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Prequel to Siva Sahasranama

- The stories leading to it, as told in Mahabharatha Anushasanika parva.

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Introduction There are several known versions of Siva Sahasranama in various scriptures like Mahabharatha, Siva Purana, Linga Purana, Rudrayamala Tantra, etc. Amongst them the version that occurs in the 13th Parva of the Mahabharatha is considered by many, to be the most ancient and popular. It is in the same parva (13th = Anushasanika), the highly popular Vishnu Sahasranama, is also found. Unlike the Vishnu Sahasranama, which is recited by Grandsire Bheeshma himself, this Siva Sahasranama is uttered by Lord Krishna, upon Bheeshma’s request. Both these hymns occupy a very high place in the Sanathana Dharma tradition. The stories that lead to the Shiva Sahasranama, in the 13th Parva of the Mahabharatha, are not quite well known. The benefit in knowing these stories, especially to those devoted to worshipping God as Lord Shiva, is that it inspires them and strengthens their devotion. When one finds God incarnate, Lord Krishna adoring Parameshwara (as told in Mahabharatha) it provides great inspiration to the Shiva Bhakthas. Similarly, the description in Bhagavatham of Lord Siva assuming the form of a gopi to partake of the bliss of Rasa Leela enacted by Shri Krishna, would undoubtedly act as great source of inspiration to Vaishnavas. Mahabharatha is replete with several instances of Hari single-mindedly worshipping Hara and vice versa. Even grandsire Brahma is extolled as supreme, in certain sections of the epic (like in Karna Parva). This only goes to show the essential non-difference between the trinity, especially between Shri Hari and Lord Shiva. These stories serve to inspire aspirants from various backgrounds, to not only rigorously adhere to their Sadhana in a bid to realize their chosen ideal but in the process live in respectful mutual harmony with fellow spiritual aspirants of different backgrounds and faiths. Another beautiful aspect of Mahabharatha in general, is that it gives considerable importance to various schools of philosophy and religious view points. A good example of it, is in the way it harmonizes the Advaitic view point with the element of Bhakthi. So it doesn’t come as a surprise that this epic, on account of its vast breadth and depth, in matters pertaining to Dharma, Artha, Kama and Moksha, is often regarded as Panchama Veda or the 5th Veda. Several instances are to be found in Mahabharatha wherein devotional temperament and philosophical utterances, go hand-in-hand. One such remarkable episode occurs in the 13th Parva of the great epic. The Chapter 14 of this parva begins with Yudhisthira questioning Bheeshma w.r.t the various names of Lord Shiva. All discussions and hymns that ensued thence forth till the point the actual Siva Sahasranama itself was delivered by Shri Krishna, form the subject matter of this document. The Sahasranama itself is not listed here. It is hoped that the reader upon going through this extract, gets the divine inspiration, to pursue the recitation and/or reading and/or listening of this great Shiva Sahasranama, described as “stavaraja” – king of the hymns, from other available sources.1

1 Source 1 (English): http://www.hindupedia.com/en/Shiva_Sahasranamam Source 2 (Sanskrit): http://www.shaivam.org/sanskrit/ssshiv1000_1.pdf

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Motivation There are two wonderful references for this epic that was resorted to, for this effort. Both are English translations of the Mahabharatha. Reference 1: The Mahabharata of Krishna-Dwaipayana Vyasa - Translated into English Prose – by Kisari Mohan Ganguli, between (1883-1896) Reference 2: Mahābhārata: translated into English with original Sanskrit text; translation according to M.N. Dutt (2001)

It was interesting to note that both these works have made remarkably similar choice of English words for their translations, despite being 100 years apart. Needless to say these excellent translations are voluminous and several excellent gems are buried under several 100s of pages. While the reference 1 is available in e-format (online), the reference 2 is not. The Reference 1 is not easy to read at times, either due to formatting or linguistic style or sheer size of the material. Thus a clear and inspired goal emerged, to put in an effort to bring out an abridged selection of the events/stories that lead to Siva Sahasranama proper, in a more readable electronic format. Liberty was taken to re-write certain portions of the content to make it tractable to modern day reader. Another perhaps lesser known fact is that Daksha Prajapati also supposedly adored Lord Shiva with 1008 names as mentioned in Santi Parva (Parva # 12). But that story is not focus of the current subject matter. However in the Epilogue section, some brief information is given in brief w.r.t to this Santi Parva version. “Let not the authority of the writer offend thee, whether he be of great or small learning; but let the love of pure truth draw thee to read. (The Imitation of Christ V.1 – Thomas A. Kempis.)" Table of Contents Yudhisthira’s request ............................................................................................................. 4 How Shri Krishna met Upamanyu ? ...................................................................................... 5 Lord Shiva: The Universal Object of Adoration.................................................................... 7 Who was Upamanyu ? ........................................................................................................... 8 Upamanyu’s Mother’s discourse on Lord Shiva ................................................................... 9 Upamanyu’s Tapas and Shiva Darshan ............................................................................... 11 Shri Krishna’s vision of Lord Shiva .................................................................................... 16 Story of Tandin and Origin of Shiva Sahasranama ............................................................. 20 Epilogue ............................................................................................................................... 22

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Yudhisthira’s request After having spent several days in enlightening discussion with his illustrious grandsire Bheeshma, Yudhisthira prompted by divine inspiration asked the following question (Chapter 14 - Anushasanika Parva) : - "Yudhisthira Uvacha

O Son of Ganga, you have heard all the names of the Lord of the Universe. Tell us, O grandsire, those very names applied to Him who is called Isa and Shambu"

Tell us all those names which are applied to him who is called Babhru (Vast), Him who has the universe for his form (Vishwaroopaya), Him who is the illustrious Lord of all the Devas and the Asuras, the One who is called Sankara, and who is Unmanifest. Tell us of the supreme glory of Shri Mahadeva" Unlike the Vishnu Sahasranama wherein the glories of the Lord are extolled by Bheeshma himself, here one finds Bheeshma expressing his inadequacy for the sublime task. This is indeed surprising considering Bheeshma is undoubtedly one of the most glorious human being alive at the time. Bheeshma was iconic leader of men, thoroughly accomplished warrior who had never tasted defeat; a great statesmen; direct disciple of divine personages like Shri Parasurama & Shri Vasishtha; one who is held in high esteem by people at large, saints, Devas and the divine incarnation Shri Krishna himself. How surprising it must have been to those assembled, to hear such a gem of human being, expressing his inability to extol Mahadeva?! "Bheeshma Uvacha I am incompetent to recite the virtues of the source of all intelligence - Mahadeva. He pervades all things in the universe and yet is not seen anywhere. He is the creator of Brahma, Vishnu and Indra. All deities from Brahma down to Pisachas, adore him. Beyond all principles of nature and consciousness, He is the object of the contemplation of those Rishis conversant with Yoga. Beyond the principles of creation and destruction; both existent and non-existent, He is verily the supreme Brahman. Who is there who is competent to recount the virtues of Mahadeva ? Man is subject to birth, decay and death. Being such what man like me can understand Bhava2?

