Dr. Mudigonda Uma Siva Prasad was born Sangam-Srikakulam District (AP), Umadevi worked as a Lecturer in Sanskrit in St. Joseph Junior College, Hyderabad for Twenty years. She got her PhD Degree for her work "Palkuriki Somanatha's Contribution to Sanskrit Literature".
She delivered nearly 500 lectures on Lalita Sahasram in India and abroad for past 25 years. She is awarded senior research fellowship from Human Resource Development Ministry Govt. of India for this work.
This worship of Siva existed not only in India but troughout the world. We have so many authentic proofs that the worship of Linga flourished in Africa, Cambodia, South America, West Indies, China, Japan, Indonesia, Assyria, Arabia, Palestine, Mecca Madina and other parts of the world. The excavations at these places at Babylon and other places revealed Lingas.
In olden times Linga worship existed in many parts of Europe, Egypt etc. Linga was reffered as Hours (Haras), Orisis (Iswara), Sebek (Sivaka), Serophis (Sarvesa) and with other names. Many Lingas were taken out during the excavations at Scotland and Ireland.
The Meaning of Siva The Universal Lord is worshipped in the Linga form with many names, these later came in the form of Ashtotara and Sahasra Namas. The Siva Sahasra Namas are three in number.
1. The names as told by Daksha, These exist in the Santi Parva of Mahabharata. 2. The names told by Upamanyu and 3. The namas with which Lord Vishnu worshipped Lord Shiva found in the Siva Maha Purana. The absolute is one with no second one “ Ekam sat vpprah bahuda vadanti Thus for the different forms of the absolute paramatma, various sahasra namas came into existence. Thus we have sahasra namas of Lalita, Vishnu, Venkateswara, Sri Rama, Sri Hanuman, Durga and Chandi, Sai Baba etc.
There is no difference between Siva and Kesava. Hcnce many namas pertaining to Lord Vs1nu are repeated in, .Siva Sabasravali. I have taken the namas told by Upamanyu and tried to explain their meanings according to my capacity.
What is the importance of Sahasram :- Sahasram denotes numerous petals in the sahasrara kamala. The thousand pillar temple at Warangal in Andhra Pradesh denotes countless pillars. This is the symbolic way of telling about anything which has countless features.
The meaning of Siva : - Siva means the most auspicious one. According to Veda Vyasa, the Lord who wishes for the welfare of the living beings in all actions is Lard Siva, also one who increases all the meanings.
According to Siva Purana He is the purest one, who existed even before the creation of the Universe.
Chandrajnana Agama: This gives detailed information about Siva. According to this agama Siva is the Lord of this Universe from Brahma to the Sthavara Prakriti. He is the controller of panca mahabhootas and ashta dikpalakas.
The Greatness of bilwa and the phala of bilwarcana Siva Purana:- This voluminous work written by Veda Vyasa gives a complete knowledge about Lord Siva to the common man while Upnaishats are meant for scholars, Agamas deal mainly with ritual practices,puranas explains the greatness of the Lord in a simple manner and are meant for common man with limited knowledge. There are a number of stories explaining the great qualities, tattva etc.
Spread of Saivism in other Countries:- We have many proofs regarding the worship of Siva in other countries. Worship of Linga Greatly existed in Africa, Combodia, South America West Indies, Indonesia, Vietnam, China, and Japan. Further Linga Worship flourished in olden days in many parts of Asia before Islam came into existence. These places were Assyria, Arabia, Palestine, Mecca and Madina. Many lingas were taken out during the excavation at Babylonia, Egypt and certain as Horus (orisis (Iswara), Sebek (Sivaka), Serophus (Sarvesa) etc.
Mahakailasa:- This is the divine abode of Lord Siva situated in Tibet. Previously this place was a part of Bharat (Tibet was known as trivishtapa in olden days) Here Mount Kailas is situated near the divine lake Manasa Sarovar.
