SAIVA-SIDDHANTA

of the Yajur-Veda : etc., ^ cfj?;: ^3:
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The
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The importance of this lies in the fact that in the chief
festival in each temple, called the Brahmotsava, the important
event is the car-feast in which the charioteer is the four-headed
Brahma, recalling and representing this old old story referred
to in the Rig Veda and Yajur Veda.
The Yajur Veda is the Central Veda and is a most im
portant one and as such more than ninety per cent of the
Brahmins of to-day are Yajur Vedies. The occurrence of the
words Pati, Pasu and PaSam should be noted as their signi
ficance will be referred to later on.
of the Yajus-Samhita. The following texts occur in the 5th Kanda
Here all the quarters (i.e., space) are said to be the arrows of Rudra, and
the bows are the various periods of time, i.e., Eternity, and the Rudra
Himself is the Spirit inhering in all things, bound by Space and Time,
(Yajus, Kanda 5). In the Karnaparva, Mahabharata, we are expressly
told that, that Time is represented by the Bow of the Tripuraghna.
And what is Eternity ! It is that which transcends the periods of past,
future and present.
Hence the same Bow is described as OMKARA
The Supreme God made a bow of Omkara and a string of Savitri.
As to what the grant of boon means, the following text makes it clear :
II
Patitvam or the Lordship of mine is as natural to Me as that of
dependence or Pasutvam to you all, and it is this fact that is shmvn
by my playing with you regarding the grant of boon." It is like a Father
playing with his children requiring them to say call me father ". It is
the acknowledgment of the utter dependence upon the Lord.