Veda(s) ends leads to one reality only. Thus all Veda and Vedanta eulogies the same reality.
Isha Upanishad is the Upanishad which glorifies Lord Shiva. The word "Isha" is the Name of Lord Shiva Only. It is Lord Shiva who is referred as Ishwar or "Isha".
Lord Shiva is also called as "Isha" in Shiv Sahasra naam "Om Ishaya Namah" Moreover Lord Shiva himself says the Following.
ईशान सर्वविद्यानामीश्वरः सर्वभूतानां ब्रह्मादिपति ब्रह्मणोऽधिपतिर्।ब्रह्मा शिवो मे अस्तु सदाशिव ओम्॥ (Taittiriya Aranyaka 10.21.1)
Also, the Ishwar Gita reveals the same truth, let's see.
अहं हि भगवनीशः स्वयं ज्योति सनातनः |परमात्मा परं ब्रह्म मत्तो ह्यन्यो न विद्यते || (Ishwar Gita 6:51)
Know me to be the only Lord Isha, and I am Self-illlumining. Know me to be sanatan (eternal). I am Parmatma, and there exist nothing which is not identical to me.
So, Isha itself is the name of Lord Shiva. Now let's analyse from Ishopanishat.
ॐ ईशा वास्यमिदꣳ सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥ १॥
Whatever moves in this mobile world, is enveloped by Lord. That is the reason, find your enjoyment in abandonment; do not crave what belongs to others.
Analysis: -
This clearly indicates that "Lord" whom is adressed in this Ishopanishat is none other then Parvati-Pati. Vedas mention the same description of Lord Shiva. Vedas recognize only Lord Rudra as anything and everything. From atoms to galaxies, it is only Lord Rudra who exists and pervades. Rudra is indeed everything, Let’s see few verses now.
(Taittiriya Aranyaka 10:24:1 of Yajurveda) “All this is verily Rudra. To Rudra we offer our Prostration.”
It further says;
“vishvam .......rudraya namo astu |” (Taittiriya Aranyaka 10:24:1 of Yajurveda)
“The whole universe, the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such”.
Because Rudra is infinite and his qualities are also infinite, so the above verses describe Rudra’s infinite properties in a generic sense. But in particular also we have certain evidences from Vedas as follows.
(YajurVeda 5:5:9-i )
“The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage”.
CONCLUSION: - Thus it is Lord Shiva who is refered here in this Ishopanishat.
कुर्वन्नेवेह कर्माणि जिजीविषेच्छतꣳ समाः ।
एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥ २॥
One desiring to live for a hundred years while performing karma here continuously. So long as you (seekest to live) a mere man, no other (path ) exists (where) activity does not taint you.
असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः ।
ताꣳस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥ ३॥
Malignant are those worlds and enveloped in blinding darkness, into which after death, whatsoever people slay the Self.
Analysis: -
Here it is told that who destroy self they fall in darkness. But we knew that self cannot be destroyed. And that Indestructible Self is none other then Shiva who denoted by Pranava in the Veda(s). This verse convey us that One who fail to realize his own self(identical with Ultimate Reality) are lost in the dark hell (ignorance).
Here Adi-Shankaracharya Clearly says that Self cannot be destroyed. The Great Advait Vedant Guru and Philosopher reveal the same as confirmed by the Shruti. It is to be noted that again it is Lord Shiva only who is situated as "Inner-Self" of all beings. Regarding this our Shruti says;
Taittiriya Aranyaka (10.16.2) of Yajurveda calls lord Shiva as:
“
Salutations to Him, He who is the Spirit – Atman – dwelling in all creatures)Salutations to Him, He who is concealed in the heart of all creatures being their inmost Self.
ततः परं ब्रह्म परं बृहन्तं यथानिकायं सर्वभूतेषु गूढम् ।
विश्वस्यैकं परिवेष्टितार- मीशं तं ज्ञात्वाऽमृता भवन्ति ॥ ७॥ (Svetasvathara Upanishad 3:07)
“The Ultimate Lord Rudra is higher than Virat, beyond Hiranyagarbha. He is vast (Brihat=Brahman) and is hidden in the bodies of all living beings. By knowing Him who alone pervades the universe, men become immortal”.
Here it clearly says that Lord Shiva is situated as innerself. The same fact is repeated in various other portion of Shruti.
न जायते न म्रियते न शुष्यति न क्लिद्यते न दह्यते न कम्पते
न भिद्यते न च्छिद्यते निर्गुणः साक्षिभूतः शुद्धो निरवयवात्मा केवलः
सूक्ष्मो निर्ममो निरञ्जनो निर्विकारः शब्दस्पर्शरूपरसगन्धवर्जितो निर्विकल्पो
निराकाङ्क्षः सर्वव्यापी सोऽचिन्त्यो निर्वर्ण्यश्च पुनात्यशुद्धान्यपूतानि निष्क्रियस्तस्य संसारो नास्ति । (Atma Upanishad 1:4)
“He (The supreme self) is not born, does not die, does not dry, is not wetted, not burnt, does not tremble, is not split, does not sweat. He is beyond the gunas, is spectator, is pure, partless, alone, subtle, owning naught, blemishless, immutable, devoid of sound, touch, colour, taste, smell, is indubitable, non-grasping, omnipresent. He is unthinkable and invisible. He purifies the impure, the unhallowed. He acts not. He is not subject to empirical existence”.
