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

Pre-requisite:

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

Maha Narayanopanishad Part – IV

Maha Narayanopanishad LXI-1:

kaamo.akaarshhiinnamo namaH |
kaamo.akaarshiitkaamaH karoti naaha.n karomi kaamaH kartaa |
naaha.n kartaa kaamaH kaarayitaa naaha.n kaarayitaa eshha te kaama kaamaaya svaahaa | (Taittiriya Aranyaka 10.61.1)

MEANING:

LXI-1: Salutations to the gods. Desire performed the act. Desire did the act. Desire is doing the act, not I. Desire is the agent, not I. Desire causes the doer to act, not I. O Desire, fascinating in form, let this oblation be offered to thee. Hail !

COMMENTARY (With Reasoning & Analysis):

Kama (Desire) as the primordial causative agent was the one responsible for the generation of entire creation. That agent who is the primordial Kama is again lord Shiva. In the beginning when there was only non-existence, there was only the Nirguna Brahman (Shiva) alone. That Purusha desired to multiply and create. Kama arose in him. Hence lord Shiva is termed as Kameshhwara the lord who is the cause behind the generation of the universe.

“kaamas tad agre sam avartataadhi manaso retah prathamam yad aasit |” (Rig veda 10:129:4)
“Kama rose in the beginning, Kama, the primal seed and germ of Spirit”.

Hymn to Vishwakarma (Rudra) from Rig Veda states it further how the germ(seed) of Shiva became the cause of universe.

“paro divā para enā pṛthivyā paro devebhirasurairyadasti |
kaṃ svid gharbhaṃ prathamaṃ dadhra āpo yatra devāḥsamapaśyanta viśve |” (Rig Veda 10:82:5)
“That which is earlier than this earth and heaven, before the Asuras and Gods had being,—What was the germ primeval which the waters received where all the Gods were seen together?”

“tamid gharbhaṃ prathamaṃ dadhra āpo yatra devāḥsamaghachanta viśve |
ajasya nābhāvadhyekamarpitaṃyasmin viśvāni bhuvanāni tasthuḥ |” (Rig Veda 10:82:6)
“The waters, they received that germ primeval wherein the Gods were gathefed all together. It rested set upon the Unborn’s navel, that One wherein abide all things existing”.

It is Lord Shiva alone who exists in the form of desire. Shiva is the cause of all causes, hence this verse LXI-1 indirectly praises Kama as the cause, doer and the action.

Maha Narayanopanishad LXII-1:

manyurakaarshhiinnamo namaH |
manyurakaarshhiinmanyuH karoti naaha.n karomi manyuH kartaa naaha.n kartaa manyuH
kaarayitaa naaha.n kaarayitaa eshha te manyo manyave svaahaa | (Taittiriya Aranyaka 10.62.1)

MEANING:

LXII-1: Salutations to the gods. Anger performed the act. Anger did the act. Anger is doing the act, not I. Anger is the agent, not I. Anger causes the doer to act, not I. O Anger, let this oblation be offered to thee. Hail !

COMMENTARY (With Reasoning & Analysis):

Again this verse is an indirect glorification of Lord Shiva only. Anger (manyu) is an epithet of lord Rudra only. Satarudriyam hymn (Sri Rudram) itself begins with salutations to Rudra’s anger (manyu) as “Namaste Rudra Manyava” (Salutations to thy anger O Rudra).

Satapatha Brahmana 9:1:1:6 says:

“yadvevaitacatarudriyaṃ juhoti | prajāpatervisrastāddevatā udakrāmaṃstameka eva
devo nājahānmanyureva so ‘tinnantarvitato ‘tiṣṭhatso ‘rodīttasya yānyaśrūṇi
prāskandaṃstānyasminmanyau pratyatiṣṭhantsa eva śataśīrṣā rudraḥ
samabhavatsahasrākṣaḥ śateṣudhiratha yā anyā vipruṣo ‘pataṃstā asaṃkhyātā
sahasrāṇīmāṃlokānanuprāviśaṃstadyadruditātsamadrudrāḥ so ‘yaṃ śataśīrṣā rudraḥ
sahasrākṣaḥ śateṣudhiradhijyadhanvā pratihitāyī bhīṣayamāṇo
‘tiṣṭhadannamicamānastasmāddevā abibhayuḥ |” (Shatapatha Brahmana 9:1:1:6)
“From Prajapati, when he had become enfeebled, the deities departed. Only one god, Manyu, did not leave him, but continued extended within him. He (Prajapati) wept. The tears which fell from him remained in that ‘Manyu’. He became Rudra with a hundred heads, a hundred eyes, and a hundred quivers. Then the other drops which fell from him in unnumbered thousands entered into these worlds.They were called Rudras because they sprang from him when he had wept. This Rudra with a thousand heads, eyes, and quivers, stood with his bow strung,and arrows on the string, causing terror, and demanding food. The gods were afraid of him. They said to Prajapati,:’We are afraid of this being, lest he destroy us.’ Prajapati said to them: ‘Collect for him food, and with it appease him.’ They collected for him this food, the satarudriya.” Later, all gods,including Prajapati sang Satarudriya hymns and appeased Rudra.

So, it’s clear that Manyu and Rudra are one and the same. Hence the glorification of anger as the causative principle behind everything is actually the glorification of Lord Shiva only.

Maha Narayanopanishad LXIII-1:

tilaa~njuhomi sarasaan sapishhTaan gandhaara mama chitte ramantu svaahaa | (Taittiriya Aranyaka 10.63.1.1)

MEANING:

LXIII-1: O Supreme Being, I offer oblations of tasty tila (Sesamum indicum) seeds mixed with some flour, into the consecrated fire; may my mind delight in the attributed of the Supreme Hail !

Maha Narayanopanishad LXIII-2:

gaavo hiraNya.n dhanamannapaanam sarveshhaam shriyai svaahaa | (Taittiriya Aranyaka 10.63.1.2)

MEANING:

LXIII-2: O God, through Thy grace, may I obtain cattle, gold, wealth, food and drink, and all desired objects and beauty and prosperity; for that this oblation be offered to Thee. Hail !

COMMENTARY (With Reasoning & Analysis):

this is again a prayer to Lord Shiva only. In Sri Rudram of Yajurveda many a times the hymn prays to lord Shiva to grant cattle, prosperity, wealth, food, home etc which we had discussed in previous parts of this upanishad in detail.

Sri Rudram’s Chamakam portion states it clearly that the Lord of Riches is Rudra alone. And hence Vedic hymns of Chamakam request time and again to Lord Rudra to shower prosperity, grace, fame, wealth, etc. on them. Here are few direct extracts from Chamakam to support this point. “shreyashcha me vasyashcha me yashashcha me”, “arthashcha me”, “dhanam cha me”.

Namakam portion Anuvaka-2 salutes lord Rudra as “annanam pataye namo” since Lord Rudra is the lord of food.

“Garbhaa se vatsaa cha may, trayavus cha may” (Yajurveda Sri Rudram Chamakam – 10)
“Let cows with calves in the womb be made over to me, Let calves be made over to me”.

In fact this entire 10th paragraph of Chamakam is dedicated to cows, calves bulls etc. cattle only.

“…sahashcha ma aayushcha me” (Yajurveda Sri Rudram Chamakam – 1)
” Let Lord Shiva Grant us strength and assured longevity & honourable old age”

“…vasyashcha me” (Yajurveda Sri Rudram Chamakam – 2)
“May Lord Shiva grant me mansions (dwelling place)”

Maha Narayanopanishad LXIII-3:

shriya.n cha lakshmii.n cha pushhTi.n cha kiirti.n chaanR^iNyataam.h |
braahmaNyaM bahuputrataam.h |
shraddhaamedhe prajaaH sa.ndadaatu svaahaa | (Taittiriya Aranyaka 10.63.1.3)

MEANING:

LXIII-3: May God grant me royal prosperity, the bliss of freedom, health, noble repute, capacity to pay off the debts to gods, departed souls and sages, the qualities of an ideal Brahmana, many sons, faith, intelligence and grandsons. May this oblation be offered for that. Hail !