Mount Kailas appears like a Siva Linga with three eyes and Bhasma Rekhas on one side. The waters from kailash fall in Gourikhund. Its height is 22,028 feet from sea leve. It is of black (orblue) marble and is covered with ice. One has to walk 53 kilometers to perform parikrama to this divine mountain. It takes three days for the devotee to complete this parikrama. One can go around the peaks which surround the central Kailas which is situated in the central part beyond the reach of pilgrims. There are eight different routes to reach this divine place. One route is via Nepal. The second one from Kashmir via Ladakh. Another route is via Gangotri. All these routes are very difficult to travel as the paths are covered with ice. Breathing is very difficult in those regions of high altitudes. But now with the co-operation of Chinese government one can travel via Nepal to Kailas and Mansarovar in vehicles. But it is very expensive costing one lakh rupees. As this journey is more comfortable and takes three weeks to complete pilgrims prefer this route.
Some of thse namas can be classified into different categories. They indicate Lord Siva's tattva (omnipotent qualities). Namas Sthira, Sthanu, Prabhu, indicate His Nature of sthiratva greatest in the whole cr eation and the rest of the whole universe should be under His control. The following fnamas indicate this fact.
These are: Pravarah, Varah, Sarvaatma, Sarvavikhyatah, Viswarupah, Lokapalah, Sahasrakshah, Sarvajnah, Sarvasresththah, and other namas.
The namas Somah, Candrah, Sooryah, Ketuh, Sanihi, Grahah, and Grahapitah indiacate that He is personification of planets. Lord Siva is Kala (time) Personified. He exists from the greatest span of time to the minutest form. Thus He is Yugarupah, Pakshah, Kaalah, Lavaah, Maatrah, Kshanah.
The namas Mantravit, Paramomantrah, indicate the mantra swarupa of the Lord. He is sped personified. Hence He is vasuvegah, Manovegah. As he holds different pbjects and weapons like Kapala, Trident, deer etc. He is famous as Kapali, Mrigadharah, Sooli, Khadgi, lPattasi, Sataghni, Sruvahastah, Gadadharee. The dance performed by Lord Siva is Tandava Nrutya, which can be of Ananda Tandava, Pralaya Tandava, Sandhya Tandava, or Rudra Tandava. Hence He is Nrutya Priyah, Nityanartakah, Nartakah or Nataraja.
Why I Wrote this Book:- Earlier I wrote on Sakti. I felt my tapas would not be complete if I do not write on Lor siva. Siva and Sakti are the two faces of the supreme power. One is incomplete without the other. Hence I thought I should write the commentary on Siva Sahasranamas and also all the topics concerned with Lord Siva. Some divine force is leading my hand in this project. So many books were given by frien for reference otherwise it is not possible for an ordinary house wife--Uma Devi ---to complete this work.
It is the blessings of my parants (late sri B.V.S. Row and Smt. Anasuyamma) my teachers (prof Lalye and Prof Mrs. Kamala and prof. B.r. Shastri Guru) my deeksha gurus (peethadhipatis of courtallam Peetham, blessings of Sri Bhartaacaryulu garu and Sri Sivananda Murthy Garu, Peethadhipati of Siva Peetham) Who blessed that I would definitely complete this work. Theco-operation of my friends who gave me the sakti (energy) and knowledge to complete this work, otherwise it is impossible for any ordinary person to take up this Himalayan task.
Why I named this book as Siva Vidya Ratnakarmam:- I am very sentimental about the word Rtna (Smt. Ratnabalagaru)Who always gives me encouragement in the work I undertake, be it giving lectures on Lalit Sahasram or writing any book. I start the discuss with her and with her 'protsaha' (encouragement) I start the work. I named my work a commentary on Lalita Sashasra Nama as Sri Vidya Ratna Lalityam (as it deals mainly with sri Vidya) similarly I added the word Ratna to this book and named it as "Siva Vidya Ratnakarm"
The word Ratnakaram means ocean or sagara. This word indicates depth, gambherya etc. According to the famous sloka of Bhartruharithe great qualities, the depth, calmness, countless qualities like the wavesare well described. Similarly are the qualities of Lord Siva. He is Karuna Sagara while raining the rain of compassion, He is pralaya sagara while punishing the wicked sinners. He is jnana sagara being aadi guru the waves of knowledge being countless. He is Aadi Madhyanta rathita (like the Ratnakara without any beginning or end). The Universal Lord's Tattva is so deep (gambhirya) like the depth of samudra. This is Siva Vidya as it it gives a good knowledge about the Universal Lord. I may be justified in giving this name to this work.
