Shiva Purana: Shat Rudra Samhita - 1

As I Know: The Lord of the Mountains – Shiv Purana: 101

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Brahma is unhappy and wants increase in populace and so the creation. Here, Nandishwara speaks of various incarnations of ShivaSadyojaata, Vamadeva and Tatpurusa, in different ages – Kalpas namely Rakta, Peetvasa and Tatpurusa, who are to increase population but it does not happen… the fourth incarnation is Aghora a dark complexioned boy who propounded concept of Aghora yoga.

After different incarnations, a voice calls upon Brahma to create through physical union of male and female and so the process of creation begins even as Brahma asks goddess to take birth as daughter of Daksa (his son), a manas putra.

Sage Suta on persistent pleas told Saunaka about the five incarnations of lord Shiva and therefore, asked him to keep senses under control and listen. The question got the answer from Nandishwara who spoke of many incarnations in different ages. In nineteenth kalpa – called Swetalohita, Shiva took birth as Sadyojaata. Brahma was in deep meditation and at that time, a baby boy with white and red complexion took birth. He knew that this purusa was none other than the great lord and so he offered prayers. He was very happy. People knew Twentieth kalpa as Rakta kalpa. Brahma meditated with a wish to have a son and so, a son appeared adorned with a red rosary and red clothes with red eyes and red ornaments. Brahma knew he was Vamadeva Shiva. The next kalpa is Peetvasa that had yellow complexion and that he was Tatpurusa, who propounded the great path of yoga. It was the third incarnation of Shiva.

Similarly, the emergence of incarnations of Shiva after years was because of the anguish of Brahma, who wanted creation and so deliberated for long and thereafter, a child with divine brilliance of dark complexion took birth and he thought him as Aghora, the fourth incarnation, who spread the concept of aghora yoga. In the second kalpa, Brahma thought of a son as he concentrated on Shiva and then, with immense roaring a cosmic vision of Sarswati startled everyone and then, it was the divine coming of Ishana. The incarnations of Shiva existed in the world that guided human beings and therefore, with lord’s blessings, they lived life meaningfully, enjoyed comforts and pleasures the world offered and later, attained deliverance.

Nandishwara was extremely happy when he portrayed the virtues of five ‘avataras’ of Shiva, who had a definite objective to attain in the world. They directed the creation to engage in noble acts and get joy in the world. World was, in truth, an image of lord’s eight figurines (murtis) namely – Sharva, Bhava, Rudra, Ugra, Bheema, Pashupati, Ishana and Mahadeva. Because of the existence and situation of godly statues, the images of god work as props for human beings and make living possible. They could concentrate on the lord if they wanted liberation. One observed mysterious universe that consisted of earth, water, air, fire, sky, different regions, sun and moon that had its precise location and predetermined continuance. In fact, the great lord existed before us through the presence of these things, and so, humanity survived for ages and the blessings of the Supreme continued to benefit humankind and even today men of faith believe in the existence of god. The image of figure that infused surge and wished to live life like the flow of water was Bhava he told.

This image was ugra that was present inside and outside of the creation, took care of the world, and breathed and pulsated. Bheema was all-pervasive as if unfathomable sky. Sun was illumination and light – Ishana. ‘The Soul’ was the eighth image and so it told that god lived in all human beings. Potent, persuasive and eternally existing spirit of ‘Shiva-tattvaShiva-maya’ saturated each object and filled the entire universe. One could notice the scheme of continuance of humanity and creation in the process, a faith subject to realistic culmination in contemporary context.

Later, the holy gana of Shiva narrated the wonderful birth of image of lord as Ardhanishwara -half man and half woman. This fulfilled wishes of Brahma. In the beginning when Brahma created different beings it gave joy but the creation never multiplied. It was cause of many worries to the Supreme Lord.

At that time, a voice from above astonishes, “O Brahma, create the world through love. It means physical union of male and female constituents. Earlier it was not and so the tribe of women never appeared through Ishana. He realised that without the physical union of male and female components, creation was not possible. He underwent rigorous tapasya and pleased Shiva. Shiva knew what disturbed the mind of Brahma and therefore, he said many soft, mild and generous words and immediately separated from the left half of body named goddess Shiva. Brahma was happy when he saw merciful goddess.

Brahma said, “O goddess Shiva, in the beginning lord Sambhu created me and after that I created different kind of prajas – creations. I deliberated and so created through the strength of manas-shakti gods, celestial beings and other created beings. However, manas-prajas failed to increase population. Therefore, now, I shall increase populace of creation through the physical union of man and woman. Until now, tribe of women is not present which is against my ability. Because you are the origin of all powers – delusory or otherwise, so I salute and request you to bless me so that I create family or  tribe of women, and O beloved of lord Shiva, you understand this as the reason of changeable and motionless world. I want another blessing…O goddess of the entire world and creation, for the increase in creation with all the divine supremacy and potential, you agree to become daughter of my son Daksa.”

Goddess Shiva blessed him and conferred all powers of creation on him. From the central portion of eyebrows, she created potent strength and when Sankara saw, he smiled and said, “O goddess Jagdamba, Brahma undertook severe tapa and meditated on you for ages. Be happy with the lord and fulfill his solemn desires.”

Goddess accepted the request and took birth as daughter of Prajapati Daksa. Thus, she – goddess Shiva conferred phenomenal power on Brahma and after satisfying the divine purpose, she merged with the divine body of Sambhu, who also disappeared.

