source of the quotation 'naarudro rudram archayet'

[Guest guest]

praNAmaH Shri Sastri-ji and Sunder-ji and others following this thread,

 

I got a mail from a learned member that a similar shloka on viSNu exists in

Yoga Vashishta. Could someone please verify it?

 

I have asked the member's permission to post it on the forum. Until then,

here is the message.

 

praNAmaH

Ramakrishna

 

 

 

 

---------- Forwarded message ----------

 

 

It just occurred to me that Yogavaasishta describes the way Prahlada

worshiped Vishnu in the Upasamana Prakarana. There is a verse as follows

(my transcription into English script could be faulty):

 

avishnuh puujayavishnum

na puuja phalabhagbhavet!

vishnurbhuutvaa yajjedvishnum

ayam vishnu raham sthitah !! Sarga 31; Sloka 40.

 

The prayer of a Non-Vishnu to Vishnu will not yield any result. Therefore,

a seeker has to become Vishnu and then worship Him. "

[Guest guest]

Namaste,

 

The reference is verified:

 

aviShNuH pUjayanviShNuM na pUjAphalabhAgbhavet |

viShNurbhUtvA yajedviShNumayaM viShNurahaM sthitah !!

 

Sarga 31; Sloka 40.

 

 

 

 

Regards,

 

Sunder

 

 

 

advaitin , " uramakrsna " <uramakrishna wrote:

>

>

>

> praNAmaH Shri Sastri-ji and Sunder-ji and others following this thread,

>

> I got a mail from a learned member that a similar shloka on viSNu exists in

> Yoga Vashishta. Could someone please verify it?

>

> I have asked the member's permission to post it on the forum. Until then,

> here is the message.

>

> praNAmaH

> Ramakrishna

>

>

>

>

> ---------- Forwarded message ----------

>

>

> It just occurred to me that Yogavaasishta describes the way Prahlada

> worshiped Vishnu in the Upasamana Prakarana. There is a verse as follows

> (my transcription into English script could be faulty):

>

> avishnuh puujayavishnum

> na puuja phalabhagbhavet!

> vishnurbhuutvaa yajjedvishnum

> ayam vishnu raham sthitah !! Sarga 31; Sloka 40.

>

> The prayer of a Non-Vishnu to Vishnu will not yield any result. Therefore,

> a seeker has to become Vishnu and then worship Him. "

>

[Guest guest]

advaitin , " sunderh " <sunderh wrote:

>

> Namaste,

>

> The reference is verified:

>

> aviShNuH pUjayanviShNuM na pUjAphalabhAgbhavet |

> viShNurbhUtvA yajedviShNumayaM viShNurahaM sthitah !!

>

> Sarga 31; Sloka 40.

>

 

Namaste.

 

While this is the highest Advaitic realization, it would be pertinent to note

that 'pUjA' (worship) can be at various levels. At various levels various

bhAvanA-s are entertained by the worshipper and the appropriate phalam, fruit,

is obtained. The Lord has said in the Gita: ye yathA mAm prapadyante tAm

tathiva bhajAmyaham.

 

In fact there is the famous nava-vidha bhakti taught by Prahlada Himself in the

SrimadbhAgavatam:

 

shravaNam kIrtanam viShNoH smaraNam pAda sevanam

archanam vandanam dAsyam sakhyam Atmanivedanam.

 

This last one is the culmination of the devotional practices and that is the one

the YogavAsiShtha refers to.

 

JnAni tu Atmaiva me matam of the Gita too means this alone. Here the JnAni is

called a bhakta. Even he worships the Lord but his bhAvanA is entirely

different from the other bhakta-s.

 

One definition or rather a derivation for the word 'pUjA' a Vedantin taught us

is: pumsi ajAyAh mAyAyAH layaH pUjA. The dissolution/resolution/sublation of

the Unborn, mAyA, in the altar of the PuruSha is called pUjA.

 

According to this, when the aspirant transcends mAyA, ignorance, owing to

Self-realization, then alone he is said to have performed the real pUjA. Or

then alone the pUjA could be said to have consummated.

