Maha-Narayanopanishad – A Scripture Which Glorifies Lord Shiva – PART III


Pre-requisite:

To read Maha Narayanopanishad Part-I Click Here
To read Maha Narayanopanishad Part-II Click Here

Maha Narayanopanishad Part – III

Maha Narayanopanishad XXVI-1:

yasya vaika~NkatyagnihotrahavaNii bhavati |
pratyevaasyaahutayastishhThatyatho pratishhThityai | (Taittiriya Aranyaka 10.26.1)

MEANING:

XXVI-1: He who has the sacrificial ladle made of Vikankata (Flacourtia Spida) tree for his Agnihotra rite offers oblations effective in producing the desired fruit. Further, these oblations contribute to establish (his spiritual knowledge through the generation of mental purity).

COMMENTARY (With Reasoning & Analysis):

This entire part of Maha Narayanopanishad primarily discusses some important Brahminic rituals like Sandhya Vandanam. These verses form the part of Yajurveda Sandhya Vandanam, and these are mostly addressed to Supreme God as Light, Water, Sun etc. And we had discussed it numerous times who is the indweller of these entities. We know that it’s lord Rudra who is the indwelling spirit in all the Pancha Bhuta and all gods. So, we needn’t repeat our efforts by analyzing these Mantras.

Hence a commentary would be added only where it becomes necessary.

Maha Narayanopanishad XXVIII-1:

aditirdevaa gandharvaa manushhyaaH pitaro.asuraasteshhaam sarvabhuutaanaaM maataa medinii |
mahatii mahii saavitrii gaayatrii jagatyurvii pR^ithvii bahulaa vishvaa bhuutaa katamaa kaayaa saa|
satyetyamR^iteti vaasishhThaH (Taittiriya Aranyaka 10.28.1)

MEANING:

XXVIII-1: The sage Vasistha declared that Aditi is the mother and protector of gods, of celestial minstrels, of men, of departed ancestors, of demons and others; that she is possessed of hardness or cohesiveness, that she is excellent and honoured, that she belongs to the Divine Spirit, that she is fit to be praised, contingent and supporting all, that she is rich in crops, broad and possessing a wealth of objects, that she is universal and comprising of the primary element, that she is exceedingly blissful, transformed into the bodies of creatures, illustrious, enduring and hence immortal.

Maha Narayanopanishad XXIV-1:

aapo vaa idam sarva.n vishvaa bhuutaanyaapaH praaNaa vaa aapaH pashava |
aapo.annamaapo.amR^itamaapaH samraaDaapo viraaDaapaH svaraaDaapashchhandaamsyaapo |
jyotiimshhyaapo yajuumshhyaapaH satyamaapaH sarvaa devataa aapo bhuurbhuvaH suvaraapa om.h | (Taittiriya Aranyaka 10.29.1)

MEANING:

XXIX-1: Verily all this is water. All the created beings are water. The vital breaths in the body are water. Quadrupeds are water. Edible crops are water. Ambrosia is water. Samrat [perpetually shining] is water. Virat [manifoldly shining] is water. Svarat [self-luminous] is water. The metres are water. The luminaries are water. Vedic formulas are water. Truth is water. All deities are water. The three worlds denoted by Bhuh, Bhuvah and Suvah are water. The source of all these is the Supreme denoted by the syllable ‘Om’.

COMMENTARY (With Reasoning & Analysis):

This glorification of waters is glorification of Rudra since it’s Rudra who is present as water.

“Yo rudro agnau yo apsu” (YajurVeda Sri Rudram Anuvaka-9 & Taittiriya Samhita 5.5.9.3)
“The Rudra in the fire, in the waters”.

The glorification of Supreme denoted by OM is again glorification of Rudra only.

“nama staraya cha” (Yajurveda Sri Rudram Anuvaka-8)
“Salutations to Him (Rudra) who is the TARAKA (Pravana mantra – Om)”.

Maha Narayanopanishad XXX-1-2:

aapaH punantu pR^ithiviiM pR^ithivii puutaa punaatu maam.h |
punantu brahmaNaspatirbrahmapuutaa punaatu maam.h | (Taittiriya Aranyaka 10.30.1)
yaduchchhishhTamabhojya.n yadvaa dushcharitaM mama |
sarvaM punantu maamaapo.asataa.n cha pratigraham svaahaa (Taittiriya Aranyaka 10.30.2)

MEANING:

XXX-1-2: May this water cleanse my physical body that is made of earthy substances. Thus purified, may the earthy body purify me, the Soul within. May this water purify the guardian of the Vedas, my preceptor. May the purified Vedas taught by the purified teacher purify me. (Or may the Supreme purify me. May the water purified by the Supreme purify me). My defilement, repast on prohibited food and misconduct if any, and the sin accruing from the acceptance of gifts from persons disapproved by the scripture – from all these may I be absolved. May the waters purify me. Hail !

Maha Narayanopanishad XXXI-1:

agnishcha maa manyushcha manyupatayashcha manyukR^itebhyaH |
paapebhyo rakshantaam.h . yadahnaa paapamakaarshham.h |
manasaa vaachaa hastaabhyaam.h . padbhyaamudareNa shishnaa |
ahastadavalimpatu . yatki~ncha duritaM mayi |
idamahaM maamamR^itayonii |
satye jyotishhi juhomi svaahaa | (Taittiriya Aranyaka 10.31.1)

MEANING:

XXXI-1: May fire, Anger and Guardians of anger guard me from the sins resulting from anger. May the Day efface completely whatever sin I have committed on this day by thought, word, hands, feet, stomach and the procreative organ. Further whatever sinful deed has been committed by me, all that and myself I offer as an oblation into the Self-luminous Truth, the source of Immortality. Hail !

