Vatukopanishat p5

p5

atha kasmāducyata oṅkāro yasmāduccāryamāṇa eva prāṇānūrdhvamutkrāmayati tasmāducyata oṅkāraḥ | atha kasmāducyate praṇavo yasmāduccāryamāṇa eva ṛgyajussāmātharvāṅgirasaṃ brahma brāhmaṇebhyaḥ praṇāmayati nāmayati ca tasmāducyate praṇavaḥ | atha kasmāducyate sarvavyāpī yasmāduccāryamāṇa eva sarvān lokān vyāpnoti sneho yathā palalapiṇḍamiva śāntarūpamotaprotamanuprāpto vyatiṣaktaśca tasmāducyate sarvavyāpī | atha kasmāducyate 'nanto yasmāduccāryamāṇa eva tiryagūrdhvamadhastāccāsyānto nopalabhyate tasmāducyate'nantaḥ | atha kasmāducyate tāraṃ yasmāduccāryamāṇa eva garbhajanmavyādhi-jarāmaraṇasaṃsāramahābhayāttārayati trāyate ca tasmāducyate tāram | atha kasmāducyate sūkṣmaṃ yasmāduccāryamāṇa eva sūkṣmo bhūtvā śarīrāṇyadhitiṣṭhati sarvāṇi cāṅgānyabhimṛśati tasmāducyate sūkṣmam | atha kasmāducyate śuklaṃ yasmāduccāryamāṇa evaṃ klandate klāmayati ca tasmāducyate śukla | atha kasmāducyate vaidyutaṃ yasmāduccāryamāṇa evāvyakte mahati tamasi dyotayati tasmāducyate vaidyutam | atha kasmāducyate paraṃ brahma yasmāt paramaparaṃ parāyaṇaṃ ca bṛhadbṛhatyā bṛṃhayati tasmāducyate paraṃ brahma | atha kasmāducyata eko yaḥ sarvān prāṇān saṃbhakṣya saṃbhakṣaṇenājaḥ saṃsṛjati visṛjati tīrthameke vrajanti tīrthameke dakṣiṇāḥ pratyañca udañcaḥ prāñco'bhivrajantyeke teṣāṃ sarveṣāmiha sadgatiḥ | sākaṃ sa eko bhūtaścarati prajānāṃ tasmāducyata ekaḥ | atha kasmāducyate rudro yasmādṛṣibhirnānyairbhaktairdrutamasya rūpamupalabhyate tasmāducyate rudraḥ | atha kasmāducyata īśāno yaḥ sarvān devānīśata īśānībhirjananībhiśca paramaśaktibhiḥ | abhi tvā śūra nonumo'dugdhā iva dhenavaḥ | īśānamasya jagataḥ suvardṛśamīśānamindra tasthuṣaḥ | tasmāducyata īśānaḥ | atha kasmāducyate bhagavān maheśvaro yasmādbhaktā jñānena bhajantyanugṛhṇāti ca vācaṃ saṃsṛjati visṛjati ca sarvān bhāvān parityajyātmajñānena yogaiśvaryeṇa mahati mahīyate tasmāducyate bhagavān maheśvaraḥ | atha kasmāducyate bhagavān vaṭukeśvaro yasmādantarjalauṣadhivīrudhānāviśyemaṃ viśvaṃ bhuvanāni vā avate tasmāducyate bhagavān vaṭukeśvaraḥ | tadetadrudracaritam |

Now, why is it called the syllable Oṃ? Because as soon as it is uttered, it causes the vital breaths to ascend upward; therefore it is called the syllable Oṃ. Now, why is it called the Praṇava? Because as soon as it is uttered, it makes the brāhmaṇas bow down to the Veda consisting of the Ṛg, Yajus, Sāman, and Atharvāṅgiras, and causes [the Veda] to incline toward them; therefore it is called the Praṇava. Now, why is it called the All-Pervading? Because as soon as it is uttered, it pervades all the worlds, just as oil [pervades] a lump of sesame seed, having attained and interwoven an appeased form; therefore it is called the All-Pervading. Now, why is it called the Endless? Because as soon as it is uttered, no end of it is perceived across, above, or below; therefore it is called the Endless. Now, why is it called the Savior (tāra)? Because as soon as it is uttered, it carries across and protects from the great terror of the cycle of existence—womb, birth, illness, old age, and death; therefore it is called the Savior. Now, why is it called the Subtle? Because as soon as it is uttered, becoming subtle, it presides over the bodies and touches all the limbs; therefore it is called the Subtle. Now, why is it called the White? Because as soon as it is uttered, it gleams and refreshes; therefore it is called the White. Now, why is it called the Lightning-like? Because as soon as it is uttered, it shines forth in the unmanifest, great darkness; therefore it is called the Lightning-like. Now, why is it called the Supreme Brahman? Because being higher than the high and the supreme refuge, great, it causes growth through greatness; therefore it is called the Supreme Brahman. Now, why is he called the One? He who, having consumed all the vital breaths, unborn by that consumption, emits and releases them. Some go to a sacred ford, some to a sacred ford in the south, westward, northward, eastward; some journey forth, [and yet] there is a good destination for all of them here. Along with the creatures that One exists and moves; therefore he is called the One. Now, why is he called Rudra? Because his form is quickly attained by sages and by no other devotees; therefore he is called Rudra. Now, why is he called the Ruler (Īśāna)? He who rules over all the gods through his governing and producing supreme powers. 'Toward you, O hero, we call aloud like unmilked cows, the Ruler of this moving world, the beholder of heaven, the Ruler of what is stationary, O Indra!' Therefore he is called the Ruler. Now, why is he called the Blessed Maheśvara? Because devotees worship him through knowledge, and he shows grace; he emits and releases speech; having abandoned all states of being, through knowledge of the Self and the sovereignty of yoga, he is magnified in the great; therefore he is called the Blessed Maheśvara. Now, why is he called the Blessed Vaṭukeśvara? Because having entered inside water, herbs, and creepers, he protects this universe or the worlds; therefore he is called the Blessed Vaṭukeśvara. This is the deed of Rudra.