This Sureme-Self mentioned in the Atmopanishat is none other then Shiva as it is confirmed by the Very same Upanishad.
आत्मसंज्ञः शिवः शुद्ध एक एवाद्वयः सदा ।
ब्रह्मरूपतया ब्रह्म केवलं प्रतिभासते ॥ (Atma Upanishad 2:1)
“The Atman – the Shiva, is pure, one and non-dual always, in the form of Brahman. Brahman alone shines forth”.
The "Inner-Self" is none other then Shiva is also confirmed in Shruti.
देहो देवालयः प्रोक्तः स जीवः केवलः शिवः ।त्यजेदज्ञाननिर्माल्यं सोऽहम्भावेन पूजयेत् ॥ (Maitreyi Upanishad II:1)“The body is said to be the temple; the individual Self (Jiva) is Shiva alone. One should discard the faded flowers in the form of spiritual ignorance and worship God (with the conviction) ‘He and I are one’.
Again this fact is confirmed again in the Other portion of Shruti
(Svetasvatara Upanishad 3.02 & Atharvasiras Upanishad 5.2)
एको हि रुद्रो न द्वितीयाय तस्थु-र्य इमाँल्लोकानीशत ईशनीभिः ।प्रत्यङ् जनास्तिष्ठति सञ्चुकोचान्तकालेसंसृज्य विश्वा भुवनानि गोपाः ॥
“Rudra is truly one. For the knowers of Brahman do not admit the existence of a second. He rules all worlds by his power. He dwells as the inner Self (Atman) of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time”.
(Panchabrahmopanishat 36)
अयं हृदि स्थितः साक्षी सर्वेषामविशेषतः ।तेनायं हृदयं प्रोक्तः शिवः संसारमोचकः ॥
“Lord Shiva, who grants salvation to one, from this day- to-day life of the world, exists as witness without differentiation in the heart of all beings and is called Hrudayam (That which exists within)”.
It is Lord Shiva who exist in the form of Jivaatma-Inner Self of all.
” (Sri Rudram, Yajurveda IV:5:8:o)“Salutations to Him (Rudra) who is born again and again in Samsara and who tastes the fruits of Karmas in the form of Jiva”.
पशुपतिरहङ्काराविष्टः संसारी जीवः स एव पशुः । (Jabali Upanishad 1.2)“Jeeva (being) is nothing but Shiva (the Lord of all beings – Pasupathi) himself who is acting the role of egoism”.
CONCLUSION: - It is clear that Lord Shiva exist as innerself of all. And as this Jiva is nothing but Shiva, hence it is eternal.
अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् ।
तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ॥ ४॥
Meaning: - Unmoving, one, (and yet) speedier than the maanas ; the senses fails to reach there ; because Self goes before. Standing, it exceed others that run. In merit(fear) of self, does matarisva allot functions severally to all.
Analysis: -
Here it is conveyed that Self is unmoving, yet mobile (due to its all-pervasiveness). And मातरिश्वा functions as per command of Self only.
So the essence of this verse is,
- Unmoving yet moving.
- Due to fear of it, all functions.
This Verse is directly related with Lord Shiva. Let's have a look.
[Prostration, to him who stands still(doesn't move), And to him who runs(move)] – (YajurVeda 4:5:3.2.7)
Taittiriya Upanishad 2:8:1 Let's see what does it say.
भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः ।भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति ।सैषाऽऽनन्दस्य मीमाꣳसा भवति ।"Out of His(Shiva's) fear the Wind blows. Out of Shiva's fear the Sun rises. Out of His fear runs Fire, as also Indra, and Death, the fifth. This, then, is an evaluation of that Bliss:
The Very Same fact is Spoken by Lord Shiva Himself, and here is that reference.
सोऽहं सर्वाकारः । यतो वा इमानि भूतानि जायन्ते ।येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तं मामेवविदित्वोपासीत । भूतेभिर्देवेभिरभिष्टुतोऽहमेव । भीषास्माद्वातःपवते । भीषोदेति सूर्यः । भीषास्मादग्निश्चेन्द्रश्च । सोमोऽतएव योऽहं सर्वेषामधिष्ठाता सर्वेषां च भूतानांपालकः । सोऽहं पृथिवी । सोऽहमापः । सोऽहं तेजः । सोऽहं वायुः ।सोऽहं कालः । सोऽहं दिशः । सोऽहमात्मा । मयि सर्वं प्रतिष्ठितम् ।ब्रह्मविदाप्नोति परम् । ब्रह्मा शिवो मे अस्तु सदाशिवोम् । (Bhasma Jabala Upanishad)
“I myself am that Great Lord Siva, God of all gods, and the Supreme Controller of all the universes. I am that Brahman, I am Omkara; I am the Creator, Preserver and Destroyer of all. Through My terror only, vayu blows, through my terror only Surya shines, through my terror only fire burns, Indra et al also function properly through my terror. I am this world and the five elements. I am the Highest Truth that exists, the Brahman of the Upanishads”.
The Very Same is even Mentioned in the other protion of Our Shruti.
भयादस्याग्निस्तपति भयात्तपति सूर्यः ।भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ (Katha Upanishad II.3.3)
“For fear of Him(Shiva), fire burns; For fear of Him(Shiva), shines the sun; For fear of Him(Shiva), Indra and Vayu function; For fear of Him(Shiva), death, the fifth, stalks on the earth”.
CONCLUSION: - This Verse of Isopanishad sungs the Glory of Lord Shiva Only.
तदेजति तन्नैजति तद्दूरे तद्वन्तिके ।
तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥ ५॥
(Self - Shiva) moves ; and it moves not: (Self-Shiva) is far and it is near also that is inside and outside all this.
The same is said for Lord Shiva in the Vedas.
Shiva is moving and it is also who doesn't move.
[Salutations and salutations, To him who stands still(doesn't move), And to him who runs(move)] – (YajurVeda 4:5:3.2.7)
Shiva is near and far as well
(Atharva Veda XI:2:25)
“Nothing is far for thee, naught checks thee, O Bhava (Lord Shiva)! The whole
smitest in the northern earth in a moment thou surveyest. From the east sea thou
Lord Shiva is inside and outside of all.
(Atharvasiras Upanishad)
कस्मादुच्यते परं ब्रह्म यस्मात्परमपरं परायणं च बृहद्बृहत्या बृंहयति तस्मादुच्यते परं ब्रह्म । “He (Rudra) is called Para Brahmam (Supreme Brahman – the ultimate reality), because he is the highest and excellent of all, though he is inside every thing, he is in and out of everything, he is the refuge of every thing and bigger than the biggest. That’s why he is called Parambrahma”.
Lord Shiva and Adi-Shakti are inseparable. There is no difference between Shiva and Shakti. They are one body shared half in such a way that it depicts the Androgenous form implying that he is the father and mother too. This is only to teach that Brahman and Shakti are coexistent with each other and for the sake of creation they become two and Shakti creates, and Brahman pervades in the creationa s the indwelling Atman giving life to the creation (Pradhana). For the same reason Rig Veda (RV 1:89:10) clearly says about Aditi (the SHakti of Shiva) as “aditirmātā sa pitā”, which means, “Aditi is the Mother and the Sire as well”. So, with this knowledge if we see, Shakti and Brahman (Shiva) are one and the same sharing half body with each other. That’s the reason why Ardhanareeshwara concept has been sung in scriptures.
(sūta saṁhitā:04:13:30)
“Neither Shakti exists without Shiva, nor does Shiva exist without Shakti. The one who sees Uma and Shankara as one and the same is the one who really sees (i.e., knows the truth)”.
So Qualities and attributes of them can be interchanged and infact they are same.
(Bahvricha Upanishad 4)
सैव पुरत्रयं शरीरत्रयं व्याप्य बहिरन्तरवभासयन्तीदेशकालवस्त्वन्तरसंगान्महात्रिपुरसुन्दरी वै प्रत्यक्चितिः ॥ “Pervading the three cities, the three bodies, illuminating within and without, She, the Consciousness within, becomes the Maha-TripuraSundari, being associated with space, time and objects”.
CONCLUSION: - This Verse clearly refer Lord Shiva. All attributes of this Verse and Brihadranyaka Upanishad says it is Lord Shiva only.
यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति ।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६॥
And one who sees all beings in himself and himself in all beings has no aversion thence.
Analysis: -
Here it is said that since nothing is different from Shiva (सर्वो वै रुद्र ) and that rudra is Only ONE (एको वै रुद्र ) hence everything is identical to rudra. Therefore the one who realise his own self as identical to all beings see the truth. Same is also said in Ishwara Gita.
This directly refer to Lord Shiva
(Panchabrahmopanishat 36)
अयं हृदि स्थितः साक्षी सर्वेषामविशेषतः ।तेनायं हृदयं प्रोक्तः शिवः संसारमोचकः ॥“Lord Shiva, who grants salvation to one, from this day- to-day life of the world, exists as witness without differentiation in the heart of all beings and is called Hrudayam (That which exists within)”.
Scripture says following regarding this.
(Svetaswatara Upanishad 1:10)
क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एकः ।तस्याभिध्यानाद्योजनात्तत्त्व-भावात् भूयश्चान्ते विश्वमायानिवृत्तिः ॥ “Prakriti is perishable. HARA, the Lord, is immortal and imperishable. The non-dual Supreme Self rules both prakriti and the individual soul. Through constant meditation on Him, by union with Him, by the knowledge of identity with Him, one attains, in the end, cessation of the illusion of phenomena”.
