Maheshwara - An Universal Archer

Which weapon exist in Universe, which Shiva is not master of? Vedas says that myriad weapons are owned by Mahadeva and he is the master of all of them. 

सहस्राणि सहस्रधा बाहुवोस्तव हेतयः ।   

तासामीशानो भगवः पराचीना मुखा कृधि ॥ (Taittiriya Samhita 4:5:10.5 of Yajurveda)  

Meaning: - O Bhagawaan Rudra! There exist thousand (infinite) weapons of myriad types and you happen to be master over all those weapons. Deign to faces of those weapons away from us.

This, is what Vedas prays to Lord Shiva.  Mahadeva is the creator of all deities and conferrer of their powers. All the powers that we see in the other divinities are bestowed to them by grace of uma-pati Maheshwar. And this is verily supported by both type of Scriptures (i.e. Shruti and Smriti)

यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः । 

हिरण्यगर्भं जनयामास पूर्वंस नो बुद्ध्या शुभया संयुनक्तु ॥ (Svetasvatara Upanishad 3:04)  

Meaning: - May that Rudra - creator of (all) deities and conferrer of their respective power - he (Rudra) is support of universe, conferrer of bliss and wisdom on devotees, annihilating their sins and sorrows, also punishing the one who breach his laws - may that Rudra bestow us the clear intellect.

Now the very same thing is said in the itihAsa (Mahabharata) too.

(Mahabharat : Drona Parva:)

ईदृशः स महादेवॊ भूयश च भगवान अजःन हि सर्वे मया शक्या वक्तुं भगवतॊ गुणाःसर्वैर गरहैर गृहीतान वै सर्वपापसमन्वितानस मॊचयति सुप्रीतः शरण्यः शरणागतानआयुर आरॊग्यम ऐश्वर्यं वित्तं कामांश च पुष्कलान स ददाति मनुष्येभ्यः स चैवाक्षिपते पुनः सेन्द्रादिषु च देवेषु तस्य चैश्वर्यम उच्यते स चैव वयाहृते लॊके मनुष्याणां शुभाशुभे
"Whatever is highly mysterious in the several branches of the Vedas, in the Upanishads, in the Puranas, and in those sciences that deal with the soul, is that God, viz., Maheswara, Mahadeva is even such. That God is, again, without birth. All the attributes of that God are not capable of being enumerated by me even if, O son of Pandu, I were to recite them continually for a thousand years. Even unto those that are afflicted by all the evil planets, even unto those that are stained with every sin, that great protector, if they seek him, becomes gratified with them and granteth them salvation. He granteth, and taketh away life and health and prosperity and wealth and diverse kinds of objects of desire. The prosperity is his that is seen in Indra and other gods. He is ever engaged in the good and evil of men in this world"

[Source of Translation: -  https://www.sacred-texts.com/hin/m07/m07198.htm ]

Here from the above reference from Mahabharat we come to learn that all the prosperity which Indra and other deity has, is bestowed by Lord Shiva. So, it should be now clear that all the power, prosperity, potential that exist in universe belong to Shiva-Shakti Only.

Let's switch to our main topic now. Lord Shiva is not only eulogized as foremost among all divinities in the shruti but also the best and foremost archer among all the archers of universe that existed till the date and foremost archer to those who shall ever born.

Now let us see from the Shruti portion were Lord Shiva is eulogized as Best Archer. We had already seen in the beginning of the Article were Veda(s) prays or appeals  Mahadeva to turn away his weapons.

Let's see it in more details.

अर्हन बिभर्षि सायकानि धन्वार्हन निष्कं यजतं विश्वरूपम | अर्हन्निदं दयसे विश्वमभ्वं न वा ओजीयो रुद्र तवदस्ति || (Rig - Veda 2:33:10) "Worthy, thou carriest thy bow and arrows, worthy, thy manyhued and honoured necklace. Worthy, thou cuttest here each fiend to pieces: a mightier than thou there is not, Rudra." 

Further, it Veda says as mentioned below. 

परि णो हेती रुद्रस्य वर्ज्याः परि तवेषस्य दुर्मतिर्महीगात | अव सथिरा मघवद्भ्यस्तनुष्व मीढ्वस्तोकाय तनयाय मर्ळ || (Rig - Veda 2:33:14)"May Rudra's missile turn aside and spare us, the great wrath of the impetuous One avoid us. Turn, Bounteous God, thy strong bow from our princes, and be thou gracious to our seed and offspring."

Again, Rig eulogize Parvati - Pati as the best warrior and archer. Let's see how cheerfully Rig has eulogized Parmeshwara (Parvati - Pati) as best archer. 

तिग्मायुधौ तिग्महेती सुशेवौ सोमारुद्राविह सु मर्ळतं नः | पर नो मुञ्चतं वरुणस्य पाशाद गोपायतं नः सुमनस्यमाना || (Rig - Veda 6:74:4)"Armed with keen shafts and weapons, kind and loving, be gracious unto us, Soma and Rudra. Release us from the noose of Varuṇa; keep us from sorrow, in your tender loving-kindness."

Not only this, Veda glorifies Parvati-Pati as the Ultimate Archer, Let's have further look.

या ते दिद्युदवस्र्ष्टा दिवस परि कष्मया चरति परि साव्र्णक्तु नः | सहस्रं ते सवपिवात भेषजा मा नस्तोकेषुतनयेषु रीरिषह || (Rig - Veda 7:46:3)"May thy bright arrow which, shot down by thee from heaven, flieth upon the earth, pass us uninjured by. Thou, very gracious God, hast thousand medicines: inflict no evil on our sons or progeny."

मा नो वधी रुद्र मा परा दा मा ते भूम परसितौ हीळितस्य | आ नो भज बर्हिषि जीवशंसे यूयं पात ... |(Rig - Veda 7:46:4)"Slay us not, nor abandon us, O Rudra let not thy noose, when thou art angry, seize us. Give us trimmed grass and fame among the living. Preserve us evermore, ye Gods, with blessings"

There is no scope where Veda(s) fails to eulogize archer skill and warrior skill of Maheshwara. 

सहस्राणि सहस्रधा बाहुवोस्तव हेतयः ।   

तासामीशानो भगवः पराचीना मुखा कृधि ॥ (Taittiriya Samhita 4:5:10.5 of Yajurveda)  

Meaning: - O Bhagawaan Rudra! There exist thousand (infinite) weapons of myriad types and you happen to be master over all those weapons. Deign to faces of those weapons away from us.

सहस्राणि सहस्रशो ये रुद्रा अधि भूम्याम्।तेषासहस्रयोजनेऽवधन्वानि तन्मसि ॥ (Taittiriya Samhita 4:5:11.1 of Yajurveda) 

Meaning: - O Rudra! Unstring your bow(s) of different types of infinite rudras - who rage over entire earth and keep it (your infinite bows) thousands of yojana (traditional scale to measure distance) away from us.

Can you sense the fear the Vedic Seer(s) hold while describing the Lord Shiva in his रुद्र  form. This is one of the way Lord Shiva's Archery Skill and his mastery in the all the weapons is been described in the Vedas. It is worthy to mention that very first mantra of Sri  Rudraprasna begins as follow:

नमस्ते रुद्रमन्यव उतोत इषवे नमः । 

नमस्ते अस्तु धन्वने बाहुभ्या-मुत ते नमः ॥ (Taittiriya Samhita 4:5:1.1 of Yajurveda) 

Meaning: - O Rudra! Prostration to your wrath and your arrows. Prostration to your strong arms and mighty bow.

Here, Rudra is invoked with offering Salutation to his anger and bow which clearly indicates the Lordship of Mahadeva in archery.

प्रमुंच धन्वनस्त्व-मुभयो-रार्त्नियो-र्ज्याम् । 

याश्च ते हस्त इषवः परा ता भगवो वप ॥ (Taittiriya Samhita 4:5:1.3 of Yajurveda)
Meaning: - O Rudra Bhagawaan! Remove the string from both the side of your bow and put your arrows away from us.  

Vedas are requesting to Lord Rudra to put away his weapons (bow and arrows) away from the devotees. This is the peak of fear vedic seers exhibit when it comes to describe the fierce form of Rudra - Mahaakaal.

अवतत्य धनुस्त्व सहस्राक्ष शतेषुधे । 

निशीर्य शल्यानां मुखा शिवो नः सुमना भव ॥ (Taittiriya Samhita 4:5:1.4 of Yajurveda) 

Meaning: - O thousand (infinite) eyed one! You are having hundreds (infinite) of quivers. Keep your bow down and remove fittings of your sharp arrows, become (come to us in ) auspicious to us with charming intention to bless us. 

विज्यं धनुः कपर्दिनो विशल्यो बाणवा उत । 

अनेशन्नस्येषव आभुरस्य निषंगथिः ॥ (Taittiriya Samhita 4:5:1.4 of Yajurveda) 

Meaning: - May Vijayaa bow of Lord Shiva gets unstrung, and his quivers without sharp ends of arrows, may his arrows become incapable and his bow become just a support for arrows but incapable of shooting the arrows through it.

नमस्ते अस्त्वायुधायानातताय धृष्णवे ।उभाभ्यामुत ते नमो बाहुभ्यां तव धन्वने ॥परि ते धन्वनो हेति-रस्मान्व्रुणक्तु विश्वतः ।अथो य इषुधिस्तवारे अस्मन्निधेहि तम् ॥ (Taittiriya Samhita 4:5:1.4 of Yajurveda) 

Meaning: - Prostration to your weapon (arrows) which are yet to be extended on your mighty bow. Prostration to your mighty bow and your arms. May we would excluded in every aspects and keep your quivers infinite miles away from us.