The Vedic Religion popularly known as Hinduism stands on a pedestal of its own. This pedestal is equated with the Noumenon. The eternal verity is its basis. Further this religion has characteristics peculiar to itself. They are based on Universalism. The other religions of the world are all named after their founders. Whereas this ancient religion has no name of its own. For the sake of distinction it is called the Sanatana Dharma. It means the Eternal Law. This Law again is not man made. The Law and the Source of the Law are identical. In other words the Law and the Law-maker are one and the same. The grandeur of the working of Nature comes to he known through this Law. It permeates the whole of creation. This way the Vedic Religion is both eternal and universal. The other religions of the world have their origin in time. History bears evidence to the periods of their inception. In contrast with them Sanatana Dharma stands untouched by time. History and tradition dare not peep into the source of this religion. The other religions formulated by man have their limitations. They have their indoctrinated creeds. The creeds again come into conflict with one another. In contrast with them the Sanatana Dharma invites investigation into its verity. It ever stands on truth. The Gods of the formulated religions have their partialities, prejudices, likes and dislikes. But the Cosmic Reality of Hinduism is the infallible Principle. It is not a Person. It is the all powerful and all pervasive Intelligence that governs the universe. These are some of the differences between the formulated religions and the Sanatana Dharma.
A fully evolved religion to be vibrant, universal, purposeful and productive, must have four indispensable limbs - the philosophy, the epics, the mythology and the rituals. The structure of Sanatana Dharma is perfect in this respect. It serves in detail all the requirements of human life at all levels. The mundane, the ethical, the emotional and the spiritual needs of man are all abundantly and meticulously provided for.
Among the four limbs absolutely essential to an active religion, the Philosophy stands first and foremost. Generalized science is philosophy. It expounds the truths pertaining to life. They are all axioms. The more man translates them into life the more man evolves. Darsana is the apt Sanskrit word for philosophy. It means the insight into the fundamentals pertaining to life. The Indian system of philosophy is divided into six schools one evolving into the other. All of them, arranged in order, epitomize the human progress into perfection.
The Vaiseshika darsana disciplines man in his capacity to think clearly. The Nyaya darsana trains him to communicate his ideas accurately to the others. The Purva Mimamsa darsana educates him to be actively self-reliant and to acquire all things earthly and heavenly by doing karma on right lines. The Samkhya darsana enlightens him in regard to the cosmos and his own place in it. The Yoga darsana induces him to evolve in Divinity. The Vedanta darsana ultimately illumines the Jivatman in Brahma vidya, it being the acme of the embodied life. This in brief is the plan and purpose of Darsana - the first limb of Religion.
The Epics or the Itihasas function as the second limb of the Hinduism. Ramayana and Mahabharata are the two great national epics that have shaped the civilization of the country. These two sacred and exhaustive lores expound the intricacies of dharma for the benefit of people at all levels. These Itihasas are for ever the source of inspiration to the nation. They hold a guiding grip on the lives of people.
The third limb of this universal religion is the Mythology, or the Puranas. The major Puranas are eighteen in number. Abstract ideas are herein made concrete. Fictitious personalities embody ideas and they enact like human beings. They prove that fiction is more real than fact. Subtle ideas are driven home through stories into the mind of the ordinary. Philosophical truths are dramatized for the benefit of the common man. Gods behave like human beings and their acts serve as models to man. Religion is made vivid through stories. The national genius unfolds itself in this wise. But for the Puranas the common man would have been an utter stranger to Philosophy. The function of the Indian Mythology is to materialize the mystic principles contained in the philosophy.
Rituals or Kriyas constitute the fourth limb in the body of religion. In rank they may be the fourth but in utility they are the foremost. If not for the rituals the majority of people would go without religion. They are to religion what the basement is to the building. The temples in sacred places, the elaborate ritualistic worship in the temples, the holy rivers, the attractive festivals and the devotion invoking places of pilgrimage associated with the Rishis of yore - all these and more contribute immensely for the propagation of religion. Hinduism abounds in these vehicles more than any other religion.