This lord Shiva who is non-dual and the Supreme Brahman, pervades every being without any discrimination.
(Svetaswatara Upanishad 3.02 & Atharvasiras Upanishad 5.2)
एको हि रुद्रो न द्वितीयाय तस्थु- र्य इमाँल्लोकानीशत ईशनीभिः ।प्रत्यङ् जनास्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः ॥ “Rudra is truly one. For the knowers of Brahman do not admit the existence of a second. He rules all worlds by his power. He pervades fully in all beings. He is the one who, at the time of deluge, absorbs all beings. He is the one who creates all beings and upkeeps them”.
The Atman (soul) of all (viz. Shiva) is the Supreme Brahman.
यत्परं ब्रह्म सर्वात्मा विश्वस्यायतनं महत् । सूक्ष्मात्सूक्ष्मतरं नित्यं तत्त्वमेव त्वमेव तत् ॥ (Kaivalya Upanishad 16)
“That which is the Supreme Brahman, the soul of all, the great support of the universe, subtler than the subtle, and eternal – that is thyself, and thou art That”.
Therefore, it is very clear from above discussion that the “Parameshwara (shiva)” only pervades in all the perishable bodies, himself being imperishable.
CONCLUSION: - Once again it is proved that Isha-Upanishad Glorifies Lord Shiva Only.
यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः ।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७॥
After knower realising the truth (unity), beings become identical, what delusion then and what sorrow?
Here also emphasis is given to Uniting "Self. The Person(Yogi) when realise that union of Individual Soul and Ultimate Reality i.e. Realising that there is no difference between Jiva and Shiva and whatever is there it is Shiva Alone.
(Svetasvatara Upanishad 3.02 & Atharvasiras Upanishad 5.2)
एको हि रुद्रो न द्वितीयाय तस्थु- र्य इमाँल्लोकानीशत ईशनीभिः ।प्रत्यङ् जनास्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः ॥ “Rudra is truly one. For the knowers of Brahman do not admit the existence of a second. He rules all worlds by his power. He pervades fully in all beings. He is the one who, at the time of deluge, absorbs all beings. He is the one who creates all beings and upkeeps them”.
The Self is None other then Lord Shiva.
देहो देवालयः प्रोक्तः स जीवः केवलः शिवः ।त्यजेदज्ञाननिर्माल्यं सोऽहम्भावेन पूजयेत् ॥ (Maitreyi Upanishad II:1)“The body is said to be the temple; the individual Self (Jiva) is Shiva alone. One should discard the faded flowers in the form of spiritual ignorance and worship God (with the conviction) ‘He and I are one’.
Shruti says the following.
(Svetaswatara Upanishad. 3:11)
सर्वानन शिरोग्रीवः सर्वभूतगुहाशयः । सर्वव्यापी स भगवांस्तस्मात् सर्वगतः शिवः ॥ “All faces are His faces; all heads, His heads; all necks, His necks. He dwells in the hearts of all beings. He is the all— pervading Bhagavan. Therefore He is omnipresent Shiva”.
Thus every being is identical to shiva.
(Panchabrahmopanishat 36)
अयं हृदि स्थितः साक्षी सर्वेषामविशेषतः । तेनायं हृदयं प्रोक्तः शिवः संसारमोचकः ॥ “Lord Shiva, who grants salvation to one, from this day- to-day life of the world, exists as witness without differentiation in the heart of all beings and is called Hrudayam (That which exists within)”.
That's why Scripture says that
(Taittiriya Aranyaka 10:24:1 of Yajurveda)
“All this is verily Rudra. To Rudra who is such we offer our salutations.”
We had already seen in the Previous Verses that "Self" is none other then Shiva. So not repeating it in detail.
CONCLUSION: - This Verse(is similiar to Verse-6) also proves beyond Doubt that it is Lord Shiva only who resides in every being as internal self of all Beings.
स पर्यगाच्छुक्रमकायमव्रण-
मस्नाविरꣳ शुद्धमपापविद्धम् ।
कविर्मनीषी परिभूः स्वयम्भू-
र्याथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥ ८॥
(Self-Shiva) is all pervading, emerging supreme light, incorporeal, beyond scathe and veinless, pure, untouched by sin; a seer, all-knowing, superposed and self-begotten. (It is He that) has duly allotted to the eternal creators their (various) duties.
Here Lord(self) is said to be
- All-Pervading
- Bright
- incorporeal
- Bodyless
- Pure and Untouched by Sin
- All-Knowing
- Self-Born
Lord Shiva is All-Pervading;
(Svetaswatara Upanishad. 3:11)
सर्वानन शिरोग्रीवः सर्वभूतगुहाशयः । सर्वव्यापी स भगवांस्तस्मात् सर्वगतः शिवः ॥ “All faces are His faces; all heads, His heads; all necks, His necks. He dwells in the hearts of all beings. He is the all— pervading Bhagavan. Therefore He is omnipresent Shiva”.
(Svetaswatara Upanishad 2.16)
एषो ह देवः प्रदिशोऽनु सर्वाः । पूर्वो ह जातः स उ गर्भे अन्तः ।
स एव जातः स जनिष्यमाणः प्रत्यङ् जनास्तिष्ठति सर्वतोमुखः ॥
“He indeed is the God who pervades all regions: he is the first-born (as Hiranyagarbha), and he is in the womb. He has been born, and he will be born. He stands behind all persons, looking everywhere”.
(Svetaswatara Upanishad 3:03)
विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात् । सं बाहुभ्यां धमति सम्पतत्रै-र्द्यावाभूमी जनयन् देव एकः ॥
“His eyes are everywhere, His faces everywhere, His arms everywhere, everywhere His feet. He it is who endows men with arms, birds with feet and wings and men likewise with feet. Having produced heaven and earth, this God (deva ekaḥ) remains as their non-dual manifester”.
Lord Shiva is Self-Born.
(Svetaswatara Upanishad 4:21)
अजात इत्येवं कश्चिद्भीरुः प्रपद्यते । रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम् ॥ “It is because Thou, O Lord, art birthless, that some rare souls, frightened by birth and death, take refuge in Thee. O Rudra, may Thy benign face protect me for ever!”
(Yajurveda Sri Rudram Anuvaka-6)
“Prostration to him who is senior and who is junior. Prostrations to him who was born before all and who will be born after all. Prostration to Him who appears in the middle, and who appears undeveloped (Foetus)”.
(Atharvasiras Upanishad 5:01)
एको ह देवः प्रदिशो नु सर्वाः पूर्वो ह जातः स उ गर्भे अन्तः । स एव जातः जनिष्यमाणः प्रत्यङ्जनास्तिष्ठति सर्वतोमुखः । “This god (Rudra) is the one who pervades in all directions. He is the one who came earlier than every thing. He is the one who is in the womb. He is the one who is in all the beings which have come out till now and all those who are going to be created in future. He is also the one who sees inside but the one who has a face which looks outside”.
Lord Shiva allotted Duties and Power to all Gods.
(Svetaswatara Upanishad 3:04)
यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः ।हिरण्यगर्भं जनयामास पूर्वं स नो बुद्ध्या शुभया संयुनक्तु ॥ “He, the omniscient Rudra, the creator of the gods and the bestower of their powers, the support of the universe, He who, in the beginning, gave birth to Hiranyagarbha—may He endow us with clear intellect!”
Lord Shiva is the most Brightest:
(Atharvasiras Upanishad 2:19)
यो वै रुद्रः स भगवान्यच्च तेजस्तस्मै वै नमोनमः ॥“He who is Rudra, he alone is Bhagawan. He is the Supreme Light and we salute him again and again”.
(Svetaswatara Upanishad 6:14)
न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।तमेव भान्तमनुभाति सर्वंतस्य भासा सर्वमिदं विभाति ॥ “The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he(Shiva) shines, everything shines after him; by his light all this is lightened”.
Lord Shiva is Bodyless;-
He doesn’t have ordinary body, but he is all-pervading Bhagvan.
(Brihad Aranyaka Upanishad 3:7:3 )
यः पृथिव्यां तिष्ठन्पृथिव्या अन्तरो यं पृथिवी न वेदयस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ “He who inhabits the earth, but is within it, whom the earth does not know, whose body is the earth, and who controls the earth from within, is the Internal Ruler, your own immortal self”.
(Taittiriya Aranyaka 10:24:1 of Yajurveda)
“The whole universe, the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such”.
Lord Shiva is Pure and Untouched by sin:
The below Verse is Spoken by Lord Shiva himself.
(Maitreya Upanishad 3:2)
अहमेवास्मि सिद्धोऽस्मि शुद्धोऽस्मि परमोऽस्म्यहम् । अहमस्मि सोमोऽस्मि नित्योऽस्मि विमलोऽस्म्यहम् ॥ “I alone am, I have attained perfection, I am pure, I am the supreme, I remain always, I am He, I am eternal, I am pure”.
(Maitreya Upanishad 3:9)
आश्रयाश्रयहीनोऽस्मि आधाररहितोऽस्म्यहम् । बन्धमोक्षादिहीनोऽस्मि शुद्धब्रह्मास्मि सोऽस्म्यहम् ॥ “I am free from the concept of substratum and that of the object resting on it; I am devoid of a prop. I am above captivity and liberation, I am the pure Brahman, I am That”.
(Yajurveda 4:5:1:c)
या ते रुद्र शिवा तनू-रघोराऽपापकाशिनी । “O Rudra your aspect which is peaceful, and is bereft of sins.
CONCLUSION: - Lord who is glorified in the Ishopanishat is none other then Lord Shiva.
