Rudra Samhita
Every question on the site tagged Rudra Samhita, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
What specific benefits are tied to particular flower and leaf offerings in Shiva worship?
Lotus, Bilva leaves, and Shankhapushpi attract wealth; 100,000 Bilva leaves or Lotus flowers absolve major sins; Tulsi bestows both worldly enjoyment and liberation; Champak and Ketaki are strictly prohibited; and specific flowers like Jasmine, Kaner, and Harsingar each carry their own distinct benefit.
The Sati Khand opened with Kamdev's origin, Mata Arundhati, the rise of the Chandrabhaga, and Maa Sandhya's tapasya
How Kamdev came into being, the katha of Mata Arundhati, the katha of the Chandrabhaga river which is situated in Maharashtra and how she arose, how Maa Sandhya performed tapasya there, and how the pratah sandhya and sayam sandhya came to the devatas and the pitrs and work our welfare through them.
What did Brahma and Daksha Prajapati each do before Sati was born?
Brahma produced Kamdev, Vasant and Rati, and the pitrs arose from many devatas. Wanting Shiva also to undergo the panigrahan sanskar, Brahma performed tapasya of Bhagavati and obtained boons. Daksha Prajapati then went near the Kshir Sagar, faced the northern direction, performed tapasya and asked Bhagavati Adi Shakti for the boon of receiving Bhagavati Sati as his daughter.
Who are Bhagavati Sati's sisters?
The 27 wives of Chandrama are all sisters of Bhagavati Sati. The 10 wives of Dharmaraj are also daughters of Daksharaj. Maharshi Kashyap's marriage took place with 13 maidens, and they too are Sati's sisters. Rishi Angira and Krishashva were likewise married to daughters of Prajapati Daksha, and all of these are Mata Sati's sisters.
What did Brahma remind Narad of about the visit to Daksha's house?
Brahma tells Narad: you had gone with me to Daksha Prajapati's house, and we sat there, and thereafter Daksha Prajapati offered us honour and hospitality. Then Sati came, and since she had grown up, Brahma spoke to her.
In which two places is Sati's tapasya described?
Two places are described. One is Himachal parvat. The other is her own home — and the vrat Bhagavati Sati kept at home is the Nanda vrat.
What is the significance of the Nanda tithis?
Among the five or six kinds of tithi that are studied, the Nanda tithis are one. The speaker says everyone should know that performing pujan of Bhagavan Sadashiva on a Nanda tithi brings the fulfilment of one's wishes. Which those tithis are, and how Bhagavati Sati worshipped on them, is described in the Rudra Samhita Sati Khand of the Shiv Mahapuran.
Which chapter does Shri Ram cite in his answer?
Sati asks Ram to tell her how he came to be worthy of Shiva's vandana, and to free her from doubt. Ram was greatly pleased, remembered Shiva, and without going near him described his mahima inwardly and then spoke. Read it, the speaker says, in the twenty-fifth adhyaya of the Rudra Samhita of the Shiv Mahapuran. When you know this subject, all the calumny that has been spread — that Krishna is supreme, that Vishnu's avatar came from Krishna, all that the Vaishnava people say — will become clear to you.
Daksha's yajna and the conflict, Virabhadra and Mahakali, and the Andhak daitya remain to be described
The whole description of Daksha's yajna and the conflict will be discussed the next day. In it the group is to learn about the shaktis — in what manner a shakti manifests, and by which mantras which shakti manifested that helped in the destruction of Daksha's yajna: how Virabhadra, Mahakali and which other shaktis came. Also the subject of the Andhak daitya, who, the speaker says, hung upon Shiva's trishul for many kalpas; even now one form of his remains hanging, and in another form he was established as one of Shiva's ganas.
How is a parayan of the Shiv Mahapuran planned?
A parayan of it is done, the speaker says — that we will complete the whole recitation of the Shiv Mahapuran in so many days, or that in our whole life we will do it twelve times or eleven times; it should be done gradually in that way, seeing how much time it takes you. There are samhitas: see how many days you will take to complete one samhita, and do it accordingly. And if you wish to recite only one of the samhitas, do the Vayu Samhita, or do the Rudra Samhita — that we will do the anushthan of the Rudra Samhita again and again. It is not necessary that you recite the whole Purana.
Who asks the question that opens the Rudra Samhita?
