SHIVA"THE GOD": September 2017

Saturday 30 September 2017

SATARUDRIYA BELONGS TO UMAPATI RUDRA

SATARUDRIYA BELONGS TO UMAPATI RUDRA

There has been a lot of misunderstanding that or we can say useless thing or talk that satrudriya ( a great vedic hymn from yajurveda chapter 16 to rudra) does not belong to rudra but vishnu in the form of narsimha.

**NOTE:——THIS ARTICLE MAY BE READ BY THOSE WHO HAVE CONFUSION ON THE ABOVE TOPIC.
THIS RUMOR MAY HAVE BEEN CREATED BY THE BLOG NARAYANASTRA.**

I have some proofs that will proof that this talk is useless. Some these or starting six(6) are direct from satarudriya. Left of one is from shatpath bhraman and one talks about that satarudriya is not of narsimha.

★Trambaka (three eyed god)
★bearer of pinak and elephant skin
★one whose adobe is mountain and one with bairded hairs and sometimes shaven head
Shitikanth (The blue throated god)

★Rudras are mentioned in satarudriya

★ultimate proof from satarudriya that it belongs to umapati rudra only.

★shatpath bhraman says that satrudriya belongs to rudra and is a prayer to rudra.

★ Mahabharat says sayrudriya is a hymn to umapati rudra

★satrudriya does not belong to narsimha. ——Making the wrong claims useless that satarudriya belongs to narsimha.

★ ULTIMATE PROOF FROM YAJURVEDA THAT RUDRA OF VEDAS,BHRAMANAS,ARANYAKAS AND UPNISHADS IS UMAPATI RUDRA.

Trambaka (three eyed god)

Tryambakam yajamahe sugandhim pushhtivardhanam Urvarukamiva bandhananmrity rmukshiya maamritath

He who has divine fragrance, He who makes men powerful and full of plenty, Him even we worship, the three-eyed Rudra. Like a ripe berry from its stalk, release me from death, and let me not turn away from immortality and enlightenment

— anuvaka 11

In sayrudriya mahamrityunjay mantra is mentioned where rudra is despited as trayambaka (three eyed)

And Lord shiva is always said to have three eyes in vedas,ramayan,mahabharat,purans etc.

Here's the proof:-

that god of three eyes, that protector of righteousness. Having obtained that boon from Bhava, Daksha knelt down to him and adored that deity having the bull for his mark, by uttering his thousand and eight names.'

—— The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCLXXXIV

And daksha also addresed rudra as one having three eyes when he recited one thousand eight names of rudra.

Here is the verse from mhabharat daksha sacrifice chapter :-

thou art three-eyed.

——The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCLXXXV

And now question arrises do vishnu have three eyes because there will be a question that there no where is witten that vishnu do not have three eyes. Else there is also not written that he has three eyes.

Here is the proof from harivamsa parva of mahabharat Hari-Hara hymn:-

namaH ShaDardhanetrAya sadvinetrAya vai namaH | namaH pi~NgalanetrAya padmanetrAya vai namaH ||2-125-43

I bow to the one having half of six (three) eyes (shiva). I bow to the one having two eyes (viShNu). I bow to the one having reddish brown eyes (shiva). I bow to the one having eyes as beautiful as the lotus flower (viShNu).

bearer of pinak and elephant skin

In satrudriya lord rudra is said to come with his pinak bow and bearing elephant skin.

Lord rudra is the alone wielder of pinak.

It is his persnal bow.

Midhushhtama shivatama shivo nah sumana bhava Parame vruksha ayudham nidhaya krittim vasana achara pinakam vibhradagahi

Supreme showerer of blessings. Supreme auspicious One! Be auspicious and beneficent, and bear goodwill to us. Place your threatening and hurtful weapons on some tall and distant tree. Approach us wearing your elephant hide garment. Come bearing your Pinaka .

— yajurveda chapter 16.51

Here's the proof:-

Vaisampayana said, "After all those illustrious ascetics had gone away, that wielder of the Pinaka and cleanser of all sins--the illustrious Hara--assuming the form of a Kirata resplendent as a golden tree, and with a huge and stalwart form like a second Meru, and taking up a hand some bow and a number of arrows resembling snakes of virulent poison, and looking like an embodiment of fire, came quickly down on the breast of Himavat. And the handsome god of gods was accompanied by Uma in the guise of a Kirata woman, and also by a swarm of merry spirits of variouso forms and attire, and by thousands of women in the form and attire of Kiratas.

—The Mahabharata, Book 3: Vana Parva: Kairata Parva: Section XXXIX

The discus which thou bearest, O sinless one, was given unto thee by Mahadeva after he had slain a Daitya that was proud of his strength and used to live within the waters. That discus, blazing with energy and like unto fire, was created by the great god having for his device the bull. Wonderful and irresistible in energy it was given unto thee by that illustrious god. In consequence of its blazing energy it was incapable of being gazed at by any person save Siva the wielder of Pinaka.

—The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section XIV

Then Krishna and Partha having touched water, joined their hands, and approached those snakes, having bowed unto the god having the bull for his mark. And as they approached the snakes, conversant as they were with the Vedas, they uttered the hundred stanzas of the Veda, to the praise of Rudra, bowing the while with their sincere souls unto Bhava of immeasurable power. Then those two terrible snakes, in consequence of the power of those adorations to Rudra, abandoned their snake-forms and assumed the forms of a foe-killing bow and arrow.

—The Mahabharata, Book 7: Drona Parva: Abhimanyu-badha Parva: Section LXXXI

armed with Pinaka, who, O Partha, was seen by thee engaged in slaying thy foes in advance of thy car. After thou hadst vowed to slay the ruler of the Sindhus, O sinless one, Krishna showed thee this God, in thy dream, sitting on the top of that foremost of mountains. This illustrious God proceedeth in advance of thee in battle. It is he who gave thee those weapons with which thou didst slay the Danavas. The hymn approved of the Vedas, and called SataRudriya, in honour of that God of gods, that excellent, famous, life-enhancing, and sacred hymn, has now, O Partha, been explained to thee. This hymn of four divisions, capable of accomplishing every object, is sacred, destructive of all sins, and competent to drive away all stains and to kill all sorrows and all fears.

—The Mahabharata, Book 7: Drona Parva: Drona-vadha Parva: Section CCII

Rudra is also a wearer of elephant skin.

Here's the proof:-

The Kurma Purana describes the tale of Gajasurasamhara, when discussing the Krittivashvara ("The Lord who has skin as his garment") linga(the iconic, phallic form of Shiva) ofVaranasi. When an demon (Rakshasa) assumed the form of an elephant and terrorized Brahmins who were worshipping the linga, Shiva emerged from this linga, slewthe demon, and removed the elephant skin, thereafter wearing the hide on his upper body. Another version narrates that Gajasura gained various powers by practising severe penance. However, he got proud and started harassing, robbing and killing people. Even the Gods feared him. One day, Gajasura attacked the devotees of Shiva in Varanasi and Shiva appeared to rescue them and ripped the elephant's body.Valuvur, where the chief temple of Gajasurasamhara, is sometimes described as the place where the incident occurred, instead of Varanasi.Another version of the tale is given in theVaraha Purana.It relates Gajasurasamhara toShiva's visit to the Deodar Forest("Darukavana") to teach a lesson to arrogant sages. Shiva visits the Forest as a young naked mendicant, with the enchantress Mohinias his wife. While the sages fall for Mohini, the women wildly chase Shiva. When the sages regain their senses, they perform a black magic sacrifice, which produces an elephant-demoncalled Gajasura, which attacks Shiva,who slays him and wears his hide.

https://en.m.wikipedia.org/wiki/Gajasurasamhara?_e_pi_=7%2CPAGE_ID10%2C3728718240

one whose adobe is mountain and one with bairded hairs and sometimes shaven head

29 Homage to him with braided hair and to him with shavenhair, homage! homage to the thousand-eyed and to himwith a hundred bows, homage!To the mountain-haunter and to Sipivishta, homage!To the most bountiful, armed with arrows, homage!

—yajurveda,book16.29

Narayan in a narayan supporting chapter of mahabharat accept this.

Here's the proof:-

These two, viz., Brahma and Rudra, are the foremost of all the deities, having sprung respectively from the Propitiousness and the Wrath (of Aniruddha). Acting according to Aniruddha's direction, these two deities create and destroy. Although capable of granting boons unto all creatures, they are, however, in the matter of the concerns to which they attend (viz., Creation and Destruction), merely instruments in the hands of Aniruddha. (It is Aniruddha that does everything, making Brahma and Rudra the visible agents in respect of the universe). Rudra is otherwise called Kaparddin. He has matted locks on his head, and sometimes displays a head that is bald. He loves to dwell in the midst of crematoriums which constitute his home. He is an observer of the austerest vows. He is Yogin of mighty puissance and energy. He is the destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of Pandu, Rudra should be known to have always Narayana for his Soul. If that deity of deities, viz., Maheswara, be worshipped, then O Partha, is the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of all the worlds, of all the universe. Rudra, again, is my Soul.

— The Mahabharata, Book 12: Santi Parva: Section CCCXLII

And because it is written that one who prevades everywhere in the form of shipivistha.

Shipivistha is the vedic name of vishnu.

So,because rudra is adressed who is in the form of shipivishtha so, it can not be vishnu or narsimha.

Shitikanth (The blue throated god)

Namo astu nilagrivaya sahasraxaya midhushhe Atho ye asya satvanoaham tebhyoakarannamah

Let my salutations be to the blue-throated one, who has a thousand eyes. I also bow to his followers.

There is no god else that rudra that has a blue throat in vedas,upnishsds,epics i.e. ramayan,mahabharat or purans. This is only shiva who is blue throated.

Here is the verse from mahabharat's churning of ocean chapter :-

But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated).

—Adi Parva: Astika Parva: Section XVIII

Rudras are mentioned in satarudriya

Anuvaka 11

Sahasrani sahasrasho ye rudra adhi bhumyamh Teshha sahasrayojane avadhanvani tanmasi

Those Rudras who live on the face of the earth in thousands of varieties, we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

Asminh mahatyarnaveantarikshe bhava adhi

Those Rudras who dwell in the sublime ocean and the space between sky and earth, we shall cause the strings of their bows to be loosened and the bows themselves to be deposited thousands of yojanas far away from us.

Nilagrivah shitikanthah sharva adhah kshamacharah

The Rudra Ganas, blue throated, where the Kalakuta poison rested; and white throated in other portions; those Rudras who dwell in the nether regions; we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

Nilagrivah shitikantha divarudra upashritah

Bluethroated where the poison rested and elsewhere white throated Rudras who dwell in the heaven, we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

Ye vriksheshhu saspinjara nilagriva vilohitah Ye bhutanamadhipatayo vishikhasah kapardinah

Those Rudras of the color of tender grass who are black throated, those who are red in color, who live in trees, we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

And it is well known that lord of rudras is umapati rudra.

Here's the proof:-

The Srutis declare that the supreme god Mahadeva, that lord of lords, O king, armed with Sula, is the chief of the Rudras.

—The Mahabharata, Book 12: Santi Parva: Rajadharmanusasana Parva: Section CXXII

ultimate proof from satarudriya that it belongs to umapati rudra only

Namaste astu bhagavanh vishveshvaraya mahadevaya tryambakaya tripurantakaya trikagni kalaya kalagnirudraya nilakanthaya mrutyunjayaya sarveshvaraya sadashivaya shrimanmahadevaya namah

Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys Tripura, the three Asura cities. To that God who is the Dandhya time when the three sacred fires are lit; who is Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God.

