SAIVA-SIDDHANTA

"
he
282 THE AIVA RELIGION.
said to her: Who is that sprite? She replied: It is
Brahman. It is through the victory of Brahman that you
have thus become great. After that he knew that it was
Brahman."
This is a further step than the position in the Rig Veda
where the Ekam Sat or Rudra Pasupati is identified in a
manner with all the Gods. Here, he is not Indra or Varuna,
Vayu or Agni. He cannot be comprehended of the Gods, though
He is before them, and it was left to Umcl Haimavati to point
out the Supreme Brahman, as her consort. This story is
frequently repeated in the Puranas * and the person of Rudra-
Siva is introduced as Uma s Lord.
This is called the Brahami Upanishat, and it introduces the
grand thought
by whom Brahman is not thought, by him
it is thought ;
he by whom it is thought, knows it not."
This departure from the old polity of the Vfcdas to the
worship of the One Supreme Brahman, Uma s Lord, will be
found illustrated further in the Puranas by the stories of the
Daksha s sacrifice and the Darukavana Rishis. Daksha, son of
Brahma (Sabda Brahma or Vedas), simply means sacrifice and
Dakshayani meant the spirit of sacrifice. And so long as this
spirit of sacrifice was devoted to the One Supreme Brahman,
Siva, it was beneficial. But once this sacrifice was divorced
from the worship of the One Supreme Brahman, represented
in the person of Siva, the consort of Dakshayani, as Daksha
tried to do, then this sacrifice was of no avail. When the spirit
of sacrifice was divorced from the word, then Dakshayani died
and was reborn as Uma Haimavati, the bearer of Brahma Jnana
and was reunited to Siva. This reunion or rebirth of the old
jnana is what is celebrated in every temple, in the important
feast of Tirukkalyana, and is figured in the oldest sculptures in
"the
Elephanta and Ellora cave-temples. In the Darukavana
story, the Vfcdic sacrifice was also divorced from the worship
of the One Supreme Brahman. The Vedas represented the
* Vide Vayu Sawhita II Chap. 3
and Buta Samkita.