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते ।
ततो भूय इव ते तमो य उ विद्यायाꣳ रताः ॥ ९॥
अन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया ।
इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १०॥
विद्यां चाविद्यां च यस्तद्वेदोभयꣳ सह ।
अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥ ११॥
अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते ।
ततो भूय इव ते तमो य उ सम्भूत्याꣳ रताः ॥ १२॥
अन्यदेवाहुः सम्भवादन्यदाहुरसम्भवात् ।
इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १३॥
सम्भूतिं च विनाशं च यस्तद्वेदोभयꣳ सह ।
विनाशेन मृत्युं तीर्त्वा सम्भूत्याऽमृतमश्नुते ॥ १४॥
Who are submissive to (bondage) of Karma enter into a darkness ; but into a greater darkness they enter who engage in knowledge (of Personalities).
We have heard from the enlightened one who have taught us this. One thing, they say, is obtained from knowledge; another, they say, (obtained) from ignorance.
One overcomes death through ignorance and obtains immortality through knowledge by realising that both knowledge and ignorance should be pursued together.
Worshiper of Unmanifest enters into darkness ; but into a greater darkness they enter who worship the manifested (Hiranyagarbha).
We have heard from the wise who taught us this.Different, they say, is obtained from the worship of the manifested; another, they say, from
the worship of the unmanifested.
Those enlightened being who perceives the manif est and the unmanifest as parallel to each-other, self, by overcoming death through the manifest, attains immortality through the unmanifest.
Analysis: -
Here the two-fold teaching of the Veda, as relating to worldly activity and to withdrawal from it, has been explained here.
The first half of the verse means One who realize meditation on the manifest and the unmanifest should be practised together, But Verily Superior to that, is the realisation of the unity of Self spoken of in verse 9—the result of renouncing all desires and devoting self exclusively to Ultimate knowledge.
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।
तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥ १५॥
The face of Ultimate Reality is hidden with a lid of Gold; eliminate that, O Pushan, (so) that, those who are exclusively devoted to Ultimate Truth, may (able to) realise it.
This verse is esoterically eulogizing Parvati-Pati Only. Let's understand it, but before doing the same we need to decode some esoteric meaning from the above श्रुति वचन।
face of Ultimate Reality = (Knowledge of) Shiva.
lid of Gold = Maya.
eliminate that, O Pushan = Prayer is done to Pashupati to remove the पाश (noose) of Maya.
[Pushan (Sun- God) is none other then Shiva himself. We will understand it in while.]
आत्मनः पशवः प्रोक्ताः सर्व संसारवर्तिनः |
तेषां पतिरहं देवः स्मृतः पशुपतिर्बुधै ः || (Ishwar Gita 7:18)
Meaning: - Soul of all living being is termed as "पशु " (animal), I am indeed Lord of all "Pashus" (Living beings) and for these reason I am called पशुपति (Pashupati - Lord of all living beings) by enlightened ones.
मायापाशेन बन्धामि पशुनेतान् स्वलीलया |
मामेव मोचकं प्राहुः पशूनां वेदवादिनः || (Ishwar Gita 7:19)
Meaning: - All the beings are tied by my illusory noose. I am eulogized as one who make all the beings free from (my) illusory noose, by knower of Veda(s).
मायापाशेन बद्धानां मोचकोऽन्यो न विध्यते |
मामृते परमात्मानं भूताधिपतिमव्ययम् || (Ishwar Gita 7:20)
Meaning: - Know me to be the परमात्मा (Supreme Soul) and Overlord of all (भूता) Bhutas. There is none other than me, able to make all the beings free from my illusory noose.
Thus Lord Shiva is the Only Lord who can make us free from illusory noose. That's why Ishwar Gita also says the following.
विधूय मोहकलिलं यया पश्यति तत्पदम् |
सापि बुद्धिर्महेश्स्य नियोगवशवर्तिनी || (Ishwar Gita 6:49)
Meaning: - I am that Graceful Lord who happen to be the sole bestower of exellent knowledge by which one can able to visualize his True Position (which is identical to Shiva).
Now, let's analyse who is Pushan talked in the verse-15 of Ishopanishat.
Here also Prayer is done to Pushana(Sun God). In Vedas Lord Shiva is Called as all deities including Sun.
Rudra is in the form of Sun:
(YajurVeda 4:5:1.7)
असौ यस्ताम्रो अरुण उत बभ्रुः सुमंगलः । This Sun who is copper-red when he arises, then golden-youllow, this highly auspicious and beneficent one is truly Rudra
(YajurVeda 4:5:1.8
असौ योऽवसर्पति नीलग्रीवो विलोहितः ।
The black-throated Rudra who has assumed the form of the sun that glows red when rising
Shiva became Sun god (Aditya)
From the name Isana shiva manifested himself as Sun as per Shatapatah Brahmana 6:1:3:17, so although Ishana is Shiva’s name, the below verse means Sun
(Atharva Veda XV:14:10)
“Vratya, when he went away to the Gods, went away having become Isana (Sun -God) and having made Passion an eater of food”.