Shaunak ji asks Suta ji to tell of the various avatars of Bhagwan Shiva through which he did the welfare of many good people. Suta ji answers that one should hear these accounts with the senses subdued and the mind fixed in bhakti, and that he is repeating what Nandishwar ji had said when Sanat Kumar ji asked him this same question in an earlier age.
How many kalpas are there, and which one are we in?
Nandishwar ji says the kalpas are various and many. We are at present in the Shwetavaraha kalpa. In such many kalpas Bhagwan Shiva took many kinds of avatars — countless avatars — and Nandishwar says he will describe some of them according to his own understanding.
The nineteenth kalpa, Shwet Lohit, in which the first avatar Sadyojata took place
The nineteenth kalpa is named Shwet Lohit. In it Bhagwan Shiva's first avatar took place, the Sadyojata avatar. In that kalpa Brahma ji had already come into being and was seated in the dhyana of Brahm.
How did the Sadyojata form appear?
While Brahma ji was seated in the dhyana of Parabrahma, a kumar of white and lohit hue arose from his own shikha. Brahma ji recognised him at once as Brahm-swaroop Ishwar, folded his hands and bowed. The swaroop of Bhagwan Shiva that manifested in that kalpa bears the name Sadyojata.
Sunandan, Nandan, Vishwanandan and Upanandan were produced to help Brahma in the Shwet Lohit kalpa
After Brahma ji worshipped and meditated on Sadyojata Shiva with the Sadyojata Prapadyami mantra, many kumars of white hue, of the form of the Parabrahma Parameshwar, were produced to assist him in the work of creation. Their names were Sunandan, Nandan, Vishwanandan and Upanandan.
The ganas and kumars produced became Shiva's shishyas in Brahmalok, and with their help Brahma was to bring forth the srishti
The chief ganas and kumars who had been produced all became Shiva's shishyas and were present in Brahmalok. With their cooperation Shiva ji gave Brahma ji the knowledge that he should bring forth the srishti with their help, and also gave him the capability to do so.
The twentieth kalpa, Rakta, and the red-hued Parabrahma who appeared in it
The twentieth kalpa is named Rakta. In it Brahma ji bore the rakta hue, where in the previous Shwet Lohit kalpa he had borne the white form. Again he was not capable of creating the srishti, and the Parabrahma Parameshwar manifested once more, red-eyed, adorned with a mala of red hue and red garments.
Viraja, Vivaha, Vishoka and Vishwabhavan were born in the Rakta kalpa, and Vamadeva gave the power to create
Brahma ji folded his hands and bowed to the red-hued form, whose name is Vamadeva Shiva. After his grace, four sons were again produced — manasik sons of Brahma ji named Viraja, Vivaha, Vishoka and Vishwabhavan. Vamadeva Shiva gave Brahma ji knowledge there and again bestowed the shakti to bring forth the srishti.
The twenty-first kalpa, Pitavasa, and the Pitambara-clad Shiva
The twenty-first kalpa is named Pitavasa. In it Brahma ji is of pita hue and wears pita garments. At this time too he was not capable of creating the srishti, so he again meditated with this same desire, and Bhagwan Shiva descended in a Pitambara-clad, mahatejasvi, mahabahu form.
Tatpurusha Shiva manifested divine kumars and granted the power of creation in the Pitavasa kalpa
Bhagwan Brahma ji did japa of this Shiva Gayatri mantra many times over. Pleased with him, Bhagwan Shiva manifested many divine kumars here as well, and Tatpurusha Shiva of that kalpa bestowed the capability for the rachana of the srishti.
The mantras that belonged to the Rakta and Shwet Lohit kalpas, named again
The speaker names them again. In the Rakta kalpa, the chief mantra of Brahma ji's tapasya was the mantra of Vamadeva Shiva: वामदेवाय नमः श्रेष्ठाय नमः जेष्ठाय नमः. Before that, when the swaroop of Bhagwan was Sadyojata, the mantra was सद्योजात प्रपद्यामि.
The Shiva kalpa, in which the whole world was submerged and Brahma grew sorrowful
The fourth in this sequence is the kalpa named Shiva. In it thousands of divine years passed and the whole world had become submerged in water. Brahma ji was not able to create, and grew sorrowful and began to think. The speaker first calls it the twenty-first and then corrects himself, saying it is the twenty-second kalpa.