Thus, in Taittiriya Samhita of Yajurveda Lord Shiva is prayed to give up his fierce form and to manifest in auspicious & calm - Shiva form. Vedas (Vedic seers) Prays to Lord Shiva not to target them and take away arrows pointed towards them. From this we can surely say that in Vedas if anything is most feared of, than it is none other than Rudra  Bhagawaan! In such an heroic way Lord Shiva is described in the Vedas. 

Now let's see what Atharava-Veda want to say about the Rudra and his Archery. 

In the Atharva-Veda KANDA 15 SUKTA 05 ;there is an wonderful description of various murthis of Lord Shiva, as an archer present in all the directions.  The below are the reference of the Book 15 Hymn 05 of atharva-veda. 

_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-

 तस्मै॒ प्राच्या॑ दि॒शो अ॑न्तर्दे॒शाद् भ॒वमि॑ष्वा॒सम॑नुष्ठा॒तार॑मकुर्वन्॥१॥भ॒व ए॑नमिष्वा॒सः प्राच्या॑ दि॒शो अ॑न्तर्दे॒शाद॑नुष्ठा॒तानु॑ तिष्ठति॒ नैनं॑ श॒र्वो न भ॒वो नेशा॑नः॥२॥नास्य॑ प॒शून् न स॑मा॒नान् हि॑नस्ति॒ य ए॒वं वेद॑ ॥३॥Translation: - For him they made the Archer Bhava a deliverer from the intermediate space of the eastern region. Bhava the Archer, a deliverer, delivers him from the intermediate space of the eastern region. Neither Sarva nor Bhava nor Isāna slays him who possesses this knowledge, or his cattle, or his kinsmen.

[Source of Translation: - https://www.sacred-texts.com/hin/av/av15005.htm]

_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-

तस्मै॒ दक्षि॑णाया दि॒शो अ॑न्तर्दे॒शाच्छ॒र्वमि॑ष्वा॒सम॑नुष्ठा॒तार॑मकुर्वन्॥४॥श॒र्व ए॑नमिश्वा॒सो दक्षि॑णाया दि॒शो अ॑न्तर्दे॒शाद॑नुष्ठा॒तानु॑ तिष्ठति॒ नैनं॑ श॒र्वो न भ॒वो नेशा॑नः॥५॥नास्य॑ प॒शून् न स॑मा॒नान् हि॑नस्ति॒ य ए॒वं वेद॑॥६॥Translation: - They made Sarva the Archer his deliverer from the intermediatespace of the southern region, Sarva the Archer, a deliverer, delivers him from the intermediate space of the southern region. Neither Sarva nor Bhava nor Isāna slays him who possesses this knowledge, or his cattle, or his kinsmen.

[Source of Translation: - https://www.sacred-texts.com/hin/av/av15005.htm]

_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-

तस्मै॑ प्र॒तीच्या॑ दि॒शो अ॑न्तर्दे॒शात् प॑शु॒पति॑मिष्वा॒सम॑नुष्ठा॒तार॑मकुर्वन्॥७॥प॒शु॒पति॑रेनमिष्वा॒सः प्र॒तीच्या॑ दि॒शो अ॑न्तर्दे॒शाद॑नुष्ठा॒तानु॑ तिष्ठति॒ नैनं॑ श॒र्वो न भ॒वो नेशा॑नः॥८॥नास्य॑ प॒शून् न स॑मा॒नान् हि॑नस्ति॒ य ए॒वं वेद॑ ॥९॥Translation: - They made Pasupati the Archer his deliverer from the intermediate space of the western region,  Pasupati the Archer, a deliverer, delivers him from the intermediate space of the western region. Neither Sarva nor Bhava nor Isāna slays him who possesses this knowledge, or his cattle, or his kinsmen.

[Source of Translation: - https://www.sacred-texts.com/hin/av/av15005.htm]

_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-

तस्मा॒ उदी॑च्या दि॒शो अ॑न्तर्दे॒शाद॒ग्रं दे॒वमि॑ष्वा॒सम॑नुष्ठा॒तार॑मकुर्वन्॥१०॥

उ॒ग्र ए॑नं दे॒व इ॑ष्वा॒स उदी॑च्या दि॒शो अ॑न्तर्दे॒शाद॑नुष्ठा॒तानु॑ तिष्ठति॒ नैनं॑ श॒र्वो न भ॒वो नेशा॑न॥११॥

नास्य॑ प॒शून् न स॑मा॒नान् हि॑नस्ति॒ य ए॒वं वेद॑ ॥१२॥

Translation: - They made the Awful God, the Archer, his deliverer from the

intermediate space of the northern region, Aweful God, the Archer, a deliverer, delivers him from the intermediate space of the northern region. Neither Sarva nor Bhava nor Isāna slays him who possesses this knowledge, or his cattle, or his kinsmen.

[Source of Translation: - https://www.sacred-texts.com/hin/av/av15005.htm]

_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-

तस्मै॑ ध्रु॒वाया॑ दि॒शो अ॑न्तर्दे॒शाद् रु॒द्रमि॑ष्वा॒सम॑नुष्ठा॒तार॑मकुर्वन्॥१३॥रु॒द्र ए॑नमिष्वा॒सो ध्रु॒वाया॑ दि॒शो अ॑न्तर्दे॒शादनु॑ष्ठा॒तानु॑ तिष्ठति॒ नैनं॑ श॒र्वो न भ॒वो नेशा॑नः॥१४॥नास्य॑ प॒शून् न स॑मा॒नान् हि॑नस्ति॒ य ए॒वं वेद॑ ॥१५॥Translation: - They made Rudra the Archer his deliverer from the intermediatespace of the region of the nadir, Rudra, the Archer, a deliverer, delivers him from the intermediate space of the region of the nadir. Neither Sarva nor Bhava nor Isāna slays him who possesses this knowledge, or his cattle, or his kinsmen.

[Source of Translation: - https://www.sacred-texts.com/hin/av/av15005.htm]

_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-

तस्मा॑ ऊ॒र्ध्वाया॑ दि॒शो अ॑न्तर्दे॒शान्म॑हादे॒वमि॑ष्वा॒सम॑नुष्ठा॒तार॑मकुर्वन्॥१६॥म॒हा॒दे॒व ए॑नमिष्वा॒स ऊ॒र्ध्वाया॑ दि॒शो अ॑न्तर्दे॒शाद॑नुष्ठा॒तानु॑ तिष्ठति॒ नैनं॑ श॒र्वो न भ॒वो नेशा॑नः॥१७॥नास्य॑ प॒शून् न स॑मा॒नान् हि॑नस्ति॒ य ए॒वं वेद॑ ॥१८॥Translation: - They made Mahādeva his deliverer from the intermediate spaceof the region of the zenith, Mahādeva, the Archer, a deliverer, delivers him from the intermediate space of the region of the zenith. Neither Sarva nor Bhava nor Isāna slays him who possesses this knowledge, or his cattle, or his kinsmen.

[Source of Translation: - https://www.sacred-texts.com/hin/av/av15005.htm]

_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-

तस्मै॒ सर्वे॑भ्यो अन्तर्दे॒शेभ्य॒ ईशा॑नमिष्वा॒सम॑नुष्ठा॒तार॑मकुर्वन्॥१९॥ईशा॑न एनमिष्वा॒सः सर्वे॑भ्यो अन्तर्दे॒शेभ्यो॑ऽनुष्ठा॒तानु॑ तिष्ठति॒ नैनं॑ श॒र्वो न भ॒वो नेशा॑नः॥२०॥नास्य॑ प॒शून् न स॑मा॒नान् हि॑नस्ति॒ य ए॒वं वेद॑ ॥२१॥Translation: - They made Isana the Archer his deliverer from all the intermediate regions. Isāna the Archer, a deliverer, delivers him from all the intermediate regions. Neither Sarva nor Bhava, nor Isana slays him who possesses this knowledge, or his cattle, or his kinsmen.

[Source of Translation: - https://www.sacred-texts.com/hin/av/av15005.htm]

_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-

From the above Hymn we can see that in all the different directions Lord Shiva is existing as an Archer. Now we can understand why in Taittiriya Samhita Lord Shiva is prayed to withdraw his bow and arrows and bless us.  Lord Shiva is called as "Veda-Purusha" by the Vedas. 

Not only this, Glory of Lord Shiva is Unfading and his one more aspect as an Universal Archer  is recorded in Vedas. The heroic deeds of "पार्वती - पति " as the "त्रिपुरारी" is been recorded in the Taittiriya Samhita of Yajurveda. 

In Taittiriya Samhita KANDA: 6 PRAPATHAKA: 2.3  there is an episode of Destruction of Tripura by Rudra in  (addressed as overlord of pashus) esoteric way here is the reference.

Translation:- The Asuras had three citadels; the lowest was of iron, then there was one of silver, then one of gold. The gods could not conquer them; they sought to conquer them by siege; therefore they say--both those who know thus and those who do not--'By siege they conquer great citadels.' They made ready an arrow, Agni as the point, Soma as the socket, Visnu as the shaft. They said, 'Who shall shoot it?' [1] 'Rudra', they said, 'Rudra is cruel, let him shoot it.' He said, 'Let me choose a boon; let me be overlord of animals.' Therefore is Rudra overlord of animals. Rudra let it go; it cleft the three citadels and drove the Asuras away from these worlds. The observance of the Upasads is for the driving away of foes. One should not offer another libation in front; if be were to offer another libation in front [2],

[Source of Translation: - https://www.sacred-texts.com/hin/yv/yv06.htm ]

Here, in Taittiriya Samhita 6:2:3 also, Tripura-Samhaara by Lord Shiva is mentioned in esoteric manner. (On a lighter note some people on Internet spraying hilarious propaganda that Shiva is not Vedic God and other similiar Non-Sensce stuffs, to all those people it is an sharp jolt).  So again, From the Vedas, we see that when it comes to exhibit Archery Skill to annihilate Tripurasura, again all deities requested Mahadeva to perform that task. 

