Shaiva Upanishads (A Critical Study)

by Arpita Chakraborty | 2013 | 33,902 words

This page relates ‘Meditation on Pranava’ of the study on the Shaiva Upanishads in English, comparing them with other texts dealing with the Shiva cult (besides the Agamas and Puranas). The Upaniṣads are ancient philosophical and theological treatises. Out of the 108 Upanishads mentioned in the Muktikopanishad, 15 are classified as Saiva-Upanisads.

In the Atharvaśikhā Upaniṣad , there is a dialogue between the sages on Praṇava. The Sages Pippalāda, Aṅgīrasa and Sanatkumāra approached the sage, Atharva and asked him, “Oh, sage, what is the chief aspect of meditation? What is the mantra (holy syllable) on which to meditate? Who can meditate? Who is the God of meditation?”. The sage Atharva replied to them,” Mainly meditation has to be done on the single letter “Om”. It itself is the mantra for meditation.

The four legs of that mantra are the four devas and the four Vedas.

[...] Atharvaśikhā Upaniṣad I.2

The letter has to be recognized as the Parabrahman (Ultimate reality) and meditated upon.[1]

[...] Atharvaśikhā Upaniṣad I.1,3.

The first syllable ‘A’, indicates earth, the Ṛg Veda along with its holy chants, Brahma the creator, Aṣṭa Vasus among devas, “Gāyatrī” among metres, and Gārhasptya (the fire of the household) among fires.[2]

[...] Atharvaśikhā Upaniṣad I.4.

The second syllable ‘U’ denotes the ether, the Yajur Veda, Rudra who is the God of destruction, the eleven Rudras among devas, “Tṛṣṭup” among metres and dakṣiṇāgni (fire of the south -funeral pyre) among the fires.[3]

[...] Atharvaśikhā Upaniṣad I.5.

The third syllable ‘Ma’ indicates the heavens, Sāma Veda with its musical sounds of Sāma, Viṣṇu who looks after the worlds, the twelve Ādityas (suns) among devas, “jagatīcchandas” among metres and Āhavanīyāgni (the fire used in fire sacrifice) among the fires.[4]

[...] Atharvaśikhā Upaniṣad I.6.

That half fourth syllable which is the hidden ‘Ma’, is the magical chants of Atharva Veda, Samvartaka (the fire of exchange) fire among fires, Maruḍ Gaṇas among devas. It is the self glittering Brahman which shines alone and sees everything.[5]

The first Mātra, of the form of the syllable “A”, is of a colour which is a mixture of red and yellow, and has the great Brahman as its presiding deity. The Second Mātra, of the form of the syllable “U”, is a colour which is a mixture of the sheen of lightning and Kṛṣṇa (blackish blue); and has Viṣṇu (the all pervading one), as its presiding deity. The third Mātra, of the form of the syllable “M” is owing to its proximity to the half-syllable and the syllable “U”, indicative of prosperity and adversity respectively, is of a white colour; and has Rudra as its presiding diety, as Īśvara is subject to the Upādhi (distinctive attribute) of the bright–white colour. What Mātra stands as the fourth[6] at the end, assuming the form of the Ardhamātra (half-syllable) is of the colour of the sheen of lightning and of all colours (it being the prime cause of all colours), and has the Puruṣa, that fills up, through his Turya-form, all Mātras (standards of measure), nay the entire phenomenol world which forms the basis of all standards of measure as its presiding deity. It is the incomparable glitter of the soul. It is that sound which was never there and which will be never there. If not pronounced earlier but pronounced for the first time, it takes one via the Suṣumnā Nāḍi to the lotus with thousand petals (Sahasrāra). The praṇava (the sound of OM) makes all the souls to bow before it.

It is the one and only one which has to be meditated upon as the four Vedas and the birth place of all devas.[7]

[...] Atharvaśikhā Upaniṣad II.1.

One who meditates like that goes away from all sorrows and fears and gets the power to protect all others who approach him.

[...]

It is because of this meditation only that Lord Viṣṇu who is spread everywhere, wins over all others.[8]

[...]

It is because of Lord Brahma controlled all his organs and meditated upon it, he attained the position of the creator.[9]

[...]

Even Lord Viṣṇu, parks his mind in the sound (OM) of the place of Paramātma (ultimate soul) and meditates upon Īśāna, who is most proper to be worshipped. All this is only proper in case of Īśāna. Brahmā, Viṣṇu, Rudra and Indra are creating all beings, all organs and all karaṇas. They are also capable of controlling them.

But Lord Śiva exists in between them like sky and is permanently stable.[10]

[...] Atharvaśikhā Upaniṣad II.5 (com)

Turyoṃkāra becomes the all-pervasive Mahādeva (the Brahman). This is the final conclusion arrived at by the gods and Vedas. For, it is advised that the five gods Brahma, Viṣṇu, Rudra, Īśvara and Śiva should be worshipped in the form of Praṇava [A+U+Ma+sound+Bindu)]. Even if for one second, if one can stay and meditate on these, he gets more results than that of performing one hundred fire sacrifices. With the full understanding and knowledge, one should only meditate on Paramaśiva, which would give rise to all benefits. It is definite that, by sacrificing all other things, One should learn and understand this and he would get rid of the suffering of living in the womb and attain salvation.[11]

Footnotes and references:

[1]:

Atharvaśikhā Upaniṣad I. 1, 2. [...]

[2]:

Ibid I.3. [...]

[3]:

Ibid I.4.

[4]:

Ibid I.5.

[5]:

Ibid I.6.

[6]:

Ibid I.7.

[7]:

Ibid I.10. [...]

[8]:

Ibid II.2. [...]

[9]:

Ibid II.3. [...]

[10]:

Ibid II.4. [...]

[11]:

Ibid II.verse 5.

Like what you read? Consider supporting this website: