Shivopasana Mantra Meaning - Mahanarayana Upanishad Yajur Veda

Śiva upāsanā mantra is part of the Taittirīya Āraṇyaka. This is the forest treatise (part of the Vedas traditionally learnt in the forest region) of the Yajur Veda. It occurs in the 10th Praśna, Anuvākas 16-25. It also comes as a portion in the Mahānārāyaṇa Upaniṣad, Yajur Veda.

Śivopāsana Mantra by my student Kum. Shravanthi and me.

Introduction to Vedas 

The entire Universe is reverberating. When there is reverberation, there is sound. In other words, the entire cosmos is simply a manifestation of sound energy. The ancient Vedic sages through penance, were able to download cosmic data directly. They received cosmic truths in the form of sounds that they envisioned. These truths were recited as received, and passed on generation after generation.

Various truths downloaded by various Rishis gave rise to the ocean of Vedas. Veda Vyasa later compiled these Vedas and classified them. This is how the 4 Vedas came into existence. Each of these Vedas had many branches. Each branch had 4 components : 

(1) samhita

(2) brahmana

(3) aranyaka

(4) Upanishad

The Śivopāsanā Mantra begins with 22 names that end with namaḥ. The word namaḥ is derived from two roots:

Na = not

Maḥa = me

Thus, namaḥ means "not me." By uttering namaḥ, we disidentify ourselves from all illusions—our identification with the body and mind. Ultimately, this disidentification leads to a state of emptiness, where we realize that we are Ātman.

Each description of Lord Śiva in this mantra manifests within us like nectar filling an empty cup. The essence of namaḥ is not mere salutations; rather, it is a secret code to empty ourselves—to become like a hollow vessel capable of receiving the nectar of Śiva. In this emptiness, we ultimately realize that we are none other than Śiva Himself.

nidhana pataye namaHa

NamaHa  to the lord ( pataye ) of the dissolution ( nidhana ) of the universe.

nidhana pataantikaaya namaha

NamaHa to the Lord ( pataye ) who puts an end ( antaka ) to to dissolution ( nidhana ) itself

uurdhvaaya namaha

uurdhvalingaaya namaha

NamaHa to the highest ( uurdhva ) principle. NamaHa to the LiNga which is the embodiment of uurdhva

hiraNyaaya namaha
hiraNya li-Ngaaya namaha 

NamaHa to the One who is Golden. ( hiraNya = golden ). NamaHa to The golden LiNga.

suvarNaaya namaha
suvarNa li-Ngaaya namaha 

suvarna = one who is endowed with attractive splendour of an excellent colour ( su-varna = excellent-colour ) ! NamaHa to the one with splendour and to The Linga who is the embodiment of splendour

divyaaya namaha
divya li-Ngaaya namaha

divya = Divinity. NamaHa to the One who is the very embodiment of divinity and to the Linga Who is divine.

bhavaya namaha
bhava li-Ngaaya namaha

bhava = source of the universe, of the cycle of birth and death. NamaHa to the One who destroys the cycle of birth and death. NamaHa to the liNga Who is the embodiment of bhava

sharvaaya namaha
sharva li-Ngaaya namaha

sharva = One who manifests as destroyer of the Universe. NamaHa to the One who is the source for destruction of Universe. NamaHa to the LiNga Who is the embodiment of Sharva 

shivaaya namaha
shiva li-Ngaaya namaha

Shiva: auspiciousness. NamaHa to the One who is auspiciousness. Namaha to the LiNga who is the embodiment of auspiciousness.

jvalaaya namaha
jvala li-Ngaaya namaha

jvala = one who is radiant like flame. Namaha to the one who is as splendorous as the flame. NamaHa; the linga who is the embodiment of this.

aatmaaya namaha
aatma li-Ngaaya namaha

aatmaa = consciousness which is Shiva. NamaHa to The One who is verily manifest as atma in all beings. Namaha to the LiNga who is verily atma.

paramaaya namaha
parama- li-Ngaaya namaha

parama = Supreme. NamaHa to The One who is Supreme. Namaha to the LiNga who is the supreme Lord.

etath-somasya suuryasya
sarva - li-Nga(ggu) sthaapayati
paaNimantram pavitram

Holding this ( etat ) LiNga in the hand ( paaNi ), these mantras ( the 22 names above ) are recited to consecrate ( pavitram = pure) and establish( sthaapayati ) the entire ( sarva ) LiNga. This Linga embodies the Sun ( suuryasya ) and the Moon ( somasya ) 

Note : After the LiNga is installed, the five facets of Paramashiva are worshiped with the following verses.

sadyojaatam prapadyaami

sadyo-jaataya vai namo namaha

Prayer to the western face - sadyojaatam ( creation aspect of Paramashiva ) :

I take refuge ( prapadyaami ) in sadyojaata - who is the source of all existence. Verily ( vai ) , Namaha to sadyojaatam  again and again.

bhave bhave naatibhave bhavasva maam
bhavodbhavaaya namaha

In births ( bhave ) after births and rebirths, do not (na) get me tangled in excessive births ( ati-bhave ). Lead me beyond birth ( atibhave ) into the state of bliss and liberation. Do not consign me ( maam ) to repeated birth ( bhava ). NamaHa ( namah ) to the source of creation Who can lead me through the cycle of death and birth. ( bhavodbhavaaya ).

