Vedic Shaivism

May 17, 2006

Be gracious unto us, o Rudra, bring us bliss!h (Rigveda, I.114.2).

Out of 6 main Shaiva-sampradayas five are Agamic and one is Vedic. This one is

Pashupata-shaivism (see G.V.Tagare, gSaivism: Some Glimpsesh, Delhi, 1996, p. 3).

Pashupatism is the earliest Hindu cult that survived till present time.

Worship of Shiva (as Bhava, Rudra or Pashupati) was prominent already in Vedic times.

Rigveda (I.43.5) calls Rudra gluminous like the Sun, gratifying like gold, best among the

Godsh. The famous Mrityunjaya-mantra of Shiva occurs both in Rigveda (VII.59.12) and

Yajurveda. The great mantra of Shiva, Panchakshari, appears in already in Yajurveda, in a

Rudradhyaya section of Taittiriya-samhita (IV.5.7) and Satarudriya of Vajasaneyi-samhita

(Ch. 16,18). Five mantras of Shiva, corresponding to five letters of Panchakshari, are found

in Taittiriya-aranyaka (17.1-5); Sayanacharya, a famous Rigveda commentator, regards

that the first words of these mantras are the names of the five Shivafs faces. Parts of these

five mantras were taken by Lakulisha (100 B.C.E.), a Pashupata-shaiva teacher and

reformer, into his Pashupata-sutra (1.40-44). Rudra is identified with Indra and Agni, main

deities of Rigveda: Maitrayani-samhita of Samaveda (II.1.10) and Shatapatha-brahmana of

Yajurveda (VI.1.3.10) say gagnirvai rudraHh, while Rigveda (II.33.3) and Atharvanaveda (IV.

28.3; II.2.7; X.1.23) describe Him as a thousand-eyed God, a holder of vajra and a killer or

Vritra, i.e. Indra. Vedas identify Rudra with Rigvedic (X.90) primal Purusha: Taittiriya-

aranyaka (X.14) calls Purusha as Bhutanamadhipati, i.e. Rudra; Yajurveda (Taittiriya-

samhita, IV.5.1) describes Him in a same manner as a Virat-Purusha, and same is repeated

in Shvetashvatara-upanishad (which belongs to Taittiriya-brahmana). Sayanacharya while

commenting upon the verse IV.28.1 of Atharvanaveda, tells us that the Lord is called Bhava

for having everything coming out of His body, and that He is called Sharva, because of His

destructive character at the time of dissolution. Shatapatha-brahmana (VI.1..3.17) says that

Ishana, the highest form of Rudra, is same as Aditya. Shvetashvatara-upanishad clearly

describes Rudra as the Supreme God, Maheshvara (IV.10), Purusha of Rigveda and

Vishvakarman who is seated in the hearts of all human beings (IV.17). Thus, Rigvedic

Vishvakarma-daivata hymn (X.81) also describes Rudra and no other god. Rudra is

identical to Soma, who was worshipped in a pillar, very similarly to Shivalinga worship.

Mandukya-upanishad (verse 7) names the fourth, the highest pada of Brahman, as Shiva.

Mahabharata mentions Krishnafs initiation into Pashupatism (Anushasana-parvan,

14.379-380). In the same chapter Yajnavalkya and Vedavyasa are said to have been

Pashupata-shaivas. Gautama and Kanada, founders of Nyaya and Vaisheshika schools

respectively, were Pashupatas (see Prof. R.K. Siddhantashastri, gSaivism Through the

Agesh, Delhi, 1975, p. 99).

To conclude with, Shaivism is essentially Vedic religion (as Pashupatism), which later got

developed with the independent Agamic revelation. This Agamic revelation is considered

to be the essence of Vedas.

In Bhairava-Agamas Shaivism takes a Shakta form, but this Agamic Shaktism has its root

in Vedas again. Shakta-Agamas view Vedic Agni (who is said to be all Gods together:

Aitareya-brahmana, II.6.3) as Devi, Durga, Bhairavi or Kundalini. Durga is invoked with

Vedic Rik (I.99.1) connected with Agni. In Devi-upanishad, also known as Devyatharva-

shirsha (verse 9), Durga is called Agnivarna and Tapasa-jvalanti.

Agni and Soma of Vedas (invoked in pair, for example, in Rigveda, I.93), or Agni and Indra

(similarly coming in pair: Rigveda, I.21), are Shakti and Shiva of Tantras.

Sri Bhaskararaya in Lalitasahasranama-bhashya (Name 407) quotes Shruti: gOne Rudra

hidden in all beings, he is with Maya, with parts and without parts. He is Devi herself, and

is not separated from her. By knowing this, one attains immortality.h

Supreme Shakti of Tantras was known in Vedic times as Aditi, mother of gods, and her

manifestations were Sarasvati, Ushas (gFace of Aditih \ Rigveda, I..113.19) and alike.