COMMENTARY (With Reasoning & Analysis):

This prayer again goes to Lord Rudra only because he is the one who is present as fire, and anger also.

Regarding fire we have seen references above. Manyu is also a form of Rudra. Shatarudriya hymn begins with the salutations of anger of Rudra as (namaste rudra manyave…)

Maha Narayanopanishad XXXII-1:

suuryashcha maa manyushcha manyupatayashcha manyukR^itebhyaH |
paapebhyo rakshantaam.h . yadraatriyaa paapamakaarshham.h |
manasaa vaachaa hastaabhyaam.h . padbhyaamudareNa shishnaa |
raatristadavalumpatu |
yatki~ncha duritaM mayi |
iadamahaM maamamR^itayonii |
suurye jyotishhi svaahaa | (Taittiriya Aranyaka 10.32.1)

MEANING:

XXXII-1: May the Sun, Anger and the Guardians of anger guard me from the sins resulting from anger. May the Night efface completely whatever sin I have committed during the last night by thought, word, hands, feet, stomach and the procreative organ. Further, whatever sinful deed has been committed by me all that and myself I offer as an oblation into the Supreme Light represented by the sun, the source of Immortality. Hail !

Maha Narayanopanishad XXXIII-1:

omityekaaksharaM brahma |
agnirdevataa brahma ityaarshham.h |
gaayatra.n chhandaM paramaatma.n saruupam.h |
saayujya.n viniyogam.h | (Taittiriya Aranyaka 10.33.1)

MEANING:

XXXIII-1: The one syllable ‘Om’ is Brahman. Agni is its Deity. Its Rishi also is Brahman. Its metre is Gayatri. Its use is for the union with Paramatman who exists as the manifold universe.

COMMENTARY (With Reasoning & Analysis):

The syllable ‘OM’ which is Brahman is Lord Rudra himself in mantra form. Knowing OM is equivalent to knowing Rudra. And the pathway to salvation is known only by knowing Rudra. Agni who is being called as the deity of OM is an epithet to Rudra. Rudra is himself the Primordial Fire flame from which he produced Hiranyagarbha. Rudra is the Gayatri meter and he is the Gayatra (the deity of Gayatri). Here are the corresponding references.

We know that Shruti says Mantra of liberation is ‘OM’. The below verse clarfies that OM is nothing but Lord Rudra only.

“nama staraya cha” (Yajurveda Sri Rudram Anuvaka-8)
“Salutations to Him (Rudra) who is the TARAKA (Pravana mantra – Om)”.

The below verse further emphasizes the same point and makes it very clear that only by knowing Rudra one transcends death and there is no other way for liberation.

“sa eva sarvaM yadbhuutaM yachcha bhavyaM sanaatanam.h
j~naatvaa taM mR^ityumatyeti naanyaH panthaa vimuktaye “(Kaivalya Upanishad 9)
“He (Rudra) alone is all that was, and all that will be, the Eternal; knowing Him (Rudra), one transcends death; there is no other way to liberation”.

Shatapatha Brahmana 6.1.1.15 mentions that the primordial Agni (who is Rudra), created Earth and Earth is called Gayatri and Agni (who is Rudra) is called Gayatra.

“abhūdvā iyam pratiṣṭheti | tadbhūmirabhavattāmaprathayatsā pṛthivyabhavatseyaṃ
sarvā kṛtsnā manyamānāgāyadyadagāyattasmādiyaṃ gāyatryatho āhuragnirevāsyai
pṛṣṭhe sarvaḥ kṛtsno manyamāno ‘gāyadyadagāyattasmādagnirgāyatra iti tasmādu
haitadyaḥ sarvaḥ kṛtsno manyate gāyati vaiva gīte vā ramate |” (Shatapatha Brahmana 6.1.1.15)
“‘This (earth) has indeed become (bhû) a foundation!’ (he thought): hence it became the earth (bhûmi). He spread it out (prath), and it became the broad one (or earth, prithivî). And she (the earth), thinking herself quite perfect, sang; and inasmuch as she sang (gâ), therefore she is Gâyatrî. But they also say, ‘It was Agni, indeed, on her (the earth’s) back, who thinking himself quite perfect, sang; and inasmuch as he sang (gâ), therefore Agni is Gâyatra.’ And hence whosoever thinks himself quite perfect, either sings or delights in song”.

Hence all glories to Gayatri are actually the glories to bhagawan Rudra only. And finally, the Paramatma whom the devotee reaches by chanting OM is again Lord Rudra only.

“umaasahaayaM parameshvaraM prabhuM trilochanaM niilakaNThaM prashaantam.h
dhyaatvaa munirgachchhati bhuutayoniM samastasaakShiM tamasaH parastaat.h ” (Kaivalya Upanishad 7)
“Meditating on the highest Lord, allied to Uma, powerful, three-eyed, blue-necked, and tranquil, the holy man reaches Him (Rudra) who is the source of all, the witness of all and is beyond darkness (i.e. Avidya)”.

Let’s proceed ahead now.

Maha Narayanopanishad XXXIV-1:

aayaatu varadaa devii aksharaM brahma saMmitam.h |
gaayatrii chhandasaaM maatedaM brahma jushhasva naH | (Taittiriya Aranyaka 10.34.1)

MEANING:

XXXIV-1: May the boon-conferring discrimination Gayatri come to us (in order to instruct us about) the imperishable Brahman who is determined by the Vedanta. May Gayatri, the mother of metres, favour us with the Supreme just mentioned.