_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_

Here two things requires to be clarified. 

(1) "Lord Shiva is seem to give boon to himself " - Well, this represent the Supremacy and Lordship of Maheshwar overall deities. There exist nothing in universe that can challenge the words of Lord Shiva, and the above incident were Mahadeva grants boon to himself is itself an evidence of the same. 

(2) "Lord Shiva took the help of other deities to annihilate tripura" - Again, that is the literal meaning of the incident. Vedas clearly says Lord Shiva as Self-Dependent (Rig-Veda), Father of Creation - "भूवनस्य  पितरम् " and in the beginning of this article itself we have seen that Vedas clearly says Lord Shiva as one who bestows power to other Gods. So, to conclude "त्रिपुर - संहार " is an esoteric incidents, requires to be understand on macrocosm as well as microcosm aspect. And Mahadeva utilizes his own potential to annihilate the Tripura. 

_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_- 

Now, switching again to main article, let's see the same incident from the Mahabharata.

In the Mahabharata (5th Veda)  too, the Tripura-Samhaar is described in breif. 

In the Drona-Parva Section of Mahabharata 

 Formerly, the valiant Asuras had, in heaven, three cities. Each of those cities was excellent and large. One was made of iron, another of silver, and the third of gold. The golden city belonged to Kamalaksha, the silver city to Tarakaksha, and the third, made of iron, had Vidyunmalin for its lord. With all his weapons, Maghavat (Indra) was unable to make any impression on those cities. Afflicted (by the Asuras), all the gods sought the protection of Rudra. Approaching him, all the gods with Vasava at their head, said, 'These terrible dwellers of the triple city have received boons from Brahma. Filled with pride in consequence of those boons, they are greatly afflicting the universe, O Lord of the gods, none, save thee, is competent to slay them. Therefore, O Mahadeva, slay these enemies of the gods: O Rudra, creatures slain in every sacrifice shall then be thine. Thus addressed by the gods, Mahadeva thus accepted their request, moved by the desire of benefiting them, and said, 'I will overthrow these Asuras. And Hara made the two mountains, viz., Gandhamadana and Vindhya, the two poles of his car. And Sankara made the earth with her oceans and forests his battle car. And the three-eyed deity made that prince of snakes, viz., Sesha, the Aksha, of that car. And that God of gods, the wielder of Pinaka, made the moon and the sun the two wheels of that vehicle. And the triple-eyed Lord made Elapatra and Pushpadanta, the two pins of the yoke. And the valiant Mahadeva made the Malaya mountains the yoke, and the great Takshaka the string for tying the yoke to the poles, and the creatures about him the traces of the steed. And Maheswara made the four Vedas his four steeds. And that lord of the three worlds made the supplementary Vedas the bridle-bits. And Mahadeva made Gayatri and Savitri the reins, the syllable Om the whip, and Brahma the driver. And making the Mandara mountains the bow, Vasuki the bowstring, Vishnu his excellent shaft, Agni the arrow-head, and Vayu the two wings of that shafts, Yama the feathers in its tail, lightning the whetting stone, and Meru the standard, Siva, riding on that excellent car which was composed of all the celestial forces, proceeded for the destruction of the triple city. Indeed, Sthanu, that foremost of smiter, that Destroyer of Asuras, that handsome warrior of immeasurable prowess, adored by the celestials, O Partha, and by Rishis possessing wealth of asceticism, caused an excellent and unrivalled array called after his own name, and stood immovable for a thousand years. When, however, the three cities came together in the firmament, the lord Mahadeva. pierced them with that terrible shaft of his, consisting of three knots. The Danavas were unable to gaze at that shafts inspired with Yuga-fire and composed of Vishnu and Soma. 

[Source of Translation: - https://www.sacred-texts.com/hin/m07/m07198.htm ]

This is how Lord Shiva is adored as foremost archer among all the archers of Universe. 

I offer my humble prostration to lotus feet Uma-Maheshwara __/|\__

Small Note on Sri Rudram

Dear Readers, 

Greetings of the Day! 

In Vedas, There is excellent hymns called Sri Rudram, also called as Shata-Rudriya, Rudropanishat. Although, it is from karma-kAnda section of Vedas, yet it is revered as Upanishad because of the excellent knowledge it bestows on the Ultimate Divinity - Shiva. 

Sri Rudram is from the Taittiriya Samhita of Krishna Yajurveda. There are many sites from where one can read Entire Sri Rudram. Some Scholars  even consider the Sri Rudram as essence of entire Yajurveda. Inthis regard, one verse woulld like to quote: - 


But the commentry on Sri Rudram is bit difficult to obtain on Internet. And hence, here an attempt is made to reduce the efforts and energy of seeker who are looking for Legendary Commentries on Sri Rudram. 

Here is the Details of all the master-piece work available online for Sri Rudram. 


(1) Commentry on Sri Rudram by Kanchi - Kamakoti  Peetham 

Web URL : -    Commentary on SRI RUDAM


(2) Commentry on Sri Rudram by sayaNacharya

Web URL : -     sayaNacharya commentary on Sri Rudram (Anuvaka-1,2 and 10)

  
_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-

Although, Available sayaNacharya's Commentary on this blog is for three Anuvaka, the Kamakoti's Explanation is combined work of sayaNA, bhatt bhAskara and Abhinavasankara serve the purpose. Here is the URL for the same. Commentary on SRI RUDAM


(This Article might go under various time-to-time updates, hence the new content and valuable reference would be shared here.)

Chapter - 11

एकादशोऽध्यायः

ईश्वर उवाच ।

 अतः परं प्रवक्ष्यामि योगं परमदुर्लभम् ।

 येनात्मानं प्रपश्यन्ति भानुमन्तमिवेश्वरम् ॥ ११.१॥

Meaning:

Ishwara Said: - Now I am speaking on that rarely known yoga, through which one can realise the Isvara just as visualising the solar-deity.

योगाग्निर्दहति क्षिप्रमशेषं पापपञ्जरम् ।

 प्रसन्नं जायते ज्ञानं साक्षान्निर्वाणसिद्धिदम् ॥ ११.२॥

Meaning: - All the sins can easily be burnt through the yogAgni in no time. After the burning of sins (one becomes free from all sins) the divine knowledge which is bestower of liberation, is manifested.

 योगात्संजायते ज्ञानं ज्ञानाद् योगः प्रवर्त्तते ।

 योगज्ञानाभियुक्तस्य प्रसीदति महेश्वरः ॥ ११.३॥

एककालं द्विकालं वा त्रिकालं नित्यमेव वा ।

 ये युञ्जन्ति महायोगं ते विज्ञेया महेश्वराः ॥ ११.४॥

Meaning: - From Yoga, knowledge is manifested and through the knowledge yog functions. Maheshwara get pleased with the one who is content in yoga and Knowledge. One who practise it once, twice or thrice should be considered as (united with) Maheshwara.

 योगस्तु द्विविधो ज्ञेयो ह्यभावः प्रथमो मतः ।

 अपरस्तु महायोगः सर्वयोगोत्तमोत्तमः ॥ ११.५॥

Meaning: - Know the yoga of two classifications. One among them is called Abhava Yoga and the second yoga is classified as Mahayoga.

 शून्यं सर्वनिराभासं स्वरूपं यत्र चिन्त्यते ।

 अभावयोगः स प्रोक्तो येनात्मानं प्रपश्यति ॥ ११.६॥

Meaning: - The Abhava Yoga is that stage of Yoga, where the attribute-less, Non-alternative form is meditated upon. By this yoga, one can able to visualise his own Atma.

 यत्र पश्यति चात्मानं नित्यानन्दं निरञ्जनम् ।

 मयैक्यं स महायोगो भाषितः परमेश्वरः ॥ ११.७॥

Meaning: - And in which the Endless, eternally blissed form of Atman is visualised and one attains union with me (maheshwar) is called Maha-Yoga.

 ये चान्ये योगिनां योगाः श्रूयन्ते ग्रन्थविस्तरे ।

 सर्वे ते ब्रह्मयोगस्य कलां नार्हन्ति षोडशीम् ॥ ११.८॥

Meaning: - Know that other yoga(s) which were mentioned in details in various scriptures fails to formulate even one-sixteenth portion of Bramh-Yoga.

 यत्र साक्षात् प्रपश्यन्ति विमुक्ता विश्वमीश्वरम् ।

सर्वेषामेव योगानां स योगः परमो मतः ॥ ११.९॥

Meaning: - The yoga in which yogi visualise entire creation in the form of Isvara, that yoga should known to be foremost among all yogas.

 सहस्रशोऽथ शतशो ये चेश्वरबहिष्कृताः ।

 न ते पश्यन्ति मामेकं योगिनो यतमानसाः ॥ ११.१०॥

Meaning: - Thousands of yogins who are rejected by Isvara, fails to visualize me even though they make efforts for the same.

 प्राणायामस्तथा ध्यानं प्रत्याहारोऽथ धारणा ।

 समाधिश्च मुनिश्रेष्ठा यमो नियम आसनम् ॥ ११.११॥

Meaning: - O foremost sages! Yoga consists of (eight angA called Ashtang Yoga) prAnAyam, dhyan, pratyAhAr, dhAranA, samAdhi, niyam and Asan.

 मय्येकचित्ततायोगो वृत्त्यन्तरनिरोधतः ।

 तत्साधनानि चान्यानि युष्माकं कथितानि तु ॥ ११.१२॥

Meaning: - Know that non-attachment from other activities, concentrating mind in me is to be known as “yoga”.