The Aghorebhyo mantra, and the four black mahatmas produced by that form
Seeing that form, Brahma ji did dhyana of the Aghor swaroop of the Parabrahma, and made stuti with the Aghor mantra अघोरेभ्योथ घोरेभ्यो अघोर अघोर तरेभ्य and the rest. By that tantric vigraha, the black-hued Bhagwan Shiva produced four mahatmas named Krishna, Krishna Sikh, Krishnasya and Krishna Kanthadrik.
The Vishwarupa kalpa, in which Saraswati was brought forth and Ishana manifested
In the kalpa named Vishwarupa, Brahma ji again did dhyana and stuti of Shiva ji. In this kalpa Bhagwan Shiva ji first manifested Saraswati ji; and then the Parameshwar Bhagwan Shiva, of a radiance like crystal and adorned with all ornaments, manifested in the form of Ishana. Ishana produced four beautiful boys and also bestowed on Brahma ji the capability of bringing forth the srishti.
What are the eight murtis of Bhagwan Shiva?
The eight principal murtis of Bhagwan Shiva, the Ashtamurti Shiva, are Sarva, Bhava, Rudra, Ugra, Bhima, Pashupati, Ishana and Mahadev.
Which eight tattvas do the eight murtis represent?
The eight murtis represent eight tattvas: among them are bhumi, jal, agni, pavan and akash; besides these, the sixth swaroop is that of Pashupatinath, and the Pashupati swaroop is the kshetragya of all the kshetras of this whole world; the Ishana swaroop is of Surya; and Mahadev is of the Chandrama. Or, the speaker says, put it this way — they are themselves present in these forms.
What each of the first seven murtis does
Sarva, the first of the Ashtamurti, holds the entire vishwa. Bhava gives life to the whole world. Rudra performs the bharan-poshan. Ugra, after the bharan-poshan, gives them samarthya. Bhima is the one who gives happiness to everyone, is present everywhere, gives avakash, and is the piercer of the pancha mahabhutas. Pashupati is the adhipati of all those who are the dwelling place of all kshetras. And Ishana illuminates the entire jagat.
Nandishwar ends by saying Rudra Shiva, pervading the universe as the Ashtamurti, is to be worshipped daily by all with every bhava
Do bhajan with every bhava, the speaker relates, of that Rudra Shiva who is the supreme cause, pervading the whole universe in the form of the Ashtamurti and situated in every way. Nandishwar says that he has described the eight swaroops of Bhagwan Shiva, and that their upasana should be done daily by all men.
The mool shloka naming the eight forms is written out so that it may be committed to memory for daily pujan
The speaker says a PDF is being prepared in which the mool shloka of Bhagwan Shiva will be given: सर्वो भवस्तथा रुद्रो गो भीमा पशुपति ईशानश्च महादेवो मृत्याश्च विश्रुता. It is being written out so that listeners may commit it to memory and bring it into their daily pujan.
Beyond the five tantric vigrahas and the Ashtamurti stands the best swaroop, without which the srishti of the world cannot happen
After the five tantric vigrahas and the Ashtamurti Shiva, the speaker turns to one further, most prominent swaroop, without which the srishti of this world cannot happen. Nandishwar ji says he will now describe that best swaroop of Shiva ji which fulfils all the desires of Brahma ji, and the speaker says it shows how you are related to whichever deity you worship.
The devatas had been created but not human beings, and the prajas were not expanding
Before this, the srishti Brahma ji had brought forth had produced the devatas and such divine forms, but the srishti of human beings had not happened. All the prajas produced by Brahma ji were not expanding, and he became greatly sorrowful and much distressed. Then an akashvani occurred, telling him to make the maithuni srishti.
Before women existed Brahma undertook tapasya of Shiva and Parvati together
Up to that time there was no participation of woman in the srishti — there were no women at all. When Brahma ji understood that for this reason the prajas were not increasing, he set himself to perform tapas, and began his tapasya meditating jointly upon Bhagwan Shiva and, along with him, Bhagavati Parvati.
Shiva appeared to Brahma in the Ardhanarishwar form, half woman and half man
Shiva ji became pleased with him in only a very short time. He manifested in such a swaroop that, entering into his own fully chaitanyamayi, aishwarya-shalini, sarva-kama-pradayini murti, he assumed the form of half woman and half man and went to Brahma ji — he manifested in the Ardhanarishwar swaroop.