—Anuvaka 1

This is a name list type for lord shiva in satrudriya. Many lord shiva names are applied like MRITYUNJAYA, TRIPURARI( DESTROYER OF TRIPURAS), SHITIKANTH( BLUE THROATED), MAHADEVA AND SADASHIVA.

Don't give comments like shiva is not tripurai because the arrow which he used was vishnu.

This is wrong arrow was made up of many gods not alone vishnu sometimes it is agni who is the tip and sometimes it is vishnu who is the tip. Story varies from versions but no story in mahabharat says that arrow was alone made up of vishnu. One version which is narrated by duryodhan says soma,agni and vishnu made the arrow another version narrated by ved vyasa says soma,agni,vayu,yama and vishnu made the arrow.

Here's the proof:-

— The Mahabharata, Book 8: Karna Parva: Section 34

And Hara made the two mountains, viz., Gandhamadana and Vindhya, the two poles of his car. And Sankara made the earth with her oceans and forests his battle car. And the three-eyed deity made that prince of snakes, viz., Sesha, the Aksha, of that car. And that God of gods, the wielder of Pinaka, made the moon and the sun the two wheels of that vehicle. And the triple-eyed Lord made Elapatra and Pushpadanta, the two pins of the yoke. And the valiant Mahadeva made the Malaya mountains the yoke, and the great Takshaka the string for tying the yoke to the poles, and the creatures about him the traces of the steed. And Maheswara made the four Vedas his four steeds. And that lord of the three worlds made the supplementary Vedas the bridle-bits. And Mahadeva made Gayatri and Savitri the reins, the syllable Om the whip, and Brahma the driver. And making the Mandara mountains the bow, Vasuki the bowstring, Vishnu his excellent shaft, Agni the arrow-head, and Vayu the two wings of that shafts, Yama the feathers in its tail, lightning the whetting stone, and Meru the standard, Siva, riding on that excellent car which was composed of all the celestial forces, proceeded for the destruction of the triple city.

— The Mahabharata, Book 7: Drona Parva: Drona-vadha Parva: Section CCII

In mahabharat and ramayan tripurasur does not ask for the boon the lord shiva could only kill them but when all gods were unable to destroy tripurasur then they seek help to lord rudra and lord rudra destroyed tripurasur.

Thats why he is fanous as tripurantkari.

shatpath bhraman says that satrudriya belongs to rudra and is a prayer to rudra.

9:1:1:11. He then performs theSatarudriya offering! This whole Agni has now been completed: he now is the deity Rudra. Upon him the gods bestowed that highest form, immortality. Flaming he there stood longing for food. The gods were afraid of him lest he should hurt them.

9:1:1:22. They spake, 'Let us gather together food for him: therewith we will appease him!' They gathered for him that food, theSântadevatya, and thereby appeased him; and inasmuch as they thereby appeased (sam) the god (deva), it is calledSântadevatya;--Sântadevatya, doubtless, is here called mystically 'Satarudriya3,' for the gods love the mystic. And in like manner does this Sacrificer now bestow upon him that highest form, immortality. Flaming he there stands, longing for food. He gathersfor him that food, theSântadevatya, and thereby appeases him.

9:1:1:33. He offers wild sesamum seeds. He (Agni) grows when he is being built up: he grows for (the consumption) of every kind of food.And wild sesamum seeds representboth kinds of food, the cultivated aswell as the wild-growing: inasmuch as they are sesamum seeds they are a cultivated (kind of food), and inasmuch as they ripen on unploughed land they are wild-growing; he thus satisfies him with both kinds of food, the cultivated as well as the wild-growing.p. 1579:1:1:44. He offers by means of an arka-leaf1,--the Arka-tree (Calotropis gigantea) is food: he thus gratifies him with food.

9:1:1:55. He offers on (three) enclosing-stones:--these enclosing-stones are the (three) Agnis; and thus it is over Agni himself that these oblations of his become offered.

9:1:1:66. And as to why he performstheSatarudriya offering. When Pragâpati had become disjointed, the deities departed from him. Only one god did not leave him, to wit, Manyu (wrath): extended he remained within. He (Pragâpati) cried, and the tears of him that fell down settled on Manyu. He becamethe hundred-headed, thousand-eyed, hundred-quivered Rudra. Andthe other drops that fell down, spread over these worlds in countless numbers, by thousands; and inasmuch as they originated from crying (rud), they were called Rudras (roarers). That hundred-headed, thousand-eyed, hundred-quivered Rudra, with his bow strung, and his arrow fitted to the string, was inspiring fear, being in quest of food. The gods were afraidof him.

9:1:1:77. They spake unto Pragâpati'We are afraid of this one, lest he should hurt us!' He spake, 'Gather food for him, and appease him therewith!' They gathered for him that food, theSatarudriya (offering), and thereby appeased him; and inasmuch as they thereby appeased (sam) the hundred-headed (satasîrsha) Rudra, it is calledSatasîrsharudrasamanîya,--andsatasîrsharudrasamanîya, doubtless, is what they mystically callSatarudriya

(I)

We can see that there rudra is derived as two here one is unborn but is connected to fire.

Gods performed Sântadevatya (satarudriya) to pacify him.

9:1:1:11. He then performs the Satarudriya offering! This whole Agni has now been completed: he now is the deity Rudra. Upon him the gods bestowed that highest form, immortality. Flaming he there stood longing for food. The gods were afraid of him lest he should hurt them.

We can see the lord rudra came when the whole agni was completed. And it coresponds to a puranic story when a fire pillar having no starting and end even lord bramha and lord vishnu was unable to find its starting and end respectively and it converted into lord shiva.

And we know in vedic age rudra was said to be form of agni.

(II)

Next there is mention of the hundred-headed, thousand-eyed, hundred-quivered Rudra which was born when prajapati's tears fall on Manyu (wrath). With other rudras

Gods performed Satasîrsharudrasamanîya (satarudriya) to pacify him.

This corespond to the puranic story when lord shiva was born to bramha as his partial incration rudra.

And there is only one rudra partial incration of shiva born to bramha.

1. Pragapati conceived a passion for his own

p. 209

daughter,--either the Sky or the Dawn 1. 'May I pair with her!' thus (thinking) he united with her.

2. This, assuredly, was a sin in the eyes of the gods. 'He who acts thus towards his own daughter, our sister, [commits a sin],' they thought.

3. The gods then said to this god who rules over the beasts (Rudra) 2,'This one, surely, commits a sin who acts thus towards his own daughter, our sister. Pierce him!' Rudra, taking aim, pierced him. Half of his seed fell to the ground. And thus it came to pass.

4. Accordingly it has been said by the Rishi 3 with reference to that (incident), 'When the father embraced his daughter, uniting with her, he dropped his seed on the earth.' This (became) the chant (uktha) called ?gnim?ruta 4; in (connection with)

p. 210

this it is set forth how the gods caused that seed to spring 1. When the anger of the gods subsided, they cured Prag?pati and cut out that dart of this. (Rudra); for Prag?pati, doubtless, is this sacrifice.

5. They said (to one another), 'Think of some means by which that (part of the sacrifice torn out with the dart) may not be lost, and how it may be but a small portion of the offering itself!'

6. They said, 'Take it round to Bhaga (Savitri,the Patron), who sits on the south side (of the sacrificial ground): Bhaga will eat it by way of fore-portion , so that it may be as though it were offered.' They accordingly took it round to Bhaga, who sat on the south side. Bhaga (Savitri) looked at it: it burnt out his eyes And thus it came to pass. Hence they say, 'Bhaga is blind.'

Here rudra's dart is said to make bhaga blind. And in post-vedic age rudra is said to be the tearer of bhaga's eyes.

Here's the proof:-

—The Mahabharata, Book 12: Santi Parva: Section CCCXLII

Mahabharat says satrudriya is a hymn to umapati rudra

—The Mahabharata, Book 7: Drona Parva: Abhimanyu-badha Parva: Section LXXXI

armed with Pinaka, who, O Partha, was seen by thee engaged in slaying thy foes in advance of thy car. After thou hadst vowed to slay the ruler of the Sindhus, O sinless one, Krishna showed thee this God, in thy dream, sitting on the top of that foremost of mountains. This illustrious God proceedeth in advance of thee in battle. It is he who gave thee those weapons with which thou didst slay the Danavas. The hymn approved of the Vedas, and called SataRudriya, in honour of that God of gods, that excellent, famous, life-enhancing, and sacred hymn, has now, O Partha, been explained to thee. This hymn of four divisions, capable of accomplishing every object, is sacred, destructive of all sins, and competent to drive away all stains and to kill all sorrows and all fears.

—The Mahabharata, Book 7: Drona Parva: Drona-vadha Parva: Section CCII

Well the question arrises that if lord rudra is said to be praised in satarudriya then why vishnu is not said to be praised in narayan sukta in mahabharat.
And it makes the doubt of interpolation in mahabharat.
But,it's not that there are two reasons that why lord rudra is said to be praised in satarudriya in mahabharat.

a- It may be little insulting to vaishnavtais that Satarudriya is direct from yajurveda chapter 16 and narayan sukta is from taittrayi aranyaka of yajurveda.

b- The great shaivte mantras OM NAMAH SHIVAY and MAHAMRITYUNJAY MANTRA occour in satrudriya.

And in olden days people use vedic vedam to worship gods.

satrudriya does not belong to narsimha. — — Making the wrong claims useless that satarudriya belongs to narsimha.

The reason naramastra blog make this useless claim is the story occours in gaurda puran that when lord shiva created matricas for the distruction of demon andhak after destroying andhak they started destroying other three worlds lord shiva prayed lord narsimha to kill them with a hymn. as they were his creation so he can not kill them and narsimha agreed and created devis with tip of his tounge to destroy matrikas. THATS IT.

Here's the prayer of rudra to narsimha:— http://www.dandavats.com/?p=7232
the narayanastra blog says that lord rudra is a devotee of a narsimha and by this he got names of him like rudra,ugra,sharva and ishan. And rudra mentioned in vedas is narsimha nor rudra.

BUT THIS IS TOTALLY WRONG !!!!!

First of all this is only a story occours in gaurda puran texts like RAMAYAN,MAHABHARAT and other all purans says that
lord shiva alone killed demon andhaka and in some purans lord shiva killed andhaka with help of godness parvati in the form of kali.

Only shiva puran says that vishnu made matrikas for distruction of demon andhaka. Else there are very less purans which even mention about matrika's connection with visnu and else very purans even mention about matrikas.

Here's the proof:— Andhaka

And secondly if we even take gaurda puran story as example then also whenever a god needs help he needs to praise to whom he is asking help.

Here's the proof:—

"——Duryodhana said, "After the fears of those throngs of the pitris, the gods, and the Rishis had thus been dispelled by that high-souled Deity, Brahman then offered his adorations, unto Sankara, and said these words for the benefit of the universe, ——Through thy favour, O Lord of all, the Lordship of all creatures is mine. Occupying that rank, I have given a great boon to the Danavas. It behoveth none else, save thee, O Lord of the Past and the Future, to destroy those wicked wights that show no regard for any one. Thou O god, art the only person competent to slay the foes of these denizens of heaven that have sought thy protection and that solicit thee. O lord of all the gods, show favour to these. Slay the Danavas, O wielder of the trident. O giver of honours, let the universe, through thy grace, obtain happiness. O Lord of all the worlds, thou art the one whose shelter should be sought. We all seek thy shelter.——

—— The Mahabharata, Book 8: Karna Parva: Section 34

NARSIMHA AVTAR OF LORD VISHNU CAME AFTER RUDRA AND WAS NEVER SEEN BEFORE.

Harivamsa parva is oldest text which may have elaborated the story of lord narsimha.