2 Essence & form of the act of attention

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Only Narayana, that holder of conch, discuss, mace can comprehend Mahadeva. The all-pervading Vishnu with spiritual vision and supreme energy sees all with the eye of the Yoga. On account of his devotion to the illustrious Rudra, whom he pleased in the Badarikashram, by Tapas, that great Krishna has succeeded in overwhelming the entire universe. O Rajan, it is through Maheshwara's grace that Vasudeva has got the most cherished quality of Universal Agreeableness. For a long time, this Madhava performed intense Tapas and at last succeeded in pleasing the illustrious and boon giving Shiva, that lord of all mobile and immobile universes. In every cycle (Kalpa) has Krishna pleased Mahadeva with his unalloyed devotion. Hari, who himself is above all decay, experienced the great glory of Mahadeva that original cause of the universe, on the occasion of his penances in the retreat of Badarikashram. None other than this mighty armed Yadhava, is competent to explain the various attributes and names of the illustrious Mahadeva" Thus the stage is set for Paarthasarathy to actively perform the leela of adoring Lord Shiva. It can be viewed as a leela (a play) considering Shri Krishna is non-different from Lord Shiva. Yet the gracious Lord of Gopis (Gopinath) chooses to express his Bhakthi bhavam towards his Ista – Gopeshwar Mahadeva. Shri Krishna who till then was silently watching the developments, is now addressed by Bheeshma directly.

"Bheeshma Uvacha Oh Lord of all - Shri Vishnu. Kindly describe those subjects connected with Lord Shiva of Universal form, about which Yudhisthira has asked me. In days of the yore, the Brahma Deva Manasa Putra - Rishi Tandin, recited in Brahma Loka the 1000 names of Mahadeva. Please do recite those names before us here. Please discourse on Him who is immutable, source of bliss and auspiciousness, who is Hotri, the Universal protector and creator, who is called Mundin and Kaparddin"

How Shri Krishna met Upamanyu ? Now we see Lord Krishna addressing the gathering. At having been conferred with the responsibility of discoursing on Lord Shiva. Shri Krishna very humbly submits to the request and states that even Indra, Grandsire Brahma and the great Rishis also, are incompetent to understand the extent of the glory of Mahadeva - his acts

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and attributes. Even those with subtle vision, like the Adityas fail to behold his abode. Shri Krishna says that Lord Shiva is verily the end which all righteous people attain. Shri Krishna says : -

"... I shall truly recount to you some of the qualities of the illustrious slayer of Asuras, who is the Lord of all sacrifices and vows..." Saying thus Shri Krishna purifies himself with water and mantras. With hair standing erect on his frame and eyes moist, Shri Krishna proceeds to discourse on Lord Shiva.

"Vasudeva Uvacha Hear ye all; Yudhisthira, Brahmanas, O son of Ganga, the names which are applied to Kapardin. Hear also how in the ancient days, I obtained the sight difficult to behold, for the sake of begetting my son of Jambavati, by means of Yoga Sadhana" Jambavati (daughter of Rama Bhaktha Jambhavan) had seen wonderful children like Pradyumna and Charudeshna born of Rukmini. Desirous of a son herself, she requested as such to Lord Krishna. Having begotten several sons of Rukmini, by having observed Tapas and Vow for 12 years in adoration of Lord Shiva, Shri Krishna readily acceded to Jambhavati's request. Taking her leave, Krishna went to his parents, Balarama, and took their blessings, with the intent leaving them and performing Tapas in adoration of Lord Siva. Then he thought of Garuda, who instantly appeared before his master to carry him to Himavat. He reached the retreat of great rishi Upamanyu, who was a descendent of great Shiva Bhaktha Vyagrapadha. This retreat was spoken of highly and respected by the Devas and the Gandharvas. Filled with ethereal beauty, this place was a repository of various kinds of trees, herbs and stems both rare and prevalent. It was also a safe asylum for food for various kinds of birds. The animals that are often referred to as wild in the plains like rurus, apes, tigers, lion, leopards, deers, peacocks, snakes, bear and several other animals and bird species were all seen to be in complete mutual harmony!. The mongoose and the snake; tiger and the deer; exhibited mutual friendliness, on the account of the aura of those Rishis of blazing penances. One could always hear melodious music of the Gandharvas along with a soothing breeze that filled the listener with joy and peace. The various sounds of nature like the several flowing rivulets originating from Ganga & birds chirping augmented the already blissful environment, conducive for leading a contemplative life style. The auspicious voice of Rishis singing the Samans rendered the place very holy & charming.

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Shri Krishna also observed how several Tapasvins subsisted only on air, some only on water, some only on sun shine, some on fire, some on smoke !!. Some were immersed in Manasika Japa. Then there were those were engaged in cleansing their souls by practicing the virtues of compassion while some amongst them were immersed in meditation. It was in such a remarkable congregation of Rishis and Tapasvins, there shone like a mid-day sun, a Rishi with Matted locks, resembling Bhava himself. It was the illustrious Rishi Upamanyu, to whom he (Krishna) immediately prostrated. Seeing Shri Krishna’s humility, the tejasvi rishi spoke thus

"Welcome O Kamala Lochana. Today by this visit of yours, we see that our penances have fructified. You are indeed worthy of our adoration, yet you choose to adore us?!! It is for your vision that we yearn and yet you make the effort to greet us?!!"