 अहिंसा सत्यमस्तेयं ब्रह्मचर्यापरिग्रहौ ।

 यमाः संक्षेपतः प्रोक्ताश्चित्तशुद्धिप्रदा नृणाम् ॥ ११.१३॥

Meaning: - Ahimsa (Non-Violence), Truth, devoid of stealing, celibacy, devoid of monetary gains or accepting the same, are the virtues which make one’s mind pure.

 कर्मणा मनसा वाचा सर्वभूतेषु सर्वदा ।

 अक्लेशजननं प्रोक्ता त्वहिंसा परमर्षिभिः ॥ ११.१४॥

Meaning: - Ahimsa is explained by enlightened ones as refrain oneself from creating grief or pain through one’s action, behaviour or thoughts.

 अहिंसायाः परो धर्मो नास्त्यहिंसा परं सुखम् ।

 विधिना या भवेद्धिंसा त्वहिंसैव प्रकीर्त्तिता ॥ ११.१५॥

Meaning: - Non-Violence is best virtue as well as best comfort. The violence performed as per the provision of Scriptures (to perform yajna or to protect dharma) is also considered as “Non-Violence”.

(NOTE: - Here, the Non-Violence is called best virtue but it doesn’t make one should suffer due to principle of non-violence. Infact, “violence” pracised in interst of righteousness (Dharma) NOT RELIGION, or in interst of Nation, or in interst of Humanity, such type of Violence falls under the category of Non-Violence. Only the Violence undertaken in the name of Religion, or to prove the dominance of one over other, or for other selfish reasons is highly condemned by Scriptures.

Let’s understand this with the help of Example.

If Ashwamedha Yajna is performed for establishing the “Dharma” which was performed by Sri Ramachandra in Treta Yuga should be considered as Non-Violence only.

Simillarly, Subhash Chandra Bose, established “Azad Hind Fauj” for the purpose of kicking the britishers out of India is called Non-Violence,

Army undertakes any operation against Terrorist and slay all terrorists brutally, then that activity is in interst of Nation and in favor of Humanity hence such type of Activities by Army is revered and doesn’t fall in category of violence as per Scriptures.)

 सत्येन सर्वमाप्नोति सत्ये सर्वं प्रतिष्ठितम् ।

 यथार्थकथनाचारः सत्यं प्रोक्तं द्विजातिभिः ॥ ११.१६॥

Meaning: - Everything is achived by the mean of “Satya” (Truth), and the same is contained within the “Satya”.  The realistic conducts of Brahmins are under the name of “Satya” (truth). 

 परद्रव्यापहरणं चौर्यादऽथ बलेन वा ।

 स्तेयं तस्यानाचरणादस्तेयं धर्मसाधनम् ॥ ११.१७॥

Meaning: - Taking away the belongings of other by power or by stealing is called Steya. Refraining from such Steya is regarded as Asteya, and the same is sAdhan of Dharma.

 कर्मणा मनसा वाचा सर्वावस्थासु सर्वदा ।

 सर्वत्र मैथुनत्यागं ब्रह्मचर्यं प्रचक्षते ॥ ११.१८॥

Meaning: - Getting rid of Coitus, through action, mind, speech, and in all state is regarded as ब्रह्मचर्यं (Celibacy).

 द्रव्याणामप्यनादानमापद्यपि तथेच्छया ।

 अपरिग्रहं इत्याहुस्तं प्रयत्नेन पालयेत् ॥ ११.१९॥

Meaning: - Not to accept any “materialistic riches” (in wrong ways which contradict the Scriptural Norms) is regarded as “Aparigraha”. One should practice the same by making complete efforts.

 तपः स्वाध्यायसंतोषौ शौचमीश्वरपूजनम् ।

 समासान्नियमाः प्रोक्ता योगसिद्धिप्रदायिनः ॥ ११.२०॥

Meaning: - Penance, swAdhyay, satisfaction, purification and worshiping the Isvara are practices which bestows siddhi(s) in Yoga.

 उपवासपराकादिकृच्छ्रचान्द्रायणादिभिः ।

 शरीरशोषणं प्राहुस्तापसास्तप उत्तमम् ॥ ११.२१॥

Meaning: - The performer of austerities regards the parAk, Krcchra, cAndrAyana fast and other such fasts which makes one’s body parch (dry), as foremost penance.

 वेदान्तशतरुद्रीयप्रणवादिजपं बुधाः ।

 सत्त्वसिद्धिकरं पुंसां स्वाध्यायं परिचक्षते ॥ ११.२२॥

Meaning: - Those men, well – versed in the Veda(s), consider reciting vedAnta, Satarudriya, Pranava as “swAdhyay” – which is bestower of pure sattva to individual.

 स्वाध्यायस्य त्रयो भेदा वाचिकोपांशुमानसाः ।

 उत्तरोत्तरवैशिष्ट्यं प्राहुर्वेदार्थवेदिनः ॥ ११.२३॥

Meaning: - The svAdhyay is further divided into three categories, Verbal (वाचिक), inaudible muttering (उपांशु) and through mind(मानसा). Knower of Vedas regards the inaudible muttering as ideal than Verbal and svAdhyay “through mind” is higher than inaudible muttering.

 यः शब्दबोधजननः परेषां शृण्वतां स्फुटम् ।

 स्वाध्यायो वाचिकः प्रोक्त उपांशोरथ लक्षणम् ॥ ११.२४॥

Meaning: - In Verbal svAdhyay meaning of the divine words is to be understood. Let learn about Upamsu svAdhyay from me.

 ओष्ठयोः स्पन्दमात्रेण परस्याशब्दबोधकम् ।

उपांशुरेष निर्दिष्टः साहस्र वाचिकोजपः ॥ ११.२५॥

Meaning: - In the inaudible muttering Japa, the words are decoded only by lip-movements. And know that this type of svAdhyay is thousand times better than former.

 यत्पदाक्षरसङ्गत्या परिस्पन्दनवर्जितम् ।

 चिन्तनं सर्वशब्दानां मानसं तं जपं विदुः ॥ ११.२६॥

Meaning: - Know that in mAnas japa, the recitation is done appropriately, in mind only without any sounds of words.

यदृच्छालाभतो नित्यमलं पुंसो भवेदिति ।

 प्राशस्त्यमृषयः प्राहुः संतोषं सुखलक्षणम् ॥ ११.२७॥

Meaning: - Just as man earns some wealth and gets satisfied with that amount of wealth in the same manner the yogins reach that same state of mind.

 बाह्यमाभ्यन्तरं शौचं द्विधा प्रोक्तं द्विजोत्तमाः ।

 मृज्जलाभ्यां स्मृतं बाह्यं मनः शुद्धिरथान्तरम् ॥ ११.२८॥

Meaning: - Know that, there are two different types of Purity, O foremost Sages! And that are internal and external. External Purity is obtained through mud and water (here purity of body is considered as External Purity), while spotless mind is the reason of internal purity.

 स्तुतिस्मरणपूजाभिर्वाङ्मनः कायकर्मभिः ।

 सुनिश्चला शिवे भक्तिरेतदीश्वरपूजनम् ॥ ११.२९॥

Meaning: - Isvara Puja should be known as Worshipping Lord Shiva through speech, mind, actions, body, by singing his infinite divine glories.

 यमाश्च नियमाः प्रोक्ताः प्राणायामं निबोधत ।

 प्राणः स्वदेहजो वायुरायामस्तन्निरोधनम् ॥ ११.३०॥

Meaning: - Now discussing about the Pranayama, as yama and Niyama are been already explained. Prana is known as air emerges from body and to regulate the prana is called Pranayam.

 उत्तमाधममध्यत्वात् त्रिधाऽयं प्रतिपादितः ।

 य एव द्विविधः प्रोक्तः सगर्भोऽगर्भ एव च ॥ ११.३१॥

Meaning: - Uttama, Madhyama and Adhama are called three types of it. Other way of classification is Sagarbha (without pronouncing pranava) and Agarbha (with repeated pronunciation of pranava).

 मात्राद्वादशको मन्दश्चतुर्विशतिमात्रकः ।

मध्यमः प्राणसंरोधः षट्त्रिंशान्मात्रिकोत्तमः ॥ ११.३२॥

Meaning: - Best Pranyama is the Pranayama with thirty-six mantra(s), Pranayama with twenty-four Mantras is moderate and pranayama with twelve mantras is lower.  

यः स्वेदकम्पनोच्छ्वासजनकस्तु यथाक्रमम् ।

मन्दमध्यममुख्यानामानन्दादुत्तमोत्तमः ॥ ११.३३॥

Meaning: - The best pranayama (with thirty-six) mantra confers good hygiene and bliss on the yogins. This is the formost among the yoga(s) to common men too. 

सगर्भमाहुः सजपमगर्भं विजपं बुधाः ।

 एतद् वै योगिनामुक्तं प्राणायामस्य लक्षणम् ॥ ११.३४॥

Meaning: - Learned Scholars says prAnAyama with japa (continuous recitation) as “Sagarbha” and prAnAyama without japa is called “Agarbha”

 सव्याहृतिं सप्रणवां गायत्रीं शिरसा सह ।

 त्रिर्जपेदायतप्राणः प्राणायामः स उच्यते ॥ ११.३५॥

Meaning: - Hymn of Gayatri with Vyahrtis should be recited three times. This is Pranayama.

 रेचकः पूरकश्चैव प्राणायामोऽथ कुम्भकः ।

 प्रोच्यते सर्वशास्त्रेषु योगिभिर्यतमानसैः ॥ ११.३६॥

Meaning: - Yogins are suppose to practise rechak, purak and Kumbhak stages in the pranayama. This is mentioned in the Scriptures (related to Yoga).