Scriptures functions as the backbone of all the religions. Because of the sacred books religions maintain their stability. Where there is no sanction of the scripture, religion gets lost in the wilderness. Now among the religions of the world, it is the Hinduism that owns the largest number of sacred books. There are Sastras relating to the philosophy, the epics, the mythology and the rituals. They are all categorically classified. They are vast like the ocean. Even a catalogue of this stupendous literature is staggering. Rambling into these inexhaustible scriptural realms, one can collect thousands of holy names all pertaining to Godhood. The Deities worshipped by the Hindus are all the facets of the one Cosmic Reality. Garlands called sahasranamas can easily be complied out of these countless names. That is how each Hindu Deity has his or her thousand names wreathed for the benefit of the worshippers. Siva sahasranama is the first and foremost among them.
In the Mahabharata (considered as the fifth Veda), Lord Krsna, acceding to the request of Grandsire Bhisma, narrates to Yudhisthira the 1008 names of Lord Siva, which He had received from the great Sage Upamanyu in the form of spiritual instruction long ago. This divine hymn bestows material success and spiritual unfoldment upon every sincere seeker who chants these names.
The Translation and explanation of each name given by Vidvan Sesachala Sharma will add the much needed clarity of thought, which when coupled with purity of mind and nobility of purpose, will liberate the seeker, who chants these names with devotion, from all bondages of delusion and sorrow.
An ancient verse goes as follows:
Vidyasu srutir-utkrsta rudraikadasini srutau tatra pancaksari tasyam siva ityaksara-dvayam
'Among all disciplines of knowledge, the Vedas are valued the most. Among the Veda mantras, the Rudra- Namaka having eleven sections is the best. Among the mantras of this Namaka, the string of five letters ina-mah- si-va-ya) is pre-eminent. There again, the pair of syllables si-va are the most precious.' We have the line namali sivaya ca sioataraua ca in Sri Rudra-Namaka. The five-syllabled mantra picked up from there is thus said by the Veda.
In the Vedas are found, in Sri Rudra-Namaka, a large number of glories of Siva described and so are 'salutations to Siva' and 'synonyms of Siva's holy name'. We do not find such large numbers in the case of other God-forms such as Visnu in the body of the Vedas. To the question, 'Chanting what is the way to liberation?' Sri Yajfiavalkya replies in the Jabala-Upanisad, 'These indeed, the names of the Immortal.' He refers to the names mentioned in the Rudra portion. Siva is immortal (untouched by death, time) and ever free. Two more names of the portion are Sata-Rudriya and Sata-Rudriya.
"The Rudra-Adhyaya is established as the essence of all the Upanisads," declares Siva-Purana (saruopanieadam earo rudradhyayah samarthitah). We have it in the Kurrna-Purana that SrI Krsna, son of Devaki, applied ash to his body, took the vows of Pasupata and performed austerities devoted to Lord Siva. The Linga-Purana says Sri Krsna stood in the middle of water and recited the Rudra ten million times.
evam stutva mahadevam krtva pasupata-vratam, jajapa rudram bhagavan koti-varam jale sthitah.
Hari-Vamsa normally describes the greatness of Sri Hari only. Listen now to this verse, found in it:
bhasvat-tripundro bhasitaih sitah san maunt jati valkalavan mukundah,
nirantaram cetasi candracudam vicintayan panca jajapa varnan.
'Mukunda, being desirous of a son, set out to meditate on Siva relentlessly. He became as though fair-complexioned by putting the three holy lines on his forehead and by applying ash all over his body. During that time of repetition of the mantra, he tied his hair like Siva does, assumed silence, wore bark of trees and stayed absorbed in the recitation of the five-syllabled mantra, while meditating on the Lord with the crescent moon on His head.'
Hundreds of such evidence can be presented in support of the surpassing greatness of Supreme Siva.