Lord Shiva: The Universal Object of Adoration To such an endearing enquiry, Janardhana responded with folded hands, making affectionate enquiries of the well being of all residents of the Ashram, birds, animals, trees included. Rishi Upamanyu, who had divined the purpose behind Shri Krishna's visit, assured him of its fulfillment (Jambhavati’s progeny). The rishi also proceeded to outline the means for its fulfillment, namely Tapas in adoration of Isana, the Lord of all creatures. Shri Mahadeva was known to sport there with his spouse, the divine mother Uma. It was in that very same spot that several Rishis since time immemorial had undergone severe penances and obtained the vision of that inexhaustible source of all energies, God Shiva Himself. He described Lord Shiva as having playfully projecting this multifaried creation in time and space and also withdraws it at the time of dissolution. The Rishi Upamanyu went on to describe how various Danavas like Hiranyakashipu, his son Mandara, Vidyutprabha, Shatamukha obtained the special grace of the Lord on account of their single-minded devotion and Tapas to the Lord Mahadeva. These Danavas could not be suppressed by any weapon or deity till their allotted times, only on account of the boons, weapons and grace obtained from Lord Shiva. Even the discuss that Hari carries on his person, was granted in the days of the yore by Lord Shiva Himself. Lord Shiva had himself created that terrible weapon of mass destruction, namely Sudarshana, to destroy a Danava. He then out of love for his foremost votary Lord Vishnu, gave that weapon of great energy to him. On the account of its blazing energy, it was incapable of being looked upon, save by the Lord of Pinaka Himself. So Lord Shiva had named it Sudarshanam. Even Grandsire Brahma was engaged in penances with Lord Shiva as the goal, in ancient past, when universe was in its infancy, so as to obtain children, with which the creation might multiply. Great Rishis of repute like Yajnavalkya, Vyasa

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obtained their life’s mission only by adoring Lord Shiva. Great Tapasvini like Anusuya (wife of Rishi Atri) took refuge with the Great Lord Mahadeva, while she passed 300 years in intense Tapas. All that time she slept on wooden clubs, for pleasing Bhava. Then by the blessing of the Gangadhara, she had a son. Kaurava Vikarna and celebrated author Shakalya had on account of their devotion to Lord Shiva obtained undying fame and life in the hereafter. There was a celebrated rishi Savarni, in the Satya Yuga, who in this very same ashrama undertook penances for about 6000 years! Pleased with him Mahadeva, that Guru of all Gurus, awarded him freedom from death and decrepitude and the blessing that he shall be a celebrated writer throughout all the worlds. Indra also adored the great Digambara and Bhasmadhari - Lord Shiva, in Varanasi, filled with single minded devotion. So did Deva Rishi Narada, amongst many others. After having spoken about how different people have always strived to earn the special grace of Lord Shiva & succeeded, rishi Upamanyu proceeded to tell the tale of his own life.

Who was Upamanyu ? In Krita Yuga, there was a famous Rishi named Vyagrapadha, who was renowned for his knowledge and mastery over the Vedas and their branches. Upamanyu was born as the son of that Rishi and Dhaumya3 took birth as his younger brother. While they were both young and visiting their friends place, young Upamanyu happened to notice how everyone in his friend’s household were enjoying cow’s milk. Eager to taste milk himself, he hurried home and made the request to his mother. Upamanyu's mother has raised the boys all by herself and was in dire poverty. Upamanyu being an innocent young boy had not quite understood the depth of his family's poverty. Yet in a bid to appease the boy, his mother mixed some rice flour in water and gave it to him. Upamanyu quickly discovered the deception and protested, demanding the original stuff. His mother then broke down in tears, as her heart could not bear the miserable plight under which the two bright young boys were being raised. With tears streaming down her cheeks the pious lady explained the difficulty in procuring milk for some one who was living in such extraneous circumstances that too in the forest. She explained the Dharma of their family, which was namely to subsist on the bare minimum, so as to keep the vehicle called the body alive and use it to contemplate on and adore Lord Mahadeva. She exclaimed that without gratifying Lord Shiva, one could not hope for riches material or spiritual. She exhorted her son to devote heart and soul to Lord Sankara if he wanted his wishes to attain fulfillment. Hearing those words pregnant

3 Could be the same Dhaumya who was the priest of Yudhisthira, who accompanied him during the exile.

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with seeds of devotion, prompted Upamanyu to hear more about Lord Shiva & his forms, from his mother, his first Guru.

Upamanyu’s Mother’s discourse on Lord Shiva His mother discoursed as follows: - "Amba Uvacha Mahadeva is exceedingly difficult to be known by persons of impure minds. These men shall be incapable of bearing him in their unfertile hearts. Men of wisdom say many are his forms. Who is there who can understand in details all the Leelas performed by the Isana ? Who can relate how Sarva sports and how he becomes gratified? Maheswara of universal form resides in the hearts of all creatures. While Munis discoursed on the auspicious and excellent acts of Isana, I have heard from them how, impelled by compassion towards his worshippers, he grants them His vision. You have asked me about the various forms of Lord Siva, which I have heard from pious souls in the past. I shall recite them to you. Bhava assumes the forms of Brahma and Vishnu and Rudra4. He also assumed the forms of all celestials starting from Adityas, Aswins, and those of Viswadevas. He assumes the forms also of men and women, of Pretas and Pisachas, of Kiratas and Savaras, and of all aquatic animals. He it is that assumes the forms of those coral sprouts that are used as ornaments by men. He assumes also the forms of Yakshas, Rakshasas and Snakes, of Daityas and Danavas. All animals, birds and plants are verily his form. It is Mahadeva who assumes the forms various classes of humans - Rishis, Brahmanas, all alike. He sometimes becomes six-faced (Shanmukha)5 and sometimes becomes multifaced. He sometimes assumes forms having three eyes and forms having many heads. And he sometimes assumes forms having many millions of legs and forms having innumerable stomachs and faces and forms endued with innumerable arms and innumerable sides6. He sometimes appears surrounded by innumerable spirits and ghosts. He assumes the forms of Rishis and Gandharvas, of Siddhas and Charanas.