Commentary:

This is the aspect of Paramashiva associated with Lord Bramha, the creation aspect. Everything that is created is also tangled in a karmic cycle. While creation is there, it is necessary that we break from its cycle eventually.

vaamadevaaya namo

jyeshhThaaya nama-sh shreshhThaaya namo
rudraaya namah kaalaaya namah
kala-vikaraNaaya namo
bala - vikaraNaaya namo
balaaya namo
bala-pramathanaaya nama-s-sarva-bhuuta-damanaaya namo
manonmanaaya namah

Prayer to the Northern Face - Vaamadeva ( Aspect of Sustenance of Paramashiva )

NamaHa to

* vaamadevaaya : The pleasing, beautiful Lord
* jyeshThaaya :  ( senior-most ) Who is ever in existence even before creation
* shreshhThaaya : (best ) who is noble,most worthy and excellent.
* rudraaya : who is the very life force which pervades all beings.
* kaalaaya : Lord of time or One who transcends time ( kaala )
* kala-vikaraNaaya : who manifests many changes ( vikaraNa = many or variety ) in the evolution and aspects ( kala ) of the Universe
* bala-vikaraNaaya : who is the source of many varieties and degrees ( vikaraNa ) of strength ( bala )
* balaaya : Who is the source of all strengths ( balaaya )
* bala-pramathanaaya : Who subdues ( pramathana ) all forces and powers at the time of dissolution
* sarva-bhuta-damanaaya : who is the ruler ( damanaaya )of all (sarva ) beings (bhuuta)
* manonmanaaya : Who is beyond ( unmana ) the mind ( mana )

Commentary: This is the aspect of Paramashiva who corresponds with the role of lord VishhNu. Everything that is beautiful must be preserved. The beauty we experience in the cosmos is the play of lord Vamadeva. The water we drink today is formed during the early formation of the Solar System some 4.5 billion years ago. You are growing and sustaining your body because of the life-force ( rudra ) which is permeating it. We undergo different phases of time because of the manifestation of Paramashiva as time. We notice varieties and diversities among species because of the Vamadeva expression of Paramashiva.

aghorebhyo.atha ghorebhyo
ghora ghora tarebhyah
sarvebhya-ssarva-sharvebhyo
namaste astu rudra-ruupebhyah

Prayer to the southern face : Aghora (The aspect of Dissolution of Paramashiva)

NamaHa to all forms ( ruupebhyaHa ) for Rudra ;
ghora -ferocious
a-ghora - non-ferocious

atha = and
ghora-tara - very ferocious ; more ferocious than ferocious

To all ( sarvebhyaHa ) these forms - benign, splendid and destructive ( sarva-sharvebhyaHa = all forms association with dissolution ), at all times and all places, I offer namaHa.

Commentary: This is the aspect of Paramashiva associated with dissolution. It is synonymous to Kaala Bhairava, Mahakaala etc. Even in nature, we note the dualities. While we notice beautiful creation ( sadyoojata ) and the preservation of that beauty ( vaamadeva ), we inevitably notice the dissolution of those aspects ( volcanic eruptions, deaths, calamities etc ). 

tat-purushhaaya vidmahe
maha-devaaya dhiimahi
tanno rudraH (f) prachodayaat

Prayer to Eastern Face ( Aspect of Delusion of Paramashiva )

May we know ( vidmahe ) or realise the Supreme Person ( tat Purushha ). For that, may we meditate upon ( dhiimahi ) Lord Mahadeva. May that ( tat )lord Rudra inspire our intellect ( prachodayaat ) such that our ( naHa ) intelligence blossoms into wisdom and we get enlightened.

Commentary: As per Shaiva Aagama, this aspect of Paramashiva is the One who is responsible for the illusion we live in. The illusion that we are separate from Paramashiva. The manifestation of Paramashiva as a personality ( purushha ) denotes a sense of separation, as though the Lord is an individual person, distinct to us.

iishaanaHa-sarva-vidyaanam
iishvaraHa-sarva-bhuutaanaaM

Prayer to the above facing iishana ( liberating aspect of Paramashiva )

The supreme is the ruler ( iishana ) of all knowledge ( sarva-vidyaa) and controller of all created beings ( sarva bhuutaanaM ) 

bramhaa dhipatir-bramhaNo dhipatir-bramhaa shivo
me astu sadashivoom

He is the Lord ( adhipati ) of the Vedas ( bramhaa - absolute reality. The Vedas are the auditory form of parabramhaa. Bramhaa here can be equated to Vedas ) and those who impart the knowledge of the Vedas ( bramhaNo). May that Lord be auspicious ( shiva ) to me ( me ) . May Sadashiva be always with Me. 