Nadishwara talks about the avataras – the incarnations of Shiva adoringly.

The great lord Nadishwara also gave brief description of different ‘avatars’ of lord Shiva from first to Risbha, the ninth incarnation. During the Varaha kalpa in the seventh Manavantara, Kalpeshwara’s grandson will be son of Vaivasvata Manu. In the Dwapur yuga, Vyasa will take care of creation and in Kaliyuga, for the benefit of brahmins lord shall take birth as monk Sweta. At that time, on the top of beautiful cliff of Himalaya, four disciples – Sweta, Swetasikha, Swetasva and Swetalohita will take birth and through devotion and meditation will attain salvation. In this yuga lord shall strengthen the path to deliverance. In this simple manner, he continued to give details of various incarnations and therefore, he continued to give details of incarnations of all the four yugas of Vaivastava Manavantara. He revealed for the benefit of human kind that twenty-eight Vyasas one after the other in each dwapur would appear to grant shelter, protection and guidance to creation. Those who will meditate on the Supreme will be liberated from birth, old age and death and later, will concentrate on the lord and will be engaged in intense bhakti and attain state of Parabrahma.

With every incarnation of Yogeshwara, each will take birth in the beginning of every Kaliyuga and he will have four everlasting disciples with ash-smeared bodies, who would be devotees of Shiva and would strength yoga dharma. They will adhere to the principles of dharma and pursue study of Vedas-Vedangas and would be an authority on the Vedas. Shiva’s devotees will observe strict restraint on senses. The learned men of ancient age aver that the strength of these disciples is one hundred and twelve. Thus, he gave description and characteristics of incarnations from Manu to Krishna and consequently, lord Shiva on the prayer of Brahma narrated the tale and major features and functions, nature and potential of disciples and devotees belonging to different ages of incarnations. As a result, he completed the portrayal of forty-two manifestations of god. At last, he looked at him with smiles of supreme bliss and disappeared. If a man meditates on Shiva, he makes life enriching as it grants joys of life, and guides him to the path of salvation.

Enigma of life and existence distressed. To satisfy the intrusiveness Nandi spoke of eternal truth and told that if a man sang hymns and eulogised lord Shiva, he attained freedom from the fear of death.

Monk Shilaada wanted a child but he earnestly desired that the child should not take birth through a yoni. Indra expressed inability to grant this wish as it was against the decree of Supreme Brahma and so, he was unambiguous. However, he suggested that the monk should undergo tapa and penance and meditate on lord Shiva, the most benevolent lord, who only could bless with an ayonija (a being born sans yoni). Shilaada undertook rigorous tapa, satisfied the great lord, who fulfilled a long cherished yearning of monk. The monk returned to the hermitage. On the other hand, Shiva to fulfill the desire of the devotee, tilled land for holding yajna and even before the yajna, a child took birth out of the divine body.

Monk enjoyed the event and took delight in those ecstatic moments. Divine child Nandi possessed fantastic intellectual and spiritual powers, and when sages Mitra and Varuna on the directions of Shiva arrived at the ashrama, they were amazed. Perhaps, monk was distressed at the thought of death, suffering and transient life. Finding that father monk was suffering, Nandi did not exhibit grief or sorrow but dwelt on the enigma of life, suffering and survival. As curiosity increased, Nandi spoke of eternal truth. If a man sang hymns and eulogised Shiva, he would be free from the fear of death and thereafter, the monk asked no more questions and he narrated the tale to satisfy interest.

Ages ago, monk Shilaada lived a disciplined life in the ashrama. He was a man of dharma and righteousness. He received a hint from the pitres (ancestors, manes) that he should undergo tapa and then, get a son, who would not take birth out of a yoni. He underwent tapa and penance for a long time. Indra was pleased with tapa. When Indra appeared, monk Shilaada implored before the lord for a son. Indra expressed inability to grant an eagerly desired boon. None ever heard that a child could take birth without yoni. Indra could not go against the dictates of Supreme Brahma. Even if he wished to bless the monk with a boon, he was not fit to bless. That was lord’s inability. Though Indra expressed inability to grant required boon and blessing, yet he advised Shilaada to meditate on the powerful and mighty Shiva, the lord of gods.

Shilaada decided to undergo tapa and meditated on Shiva. He continued tapa, and after many years, hisintense contemplation delighted Shiva, who appeared at a place near the ashrama. He saw the monk in deep meditation and after he gave a few affectionate raps on the shoulders, disturbed the monk in profound deliberation. Monk Shilaada opened eyes, remembered Shiva and the great lord stood before him to bless with the most sought after boon.

He said to Shiva, “O great lord, I want a son in your image with all the virtues and strengths but not from any yoni. He should take birth but not from a yoni. I wish he should be ayonija – without yoni.” He made it clear.

Shiva was pleased and therefore, said, “O treasure of tapa, the great brahmin, in ancient times, Supreme Brahma, monks and many significant gods of heavens underwent tapa and meditation for a long time so that I take birth as an incarnation. Therefore, O monk, though I am father of the entire universe yet you will become my father and I shall be your son (ayonija)… and people would call me Nandi.”

The merciful Sankara said and looked at the monk, who stood in front of him, and so at once, threw a glance of pity and issued a direction. Thereafter, he disappeared with holy Uma (Parvati). After Mahadeva left, the monk returned to the ashrama and narrated the entire incident to sages present in the ashrama.

To be Continued


More by :  P C K Prem

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