4 The Bhava here is the Narayana of Vaishnavas; The Bhuvaneshwari of Shakthas; The Sadashiva of Shaivas. 5 Consistent with a belief that Lord Skanda is looked upon as an incarnation of Lord Siva (Jnana Avatar) 6 sahasra SIrshA purusha: | sahasrAksha: sahasrapAt – Purusha Suktham

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He assumes a form which is rendered white with ashes he smears on it and adorned with a half moon, on the forehead. He, Sharva who is the cause of dissolution of this creation is also its very substratum. Mahadeva is the Atman of all creatures. He is all pervading, He is the teacher of all subjects. Living everywhere and in the hearts of all creatures in the universe, he verily knows the desire of every worshipper. Do you then seek his protection. He is the only King of Gods. Some times he rejoices, sometime he assumes his fierce form, some time he utters the mystic syllable Hun with a loud voice. He appears with discus (Chakra) and Mace (Gadha)7 and some other times with Trident (Thrishoolam) and Battle Axe (Parasu). He is seen as the Sesha who upholds the creation and the Lord Hari himself. With snakes for his sacred thread and all kinds of ornaments, he is sometimes seen wearing the elephant skin as His upper garment. Sometime He laughs, He sings, He dances spellbindingly, surrounded by innumerable spirits, ghosts. He plays mind melting music on instruments of diverse kind. He is seen to behave like mad person, like a child, like a ghost, like a drunkard and sometime sweetness overflows from his utterances. He sometimes recites Mantras for the good of the world, sometime he becomes the presiding deity of those very same Mantras. He sometimes is immersed in Yoga and in other times becomes the very object of all Yogins. He is seen at various places in various forms and sometime completely unseen too. His person is seen by some to be fair, dark, pale, smoke like, red. His eyes are large and sometimes fierce some. He has empty space for his covering and he covers all things. 7 Indicative of Lord Vishnu being another form of Lord Shiva.

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Who is there who can truly comprehend the limits of Mahadeva whose form is verily formlessness, made up of Maya8, whose form is constituted of all actions in the universe, who assumed the forms of Hiranyagarbha and who is without beginning or end? He is the antaryamin. He is Manas, Chitta, Ahamkara, Prana, and Buddhi. He is Jiva. He is Brahman. He is Atman. He is the soul of Yoga and is called Yoga. Indeed Maheshwara can only be known by the pure Buddhi which is non different from the Atman. Devoting yourself to Him, fixing your heart on him and accepting Him as your only refuge, O son, worship Mahadeva and then you will have attained your life’s purpose” After thus inspiring her son Upamanyu, to undergo the severest of penances in adoration of Lord Shiva, his mother bid him farewell.

Upamanyu’s Tapas and Shiva Darshan The Mahabharatha describes the stringent austerities Upamanyu underwent. For one thousand years, Upamanyu stood only on his left toe. Next 1000 years, lived only on fruits. Next 1000 on fallen leaves of a tree. Next 1000 only on water; Then air alone. Thus Upamanyu slowly but steadily increased the degree of his austerity and became a receptacle of the immense Tapa-Agni. Lord Shiva the all pervading Lord of the Universe, desirous of showing the world, the excellence of his votary, appeared before Upamanyu, but in the form of Indra alighted on Airavata. Upamanyu woke from his deep contemplation, & became aware Indra’s advent. Due to Lord’s Maya, Upamanyu could not see through the disguise. Indra (actually Lord Shiva in disguise) praised Upamanyu for his austerity and promised him any boon that he sought. Upamanyu, who was then unaware of the Lord Shiva’s Leela, humbly declined the offer. He was not keen on taking boon from anyone else, let alone Lord Shiva, his Ista. He even went on to say, he would rather be tree or worm and languish for several eons, if that be Lord Shiva’s will, rather than seek sovereignty over the three worlds, if it were to be granted by anyone else. He went on to quote

“Go or remain, O Sakra, as you see fit. I wish to have boons or curses only from Mahadeva.” Having said these words unto the chief of the celestials, Upamanyu became overwhelmed with grief at the thought of Mahadeva not having been gratified with him, despite his severest austerities.

8 “Mayathanu”

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But Lo in a blink of an eye the whole scenario changed right in front of him. Upamanyu beheld in front of him the magical transformation of Airavata into a bull of the whitest hue, imaginable. Upon the back of that animal sat the Lord of the universe Mahadeva with this spouse, divine mother Uma. The effulgence of the Lord was like that of thousand suns that it soon filled every direction with dazzling splendor, on account of which Upamanyu indeed felt overwhelmed and blinded. But soon by Lord’s Maya the blazing effulgence subsided and Upamanyu could view the form of the merciful Sthanu. “Upamanyu Uvacha The merciful Neelakanta was seated on the back of his bull. The very embodiment of detachment, the Lord was looking like a smokeless fire. He, the origin of all kinds of forces in life, was endued with several arms and adorned with diverse kinds of ornaments. Clad in white dress, he wore white garlands, and had white unguents smeared upon his limbs. The colour of his ever victorious banner, was white. The sacred thread round his effulgent frame was also white. He was surrounded with associates, all possessed with prowess equal to his own, who were singing or dancing or playing on diverse kinds of musical instruments. A crescent moon, of pale hue formed his crown. Lord’s three eyes looked like three suns. The garland that was on his body, was made of a wreath of white lotuses, adorned with jewels and gems” Upamanyu also witnessed several astras of great renown like the Pasupata, Sula & the Pinaka. These weapons seemed to be alive and attending upon the Lord’s will. The Pinaka appeared like a snake. The Pasupata was seen to emit sparks of fire. It was with this Pasupata that the Lord burnt the Tripurasuras. Also was seen the Parasu (Axe) which Mahadeva gave to his dear disciple Parasurama to fulfill the mission of exterminating those Kshatriyas, who has transgressed all limits of decorum. Accompanying the Lord were grandsire Brahma and Shri Hari Vishnu. Brahma seated on his swan, was seen adoring the Lord with the Rathantara Saman. Lord Vishnu seated on Garuda, bearing His conch, discuss and the mace, was uttering Jyestha Saman, while adoring Lord Shiva. Lord Shanmukha bearing his Shakthi, seated on a peacock, also shone in great resplendence like another Agni. All Munis headed by Manu, Brighu; deities headed by Indra; spirits, ghosts were seen there single-mindedly engaged in singing the Lord’s glories.

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After having witnessed such a spell binding, blessed scene Upamanyu by the grace of the Lord, uttered the following salutation.