Maha Narayanopanishad XXXIV-2:

yadahnaatkurute paapa.n tadahnaatpratimuchyate |
yadraatriyaatkurute paapa.n tadraatriyaatpratimuchyate |
sarvavarNe mahaadevi sandhyaavidye sarasvati (Taittiriya Aranyaka 10.34.2)

MEANING:

XXXIV-2: O thou who art the source of all letters, O thou the great Deity, O thou the object of meditation at twilight, O thou Sarasvati, may thy devotee be liberated from the sin which he commits during the day by the same day and the sin which he commits during the night by the same night.

Maha Narayanopanishad XXXV-1:

ojo.asi saho.asi balamasi bhraajo.asi devaanaa.n dhaamanaamaasi vishvamasi |
vishvaayuaH sarvamasi sarvaayurabhibhuuro.n gaayatriimaavaahayaami saavitriimaavaahayaami |
sarasvatiimaavaahayaami chhandarhiinaavaahayaami shriyamaavaahayaami gaayatriyaa |
gaayatrii chhando vishvaamitra R^ishhiH savitaa devataagnirmukhaM brahmaa shiro |
vishhNuhR^idayam rudraH shikhaa pR^ithivii yoniH praaNaapaanavyaanodaanasmaanaa sapraaNaa |
shvetavarNaa saa.nkhyaayanasagotraa gaayatrii chaturvi.nshatyaksharaa tripadaa shhTkukshiH |
pa~nchashiirshhopanayane viniyogaH |
AUM bhuuH | AUM bhuvaH | om suvaH | AUM mahaH | AUM janaH | AUM tapaH | (Taittiriya Aranyaka 10.35.1)

MEANING:

XXXV-1: O Gayatri, Thou art the essence of strength. Thou art patience, or the subduing power. Thou art physical capacity. Thou art splendour. Thou art the abode of gods and their name. Thou art the insentient universe. Thou art the full span of life or the Lord of all. Thou art every living thing. Thou art the life span of all. Thou art the vanquisher of all that is hostile to us. Thou art the Truth denoted by the Pranava. I invoke Gayatri, (into my heart). I invoke Savitri. I invoke Sarasvati. I invoke the metres, the Rishis (and the gods). I invoke the splendour (of all the gods). Of Gayatri the metre is Gayatri, the Rishi is Vishvamitra and the Deity is Savitur. Fire represents the mouth; the four-faced Brahma, the head; Vishnu, the heart; Rudra, the crown-hair; Earth, the source; the in-breath, the out-breath, the diffused breath, the up-breath and the middle breath, the breath. Gayatri is fair in hue and is of the same family as Paramatman attained by the Sankhyas – the illumined sages. The deity Gayatri (explained further as a formula) has twenty-four syllables, comprised in three feet, six sheaths or cavities and five heads. It is employed in Upanayana, or initiation into Vedic studentship.

Maha Narayanopanishad XXXV-2:

om satyam.h | AUM tatsaviturvareNyaM bhargo devasya dhiimahi |
dhiyo yo naH prachodayaat.h | omaapo jyotii raso.amR^itaM brahma bhuurbhuvaH suvarom.h | (Taittiriya Aranyaka 10.35.2)

MEANING:

XXXV-2: Om Earth. Om Sky. Om Heaven. Om Middle Region. Om Place of Birth. Om Mansion of the Blessed. Om Abode of Truth. Om may we meditate on the Adorable Light of that Divine Generator who quickens our understandings. Om He is water, light, flavour, ambrosia and also the three worlds. He who is denoted by Pranava is all these.

COMMENTARY (With Reasoning & Analysis):

He who is denoted by Pranava is all these. And we know already who is denoted by Pranava. For reiteration here are the references.

“nama staraya cha” (Yajurveda Sri Rudram Anuvaka-8)
“Salutations to Him (Rudra) who is the TARAKA (Pravana mantra – Om)”.

“atha kasmAduchyata o~NkAro yasmAduchchAryamANa eva
prANAnUrdhvamutkrAmayati tasmAduchyate o~NkAraH ” (Atharvasiras Upanishad 3:07)
“Rudra is called the personification of Pranva because he sends the souls towards heaven, at the time of death (dissolution)”.

Maha Narayanopanishad XXXVI-1:

uttame shikhare devi jaate bhuumyaaM parvatamuurdhani |
braahmaNebhyo.abhyanuj~naataa gachchha devi yathaasukham.h | (Taittiriya Aranyaka 10.36.1)

MEANING:

XXXVI-1: O Goddess, Thou mayest go and remain at Thy pleasure on the highest and holiest peak on the earth, or in any high place until the brahmanas remember Thee gain.

Maha Narayanopanishad XXXVI-2:

stuto mayaa varadaa vedamaataa prachodayantii pavane dvijaataa |
aayuH pR^ithivyaa.n draviNaM brahmavarchasaM mahya.n datvaa prajaatuM brahmalokam.h | (Taittiriya Aranyaka 10.36.2)

MEANING:

XXXVI-2: May the boon-conferring Mother of the Vedas, who has been magnified by me, who impels the created beings like wind and who has two places of birth, depart to the excellently produced world of Brahman having conferred on me, here on the earth, long life, wealth and power of Vedic learning.

Maha Narayanopanishad XXXVII-1:

ghR^iNiH suurya aadityo na prabhaa vaatyaksharam.h . madhu ksharanti tadrasam.h |
satya.n vai tadrasamaapo jyotii raso.amR^itaM brahma bhuurbhuvaH suvarom.h | (Taittiriya Aranyaka 10.37.1)

MEANING:

XXXVII-1: The imperishable Aditya who is the giver of lustre and the creator of the universe moves in the sky like his own rays. The essence of him in the form of sweet water flows in the shape of rivers. He is the Truth. Aditya, the supreme cause of the universe, is the giver of light and water and is the source of all energy. He is denoted by the syllable Om. Gods worship Him as Tapas and Truth. (Being worshipped thus) He grants bliss to the worshippers. (Or the worshippers offer honey and sweet offerings to Him). That form of the sun is Brahman. That is the pervading cause of all. That is water, fire, flavour and ambrosia. The three Vyahritis representing the three worlds and the Pranava representing the cause of the universe denote that Brahman.