Maha Narayanopanishad LXIV-1:

tilaaH kR^ishhNaastilaaH shvetaastilaaH saumyaa vashaanugaaH |
tilaaH punantu me paapa.n yatki~nchid duritaM mayi svaahaa | (Taittiriya Aranyaka 10.64.1.1)

MEANING:

LXIV-1: O Lord, through Thy grace, may these black Sesamum seeds, white Sesamum seeds, healthful Sesamum seeds and own Sesamum seeds cleanse whatever sin there is connected with me or whatever wrong there is in me. For that I offer oblations. Hail!

Maha Narayanopanishad LXIV-2:

chorasyaanna.n navashraaddhaM brahmahaa gurutalpagaH |
gosteyam suraapaanaM bhruuNahatyaa tilaa shaantim shamayantu svaahaa (Taittiriya Aranyaka 10.64.1.2)

MEANING:

LXIV-2: May the Sesamum seeds offered remove my sins, such as partaking of the food supplied by theft, dining at a place where food is served in connection with the funeral rites of a single recently departed soul, slaying of a Brahmana, outraging the preceptor’s honour, cattle-lifting, drink and slaying a hero or a foetus. May I have peace. Hail !

Maha Narayanopanishad LXIV-3:

shriishcha lakshmiishcha pushhTiishcha kiirti.n chaanR^iNyataam.h |
brahmaNyaM bahuputrataam.h |
shraddhaamedhe praj~naa tu jaatavedaH sa.ndadaatu svaahaa (Taittiriya Aranyaka 10.64.1.3)

MEANING:

LXIV-3: May God grant me royal prosperity, the bliss of freedom, health, noble repute, capacity to pay off the debts to gods, departed souls and sages, the qualities of an ideal Brahmana, many sons, faith, intelligence and grandsons. May this oblation be offered for that. Hail O Jatavedas [the all-knowing Supreme invoked in fire] !

Maha Narayanopanishad LXV-1:

praaNaapaanavyaanodaanasamaanaa me shudhyantaa.n
jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.65.1.1)

MEANING:

LXV-1: [Viraja Homa]: By this oblation may my in-breath, our-breath, diffused breath, up-breath and middle breath become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXV-2:

vaa~NmanashchakshuHshrotrajihvaaghraaNaretobuddhyaakuutiHsa~Nkalpaa me shudhyantaan |
jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.65.1.2)

MEANING:

LXV-2: By this oblation may my speech, mind, sight, hearing, taste, smell, seed, intellect, intention and aim become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXV-3:

tvakcharmamaa.nsarudhiramedomajjaasnaayavo.asthiini me shudhyantaa.n jyotiraha.n virajaa
vipaapmaa bhuyaasam svaahaa | (Taittiriya Aranyaka 10.65.1.3)

MEANING:

LXV-3: By this oblation may my seven bodily ingredients – outer and inner skin, flesh, blood, fat, marrow, sinew and bone – become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXV-4:

shiraHpaaNipaadapaarshvapR^ishhThoruudharaja~Nghaashishnopasthapaayavome shudhyantaa.n
jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.65.1.4)

MEANING:

LXV-4: By this oblation may the limbs and the parts of my body comprised by the head, hands, feet, sides, back, thighs, belly, shanks, the generative organ, the middle part of the body (or the male and female generative organs) and the anus become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXV-5:

uttishhTha purushha harita pi~Ngala lohitaakshi dehi dehi dadaapayitaa me shudhyantaa.n
jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.65.1.5)

MEANING:

LXV-5: O thou Divine Person, who is dark blue and brown and who is red in eyes make haste to favour me. Grant me more and more purity. Be a grantor of knowledge and purity to me through the medium of my preceptor. May my thoughts become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXVI-1:

pR^ithivyaptejovaayuraakaashaa me shudhyantaa.n |
jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.66.1.1)

MEANING:

LXVI-1: [Viraja Homa]: By this oblation may the five constituent elements of my body – earth, water, fire and ether – become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXVI-2:

shabdasparsharuuparasagandhaa me shudhyantaa.n |
jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.66.1.2)

MEANING:

LXVI-2: By this oblation may the qualities of sound, touch, colour, taste and smell (residing in the above five elements constituting my body) become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXVI-3:

manovaakkaayakarmaaNi me shudhyantaa.n |
jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.66.1.3)

MEANING:

LXVI-3: By this oblation may the deeds accomplished by my mind, speech and body become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXVI-4:

jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.66.1.4)

MEANING:

LXVI-4: May I not have any suppressed feelings of egoism. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXVI-5:

aatmaa me shudhyantaa.n |
jyotiraha.n virajaa vipaapmaa bhuyaasam svaahaa | (Taittiriya Aranyaka 10.66.1.5)

MEANING:

LXVI-5: By this oblation may my body become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXVI-6:

antaraatmaa me shudhyantaa.n |
jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.66.1.6)

MEANING:

LXVI-6: By this oblation may my internal organs become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXVI-7:

paramaatmaa me shudhyantaa.n
jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.66.1.7)

MEANING:

LXVI-7: By this oblation may my infinite Self become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

Maha Narayanopanishad LXVI-8:

kshudhe svaahaa | kshutpipaasaaya svaahaa | viviTyai svaahaa |
R^igvidhaanaaya svaahaa | kashhotkaaya svaahaa | AUM svaahaa | (Taittiriya Aranyaka 10.66.1.8)

MEANING:

LXVI-8: May this oblation be made to the deity of hunger. Hail ! May this oblation be made to the conjoined deities of hunger and thirst. Hail ! May this oblation be made to the all-pervasive Supreme. Hail ! May this oblation be made to the Supreme who is the ordainer of Rik chants. Hail ! May this oblation be made to the Supreme who is interested in his creation. Hail ! (I am the Truth expressed by Pranava. For the realization of that may this oblation be offered into the consecrated fire. Hail !)

Maha Narayanopanishad LXVI-9:

kshutpipaasaamala.n jyeshhThaamalalakshmiirnaashayaamyaham.h |
abhuutimasamR^iddhi.n cha sarvaannirNuda me paapmaanam svaahaa | (Taittiriya Aranyaka 10.66.1.9)

MEANING:

LXVI-9: O Lord, through thy grace I remove from me that uncleanness in the form of hunger and thirst, misfortune and adversity, poverty and lack of progress, and all the like. Efface my sins. Hail !

Maha Narayanopanishad LXVI-10:

annamayapraaNamayamanomayavij~naanamayamaanandamayamaatmaa me shudhyantaa.n |
jyotiraha.n virajaa vipaapmaa bhuuyaasam svaahaa | (Taittiriya Aranyaka 10.66.1.10)

MEANING:

LXVI-10: By this oblation may my five-fold self comprised by the sheaths of food, breath, mind, intelligence and bliss become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be offered into the consecrated fire. Hail !

Maha Narayanopanishad LXVII-1:

LXVII-1: [From Taittiriya Aranyaka 10.67.1 to 10.67.4]

Agnaye Svaha [oblation to Fire] !
Vishvebhyo Devebhya Svaha [oblation to sum total of deities or All-gods] !
Dhruvaya Bhumaya Svaha [oblation to the permanent plenitude] !
Dhruvakshitaye Svaha [oblation to the permanent ground] !
Achyutakshitaye Svaha [oblation to the unchanging abode] !
Agnaye Svishtakrite Svaha [oblation to the maker of the right sacrifice] !
Dharmaya Svaha [oblation to the religious duty] !
Adharmaya Svaha [oblation to the ir-religious duty] !
Adbhya Svaha [oblation to the waters] !
Oshodhi-vanaspatibhya Svaha [oblation to the herbs and trees] !
Raksho-devajanebhya Svaha [oblation to the demons and gods] !
Grihyabhya Svaha [oblation to the household deities] !
Avasanebhya Svaha [oblation to the deities dwelling in the outskirts of the house] ! Avasaanapatibhya Svaha [ oblation to the leaders of such deities] !
Sarvabhutebhya Svaha [oblation to all spirits or the deities of the five primordial elements] !
Kamaya Svaha [oblation to the god of love] !
Antarikshaya Svaha [oblation to the wind blowing in the sky] !
Yadejati jagati yachcha chestati namno bhagoyam namne Svaha
[oblation to the Supreme Being who is the totality of words in the Veda and also whatever there is in this world moving as insentient and whatever that acts as sentient] !
Pritivyai Svaha [oblation to the earth] !
Antarikshaya Svaha [oblation to the spirits dwelling in the sky] !
Deve Svaha [oblation to the heaven] !
Suryaya Svaha [oblation to the sun] !
Chandramase Svaha [oblation to the moon] !
Nakshatrebhya Svaha [oblation to the asterisms] !
Indraya Svaha [oblation to the chief of gods] !
Brihaspataye Svaha [oblation to the preceptor of gods] !
Prajapataye Svaha [oblation to the lord of creatures] !
Brahmane Svaha [oblation to the four-faced creator] !
Svadha Pitrubhya Svaha [oblation to the departed ancestors] !
Namo Rudraya Pasupataye Svaha
[Salutation and oblation to Rudra, the lord of living beings] !
Devebhya Svaha [oblation to the gods] !
Pitrubhya Svadhastu [oblation to the manes] !
Bhutebhyo Namah [salutations to variety of gods] !
Manusyebhyo Hantaa [oblation to men] !
Prajapataye Svaha [oblation to the lord of creatures] !
Paramestine Svaha [oblation to the four-faced creator dwelling in Brahmaloka] !

Maha Narayanopanishad LXVII-2:

yathaa kuupaH shatadhaaraH sahasradhaaro akshitaH |
evaa me astu dhaanyam sahasradhaaramakshitam.h |
dhanadhaanyai svaahaa | (Taittiriya Aranyaka 10.67.4.2)

MEANING:

LXVII-2: Just as a perennial well is supplied with water by hundreds and thousands of springs, so may I have an inexhaustible supply of grain from a thousand sources. For that end, I offer oblations to the wealth-holding deity. Hail !

Maha Narayanopanishad LXVII-3:

ye bhuutaaH pracharanti divaanaktaM balimichchhanto vitudasya preshhyaaH |
tebhyo baliM pushhTikaamo haraami mayi pushhTiM pushhTipatirdadhaatu svaahaa | (Taittiriya Aranyaka 10.67.4.3)

MEANING:

LXVII-3: With the intention of acquiring prosperity, I present offering of food to those spirits who are the servants of Rudra (dwelling in the cremation ground) causing pain to creatures by death and bereavement, and who wander about day and night in search of tribute. May the lord of prosperity grant me all prosperity. Hail !

Maha Narayanopanishad LXVIII-1:

AUM tadbrahma | AUM tadvaayuaH | AUM tadaatmaa | AUM tatsatyam.h |
AUM tatsarvam.h | AUM tatpurornamaH | (Taittiriya Aranyaka 10.68.1.1)

MEANING:

LXVIII-1: Om that is Brahman. Om that is Vayu. Om that is the finite self. Om that is the Supreme Truth. Om that is all. Om that is the multitude of citadels (the bodies of creatures). Salutations to Him.

COMMENTARY (With Reasoning & Analysis):

These qualities are proprietary qualities of Lord Shiva only and we ahd analyzed them earlier also. But let’s have a brief review here.

Rudra is Brahman as stated in Yajurveda Taittiriya Aranyaka 10:23:1
Rudra is Vayu as stated in Shatapatha Brahmana 6:1:3:13
Rudra is the jeevatma (finite self) as stated in Yajurveda Sri Rudram Anuvaka-8
Rudra is the Supreme truth as stated in Yajurveda Taittiriya Aranyaka 10:23:1
Rudra is all as stated in Taittiriya Samhita 5.5.9.3

So this verse is a salutations to Lord Shiva only.

Maha Narayanopanishad LXVIII-2:

AUM antashvarati bhuuteshhu guhaayaa.n vishvamuurtishhu |
tva.n yaj~nastva.n vashhaTkaarastvamindrastvam rudrastva.n vishhNustvaM brahma tvaM prajaapatiH |
tva.n tadaapa aapo jyotii raso.amR^itaM brahma bhuurbhuvaH suvarom.h | (Taittiriya Aranyaka 10.68.1.2)

MEANING:

LXVIII-2: That Supreme Being moves inside the heart of created beings possessing manifold forms. O Supreme, Thou art the sacrifice, Thou art the expression Vasat, Thou art Indra, Thou art Rudra (the deity of destruction), Thou art Vishnu, Thou art Brahma, Thou art Prajapati, Thou art That, Thou art the water in the rivers and the ocean, Thou art the sun, Thou art flavour, Thou art ambrosia, Thou art the body of the Vedas, Thou art the threefold world and Thou art Om.

COMMENTARY (With Reasoning & Analysis):

Here the supreme being who is being saluted is lord Rudra (Shiva) and when it says He is Rudra, here it refers to the deity fo destruction. Let’s analyze again who is that supreme being of this verse.

The supreme being who is present inside the heart of all beings is Lord Shiva as stated in Sve. Upa. 3:11 (“sarvabhuutaguhaashayaH” which means, “He dwells in the hearts of all beings”). Same fact is expresed in Shandilya Upanishad Ch.-3 also.

“sarvamidaM brahmaviShNurudrendrAste saMprasUyante sarvANi chendriyANi saha bhUtairna kAraNa.n kAraNAnA.n dhyAtA kAraNa.n tu dhyeyaH sarvaishvaryasaMpannaH shaMbhurAkAshamadhye dhruva.n” (Atharvashikha Upanishad 2.2)
“Brahma, Vishnu, Rudra (deity of destruction) and Indra are creating all beings, all organs and all karanas. They are also capable of controlling them. But Lord Shiva exists in between them like sky and is permanently stable”

The below verse states that from Mahatripurasundari who is the consort of Shiva were born Brahma, Indra, Vishnu, Rudra (Destroyer), and everything that we can think of.

“tasyA eva brahmA ajIjanat.h | viShNurajIjanat.h |
rudro.ajIjanat.h | sarve marud.hgaNA ajIjanat.h |
gandharvApsarasaH kinnarA vAditravAdinaH samantAdajIjanat.h |
bhogyamajIjanat.h| sarvamajIjanat.h | sarvaM shAktamajIjanat.h |
aNDajaM svedajamudbhijjaM jarAyujam.h yatkiMchaitat.h prANi
sthAvaraja.ngamaM manuShyamajIjanat.h |” (Bahvricha Upanishad 2)
“Of Her was Brahma born; was Vishnu born; was Rudra (Deity of Destruction) born. All wind-gods were born, celestial minstrels, nymphs, semi-human beings playing on instruments, were born (of Her), all around. What is enjoyed was born; everything was born (of Her). Everything of Power was born (of Her). The egg-born, the sweat-born, the seed-born, the womb-born, whatever breathes here, the stationary as well as the moving, and man were born (of Her).

“saiShA parA shaktiH | saiShA shAMbhavIvidyA |” (Bahvricha Upanishad 3)
“She, here, is the Power supreme. She, here, is the science of Sambhu”

These evidences looks enough to understand that this verse LXVIII-2 is a praise and salutations to lord Rudra (Shiva) only.

Maha Narayanopanishad LXIX-1:

shraddhaayaaM praaNe nivishhTo.amR^ita.n juhomi |
shraddhaayaamapaane nivishhTo.amR^ita.n juhomi |
shraddhaayaa.n vyaane nivishhTo.amR^ita.n juhomi |
shraddhaayaamudaane nivishhTo.amR^ita.n juhomi |
shraddhaayaam samaane nivishhTo.amR^ita.n juhomi |
brahmaNi ma aatmaamR^itatvaaya | (Taittiriya Aranyaka 10.69.1.1)

MEANING:

LXIX-1: Firm in my religious faith, I offer this oblation of ambrosia into Prana with reverence. Firm in my religious faith, I offer this oblation of ambrosia into Apana with reverence. Firm in my religious faith, I offer this oblation of ambrosia into Vyana with reverence. Firm in my religious faith, I offer this oblation of ambrosia into Udana with reverence. Firm in my religious faith, I offer this oblation of ambrosia into Samana with reverence. By these oblations may my Self be united with the Supreme, so that I may attain Immortality.

COMMENTARY (With Reasoning & Analysis):

These ten Pranas present inside our body are Maruts (Rudras) who are the sons of Rudra. In previous parts of this Upanishad we had seen detailed verses on this. So, it is enough to understand that this verse is a glorification of Lord Rudra in the form of life forces.

Maha Narayanopanishad LXIX-2:

amR^itopastaraNamasi | (Taittiriya Aranyaka 10.69.1.2)

MEANING:

LXIX-2: O water, thou art the spread out seat of Anna-Brahman, the immortal food.

Maha Narayanopanishad LXIX-3:

shraddhaayaaM praaNe nivishhTo.amR^ita.n juhomi |
shivo maa vishaapradaahaaya | praaNaaya svaahaa |
shraddhaayaamapaane nivishhTo.amR^ita.n juhomi |
shivo maa vishaapradaahaaya | apaanaaya svaahaa |
shraddhaayaa.n vyaane nivishhTo.amR^ita.n juhomi |
shivo maa vishaapradaahaaya | vyaanaaya svaahaa |
shraddhaayaamudaane nivishhTo.amR^ita.n juhomi |
shivo maa vishaapradaahaaya | udaanaaya svaahaa |
shraddhaayaam samaane nivishhTo.amR^ita.n juhomi |
shivo maa vishaapradaahaaya | samaanaaya svaahaa |
brahmaNi ma aatmaamR^itatvaaya | (Taittiriya Aranyaka 10.69.1.3)

MEANING:

LXIX-3: Firm in my religious faith, I offer this oblation of ambrosia into Prana with reverence. O thou offered substance, be auspicious and get assimilated into me, so that I may not be consumed by hunger. Oblation to Prana. Firm in my religious faith, I offer this oblation of ambrosia into Apana with reverence. O thou offered substance, be auspicious and get assimilated into me, so that I may not be consumed by hunger. Oblation to Apana. Firm in my religious faith, I offer this oblation of ambrosia into Vyana with reverence. O thou offered substance, be auspicious and get assimilated into me, so that I may not be consumed by hunger. Oblation to Vyana. Firm in my religious faith, I offer this oblation of ambrosia into Udana with reverence. O thou offered substance, be auspicious and get assimilated into me, so that I may not be consumed by hunger. Oblation to Udana. Firm in my religious faith, I offer this oblation of ambrosia into Samana with reverence. O thou offered substance, be auspicious and get assimilated into me, so that I may not be consumed by hunger. Oblation to Samana. By these oblations may my Self be united with the Supreme, so that I may attain Immortality.

Maha Narayanopanishad LXIX-4:

amR^itaapidhaanamasi | (Taittiriya Aranyaka 10.69.1.4)

MEANING:

LXIX-4: O water, thou art the cover for Anna-Brahman, the immortal food.

Maha Narayanopanishad LXX-1:

shraddhaayaaM praaNe nivishhYamR^ita.n hutam |
praanamannenaapyaayasva |
shraddhaayaamapaane nivishyaamr^tam hutam |
apaanamannenaapyaayasva |
shraddhaayaamvyaane nivishyaamr^tam hutam |
vyaanamannenaapyaayasva |
shraddhaayaamudaane nivishyaamr^tam hutam |
udaanamannenaapyaayasva |
shraddhaayaam samaane nivishyaamr^tam hutam |
samaanamannenaapyaayasva | (Taittiriya Aranyaka 10.70.1)

MEANING:

LXX-1: Firm in my religious faith, I have offered this oblation of ambrosia into Prana with reverence. O Prana, increase the power of my in-breath by this food. Firm in my religious faith, I have offered this oblation of ambrosia into Apana with reverence. O Apana, increase the power of my out-breath with this food. Firm in my religious faith, I have offered this oblation of ambrosia into Vyana with reverence. O Vyana, increase the power of my diffused breath with this food. Firm in my religious faith, I have offered this oblation of ambrosia into Udana with reverence. O Udana, increase the power of my up-breath with this food. Firm in my religious faith, I have offered this oblation of ambrosia into Samana with reverence. O Samana, increase the power of my middle breath with this food.

Maha Narayanopanishad LXXI-1:

a~NgushhThamaatraH purushho.a~NgushhTha.n cha samaashritaH |
iishaH sarvasya jagataH prabhuH priiNaatu vishvabhuk.h | (Taittiriya Aranyaka 10.71.1)

MEANING:

LXXI-1: May the Supreme Lord be gratified (by this meal just taken) – Who is the ruler of all the world and the enjoyer of all, Who as the person dwelling in the body, is of the size of the thumb, and Who is the support of the body – imparting to it sentience and activity from the toe to the crown.

Maha Narayanopanishad LXXII-1:

vaa~N ma aasan.h | nasoH praaNaH | akshyoshchakshuH |
karNayoH shrotram.h | baahuvorbalam.h | uruvorojaH |
arishhTaa vishvaanya~Ngaani tanuuH |
tanuvaa me saha namaste astu maa maa himsiiH | (Taittiriya Aranyaka 10.72.1)

MEANING:

LXXII-1: O Lord, after repast my powers of speech, of breath, of sight, and of hearing, are firm in their respective stations i.e., mouth, nostrils, eyes and ears; so also strength and vitality have returned to my arms and thighs. My subtle body and my gross body with all its limbs are now free from inadequacy. My salutation to Thee. Do not cause any hurt to me and mine.

Maha Narayanopanishad LXXIII-1:

vayaH suparNaa upasedurindraM priyamedhaa R^ishhayo naadhamaanaaH |
apa dhvaantamuurNuhi puurdhi chakshurmumugdhyasmaannidhayeva baddhaan.h | (Taittiriya Aranyaka 10.73.1)

MEANING:

LXXIII-1: Like birds with handsome plumage the sages who were devoted to sacrificial worship (or intent on the good of all) approached Indra supplicating thus: Remove our darkness and ignorance; fill our eyes with worthy sights; and release us from the bondage of ignorance like birds trapped in snares.

Maha Narayanopanishad LXXIV-1:

praaNaanaa.n granthirasi rudro maa vishaantakaH |
tenaannenaapyaayasva | (Taittiriya Aranyaka 10.74.1)

MEANING:

LXXIV-1: O Rudra, thou art the binding knot of the breaths and the organs of senses functioning in the body. Enter me as the end-maker of sorrows and increase and protect me by that food which I have taken in.

COMMENTARY (With Reasoning & Analysis):

This verse is another evidence which proves that Lord Rudra is Prana within our body. He is the sense organs also.

Maha Narayanopanishad LXXV-1:

namo rudraaya vishhNave mR^ityurme paahi | (Taittiriya Aranyaka 10.75.1)

MEANING:

LXXV-1: Salutations to the omnipresent Rudra, Guard me from death.

Maha Narayanopanishad LXXVI-1:

tvamagne dyubhistvamaashushukshaNistvamadbhyastvamashmanaspari |
tva.n vanebhyastvamoshhadhiibhyastva.n nR^iNaa.n nR^ipate jaayase shuchiH | (Taittiriya Aranyaka 10.76.1)

MEANING:

LXXVI-1: O Agni, thou art born on the days of sacrifices as the protector of men in general and of those among men who offer sacrifices. Thou art born spreading light around, or causing pain quickly by mere touch. Thou art born from water as lightning or as the heat under the sea. Thou art born from clouds or stones by friction. Thou art born from the forests. Thou art born from the herbs. Thou art born ever pure or as the sun.

Maha Narayanopanishad LXXVII-1:

shivena me sa.ntishhThasva syonena me sa.ntishhThasva brahmavarchasena me
sa.ntishhThasva yaj~nasyarddhimanusa.ntishhThasvopa te yaj~na
nama upa te nama upa te namaH | (Taittiriya Aranyaka 10.77.1)

MEANING:

LXXVII-1: O Thou Lord, who art worshipped in all the sacrifices, I prostrate before Thee in deep reverence ! I prostrate before Thee ! I prostrate before Thee ! Deign to remain with me as the giver of what is auspicious. Deign to remain with me as the giver of happiness here. Deign to remain with me as the giver of good and divine qualities. Deign to remain with me as the giver of splendour born of Vedic learning. When the sacrifice which I have instituted has been completely prosperously, be with me to confer the fruits of it.

Maha Narayanopanishad LXXVIII-1:

satyaM paraM param satyam satyena na
suvargaallohaachchyavante kadaachana
sataam hi satya.n tasmaatsatye ramante | (Taittiriya Aranyaka 10.78.1.1)

MEANING:

LXXVIII-1: Truthfulness is excellent. What is excellent is truthfulness only. By truthfulness those who have attained to the state of blissfulness never fall from there. What belongs to sat, namely good people, that is indeed satyam (truthfulness). For this reason seekers of the highest good find delight in truthfulness.

COMMENTARY (With Reasoning & Analysis):

Truthfulness is again none other than lord UmaMaheshwara as stated in Taittiriya Aranyaka 10.23.1. Therefore this verse is again a praise of lord Shiva.

Maha Narayanopanishad LXXVIII-2:

tapa iti tapo naanashanaatpara.n yaddhi para.n tapastad durdharshha.n tad
duraadhashha tasmaattapasi ramante | (Taittiriya Aranyaka 10.78.1.2)

MEANING:

LXXVIII-2: Some hold the opinion that austerity is the means of liberation and that there is no austerity higher than religious fast. This excellent austerity is hard to be practised. A person who practises it becomes invincible (or such austerity is unthinkable for the commonalty). Therefore seekers of the highest good delight in austerity.

Maha Narayanopanishad LXXVIII-3:

dama iti niyataM brahmachaariNastasmaaddame ramante | (Taittiriya Aranyaka 10.78.1.3)

MEANING:

LXXVIII-3: Perfect ascetics declare that withdrawal of the senses from the attraction of forbidden objects is the means of liberation. Therefore they delight in it.

Maha Narayanopanishad LXXVIII-4:

shama ityaraNye munastamaachchhame ramante | (Taittiriya Aranyaka 10.78.1.4)

MEANING:

LXXVIII-4: Hermits who dwell in the forest consider that tranquillity of mind is the means of liberation and therefore they delight in calmness.

Maha Narayanopanishad LXXVIII-5:

daanamiti sarvaaNi bhuutaani prashamsanti daanaannaatidushhkara.n
tasmaaddaane ramante | (Taittiriya Aranyaka 10.78.1.5)

MEANING:

LXXVIII-5: All creatures praise selfless gift as supreme; for there is nothing more difficult to perform than giving selfless gift. Therefore seekers of the highest good delight in giving selfless gift.

Maha Narayanopanishad LXXVIII-6:

dharma iti dharmeNa sarvamidaM parigR^ihiita.n
dharmaannaatidushchara.n
tasmaaddharme ramante | (Taittiriya Aranyaka 10.78.1.6)

MEANING:

LXXVIII-6: Some consider that scriptural duty is the means of liberation. By the performance of scriptural duties all the world is held together. There is nothing more difficult to practise than the duties ordained by the scriptures. Therefore seekers of the highest good find delight in the scriptural duty.

Maha Narayanopanishad LXXVIII-7:

prajana iti bhuuyaamsastasmaat bhuuyishhThaaH prajaayante tasmaat
bhuuyishhThaaH prajanane ramante | (Taittiriya Aranyaka 10.78.1.7)

MEANING:

LXXVIII-7: The largest number of people consider that procreation is the means of liberation. For that reason the largest number of offsprings are born. Because procreation is deemed such a means, therefore the largest number of people delight in procreation.

Maha Narayanopanishad LXXVIII-8:

agnaya ityaaha tasmaadagnaya aadhaatavyaaH | (Taittiriya Aranyaka 10.78.1.8)

MEANING:

LXXVIII-8: Some one devoted to the Vedic religion says that the Vedic Fires are the means of liberation. Therefore the Vedic Fires must be consecrated.

Maha Narayanopanishad LXXVIII-9:

agnihotramityaaha tasmaadagnihotre ramante | (Taittiriya Aranyaka 10.78.1.9)

MEANING:

LXXVIII-9: Another person devoted to the Vedic religion says that Agnihotra is the means of liberation. Therefore some seekers of the highest delight in the Agnihotra sacrifice.

Maha Narayanopanishad LXXVIII-10:

yaj~na iti yaj~nena hi devaa diva.n gataastasmaadyaj~ne ramante | (Taittiriya Aranyaka 10.78.1.10)

MEANING:

LXXVIII-10: Others devoted to the Vedic religion say that sacrifice is the means of liberation. Verily gods have attained heaven by their own prior deeds of sacrifice. Therefore seekers of the highest good delight in the performance of sacrifice.

Maha Narayanopanishad LXXVIII-11:

maanasamiti vidvaamsastasmaadvidvaamsa eva maanase ramante | (Taittiriya Aranyaka 10.78.1.11)

MEANING:

LXXVIII-11: Some wise people consider that inward worship is the means of liberation. Therefore wise people delight only in inward worship.

Maha Narayanopanishad LXXVIII-12:

nyaasa iti brahmaa brahmaa hi paraH paro hi brahmaa taani vaa etaanyavaraaNi
tapaamsi nyaasa evaatyarechayat.h ya eva.n vedetyupanishhat.h | (Taittiriya Aranyaka 10.78.1.12)

MEANING:

LXXVIII-12: Brahma Hiranyagarbha considers that Sannyasa is the means of liberation. Hiranyagarbha is indeed the Supreme. The Supreme alone is Hiranyagarbha (although he is a personality). Certainly these austerities set forth above are inferior. Sannyasa alone surpassed all. To him who thus knows the all-transcending excellence of Sannyasa precious knowledge (has been imparted).

Maha Narayanopanishad LXXIX-1:

praajaapatyo haaruNiH suparNeyaH prajaapatiM pitaramupasasaara kiM
bhagavantaH paramaM vadantiiti tasmai provaacha | (Taittiriya Aranyaka 10.79.1.1)

MEANING:

LXXIX-1: Aruni, the son of Prajapati and Suparna approached his father Prajapati – thus we have heard – and questioned him, what is that which revered teachers declare as the supreme means of liberation ? To him Prajapati thus replied:

Maha Narayanopanishad LXXIX-2:

satyena vaayuraavaati satyenaadityo rochate divi satya.n vaachaH
pratishhThaa satye sarvaM pratishhThita.n tasmaatsatyaM parama.n vadanti | (Taittiriya Aranyaka 10.79.1.2)

MEANING:

LXXIX-2: By truth the wind blows. By truth the sun shines in the sky. Truth is the foundation of speech. Everything in practical life depends on truth. Therefore they say truth is the supreme means of liberation.

COMMENTARY (With Reasoning & Analysis):

Truthfulness is again none other than lord UmaMaheshwara as stated in Taittiriya Aranyaka 10.23.1. Therefore this verse as spoken by Prajapati establishes the fact that by following Truth (Shiva) one gets liberated. There is no other means to liberation than Shiva.

“R^itam satyaM paraM brahma purushha.n kR^ishhNapi~Ngalam.h |
uurdhvareta.n viruupaaksha.n vishvaruupaaya vai namo namaH |” (Taittiriya Aranyaka 10.23.1)
“Supreme Brahman, the Absolute Righteousness and Truth, is the androgynous Person the Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe”.

“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 who is the source of all, the witness of all and is beyond darkness (i.e. Avidya)”.

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

Maha Narayanopanishad LXXIX-3:

tapasaa devaa devataamagra aayan tapasaarshhayaH suvaranvavindan
tapasaa sapatnaanpraNudaamaaraatiistapasi sarvaM pratishhThita.n
tasmaattapaH parama.n vadanti | (Taittiriya Aranyaka 10.79.1.3)

MEANING:

LXXIX-3: Be Tapas performed in the beginning gods attained godhood. By Tapas seers attained to heaven gradually. By Tapas we get rid of our enemies who stand in the way of our acquisitions. Everything is founded in Tapas. Therefore they say Tapas is the supreme (means of liberation).

Maha Narayanopanishad LXXIX-4:

damena daantaaH kilbishhamavadhuunvanti damena brahmachaariNaH
suvaragachchhan damo bhuutaanaa.n duraadharshha.n dame sarvaM
pratishhThita.n tasmaaddamaH parama.n vadanti | (Taittiriya Aranyaka 10.79.1.4)

MEANING:

LXXIX-4: Persons who practise sense-control shake off their sin by that. Perfect ascetics reached heaven gradually through sense-control. Sense-control is inaccessible to ordinary creatures. Everything is founded in sense-control. Therefore they say sense-control is the supreme (means of liberation).

Maha Narayanopanishad LXXIX-5:

shamena shaantaaH shivamaacharanti shamena naakaM munayo.anvavindan
shamo bhuutaanaa.n duraadharshha.n shame sarvaM pratishhThita.n
tasmaachchhamaH parama.n vadanti | (Taittiriya Aranyaka 10.79.1.5)

MEANING:

LXXIX-5: Those who are of a tranquil disposition do good merely by calmness. Sages have attained to heaven through calmness of mind. Calmness of mind is inaccessible for the ordinary creatures. Everything is founded on calmness of mind. Therefore they say that calmness of mind is the supreme means of liberation.

Maha Narayanopanishad LXXIX-6:

daana.n yaj~naanaa.n varuutha.n dakshiNaa loke daataaram
sarvabhuutaanyupajiivanti daanenaaraatiirapaanudanta daanena
dvishhanto mitraa bhavanti daane sarvaM pratishhThita.n tasmaaddaanaM
parama.n vadanti | (Taittiriya Aranyaka 10.79.1.6)

MEANING:

LXXIX-6: Giving of gift in the shape of dakshina is the secure abode of the sacrifices. In the world all creatures subsist on a giver. People remove by gifts those who are envious and malignant towards them. By gift the unfriendly become friendly. Everything is established in gift. Therefore they say that the gift is the supreme means of liberation.

Maha Narayanopanishad LXXIX-7:

dharmo vishvasya jagataH pratishhThaa loke dharmishhTha prajaa
upasarpanti dharmeNa paapamapanudati dharme sarvaM pratishhThita.n
tasmaaddharmaM parama.n vadanti | (Taittiriya Aranyaka 10.79.1.7)

MEANING:

LXXIX-7: Dharma, religious righteousness, is the support of the whole universe. All people draw near a person who is fully devoted to dharma. Through dharma a person chases away sin. All are supported by dharma. Therefore they say that dharma is the supreme means of liberation.

COMMENTARY (With Reasoning & Analysis):

Dharma is again Lord Shiva only. Lord Shiva is Dharma, Ritam (righteousness), Satyam (truth) as spoken by scriptures.

“dharmo rudro…(Rudra is Dharma)” (Rudrahridayopanishad 1:16)

Hence this verse indirectly states that by following Dharma (Which is Shiva) one gets liberation and there is no other way to liberation that Shiva.

Maha Narayanopanishad LXXIX-8:

prajanana.n vai pratishhThaa loke saadhu prajaayaastantu.n tanvaanaH
pitR^iNaamanuNo bhavati tadeva tasyaanR^iNa.n tasmaat prajananaM
parama.n vadanti | (Taittiriya Aranyaka 10.79.1.8)

MEANING:

LXXIX-8: In this world procreation is certainly the foundation of the race. A person who extends the continuity of progeny in the right way by rearing offsprings, according to the scriptural rules, discharges his debt towards his departed ancestors. That alone is the way for him to pay off his debts towards his ancestors. Therefore they say that procreation is the supreme means of liberation.

Maha Narayanopanishad LXXIX-9:

agnayo vai trayii vidyaa devayaanaH panthaa gaarhapatya R^ik
pR^ithivii rathantaramanvaahaaryapachanaH yajurantariksha.n
vaamadevyamaahavaniiyaH saama suvargo loko bR^ihattasmaadagniin
parama.n vadanti | (Taittiriya Aranyaka 10.79.1.9)

MEANING:

LXXIX-9: The great sacrificial Fires are indeed the three-fold knowledge and the path leading to godhood. Of them, the Garhapatya Fire is Rig-Veda, the earth and the Rathantara Saman chant; Anvaharyapachana is Yajur-Veda mid-region and the Vamadevya Saman chant; Ahavaniya is the Sama-Veda, the heavenly worlds and the Brihat Saman chant. Therefore they say that the sacrificial Fires are the supreme means of liberation.

Maha Narayanopanishad LXXIX-10:

agnihotram saayaM praatargR^ihaaNaa.n nishhkR^itiH svishhTam
suhuta.n yaj~nakratuunaaM praayaNam suvargasya lokasya
jyotistasmaadagnihotraM parama.n vadanti | (Taittiriya Aranyaka 10.79.1.10)

MEANING:

LXXIX-10: The performance of Agnihotra at dawn and sunset is an expiation for sins incidental to house-keeping. It is a good yaga and a good homa and also it is the commencement of all yajna-s and kratu-s. It is a beacon to the heavenly world. Therefore they say Agnihotra is the supreme means of liberation.