Among all gods, Siva alone is brhmana, says the Prapada Brahmana. Therefore He is the best among gods, it says. tvam devesu brahmano'si. They have praised Siva in the Parasara-Sanhita, saying - 'As He is above all, Siva the Lord is brahmana.' (soroesam-adhiko yasmad bhagavan brahmanan sivah) The opinion is so because, being a brahmana with the sacred thread on, He is higher than gods such as Visnu.
The Rudra-Adhyaya has proclaimed that all this universe, consisting of the unmoving and the moving, is no other than Supreme Siva, through such mantras as - nama hrasvaya ca uamanava ca, nama vrddhaya ca, nama rathebhyah etc. (brief, short, old, chariot etc). The Vedas have clearly said that Siva is the 'fourth' that goes beyond the three states of experience, by saying - prapancopasamam santam siuam-aduauam caturiham manyante (Mandukya Upanisad, mantra 7). The instruction that the Rudra Adhyaya gives to all humanity is meant for everybody seeking the truly good: '0 the Most Auspicious One! be unto us auspicious and pleasing' (sivatama siva nan sumana bhava - Anuvaka l0, Rudra). All this had to be written for the sake of those who have a dual, divided thinking and who get down to arguments with regard to the question whether Siva is superior or Visnu is.
The supreme truth is - Brahman is One only without a second. Vedic statements such as this (ekameoadoittuam brahma; cause the mind of the nondualists to become pure and peaceful. The problem (of who is superior) just does not arise in their case. There is a verse that shows the right path:
Hari-harayor-iha bhedam kalayati mudho na vai vidvan prakrtis-tayor-abhinna pratyaya-bhedat vibhinnavad-bhati
Meaning: Hari and Hara have no difference between them. The deluded one says there is difference. The learned one does not say so. One source - Supreme Brahman - is behind both Hari and Hara. The sense of difference arises in us because we get associated with attributes and activities, and therefore there appears to be difference between them.
The poet in the verse above refers very skillfully to the words Hari and Hara in support of his argument (that they are one). The word pratyaya in the verse has two meanings. It means understanding (buddhi) and also a suffix in grammar. The verbal root hr is behind both the words. The suffix i causes Hari and the suffix a brings forth Hara. harati iti harih, harati iti harah. The first word ends in i and the second in a.
At one time in the past, certain resentment towards Siva was widespread in Tamil Nadu because of the large number and much influence of Sri Vaisnavas. Then a certain great, nondual scholar called Appayya Diksitar wrote a number of exalted works such as Siva- Tattva- Viveka and established Siva to be the supreme and the best. He made all those who had an aversion to Siva keep their mouths shut. Appayya Diksitar himself has said clearly, "We are nondualists, advaitis. We have no negative feeling about Visnu.
Sarvanana-sirogrivah sarva-bhuta-guhasaya sarva-vyapi sa bhagavan tasmat sarva-gatah sivah
(Lord Siva is everywhere for His are the faces everywhere, His are the heads and necks at all places. He resides in the hearts of all living beings and He pervades all space.)
The Beneficial Nature of Siva-Sahasra-Nama
Many are the hymns containing the thousand names of Siva the Great, the Supreme Lord, in the legendary stories (Puranas) and in the historical stories (Itihasas). Many are the hymns having a thousand names whose titles have the word Siva as their first part. Well-known Siva-Sahasra-Nama-Stotras are as follows:
1. The seventeenth chapter of the Anusasanika Parva of the Maha-Bharata has in it a Siva-Sahasra-Nama. Dharrnaraja Yudhisthira begs of the Grandsire Bhisma to narrate before him in their original form the glorious names of Supreme Siva, the Master of the Universe. Thinking that he is not competent to describe Siva's glory, the son of Ganga decides that Sri Krsna alone is the right person for this task. He prompts Sri Krsna to sing the greatness of Siva's names. The words of Bhisma, the Grandsire, are as follows:
Ko hi sakto bhavam jnatum madvidhah paramesvaram rte narayanat putra sankha-cakra-gada-dharat
(Who like me is able to know Bhava, the Supreme Lord? O son, who, other than Narayana who holds the conch, the disc and the mace, can know Him?)