COMMENTARY (With Reasoning & Analysis):

We have encountered such indirect praise of Supreme lord Rudra through Aditya earlier also. But again let’s see the evidences once more.

Aditya when called as supreme Brahman doesn’t mean the sun. it means Lord Rudra only. The Aditya who is the sun actually shines under the garce of Lord Rudra as mentioned in Yajurveda. Rudra himself is present as sun as well as moon also. But once Sun didn’t shine, all the gods prayed to Rudra and Soma (moon), and they gave brightness to him. Soma(Moon) is Amruta hence he gives life to any dying person. Hence he is the healer. But it is lord Rudra who is the supreme light which illuminates everything. Hence the Sun started shining again when Rudra imparted brightness to him.

“asav adityo na vy arocata tasmai devah prayascittim aichan tasma etam
somaraudram carum nir avapan tenaivasmin rucam adadhus |”
(Yajurveda 2:2:10)
“Yonder sun did not shine, the gods sought an atonement for him, for him they offered this oblation to Soma and Rudra: verily thereby they bestowed brightness upon him. If he desires to become resplendent, he should offer for him this oblation to Soma and Rudra; verily he has recourse to Soma and Rudra with their own portion; verily they bestow upon him splendour; he becomes resplendent”.

“yo vai rudraH sa bhagavAnyachcha tejastasmai vai namonamaH |” (Atharvasiras Upanishad 2:19)
“He who is Rudra, he alone is god. He is te Supreme Light and we salute him again and again”.

Other aspects described in this section are all the attributes and qualities of lord Rudra only. We had discussed those aspects previously numerous times. Lord Rudra is the source of all (namo bhavaya cha), He is the one who exists as river waters (namo vatyaya cha), he is the syllable OM (nama staraya cha), he is Fire and water (Taittiriya Samhita 5.5.9.3), He is alone the ambrosia (yo vai rudraH sa bhagavAnyachchAmR^ita.n |” – Atharvasiras Upanishad 2:23).

So, this proves that this section is an indirect glorification of Mahadeva under the name Aditya!

Maha Narayanopanishad XXXVIII-1:

brahmametu maam.h | madhumetu maam.h | brahmameva madhumetu maam.h |
yaaste soma prajaa vatso.abhi so aham.h | duHshhvapnahan durushhshhaha |
yaaste soma praaNaamstaa~njuhomi | (Taittiriya Aranyaka 10.38.1)

MEANING:

XXXVIII-1: May the Supreme reach me. May the Blissful reach me. May the Supreme alone that is blissful reach me. O Lord, being one among Thy creatures I am Thy child. Suppress the dreary dream of the empirical existence that I experience. For that I offer myself as an oblation into Thee. O Lord, and the vital and mental powers. Thou hast kept in me

Maha Narayanopanishad XXXVIII-2:

trisuparNamayaachitaM braahmaNaaya dadyaat.h |
brahmahatyaa.n vaa ete ghnanti |
ye braahmaNaastrisuparNaM paThanti | te somaM praapnuvanti |
aasahasraat pa~NktiM punanti | AUM | (Taittiriya Aranyaka 10.38.2)

MEANING:

XXXVIII-2: One may impart Trisuparna to a Brahmana unsolicited. Those brahmanas who recite Trisuparna indeed destroy even the sin of brahminicide. They attain to the fruit of the performance of Soma sacrifice. They purify all those who sit in a row of a thousand (while at dinner) and attain union with Pranava, i.e., the Deity of this mantra.

Maha Narayanopanishad XXXIX-1:

brahma medhayaa | madhu medhayaa | brahmameva madhumedhayaa | (Taittiriya Aranyaka 10.39.1)

MEANING:

XXXIX-1: That Brahman is attained through the power of intelligence. That Bliss is attained through the power of intelligence. The Bliss which is indeed Brahman is attained through the power of intelligence.

Maha Narayanopanishad XXXIX-2:

adyaano deva savitaH prajaavatsaaviiH saubhagam.h |
paraa duHshhvapniyam suva | (Taittiriya Aranyaka 10.39.2)

MEANING:

XXXIX-2: O God, O Thou Creator, vouchsafe to us today the prosperity consisting of progeny. Turn away from us this bad dream (of the world).

Maha Narayanopanishad XXXIX-3:

vishvaani deva savitarduritaani paraasuva |
yadbhadra.n tanmama aasuva (Taittiriya Aranyaka 10.39.3)

MEANING:

XXXIX-3: O God, O Creator, turn away from me all the sins. Bring to me that which is beneficial.

Maha Narayanopanishad XXXIX-4:

madhuvaataa R^itaayate madhuksharanti sindhavaH |
maadhviirnaH santvoshhadhiiH (Taittiriya Aranyaka 10.39.4)

MEANING:

XXXIX-4: To me, who is the devotee of the Supreme Truth let the wind blow sweetly. Let the rivers run sweetly. Let the herbs be to us sweet and beneficial.

Maha Narayanopanishad XXXIX-5:

madhu naktamutoshhasi madhumatpaarthivam rajaH |
madhudyaurastu naH pitaa | (Taittiriya Aranyaka 10.39.5)

MEANING:

XXXIX-5: Let there be sweetness day and night. Let the particles of the earth be sweetness bearing. Let heaven, our father, be sweet to us.

Maha Narayanopanishad XXXIX-6:

madhumaanno vanaspatirmadhumaam astu suuryaH |
maadhviirgaavo bhavantu naH | (Taittiriya Aranyaka 10.39.6)

MEANING:

XXXIX-6: Let the fruit-bearing trees be sweet to us. Let the sun be sweet and beneficial to us. Let the cows be sweetness-bearing to us.