Rigveda (I.89.10) says: gAditi is Heaven, Aditi is Mid-region, Aditi is Mother (Earth), Father

and Son. She is all the Gods; she is the Five peoples. Aditi is all that is born and what is to

be.h In Rigvedic Devi-sukta (X.125.3-4) the Goddess says: gThe Queen, I am the dispenser

of wealth; conscious, I am the first among the Godsc They that ignore me run to ruin.h

Kena-upanishad (which belongs to Tandya or Jaimini-brahmana of Samaveda) shows Uma

revealing the knowledge of Brahman to the gods (according to Mahavasishtha, gUma is so

called because it contains the essence of the Pranavah).

In Muktika canon there are eight Upanishads devoted specifically to Shakti: Bahvricha,

Bhavana, Devi, Saubhagyalakshmi, Savitri, Sita, Tripura, Tripuratapini.

The worship of Shakti as the Yoni has also got Vedic roots: Aitareya-brahmana (II.6.3) says

that gAgni is the womb of the Godsh; Shvetashvatara (V.5) calls Rudra as gYonih; and

Brihadaranyaka (Kanva VI.4.2) refers to worship of womenfs Yoni by Prajapati. Both

Brihadaranyaka (Kanva VI.4.3; VI.2.13) and Chandogya (XIII.1-2) view sexual act as holy

practice. Tantric doctrine of divine nature of women also finds support in Vedic Shruti

(Brihadaranyaka, Kanva III.9.11).

gMay the Goddesses favour us with increase and great happiness!h (Rigveda, I.22.11).

May 18, 2006

> Be gracious unto us, o Rudra, bring us bliss!h (Rigveda, I.114.2).

> Out of 6 main Shaiva-sampradayas five are Agamic and one is Vedic. This one is

Pashupata-shaivism. Pashupatism is the earliest Hindu cult that survived till present time.

> Worship of Shiva (as Bhava, Rudra or Pashupati) was prominent already in Vedic times.

Rigveda (I.43.5) calls Rudra gluminous like the Sun, gratifying like gold, best among the

Godsh. The famous Mrityunjaya-mantra of Shiva occurs both in Rigveda (VII.59.12) and

Yajurveda.

Hello Arjuna,

Salutations.

I believe the Mrityunjaya-mantra is from the Tryambaka-lineage? This is beyond creed.

> Rudra is identical to Soma, who was worshipped in a pillar, very similarly to Shivalinga worship.

This sentence does not make sense to me. The Rg Veda clearly describes Soma in the most lucid way. I have read these mandalas for many years and also listened to the pure Sam-Veda recitations (chants).

The Shivalinga worship of a black stone is different. Soma is white and light. Soma is without colour. Soma flows within. The lingas can really be seen in the crown-chakra. The teaching from Tryambaka is non-dual and mystic.

> Mandukya-upanishad (verse 7) names the fourth, the highest pada of Brahman, as Shiva.

Mahabharata mentions Krishnafs initiation into Pashupatism (Anushasana-parvan,

14.379-380). In the same chapter Yajnavalkya and Vedavyasa are said to have been

Pashupata-shaivas. Gautama and Kanada, founders of Nyaya and Vaisheshika schools

respectively, were Pashupatas (see Prof. R.K. Siddhantashastri, gSaivism Through the

Agesh, Delhi, 1975, p. 99).

> To conclude with, Shaivism is essentially Vedic religion (as Pashupatism), which later got

developed with the independent Agamic revelation. This Agamic revelation is considered

to be the essence of Vedas.

Thanx for making this point.

In my book "Shiva" i describe the Agamas as the fifth Veda, completing the Veda's. Also in Buddhism there is a secret teaching. Also in Islam there is a secret teaching from the prophet Mohammed (Peace be with him). To me the Agamic revelation completes the Veda. The Agamas are complete and full of themselves. The Vedas are completed by the Tantra or what you call Saivism.

> In Bhairava-Agamas Shaivism takes a Shakta form, but this Agamic Shaktism has its root

in Vedas again.

What you mean with Bhairava-Agamas Shaivism if i may ask? You are talking about Trika? Trika is a revelation and does not stand on the fundament of the Vedas. It depends if you perceive Veda as a compilation of books or as the eternal fountain of wisdom and light.

> Shakta-Agamas view Vedic Agni (who is said to be all Gods together:

Aitareya-brahmana, II.6.3) as Devi, Durga, Bhairavi or Kundalini. Durga is invoked with

Vedic Rik (I.99.1) connected with Agni. In Devi-upanishad, also known as Devyatharva-

shirsha (verse 9), Durga is called Agnivarna and Tapasa-jvalanti.

You sure like to quote many books - which is a most excellent habit.

> Agni and Soma of Vedas (invoked in pair, for example, in Rigveda, I.93), or Agni and Indra