When Dakshinamurty himself, who is the lord who confers Brahmagyanam on the devotees and puts an end to his cycle of births and rebirths; pronounces the Pranava (OM) as the taraka in the ears of the dying people in kasha, where does the question of his birth arise?
Lord Shiva who created this universe from one portion of his infinite form called Skambha (linga) and his rest of the form is still beyond all this universe. Therefore he stands on one foot as Skambha and pervades with one portion (pAda) into the universe while keeping his rest of the portion as un-manifest to the universe.
Dakshinamurthy is verily the Shivagyanam / brahmagyanam which assumes a form as our preceptor, to gift himself to us. Therefore there is no difference between the lord and the divine knowledge! Lord Shiva is the parabrahman of Vedas and is essentially nirguNa.
“Nāsadīya-sūkta” is a wonderful hymn which keeps everyone puzzled. Even the scientists of all the countries remain interested to dig deeper into its details.
Everything is Bhagawan Rudra and all names point at one or other of his various attributes, or at his tasks. This is why the hymn “Kāma-Sūkta” is also addressed to Bhagawan Rudra in his aspect of the primordial god of desire.
Nandikēśwara and Upamanyu wrote a wonderful commentary on the “Maheshwara Sutras” to explain the hidden secrets of the creation of the universe from those aphorisms.
The Maatrika-s Devi transforms herself from sixteen vowels to thirty-two based on nasal and non-nasal forms.
Shiva and Shakti assume the form of varṇamāla and from the syllables, in their vaikhari aspect, they create the universe with all its mobile and immobile creation.
In Part II let’s discuss Purusha and Vak in two sections. However, It is only for structuring the content, there is no difference.
In this article lets know why Shiva is called Kameshwara and why Lalita is called Kameshwari?
Vālmīki Rāmāyaṇa’s first six ‘Kāṇḍa-s’ has brought many prominent characters into the story but we wouldn’t know the histories of several of them, both among protagonists as well as antagonists. In general, whatever ‘Praśna-s (Questions)’ the first six Kāṇḍa-s raise in our minds, the answers to all of them are given by the ‘seventh’ Kāṇḍa. ‘Uttara’ means answer, hence true to its name, the ‘Uttarakāṇḍa a’ gives answers to all our queries. Therefore, it is futile to deny or handicap the great epic by Vālmīki’s authorship of the seventh canto.