Maha Narayanopanishad XXXIX-7:

ya ima.n trisuparNamayaachitaM braahmaNaaya dadyaat.h |
bhruuNahatyaa.n vaa ete ghnanti |
ye braahmaNaastrisuparNaM paThanti | te somaM praapnuvanti |
aaSahasraatpa~NktiM punanti | (Taittiriya Aranyaka 10.39.7)

MEANING:

XXXIX-7: One may impart Trisuparna to a Brahmana unsolicited. Those brahmanas who recite Trisuparna indeed destroy even the sin of feticide or hurting a Brahmana well versed in the Vedas and in their auxiliaries. They attain to the fruit of the performance of Soma sacrifice. They purify all those who sit in a row of a thousand (while at dinner) and attain union with Pranava, i.e., the Deity of this mantra.

Maha Narayanopanishad XXXX-1:

brahma medhavaa | madhu medhavaa | brahmameva madhu medhavaa | (Taittiriya Aranyaka 10.40.1)

MEANING:

XXXX-1: That Brahman is attained through the power of sacrifice. That Bliss is attained through the power of sacrifice. The Bliss which is indeed Brahman is attained through the power of sacrifice.

Maha Narayanopanishad XXXX-2:

brahmaa devaanaaM padaviiH kaviinaamR^ishhirvipraaNaaM mahishho mR^igaaNaam.h |
shyeno gR^iddhaaNaam svadhitirvanaanaam somaH pavitramatyeti rebhat.h | (Taittiriya Aranyaka 10.40.2)

MEANING:

XXXX-2: The Supreme having become the four-faced Brahma among gods, the master of right words among the composers, the seer among the intelligent people, the buffalo among animals, the kite among the birds, the cutting axe among the destructive tools and soma among the sacrificers, transcends all purifying agencies accompanied by the sound (of holy chant).

COMMENTARY (With Reasoning & Analysis):

This verse is a repetition of verse Maha Narayanopanishad XII-4 (Taittiriya Aranyaka 10.12.1.4). See my commentary given in this section. Not repeating the same here.

Maha Narayanopanishad XXXX-3:

hamsaH shuchishhadvasurantarikshasaddhotaa vedishhadatithirduroNasat.h |
nR^ishhadvarasadR^itasadvyomasadabjaa gojaa R^itajaa adrijaa R^itaM bR^ihat.h | (Taittiriya Aranyaka 10.40.3)

MEANING:

XXXX-3: That which is the sun who abides in the clear sky, is the Vasu (the air that moves) in the mid-region, is the fire that dwells in the sacrificial altar and in the domestic hearth as the guest, is the fire that shines in men and in the gods, as the Soul, is the fire that is consecrated in the sacrifice, is dwelling in the sky as air, is born in water as submarine heat, is born in the rays of the sun, is the fire that is directly seen as the luminary, and is born on the mountain as the rising sun – that is the Supreme Truth, the Reality underlying all.

COMMENTARY (With Reasoning & Analysis):

This section is again a repetition of verse Maha Narayanopanishad XII-6 (Taittiriya Aranyaka 10.12.1.6). See my commentary given in this section. Not repeating the same here.

Maha Narayanopanishad XXXX-4:

R^iche tvaa R^iche tvaa samitsravanti sarito na dhenaaH |
antarhR^idaa manasaa puuyamaanaaH |
ghR^itasya dhaaraa abhichaakashiimi | (Taittiriya Aranyaka 10.40.4)

MEANING:

XXXX-4: I pile fuel in the consecrated fire with a view to acquire the Vedas necessary for Thy worship, meditating on Thee in the form of Rig-Veda. The unbroken currents of clarified butter offered into the kindled fire – rendered sacred by cordial and hearty thoughts – flow like rivers, the water of which is potable for Gods. By this I kindly the splendour of the holy fire.

Maha Narayanopanishad XXXX-5:

hiraNyayo vetaso madhya aasaam.h |
tasmintsuparNo madhukR^it kulaayii bhajannaaste madhu devataabhyaH |
tasyaasate harayaH sapta tiire svadhaa.n duhaanaa amR^itasya dhaaraam.h | (Taittiriya Aranyaka 10.40.5)

MEANING:

XXXX-5: In that Ahavaniya Fire, amidst those currents of clarified butter offered as oblation, abides the profusely rich and splendid Supreme Being who is magnified in the Trisuparna, who dwells in the nest of the bodies of created beings, who confers bliss on creatures according to their merit, and who shares with gods sweet ambrosia in the form of oblations offered by worshippers in Fire. In His proximity are seated the seven sages who destroy sins by mere remembrance and who continuously pour oblations in the form of a current of nectar keeping in mind the various gods for whom they are meant.

Maha Narayanopanishad XL-6:

ya ida.n trisuparNamayaachitaM braahmaNaaya dadyaat.h |
viirahatyaa.n vaa ete ghnanti |
ye braahmaNaastrisuparNaM paThanti | te somaM praapnuvanti |
aasahasraat pa~NktiM punanti | AUM | (Taittiriya Aranyaka 10.40.6)

MEANING:

XL-6: This Trisuparna may be imparted to a Brahmana unsolicited. Those brahmanas who recite Trisuparna indeed destroy even the sin of slaying a worthy Brahmana or an anointed king. They attain to the fruit of the performance of Soma sacrifice. They purify all those who sit in a row of a thousand (while at dinner) and attain union with Pranava, i.e., the Deity of this mantra.