 

Perhaps the verses pertaining to Rudra and Vishnu discussed in this thread

relate to this highest pUjA. Or at least, a reminder to devotees of the ideal

pUjA. We have a related verse that was also quoted in this forum a few months

ago:

 

deho devAlayaH prokto jIvo devaH sanAtanaH

tyajet ajnAna-nirmAlyam so'ham bhAvena pUjayEt

 

The body is a temple and the dweller there is the Ancient Lord. Discard the old

flowers called ignorance and engage in the pUjA with the resolve: He is verily

me/ I am verily Him.

 

Om Tat Sat

[Guest guest]

The prayer of a Non-Vishnu to Vishnu will not yield any

result. Therefore,

a seeker has to become Vishnu and then worship Him. "

 

praNAms

Hare Krishna

What exactly is this process?? I

dont know how can one 'become' vishNu that too before even doing

'devatArchana ?? which vishNu we are talking here?? whether it is

'bhujaga shayana', chaturbhuja, lakshmi pati vishNu who is in ksheera sAgara??

IMO, since we are not capable/qualified enough to do devatArchana

like sOhaM bhAva (like Sri Ramakrishna paramahaMsa used to do!!) with our

conditioned mind, it is better to have dAsa-prabhu bhAva with complete

surrendrence to the lotus feet of our ishta devata while doing archanAdi

upAsana.

Just a few practical thoughts from the

desk of an ordinary saMsAri who is yet to become vishNu or rudra :-))

Hari Hari Hari Bol!!!

bhaskar

[Guest guest]

Namaste.

 

The vakya "nArudro rudraM archayEt" probably has been incoporated into Mahanyasa during the later stage. But if you see the Bodhayana Kalpa on Mahanyasa, you won't find this statement.

 

This "pUjya-pUjyaka abheda bhavana" ie., the identity between the Worshipper and the Object of Worship is the "Core Principle" in Tantra Shastra. Even the Srividya Anushtana too prescribes this bhavana before commencing the Sriyantra Worship. The Srividya Upasana culminates with the "Great Nyasa" called "Maha Shoda Nyasa" to Divine Mother.

It is generally adviced that one who undergoes this sort of Nyasa, should not prostrate before others as they have attained tremendous energy levels by constant communion with Tripurasundari.

 

Similarly, Mahanyasa too is tantric in approach towards realising the rudra swarupa in oneself through various nyasas like panchanga, shodashanga, hamsa japa, siva samkalpa etc.

 

So, nA rudro rudramarchayEt is the goal of upasana which is stressed in Mahanyasa Kalpa. And that is what is the entire Mahanyasa about.

 

regs,

sriram--- On Mon, 15/2/10, Ramakrishna Upadrasta <uramakrishna wrote:

Ramakrishna Upadrasta <uramakrishnaRe: Re: source of the quotation 'naarudro rudram archayet'advaitin Date: Monday, 15 February, 2010, 8:50 PM

Namaste,2010/2/15 Shailendra Bhatnagar <bhatnagar_shailendr a:> I am not a student of Krishna Yajur Veda but I believe I have heard the following quote while listening to mahanyasam recital> Na Rudro Rudra Marchayete> It is supposed to be a shruti quote, also see following web page for reference>> http://sroutasaivas iddhanta. com/saivamaha. htmI am a small-time student of Vedas (R.V and K.Y.V) too and themahanyaasa prayoga is the source of this question.A scholar told me that the above quotation is perhaps from ashaiva-aagama, rather than the shruti as the website suggests.But., I am willing to be

corrected.dhanyavaadaHRamakrishna

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[Guest guest]

So, nA rudro rudramarchayEt is the goal of upasana which

is stressed in Mahanyasa Kalpa. And that is what is the entire Mahanyasa

about.

 

praNAms

Hare Krishna

 

But in mahAnyAsa itself after mahAnyAsa,

we do offer sAshAtAnga namasakArams to umAmaheshwara or sAmba parameshwara

is it not?? we do chant 'urasA shirasA drushtvA......praNamOshtAnga uchyate...etc.

to know that which are all the eight parts of our body to be

touched to the ground while doing namaskArams...I am afraid, anga nyAsa,

karanyAsa have become more mechanical nowadays in pooja vidhAna without

really feeling the bhAva of it...

 

Hari Hari Hari Bol!!!

bhaskar