I'st the narsimha avtar of lord vishnu came in satya yuga and lord shiva's partial incration rudra even was present before starting of kalpa or when time was about to begein so there is no chance that the satrudriya is a hymn to lord narsimha or lord narayana.

And in above shatpath bhramana the satrudriya is applied to both the lord rudra who was undorn and came when satrudriya was done and when fire was completed that coresponds to fire-pillar story of lord shiva when a fire pillar appeared with no starting and end and lord bramha and vishnu was also not able to know its starting and end respectively and then it transfromed into lord shiva. And the one who born to prajapati when his tears fell on manyu(anger). And he was born with arrow set in the bow to fire with other rudras.

And it coresponds to the story that rudra the partial incration of lord shiva was born to bramha when he was angry on himself for not able to create the world.

And there is NO OTHER RUDRA RATHER THAN PARTIAL INCRATION OF LORD SHIVA BORN TO BRAMHA.

And we know that in vedic days rudra is said to be the form of agni.

So, satrudriya is offered to both the unborn rudra (may be lord shiva also) and rudra the partial incration of lord shiva born to bramha.

NARSIMHA AVTAR OF LORD VISHNU WAS NEVER SEEN BEFORE SATYA YUGA.

yadA varamadonmattashchoditaAH kAladharmaNA | yaj~niyAnakaroddaityAndaivatAnapyayaj~niyAn ||3-41-30

Excited by the pride of boon (granted by brahma) and prompted by dharma of time, hiraNyakashipu directed all sacrifices to be done for demons and stopped the sacrifices for deva-s.

tadAdityAshcha sAdhyAshcha vishve cha vasavastathA | rudrA devagaNA yakShA devadvijamaharShayaH ||3-41-31

Then the Aditya-s, sadhya-s, vishvadeva-s, vasu-s, rudra-s, the group of deva-s, yakSha-s, the deva sages and other sages

sharaNyaM sharaNaM viShNumupatasthurmahAbalam | devaM devamayaM yaj~naM brahma daivaM sanAtanam ||3-41-32

seeking the refuge of viShNu, went to the highly powerful viShNu, the refuge, the lord, the eternal lord, the lord of brahma, the lord of sacrifices,

bhUtaM bhavyaM bhaviShyaM cha prajAlokanamaskR^itam |

the soul of the past, present and future, the lord gratified by the world of beings.

devA UchuH nArAyaNa mahAbhAga deva tvAM sharaNaM gatAH ||3-41-33

devAs said: O narAyaNa! O lord with great aishvarya-s! O lord! We have come to your refuge.

tvaM hi naH paramo dhAtA tvaM hi naH paramo guruH | tvaM hi naH paramo devo brahmAdInAM surottama ||3-41-34

You are our supreme creator. You are our supreme preceptor. O the best among deva-s! You are our supreme lord, among the deva-s such as brahma.

tvaM padmAmalapatrAkSha shatrupakShabhayAvaha | kShayAya ditivaMshasyAkShayAya bhava naH prabho ||3-41-35

O the lord with eyes beautiful and wide as the petals of lotus! O the lord who creates fear for the enemies! Please become the cause for the decline of the race of diti and the progress of ours.

trAyasva jahi daityendraM hiraNyakashipuM prabho |

O lord! Protect us and kill the indra (king) of demons, hiraNyakashipu.

viShNuruvAcha bhayaM tyajadhvamamarA abhayaM vo dadAmyahaM ||3-41-36

viShNu said: O those who do not die (deva-s)! Abandon the fear. I shall provide you the refuge.

tathaiva tridivaM devAH pratipatsyatha mA chiram |

In the same way, O deva-s! You will regain the heaven without any delay.

eSha taM sagaNaM daityaM varadAnena darpitam ||3-41-37 avadhyamamarendrANAM dAnavendraM nihanmyaham |

I shall kill the demon (hiraNyakashipu), who cannot be killed by the indra of deva-s, along with his followers, the indra (king) of demons, who is proud due to the boon given (by brahma).

vaishampAyana uvAcha evamuktvA sa bhagavAnvisR^ijya tridivaukasaH ||3-41-38

vaishampAyana said: (O janamejaya!) Saying this, the lord (viShNu) sent the residents of heaven (deva-s) away.

vadhaM sa~NkalpayitvA tu hiraNyakashipoH prabhuH ||3-41-39

Then the lord (viShNu) thought about (the ways) of killing hiraNyakashipu.

so.achireNaiva kAlena himavatpArshvamAgataH | kiM nu rUpaM samAsthAya nihanmyenaM mahAsuram ||3-41-40

Without much delay of time, the lord (viShNu) reached the side of himavat (mountain and thought): Taking which form shall I kill the great demon (hiraNyakashipu)?

yatsiddhikaramAshu syAdvadhAya vibudhadviShaH |

What is to be accomplished for killing the enemy of deva-s (hiraNyajashipu)?

anutpannaM tatashchakre so.atyantaM rUpamAsthitaH ||3-41-41

Then viShNu took up a form, that never occurred before,

nArasiMhamanAdhR^iShyaM daityadAnavarakShasAm | sahAyaM tu mahAbAhurjagrAho~NkArameva cha ||3-41-42

the form of man-lion (narasiMha) that was never seen, the form which destroys the demons. The one with powerful arms (narasiMha, man-lion) took up o~NkAra for assistance.

atho~NkArasahAyo.asau bhagavAnviShNuravyayaH | hiraNyakashipoH sthAnaM jagAma prabhurIshvaraH ||3-41-43

Lord viShNu, the one who does not have any decline, the lord, the supreme god, assisted by o~NkAra went to the place of hiraNyakashipu.

tejasA bhAskarAkAraH kAntyA chandra ivAparaH | narasya kR^itvArdhatanuM siMhasyArdhatanuM vibhuH ||3-41-44

He had the form of sun with splendor. With beauty, he was looking like another moon. The lord's half body was that of man and the other half was the body of lion.

nArasiMhena vapuShA pANiM saMspR^ishya pANinA |

Taking the body form of man-lion, he rubbed his hands with each other.

NAMING INTEREPTION

Some of lord shiva's names are applied to vishnu in vishnu saharshnaam and taking it not in the sense of equality berween lord shiva and lord vishnu but making these names only of lord vishnu.

Rather than equality the names also are adjective type like in vedas to many gods like the name shiva was applied because it means auspucius.

Such way other some names of rudra applied to lord vishnu are shiva,rudra,ugra,ishan. Because,they are adjective type.
Like shiva means the auspucias one, rudra means the roarer,ugra may means angry and coming forward and ishan means the ruler.

But the names like pashupati are not applied because they may are not adjective type.

Rather interupting in shiva saharshnaam also many lord vishnu's are applied onto shiva . This does'nt mean that where ever they are written that means shiva.

Ok,leave shiva saharshnaam take example of a mahabharat verse :—

Vaisampayana continued, "Phalguna then beheld him--Mahadeva--that god of blazing splendour-that wielder of the Pinaka-that one who had his abode on the mountains (of Kailasa)--accompanied by Uma. Bending down on his knee and bowing with his head, that conqueror of hostile cities-the son of Prithaworshipped Hara and inclined him to grace. And Arjuna said, 'O Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know thee as the Cause of all causes. O thou of three eyes, O lord of all! Thou art the refuge of all the gods! This universe hath sprung from thee. Thou art incapable of being vanquished by the three worlds of the celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy forehead. O Sarva, O thou that rainest objects of desire, O bearer of the trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator of all, I bow to thee.

——The Mahabharata, Book 3: Vana Parva: Kairata Parva: Section XXXIX

This doesn't mean that where ever the world hari is applies it is for lord shiva it only explains the equality between lord shiva and lord vishnu.

And other satrudriya intereption is like the word NILAROHITA it is a name of lord shiva.
But they say it is not a name of lord shiva but it represents nila= lord vishnu and rohit= rajas guna containg lord bramha.
And say it represents vishnu and bramha who has rajas guna so he is red.

And really vishnu does not have a blue complesion but black complesion. And bramha is said to have golden complesion.

Here's the proof from harivamsa parva of mahabharat :—

namaH khaTvA~NgadhArAya namo musaladhAriNe |namo bhasmA~NgarAgAya namaH kR^iShNA~NgadhAriNe ||2-125-48

I bow to the one holding a staff with skull on top (khaTvA~Nga) (shiva). I bow to the one holding themace (balarAma - viShNu). I bow to the one who smears ashes on the body (shiva). I bow to the one having a dark body (kR^iShNa - viShNu).

And nilarohita is a name of lord shiva.

Here's the proof from mahabharat:—

Vishnu and Agni and Soma became (as already said) the arrow. The universe is said to consist of Agni and Soma. The universe is similarly said to consist of Vishnu. Vishnu is, again, the Soul of the holy Bhava of immeasurable energy. For this the touch of that bow-string became unbearable to the Asuras. And the lord Sankara cast on that arrow his own irresistible and fierce wrath, the unbearable fire of anger, viz., that which was born of wrath of Bhrigu and Angirasa. Then He called Nila Rohita (Blue and Red or smoke)—that terrible deity robed in skins,—looking like 10,000 Suns, and shrouded by the fire of superabundant Energy, blazed up with splendour.

— The Mahabharata, Book 8: Karna Parva: Section 34

THIRD BRÂHMANA.

1. Verily, Pragâpati alone was here in the beginning. He desired, 'May I exist, may I reproduce myself!' He toiled, he practised austerity (or, became heated). From him, worn out and heated, the waters were created: from that heated Person the waters are born.

2. The waters said, 'What is to become of us?'--'Ye shall be heated,' he said. They were heated; they created foam: hence foam is produced in heated water.

3. The foam (m.) said, 'What is to become of me?'--'Thou shalt be heated!' he said. It was heated, and produced clay; for indeed the foam is heated, when it floats on the water, covering it; and when one beats upon it, it indeed becomes clay.

4. The clay (f.) said, 'What is to become of me?'--'Thou shalt be heated!' he said. It was heated,

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and produced sand; for this clay becomes indeed heated when they plough it; and if only they plough very fine then it becomes, as it were, sandy. So much, then, as to that 'What is to become of me? what is to become of me 1?'

5. From the sated he created the pebble: whence sand finally indeed becomes a pebble;--from the pebble the stone: whence the pebble finally indeed becomes a stone;--from the stone metal ore: whence from stone they smelt ore;--from ore gold: whence ore much smelted comes, as it were, to have the appearance of gold.

6. Now that which was created was flowing; and inasmuch as it was flowing (aksharat), a syllable (akshara) resulted therefrom; and inasmuch as it flowed eight times, that octosyllabic Gâyatrî was produced.

7. 'This has indeed become (bhû) a foundation (resting-place),' so he thought: whence it became the earth (bhûmi). He spread it out (prath): it became the broad (earth, prithivî). On this earth, as on a foundation, the beings, and the lord of beings, consecrated themselves for a year: the lord of beings was the master of the house 2,and Ushas (the Dawn) was the mistress.

8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed into Ushas 1. There a boy (kumâra) was born in a year: he cried.

9. Pragâpati said to him, 'My boy, why criest thou, when thou art born out of labour and trouble?' He said, 'Nay, but I am not freed from (guarded against) evil; I have no name given me: give me a name!' Hence one should give a name to the boy that is born, for thereby one frees him from evil;--even a second, even a third (name), for thereby one frees him from evil time after time.

10. He said to him, 'Thou art Rudra 2.' And because he gave him that name, Agni became suchlike (or, that form), for Rudra is Agni: because he cried (rud) therefore he is Rudra. He said, 'Surely, I am mightier than that: give me yet a name!'