Maha Narayanopanishad XLI-1:

medhaadevii jushhamaaNaa na aagaadvishvaachii bhadraa sumanasyamaanaa |
tvayaa jushhTaa jushhamaaNaa duruktaanbR^ihadvadema vidathe suviiraaH | (Taittiriya Aranyaka 10.41.1)

MEANING:

XLI-1: May the all-penetrating goddess of intellect who is beneficial, favourably disposed to, and delighting in, us visit us, O goddess, may we who were delighting in profitless speech before thy visit, now as the result of thy delight in us, become enlightened and also capable of expressing the Supreme Truth along with our heroic sons and disciples.

COMMENTARY (With Reasoning & Analysis):

This verse and following few verses are part of Medha Suktam a hymn to Goddess Saraswati. And Sri Rudram makes it very clear that Lord Rudra himself is present in the form of all superior female deities. Also Puranas mention Saraswati as ‘Shivanuja’ (sister of Shiva). So, Saraswati being a superior Goddess, she is lord Rudra only. i’m not trying to snatch the glories of that great mother of mine – Goddess Saraswati, but truth is that all glories of any god or goddess would actually go to Lord Rudra only.

“nama uganabhyastrihatibhyashcha vo namo” (Yajurveda SriRudram Anuvaka-4)
“Salutations to you who are in the form of the superior female Gods and the fierce vengeful and powerful Goddesses”.

For a while let’s forget the indweller of all gods who is Rudra, and enjoy the beautiful Medha Suktam.

Maha Narayanopanishad XLI-2:

tvayaa jushhTa R^ishhirbhavati devi tvayaa brahmaagatashriiruta tvayaa |
tvayaa jushhTashchitra.n vindate vasu saa no jushhasva draviNena medhe | (Taittiriya Aranyaka 10.41.2)

MEANING:

XLI-2: O goddess of intellect, favoured by thee, one becomes a seer; one becomes a Brahmana or a knower of Brahman. Favoured by thee one becomes also possessed of riches. Favoured by thee one obtains manifold wealth. Being such, O goddess of intellect, delight in us and confer on us wealth.

Maha Narayanopanishad XLII-1:

medhaaM ma indro dadaatu meadhaa.n devii sarasvatii |
medhaaM me ashvinaavubhaavaadhattaaM pushhkarasrajau | (Taittiriya Aranyaka 10.42.1)

MEANING:

XLII-1: May Indra grant me intelligence. May goddess Sarasvati grant me intelligence. May the two Ashvins wearing garlands of lotus flowers engender in me intelligence.

Maha Narayanopanishad XLII-2:

apsaraasu cha yaa medhaa gandharveshhu cha yanmanaH |
daivii medhaa sarasvatii sa maaM medhaa surabhirjushhataam svaahaa | (Taittiriya Aranyaka 10.42.2)

MEANING:

XLII-2: Hail ! May that intelligence favour me – that which is possessed by Apsaras (celestial women) that which is the mental power in Gandharvas (celestial minstrels) that intelligence expressed as the divine Vedic lore and that intelligence which spreads like fragrance.

Maha Narayanopanishad XLIII-1:

aa maaM medhaa surabhirvishvaruupaa hiraNyavarNaa jagatii jagamyaa |
uurjasvatii payasaa pinvamaanaa saa maaM medhaa supratiikaa jushhataam.h | (Taittiriya Aranyaka 10.43.1)

MEANING:

XLIII-1: May that goddess of intelligence come to me with a joyful face and favour me – That goddess of intelligence who is pervasive like fragrance, who is capable of examining all objects, who possesses golden letters in the shape of the syllables of the Vedas (of who is wholesome and charming), who is continuously present, who is fit to be resorted to by the seekers of the values of life again and again, who possesses flavour and strength and who nourishes me with milk and other wealth.

Maha Narayanopanishad XLIV-1:

mayi medhaaM mayi prajaaM mayyagnistejo dadhaatu |
mayi medhaaM mayi prajaaM mayiindra indriya.n dadhaatu |
mayi medhaaM mayi prajaaM mayi suuryo bhraajo dadhaatu | (Taittiriya Aranyaka 10.44.1)

MEANING:

XLIV-1: May Agni render in me intelligence, continuity of progeny and splendour born of Vedic study. May Indra render in me intelligence, continuity of progeny and virility. May Surya render in me intelligence, continuity of progeny and prowess that strikes fear in the hearts of enemies.

Maha Narayanopanishad XLV-1:

apaitu mR^ityuramR^ita.n na aaganvaivasvato no abhaya.n kR^iNotu |
parNa.n vanaspaterivaabhi naH shiiyataamrayiH sachataa.n naH shachiipatiH | (Taittiriya Aranyaka 10.45.1)

MEANING:

XLV-1: May death depart from us. May Immortality come to us. May Vaivasvata Yama grant us safety. May the sins of us be destroyed like the seared leaves of a tree. May the strength-giving wealth come to us.

Maha Narayanopanishad XLVI-1:

paraM mR^ityo anuparehi panthaa.n yaste sva itaro devayaanaat.h |
chakshushhmate shR^iNvate te braviimi maa naH prajaam riirishho mota viiraan.h | (Taittiriya Aranyaka 10.46.1)

MEANING:

XLVI-1: O Death, go back by thy own path which is other than that of the gods. I entreat thee who art capable of seeing me and listening to me; Do not destroy our progeny. Do not strike down our heroes.

COMMENTARY (With Reasoning & Analysis):

This verse is again a message to Lord Rudra sent through the god of Death. In Sri Rudram Anuvaka 10 Yajurveda prays to lord Rudra asking him not to hurt the progeny, cattle, elders, foetus in the womb, and heroes etc. So, here the indweller of this prayer is Lord Rudra not the god of death – Yama.