“Upamanyu Uvacha O illustrious one, O you are the refuge of all things, O you that art Mahadeva! Salutations to thee who assumed the form of Indra, You are Indra; Salutations to thee that art armed with the thunder9; Salutation to thee O Pinakin; Salutations to thee who art clad dark deer-skin for your upper garment; Salutations to thee that are of white complexion, to thee that are red of complexion, to thee that are of brown complexion, to thee that are of dark complexion, to thee that are of the complexion of the Sun, to thee that are verily the Sun and the Moon. Salutations to thee that bears the lunar disc, to thee that art of lunar aspect, to thee that art the foremost of all creatures. Salutations to thee that always has a snake for the garland round your neck. Salutations to thee who has a form, half of which is yellow and half white, to thee that has a body half of which is male and half female, to thee that art both male and female10. Salutations to thee that art incapable of being described by names, mysterious, to thee who art of thine own form11. Salutations to thee that has the nature of both Knowledge and Bliss12. Salutations to thee that art the Earth, to thee that art infinite, to thee that art exceedingly auspicious. Salutations to thee that hast the Sun, the Moon, and Agni for the three eyes, to thee that art possessed of a thousand eyes, to thee that art both male and female, to thee that art divested of sex, to thee that art a Yogin. Salutations to thee that art of the grace of those deities who are worshipped in sacrifices, to thee that art the Atharvans, to thee that art the alleviator of all kinds of disease and pain, to thee that art the dispeller of every sorrow.

9 Since Lord Siva appeared originally as Indra, before revealing Himself. 10 Ardhanarishwara description; Yellow/White description. 11. Implies His form is incomparable and inconceivable. 12 Knowledge = Consciousness = “Chit”; Bliss = Anandam = State beyond suffering (in Turiyam)

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Salutations to thee that projects forth diverse kinds of illusions, to thee that presides over the soil and over the seed that is sown in it, to thee that art the Creator of everything. Salutations to thee that art the Lord of all the celestials, to thee that art the Master of the universe, to thee that art endued with the speed of the wind, to thee that art of the form of the wind. Salutations to thee who tore away one of the heads of the Grandsire Brahma. Salutations to thee that art the destroyer of the Tripurasuras, to thee that art the destroyer of Daksha's sacrifice, to thee that art the destroyer of the body of Kama Salutations to thee that art Skanda, Visakha, to thee that art the rod of the Brahmana, to thee that art Bhava, Sarva & Isana. Salutations to thee that art the destroyer of Bhaga, to thee that art the slayer of Andhaka, to thee that art the universe, to thee that art Lord of illusion13, to thee that art both conceivable and inconceivable14. You are the one end of all creatures, you are the foremost, and you are the heart of everything. You are the Brahma of all the deities; you are the Nilardhita Red and Blue of the Rudras. You are the Soul of the creatures, you are He who is called Purusha in the Sankhya philosophy, you are the Rishabha among all things sacred, you are that which is called Auspicious (Shivam) by Yogins and which, according to them, is without parts15. You are the house-holders among those within the purview of the four ashramas. You are the great Lord amongst the lords of the universe. You are Kubera among all the Yakshas and you are Vishnu amongst all the sacrifices. You are Meru amongst mountains, you are the Moon among all luminaries of the firmament, you are Vasishtha amongst Rishis, and you are Surya among the celestial objects. You are the lion among all wild animals, and among all domestic animals, you are the bull that is worshipped by all people. Among the Adityas you are Vishnu (Upendra), among the Vasu you are Pavaka, among birds you are the son of Vinita (Garuda), and among snakes you are Ananta (Sesha). Among the Vedas you are the Samans, among the Yajushes you are the Sata-Rudriyam, among Yogins you are Sanatkumara, and among Sankhyas you are Kapila. Among the Maruts you are Sakra, among the Pitris you are Devarat, among all the Lokas you are Satya Loka, and amongst all the ends that creatures attain to, you are Moksha or Emancipation. 13 Lord of Maya 14 Here Lord is described with the philosophical verbiage used to describe Maya itself. (e.g. Verse 109 of Vivekachudamani) 15 Akhandam =Impartite and hence indivisible and therefore the ultimate unit substance.

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You are the Ocean of milk among all oceans, among all rocky eminences you are Himavat, among all the orders you are the Brahmana, and among all learned Brahmanas you are he that has undergone and is observant of the Diksha. You are whatever else possessed of superior energy of eminence that exists in the universe. Upamanyu proceeds to declare that it was only then having obtained the rare and holy sight of Lord Shiva, did he consider himself born afresh. With deep devotion he declared, what Saiva Agamas, Upanishads and Puranas, emphatically put forth that Lord Mahadeva is Para Brahman – the source of Brahma, Vishnu and Rudra. “You are that Mahadeva, who is the original Creator of the universe with all its mobile and immobile entities. You are he, who, at the end of the Kalpa, stands, withdrawing all things into yourself. From your right side, you created Brahma and from your left side Vishnu, for protecting your Creation. That Rudra, who sprang from you, destroys the Creation with all its mobile and immobile beings, assuming the form of Kala of great energy, of the cloud Samvartaka charged with water which myriads of oceans are not capacious enough to bear, and of the all consuming fire.” He then relents for not having offered Arghya to the Lord, for not having originally recognized Him, while in the disguise of Indra. Having said thus, he offered Arghya to the Arghya and then, with joined hands solicited the most excellent boon of steady & unalloyed devotion to Him. Upamanyu also requested the Lord to make his presence always felt in that foremost of retreats. Then an auspicious shower of flowers fell upon his head, possessed of celestial fragrance. Then Mahadeva having been gratified with Upamanyu, said the following words

“Shri Mahadeva Uvacha Behold, all the steady, great and unchangeable devotion of Upamanyu” Then the Lord granted him his boons and blessed him and his near and dear ones with eternal access of healthy food prepared with milk from the Ocean of Milk itself. Being blessed of misery free body and mind, Upamanyu also received the book from the Lord that after the expiration of a Kalpa, he (i.e. Upamanyu) shall obtain “Samipya” Moksha. Lord also vested Upamanyu with spiritual knowledge of every kind and undying fame. Having blessed Upamanyu thus the illustrious Lord Isana, endued with the effulgence of millions of Suns, disappeared.