11. He said to him, 'Thou art Sarva.' And because he gave the him that name, the waters became suchlike, for Sarva is the waters, inasmuch as from the water everything (sarva) here is produced. He said, 'Surely, I am mightier than that: give me yet a name!'

12. He said to him, 'Thou art Pasupati.' And because he gave him that name, the plants became suchlike, for Pasupati is the plants: hence when cattle (pasu) get plants, then they play the master 3 (patîy). He said, 'Surely, I am mightier than that: give me yet a name!'

13. He said to him, 'Thou art Ugra.' And because he gave him that name, Vâyu (the wind) became suchlike, for Ugra is Vâyu: hence when it blows strongly, they say 'Ugra is blowing.' He said, 'Surely, I am mightier than that: give me yet a name!'

15. He said to him, 'Thou art Bhava.' And because he gave him that name, Parganya (the rain-god) became suchlike; for Bhava is Parganya, since everything here comes (bhavati) from the rain-cloud. He said, 'Surely, I am mightier than that: give me yet a name!'

16. He said to him, 'Thou art Mahân Devah (the Great God).' And because he gave him that name, the moon became suchlike, for the moon is Pragâpati, and Pragâpati is the Great God. He said, 'Surely, I am mightier than that: give me yet a name!'

17. He said to him, 'Thou art Îsâna (the Ruler).' And because he gave him that name, the Sun became suchlike, for Îsâna is the Sun, since the Sun rules over this All. He said, 'So great indeed I am: give me no other name after that!'

18. These then are the eight forms of Agni. Kumâra (the boy) is the ninth: that is Agni's threefold state 1.

19. And because there are eight forms of Agni--

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the Gâyatrî consisting of eight syllables--therefore they say, 'Agni is Gâyatra.' That boy entered into the forms one after another; for one never sees him as a mere boy (kumâra), but one sees those forms of his 1,for he assumed those forms one after another.

20. One ought to build him (Agni, the fire-altar) up in (the space of) a year, and recite for a year. 'For two (years),' however, say some; 'for in one year they laid the seed, and in one year that boy was born, therefore let him build for two (years), and recite for two (years).' Let him, however, build for a year only, and recite for a year; for the same seed which is laid is brought forth; it then lies changing and growing: hence let him build for a year only, and recite for a year. To him (Agni) when built up (kita) he gives a name: whereby he keeps away evil from him. He calls him by a bright (kitra) name 2,saying, 'Thou art bright;' for Agni is all bright things.

THIS IS A NATURAL PROCESS

8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed
into Ushas 1. There a boy (kumâra) was born in a year: he cried.

Here we can see that all the other beings were said to be season , The lord of beings prajapati was said to be year and Ush ...as (Dawn) is said to ne the mistress. And a boy was born in a year and it was may be the distructive force of other elements to whom he is connected. As diffrent seasons present different climatic conditions.

HOW CAN I SAY THAT THE BOY IS THE DISTRUCTIVE FORM OF NATURE.

14. He said to him, 'Thou art Asani.' And because he gave him that name, the lightning became suchlike, for Asani is the lightning: hence they say of him whom the lightning strikes, 'Asani has smitten him.' He said, 'Surely, I am mightier than that: give me yet a name!'
And now we can see that only when wind blows faster it is called ugra. And when lighting strikes a man then only it is said that 'Asani has smitten him.'

NAMING PROBLEM

There is a talk that in the chapter this boy that is thought to be rudra after taking birth said that "he is not free from evil" or not gaurded against evil there is a talk that the boy who is thought to be rudra was sinfull at birth or was evil at birth and by giving names of narayan lile rudra,ugra, sharva,ishan mahadeva and it made him free from evil.

THIS IS TOTALLY WRONG !!!!!

Because Shatpath bhraman is a sacrifical commenty book linked to yajurveda and whenever or sometimes it gives a story it gives a note also like this story :—

Sameas here also a note has been given:—

There is written whenever a boy is born a man should give him a name even a second name or even a third name to free him from evil or gaurd against evil . And it is written for all not only a particular man :—

Hence one should give a name to the boy that is born, for thereby one frees him from evil;--even a second, even a third (name), for thereby one frees him from evil time after time.

And yes the boy says himself that :—

Pragâpati said to him, 'My boy, why criest thou, when thou art born out of labour and trouble?' He said, 'Nay, but I am not freed from (guarded against) evil; I have no name given me: give me a name!'

THE BOY (KUMHARA) IS NOT RUDRA BUT NINTH FORM OF AGNI AND IS GIVEN NAME OF OTHER EIGHT FORMS OF AGNI

There is nowhere written that he is rudra he is said to be kumhara, a boy.
;—
8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed
into Ushas 1. There a boy (kumâra) was born in a year: he cried.

18. These then are the eight forms of Agni. Kumâra (the boy) is the ninth: that is Agni's threefold state 1.

He is really the ninth form of agni who was given the names of other eight forms of agni. :—

18. These then are the eight forms of Agni. Kumâra (the boy) is the ninth: that is Agni's threefold state 1.

19. And because there are eight forms of Agni-- the Gâyatrî consisting of eight syllables--therefore they say, 'Agni is Gâyatra.' That boy entered into the forms one after another; for one never sees him as a mere boy (kumâra), but one sees those forms of his 1,for he assumed those forms one after another.
And now we can see that the names given to the boy were the names of forms of agni nor narayana's names.

HE WAS ONLY SEEN IN THE FORMS OF EIGHT FORMS OF AGNI.

The boy(kumhara) was said to be transformed into the eight other forms of agni and it is written that one would only be able to see him in those eight forms only in those eight forms of agni.
But lord rudra's adobe is kailash parvat and in satarudriya also he is said to reside in a mountain.

SHATPATH BHRAMANA'S OTHER CHAPTER WHERE THERE IS A MENTION OF RUDRA WHO IS BORN THROUGH PRAJAPATI.

When Pragâpati had become disjointed, the deities departed from him. Only one god did not leave him, to wit, Manyu (wrath): extended he remained within. He (Pragâpati) cried, and the tears of him that fell down settled on Manyu. He becamethe hundred-headed, thousand-eyed, hundred-quivered Rudra. Andthe other drops that fell down, spread over these worlds in countless numbers, by thousands; and inasmuch as they originated from crying (rud), they were called Rudras (roarers). That hundred-headed, thousand-eyed, hundred-quivered Rudra, with his bow strung, and his arrow fitted to the string, was inspiring fear, being in quest of food. The gods were afraidof him.

9:1:1:77. They spake unto Pragâpati'We are afraid of this one, lest he should hurt us!' He spake, 'Gather food for him, and appease him therewith!' They gathered for him that food, theSatarudriya (offering), and thereby appeased him; and inasmuch as they thereby appeased (sam) the hundred-headed (satasîrsha) Rudra, it is called Satasîrsharudrasamanîya,--and satasîrsharudrasamanîya, doubtless, is what they mystically call Satarudriya

INDIRECTLY THESE NAMES ARE OF RUDRA GIVEN TO THE BOY(KUMHARA) AND THESE WERE THE ASHTHMURTI OF RUDRA OF PURANIC AGE.

And yes the names given to the boy were indirectly the names of rudra and the boy was also indurectly the form of rudra because there is written that these eight were the forms of agni and kumara(boy) is the ninth form of agni.
Let's take a look at this shatpath bramana's other chapter :—

When the satarudriya was offered and the whole agni was completed it transformed into diety rudra and that coresponds to fire-pillar story of lord shiva when a fire pillar appeared with no starting and end and lord bramha and vishnu was also not able to know its starting and end respectively and then it transfromed into lord shiva.

Here is the other proof from harivamsa parva of mahabharat:—

rudramagnimayaM vidyAdviShNuH somAtmakaH smR^itaH |agnIShomAtmakaM chaiva jagatsthAvaraja~Ngamam||2-125-35

Remember that rudra (shiva) has the soul of fire and viShNu has the soul of soma (nectar, moon). All theworld including the fixed and movable beings have the combinedsouls of fire and soma (shiva and viShNu).

In real the agni is rudra only.
So,these eight names are indirectly of rudra only.

Thats, why these are known as ashtmurti of rudra in puranic age only sometimes the names varies from purans to purans.

ULTIMATE PROOF FROM YAJURVEDA THAT RUDRA OF VEDAS,BHRAMANAS,ARANYAKAS AND UPNISHADS IS UMAPATI RUDRA.

In yajurveda not in chapter sixteen nor in satarudriya but in chapter 3 there are verses dedicated to lord rudra that rudra of vedic age and post-vedic age means umapati rudra are one.

Here's the proof:—

ए॒ष ते॑ रुद्र भा॒गः स॒ह स्वस्राम्बि॑कया॒ तं जु॑षस्व॒ स्वाहै॒ष ते॑ रुद्र भा॒ग आ॒खुस्ते॑ प॒शुः ॥५७॥

57 O Rudra, this is thine allotted portion. With Ambikâ(collective form of three godnesses— saraswati,bharati of vedas) thy sister kindly take it. This, Rudra, is thy share, the ratthy victim.

अव॑ रु॒द्रम॑दीम॒ह्यव॑ दे॒वं त्र्य॑म्बकम् ।यथा॑ नो॒ वस्य॑स॒स्कर॒द्यथा॑ न॒: श्रेय॑स॒स्कर॒द्यथा॑ नो व्यवसा॒यया॑त् ॥५८॥

58 We have contented Rudra, yea, put off Tryambaka the God,That he may make us wealthier, may make us yet moreprosperous, may make us vigorous to act

भे॒ष॒जम॑सि भेष॒जं गवेऽश्वा॑य॒पुरु॑षाय भेष॒जम् ।सु॒खं मे॒षाय॑ मेष्यै ॥५९॥

59 Thou art a healing medicine, a balm for cow and horse andman, a happiness to ram and ewe.

त्र्य॑म्बकं यजामहे सुग॒न्धिं पु॑ष्टि॒वर्ध॑नम् ।उ॒र्वा॒रु॒कमि॑व॒ बन्ध॑नान्मृ॒त्योर्मु॑क्षीय॒ मामृता॑त् ।त्र्य॑म्बकं यजामहेसुग॒न्धिं प॑ति॒वेद॑नम् ।उ॒र्वा॒रु॒कमि॑व॒ बन्ध॑नादि॒तोमु॑क्षीय॒ मामुत॑: ॥६०॥

60 Tryambaka we worship, sweet augmenter of prosperity.As from its stem a cucumber, may Ibe freed from bonds ofdeath, not reft of immortality.We worship him, Tryambaka, the husband-finder, sweet tosmell.As from its stem a cucumber, hence and not thence may Ibe loosed.

ए॒तत्ते॑ रुद्राव॒सं तेन॑ प॒रो मूज॑व॒तोऽती॑हि ।अव॑ततधन्वा॒ पिना॑कावस॒:कृत्ति॑वासा॒ अहि॑ᳪसन्नः शि॒वोऽती॑हि ॥६१॥

61 This, Rudra, is thy food: with this depart beyond the Mûjavâns(name of a mountain) .With bow (Pinaka bow) unstrung, withmuffledstaff, clothed in a garment made of skin, gracious, not harmingus, depart.

Well there is no other god than umapati rudra who is three eyed( त्र्य॑म्बकं यजामह— ॥६०॥) , whose adobe is on mountains( प॒रो मूज॑व॒तोऽती॑हि । —॒ ॥६१॥ ) and who wears animal skin and who is wielder of pinaka bow( ॒ पिना॑कावस॒:कृत्ति॑वासा—॒ ॥६१॥ ).