 रेचको बाह्यनिश्वासः पूरकस्तन्निरोधनः ।

साम्येन संस्थितिर्या सा कुम्भकः परिगीयते ॥ ११.३७॥

Meaning: - The process of exhaling the air is called Rechak, reverse of Rechak process is called Purak. The stage between the Purak and Rechak is known to be Kumbhak.

 इन्द्रियाणां विचरतां विषयेषु स्वबावतः ।

 निग्रहः प्रोच्यते सद्भिः प्रत्याहारस्तु सत्तमाः ॥ ११.३८॥

Meaning: - Know that O foremost Sages! Sense organs are aattracted towards materialistic pleasures. And pratyAhAr is to achieve the control over the इन्द्रिया

 हृत्पुण्डरीके नाभ्यां वा मूर्ध्नि पर्वसुस्तके ।

 एवमादिषु देशेषु धारणा चित्तबन्धनम् ॥ ११.३९॥

Meaning: - Know that “dhAranA” means concentrating mind on navel, cerebral regions, limbs and foreheads, umbilical regions and other organs.

देशावस्थितिमालम्ब्य बुद्धेर्या वृत्तिसंततिः ।

 वृत्त्यन्तरैरसृष्टा या तद्ध्यानं सूरयो विदुः ॥ ११.४०॥

Meaning: - dhyAna is to concentrate mind on part of body and to meditate upon the same continuously.

एकाकारः समाधिः स्याद् देशालम्बनवर्जितः ।

 प्रत्ययो ह्यर्थमात्रेण योगसाधनमुत्तमम् ॥ ११.४१॥

Meaning: - samAdhi is the state (of harmony) achieved without support of anything. In samAdhi only aim (ultimate goal) is perceived. This the best sAdhan of Yog.

 धारणा द्वादशायामा ध्यानं द्वादशधारणाः ।

 ध्यानं द्वादशकं यावत् समाधिरभिधीयते ॥ ११.४२॥

Meaning: - when one performs twelve prAnAyamas dhAranA is achieved. After twelve dhAranA, yogins achieves dhyAna. samAdhi is achieved after twelve dhyAna.

 आसनं स्वस्तिकं प्रोक्तं पद्ममर्द्धासनं तथा ।

साधनानां च सर्वेषामेतत्साधनमुत्तमम् ॥ ११.४३॥

Meaning: - Svastika, Padma and Ardhaashan are three types of Asans and the same are regarded as the ideal among all the sAdhanA.       

 ऊर्वोरुपरि विप्रेन्द्राः कृत्वा पादतले उभे ।

 समासीनात्मनः पद्ममेतदासनमुत्तमम् ॥ ११.४४॥

Meaning: - O ViprendrA(s)! PadmAsan can be performed by sitting straight and placing both the feet on both the (opposite) thighs.

 एकं पादमथैकस्मिन् विष्टभ्योरसि सत्तमाः ।

आसीनार्द्धासनमिदं योगसाधनमुत्तमम् ॥ ११.४५॥

Meaning: - ardhAsana is when one while sitting place one foot on opposite thigh and is foremost for practicing the yoga. 

 उभे कृत्वा पादतले जानूर्वोरन्तरेण हि ।

 समासीतात्मनः प्रोक्तमासनं स्वस्तिकं परम् ॥ ११.४६॥

Meaning: - Svastika Asana is performed by placing soles of both the feet placed between calves and thighs.

 अदेशकाले योगस्य दर्शनं हि न विद्यते ।

 अग्न्यभ्यासे जले वाऽपि शुष्कपर्णचये तथा ॥ ११.४७॥

जन्तुव्याप्ते श्मशाने च जीर्णगोष्ठे चतुष्पथे ।

 सशब्दे सभये वाऽपि चैत्यवल्मीकसंचये ॥ ११.४८॥

अशुभे दुर्जनाक्रान्ते मशकादिसमन्विते ।

 नाचरेद् देहबाधे वा दौर्मनस्यादिसंभवे ॥ ११.४९॥

 सुगुप्ते सुशुभे देशे गुहायां पर्वतस्य तु ।

 नद्यास्तीरे पुण्यदेशे देवतायतने तथा ॥ ११.५०॥

 गृहे वा सुशुभे रम्ये विजने जन्तुवर्जिते ।

 युञ्जीत योगी सततमात्मानं मत्परायणः ॥ ११.५१॥

Meaning: - If yogic practice is performed at inappropriate place or at inappropriate times it would be unsuccessful. One should stay away from fire, inside water, dry leaves, cremation grounds, ruined regions, at the junction point, noisy place, at Caityas, the place lodged with ants, inappropriate people & place, and place with mosquitoes. Also, yoga shouldn’t be performed when one is not healthy. The ideal place for yoga is guarded auspicious place, solitary place, at river banks, temple premises, in cave of Mountains, a hygienic home or place free from insects are the best place for yoga, where one should concentrate his devoted mind to me. 

 नमस्कृत्याथ योगीन्द्रान् सशिष्यांश्च विनायकम् ।

 गुरुं चैवाथ मां योगी युञ्जीत सुसमाहितः ॥ ११.५२॥

Meaning: - Alongwith the disciples after bowing to foremost yogins, Ganesha, Preceptor and after bowing to me, one should perform the yoga.

 आसनं स्वस्तिकं बद्ध्वा पद्ममर्द्धमथापि वा ।

 नासिकाग्रे समां दृष्टिमीषदुन्मीलितेक्षणः ॥ ११.५३॥

कृत्वाऽथ निर्भयः शान्तस्त्यक्त्वा मायामयं जगत् ।

 स्वात्मन्यवस्थितं देवं चिन्तयेत् परमेश्वरम् ॥ ११.५४॥

Meaning: - One should establish the posture of svastikAsana, padmAsana or ardhAsana, fixing the look at tip of the nose, keeping the eyes partially open. With calm mind and fearlessness, detaching from the materialistic world, establishing “self” in one’s soul and surrender to Supreme Lord – Shiva.

शिखाग्रे द्वादशाङ्गुल्ये कल्पयित्वाऽथ पङ्कजम् ।

 धर्मकन्दसमुद्भूतं ज्ञाननालं सुशोभनम् ॥ ११.५५॥

ऐश्वर्याष्टदलं श्वेतं परं वैराग्यकर्णिकम् ।

 चिन्तयेत् परमं कोशं कर्णिकायां हिरण्मयम् ॥ ११.५६॥

 सर्वशक्तिमयं साक्षाद् यं प्राहुर्दिव्यमव्ययम् ।

 ओंकारवाच्यमव्यक्तं रश्मिजालसमाकुलम् ॥ ११.५७॥

 चिन्तयेत् तत्र विमलं परं ज्योतिर्यदक्षरम् ।

 तस्मिन् ज्योतिषि विन्यस्यस्वात्मानं तदभेदतः ॥ ११.५८॥

 ध्यायीताकाशमध्यस्थमीशं परमकारणम् ।

 तदात्मा सर्वगो भूत्वा न किंचिदपि चिन्तयेत् ॥ ११.५९॥

Meaning: - At the top of शिखा , yogins should visualize a lotus flower containing twelve flower-petals as “Dharma” personified, with stem of Knowledge. There are eight दलं which denotes ऐश्वर्य    (Ayeshwarya), outermost layer is white and indicates Detachment (वैराग्य), having golden complexion. Within that, yogins are suppose to meditate on the Shiva who is personification of “Pranava”, Omnipotent, undecaying, divine, unmanifested and is surrounded by rays of divine lights. Within that flame of light, realizing the oneness of Atman (soul), meditate on Supreme Shiva the root cause of all the causes, situated in the midst of space regions and devoid of any other thoughts except Parmeshwara. 

 एतद् गुह्यतमं ध्यानं ध्यानान्तरमथोच्यते ।

चिन्तयित्वा तु पूर्वोक्तं हृदये पद्ममुत्तमम् ॥ ११.६०॥

आत्मानमथ कर्त्तारं तत्रानलसमत्विषम् ।

 मध्ये वह्निशिखाकारं पुरुषं पञ्चविंशकम् ॥ ११.६१॥

 चिन्तयेत् परमात्मानं तन्मध्ये गगनं परम् ।

 ओंकरबोधितं तत्त्वं शाश्वतं शिवमच्युतम् ॥ ११.६२॥

Meaning: - Know this to be most confidential knowledge. Now meditation of different type is been elaborated. In the beginning yogins should contemplate in his mind, the lotus in the heart and perceive the soul as the illumination of flame of fire. In the centre of the lotus is the twenty-fifth principle known as ‘Purusha’ should be seen as flame of fire. “Shiva” is known as eternal principle revealed through “Pranava”.

 अव्यक्तं प्रकृतौ लीनं परं ज्योतिरनुत्तमम् ।

 तदन्तः परमं तत्त्वमात्माधारं निरञ्जनम् ॥ ११.६३॥

ध्यायीत तन्मयो नित्यमेकरूपं महेश्वरम् ।

 विशोध्य सर्वतत्त्वानि प्रणवेनाथवा पुनः ॥ ११.६४॥

 संस्थाप्य मयि चात्मानं निर्मले परमे पदे ।

 प्लावयित्वात्मनो देहं तेनैव ज्ञानवारिणा ॥ ११.६५॥

 मदात्मा मन्मना भस्म गृहीत्वा त्वग्निहोत्रजम् ।

 तेनोद्धृत्य तु सर्वाङ्गमग्निरित्यादिमन्त्रतः ।

चिन्तयेत् स्वात्मनीशानं परं ज्योतिः स्वरूपिणम् ॥ ११.६६॥

Meaning: - One should meditate on Maheshwara situated inside it, who is absorbed in unmanifest prakriti, supreme flame (Light), eternal, solitary, pure and ultimate principle, basis of Atman is contained within the same. Or refining all the tattva(s) through Pranava (also called OM), establishing ‘self’ in me in the form of “param-padam” and refining one’s body through that water of (in form of) knowledge. Individual are required to meditate exclusively* upon me by applying the ashes obtained from agni-hotra (performing fire sacrifice) on the body, then that ashes should be applied to overall body chanting various (vedic) hymns of Agni and Aditya. After that, one should meditate upon Isana who is the form of Supreme Light (flame) and this is called pAshupAt yoga.