Maha Narayanopanishad XLVII-1:

vaataM praaNaM manasaanvaarabhaamahe prajaapati.n yo bhuvanasya gopaaH |
sa no mR^ityostraayataaM paatvamhaso jyogjiivaa jaraama shiimahi | (Taittiriya Aranyaka 10.47.1)

MEANING:

XLVII-1: We heartily supplicate to the Lord of creatures who is the protector of the universe and who is active within us as life-breath and outside us as the blowing wind. May He guard us from death and protect us from sin. May we live brilliantly upto our old age.

COMMENTARY (With Reasoning & Analysis):

We had earlier analyzed who is the protector of all worlds (Rudra), who is the lord of all (Rudra), who is Prana the life breath (Rudra), who is in the wind (Rudra), who ferries men from all sins (Rudra). So, this verse is addressed to bhagawan Rudra only.

Maha Narayanopanishad XLVIII-1:

amutrabhuuyaadadha yadyamasya bR^ihaspate abhishasteramu~nchaH |
pratyauhataamashvinaa mR^ityumasmaddevaanaamagne bhishhajaa shachiibhiH | (Taittiriya Aranyaka 10.48.1)

MEANING:

XLVIII-1: O Thou Supreme Being, release me from the fear of Yama and accusation of people and the necessity of being in the yonder world. O Agni, may the two divine physicians, the Ashvins, chase away from us death by virtue of the powers of religious work.

COMMENTARY (With Reasoning & Analysis):

It has been discussed earlier in very detail about the one lord who ferries men from the death and ocean of samsaara (Rudra), it has also been discussed which lord has been requested in vedas to grant salvation in Mahamrityunjaya mantra (lord Rudra). So, this verse again is a prayer addressed to Lord Rudra only.

Maha Narayanopanishad XLIX-1:

harim harantamanuyanti devaa vishvasyeshaana.n vR^ishhabhaM matiinaam.h |
brahmasaruupamanu medamaagaadayanaM maa vivadhiirvikramasva | (Taittiriya Aranyaka 10.49.1)

MEANING:

XLIX-1: Like servants gods follow Hari who is the Lord of the universe, who leads all thoughts as the foremost leader and who destroys the sins of devotees. May this path to liberation taught in the Vedas having the same form as Brahman open itself to me. Deprive not me of that. Strive to secure it for me.

COMMENTARY (With Reasoning & Analysis):

This is a good praise for Lord Vishnu, and I might have left it unanalyzed as it is for the sake of benevolent protector of the worlds Hari. But since there are people who take every verse literally and grab every opportunity to deride lord Shiva, it becomes mandatory for me to mention the following note on this verse.

This praise to Vishnu again goes to Lord Rudra only since Vishnu (Hari) is a manifestation of Lord Rudra as stated in RV 9:96:5 and AV 15:14:5. Also, specifically this verse talks about liberation and path towards Brahman, these attributes apply only on Lord Rudra and no one else; since, in none of the Vedas Vishnu has ever been asked to grant liberation. Liberation has only been requested from Lord Rudra alone. And Vedas proclaim lord Rudra as the Brahman and none else.

Maha Narayanopanishad L-1:

shalkairagnimindhaana ubhau lokau sanemaham.h |
ubhayorlokayorR^idhvaati mR^ityu.n taraamyaham.h | (Taittiriya Aranyaka 10.50.1)

MEANING:

L-1: Kindling the consecrated fire with chips of wood (in order to offer oblations during worship) may I attain both the worlds. Having attained the prosperity of this world and the next I shall cross over death.

Maha Narayanopanishad LI-1:

maa chhido mR^ityo maa vadhiirmaa me bala.n vivR^iho maa pramoshhiiH |
prajaaM maa me riirishha aayurugra nR^ichakshasa.n tvaa havishhaa vidhema | (Taittiriya Aranyaka 10.51.1)

MEANING:

LI-1: O fierce Death, do not cut off my life. Do not injure (my interest). Do not cripple my strength. Do not subject me to deprivation. Do not hurt my progeny and life. I shall serve thee with oblations; for, thou art vigilant over the deeds of men.

Maha Narayanopanishad LII-1:

maa no mahaantamuta maa no arbhakaM maa na ukshantamuta maa na ukshitam.h |
maa no vadhiiH pitaraM mota maataraM priyaa maa nastanuvo rudra riirishhaH | (Taittiriya Aranyaka 10.52.1)

MEANING:

LII-1: O Rudra, injure not our elders, our children, our adults capable of procreation, the foetus we have laid in the mother’s womb and our father and mother. Do not hurt our dear selves.

Maha Narayanopanishad LIII-1:

maa nastoke tanaye maa na aayushhi maa no goshhu maa no ashveshhu riirishhaH |
viiraanmaa no rudra bhaamito vadhiirhavishhmanto namasaa vidhema te | (Taittiriya Aranyaka 10.53.1)

MEANING:

LIII-1: O Rudra do not hurt us in respect of our children, our grand-children, other men belonging to us, our cattle and our horses. Do not hurt in anger our heroes. We shall serve thee with oblations and reverence.

Maha Narayanopanishad LIV-1:

prajaapate na tvadetaanyanyo vishvaa jaataani pari taa babhuuva |
yatkaamaste juhumastanno astu vayam syaama patayo rayiiNaam.h | (Taittiriya Aranyaka 10.54.1)

MEANING:

LIV-1: O Prajapati, all that is born is not different from Thee. Thou art before them and after also (when they are reabsorbed into Thee). The created beings cannot surpass Thee. With whatever desire we offer oblations to Thee may that be fulfilled. May we become lords of riches.