Here's the proof:—

Trambaka (three eyed god)

Tryambakam yajamahe sugandhim pushhtivardhanam Urvarukamiva bandhananmrity rmukshiya maamritath

— anuvaka 11

In sayrudriya mahamrityunjay mantra is mentioned where rudra is despited as trayambaka (three eyed)

And Lord shiva is always said to have three eyes in vedas,ramayan,mahabharat,purans etc.

Here's the proof:-

—— The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCLXXXIV

And daksha also addresed rudra as one having three eyes when he recited one thousand eight names of rudra.

Here is the verse from mhabharat daksha sacrifice chapter :-

thou art three-eyed.

——The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCLXXXV

Here is the proof from harivamsa parva of mahabharat Hari-Hara hymn:-

namaH ShaDardhanetrAya sadvinetrAya vai namaH | namaH pi~NgalanetrAya padmanetrAya vai namaH ||2-125-43

bearer of pinak and elephant skin

In satrudriya lord rudra is said to come with his pinak bow and bearing elephant skin.

Lord rudra is the alone wielder of pinak.

It is his persnal bow.

Midhushhtama shivatama shivo nah sumana bhava Parame vruksha ayudham nidhaya krittim vasana achara pinakam vibhradagahi

— yajurveda chapter 16.51

Here's the proof:-

Vaisampayana said, "After all those illustrious ascetics had gone away, that wielder of the Pinaka and cleanser of all sins--the illustrious Hara--assuming the form of a Kirata resplendent as a golden tree, and with a huge and stalwart form like a second Meru, and taking up a hand some bow and a number of arrows resembling snakes of virulent poison, and looking like an embodiment of fire, came quickly down on the breast of Himavat. And the handsome god of gods was accompanied by Uma in the guise of a Kirata woman, and also by a swarm of merry spirits of variouso forms and attire, and by thousands of women in the form and attire of Kiratas.

—The Mahabharata, Book 3: Vana Parva: Kairata Parva: Section XXXIX

—The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section XIV

—The Mahabharata, Book 7: Drona Parva: Abhimanyu-badha Parva: Section LXXXI

—The Mahabharata, Book 7: Drona Parva: Drona-vadha Parva: Section CCII

Rudra is also a wearer of elephant skin.

Here's the proof:-

https://en.m.wikipedia.org/wiki/Gajasurasamhara?_e_pi_=7%2CPAGE_ID10%2C3728718240

one whose adobe is mountain and one with bairded hairs and sometimes shaven head

—yajurveda,book16.29

Narayan in a narayan supporting chapter of mahabharat accept this.

Here's the proof:-

— The Mahabharata, Book 12: Santi Parva: Section CCCXLII

And because it is written that one who prevades everywhere in the form of shipivistha.

Shipivistha is the vedic name of vishnu.

So,because rudra is adressed who is in the form of shipivishtha so, it can not be vishnu or narsimha.

— THANKS FOR READING—

RUDRA AND VISHNU's EQUALITY PROVED IN VEDAS

RUDRA AND VISHNU's EQUALITY PROVED IN VEDAS

Rudra and vishnu's equality are proved in vedas.
There are vedic verses to prove it.

Here it is :-

अस्य देवस्य मीळ्हुषो वया विष्णोरेषस्य परभ्र्थे हविर्भिः |विदे हि रुद्रो रुद्रियं महित्वं यासिष्टं वर्तिरश्विनाविरावत ||

With offerings I propitiate the branches of this swift-moving God, the bounteous Viṣṇu.Hence Rudra gained his Rudra-strength: O Aśvins, ye sought the house that hath celestial viands.

— Rig veda:book 7:hymn 40.5

Here it is said that rudra derives his rudra strength from vishnu.

Let's move forward.

इमा रुद्राय सथिरधन्वने गिरः कषिप्रेषवे देवाय सवधाव्ने |अषाळ्हाय सहमानाय वेधसे तिग्मायुधाय भरता शर्णोतु नः ||स हि कषयेण कषम्यस्य जन्मनः साम्राज्येन दिव्यस्य चेतति |अवन्नवन्तीरुप नो दुरश्चरानमीवो रुद्र जासु नो भव||

To Rudra bring these songs, whose bow is firm and strong, the self-dependent God with swiftly-flying shafts,The Wise, the Conqueror whom none may overcome, armed with sharp-pointed weapons: may he hear our call.

Rig veda:book7:hymn46.1

Here it is said that rudra is self-dependent god. Means who is not dependent on anybody else.

So,whats the matter one verse says rudra derives his rudra strength from vishnu and one verse says that rudra is self-dependent means who is not dependent on anybody else?

Here's the answer:-

“Salutations to Him who is the source of all things. And to Him who is the destroyerof all ills. Salutations to the destroyer and to the protector of all beings in bondage. Salutations to Him who dwells on the mount and who is in the form of Shipivista (Vishnu)“.

—— yajurveda,book16.29

Yes, rudra who is in the form of vishnu. Both rudra and vishnu are one that's why rudra derives strength from vishnu and is also self-dependent because both rudra and vishnu are one. So,in real rudra do not derive his strength from vishnu. Because, Rudra is vishnu and vishnu is rudra.

Vedas discribe all gods as one known as BHRAMAN who is nameless and formless.

Some may be thinking what is this Shipivista. It is a vedic name of visnu.

Here is the proof from rig veda:-

What was there to be blamed in thee, O Viṣṇu, when thou declaredst, I am Sipivista?Hide not this form from us, nor keep it secret, since thou didst wear another shape in battle.

— rig veda:book7:hymn-120.6

O Viṣṇu, unto thee my lips cry Vaṣaṭ! Let this mine offering, Sipivista, please thee.May these my songs of eulogy exaltthee. Preserve us evermore, ye Gods, with blessings.

—Rig veda:book7:hymn-120.7

NARAYAN AND RUDRA BOTH ARE PURUSH.

Although vedas refer to only one purush with no name but taitrayi aranyaka made both narayan and rudra purush.
** Here purush means cosmic man **

Taittrayi aranyaka where gives narayan sukta as an appendix to purush sukta and make narayan supreme. Same book says that rudra is alone purush.

ṛtagï satyaṁ paraṁ brahmapuruṣaṁ kṛṣṇapiṅgalam,ūrdhvaretaṁ virūpākśaṁ viśvarūpāya vai namo namaḥ.

Prostrations again and again to the Omni-formed Being,the Truth, the Law, the Supreme Absolute, the Purusha of blue-decked yellow hue, the Centralised-force Power, the All-seeing One.

— narayan sukta

sarvo vai rudrastasmai rudrāya namo astupuruṣo vai rudraḥ sanmaho namo namaḥviśvaṃ bhūtaṃ bhuvanaṃ citraṃ bahudhā jātaṃ jāyamānaṃ ca yatsarvo hyeṣa rudrastasmai rudrāya namo astu ॥ 1॥

All this verily is Rudra. To Rudra who is such we offer our salutation. We salute again and again that Being, Rudra, who alone is the Purusha and theSoul of creatures. The material universe, the created beings, and whatever there is manifoldly and profusely created, in the past and in the present, in the form of the world—all that is indeed this Rudra. Salutations be to Rudra who is such.

— taittrayi aranyaka,book10,same book where the narayan sukta is mentioned.

UPNISHADS PROVE EQUALITY OF RUDRA AND NARAYAN

MAHANARAYAN UPNISHAD

Narayanan is ever-present and eternal; He is omnipotent and omnipresent; Brahma, Siva, Indra, all are Narayana himself. He indeed, is all forms of time, space and direction. All directions of up, down, sides, in and out are His shadow-cast. All that is existing and the ones to come into existence are Narayana Himself. The Single Supreme Being, devoid of any form of impurity, which cannot be expressed in words, and which is the purest of all pure, is Narayanan. There is nothing above Him and no second power than His. That one who understands this as such becomes the Narayana Himself; he becomes the Narayana Himself .” – Thus asserts one of the Upanishads in the Yajur Veda.

RUDRAHRIDYA UPNISHAD

Rudra is the embodiment of all Devas. All devas are merely different manifestations of Sri Rudra Himself. On the right side of Rudra, there is the sun, then the four-headed Brahma, and then three Agnis (fires). On the left side, there exist Sri Umadevi, and also Vishnu and Soma (moon). Uma Herself is the form of Vishnu. Vishnu Himself is the form of the moon. Therefore, those who worship Lord Vishnu, worship Siva Himself. And those who worship Siva, worship Lord Vishnu in reality. Those who envy and hate Sri Rudra, are actually hating Sri Vishnu. Those who decry Lord Siva, decry Vishnu Himself.

— THANKS FOR READING —

http://www.sacred-texts.com/hin/rigveda/rvi07.htm

http://www.mahapashupatastra.com/2011/08/tatwam-behind-rudra-deriving-strength.html

VEDIC ROOTS— BEHIND FOR CALING GOD RUDRA SON OF LORD BRAMHA IN PURANIC AGE

VEDIC ROOTS— BEHIND FOR CALING GOD RUDRA SON OF LORD BRAMHA IN PURANIC AGE.

THIRD BRÂHMANA.

2. The waters said, 'What is to become of us?'--'Ye shall be heated,' he said. They were heated; they created foam: hence foam is produced in heated water.

4. The clay (f.) said, 'What is to become of me?'--'Thou shalt be heated!' he said. It was heated,

p. 158

18. These then are the eight forms of Agni. Kumâra (the boy) is the ninth: that is Agni's threefold state 1.

19. And because there are eight forms of Agni--

p. 161

THIS IS A NATURAL PROCESS

8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed
into Ushas 1. There a boy (kumâra) was born in a year: he cried.

HOW CAN I SAY THAT THE BOY IS THE DISTRUCTIVE FORM OF NATURE.

NAMING PROBLEM

THIS IS TOTALLY WRONG !!!!!

Because Shatpath bhraman is a sacrifical commenty book linked to yajurveda and whenever or sometimes it gives a story it gives a note also like this story :—

Sameas here also a note has been given:—

Hence one should give a name to the boy that is born, for thereby one frees him from evil;--even a second, even a third (name), for thereby one frees him from evil time after time.

And yes the boy says himself that :—

THE BOY (KUMHARA) IS NOT RUDRA BUT NINTH FORM OF AGNI AND IS GIVEN NAME OF OTHER EIGHT FORMS OF AGNI

18. These then are the eight forms of Agni. Kumâra (the boy) is the ninth: that is Agni's threefold state 1.

HE WAS ONLY SEEN IN THE FORMS OF EIGHT FORMS OF AGNI.

SHATPATH BHRAMANA'S OTHER CHAPTER WHERE THERE IS A MENTION OF RUDRA WHO IS BORN THROUGH PRAJAPATI.

9:1:1:77. They spake unto Pragâpati'We are afraid of this one, lest he should hurt us!' He spake, 'Gather food for him, and appease him therewith!' They gathered for him that food, theSatarudriya (offering), and thereby appeased him; and inasmuch as they thereby appeased (sam) the hundred-headed (satasîrsha) Rudra, it is called Satasîrsharudrasamanîya,--and satasîrsharudrasamanîya, doubtless, is what they mystically call Satarudriya

INDIRECTLY THESE NAMES ARE OF RUDRA GIVEN TO THE BOY(KUMHARA) AND THESE WERE THE ASHTHMURTI OF RUDRA OF PURANIC AGE.

Here is the other proof from harivamsa parva of mahabharat:—

rudramagnimayaM vidyAdviShNuH somAtmakaH smR^itaH |agnIShomAtmakaM chaiva jagatsthAvaraja~Ngamam||2-125-35

In real the agni is rudra only.
So,these eight names are indirectly of rudra only.

Thats, why these are known as ashtmurti of rudra in puranic age only sometimes the names varies from purans to purans.

— THANKS FOR READING—

Equality of lord rudra and lord vishnu in mahabharat

Equality of lord rudra and lord vishnu in mahabharat

Well now we have proceeded towards our main article after pointing out some interpolations from mahabharat and correcting them in the previous article. Here i will give evidence and proofs from mahabharat to show equality between lord rudra and lord narayan.

HAPPY READING!!!

Vaisampayana continued, "Phalguna then beheld him--Mahadeva--that god of blazing splendour-that wielder of the Pinaka-that one who had his abode on the mountains (of Kailasa)--accompanied by Uma. Bending down on his knee and bowing with his head, that conqueror of hostile cities-the son of Prithaworshipped Hara and inclined him to grace. And Arjuna said, 'O Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know thee as the Cause of all causes. O thou of three eyes, O lord of all! Thou art the refuge of all the gods! This universe hath sprung from thee. Thou art incapable of being vanquished by the three worlds of the celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy forehead. O Sarva, O thou that rainest objects of desire, O bearer of the trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator of all, I bow to thee.

—— The Mahabharata, Book 3: Vana Parva: Kairata Parva: Section XXXIX

"Sanjaya said, 'Then Partha, with a cheerful soul and joined hands and eyes expanded (in wonder), gazed at the god having the bull for his mark and who was the receptacle of every energy. And he beheld the offerings he made every night to Vasudeva lying by the side of the Three-eyed deity. The son of Pandu then, mentally worshipping both Krishna and Sarva, said unto the latter, 'I desire (to obtain) the celestial weapon.' Hearing these words of Partha desiring the boon he sought, god Siva smilingly said unto Vasudeva and Arjuna, 'Welcome to you, ye foremost of men! I know the wish cherished by you, and the business for which you have come here. I will give you what you wish.

—— The Mahabharata, Book 7: Drona Parva: Abhimanyu-badha Parva: Section LXXXI

You can see that there is clearly written that arjun got all the offerings in right side of rudra that he made to krishna every night.

Vishnu and Agni and Soma became (as already said) the arrow. The universe is said to consist of Agni and Soma. The universe is similarly said to consist of Vishnu. Vishnu is, again, the Soul of the holy Bhava of immeasurable energy. For this the touch of that bow-string became unbearable to the Asuras.

—— The Mahabharata, Book 8: Karna Parva: Section 34

Here vishnu is rudra's soul.

O son of Pandu, Rudra should be known to have always Narayana for his Soul. If that deity of deities, viz., Maheswara, be worshipped, then O Partha, is the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of all the worlds, of all the universe. Rudra, again, is my Soul. It is for this that I always adore him.

—— The Mahabharata, Book 12: Santi Parva: Section CCCXLII

Here rudra is vishnu's soul and vishnu is rudra's soul.

LORD SHIVA AND LORD NARAYAN

Lord narayan is thus dearer to lord shiva that he given him the great boon.

Here is it :-

"Vyasa continued, 'The blue-throated God, of inconceivable soul, that wielder of Pinaka, that divine Lord ever praised by the Rishis, then gave boons unto Vasudeva who deserved them all. The great God said, 'O Narayana, through my grace, amongst men, gods, and Gandharvas, thou shalt be of immeasurable might and soul. Neither gods, nor Asuras, nor great Uragas, nor Pisachas, nor Gandharvas, nor men, nor Rakshasas, nor birds, nor Nagas, nor any creatures in the Universe, shall ever be able to bear thy prowess. No one amongst even the celestials shall be able to vanquish thee in battle. Through my grace, none shall ever be able to cause thee pain by the weapon of thunderbolt or with any object that is wet or dry, or with any mobile or immobile thing. Thou shalt be superior to myself if thou ever goest to battle against me.'

—— The Mahabharata, Book 7: Drona Parva: Drona-vadha Parva: Section CCI

This is the reason why lord krishna was able to destroy the army of bana even when lord rudra was there fighting rudra. because he got the boon that if a battel between narayan and rudra was faught krishna would to be superior in battel than rudra
This is written in mahabharat drona parva section CCI and that is the reason krishna before shooting rudra's arrow shooted him and made rudra yawning for sometime meanwhile he destroyed the army of bana.

** Those who think that god is one and both narayan and rudra are one may skip this article as it is liitle complicated. **

BHAGWAT GEETA CONTAINS NARAYAN AND RUDRA AS SUPREME.

As we know that vishnu and rudra is one. Thenalso people say rudra a vibhooti of narayan from bhagwat geeta as i don't like giving explanations on bhagwat geeta like sacred text but now i have to give one explanation.

SHANKARA THE VIBHOOTI OF KRISHNA

We will start from the verse of bhagwat geeta :-

I am Marichi among the Maruts, and the Moon among constellations. I am the Sama Veda among the Vedas; I am Vasava among the gods; I am the mind among the senses; I am the intellect in (living) beings. I am Sankara among the Rudras.

—— The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXXIV (Bhagavad Gita Chapter X)

It says that among eleven rudras krishna is shankar as there are eleven rudras and all have different name mahabharat gives an account of two types of eleven rudras one from harvamsa parva and one from mahabharat. Before it was kapalin who was best among rudras now according to bhagwat geeta he is shankar who is best among rudras thats why krishna says among rudras i am shankar.

For proof click here :- https://en.m.wikipedia.org/wiki/Rudras?_e_pi_=7%2CPAGE_ID10%2C1228105723 clicking here you can knoledge abou rudras.

Some would be thinking how there are these much rudras ok some time it is called kalpa-bheda (diffences because kalpa of which it is mentioned.)

Ok here is the proof that will clear it:-

Eleven hundred Rudras stood around that Deity of restrained soul and white deeds, then seated upon his bull. All of them were employed in hymning his praises. The Adityas, the Vasus, the Sadhyas, the Viswedevas, and the twin Aswins praised that Lord of the universe by uttering the hymns occurring in the scriptures.

—— The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section XIV

So here eleven hundred rudras are mentioned.

And here is some more proof:-

O son of Pritha, flowed from this Krishna who is Vishwaksena. The Rudras, the Adityas, the Vasus, the Aswins, the Sadhyas, the Viswedevas, the diverse Maruts, Prajapati himself, the mother of the deities, viz., Aditi, and the seven Rishis, have all sprung from Krishna.

?? The Mahabharata, Book 13: Anusasana Parva: Section CLVIII

See rudras are said to sprung from krishna. Because both lord narayan and lord shiva are said to create The Rudras, the Adityas, the Vasus, the Aswins, the Viswedevas etc.

Likewise the Maruts are the foremost of the Ganas. Surya is the lord of all the planets, and Chandramas of all the constellations. Yama is the lord of the Pitris; Ocean is the lord of all rivers. Varuna is the king of the waters. Indra is said to be the king of the Maruts. Arka is the king of all hot bodies, and Indra of all luminous bodies. Agni is the eternal lord of the elements, and Vrihaspati of the Brahmanas. Soma is the lord of (deciduous) herbs, and Vishnu is the foremost of all that are endued with might. Tashtri is the king of Rudras, and Siva of all creatures.

—— The Mahabharata, Book 14: Aswamedha Parva: Anugita Parva: Section XLIII

And here we can see that Tashtri is the king of rudras and shiva lord of all creatures.

But it is not just for rudras see this verse from bhagwat geeta :-

I am Vishnu among the Adityas

——The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXXIV (Bhagavad Gita Chapter X)

So,vishnu is the local form of narayan just as rudra of shiva.

SHIVA IS NOT IN THE VISHVRUPA OF NARAYAN.

Some people say that shiva is in the vishwrupa of krishna but it is false because in vedas rudra is praised as having vishwrupa.

Here it is :-

namo virupebhyo vishvarupebhyashcha vo namo

Salutations to you who assume grotesque and monstrous forms and other diverse shapes.

—— sri rudram,anuvaka 4

And in mahabharat also tells what is vishwrupa and declares that shiva is also known as vishwrupa.

Here it is :-

Since by all his acts he performs sacrifices for all and seeks the good of every creature, therefore he is called Siva or the auspicious one. Staying above (in the sky) he burns the lives of all creatures and is, besides, fixed in a particular route from which he does not deviate. His emblem, again, is fixed and immovable for all time. He is, for these reasons, called Sthanu. He is also of multiform aspect. He is present, past, and future. He is mobile and immobile. For this he is called Vahurupa (of multiform aspect). The deities called Viswedevas reside in his body. He is, for this, called Viswarupa (of universal form).

——The Mahabharata, Book 13: Anusasana Parva: Section CLXI

And yes the reason people call him inside the vishwrupa of krishna is because acharyas like madhavacharya and ramanujacharya gave promenency to the word 'isham' which is an adjective for bramha as bramha is lord of creatures. Rather than that they say that the isham is shiva.
Although isham is between bramha and his lotus seat.

Here is the verse from bhagwat geeta.

अर्जुन उवाचपश्यामि देवांस्तव देव देहेसर्वांस्तथा भूतविशेषसङ्घान्।ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान्।।11.15।।

Arjuna said: My dear Lord Krishna, I see assembled in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower, as well as Lord Shiva and all the sages and divine serpents.

Here the line means——bramha who is lord of creatures is sitting on his lotus seat.

This translation is also refferd by the founder of advait vedant - adi shankaracharya.

And also the famous translation of full vyasa mahabharat by kisari mohan gaungoli which is on sacred texts.com also writes this :-

"Arjuna said, 'I behold all the gods, O God, as also all the varied hosts of creatures, (and) Brahman seated on (his) lotus seat, and all the Rishis and the celestial snakes. I behold Thee with innumerable arms, stomachs, mouths, (and) eyes, on every side, O thou of infinite forms. Neither end nor middle, nor also beginning of thine do I behold, O Lord of the universe, O thou of universal form.

—— The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXXV (Bhagavad Gita Chapter XI)

And other translations of bhagwat geeta on the famous website sacred texts.com done by scholar also does not show shiva in vishvrupa of krishna.

Here are those links :-

http://www.sacred-texts.com/hin/sbg/index.htm

http://www.sacred-texts.com/hin/gita/

Here,some may be thinking that what is the matter here? Why some include shiva in krishna vishvrupa and some do not include it.

The reason is the word 'isham'.

The line - ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान्।।11.15।।

Here bramhaisham kamalsansthmrishech

Here the word 'isham' is reffered as shiva. As they think ish as shiva.
Yes the word ishwar refers to shiva and the word maheshwar means - great ishwar. The word ishan also refers to shiva. And ishan has a connection with word isham.

So,Ishan means the ruler, the god who rules the world. The lord of the universe.

And Isham means rulership or lordship over the unverse.

Here ist the proof :-

—— The Mahabharata, Book 8: Karna Parva: Section 34

And one more reason is that because, Isham is between the bramha and his lotus seat as given that is the reason it is translated as —— bramha the lord of creatures sitting on his lotus seat.

The translation of madhwacharya is like this ——

I see bramha and shiva who is seated in the lap of lotus seated bramha.

This translation can be said wrong.

As rudra is the partial incration of shiva born to bramha so,that creation may containue. in same way vishnu is the local form of narayan born to aditi. But there is never said that vishnu sits in the lap of kashyap or vishnu sits lap of aditi because he is the god it is just his play and maya. He is god whom every sage including kashyap worships. He was also born to aditi so that to preserve the world till the day of distruction do not come.

Else we know that god is one he performs three different works creation,preservation and distruction in the form of bramha,vishnu and rudra.

As we know the universal form of krishna is the form of the god which is combined form of bramha,vishnu and rudra. As the form of god which creates,preserves and destroy . As bramha is inside the universal form of krishna then the universal form is consist of rudra and vishnu. The word vishnu means who is all prevadable. And rudra is the destroyer. As by showing every thing in him god shows his vishnu form and by showing arjun that everything is destroyed by him the god shows the form of rudra.