एष पाशुपतो योगः पशुपाशविमुक्तये ।

सर्ववेदान्तसारोऽयमत्याश्रममिति श्रुतिः ॥ ११.६७॥

  एतत् परतरं गुह्यं मत्सायुज्य प्रदायकम् ।

द्विजातीनां तु कथितं भक्तानां ब्रह्मचारिणाम् ॥ ११.६८॥

Meaning: - Through this pashu gets liberated from the pAsA and hence attains the Highest Salvation. (Becoming one with Pashupati). This Pashupat Yoga is the essence of all the vedAnta and hence benificary for the all the people of all the Ashram (BrahmachAri, Gruhastha etc) and this what the shruti has declared. Know that this is the extremely confidential knowledge and able to provides my सायुज्य Salvation. This knowledge is for the Brahmin and other who follows the vow of celibacy.

 ब्रह्मचर्यमहिंसा च क्षमा शौचं तपो दमः ।

संतोषः सत्यमास्तिक्यं व्रताङ्गानि विशेषतः ॥ ११.६९॥

 एकेनाप्यथ हीनेन व्रतमस्य तु लुप्यते ।

तस्मादात्मुगुणोपेतो मद्व्रतं वोढुमर्हति ॥ ११.७०॥

Meaning: - The celibacy, refrain oneself from violence, purity (internal ans well as external), foregiveness, Self-Control, Satisfaction, faith in Vedas and penance are considered as the limbs of the vow and lacking anyone of them results in failure of vow. My vratas can be performed by only those Individual – possessing the self-virtues.

 वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।

बहवोऽनेन योगेन पूता मद्भावमागताः ॥ ११.७१॥

 ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।

ज्ञानयोगेन मां तस्माद् यजेत परमेश्वरम् ॥ ११.७२॥

अथवा भक्तियोगेन वैराग्येण परेण तु ।

चेतसा बोधयुक्तेन पूजयेन्मां सदा शुचिः ॥ ११.७३॥

Meaning: - Those Individual who are devoid of fear, anger, attraction and they meditate on me by taking my refuge, completely contained with devotion towards me, are adored through devotion by me. Know me to be the Supreme Lord (परमेश्वर ) and should be eulogized through various path of Knowledge, Devotion or Detachment. One should worship me with conscious mind refraining from other activity. 

सर्वकर्माणि संन्यस्य भिक्षाशी निष्परिग्रहः ।

प्राप्नोति मम सायुज्यं गुह्यमेतन्मयोदितम् ॥ ११.७४॥

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।

निर्ममो निरहंकारो यो मद्भक्तः स मे प्रियः ॥ ११.७५॥

 संतुष्टः सततं योगी यतात्मा दृढनिश्चयः ।

मय्यर्पितमनो बुद्धिर्यो मद्भक्तः स मे प्रियः ॥ ११.७६॥

Meaning: - Getting purified, becoming detached from various Karma one should survive through begging. My devotee who is never jealous of any other beings, having sympathy towards all, ego-less, is dear to me and achieves my सायुज्य because of devotion towards me.  Those yogins always remains satisfied who have controlled their Atman and surrenders their mind and intelligence to (serve and adore) me, is dear to me.

 यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।

हर्षामर्षभयोद्वेगैर्मुक्तो यः स हि मे प्रियः ॥ ११.७७॥

Meaning: - Know that who is not affected by these materialistic world and materialistic world doesn’t get affected by him, know that one to be dear to me who is devoid of anger, fear and anxiety.

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः ।

सर्वारम्भपरित्यागी भक्तिमान् यः स मे प्रियः ॥ ११.७८॥

 तुल्यनिन्दास्तुतिर्मौनी संतुष्टो येन केनचित् ।

अनिकेतः स्थिरमतिर्मद्भक्तो मामुपैष्यति ॥ ११.७९॥

Meaning: - The person who never ignores anything, is pure, competent and exceeds all painful situations rejecting all initiatives, devoted to me, such devotees are also dear to me. Individual for whom the praise or insults doesn’t affect/matter (one who remains unaffected in the praise or insults) and remains peaceful and satisfied with whatever he obtains such enlightened one achieves me.   

 सर्वकर्माण्यपि सदा कुर्वाणो मत्परायणः ।

मत्प्रसादादवाप्नोति शाश्वतं परमं पदम् ॥ ११.८०॥

 चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।

 निराशीर्निर्ममो भूत्वा मामेकं शरणं व्रजेत् ॥ ११.८१॥

 त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।

 कर्मण्यपिप्रवृत्तोऽपि नैव तेन निबध्यते ॥ ११.८२॥

 निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।

शारीरं केवलं कर्म कुर्वन्नाप्नोति तत्पदम् ॥ ११.८३॥

Meaning: -    One who is devoid of house or not staying at one place for longer time, that Individual with balanced wisdom, is dear to me and finally he attains me. One who surrenders to me engaged in Karma for others welfare he also achieves the Ultimate abode (परम -पदम् ), One who detached all the Karma through his consciousness, devoid of hope and emotions, comes(goes) to my refuge alone, gets free from all the results of Karma, remains always satisfied and not-dependent (on material world), performs Karma without getting bound by the same. Individual devoid of desire for all pleasures of material world, performing the karma for the (survival of) body, too achieves that abode (Salvation).

यदृच्छालाभतुष्टस्य द्वन्द्वातीतस्य चैव हि ।

 कुर्वतो मत्प्रसादार्थं कर्म संसारनाशनम् ॥ ११.८४॥

 मन्मना मन्नमस्कारो मद्याजी मत्परायणः ।

 मामुपास्ते योगीशं ज्ञात्वा मां परमेश्वरम् ॥ ११.८५॥

 मद्बुद्धयो मां सततं बोधयन्तः परस्परम् ।

 कथयन्तश्च मां नित्यं मम सायुज्यमाप्नुयुः ॥ ११.८६॥

 एवं नित्याभियुक्तानां मायेयं कर्मसान्वगम् ।

 नाशयामि तमः कृत्स्नं ज्ञानदीपेन भास्वता ॥ ११.८७॥

Meaning: - One who is satisfied in whatever is available (without making effort to make it available), and devoid of all sort of happiness and sorrow (one who is not affected by favorable or unfavorable situations), Karma performed only for making me please redeem one from the clutches of world*.  One who concentrate his mind on me, offers prostrations to me, eulogize me and consider me as his sole supreme refuge, knows (realize) me – yogeshwara and attains me (become one with me). One who keep his intelligence in me (eulogize me) continuously remembers me and describing my glories to rest people achieves my (सायुज्य ) Salvation. Thus, know me to be the Annihilator of ignorance in the form of darkness (mAyA) through the lamp in the form of knowledge of such yogins.

(NOTE: - *(संसारनाशनम्) here it doesn’t mean that such karma results in end of worlds but it annihilates the cycle of birth and death, hence one gets liberated by grace of Mahadeva.)

 मद्बुद्धयो मां सततं पूजयन्तीह ये जनाः ।

 तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ ११.८८॥

Meaning: - One who keep his intelligence in me and eulogize me constantly, I bring full securities and personally attends to their requirements.  

 येऽन्ये च कामभोगार्थं यजन्ते ह्यन्यदेवताः ।

 तेषां तदन्तं विज्ञेयं देवतानुगतं फलम् ॥ ११.८९॥

Meaning: - One who worships other deities, know their (such people’s) ultimate aim to be materialistic because fruits (outcomes of worships) is determined according to respective deity.

 ये चान्यदेवताभक्ताः पूजयन्तीह देवताः ।

 मद्भावनासमायुक्ता मुच्यन्ते तेऽपि मानवाः ॥ ११.९०॥

Meaning: - Those beings who are devotee of other deity, if they worship other deity while engaged in my thoughts (or develop affection fro me while worshiping others) also gets redeemed due to the same reason.

 तस्माद्विनश्वरानन्यांस्त्यक्त्वा देवानशेषतः ।  

 मामेव संश्रयेदीशं स याति परमं पदम् ॥ ११.९१॥

Meaning: - Hence one should discard all varieties of deity worships and eulogize me Individuals should adopt refuge in me. Thus, by performing the same one achieves the Supreme abode.

 त्यक्त्वा पुत्रादिषु स्नेहं निः शोको निष्परिग्रहः ।

 यजेच्चामरणाल्लिङ्गं विरक्तः परमेश्वरम् ॥ ११.९२॥

येऽर्चयन्ति सदा लिङ्गं त्यक्त्वा भोगानशेषतः ।

 एकेन जन्मना तेषां ददामि परमैश्वरम् ॥ ११.९३॥

Meaning: - Individuals are suppose to discard the attachment for their son/daughter, wife, house and other belongings becoming free from all the sorrows one should worship the Linga (Sign) of Supreme-Lord till life permits. Know me to be the bestower of Salvation to those Individuals who refraining to all materialistic pleasures, eulogize Shiva-Lingam in sole birth. 

 परात्मनः सदा लिङ्गं केवलं सन्निरञ्जनम् ।

 ज्ञानात्मकं सर्वगतं योगिनां हृदि संस्थितम् ॥ ११.९४॥

Meaning: - Know that Linga denoting the Supreme Soul, is the personification of Knowledge (ज्ञानात्मकं) and hence it is silver in complexion and is always remains establish in the divine heart of enlightened yogins.