Maha Narayanopanishad LV-1:

svastidaa vishaspatirvR^itrahaa vimR^idho vashii |
vR^ishhendraH pura etu naH svastidaa abhaya~NkaraH | (Taittiriya Aranyaka 10.55.1)

MEANING:

LV-1: May Indra come to our succour – Indra who is the giver of welfare on earth and bliss in the next world, who is the lord of people, who is the slayer of Vritra, who is the subduer of enemies and giver of rain, who is peaceable and giver of safety.

Maha Narayanopanishad LVI-1:

tryambaka.n yajaamahe sugandhiM pushhTivardhanam.h |
urvaarukamiva bandhanaanmR^ityormukshiiya maamR^itaat.h | (Taittiriya Aranyaka 10.56.1)

MEANING:

LVI-1: We worship the three-eyed Lord who is fragrant and who increasingly nourishes the devotees. Worshipping Him may we easily slip off from death just as the ripe cucumber easily separates itself from the binding stalk. May we be never separated from Immortality.

COMMENTARY (With Reasoning & Analysis):

This is the Maha Mrityunjaya Mantra which occurs in Rig veda and in Yajurveda (Sri Rudram) also. Lord Rudra is the only god who can grant liberation as per Shruti. Liberation means Kaivalya (Sayujya) and this is the only true liberation. There are other inferior forms of liberation (so called) viz. Saamepya, Salokya, Saaroopya but all these modes of salvations are not true liberation. these can be granted by other gods but the true liberation (Sayujya / Kaivalya) is granted only by Bhagawan Rudra only.

Maha Narayanopanishad LVII-1:

ye te sahasramayu paashaa mR^ityo martyaaya hantave |
taan yaj~nasya maayayaa sarvaanavayajaamahe | (Taittiriya Aranyaka 10.57.1)

MEANING:

LVII-1: O Death, those thousand and ten thousand and ten thousand snares which thou hast laid for slaying man, all of them we remove by the power of our deeds of worship.

Maha Narayanopanishad LVIII-1:

mR^ityave svaahaa mR^ityave svaahaa (Taittiriya Aranyaka 10.58.1)

MEANING:

LVIII-1: Hail ! May this be an oblation made to Mrityu, the maker of death.

Maha Narayanopanishad LIX-1:

devakR^itasyainaso.avayajanamasi svaahaa |
manushhyakR^itasyainaso.avayajanamasi svaahaa |
pitR^ikR^itasyaiso.avayajanamasi svaahaa |
aatmakR^itasyainaso.vayaajanamasi svaahaa |
anyakR^itasyainaso.avayajanamasi svaahaa |
asmatkR^itasyainaso.avayajanamasi svaahaa |
yaddivaa cha nakta.n chainashchakR^ima tasyaavayajanamasi svaahaa |
yatsvapantashcha jaagratashchainashchakR^ima tasyaavayajanamasi svaahaa |
yatsushhuptashcha jaagratashchainashchakR^ima tasyaavayajanamasi svaahaa |
yadvidvaamsashchaavidvaamsashchainashchakR^ima tasyaavayajanamasi svaahaa |
enasa enaso.avayajanamasi svaahaa | (Taittiriya Aranyaka 10.59.1)

MEANING:

LIX-1: O Agni, thou art the remover of the offences we have committed against gods. Hail ! Thou art the remover of the offences we have committed against men. Hail ! Thou art the remover of the offences we have committed against departed ancestors. Hail ! Thou art the remover of the offences we have committed to ourselves. Hail ! Thou art the remover of the offences committed by others connected with us. Hail ! Thou art the remover of the offences committed by our relatives. Hail ! Thou art the remover of the offences committed during day and night. Hail ! Thou art the remover of the offences committed in the state of dream and waking. Hail ! Thou art the remover of the offences we have committed in the state of deep sleep and waking. Hail ! Thou art the remover of the offences committed consciously and unconsciously. Hail ! Thou art the remover of the offences committed by contact with those who are sinners. Hail !

Maha Narayanopanishad LX-1:

yadvo devaashchakR^ima jihvayaa.n guru manaso vaa prayutii devaheDanam.h |
araavaa yo no abhi duchchhunaayate tasmin tadeno vasavo nidhetana svaahaa | (Taittiriya Aranyaka 10.60.1)

MEANING:

LX-1: O Gods, O Vasus, that serious god-offending sin which we have committed by our tongues, by our understanding, and by our actions, place that in those who come near and act in an evil way towards us. Hail !


Mahanarayanopanishad verses translation belong to Swami Vimalananda. Interpretation, Commentary, Reasoning & Analysis belong to me

Copyright © 2011, by Santosh Kumar Ayalasomayajula. All Rights Reserved.
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Santosh Kumar Ayalasomayajula (षण्मातुरः)
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Santosh Kumar Ayalasomayajula (षण्मातुरः)

Santosh Kumar Ayalasomayajula, is 'षण्मातुरः' or 'षण्णां मातृणां पुत्रः' in detail, which means 'The son of six (divine) mothers' as he considers the six great goddesses viz. Parvati, Ganga, Lakshmi, Bhudevi, Saraswati, and Gayatri, as his own mothers, and sees himself as an infant in their laps. Together with their respective consorts he considers them as his own parents. He considers their children such as Ganesha, Skanda, Sanatkumara, Narada, Pradyumna etc., as his own siblings; in fact, not different from himself. He loves these six mothers very dearly, and equally loves the divine fathers; however, he has offered his 'devotion' only to Mahadeva! Hence he stands for lord Shiva safeguarding him from his haters. One would know him better from his writings.
Santosh Kumar Ayalasomayajula (षण्मातुरः)
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2 Comments

  1. sunil kumar

    you are crazy and dumb. Your ignorance is your misery. And you think it is your bliss.

    Reply
  2. Santosh Kumar Ayalasomayajula

    କାଣା ହେଲା ପିଲା ? ବହୁତ୍ ରଗୁଛା ??

    Reply

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