Shiva tells Brahma he knows his desire and grants the boon
When Brahma ji saw this swaroop of Bhagwan Shiva he made dandavat pranam and began his stuti. Bhagwan Shiva, the Maheshwar, being pleased, said to him: O Mahabhaga, O my son, I am the father; I have come to know all your desires as they truly are. For the increase of the prajas you have performed tapasya at this time; with this tapasya I am satisfied, and I am giving you the boon you wish.
How did Parvati become separate from Shiva?
Saying that, Bhagwan Shiva separates Devi Parvati from his own vaam bhaga, and now they manifest in two forms — Bhagwan Shiva on the one side, and on his left side Bhagavati Parvati, Shakti, becoming distinct and manifesting in her own direct form.
Brahma addresses Bhagavati as "Shive"
When the two manifested separately, Brahma ji spoke to Bhagavati. Bhagwan Shiva is called Shiva and Bhagavati Parvati is called Shiva — Shive, Shiva. So Brahma ji says: O Shive, your husband, the Devadhi Deva Shiva ji, produced me at the beginning of the srishti, and that same Paramatma Shiva appointed all the prajas.
Brahma says he lacks the nari tattva, and so cannot create women
Brahma ji said that he too had made the srishti of all the devatas from his own mind — it is a manasi srishti — but even on creating again and again the prajas were not increasing; therefore he now wished to increase all his prajas by the srishti that comes from maithuna. But before her, the imperishable community of women had never arisen from Shiva ji's body, so he had remained incapable of the srishti of the nari kula. When the nari tattva itself is not with me, he says, how shall I create women?
Why is it said that without Shakti even Shiva is a shava?
All the shaktis are produced from you alone, Brahma ji tells Bhagavati — without Shakti, Shiva too is a shava. Therefore, he says, I make this prayer to you, the Param Shakti Swaroopa, the Akhileshwari: for the increase of the charachar jagat of the srishti, bestow the capability for the rachana of the nari kula, O Shive; and salutations to you, O beloved one.
Brahma asks a second boon — that Bhagavati be born as the daughter of Daksha
Brahma ji asks a further boon: O Ambike, O Sarvage, for the increase of this charachar jagat, descend in your all-capable form as the daughter of my son Daksha.
Bhagavati empowers Brahma, and creates a second shakti from between her brows
On Brahma ji's petition, Bhagavati Parameshwari bestowed shakti on him, by which he became capable of the rachana of the srishti and capable of creating women. And the param shakti of Bhagwan Shiva, the Shiva Devi who is stri-purushatmika, created from the middle of her brows — that is, from the ajna chakra — a second shakti of a radiance like her own.
Shiva told the newly emerged shakti that Brahma had worshipped her through tapasya, and asked her to fulfil his desires
Seeing that shakti, Bhagwan Shiva, smiling, said to the Jagan Mata: O Devi, Parameshthi Brahma has worshipped you through tapasya; therefore be pleased and lovingly fulfil all his desires. That Devi, accepting the command of Parameshwar Shiva ji, agreed, at Brahma ji's prayer, to become the daughter of Daksha.
Who is Bhagavati Sati, and where did she come from?
She who manifested from between the brows of Bhagavati manifested from the very form of the Jagan Mata, and bearing a radiance like her own and her very swaroop and samarthya, she is Bhagavati Sati.
How did the maithuni srishti finally come about?
The Bhagavati Parvati who had manifested in the original form there, that Shakti, having bestowed immeasurable shakti on Brahma ji, entered into the body of Shiva ji, and Prabhu Shiva too became invisible. From that time women obtained a share in the srishti karma of this world. Then Brahma ji, becoming pleased, began the rachana of the srishti — he made the maithuni srishti — and only then did this world expand.
The phala shruti of the Ardhanari account
Of this description of the exceedingly excellent Ardhanari and Ardhanar form of Shiva ji, which bestows supreme auspiciousness on the good: whoever reads or hears this sinless katha enjoys all the sukhas in this world and attains the param gati.
The Sati Khand is read to settle whether the pitrs existed already or arose only after someone attained death.
The speaker announces that from the Sati Khand of the Rudra Samhita in the Shiv Mahapuran they will learn how the pitrs first arose: whether pitrs came into being only after the world was made and someone attained death, or whether the pitr yoni was already fixed by God, the pitrs standing in a divine form from before.