Similarly there is another story in Yajurveda where it has been clearly stated that it’s by the grace of Lord Rudra that Sun (Aditya) gained
his splendor, the same is depicted below. Soma is the healing aspect of Rudra and Rudra only is the highest physician as per Rig Veda (2:33:4), and Rig Veda (2:33:7).
(Yajurveda 2:2:10)
“Yonder sun did not shine, the gods sought an atonement for him, for him they offered this oblation to Soma( One who is with Uma/ Consort of Uma) and Rudra: verily thereby they bestowed brightness upon him. If he desires to become resplendent, he should offer for him this oblation to Soma and Rudra; verily he has recourse to Soma and Rudra with their own portion; verily they bestow upon him splendour; he becomes resplendent”.
Same is said in the Upanishads.
(Bhasma Jabala Upanishad)
सोऽहं सर्वाकारः । यतो वा इमानि भूतानि जायन्ते ।येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तं मामेवविदित्वोपासीत । भूतेभिर्देवेभिरभिष्टुतोऽहमेव । भीषास्माद्वातःपवते । भीषोदेति सूर्यः । भीषास्मादग्निश्चेन्द्रश्च । सोमोऽतएव योऽहं सर्वेषामधिष्ठाता सर्वेषां च भूतानांपालकः । सोऽहं पृथिवी । सोऽहमापः । सोऽहं तेजः । सोऽहं वायुः ।सोऽहं कालः । सोऽहं दिशः । सोऽहमात्मा । मयि सर्वं प्रतिष्ठितम् ।ब्रह्मविदाप्नोति परम् । ब्रह्मा शिवो मे अस्तु सदाशिवोम् ।“I myself am that Great Lord Siva, God of all gods, and the Supreme Controller of all the universes. I am that Brahman, I am Omkara; I am the Creator, Preserver and Destroyer of all. Through My terror only, vayu blows, through my terror only Surya shines, through my terror only fire burns, Indra et al also function properly through my terror. I am this world and the five elements. I am the Highest Truth that exists, the Brahman of the Upanishads”.
(Katha Upanishad II.3.3)
भयादस्याग्निस्तपति भयात्तपति सूर्यः ।भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥“Due to fear of Him(Shiva), fire burns; shining sun is result of his fear; Indra and Vayu function under his Fear; For fear of Him, death, the fifth, stalks on the earth”.
(Svetaswatara Upanishad 6:14)
न तत्र सूर्यो भाति न चन्द्रतारकंनेमा विद्युतो भान्ति कुतोऽयमग्निः ।तमेव भान्तमनुभाति सर्वंतस्य भासा सर्वमिदं विभाति ॥ “The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When Rudra shines, everything shines after him; by his light all this is illuminated”.
Thus Lord Shiva is only in the form of Sun. And this Verse is adreessed to Lord Shiva under the name "Pushan". Well if still any Doubt then last second Verse itself would be proving it that the "Pushana" is none other than Lord Shiva(here).
Now Isha Upanishad - 15 prays that Shiva (Pushan) to remove golden lid (Maya) so that Individual Self can realise it's true identity and become One with Shiva. "Jiva is Verily Shiva" or "अहं ब्रम्हास्मि " says the Scripture.
पूषन्नेकर्षे यम सूर्य प्राजापत्य
व्यूह रश्मीन् समूह तेजः ।
यत्ते रूपं कल्याणतमं तत्ते पश्यामि
योऽसावसौ पुरुषः सोऽहमस्मि ॥ १६॥
Recall your rays, O Pushan - Alone traveller, Yama, Sun, Son of Prajapati (Kalagni Rudra); withdraw your radiance (so)that I may able to realise yours loveliest(calm) form. Whosoever "that" is, that also am "I".
This all names is the address to Lord Shiva Alone.
Rudra is in the form of Sun:
(YajurVeda 4:5:1.7)
असौ यस्ताम्रो अरुण उत बभ्रुः सुमंगलः ।
This Sun who is copper-red when he arises, then golden-youllow, this highly auspicious and beneficent one is truly Rudra
(YajurVeda 4:5:1.8)
असौ योऽवसर्पति नीलग्रीवो विलोहितः । The black-throated Rudra who has assumed the form of the sun that glows red when rising
Rudra is the Yama and Indra too:
(YajurVeda 4:5:6.1.6)
Prostration to Rudra to him who punishes in hell(in the form of Yama)and to Rudra who grants favours in heaven (in the form of Indra)
Rudra begat Prajapati yet he is Son of prajapati: -
(Atharva Veda 15:1:1-3)
“There was Vratya(Shiva) . Shiva roused Prajapati to action. Prajapati beheld gold in himself and engendered it. That became unique, that became distinguished, that became great, that became excellent, that became Brahman, that became Tapas, that became Truth: through that he (Vratya) was born.”
