Verily, Pragâpati alone was here in the beginning. He desired, 'May I exist, may I reproduce myself!' He toiled, he practised austerity (or, became heated). From him, worn out and heated, the waters were created: from that heated Person the waters are born.

2. The waters said, 'What is to become of us?'--'Ye shall be heated,' he said. They were heated; they created foam: hence foam is produced in heated water.

3. The foam (m.) said, 'What is to become of me?'--'Thou shalt be heated!' he said. It was heated, and produced clay; for indeed the foam is heated, when it floats on the water, covering it; and when one beats upon it, it indeed becomes clay.

4. The clay (f.) said, 'What is to become of me?'--'Thou shalt be heated!' he said. It was heated,

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and produced sand; for this clay becomes indeed heated when they plough it; and if only they plough very fine then it becomes, as it were, sandy. So much, then, as to that 'What is to become of me? what is to become of me 1?'

5. From the sated he created the pebble: whence sand finally indeed becomes a pebble;--from the pebble the stone: whence the pebble finally indeed becomes a stone;--from the stone metal ore: whence from stone they smelt ore;--from ore gold: whence ore much smelted comes, as it were, to have the appearance of gold.

6. Now that which was created was flowing; and inasmuch as it was flowing (aksharat), a syllable (akshara) resulted therefrom; and inasmuch as it flowed eight times, that octosyllabic Gâyatrî was produced.

7. 'This has indeed become (bhû) a foundation (resting-place),' so he thought: whence it became the earth (bhûmi). He spread it out (prath): it became the broad (earth, prithivî). On this earth, as on a foundation, the beings, and the lord of beings, consecrated themselves for a year: the lord of beings was the master of the house 2,and Ushas (the Dawn) was the mistress.

8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed into Ushas 1. There a boy (kumâra) was born in a year: he cried.

9. Pragâpati said to him, 'My boy, why criest thou, when thou art born out of labour and trouble?' He said, 'Nay, but I am not freed from (guarded against) evil; I have no name given me: give me a name!' Hence one should give a name to the boy that is born, for thereby one frees him from evil;--even a second, even a third (name), for thereby one frees him from evil time after time.

10. He said to him, 'Thou art Rudra 2.' And because he gave him that name, Agni became suchlike (or, that form), for Rudra is Agni: because he cried (rud) therefore he is Rudra. He said, 'Surely, I am mightier than that: give me yet a name!'

11. He said to him, 'Thou art Sarva.' And because he gave the 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!'

12. He said to him, 'Thou art Pasupati.' And because he gave him that name, the plants became suchlike, for Pasupati is the plants: hence when cattle (pasu) get plants, then they play the master 3 (patîy). He said, 'Surely, I am mightier than that: give me yet a name!'

13. He said to him, 'Thou art Ugra.' And because he gave him that name, Vâyu (the wind) became suchlike, for Ugra is Vâyu: hence when it blows strongly, they say 'Ugra is blowing.' He said, 'Surely, I am mightier than that: give me yet a name!'

14. He said to him, 'Thou art Asani.' And because he gave him that name, the lightning became suchlike, for Asani is the lightning: hence they say of him whom the lightning strikes, 'Asani has smitten him.' He said, 'Surely, I am mightier than that: give me yet a name!'

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

16. He said to him, 'Thou art Mahân Devah (the Great God).' And because he gave him that name, the moon became suchlike, for the moon is Pragâpati, and Pragâpati is the Great God. He said, 'Surely, I am mightier than that: give me yet a name!'

17. He said to him, 'Thou art Îsâna (the Ruler).' And because he gave him that name, the Sun became suchlike, for Îsâna is the Sun, since the Sun rules over this All. He said, 'So great indeed I am: give me no other name after that!'

18. These then are the eight forms of Agni. Kumâra (the boy) is the ninth: that is Agni's threefold state 1.

19. And because there are eight forms of Agni--

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the Gâyatrî consisting of eight syllables--therefore they say, 'Agni is Gâyatra.' That boy entered into the forms one after another; for one never sees him as a mere boy (kumâra), but one sees those forms of his 1,for he assumed those forms one after another.