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Shri Krishna’s vision of Lord Shiva Thus having recounted to Shri Krishna his personal experience of how he obtained God vision, Upamanyu well and truly had inspired Shri Krishna. Shri Krishna, a great yogi himself, out of humility and devotionally charged temperament anxiously asked Upamanyu, whether the Lord Sankara shall grace him with His vision. Upamanyu immediately assured Krishna of Lord Shiva’s darshan. Having been blessed with the insight into the events unfolding in future, he told Krishna that in 6 months time the darshan of the Lord would come to pass, for Krishna. Thus having received sufficient impetus to undertake the vow and Tapas, Krishna got initiated into certain mantras and methods, from the great Upamanyu himself. Shri Krishna shaved his head, took on a staff, and wore rags. For one month he lived on fruits. Next month on water. The third, 4th and 5th months only on air. All the while he stood on one foot with arms raised upwards in salutation and immersed in deep meditation. Then in the sixth month, Shri Krishna beheld in the sky, a light that seemed to be as dazzling of that of 1000 suns. Towards the center of the effulgence, he saw a cloud looking like a mass of blue hills, adorned with rows of cranes16, decorated with many grand rainbows, with flashes of lightning. Within that cloud was the powerful, effulgent, gracious Mahadeva, seated on a bull, besides Mother Uma. The appearance of the primeval parents seemed like that of Sun in the midst of clouds, with Moon by his side. The hair on Krishna’s body stood on its end, tears poured down his cheeks, eyes were widened with the wonder and of having obtained the rate sight of his Ista - Hara, the eternal refuge of all. Mahadeva adorned with a diadem on his head, armed with his Shula, Pinaka and Vajra, was clad in tiger skin and had matted locks. A snake formed His sacred thread. The Lord wore an excellent garland of diversified colors on his bosom that hung down to his toes. Krishna beheld him like the exceedingly bright moon of an autumnal evening. Surrounded by diverse clans of spirits and ghosts, he looked like the autumnal Sun difficult of being gazed at for its dazzling brightness. Eleven hundred Rudras stood around that Deity of restrained soul and white deeds, seated upon his bull. All of them were hymning his praises. The Adityas, the Vasus, the Sadhyas, the Viswadevas, and the Aswins praised that Lord of the universe by uttering the hymns occurring in the scriptures. Indra and his brother Upendra and the Grandsire Brahma, all uttered, in the presence of Bhava, the Rathantara Saman. 16 I find this imagery having some similarities with the description provided by Shri Ramakrishna, when he had one of his God visions, earlier in his life.

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Innumerable masters of Yoga, all the noble Rishis with their children, all the celestial Rishis, the mother Earth, and all beings established in the Truth, were seen there bowing down unto that Supreme Teacher, that great Father, that origin, means and ends of Yoga. Sanatkumara, the Vedas, the Histories, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, the seven Manus, Soma, the Atharvans, and Vrihaspati, Bhrigu, Daksha, Kasyapa, Vasishtha, Kasya, the Schandas, Diksha, the Sacrifices, Dakshina, the Sacrificial Fires, the Havis (clarified butter) poured in sacrifices, and all the requisites of the sacrifices, were beheld by Krishna in their embodied forms. All the guardians of the worlds, all the Rivers, all the snakes, the mountains, the celestial Mothers, all the spouses and daughters of the celestials, thousands upon thousands and millions of ascetics, were seen to bow down to that Lord of tranquility, who is beyond the grasp of human intellect. The Mountains, the Oceans, and the Points of the compass also did the same, the Gandharvas and the Apsaras highly skilled in music, sang and hymned the praises of Bhava. The Vidyadharas, the Danavas, the Guhyakas, the Rakshasas, and all created beings, mobile and immobile, adored, in thought, word and deed, that Supreme Lord Sankara. Thus there appeared before Krishna that Lord of all the gods – Sarva seated in all his glory, with the entire creation rallying around Him, vibrating in devotion. Just as it happened with Upamanyu, even the great Krishna struggled to look directly at the mass of effulgence, emanating from the frame of Mahadeva. Knowing his devotee’s plight the Lord made it easy on Krishna, withdrew the splendor within Himself and then spoke to his most cherished devotee as such: -

“Shri Mahadeva Uvacha Behold, O Krishna, and speak to me. You have performed Tapas in my adoration, several hundreds and thousands of times in the past. There is no one in the three worlds that is dearer to me than you.” After Krishna had bowed unto Parvati Parameshwara, he uttered as follows: -

“Shri Vasudeva Uvacha Salutations to thee, the eternal origin of all things. The Rishis say that you are the Lord of the Vedas. The righteous say that you are Tapas, Sattwa, Rajas, Tamas and Satyam. You are verily Brahma, Rudra, Varuna, Agni and Manu. You are Bhava, the all-powerful Master of all things. You are Omnipresent. All beings, mobile and immobile, have sprung from you.

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The Rishis say that you are superior to the senses, the mind, the vital breaths, the seven sacrificial fires. You, O illustrious one, art the Vedas, the Sacrifices, Soma, Dakshina, Pavaka, Havi, and all other requisites of sacrifice. The merit obtained by sacrifices, gifts made to others, the study of the Vedas, vows, regulations in respect of restraint, Modesty, Fame, Prosperity, Splendor, Contentment, and Success, all exist as means leading to thee. You are all acts that creatures perform, you are the joy and sorrow that flow from those acts, you are also the state beyond joy and sorrow, you are that Ignorance which is the indestructible seed of Desire, you are the high origin of Mind, and you are Eternity. You are the Unmanifest, you are Pavana, you are inconceivable, you are the thousand-rayed Sun, you are the effulgent Chit, you are the first of all the topics, and you are the refuge of life. The use of words like Mahat, Atman, Understanding, Brahman, Universe, Sambhu, and Self-born and other words occurring in succession (in the Vedas), show that your nature has been judged (by persons conversant with the Vedas) as identical with Mahat and Soul. Verily, regarding thee as all this, the learned Brahmanas win over that ignorance which lies at the root of the world. You reside in the heart of all creatures, and you are adored by the Rishis as Kshetrajna17. Your arms and feet extend to every place, and your eyes, head, and face are everywhere. Of all acts that are performed in infinitesimal divisions of time you are the fruit. You are the original effulgence (of the supreme Chit). You are Purusha, and as such you reside in the hearts of all things. You are the various Yogic attributes of success, viz., Subtlety and Grossness and Fruition and Supremacy and Effulgence and Immutability. Yogins that are devoted to meditation, Truth and that have subjugated their passions, seek thee and rest on thee.

17 Bhagvad Gita Chapter 13 Verse 2: This body, O Arjuna, is called the Field (Kshetra); he who knows it is called the Knower of the Field (Kshetrajna) by the sages; Verse 3: Do you also know Me as the Knower of the Field (Kshetrajna) in all fields, O Arjuna! Knowledge of both the Field and the Knower of the Field is considered by Me to be the knowledge. This shows that when the Lord spoke in Gita, his consciousness was elevated to the level of Ishwara, Whom he adores in the current story.