Sri Krsna - the Supreme Self - then begins to narrate the names, endowed with glory, of Supreme Siva, which he had received from the Great Sage Upamanyu in the form of spiritual instruction long ago. This hymn of Siva's 1000 names, understood and imparted by none else than Sri Krsna, bestows success and is great. Maha-Bharata is famous as the fifth Veda. In it, we have this piece authored by Sri Krsna. It is regarded on par with the Veda.
It is well known that Visnu is the heart of Siva and Siva is the heart of Visnu (sivasya hrdauam uisnuh, uisnosca hrdauam sioah). Therefore who else than Sri Krsna is capable of expressing the greatness of Siva? There are 1008 divine names of Siva in this hymn. Sri Nilakantha Pandita who wrote a commentary on Maha-Bharata has explained all these names. Dividing them into ten sets of a hundred each, he has given the meanings of each name. All these names are on par with the Vedas. Nilakantha points to Vedic statements at many places in his commentary as the authority to justify the meanings that he gives to many of the names here. Though it is coincidence (like the maxim kaka-taliya, where a palm fruit falls when a crow sits upon the palm tree) that the name of the commentator on the hymn of Siva's 1000 holy names is Nilakantha (which is also Siva's name), the work simply touches our hearts. Nilakantha speaks out in gentle but strong words, ''It may seem that there is, in this hymn of thousand names, some repetition of either the word or of the meaning at places. However, the word is different when the meaning is the same in some cases; the meaning is different when the word is the same in some other cases. Thus the fault of style (dosa) called tautology (punarukti) goes away. Since the recitation of these names leads to merit unseen (adrsia, beyond senses and logic), there is no room for any notion of faulty style. When you chant names such as saruatma (the Self of all) and (the Self of everyone), special religious merit accrues to you as is the case of Veda mantras. These words generate different emotions because they have different etymologies. It is well known in the science of the 'ways of the srauta' that different words in the Vedas, even when they have the same meaning, give out different and unique 'potential results (apurva)'. Therefore, though the word is the same, different meanings come out due to different etymologies. Though the meaning is the same (in other cases), the uttering of the different words leads to special religious merit. Even if the word and the meaning happen to be the same, there is no fault of style called tautology in the context of praise of the Lord. Purification of the mind takes place when we contemplate repeatedly upon the glory of the Lord." Sri Sankara Bhagavatpada has expressed the same opinion in his commentary on the Visnu-Sahasra-Nama.
This gem of a hymn is like a great mantra for it expresses the glories and the greatness of the Supreme Lord who is the God of gods and the Master of the universe. This is the best means for (the practice of) all those who desire the highest good and who wish to read, recite, hear or meditate upon (the Lord). These divine names place before us the infinite, auspicious attributes of Supreme Siva. The names that seem to indicate other gods are actually such that they establish the fact that all those gods are really different glories of the one Supreme Lord. Thus they praise the Supreme Lord only through their ultimate purport. Even though the meaning may be the same, the different words (names) do not suffer from the fault of repetition because they are the extended form of Sabda-Brahma (Divinity in the form of Sound / Name), which is the Lord's glory indeed. All the names are like mantras. Therefore we ought to remember what Bhagavat-pada in his commentary on the Isavasya Upanisadsaid - na maniranam jamitasti - the mantras have no 'want of energy' in the matter of conveying meaning.
Since the Supreme Lord, the Supreme Self, assumes all forms, we may say that we can praise Him with words that are masculine, feminine, or neuter in gender. To do so amounts to contemplation of His greatness that pervades the universe. After all this, He is indeed beyond everything too. Therefore words that are indeclinables (avyaya) also point to Him alone. Members belonging to all the (four) stations (asramas) may extol the Supreme Lord and get blessed. Names that are in favour of different stations indicate that the Supreme Lord shines as the special glory in each of the stations. This hymn of 1000 names is the easy means of attaining the human goals, without strain. Being of the nature of 'sacrifice of the nature of repetition of holy names (japa yajna),' this is directly a glory of the Supreme Lord. The recitation of this hymn is free of shortcomings or restrictions like injury (to creatures), need of help from others, expenditure of money or some other material resources, requirements of specific place or time, special rules etc. To win over the Supreme Lord, the recitation of this hymn is the easiest means.
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