Here is the verse from bhagwat geeta :-

Swallowing all these men from every side, thou lickest them with thy flaming mouths. Filling the whole universe with (thy) energy, thy fierce splendours, O Vishnu, are heating (everything). Tell me who thou art of (such) fierce form. I bow to thee, O chief of the gods, be gracious to me. I desire to know thee that art the Primeval One, I do not understand thy action.' The Holy One said, "I am Death, the destroyer of the worlds, fully developed. I am now engaged in slaying the race of men.

——The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXXV (Bhagavad Gita Chapter XI)

Here the arjun asks vishnu that who are you? As the god has form of rudra the destroyer of universe.

Here the god says i am death who came for distruction of worlds.

In hindi it is kala or mahakal the great kala or kala
Or the great death/time.
Mahalal is the form of shiva.

And else there question arises how both vishnu and rudra are shown in the universal form as supreme.

The harivamsa of mahabharat gives an thaught on this :-

yathA jale jalaM kShiptaM jalameva tu tadbhavet |rudraM viShNuH praviShTastu tathArudramayo bhavet ||2-125-33

As water that falls on water becomes water, when viShNu enters rudra (shiva), he (viShNu) will become full of rudra (shiva).

agnimagniH praviShTastu agnireva yathA bhavet |tathA viShNuM praviShTastu rudro viShNumayo bhavet ||2-125-34

As fire that enters fire becomes fire, when rudra (shiva) enters viShNu, he (rudra, shiva) will become full of viShNu.

As both the gods are one ,then when vishnu is with rudra then rudra is in his complete form.
Sameway when rudra is with vishnu then vishnu is in his full form this is stated by harivamsa parva of mahabharat as stated above.

Thats why the universal form of krishna is combination of both narayan and rudra. Or it can be said only of krishna because both are one this was only to show the equality of narayan and rudra.

HARI-HARA LORD VISHNU AND LORD SHIVA ARE ONE

This is from harivamsa parva of mahabharat. First text that discribes glory of lord krishna even older to bhagwat puran. The text discribes glory of lord krishna and events prior to mahabharat in vishnu parva leaving first parva discribes glory of lord vishnu and leads till the birth of krishna and last parva bhavisya parva also discribes glory of lord krishna,lord vishnu and lord shiva.

Here it begains:-

vaishampAyana uvAchaandhakArIkR^ite loke pradIpte tryambake tathA |na nandI nApi cha ratho na rudraH pratyadR^ishyata ||2-125-1

vaishampAyana said:(O janamejaya!) As the world was immersed in darkness, as the threeeyed lord dazzled, nandi, the chariot as well as rudra (shiva) werenot seen.

dviguNaM dIptadehastu roSheNa cha bAlena cha |tripurAntakaro bANaM jagrAha cha chaturmukhaM ||2-125-2

The destroyer of tripura-s, shiva, who dazzled twice due to anger as well as power, took up a four faced arrow

.saMdadhatkArmukaM chaiva kSheptukAmastrilochanaH |vij~nAto vAsudevena chittaj~nena mahAtmana ||2-125-3

As the three eyed lord placed the arrow on the bow for shooting, the great soul, the son of vasudeva (kR^iShNa), the one who knows the minds (of others), came to know

.jR^imbhaNaM nAma so.apyastraM jagrAha puruShottamaH |haraM saMjR^imbhayAmAsa kShiprakArI mahAbalaH |

The best among men, (kR^iShNa) took up an arrow named jR^imbhaNaM. The one with great power, the one who does things quickly, made hara yawn.

sasharaH sadhanushchaiva harastenAshu jR^imbhitaH||2-125-4samj~nAM na lebhe bhagavAnvijetAsurarakShasAm

hara (shiva) who was with the arrowas well as the bow was made to yawn, the lord, the victor and protector of demons, lost his consciousness.

sasharaM sadhanuShkaM cha dR^iShTvAtmAnaM vijR^imbhitam||2-125-5balonmatto.atha bANo.asau sharvaM chodayate.asakR^it |

Seeing the great soul shiva with arrow as well as the bow yawning, bANa who was excited by his power, prompted sharva (shiva).

tato nanAda bhUtAtmA snigdhagambhIrayA girA ||2-125-6

Then the soul of beings (shiva), shouted in a smooth and deep voice.

pradhmApayAmAsa tadA kR^iShNaH sha~NkhaM mahAbalaH|

Then the highly powerful kR^iShNa blew his conch.

pA~nchajanyasya ghoSheNA shAr~NgavisphUrjitena cha||2-125-7
devaM vijR^imbhitaM dR^iShTvA sarvabhUtAni tatrasuH |

Due to the sound of pA~nchajanya (kR^iShNa's conch) and the sound ofthe bow shAr~Nga and seeing the lord yawning, all the beings becameterrified.

etasminnantare tatra rudrasya pArShadA raNe ||2-125-8mAyAyuddhaM samAshritya pradyumnaM paryavArayan |

During this time, the attendants of shiva, depending on the battle by illusion, surrounded pradyumna in the battle.

sarvAMstu nidrAvashagAnkR^itvA makaraketumAn ||2-125-9dAnavAnnAshayattatra sharajAlena vIryavAn |

The one having fish on his flag, pradyumna made all (demons) enter into the influence of sleep.

Valiant pradyumna destroyed the demons with a group of arrows.pramAthagaNabhUyiShThAMstatra tatra mahAbalAn ||2-125-10

The one with great power, pradyumna destroyed the army fullof oppressing groups there.

tatastu jR^inbhamANasya devasyAkliShTakarmaNaH |jvAlA prAdurabhUdvaktrAddahantIva disho dasha ||2-125-11

As the lord (shiva) who performs difficult tasks yawned, flames came out of his mouth, powerful to burn all the ten directions.

tatastu dharaNI devI pIDyamAnA mahAtmabhiH |brahmANaM vishvadhAtAraM vepamAnAbhyupAgamat||2-125-12

Then the Goddess earth, oppressedby the (battle between) great souls trembled and approached brahmA, the creator of the world and soughtrefuge.

pR^ithivyvAchadevadeva mahAbAho pIDyAmi paramaujasA |kR^iShNarudrabharAkrAntA bhaviShyaikArNavA punaH||2-125-13

Goddess earth said:O the lord of gods! O the one with powerful arms! I am oppressed with high splendor. I am distressed by the battle between kR^iShNa andrudra (shiva). I will again get immersed in the one ocean (ekArNava).

aviShahyamimaM bhAraM chintayasva pitAmaha |laghvIbhUtA yathA deva dhArayeyaM charAcharam||2-125-14

This load is unbearable. O grandfather! Please think about this(and do something) so that the fixed and movable can become light again to enable me to carry them.

tatastu kAshyapIM devIM pratyuvAcha pitAmahaH |muhUrtaM dhArayAtmAnamAshu laghvI bhaviShyasi ||2-125-15

vaishampAyana said:Then the grandfather (brahmA) replied to the Goddess earth (kAshyapI): Bear the load for a moment. The load will soon become light.

vaishampAyana uvAchadR^iShTvA tu bhagavAnbrahmA rudraM vachanamabravIt |

The lord brahmA looked at rudra (shiva) and spoke the following words:

sR^iShTo mahAsuravadhaH kiM bhUyaH parirakShyase ||2-125-16

(Note 1)The destruction of great demons has started now (with your consent).Then why are you protecting them

?na cha yuddhaM mahAbAho tava kR^iShNena rochate |na cha budhyasi kR^iShNaM tvamAtmAnaM tu dvidhA kR^itam||2-125-17

O the one with great arms! I do not like your fighting with kR^iShNa. Also you are not understanding kR^iShNa with your intellect. Your soul is divided in two parts (of which one is kR^iShNa).

tataH sharIrayogAddhi bhagavAnavyayaH prabhuH |pravishya pashyate kR^itsnAMstrI.NllokAnsacharAcharAn ||2-125-18

(vaishampAyana continued: O janamejaya!) When he was advised thus by brahmA, the lord (shiva), the lord who does not have any decline, entered his (own) body by yoga and visualized the entire threeworlds along with all the moving and fixed beings.

pravishya yogaM yogAtmA varAMstAnanuchintayan |dvAravatyAM yaduktaM cha tadanusmR^itya sarvashaH |

shiva, the soul of yoga, entered the state of yoga and thought about theboons he had given earlier (to bANa) and remembered all that he spoke in the city of doors (dvAravati).

jagAda nottaraM kiMchinnivR^itto.asau bhavattadA||2-125-19

(Considering all this) he (shiva) did not say anything in answer. Then he(shiva) retreated from the battle.

AtmAnaM kR^iShNayonisthaM pashyata hyekayonijam |tato niHsR^itya rudrastu nyastavAdo.abhavanmR^idhe||2-125-20

Then rudra (shiva) who is born froma single source, realized his own soul as the soul of kR^iShNa (brahma - the ultimate soul). Then rudra (shiva), without any argument, retreated from the battle (with kR^iShNa).

brahmANaM chAbravIdrudro na yotsye bhagavanniti |kR^iShNena saha sa~NgrAme laghvIbhavatu medinI ||2-125-21

Then rudra (shiva) told brahmA: O lord! I will not fight the battle with kR^iShNa. Let the earth become light.

tataH kR^iShNo.atha rudrashcha pariShvajya parasparam |parAM prItimupAgamya sa~NgrAmAdapajagmatuH||2-125-22

Then kR^iShNa and rudra embracedeach other. They became highly pleased with each other and both retreated from the battle field.

na cha tau pashyate kechidyoginau yogamAgatau |eko brahma tathA kR^itvA pashya.NllokAnpitAmahaH||2-125-23

No one else could realize that both kR^iShNa and shiva are one with yoga. Only the grandfather brahma who has seen the world has made them so, realized them as one.

uvAchaitatsamuddishya mArkaNDeyaM sanAradam |pArshvasthaM paripaprachCha j~nAtvA vai dIrghadarshinam||2-125-24

Immediately brahmA spoke about this to mArkaNDeya and nArada, who were nearby, knowing that they are endowed with a vision for future.

pitAmaha uvAchamandarasya gireH pArshve nalinyAM bhavakeshavau |rAtrau svapnAntare brahmanmayA dR^iShTau harAchyutau ||2-125-25

grandfather (brahmA) said:O those with the soul of brahman (O mArkaNDeya and nArada)! I saw both bhava (shiva) and keshava (kR^iShNa), hara (shiva) and the onenot having any decline (kR^iShNa), in a dream, in the night near a lake by the side of mountain mandara.

haraM cha harirUpeNa hariM cha hararUpiNam |sha~NkhachakragadApANiM pItAmbaradharaM haram||2-125-26

I saw hara (shiva) in the form of hari (kR^iShNa - viShNu) and hari (kR^iShNa - viShNu) in the form of hara (shiva). hara (shiva) was seen as holding the conch, chakra, mace and wearing a yellow garment (like viShNu).

trishUlapaTTishadharaM vyAghracharmadharaM harim |garuDasthaM chApi haraM hariM cha vR^iShabhadhvajam ||2-125-27

I saw hari (kR^iShNa - viShNu) holding the trident, three point spear and wearing the tiger skin. hara (shiva) was mounted on garuDa and hari (kR^iShNa - viShNu)was having the flag of the bull.

vismayo me mahAnbrahmandR^iShTvA tatparamAdbhutam |etadAchakShva bhagavanyAthAtathyena suvrata||2-125-28