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By understanding the seven subtle entities (viz., Mahat, Ego, and five subtle primal elements called Tanmatras), by comprehending your six attributes (of Omniscience, Omnipotence, Supreme Energy, Splendor arising out of Perfect Contentment, Independence or Lordship, and Infinitude), and being conversant with Yoga that is freed from every false notion, the man of knowledge succeeds in merging with thee.” After saying such, unto Bhava, the innumerable audience of this event surrounding Mahadeva showered celestial flowers possessed of great fragrance on Shri Krishna, in approval. The great Lord Sankara then spoke thus “We know, O Krishna, that you are filled with the greatest devotion towards us. Do what is for your good. My love and affection for thee is very great. Do you ask for eight boons? O best of all persons, O Krishna I shall verily give them unto thee. O chief of the Yadavas, name what is that you desire for. However difficult of attainment it might be, you shall have them still” Thus commanded by Mahadeva, Shri Krishna proceeded to enlist the boons, which were, (1) Firmness in virtue, (2) the slaughter of foes in battle, (3) the highest fame, (4) the greatest might, (5) devotion to Yoga, (6) your adjacence, and (7) hundreds upon hundreds of children18. The Lord approved of them. After this, the mother of the universe, the upholders of all things - the spouse of Sarva, that greatest Yogini said these words unto Krishna “Uma Uvacha O sinless one, the powerful Mahadeva has granted thee a son who shall be named Shamva. Do you also take from me eight boons. I shall certainly grant them to thee” Bowing down to the divine mother of the universe, Shri Krishna solicited the following 8 boons (1) non-anger against the Brahmanas, (2) grace of my father, (3) a hundred sons, (4) the highest enjoyments, (5) love for my family, (6) the grace of my mother, (7) the attainment of tranquility and peace, and (8) cleverness in every act!19. Mother blessed his wishes and she went on to further grant further more boons. She also blessed Shri Krishna with great power and sovereignty. Mother also proclaimed Krishna would be husband of 16,000 women and be an object of love and affection from all his kith and kin. Several thousand people would be fed at his place. Having granted such choicest boons, the primeval parents of the Universe, vanished from Shri Krishna’s minds eye. Filled with utmost joy that transcends any kind of description, Krishna returned to the Ashram and fell flat at the feet of his Guru Upamanyu. 18 Only 7 could be counted. 19 This is an excellent example of Shri Krishna’s presence of mind.

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The great sage then declared in rapturous ecstasy “There is no deity like Sarva. There is no end or refuge like Sarva. There is none that can give so many or such high boons. There is none that equal him in battle”.

Story of Tandin and Origin of Shiva Sahasranama Later after the excitement abated, Rishi Upamanyu continued with the story of Tandin. In the Krita Yuga, a Rishi named Tandin adored Mahadeva for a period of 10,000 years and succeeded in obtaining a vision of Mahadeva. Tandi had then extolled Lord Shiva with a spontaneous exquisite hymn pregnant with deep devotion and high philosophy. After which Lord Shiva blessed him with undecaying health, sorrow free mind and undying fame. Blessed by Lord Shiva with foremost spiritual knowledge and aptitude, Tandi went on to become author of great spiritual repute. Tandi for his part sought from the Lord nothing but unalloyed, pure and steady Siva Bhakthi. Upamanyu met with this great Rishi Tandi, in the same retreat (Badarikashram) and heard from his the celebrated names of Lord Shiva. Of the 10,000 names in the scriptures only a 1000 occur, rest of the names were not known to all. Rishi Tandi had obtained that knowledge and communicated them to Upamanyu. “Upamanyu Uvacha Mahadeva is the Eternal Brahman. Even persons endued with Yoga & Yoga's achievements are unable to know in even a hundred years, the extent of the glory of Lord Siva. Verily, the beginning, middle or end of Mahadeva cannot be apprehended by the Devas. The Supreme Lord is incapable of being adored by any one if he does not grant his permission to the adorer. As regards me, it is only when I become fortunate enough to receive his permission that I succeed in adoring him. I shall indicate only a few names of that great Deity who is without birth and without destruction, who is the original cause of the universe, who is the highest Soul, and whose origin is Avyaktha. As gold represents the symbol of the objects found in the mountains, as honey represents the essence of flowers, as Manda represents the extract from ghee, even so have these names been extracted from and represent the essence of, those ten thousand names that were uttered in Brahma Loka” Upamanyu then explains the merits of contemplating on these names, which are the attributes of the Reality which is beyond attributes. These names are capable

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of cleansing every sin, however heinous. It possesses the same merit that is attached to the four Vedas. It should be comprehended with attention by spiritual aspirants and engraved on their memory. These names that are filled with auspiciousness, leading to spiritual advancement, are great cleansers. They should be imparted only to him that is devoted to the great Lord. Infact the essence of these names is to be looked upon as Yoga. This is also looked upon as the highest object of meditation (Dhyana). This is that which one should constantly recite as Japa. This is equivalent to Knowledge (Jnana)20. This is the highest Mystery. If one, even during his last moments, recites it or hears it recited unto him, one succeeds in attaining to the highest end. Brahma, the Grandsire of the entire universe, assigned to it the foremost place among all excellent hymns. From that time, this hymn extolling and explaining the greatness and glory of the Paramatman - Mahadeva, is held in the highest esteem by all the deities, and has come to be regarded as the king of all hymns (Stavaraja) This hymn relates to Him who is the Veda of the Vedas, and the most ancient of all ancient objects, to Him who is the energy of all energies, and the penance of all penances; to Him who is the most tranquil of all creatures endued with tranquility, and who is the splendor of all splendors; to Him who is looked upon as the most restrained of all creatures that are restrained, and Him who is the intelligence of all creatures endued with intelligence; to Him who is looked upon as the deity of all deities, and the Rishi of all Rishis; to Him who is regarded as the sacrifice of all sacrifices and the most auspicious of all things filled with auspiciousness; to Him who is the Rudra of all Rudras and the effulgence of all things endued with effulgence; to Him who is the Yogin of all Yogins, and the cause of all causes; to Him from whom all the worlds were projected, and unto whom all the worlds withdraw into, to Him who is the Atman of all, and who is called Hara of immeasurable energy. Anyone hearing those names shall obtain the fulfillment of their hearts desires. What followed next was the actual recitation of the 1008 names of Lord Shiva by Shri Krishna to Bheeshma and company, as told to him by Rishi Upamanyu.