What is the reality behind the Mahashivratri wedding?
The reality begins with Bhagavati Sati burning her own body in the yajna fire. Shiva, taken by moha, carried her and began to roam the whole brahmand; and by the Sudarshan chakra, sent by Vishnu, the body of Bhagavati Sati was divided into pieces.
Where is the principal wedding site of Shiva and Parvati?
The chief wedding of Shiva and Parvati, he says, is the Triyugi Narayan temple in Uttarakhand, and its description falls on Vaishakh Shukla Panchami. A second, by kalpa bheda, is the Kankhal region connected with Sati, whose description will come now that they are beginning the Sati Khand.
Why do the Shakti Peeths exist at all?
Had Bhagavati Sati not given her body in sacrifice, had she not made that renunciation for all of us, then there would be no Shakti Peeths in the whole world and there would not be this much bhakti. Bhagavati Adishakti gave up her body and burned it, and it is held to have been in many pieces — 108 khands — of which, because it is the Kali kaal, 51 are manifest and the rest are gupt.
Who was the first daughter to appear from Brahma?
Brahma gave birth to all his manas putras — among them all the rishis, the Sapta Rishis and the rest, Narad and everyone. After that the first daughter appeared, whose name is Sandhya. When creation was to be produced, Daksha Prajapati and the others had all been fashioned first.
God takes away the ahankar of whoever holds it, Brahma himself not excepted, as he did in the katha of Narad moha.
Because when anyone comes to have ahankar, God takes that ahankar away, even if it be Brahma himself. Last time, he reminds listeners, they heard the katha of Narad moha: when Narad's moha grew, his moha was taken. When Brahma too, thinking himself the vidhata, makes ahankar, the Parabrahma Parameshwar composes a leela to remove it. Brahma came to have a great deal of ahankar.
How did Sandhya come to appear?
Brahma became wholly deluded by self-enchantment — that whatever he wished would happen, and he began to think himself very great. When such self-enchantment arose and he began to consider himself possessed of lordship, then from his mind an excellent young woman of very beautiful form was produced, whose name became Sandhya: Pratah Sandhya and Sayam Sandhya, two forms.
When the master takes on abhiman his servants take it on too, and the Sapta Rishis shared in the pride of Brahma.
Because the seven rishis and the others had helped Brahma; and when the master comes to have abhiman, the servants make abhiman too. All of them were having abhiman that we are capable of doing everything, and somewhere also on account of their brahmacharya, on account of their being brahmacharis, all of them were having abhiman. They were still thinking this when Sandhya appeared.
What happened in the minds of the rishis when Sandhya appeared?
When Sandhya appeared, seeing her, vikshobha arose in the minds of them all — because, he says, this is the maya of Mahashiva running. As soon as that maya appeared, Shiva began his leela; and at that very moment, when all of them began to think in that way on seeing a woman, Kamdev, who is held to be the first son of Brahma, appeared there.
What did Kamdev ask when he first appeared?
His form was extremely beautiful. Having appeared, he asked with folded hands who he was and what his work would be — tell me about myself, give me your command as to what I must do hereafter, and which order I am to obey.
What boon did Brahma give Kamdev?
Brahma gave five arrows of flowers and said: assist in the creation of the srishti, in the creation of the Sanatan srishti. By these five arrows no god or goddess of the trilokī will be able to escape, and none will be capable of transgressing them. And along with that he gave the boon that we, Vasudev and Shankar too will remain in your control — let alone other bearers of life.
Kamdev's first thought on receiving the boon was to test it on the brahmacharis standing right there.
The Bhasmasur affair happened here, the speaker says. As soon as these words were spoken, the first thought that came into Kamdev's mind was that since he had received this boon, he would test it right here — all the brahmacharis were standing right there.
A father-in-law feels only gladness at his own child's bride, never vikaar, which is the measure of what should not have happened.
Take a simple example, he says: when parents marry their children, a beautiful bride comes and will be like a daughter. Can it be that on seeing his own child's bride a vikaar arises in anybody's mind? That is not possible. One feels glad that so beautiful a daughter has come into the house.
What happened when Kamdev loosed his arrows in the assembly of Brahma?