20. One ought to build him (Agni, the fire-altar) up in (the space of) a year, and recite for a year. 'For two (years),' however, say some; 'for in one year they laid the seed, and in one year that boy was born, therefore let him build for two (years), and recite for two (years).' Let him, however, build for a year only, and recite for a year; for the same seed which is laid is brought forth; it then lies changing and growing: hence let him build for a year only, and recite for a year. To him (Agni) when built up (kita) he gives a name: whereby he keeps away evil from him. He calls him by a bright (kitra) name 2,saying, 'Thou art bright;' for Agni is all bright things.  

THIS IS A NATURAL PROCESS

7. 'This has indeed become (bhû) a foundation (resting-place),' so he thought: whence it became the earth (bhûmi). He spread it out (prath): it became the broad (earth, prithivî). On this earth, as on a foundation, the beings, and the lord of beings, consecrated themselves for a year: the lord of beings was the master of the house 2,and Ushas (the Dawn) was the mistress.

8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed
into Ushas 1. There a boy (kumâra) was born in a year: he cried.

Here we can see that all the other beings were said to be season , The lord of beings prajapati was said to be year and Ush   ...as (Dawn) is said to ne the mistress. And a boy was born in a year and it was may be the distructive force of other elements to whom he is connected. As diffrent seasons present different climatic conditions.

  HOW CAN I SAY THAT THE BOY IS THE DISTRUCTIVE FORM OF NATURE.

13. He said to him, 'Thou art Ugra.' And because he gave him that name, Vâyu (the wind) became suchlike, for Ugra is Vâyu: hence when it blows strongly, they say 'Ugra is blowing.' He said, 'Surely, I am mightier than that: give me yet a name!'

14. He said to him, 'Thou art Asani.' And because he gave him that name, the lightning became suchlike, for Asani is the lightning: hence they say of him whom the lightning strikes, 'Asani has smitten him.' He said, 'Surely, I am mightier than that: give me yet a name!'
And now we can see that only when wind blows faster it is called ugra. And when lighting strikes a man then only it is said that 'Asani has smitten him.'

NAMING PROBLEM

There is a talk that in the chapter this boy that is thought to be rudra after taking birth said that "he is not free from evil" or not gaurded against evil there is a talk that the boy who is thought to be rudra was sinfull at birth or was evil at birth and by giving names of narayan lile rudra,ugra, sharva,ishan mahadeva and it made him free from evil.

THIS IS TOTALLY WRONG !!!!!

Because Shatpath bhraman is a sacrifical commenty book linked to yajurveda and whenever or sometimes it gives a story it gives a note also like this story :—

Sameas here also a note has been given:—

9. Pragâpati said to him, 'My boy, why criest thou, when thou art born out of labour and trouble?' He said, 'Nay, but I am not freed from (guarded against) evil; I have no name given me: give me a name!' Hence one should give a name to the boy that is born, for thereby one frees him from evil;--even a second, even a third (name), for thereby one frees him from evil time after time. 

There is written whenever a boy is born a man should give him a name  even a second name or even a third name to  free him from evil or gaurd against evil . And it is written for all not only a particular man :—

Hence one should give a name to the boy that is born, for thereby one frees him from evil;--even a second, even a third (name), for thereby one frees him from evil time after time. 

And yes the boy says himself that :—

Pragâpati said to him, 'My boy, why criest thou, when thou art born out of labour and trouble?' He said, 'Nay, but I am not freed from (guarded against) evil; I have no name given me: give me a name!'

THE BOY (KUMHARA) IS NOT RUDRA BUT NINTH FORM OF AGNI AND IS GIVEN NAME OF OTHER EIGHT FORMS OF AGNI

There is nowhere written that he is rudra he is said to be kumhara, a boy.
;—
8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed
into Ushas 1. There a boy (kumâra) was born in a year: he cried.