 ये चान्ये नियता भक्ता भावयित्वा विधानतः ।

 यत्र क्वचन तल्लिङ्गमर्चयन्ति महेश्वरम् ॥ ११.९५॥

जले वा वह्निमध्ये वा व्योम्नि सूर्येऽथवाऽन्यतः ।

रत्नादौ भावयित्वेशमर्चयेल्लिङ्गमैश्वरम् ॥ ११.९६॥

Meaning: - Know me to be glad of those devotees who worship Maheshwara-Linga regularly, wherever they are. The Shiva-Lingam should be eulogized inside water, in air, in solar region or which is made with gems with their mind devoted to me.

 सर्वं लिङ्गमयं ह्येतत् सर्वं लिङ्गे प्रतिष्ठितम् ।

 तस्माल्लिङ्गेऽर्चयेदीशं यत्र क्वचन शाश्वतम् ॥ ११.९७॥

Meaning: - Know that everything here is in the form of Linga, everything is contained in the Lingam. Hence one should worship eternal Isha (Lord) who is in the form of Lingam, wherever one likes.  

अग्नौ क्रियावतामप्सु व्योम्नि सूर्ये मनीषिणाम् ।

काष्ठादिष्वेव मूर्खाणां हृदि लिङ्गंतुयोगिनाम् ॥ ११.९८॥

Meaning: - The people engaged in kriya (performing homa) have their linga (Lord) in Agni, for sages, their lingam (Lord) is in water, space region and sun. Lingam (Lord) of ignorant is in wood (idols) and for yogins, their lingam (Lord) is situated in their hearts.

(NOTE: - Here Mahadeva is conveying that the people who are occupied in the yajna-kArya for them they visualize Lord in Agni. Sages perform various austerities in presence of Surya-devta under the sky and their austerities also involves use of water, hence they see lord in sky, sun and in water. The Atheist or the people who fails to understand presence of Lord in entire universe see Lord as just idol (statue) of wood or stone or other metal. While the enlightened yogins aware of Lord’s mAyA due to Lord’s grace hence they seek omnipresent lord in their Heart.)

 यद्यनुत्पन्निविज्ञानो विरक्तः प्रीतिसंयुतः ।

यावज्जीवं जपेद् युक्तः प्रणवं ब्रह्मणो वपुः ॥ ११.९९॥

Meaning: - The Brahmin who is attracted to the materialistic world even after being isolated from the same, should recite “Pranava” as personification of Brahman (Maheshwara).

 अथवा शतरुद्रीयं जपेदामरणाद् द्विजः ।

 एकाकी यतचित्तात्मा स याति परमं पदम् ॥ ११.१००॥

Meaning: - Or other way is, the Individuals who has controlled his mind should receite “Sata-Rudriyam” till his last breath. Such Individuals too attains the Ultimate abode.

 वसेच्चामरणाद् विप्रो वाराणस्यां समाहितः ।

 सोऽपीश्वरप्रसादेन याति तत् परमं पदम् ॥ ११.१०१॥

Meaning: - Alternative way is, Vipra should dwell in vArAnasi for entire life, restraining one’s mind (from materialistic desire) also achieves that “Ultimate Abode” by the blessings of me (Isvara). 

 तत्रोत्क्रमणकाले हि सर्वेषामेव देहिनाम् ।

 ददाति तत् परं ज्ञानं येन मुच्यते बन्धनात् ॥ ११.१०२॥

Meaning: - In vArAnsi, the Lord Shiva, bestows that divine knowledge to one who give up his life (in vArAnsi), that results in destroying every bondage and hence get liberated.

 वर्णाश्रमविधिं कृत्स्नं कुर्वाणो मत्परायणः ।

 तेनैव जन्मना ज्ञानं लब्ध्वा याति शिवं पदम् ॥ ११.१०३॥

Meaning: - Following the varnashram-rules, one who takes refuge in me achieves the abode of Shiva in single life (in which one is following duties of varnashram) by obtaining divine knowledge.  

 येऽपि तत्र वसन्तीह नीचा वा पापयोनयः ।

 सर्वे तरन्ति संसारमीश्वरानुग्रहाद् द्विजाः ॥ ११.१०४॥

 Meaning: - The anyone who resides in kAshi (vArAnasi) although they are great sinner, or of lower merits also gets liberated by grace of me (Isvara).

किन्तु विघ्ना भविष्यन्ति पापोपहतचेतसाम् ।

धर्मन् समाश्रयेत् तस्मान्मुक्तये नियतं द्विजाः ॥ ११.१०५॥

Meaning: - But the people who are devoid of their basic dharma - sinner most people faces many hurdles before getting liberated. Hence one should always follow the path of one’s Dharma (respective duties)

 एतद् रहस्यं वेदानां न देयं यस्य कस्य चित् ।

 धार्मिकायैव दातव्यं भक्ताय ब्रह्मचारिणे ॥ ११.१०६॥

Meaning: - Know that this is the mystery of Vedas, should not be revealed to non-worthy people. Only people who are righteous, practicing celibacy or devotee are suppose to know it. 

 व्यास उवाच ।

 इत्येतदुक्त्वा भगवानात्मयोगमनुत्तमम् ।

 व्याजहार समासीनं नारायणमनामयम् ॥ ११.१०७॥

मयैतद् भाषितं ज्ञानं हितार्थं ब्रह्मवादिनाम् ।

 दातव्यं शान्तचित्तेभ्यः शिष्येभ्यो भवता शिवम् ॥ ११.१०८॥

 उक्त्वैवमर्थं योगीन्द्रानब्रवीद् भगवानजः ।

 हिताय सर्वभक्तानां द्विजातीनां द्विजोत्तमाः॥ ११.१०९॥

 भवन्तोऽपि हि मज्ज्ञानं शिष्याणां विधिपूर्वकम् ।

 उपदेक्ष्यन्ति भक्तानां सर्वेषां वचनान्मम ॥ ११.११०॥

Meaning: [vyAsa said:]

Thus, elaborating the best Atma-yoga, Bhagawaan (Shiva) told to Narayana who was sitting besides him. I (Shiva) has imparted the knowledge for welfare of BrahmavAdin. You impart this beneficial knowledge to calm-minded disciples. Unborn BhagawAn (Shiva) after saying that, spoke to foremost yogins – “O foremost Dvija! For benefit of all Dvija devotee(s), you all should also impart my knowledge to your devoted disciples by following appropriate method (विधिपूर्वकम् ) as per my instruction. 

 अयं नारायणो योऽहमीश्वरो नात्र संशयः ।

 नान्तरं ये प्रपश्यन्ति तेषां देयमिदं परम् ॥ ११.१११॥

Meaning: - Know that, this Narayana is me – Ishvar only. There is no doubt in that. One who don’t see any difference in me and Narayan, only to that Individuals this Knowledge should be imparted.

ममैषा परमा मूर्त्तिर्नारायणसमाह्वया ।

सर्वभूतात्मभूतस्था शान्ता चाक्षरसंज्ञिता ॥ ११.११२॥

Meaning: - My foremost murthi (form) Narayana by name, calm, undecaying and cognitive is located in everyone’s Heart.

ये त्वन्यथा प्रपश्यन्ति लोके भेददृशो जनाः ।

ते मुक्तिं प्रपश्यन्ति जायन्ते च पुनः पुनः । ॥ ११.११३॥

Meaning: - Those Individuals who fails to understand this and perceive us (both Shiva and Vishnu) as different entity, such Individual can never have my “darshanam” and such Individuals are born in this mortal world again and again. (Such Individuals NEVER attains Salvation).

ये त्वेनं विष्णुमव्यक्तं माञ्च देवं महेश्वरम् ।

 एकीभावेन पश्यन्ति न तेषां पुनरुद्भवः ॥ ११.११४॥

Meaning: - Those who doesn’t see any difference between avyakt Vishnu and me Lord of all deities and perceive us Identical don’t require to take re-birth.

 तस्मादनादिनिधनं विष्णुमात्मानमव्ययम् ।

 मामेव सम्प्रपश्यध्वं पूजयध्वं तथैव हि ॥ ११.११५॥

Meaning: - Therefore, perceive me as without begin and end, in the form of soul, undecaying Vishnu and also perform worship with same perception.  

येऽन्यथा मां प्रपश्यन्ति मत्वेवं देवतान्तरम् ।

 ते यान्ति नरकान् घोरान् नाहं तेषु व्यवस्थितः ॥ ११.११६॥

Meaning: - Those Individuals who see Vishnu as different from me, falls in fearful hell and I don’t indwell such people.

मूर्खं वा पण्डितं वापि ब्राह्मणं वा मदाश्रयम् ।

 मोचयामि श्वपाकं वा न नारायणनिन्दकम् ॥ ११.११७॥

Meaning: - Be it less-intelligent, Priest, Brahmin or chAndAl whosoever takes my refuge are bestowed salvation by me, but the one who insults or condemn Narayana, I never let such souls gets redeem.

 तस्मादेष महायोगी मद्भक्तैः पुरुषोत्तमः ।

 अर्चनीयो नमस्कार्यो मत्प्रीतिजननाय हि ॥ ११.११८॥

Meaning: - Therefore, my devotee in order to develop faith and affection towards me, should perform archanA of Narayana and also should offer namaskAram (prostration) to him.  

एवमुक्त्वा समालिङ्ग्य वासुदेवं पिनाकधृक् ।

 अन्तर्हितोऽभवत् तेषां सर्वेषामेव पश्यताम् ॥ ११.११९॥

Meaning: - Saying such, Lord Shiva closely embrace Vasudeva due to affection and become Invisible from the sight of all.  

नारायणोऽपि भगवांस्तापसं वेषमुत्तमम् ।

 जग्राह योगिनः सर्वांस्त्यक्त्वा वै परमं वपुः ॥ ११.१२०॥

ज्ञानं भवद्भिरमलं प्रसादात् परमेष्ठिनः ।

 साक्षाद्देव महेशस्य ज्ञानं संसारनाशनम् ॥ ११.१२१॥

 गच्छध्वं विज्वराः सर्वे विज्ञानं परमेष्ठिनः ।

 प्रवर्त्तयध्वं शिष्येभ्यो धार्मिकेभ्यो मुनीश्वराः ॥ ११.१२२॥

Meaning: - Bhagawaan Narayana too discarding his pArmarthik form, took the form of yogi and told to all yogins – You all have received the spotless knowledge – which destroys bondage of the world by grace of Parmesthin (Maheshwara). Hence all of you becoming devoid of sufferings, talk this knowledge of Parmeshtin with your righteous disciples. 

 इदं भक्ताय शान्ताय धार्मिकायाहिताग्नये ।

 विज्ञानमैश्वरं देयं ब्राह्मणाय विशेषतः ॥ ११.१२३॥

Meaning: - This knowledge related to Ishwara should be imparted only to calm devotees, righteous person or Agni-hotri Brahmin.

 एवमुक्त्वा स विश्वात्मा योगिनां योगवित्तमः ।

 नारायणो महायोगी जगामादर्शनं स्वयम् ॥ ११.१२४॥

Meaning: - By saying that, foremost among yogins, that Maha-yogi, viswAtma Narayan himself goes invisible.

 तेऽपि देवादिदेवेशं नमस्कृत्य महेश्वरम् ।

 नारायणं च भूतादिं स्वानि स्थानानि लेभिरे ॥ ११.१२५॥

Meaaning: - All the yogins and sages present there too, prostrating to the Adi-deveshwar Maheshwar and Bhutaadi Narayan, went to their respective place.

 सनत्कुमारो भगवान् संवर्त्ताय महामुनिः ।

 दत्तवानैश्वरं ज्ञानं सोऽपि सत्यव्रताय तु ॥ ११.१२६॥

सनन्दनोऽपि योगीन्द्रः पुलहाय महर्षये ।

 प्रददौ गौतमायाथ पुलहोऽपि प्रजापतिः ॥ ११.१२७॥

 अङ्गिरा वेदविदुषे भरद्वाजाय दत्तवान् ।

 जैगीषव्याय कपिलस्तथा पञ्चशिखाय च ॥ ११.१२८॥

 पराशरोऽपि सनकात् पिता मे सर्वतत्त्वदृक् ।

 लेभेतत्परमं ज्ञानं तस्माद् वाल्मीकिराप्तवान् ॥ ११.१२९॥

 ममोवाच पुरा देवः सतीदेहभवाङ्गजः ।

 वामदेवो महायोगी रुद्रः किल पिनाकधृक् ॥ ११.१३०॥

Meaning: - After that, this divine knowledge was imparted to Samvarta by Sanatkumara, again Samvarta impated the same to his disciple -Satyavrata. Sage Phulaha received this divine knowledge from Sanandana – the yogiswara and again Phulaha imparted the same to Gautama. Sage Bharadvaja – well versed in the knowledge of vedas, received this knowledge from Angiraj. Kapila too imparted this knowledge to Jagisvaya and Pacasikha.  Sanaka gave this divine knowledge to my father Parasara. Valmiki was imparted this knoweldge by Parasara. Earlier, controller of kAla, Rudra- Vaamdeva - the great yogi emerged  out of body of sati,  bestowed this knowledge to me (Vyasa).

नारायणोऽपि भगवान् देवकीतनयो हरिः ।

अर्जुनाय स्वयं साक्षात् दत्तवानिदमुत्तमम् ॥ ११.१३१॥

Meaning: - Hari – the son of Devaki who is also known as Narayan himself transferred this knowledge to Arjuna.

 यदाहं लब्धवान् रुद्राद् वामदेवादनुत्तमम् ।

 विशेषाद् गिरिशे भक्तिस्तस्मादारभ्य मेऽभवत् ॥ ११.१३२॥

Meaning: - My (Vyasa’s) devotion towards the Bhagawaan Girisha begins after I received this knowledge from Lord Vamadeva.

शरण्यं शरणं रुद्रं प्रपन्नोऽहं विशेषतः ।

भूतेशं गिरशं स्थाणुं देवदेवं त्रिशूलिनम् ॥ ११.१३३॥

Meaning: - I have taken the special refuge of that Lord who is supreme refuge of all refugees, Lord of beings, Girisha, sthAnu, Lord of all Lords holding trident in his hands, Rudra.

भवन्तोऽपि हि तं देवं शंभुं गोवृषवाहनम् ।

 प्रपद्यन्तां सपत्नीकाः सपुत्राः शरणं शिवम् ॥ ११.१३४॥

वर्त्तध्वं तत्प्रसादेन कर्मयोगेन शंकरम् ।

 पूजयध्वं महादेव गोपतिं व्यालभूषणम् ॥ ११.१३५॥

Meaning: - With your wife and sons, you all should also take refuge of Shambhu that Shiva – who is (गोवृषवाहनम्) GovrushvAhanam*. By his divine grace practice the karma-Yoga and worship the Gopatim^ Mahadeva Shankar.

 (NOTE: - [गोवृषवाहनम्*] means Personification of dharma or whose form is dharma itself. Here this word indicates that dharma itself is form of Shiva.

Practice the Karma-Yoga means to perform the karma recommended in the scriptures without getting attached to it or in other words to perform Karma without expecting anything in return

[^] Gopatim means one who has conquered all the senses or इन्द्रिया)

एवमुक्ते पुनस्ते तु शौनकाद्या महेश्वरम् ।

 प्रणेमुः शाश्वतं स्थाणुं व्यासं सत्यवतीसुतम् ॥ ११.१३६॥

अब्रुवन् हृष्टमनसः कृष्णद्वैपायनं प्रभुम् ।

साक्षाद्देवं हृषीकेशं सर्वलोकमहेश्वरम् ॥ ११.१३७॥

Meaning: - On saying this, Saunak and other great sages again prostrated to the sthAnu and the son of satyavati (Krsna-Dvaipayan) and feeling delighted they all started to say (to vyAsa) –  

 भवत्प्रसादादचला शरण्ये गोवृषध्वजे ।

 इदानीं जायते भक्तिर्या देवैरपि दुर्लभा ॥ ११.१३८॥

 कथयस्व मुनिश्रेष्ठ कर्मयोगमनुत्तमम् ।

 येनासौ भगवानीशः समाराध्यो मुमुक्षुभिः ॥ ११.१३९॥

 त्वत्संनिधावेव सूतः शृणोतु भगवद्वचः ।

 तद्वच्चाखिललोकानां रक्षणं धर्मसंग्रहम् ॥ ११.१४०॥

 यदुक्तं देवदेवेन विष्णुना कूर्मरूपिणा ।

 पृष्टेन मुनिभिः पूर्वं शक्रेणामृतमन्थने ॥ ११.१४१॥

Meaning: - Due to your blessings, we were blessed to develop firm devotion towards great Lord Shiva (गोवृषध्वजे) – who is protector of all refugees, which is not easy to develop for deities too.  O foremost Sage! Reveal us the best Karma-Yoga, through which Individuals seeking liberation eulogise Lord Isha. In your (vyAsa’s) present only, Suta listen the words of Bhagawaan (Maheshwar), that words – which are protector of all the worlds and in whom all the dharma(s) are contained. Besides this, also reveal us the whatever Vishnu in the form of Kurma had told in days of yore as reply to Indra and other sages’ inquiry during the Samudra-Manthanam.

 श्रुत्वा सत्यवतीसूनुः कर्मयोगं सनातनम् ।

 मुनीनां भाषितं कृत्स्नं प्रोवाच सुसमाहितः ॥ ११.१४२॥

Meaning: - In this manner, after listening to sages, the son of satyavati – vyAsa imparted the eternal Karma-Yoga to all the sages.

 य इमं पठते नित्यं संवादं कृत्तिवाससः ।

 सनत्कुमारप्रमुखैः सर्वपापैः प्रमुच्यते ॥ ११.१४३॥

Meaning: - One who daily learn (or read) this conversation between the foremost sages and Lord (कृत्तिवास) krutivasa i.e Lord Shiva gets free from all the sins one has ever committed.

 श्रावयेद् वा द्विजान् शुद्धान् ब्रह्मचर्यपरायणान् ।

 यो वा विचारयेदर्थं स याति परमां गतिम् ॥ ११.१४४॥

Meaning: - The Dvija (Brahmin) who observes vow of celibacy, listen it or comprehend it achieves the Salvation.

 यश्चैतच्छृणुयान्नित्यं भक्तियुक्तो दृढव्रतः ।

 सर्वपापविनिर्मुक्तो ब्रह्मलोके महीयते ॥ ११.१४५॥

Meaning: - The devotee practicing the firm – vow, if listen it regularly also gets devoid of all sins and attains the Bramhaloka.

 तस्मात् सर्वप्रयत्नेन पठितव्यो मनीषिभिः ।

 श्रोतव्यश्चाथ मन्तव्यो विशेषाद् ब्राह्मणैः सदा ॥ ११.१४६॥

Meaning: - For this reason, one who is well-versed in all the scriptures by making all efforts should listen, learn and especially the Brahmin should always contemplate it.

 इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे (ईश्वरगीतासु) एकादशोऽध्यायः ॥ ११॥