Right there Kamdev loosed his arrows, and on account of the arrows being loosed, vikaar arose in the minds of them all.
How should the Sandhya episode be read?
It is not possible for an ordinary person to understand these things according to the Vedas, he says; Brahma, Sandhya and the Sapta Rishis are being explained through the Puranas in a symbolic way. Sandhya is not embodied at all. Just as the Earth has no form of her own, yet we read that Prithvi Mata took a form and fled to Kailash when Mahishasur troubled her greatly.
Why could Sandhya not have deluded anyone?
How does she assume a real woman's form, he asks — Sandhya we know as morning sandhya, evening sandhya, in the form of Usha and Pratyusha. How did she become embodied? And in what manner could Sandhya ever delude anybody? Sandhya is always pure. It is in that very time that we are to do seva and puja.
What name did the rishis give Kamdev?
Since Kamdev had used the arrows upon all of them, the rishis said: you are born of Brahma and you have produced vikshobha in the minds of all; therefore your name will be Manmath. Yet the effect fell upon everyone's mind only for a kshanardh, because there was Brahma's boon and its regard had to be maintained.
How did the marriage of Kamdev and Rati come about?
Then the daughter of Prajapati Daksha appeared — at that time, from the body of Daksha Prajapati, by the name of Rati; and the marriage of Kamdev and Rati took place.
Who invoked Shiva at that moment, and why was Kamdev not made bodiless then?
As soon as vikaar and the rest arose, Dharmaraj, who was present there, at once invoked Shiva. Much could have happened at that very time, the speaker says, but Brahma held that leela back there as well — that this should not happen yet. What should not happen yet? That Kamdev should be made ashareer, that is, without a body.
What did Shiva say when he appeared, and how did Brahma react?
When Shiva appeared he told them all that they, being brahmanishtha, had been agitated in this way by Kamdev only because Brahma had already given such a boon — when such a boon is given, this is exactly what will happen. Hearing Shiva's words, Brahma felt some shame at having given that boon.
How did the pitrgan arise from Brahma?
Sweat came out from his body — as a man sweats when he is ashamed or afraid, and being afraid of Shiva and ashamed, sweat came from Brahma's body; and from that sweat the pitrgan were produced. Many kinds of pitrgan are held. Those produced from Brahma's body became famed by the names Agnishvat and Brahmasad, ever turned away from the world: 64,000 are held to be Agnishvat pitrs and 86,000 Brahmasad pitrs.
Which other pitr classes arose at that time?
Pitrs were produced from the body of Daksha as well. And of the six rishis who were there — apart from the four rishis Kratu, Vashishtha, Pulastya and Angira — the others had indriya nigrah, meaning no vikaar arose in them; but in the minds of those four rishis vikaar arose, and from that four further kinds of pitrs came into being: Somapa, Ajyapa, Sukalin and Havishman. All these arose in the form of pitrs and became receivers of kavya.
What curse did Brahma give Kamdev?
After all this Brahma became very angry, and on account of that anger gave a curse at that very moment: that for the wicked act you have done, I curse you that you will be burnt to ash by the netragni of Shiva. He gave the curse at that same time.
How did Kamdev respond to the curse?
Kamdev, afraid, at once appeared before him and began to fold his hands, saying that a very great offence had been committed by him — but that it was you who spoke, and I have not transgressed your command. He was then rebuked: that you did not transgress the command is another matter, but you should not have done it in this way, before everyone. For this he obtained the curse, at that same time.
What is the body itself born from?
These were the two things, he sums up: how the pitrs arose, and that Kamdev had already received his curse at that same time, the whole leela having been inaugurated then. Next comes the marriage of Kamdev, in bodily form. And know, he says, that your body and mine is born of kaam itself. One is not to flee from it; one is to obtain victory over it. Obtaining victory is a subject of quite another kind.
Who has the hardest time gaining authority over Kaam and Rati?
Until you are surrendered to Bhagavati in the right way, he says, it is very difficult to establish influence over these two, to get free of them, to gain authority over them — especially for young people, and in today's time it becomes very hard to be saved. The full account of the Kamdev-Rati marriage is very extensive; he defers it, and announces that the Sandhya-Arundhati akhyan will begin the next day.
Who is Mena, and what does the coming Parvati Khand teach?