Thus Shiva-father of Prajapati, yet rudra manifested as his son. Now this Verse of Ishopanishat is praying to Shiva(Pushan), to turn away his rays/light (anger) and show loveliest form. The Same Prayer is done to Lord Shiva.
(Sri Rudram Anuvaka-1and Svetasvatara Upanishad 3:05)
या ते रुद्र शिवा तनूरघोराऽपापकाशिनी । तया नस्तनुवा शन्तमया गिरिशन्ताभिचाकशीहि ॥ Rudra! That blessed and benign form of Thine, which obliterates the trace of all sins—with that most hallowed and calm phase of Thy being, reveal Thyself to us, O Radiator of Peace from the Mount of Kailasa!
(Sri-Rudram Anuvaka-1 and Svetasvatara Upanishad 3:06)
याभिषुं गिरिशन्त हस्ते बिभर्ष्यस्तवे ।शिवां गिरित्र तां कुरु मा हिंसीः पुरुषं जगत् ॥ O Benefactor from the Mount of Kailasa! That arrow which Thou wieldest for aiming at enemies, make that benign (in respect of us). Harm not human beings or others in creation, O Protector on the sacred Mount!
Thus this clearly indicates Lord Mahadeva's form. Lord Mahadeva is having 2 forms; one is anger form-Rudra and other is peaceful and Calm form called Shiva.
CONCLUSION: - This Verse of Isha Upanishad or Ishopanishat again praise and pray to Lord Shiva Only.
वायुरनिलममृतमथेदं भस्मांतꣳ शरीरम् ।
ॐ क्रतो स्मर कृतꣳ स्मर क्रतो स्मर कृतꣳ स्मर ॥ १७॥
May this life merge in the immortal breath, And may this body end in ashes. Om! mind, remember, remember your deeds; mind, remember, remember your deeds
Here this Verse of Ishopanishat clearly praying Lord Shiva, by saying "may this body turn into ashes. We all Know Appearance of Mahadeva. Applying ashes is one of the prominent step involved in the Pashupat Vrata.
अग्ने नय सुपथा राये अस्मान्
विश्वानि देव वयुनानि विद्वान् ।
युयोध्यस्मज्जुहुराणमेनो
भूयिष्ठां ते नमौक्तिं विधेम ॥ १८॥
Lead us on to prosperity by a good path, judging all our deeds. Burn ugly sin of ours. We shall say many prayers dedicated to you, O God Agni.
Here also Agni(Shiva) is praised for lead us to good path. Asking Prosperity. Take away our sins.
Agni is None other then Lord Shiva.
In his Commenatary, Adi-Shankaracharya clearly says that AGNI is essence of Truth i.e. Ultimate Reality(Brahman).
It is none other then Lord Shiva. Vedic Scripture Clearly says that Agni is the form of Lord Shiva only.
“tadvā agnaya iti kriyate | agnirvai sa devastasyaitāni nāmāni śarva iti yathā prācyā
ācakṣate bhava iti yathā bāhīkāḥ paśūnām patī rudro ‘gniriti
tānyasyāśāntānyevetarāṇi nāmānyagnirityeva śāntatamaṃ tasmādagnaya iti kriyate
sviṣṭakṛta iti |” (Shatapatha Brahmana 1:7:3:8)
“That (offering) then is certainly made to ‘Agni,’ for, indeed, Agni is that god;–his are these names: Sarva, as the eastern people call him; Bhava, as the Bâhîkas (call him); Pasûnâm pati (‘lord of beasts,’ Pasupati), Rudra, Agni . The name Agni, doubtless, is the most auspicious (sânta), and the other names of his are inauspicious: hence it is offered to (him under the name of) ‘Agni,’ and to (him as) the Svishtakrit”.
So Agni is none other then Lord Shiva. And Vedas clearly says the same facts(if analysed carefully).
Agni became such like because of Lord Rudra:
“tamabravīdrudro ‘sīti | tadyadasya tannāmākarodagnistadrūpamabhavadagniva rudro
yadarodīttasmādrudraḥ so ‘bravījjyāyānvā ato ‘smi dhehyeva me nāmeti |” (Shatapatha Brahmana 6:1:3:10)
“He said to him, ‘Thou art Rudra.’ And because he gave him that name, Agni became suchlike (or, that form), for Rudra is Agni: because he cried (rud) therefore he is Rudra. He said, ‘Surely, I am mightier than that: give me yet a name!’”
CONCLUSION: - So the Agni is None other than Lord Shiva. And prayer like may this body turn into ashes, is addressed to Lord Shiva Only.
Previous Verse was praying that "may my body turn into ashes" but again that ashes is smeared by Lord Shiva which reflects that Ultimate aim of "Jiva" is to be united with Shiva. That's why it is said "सत्यं शिवम् सुन्दरम् " which means "Truth (Satyam) is God (Shiva) and God (Shiva) is Beautiful (Sundaram)."