O those with the soul of brahman (O mArkaNDeya and nArada)! Seeing that most superior wonder, I was wonderstruck. O lord! O the one who observes good penances! Please describe the secret of this inthe proper way.

mArkaNDeya uvAchashivAya viShNurUpAya viShNave shivarUpiNe |yathAntaraM na pashyAmi tena tau dishataH shivam ||2-125-29

mArkaNDeya said:I do not see any difference between shiva in the form of viShNu and viShNu in the form of shiva. They provide auspiciousness to the world.

anAdimadhyanidhanametadakSharamavyayam |tadeva te pravakShyAmi rUpaM hariharAtmakam ||2-125-30

I proclaim that the form with the soul of hari (viShNu) and hara (shiva) has no beginning, middle and end (destruction). This form is imperishable and having no decline.

yo viShNuH sa tu vai rudro yo rudraH sa pitAmahaH |ekA mUrtistrayo devA rudraviShNupitAmahAH||2-125-31

The one who is viShNu is shiva himself. The one who is shiva is thegrandfather. The manifestation is one for the three lords, rudra (shiva), viShNu (kR^iShNa) and the grandfather (brahmA).

varadA lokakartAro lokanAthAH svayaMbhuvaH |ardhanArIshvarAste tu vrataM tIvraM samAsthitAH ||2-125-32

They provide boons, they are the creators of the world, they are lords of the world, they are born from themselves, they are the half woman-man lord, observing severepenances.

yathA jale jalaM kShiptaM jalameva tu tadbhavet |rudraM viShNuH praviShTastu tathArudramayo bhavet ||2-125-33

As water that falls on water becomes water, when viShNu enters rudra (shiva), he (viShNu) will become full of rudra (shiva).

agnimagniH praviShTastu agnireva yathA bhavet |tathA viShNuM praviShTastu rudro viShNumayo bhavet ||2-125-34

As fire that enters fire becomes fire, when rudra (shiva) enters viShNu, he (rudra, shiva) will become full of viShNu.

rudramagnimayaM vidyAdviShNuH somAtmakaH smR^itaH |agnIShomAtmakaM chaiva jagatsthAvaraja~Ngamam||2-125-35

kartArau chApahartArau sthAvarasya charasya tu |jagataH shubhakartArau prabhaviShNU maheshvarau||2-125-36

Splendorous viShNu and the great lord (shiva) - both do good for the world. They are the creators as wellas the destroyers of the fixed and moving beings.

kartR^ikAraNakartArau kartR^ikAraNakArakau |bhUtabhavyabhavau devau nArAyaNamaheshvarau ||2-125-37

Both the lords, nArAyaNa (viShNu) and the great lord (shiva) are the creators of the creation and reason.They are the creators of all beings. Both of them are the past, future and the present.[jagataH pAlakAvetAvetau sR^iShTikarau smR^itau] |[They are remembered as the sustainers and the creators of the world.

]ete chaiva pravarShanti bhAnti vAnti sR^ijanti cha |etatparataraM guhyaM kathitaM te pitAmaha ||2-125-38

They alone cause the rain in the world , light up the world (as sun), move in the world (as wind) and create the world. O grandfather! I have described the highest secret to you.yashchainaM paThate nityaM yashch

ainaM shR^iNuyAnnaraH |prApnoti paramaM sthAnaM viShNurudraprasAdajam||2-125-39

The man who studies this daily and the one who hears it (daily) will ultimately attain the highest place due to the pleasure of viShNu and rudra.

devau hariharau stoShye brahmanAsaha sa~Ngatau |etau cha paramau devau jagataH prabhavApyayau ||2-125-40

I worship the lords hari (viShNu) and hara (shiva) along with brahmA.They are the supreme lords, responsible for the creation and destruction of the world.

rudrasya paramo viShNurviShNoshcha paramaH shivaH |eka eva dvidhA bhUto loke charati nityashaH ||2-125-41

The supreme lord of rudra (shiva) isviShNu and the supreme lord of viShNu is shiva (rudra). The same lord is moving in the world always in two forms.

na vinA sha~NkaraM viShNurna vinA keshavaM shivaH |tasmAdekatvamAyAtau rudropendrau tu tau purAva

viShNu does not exist without sha~Nkara (shiva) and shiva does not exist without keshava (viShNu). Hence, rudra (shiva) and upendra (kR^iShNa - viShNu) have attained oneness, since long before.namo rudrAya kR^iShNAya namaH saMhatachAriNe ||2-125-42

I bow to rudra (shiva). I bow to kR^iShNa. I bow to the one moving in the combined form.

namaH ShaDardhanetrAya sadvinetrAya vai namaH |namaH pi~NgalanetrAya padmanetrAya vai namaH||2-125-43

I bow to the one having half of six (three) eyes (shiva). I bow to the one having two eyes (viShNu). I bowto the one having reddish brown eyes (shiva). I bow to the one having eyes as beautiful as the lotusflower (viShNu).

namaH kumAragurave pradyumnagurave namaH |namo dharaNIdharAya ga~NgAdharAya vai namaH||2-125-44

I bow to the preceptor (shiva) of kumara (subrahmaNya). I bow to the preceptor of pradyumna (kR^iShNa - viShNu). I bow to the one who holds the earth (viShNu). I bow to the one who carries ga~Nga (shiva).

namo mayUrapichChAya namaH keyUradhAriNe |namaH kapAlamAlAya vanamAlAya vai namaH ||2-125-45

I bow to the one who wears peacock feather (kR^iShNa - viShNu). I bow to the one having bracelets of serpents (shiva). I bow to the one wearing a garland of skulls (shiva). I bow to the one wearing a garland of forest flowers (viShNu).

namastrishUlahastAya chakrahastAya vai namaH |namaH kanakadaNDAya namaste brahmadaNDine ||2-125-46

I bow to the one holding the trident(shiva). I bow to the one holding thechakra (viShNu). I bow to the one holding the golden staff (viShNu). I bow to the one holding the staff of brahma (shiva).

namashcharmanivAsAya namaste pItavAsase |namo.astu lakShmIpataye umAyAH pataye namaH ||2-125-47

I bow to the one wearing the tiger skin (shiva). I bow to the one wearing the yellow dress. I bow to the husband of lakShmI (viShNu). I bow to the husband of umA (shiva).

namaH khaTvA~NgadhArAya namo musaladhAriNe |namo bhasmA~NgarAgAya namaH kR^iShNA~NgadhAriNe ||2-125-48

namaH shmashAnavAsAya namaH sAgaravAsine |namo vR^iShabhavAhAya namo garuDavAhine ||2-125-49

I bow to the one who lives in the burial places (shiva). I bow to the one who lives in the ocean (viShNu).I bow to the one having he bull as his vehicle (shiva). I bow to the one having garuDa as his vehicle (viShNu).

namastvanekarUpAya bahurUpAya vai namaH |namaH pralayakartre cha namastrailokyadhAriNe ||2-125-50

I bow to the one having not one (many) form (viShNu). I bow to the one having numerous forms (shiva).I bow to the creator of deluge (shiva). I bow to the one who holds the three worlds (viShNu).

namo.astu saumyarUpAya namo bhairavarUpiNe |virUpAkShAya devAya namaH saumyekShaNAya cha ||2-125-51

I bow to the one having a gentle form (viShNu). I bow to the one having a terrible form (shiva). I bowto the lord who is diversely eyed (shiva). I bow to the one having a gentle look.

dakShayaj~navinAshAya balerniyamanAya cha |namaH parvatavAsAya namaH sAgaravAsine ||2-125-52

I bow to the destroyer of the sacrifice of dakSha (shiva). I bow to the one who bound bali (vAmana - viShNu). I bow to the one who resides on the mountain (shiva). I bow to the one who resides in the ocean (vishNu).

namaH suraripughnAya tripuraghnAya vai namaH |namo.astu narakaghnAya namaH kAmA~NganAshine ||2-125-53

I bow to the slayer of the enemies of deva-s (viShNu). I bow to the slayer of tripura-s (shiva). I bow to the slayer of naraka (kR^iShNa - viShNu). I bow to the one who destroyed the limbs (and body) of kAma (shiva).

namastvandhakanAshAya namaH kaiTabhanAshine |namaH sahasrahastAya namo.asa~NkhyeyabAhave||2-125-54

I bow to the slayer of andhaka (shiva). I bow to the slayer of kaiTabha (viShNu). I bow to the one having thousand arms (viShNu). I bow to the one having many arms (shiva).

namaH sahasrashIrShAya bahushIrShAya vai namaH |dAmodarAya devAya mu~njamekhaline namaH||2-125-55

I bow to the one having thousand heads (viShNu). I bow to the one having many heads (shiva). I bow to lord dAmodara (kR^iShNa - viShNu).I bow to the lord wearing garland ofgrass on his waist.

namaste bhagavanviShNo namaste bhagava~nChiva |namaste bhagavandeva namaste devapUjita ||2-125-56

O lord viShNu! I bow to you. O lord shiva! I bow to you. O lord! I bow toyou. O lord who is worshipped by the gods! I bow to you.

namaste sAmabhirgIta namaste yajubhiH saha |namaste surashatrughna namaste surapUjita |

O lord who is praised by the verses of sAma! I bow to you. O lord who is praised by the verses of yajus! I bow to you. I bow to you! O slayer of the enemies of deva-s! O the one who is worshipped by deva-s! I bow to you.

namaste karmiNAM karma namo.amitaparAkrama |hR^iShIkesha namaste.astu svarNakesha namo.astu te||2-125-57

I bow to the lord who is the action of the performers. I bow to the onehaving unlimited valiance! O the lord of senses (viShNu)! I bow to you. O the one with golden hair (shiva)! I bow to you.

imam stavaM yo rudrasya viShNoshchaiva mahAtmanaH |sametya R^iShibhiH sarvaiH stutau stauti maharShibhiH ||2-125-58

This hymn of the great souls, rudra (shiva) and viShNu is recited by all sages. This hymn is sung by all the great sages such as,

vyAsena vedaviduShA nAradena chadhImatA |bhAradvAjena gargeNa vishvAmitreNa vai tathA||2-125-59

vyAsa, the expert of veda-s, nAradahaving intellect, bhAradvAja, garga as well as

vishvAmitra
,agastyena pulastyena dhaumyena cha mahAtmanA |

and also the great souls agastya, pulastya and dhaumya.

ya idaM paThate nityaM stotraM hariharAtmakam ||2-125-60 arogA balavAMshchaiva jAyate nAtra saMshayaH |

Those who study this hymn of hari (viShNu) and hara (shiva) daily will become free of any disease and also will become strong. There is nodoubt.

shriyaM cha labhate nityaM na cha svargAnnivartate ||2-125-61aputro labhate putram kanyA vindati satpatim |

They will always obtain prosperity. They will never be turned away from heaven. The childless will get children and maiden will get a goodhusband.

gurviNI shR^iNute yA tu varaM putraM prasUyate ||2-125-62

If a pregnant woman hears this hymn, she will deliver a best son.

rAkShasAshcha pishAchAshcha vighnAni cha vinAyakaH |bhayaM tatra na kurvanti yatrAyaM paThyate stavaH ||2-125-63

Demons, imps, obstacles and also vinAyaka will not create any fear where this hymn is recited.

iti shrImahAbhArate khileShu harivaMshe viShNuparvaNi hariharAtmakastavo nAma pa~nchaviMshatyadhikashatatamo.adhyAyaH

Thus this is the one hundred and twenty fifth chapter of viShNuparva, harivaMsha, khila of mahabhArata, fighting stops between rudra and KR^iShNa and Hymn to hari-hara.

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Pages

Saturday 30 September 2017

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Equality of lord rudra and lord vishnu in mahabharat