A great deal has been explained and taught concerning pratipad dharma, he says. When they read the Parvati Khand ahead, they will see what upadesh Parvati received from Bhagavati Mena. Who is Mena? The daughter of the pitrs is called Mena. And after that, Bhagavati Parvati is her daughter — so Bhagavati Parvati becomes the great-granddaughter of the pitrs. What upadesh is being given to her about grihastha dharma will be discussed, and then it will be understood what the duty of a woman is.
Should the Rudra Samhita path be done in Sanskrit or Hindi?
Sahil ji has written about doing three paths of the Rudra Samhita. If you do it pronouncing it in Sanskrit, that is most excellent, the speaker answers; and if you do it in Hindi too, with bhava, then fruit will certainly be obtained.
The Ganesha–Kartikeya marriage contest: circling the earth versus circling the parents
The speaker narrates the last chapter of the Kumar Khand of the Rudra Samhita: when Shiva and Parvati decide their sons are fit for marriage, Ganesha and Kartikeya each insist on marrying first, and the parents set the condition that whoever first circles the whole earth will be married first. Kartikeya sets off at once; Ganesha, who cannot walk even a kos, instead bathes, seats his parents on an asana, worships them, circles them seven times and prostrates seven times, then asks to be married — and when told to go round the earth like Kumar, answers that by worshipping and circling his parents he has, through his buddhi, already circled the ocean-bounded earth seven times. The speaker notes the text keeps saying this was done "taking recourse to lokachar": there was no real dispute, the whole leela is a message for society.
Benefits of reciting the Ganesha–Kartikeya marriage chapter of the Shiv Mahapuran
The speaker says the chapter shows Shiva and Parvati's love for Skanda and tells Ganesha's story, and its mahatmya is that if this single chapter is recited daily, any separation or distance from one's parents or one's son is removed and a way opens. Whoever reads, teaches, hears or narrates it has all wishes fulfilled: a brahmin gains brahma-varchas, a kshatriya victory, a vaishya wealth, a shudra excellence; the sick are freed from disease, the fearful from fear, and such a person is not troubled by bhoot-Preta. It is sinless, increases fame, happiness and lifespan, grants heaven, incomparable sons and grandsons, liberating knowledge of Shiva and Shiva bhakti; those seeking Shiva's advaita knowledge and welfare should always hear it.
Listening to the Shiv Mahapuran is not enough — it has to be studied, even a chapter a day
Nothing will come from listening alone; you must study it yourself. Read even half a shloka as your capacity allows and understand its sense — read a chapter or so a day and a great deal will come to be known, heard and understood.
Which chapter of the Shiv Mahapuran carries the complete Ganesh narrative?
The thirteenth chapter of the Kumar Khand in the Rudra Samhita — the second of the seven Samhitas — which holds the complete story of Bhagavan Ganapati. The frame is a conversation between Brahma and Narad, recounted by Sut ji.
Why did Parvati want a Gana of her own?
Because although the countless Ganas under Shiva's command did obey her orders, not one was independently hers. Nandi, Bhringi and the many Pramath Ganas all carry out Shankar's orders and stand at the door — but they are not our Ganas, she says, and our mind does not meet with theirs.
What should be recited if the whole Shiv Mahapuran cannot be done?
If you cannot do the whole paath, the speaker says, he will ask you to recite two samhitas. First, recite the Rudra Samhita — whether you do one parayan or two. What it means is: in the Krishna Paksha recite the whole Rudra Samhita once, then in the Shukla Paksha too recite the whole Rudra Samhita once. If you cannot do that, you may recite the Kailash Samhita instead; a complete paath of one of these two samhitas once in each paksha should be done.
What does the Shiv Puran itself say about the Rudra Samhita?
Read the mahatmya of the Shiv Puran first, in the Shiv Puran itself, the speaker says: in it, Suta ji says that in this entire world he has not seen any sin, has not seen any dosha, that is not ended, not burnt to ashes, by the recitation of the Rudra Samhita. That is, the quieting of all doshas will come about.
What should someone do on Phalgun Purnima night who cannot do mantra japa?
The night of Phalgun Purnima has great importance. Those who do not wish to do anything tantra-related on it should do path and shravan of the kathas connected with their ishta aradhya — for instance a path of any one samhita of the Shiv Mahapuran: the Vishveshvar Samhita, the Rudra Samhita, the Kailash Samhita, whichever is wished.
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