18. These then are the eight forms of Agni. Kumâra (the boy) is the ninth: that is Agni's threefold state 1. 
    
He is really the ninth form of agni who was given the names of other eight forms of agni. :—

18. These then are the eight forms of Agni. Kumâra (the boy) is the ninth: that is Agni's threefold state 1.

19. And because there are eight forms of Agni-- the Gâyatrî consisting of eight syllables--therefore they say, 'Agni is Gâyatra.' That boy entered into the forms one after another; for one never sees him as a mere boy (kumâra), but one sees those forms of his 1,for he assumed those forms one after another.  
And now we can see that the names given to the boy were the names of forms of agni nor narayana's names.

HE WAS ONLY SEEN IN THE FORMS OF EIGHT FORMS OF AGNI.

The boy(kumhara) was said to be transformed into the eight other forms of agni and it is written that one would only be able to see him in those eight forms only in those eight forms of agni.
But lord rudra's adobe is kailash parvat and in satarudriya also he is said to reside in a mountain.

SHATPATH BHRAMANA'S OTHER CHAPTER WHERE THERE IS A MENTION OF  RUDRA WHO IS BORN THROUGH PRAJAPATI.

When Pragâpati had become disjointed, the deities departed from him. Only one god did not leave him, to wit, Manyu (wrath): extended he remained within. He (Pragâpati) cried, and the tears of him that fell down settled on Manyu. He becamethe hundred-headed, thousand-eyed, hundred-quivered Rudra. Andthe other drops that fell down, spread over these worlds in countless numbers, by thousands; and inasmuch as they originated from crying (rud), they were called Rudras (roarers). That hundred-headed, thousand-eyed, hundred-quivered Rudra, with his bow strung, and his arrow fitted to the string, was inspiring fear, being in quest of food. The gods were afraidof him.

9:1:1:77. They spake unto Pragâpati'We are afraid of this one, lest he should hurt us!' He spake, 'Gather food for him, and appease him therewith!' They gathered for him that food, theSatarudriya (offering), and thereby appeased him; and inasmuch as they thereby appeased (sam) the hundred-headed (satasîrsha) Rudra, it is called Satasîrsharudrasamanîya,--and satasîrsharudrasamanîya, doubtless, is what they mystically call Satarudriya

INDIRECTLY THESE NAMES ARE OF RUDRA GIVEN TO THE BOY(KUMHARA) AND THESE WERE THE ASHTHMURTI OF RUDRA OF PURANIC AGE.

And yes the names given to the boy were indirectly the names of rudra and the boy was also indurectly the form of rudra because there is written that these eight were the forms of agni and kumara(boy) is the ninth form of agni.
Let's take a look at this shatpath bramana's other chapter :—

9:1:1:11. He then performs theSatarudriya offering! This whole Agni has now been completed: he now is the deity Rudra. Upon him the gods bestowed that highest form, immortality. Flaming he there stood longing for food. The gods were afraid of him lest he should hurt them.

9:1:1:22. They spake, 'Let us gather together food for him: therewith we will appease him!' They gathered for him that food, theSântadevatya, and thereby appeased him; and inasmuch as they thereby appeased (sam) the god (deva), it is calledSântadevatya;--Sântadevatya, doubtless, is here called mystically 'Satarudriya,' for the gods love the mystic.

When the satarudriya was offered and the whole agni was completed it transformed into diety rudra and that coresponds to fire-pillar story of lord shiva when a fire pillar appeared with no starting and end and lord bramha and vishnu was also not able to know its starting and end respectively and then it transfromed into lord shiva.

Here is the other proof from harivamsa parva of mahabharat:—

rudramagnimayaM vidyAdviShNuH somAtmakaH smR^itaH |agnIShomAtmakaM chaiva jagatsthAvaraja~Ngamam||2-125-35

Remember that rudra (shiva) has the soul of fire and viShNu has the soul of soma (nectar, moon). All theworld including the fixed and movable beings have the combinedsouls of fire and soma (shiva and viShNu).

In real the agni is rudra only.
So,these eight names are indirectly of rudra only.

Thats, why these are known as ashtmurti of rudra in puranic age only sometimes the names varies from purans to purans.

— THANKS FOR READING—

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