20 Siva Sahasranama offers various avenues of spiritual unfoldment (by means of Dhyana, Japa, Jnana & Yoga)

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Epilogue Guru Parampara for the Sahasranama: At the conclusion of the hymn, it is declared that this hymn is a great mystery that Brahma gave to Indra; Indra to Death; Death to the 11 Rudras; From Rudras to Tandi, in the region of Brahma Loka. Tandi communicated this to Shukra; Shukra to Gautama; Gautama to Vaivasvata Manu; Manu to Rishi Narayana; Narayana to Vaivasvata Yama; Vaivasvata Yama to Nachiketa; Nachiketa to Markandeya; Markandeya himself gave this to Upamanyu. This account of how Upamanyu got access to this hymn is different from what he told Shri Krishna (since it is said he got this from Rishi Tandi himself), yet both can be taken to have happened. One can imagine Upamanyu to have heard it originally from Tandi and later to have obtained initiation from Markandeya w.r.t the Upasana Vidhi for the same hymn. Benefits & Uniqueness : Shri Krishna himself declares that any person, who recites this hymn with a pure heart observing the vow of Brahmacharya, and with his senses under control, regularly for one whole year, succeeds in obtaining the fruits of a horse-sacrifice (Ashwamedha Yagna). Infact the Linga Purana tells of a story of a King Tridhanvan who wanted to perform Ashwamedha Yagna but was unable to do so, on account of dire poverty. This king came in contact with rishi Tandi, who then initiated the king into Siva Sahasranama. After having dedicated himself to adoring Lord Siva with the Sahasranama, the king became a ruler of great renown. (The same fruit that is said to accrue to one who performs the Ashwamedha Yagna). It is said in Mahabharatha that the Danavas, Yakshas, Rakshasas, Pisachas, Yatudhanas, Guhyakas and snakes can do no injury to him, who practices Siva Sahasranama. This great Sahasranama was recited by Lord Krishna himself in the presence of Shri Bheeshma and several other sages like Viswamitra, Vyasa, Valmiki, Asita Devala, GritSamada, Jaigishavya, Garga, Parashara, Mandavya, Galava and several others. Some of the names of Lord Siva are repeated several times. Such repetitions can be seen in other Sahasranama hymns as well. The purpose behind such repetitions (according to great commentators like Shri Neelakanta) is to earn special merit. This Sahasranama is treated at par with several Vedic and Vedantic texts. This hymn is unique in the sense that Hari himself has sung it. It’s also unique for the reason that Bheeshma expressed his inability to comprehend Lord Siva’s greatness and requested Hari himself to do it. Such strange events are verily the play of the God. This hymn’s guru parampara is originating from ancient times, since the days of the universe’s infancy, from Brahma himself. Several Rishi, mentioned above, who are themselves legendary, for having authored several epics, puranas, sutras, themselves vouch for this Sahasranama and its benefits, from their personal

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experience. Their trials, tribulations and how they overcame it, by Lord Shiva’s grace, is discussed in the same Parva, after the completion of the Sahasranama. Each of those stories is interesting and warrant separate treatment. The reader is encouraged to read further in this regard. This Sahasranama and the stories that surround it, reveal not only the preeminence of Lord Shiva (upheld by Mahabharatha) and prominent examples of Siva Bhakthi but it also evokes a sense of awe in the mind of the reader due to the kind of Tapas that foremost of beings like Brahma, Vishnu, Indra and other deities have undertaken, in His adoration. Few words about other versions: In the Mahabharatha and also in Linga Purana, there are specific accounts Lord Siva having granted the Sudarshana chakra to Lord Vishnu. According to Linga Purana, while in an attempt to complete the Sahasranama archana of Lord Siva, Hari finds one of the flowers missing and without a moment’s hesitation offers one of his eyes as substitute to complete the archana. Lord Siva pleased with this act and offered the Sudarshana chakra, which He had earlier used to slay asura Jalandhara. A similar story and context also surrounds the occurrence of the Sahasranama in the Siva Purana as well. The Santi Parva of the Mahabharatha which also comprises of a dialogue between Bheeshma and Yudhisthira touches upon the story of Daksha Yagna, wherein Daksha Prajapati (having realized his folly in not inviting Lord Siva to the Yagna) upon Veerabhadra’s encouragement recites Siva Sahasranama. Even though

there is a reference/quote in the text21 claiming “Daksha knelt down to him and adored that deity having the bull for his mark, by uttering his thousand and eight names”, there are clearly a few hundred names short of 1008. So it is not clear how one can claim that it’s a Sahasranama, in the first place. There are scholars who claim that this Santi Parva version of Sahasranama is special for the reason that it echoes the names/views aired in the Vedas and Sata-Rudriyam and even suggest that this Santi Parva version has to be recited along with Sata-Rudriyam to make up for the right number count. Another interesting thing about the Sahasranama in Santi Parva is that, Bheeshma recounts those names of Lord Siva, as uttered by Daksha in the days of the yore, upon Yudhisthira’s behest (unlike the Anushasanika Parva version) Unity of Godhead: Another distinct aspect of this parva of the Mahabharatha is the Unity of Godhead. Lord Shiva who is hailed as the supreme Brahman, is considered to be non different from Shri Hari. There is no Hari-Hara Bhedham whatsoever. The Brahman of the Siva Sahasranama is Lord Siva, while the Brahman of Vishnu Sahasranama is Lord Hari. Both are verily the same Brahman. The concept of Advaita is also to be inferred directly and indirectly in this parva. For example, the form of Lord Shiva which is so gloriously described, auspicious, blissful and sought after by several great souls like Upamanyu and Shri Krishna, is

21 SECTION CCLXXXIV Santi Parva

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sometimes referred to as Maya Thanu (or illusory form or form made out of Lord’s Maya). This clearly highlights two things 1) That even those who are established in Advaitic knowledge, do not in the least

bit, deviate from devotion to the personal Godhead, else why yearn for the Lord’s form and adore it?

2) It is the same Supreme Being who appears in the form of the Ista, no matter

how varied the devotional temperament or philosophical leanings might be. This observation cannot be easily overlooked, while reading Mahabharatha and its relevance can’t be overstated.