ॐ Hindu Of Universe ॐ
“God’s light is within you, It never leaves you.”
Vamadeva (the Concealer)
Direction– North
Color– Red
Element– Air
Sense– Sight
Body Organ– The feet
The term Vama means left as well as innocent. The term VAMA means Left or innocent. When we stand facing the east direction, the north is to our left. If we stand facing east, north direction is to our left. So, in this aspect Shiva is the north faced lord and hence he is worshiped as Vamadeva. In this aspect Shiva is shown as red in color wearing red ornaments with four hands- rosary and hatchet in two hands and the other two showing gestures of protection and granting wishes.
This face of Shiva is associated the Shakti i.e. strength. It represents Maya, the grand illusion and feminine strength and beauty. It also represents the power of action in our body.
The prayer for Lord Shiva in this aspect is
Vaahanam Vrushabho Yasya
Vasukihi Kantha Bhushanam
Vaame Shati Dharam Vande
Va Kaaraaya Namo Namaha
Vamadeva, the Concealer: He is the suppressor who conceals Tatpurusha behind a veil of delusion. He is the opposite (tirobhava) of Tatpurusha, who is described as west faced, evening sun, and the left-hand (vama) deity. His color is red. In the body he represents egoism (anava), the power of action (kriya-shakti), and the element of air. Among the senses he is the sense of sight, and in the bodily organs, the feet. In individual images he is shown as red or lotus colored, adorned with red ornaments, with four hands, one holding a rosary and the second a hatchet. The third and the fourth show the gestures of offering protection (abhaya), and granting boons (varada) respectively.
That Rishi Vamadeva, son of Rishi Gotama, is an intellectual is apparent in the very first hymn of Mandala IV. Not for him the mundane hymns asking for wealth and protection (there are a few though in Mandala IV, but we shall ignore that for the moment). He straight away delves into issues of intellectual import, letting us know how the Vedic Gods were established and how mankind emerged from an era of darkness.
This stupendous account is presented in 8 verses beginning from verse 11 of Hymn 1, Mandala IV. The exact translated verses are re-produced below (in italics), followed by my interpretation:
11 In houses first he sprang into existence, at great heaven’s base, and in this region’s bosom;
Footless and headless, both his ends concealing, in his Bull’s lair drawing himself together.
Before Agni came to be lit in houses, first the god sprang into existence at the base of heaven and then in the bosom of the earth. Given the nature of fire, Vamadeva tells us that at birth, Agni was both footless and headless. The precise place of birth – the Bull’s lair or the home of holy Order as in the next verse – is the altar in which the fire is lit.
12 Wondrously first he rose aloft, defiant, in the Bull’s lair, the home of holy Order,
Longed-for, young, beautiful, and far-resplendent: and seven dear friends sprang up unto the Mighty.
Upon birth, or when lit, Agni rises wondrously, defiant, in his place of birth, in this case the altar. Vamadeva does not use the four adjectives for nothing.
Early humans or at any rate his ancestors, way back in time, living in cold and dark climes, would have “longed for” fire.
The “young” represents either the fact of the recent discovery of fire or that Agni is known throughout the Rig Veda as the youngest god.
The sight of a large, well lit fire must surely have been seen as beautiful and resplendent from far for a people living in caves.
And even as Vamadeva tells us about the birth of Agni, he also slips in the rise of the seven dear friends up into the Mighty. I interpret this as the seven primary Adityas – Varuna, Mitra, Aryaman, Bhaga, Ansa, Dhatri and Indra – attaining their eminence.
13 Here did our human fathers take their places, fain to fulfil the sacred Law of worship.
Forth drave they, with loud call, Dawn’s teeming Milch-kine hid in the mountainstable, in the cavern.
It is at the altar, that Vamadeva says his human fathers – the Angirases – took their place, resolved to fulfil the sacred Law of worship, i.e. this form of fire worship came to be the accepted way. The next line is a reference to the Angirases successful quest to release the “light” after having cleft the mountain.
14 Splendid were they when they had rent the mountain: others, around, shall tell forth this their exploit.
They sang their song, prepared to free the cattle: they found the light; with holy hymns they worshipped.
15 Eager, with thought intent upon the booty, the men with their celestial speech threw open,
The solid mountain firm, compact, enclosing, confining Cows, the stable full of cattle.
Verses 14 and 15 presents to my mind, a mythical construction, of how the ancients found and released the sunlight. Frequent readers will notice the echo of the Vala myth in this verse.
16 The Milch-cow’s earliest name they comprehended: they found the Mother’s thrice-seven noblest titles.
This the bands knew, and sent forth acclamation: with the Bull’s sheen the Red One was apparent.
I have not been able to interpret this verse, and will return after further research.
17 The turbid darkness fled, the heaven was splendid! up rose the bright beam of celestial Morning.
Surya ascended to the wide expanses, beholding deeds of men both good and evil.
Now that the ancients – the Angirasas – have released the sunlight, the long turbid darkness has finally been rid of. Heaven is now lit in splendour with the bright beam of the celestial Morning.
18 Then, afterwards they looked around, awakened, when first they held that Heaven allotted treasure.
Now all the Gods abide in all their dwellings. Varuna, Mitra, be the prayer effective.
Liberated from cold and darkness and emerging from a life lead in caves, ancients would have contemplated the significance (“looked around, awakened”) and hence Vamadeva terms it a “Heaven allotted treasure”.
Vamadeva Shiva is one among the five basic incarnations of Shiva. The eternal and formless Shiva manifests into the Linga form and from it appear five forms – Sadyojata, Vamadeva, Aghora, Tatpurusha and Ishana. They create the five elements Earth, Water, Fire, Air and Space. The five forms emerge from the formless Linga.
Vamadeva Shiva form of Shiva brings into the form water.Vamadeva emerges on the northern face of the linga. This form of linga is referred as Panchamukha Shiva Lingam or Panchanana Shiva. It is also referred as Panchvaktram.
In this form Shiva has a red complexion. Scriptures states that in this form Shiva blessed Brahma with the power to heal and preserve His creations.
Vamadeva Shiva is the form of Shiva where he is the preserver and healer. Shiva Purana indicates that from this form of Shiva appeared Viraj, Vivah, Vishok and Visvabhavan – who are healers and preserves of Brahma’s creations.
The invocation dedicated to Vamadeva form of Shiva is
Vamadevaya namo
jyeshthaya namah
rudraya namah
kalaaya namah
kalavikaranaya namo
balavikaranaya namo
balaaya namo
balapramadhanaya namah
sarva bhuta damanaaya namo
manonmanaaya namah.
Vamadeva (the Concealer)
Direction– North
Color– Red
Element– Air
Sense– Sight
Body Organ– The feet
The term Vama means left as well as innocent. The term VAMA means Left or innocent. When we stand facing the east direction, the north is to our left. If we stand facing east, north direction is to our left. So, in this aspect Shiva is the north faced lord and hence he is worshiped as Vamadeva. In this aspect Shiva is shown as red in color wearing red ornaments with four hands- rosary and hatchet in two hands and the other two showing gestures of protection and granting wishes.
This face of Shiva is associated the Shakti i.e. strength. It represents Maya, the grand illusion and feminine strength and beauty. It also represents the power of action in our body.
The prayer for Lord Shiva in this aspect is
Vaahanam Vrushabho Yasya
Vasukihi Kantha Bhushanam
Vaame Shati Dharam Vande
Va Kaaraaya Namo Namaha