Commentary:

Here,the saadhaka experiences absolute oneness with the Lord and realises that He is verily Paramashiva: Aham Brahmasmi ! All descriptions given through the 5 mantras is the description of our true self as Atma - which is Paramashiva. Everything is Paramashiva )

namo hiraNya-baahave hiraNya-varNaaya hiraNya-ruupaya hiraNya-pataye
ambikaapataya umaa-pataye pashu pataye namo namah

NamaHa to the One who has golden arms ( hiraNya-baahave ) ; who is the golden hue or Whose speech is charming ( varNa means colour or word ) ; Who is of golden form ( ruupa ) or whose form is charming ; who is Lord ( pataye ) of wealth and gold ; who is the Lord of Mother Ambika and Lord of Uma and who is the Lord of all beings ( pashu : animals )

R^ita(gm) satyam param bramha purushhaM kR^ishhNa pi-Ngalam

namaHa to that absolute reality ( param bramha ) manifestating as a Cosmic Person ( purushha ) - 

*Who is the embodiment of the cosmic order ( R^itam) and Truth ( satyam )
*Whose complexion is both dark ( kR^ishhNa ) and orange-red ( pi-Ngalam)

This verse denotes Paramashiva to be the embodiment of the entire wavelength of cosmos.The electromagnetic spectrum within the visible light range starts from the darkest wavelength and then moves to a reddish wavelength.

He is also relevant at an abstract cosmic level and also at an individual level. R^itam means cosmic order, the way the cosmos functions. This involves the order in which the solar system functions, the orbits, akashic records, different star systems etc. 

Satyam is more specific to a truth in respect to situation. For example, the law we follow in this world.

Paramashiva is relevant in both ways. At a cosmic level, He runs the cosmic parliament. When He incarnates into the physical world, He abides by the laws of the world. 

uurdhva-retam viruupaaksham

vishva-ruupaaya vai namo namaha

NamaHa to

* The One who has channeld his vital energy ( retaHa = semen ) upwards
* Who has odd number of eyes ( viruupa-akshham)
* One whose cosmic form ( vishvaruupaya ) envelopes the entire universe

Commentary:

This refers to Paramashiva as the Yogi Who channels the vital force upwards so that the KuNDalini energy hits the peak.

In the yogic tradition, a physiological male has his vital energies in the downward direction. This enables a normal humanely life - excretion, procreation etc. With strict celibacy, a man becomes superhumane. His energies go in the upward direction. Here, the potential energy which forms the semen gets transformed into a higher potential and goes upwards, where the KuNDalini ascends to the sahasraara-chakra. This is the state of enlightenment.

Paramashiva has three eyes, unlike ordinary mortals. His third eye denotes awakening / enlightenment

He, who is in the state of enlightenment, verily embodies the entire cosmos.

sarvo vai rudra-s-tasmai rudraaya namo astu
purushho vai rudra-s-sanmaho namo namaha

Verily ( vai ) all ( sarvo ) this ( tasmai ) is Rudra.
Namaha to Rudra. The great Purushha is Himself Rudra- who is the light-consciousness ( maho ) within all beings. NamaHa to Rudra

vishvaM bhuutam bhuvanaM chitraM bahudhaa jaatam jaayamaaNam cha yat
sarvo hyeshha rudra-s-tasmai rudraaya namo astu

This material universe ( vishvaM ) and the beings ( bhuutaM ) in this world ( bhuvanaM ) are varied ( chitraM ) and numerous ( bahudhaa ) .

In many ways, in diversity ( bahudhaa ), all that are born ( jaatam) and those yet to be born ( jaayamaanam) are Rudra indeed. All (sarvo) this is Rudra and to Him ( tasmai ) .Namaha again and again.

kad-rudraaya prachetase miiDhussh-Tamaaya tavyase
vo chema shantama(gm) hR^ide
sarvo hyeshha rudra-s-tasmai rudraaya namo astu

We worship Rudra

* Who is praiseworthy ( kadrudraaya )
* Who is all knowing ( prachetase)
* Who fulfills all desires ; all merciful ; bountiful ( miiDhushhTamaa) 
* Who is all-powerful ( tavyase ) 
* Who bestows all auspiciousness ( shantama(gm) )
* Who reside in the heart ( hR^ide)

All ( sarvo ) this ( hyeshha ) is Rudra

Namaha ( namo ) to Rudra.

Om shaantih shaantih shaantih

Peace , Peace, Peace,

Peace to the body,mind and soul.

BEWARE :

(1) Verify any audio of Shivopasana mantra you obtain from the net for learning purpose with an authentic teacher.Most of the websites provide recitations which have heavy mistakes.For help,Whatsapp to +60163059916

ALSO READ:

(1) Using Shivopasana Mantra in Tantra as Per Shaiva Agama