Maha Narayanopanishad LXXIX-11:

yaj~na iti yaj~no hi devaanaa.n yaj~nena hi devaa diva.n gataa
yaj~nenaasuraanapaanudanta yaj~nena dvishhanto mitraa bhavanti yaj~ne
sarvaM pratishhThita.n tasmaadyaj~naM parama.n vadanti | (Taittiriya Aranyaka 10.79.1.11)

MEANING:

LXXIX-11: Others devoted to the Vedic religion say that sacrifice is the means of liberation. Sacrifice is indeed dear to gods. Verily gods have attained to heaven by their previous deeds of sacrifice. They have driven away demons by sacrifice. By sacrifice those who are hostile become friendly. Everything is supported by sacrifice. Therefore they say sacrifice is the supreme means of liberation.

COMMENTARY (With Reasoning & Analysis):

Sacrifice is again Lord Shiva only. Lord Shiva is Yajna (Sacriice), Dharma, Ritam (righteousness), Satyam (truth) as spoken by scriptures.

“rudro yaj~na umaa vedistasmai tasyai namo namaH |” (RudraHridayopanishad 1:20)
“Rudra is Yajna (Sacrifice) Uma is Vedi salutations to him and her”.

Hence this verse LXXIX-11 indirectly states that by following Yajna (Which is Shiva) one gets liberation and there is no other way to liberation that Shiva.

Maha Narayanopanishad LXXIX-12:

maanasa.n vai praajaapatyaM pavitraM maanasena manasaa saadhu
pashyati R^ishhayaH prajaa asR^ijanta maanase sarvaM pratishhThita.n
tasmaanmaanasaM parama.n vadanti | (Taittiriya Aranyaka 10.79.1.12)

MEANING:

LXXIX-12: Inward worship or mental concentration is indeed the means of attaining to the state of Prajapati and so that is holy. Those who possess a mind endowed with the power of inward concentration see and realise what is good. Through mental concentration, seers like Vishvamitra created subjects by mere wish. All depends upon this power of the mind. Therefore they say that the power of inward concentration is the supreme means of liberation.

Maha Narayanopanishad LXXIX-13:

nyaasa ityaahurmaniishhiNo brahmaaNaM brahmaa vishvaH katamaH
svayambhuuH prajaapatiH sa.nvatsara iti | (Taittiriya Aranyaka 10.79.1.13)

MEANING:

LXXIX-13: Wise seers declare that Sannyasa mentioned as the supreme means of liberation is Brahman, and that Brahman is the Universal Spirit, is supremely blissful, is self-born, is the protector of created beings, is the soul of time, and so forth.

Maha Narayanopanishad LXXIX-14:

sa.nvatsaro.asaavaadityo ya eshha aaditye purushhaH sa parameshhThii
brahmaatmaa | (Taittiriya Aranyaka 10.79.1.14)

MEANING:

LXXIX-14: The year is the yonder sun. That Person who is in the sun is Hiranyagarbha; He is Parameshthin (the protector of the universe) and Brahmatman – Supreme Reality that is the innermost Self of all creatures.

Maha Narayanopanishad LXXIX-15:

yaabhiraadityastapati rashmibhistaabhiH parjanyo varshhati
parjanyenaushhadhivanaspatayaH prajaayanta oshhadhivanaspatibhirannaM
bhavatyannena praaNaaH praaNairbalaM balena tapastapasaa shraddhaa
shraddhayaa medhaa medhayaa maniishhaa maniishhayaa mano manasaa
shaantiH shaantyaa chitta.n chittena smR^itiH smR^ityaa smaaram
smaareNa vij~naana.n vij~naanenaatmaana.n vedayati tasmaadanna.n
dadansarvaaNyetaani dadaatyannaatpraaNaa bhavanti bhuutaanaaM
praaNairmano manasashcha vij~naana.n vij~naanaadaanando brahma yoniH | (Taittiriya Aranyaka 10.79.1.15)

MEANING:

LXXIX-15: Those rays by which the sun gives heat, the same rays transform water into rain-cloud which showers the rain. By the rain-cloud herbs and trees come into existence. From herbs and trees food is produced. By the use of food the breaths and sense are nourished. When the life-breath is nourished one gets bodily strength. Bodily strength gives the capacity to practise Tapas (in the shape of self-control, religious fast and so forth). As the result of such Tapas, faith in scriptural truths springs into existence. By faith mental power comes. By mental power sense-control is made possible. By sense-control reflection is engendered. From reflection calmness of mind results. Conclusive experience of Truth follows calmness. By conclusive experience of Truth remembrance of It is engendered. Remembrance produces continuous remembrance. From continuous remembrance results unbroken direct realization of Truth. By such realization a person knows the Atman. For this reason, he who gives food gives all these. For, it is found that the vital breaths and the senses of creatures are from food, that reflection functions with the vital breath and the senses, that unbroken direct realization comes from reflection and that bliss comes from unbroken direct realization of Truth. Thus having attained bliss one becomes the Supreme which is the source of the universe.

Maha Narayanopanishad LXXIX-16:

sa vaa eshha purushhaH pa~nchadhaa pa~nchaatmaa yena sarvamidaM
protaM pR^ithivii chaantariksha.n cha dyaushcha
dishashchaavaantaradishaashcha sa vai sarvamida.n jagatsa
sabhuutam sa bhavya.n jij~naasaklR^ipta R^itajaa rayishhThaaH
shraddhaa satyo pahasvaantamasoparishhTaat.h . j~naatvaa tamevaM
manasaa hR^idaa cha bhuuyo na mR^ityumupayaahi
vidvaan.h . tasmaannyaasameshhaa.n tapasaamatiriktamaahuH | (Taittiriya Aranyaka 10.79.1.16)

MEANING:

LXXIX-16: He by whom all thus universe is pervaded – the earth and the mid-region, the heaven and the quarters and the sub-quarters – that Person is fivefold and is constituted of five substances. He who has attained supreme knowledge through Sannyasa is, indeed, this Person. He is all that is perceptible at present, was in the past and will be in the future. Through apparently human, his true nature is that which is settled by the enquiry into the Vedas and what is attained by his new birth in right knowledge. He is firmly established in the richness of knowledge imparted by his guru, as also in his faith and in Truth. He has become the self-resplendent. Being such a one he remains beyond the darkness of ignorance. O Aruni, having become one possessed of knowledge by realizing Him, the Supreme, through Sannyasa and with your mind fixed in the heart, do not again fall a prey to death. Because Sannyasa is thus the supreme means of realization, therefore wise men declare that to be above all other means of liberation.

COMMENTARY (With Reasoning & Analysis):

This verse again is a praise of Lord Rudra only. Same is cited in Atharva Veda for the infinite Jwala Linga form of lord Shiva as follows.

“skambhó dādhāra dyā́vāpr̥thivī́ ubhé imé skambhó dādhārorv àntárikṣam
skambhó dādhāra pradíśaḥ ṣáḍ urvī́ḥ skambhá idáṃ víśvaṃ bhúvanam ā́ viveśa” (Atharvaveda X:7.35)
“Skambha set fast these two, the earth and heaven, Skambha maintained the ample air between them. Skambha established the six spacious regions: this whole world Skambha entered and pervaded”.

Maha Narayanopanishad LXXIX-17:

vasuraNvo vibhuurasi praaNe tvamasi sandhaataa brahman tvamasi
vishvasR^ittejodaastvamasyagnerasi varchodaastvamasi suuryasya
dyumnodaastvamasi chandramasa upayaamagR^ihiito.asi brahmaNe tvaa
mahase | (Taittiriya Aranyaka 10.79.1.17)

MEANING:

LXXIX-17: O Supreme, Thou art the giver of the wealth of supreme knowledge to us. Thou hast become all. Thou unitest the individual Souls in the Sutratman. Thou pervadest the universe. Thou art the giver of the lustre to fire. Thou art the giver of light and heat to the sun. Thou art the bestower of the riches of light to the moon. Thou art taken in the upayama vessel as soma juice for oblation. We worship Thee the Supreme who art such for the manifestation of Light.

COMMENTARY (With Reasoning & Analysis):

It is lord Shiva only who is the storehouse of Supreme knowledge and the giver also.

“iishaanaH sarvavidyaanaamiishvaraH sarvabhuutaanaaM |
brahmaadhipatirbrahmaNo.adhipatirbrahmaa shivo me astu sadaashivom.h |” (Taittiriya Aranyaka 10.21.1)
“May the Supreme Eshana who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava.

Other aspects are already discussed in length earlier by us. This is a verse praising lord Rudra only.

Maha Narayanopanishad LXXIX-18:

omityaatmaana.n yu~njiita | etadvai mahopanishhada.n devaanaa.n
guhyam.h | ya eva.n veda brahmaNo mahimaanamaapnoti tasmaadbrahmaNo
mahimaanamityupanishhat.h | (Taittiriya Aranyaka 10.79.1.18)

MEANING:

LXXIX-18: (The Sannyasin having meditated upon the Supreme) should concentrate his thoughts on Him uttering the syllable Om. This, the syllable Om, verily is the substance of many great Upanishads and a secret guarded by the gods without imparting to the unfit. He who practises meditation on the Supreme thus with the aid of Pranava after Sannyasa attains to the unlimited greatness of the Supreme. By that he attains to the greatness of Brahman. Thus the secret knowledge has been imparted.

Maha Narayanopanishad LXXX-1:

tasyaiva.n vidushho yaj~nasyaatmaa yajamaanaH shraddhaa patnii
shariiramidhmamuro vedirlomaani barhirvedaH shikhaa hR^idaya.n yuupaH
kaama aajyaM manyuH pashustapo.aagnirdamaH shamayitaa daana.n
dakshiNaa vaagghotaa praaNa udgaataa chakshuradhvaryurmano brahmaa
shrotramagniit yaavaddhriyate saa diikshaa yadashnaati
taddhaviryatpibati tadasya somapaana.n yadramate tadupasado
yatsa~ncharatyupavishatyuttishhThate cha sa pravargyo yanmukha.n
tadaahavaniiyo yaa vyaahR^itirahutiryadasya vij~naana tajjuhoti
yatsaayaM praataratti tatsamidha.n yatpraatarmadhyandinam saaya.n
cha taani savanaani ye ahoraatre te darshapuurNamaasau
ye.ardhamaasaashcha maasaashcha te chaaturmaasyaani ya R^itavaste
pashubandhaa ye sa.nvatsaraashcha parivatsaraashcha te.ahargaNaaH
sarvavedasa.n vaa etatsatra.n yanmaraNa.n tadavabhR^itha etadvai
jaraamaryamagnihotramsatra.n ya eva.n vidvaanudagayane pramiiyate
devaanaameva mahimaana.n gatvaadityasya saayujya.n gachchhatyatha yo
dakshiNe pramiiyate pitR^iNaameva mahimaana.n gatvaa chandramasaH
saayujya.n gachchhatyetau vai suuryaachandramasormahimaanau braahmaNo
vidvaanabhijayati tasmaad brahmaNo mahimaanamityupanishhat.h | (Taittiriya Aranyaka 10.80.1.1)

MEANING:

LXXX-1: The institutor of the sacrifice, in the case of the sacrifice offered by a Sannyasin who has attained supreme knowledge in the manner already described, is his own Self. His faith is his wife; his body is his sacrificial fuel; his chest is his altar; his hairs are his holy grass; the Veda he has learnt is his tuft of hair; his heart is his sacrificial post; his desire is his clarified butter; his anger is his animal to be immolated; his austerity is his fire; his sense-control is his immolator; his gifts are his dakshina; his speech is his Hotir priest; his breath is his Udgatir priest; his sight is his Adhvaryu priest; his mind is his Brahman priest; his hearing is his Agnid priest; the span of his life is his preparatory rite; what he eats that is his oblation; what he drinks that is his drinking of soma juice; when he delights himself that is his Upasad rite; when he walks, sits and stands that is his Pravargya rite; that which is his mouth that is his Ahavaniya Fire; that which is his utterance that is his offering of oblation; that which is his knowledge that is his Homa sacrifices; when he eats in the afternoon and forenoon that is his Samid-homa (oblation of fuel in the fire); the three divisions of the day – forenoon, midday and evening – relating to him are his savanas; the day and night are his Darsapurnamasa sacrifices; the half months and the months are his Chaturmasya sacrifice; the seasons are his Pasubandha sacrifice; the samvatsaras and the parivatsaras are his Ahargana sacrifice; the total sacrifice is, indeed, his Sattra; death is the Avabhritha or completion of his sacrifice. That person who knows this, namely, the conduct of a Sannyasin – covering all the duties from Agnihotra to Sattra and terminating in death overcome by old age – and who dies during the period of the sun’s movement to the north attains to the overlordship of gods like Indra and then reaches identity or companionship with the sun. On the other hand he who dies during the period when the sun moves to the south gets only the greatness of the manes and then attains to the identity or companionship with the moon. A Brahmana who knows separately the greatness of the sun and the moon realizes these two; but he who has become a knower of Hiranyagarbha wins further. From that knowledge which was acquired in the world of Hiranyagarbha, he attains to the greatness of Brahman, the Supreme who is Existence-Knowledge-Bliss, at the dissolution of the world of Hiranyagarbha. Thus the secret knowledge here, and in this Upanishad, is concluded.

COMMENTARY (With Reasoning & Analysis):

We needn’t analyze the sacrifice types etc in so much detail since the following udnerstanding of the threefold existence of Lord Rudra would make everything else inclusive in it.

Soma is considered as the best among the sacrificer. And Rudra is Soma.

“sá yád údīcīṃ díśam ánu vyácalat sómo rā́jā bhūtvā́nuvyàcalat saptarṣíbhir hutá ā́hutim annādī́ṃ kr̥tvā́ |” (Atharva Veda 15:14:4)
“He, when he went away to the northern region, went away having become King Soma and having made the Seven Rishis’ oblation an eater of food”.

Lord Shiva states :

“somo.asmi |” (Maitreyopanishad 3:3)
“I’m Soma”

So, SOMA who is best among the sacrificers is lord Rudra only. Further it is Lord Rudra from whom all “sacrifices” and “Sacrificial fees (Dakshina/Remuneration)” emerged. He alone remains in the form of “sacrifice” also. We have the following evidences for this statement.

“yò ‘sya ṣaṣṭhò ‘pānáḥ sá yajñáḥ |” (Atharva veda 15:16:6)
“His sixth downward breath is Sacrifice”.
“yò ‘sya saptamò ‘pānás tā́ imā́ dákṣiṇāḥ |” (Atharva veda 15:16:7)
“His seventh downward breath are these sacrificial fees”.
“rudro yaj~na umaa vedistasmai tasyai namo namaH |” (Rudrahridayopanishad 20)
“Rudra is Yajna. Uma is Vedi. Prostrations to Him and Her”

So, it is to be understood that Lord Rudra is in three-fold existence when it comes to sacrifice viz. the sacrificer(SOMA), the sacrifice(Yajna), and the sacrificial remuneration (Dakshina). And all miscellaneous attributes become inclusive in these three fold states of lord Rudra.

.:::: Here ends the Maha Narayanopanishat ::::.

|| Sarvam Sri Umamaheshwara-Parabrahmarpanamastu ||


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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