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Saturday 30 September 2017

FINDING , INTERUPTING AND EXPLAINING INTERPOLATIONS/CORRECTIONS OF MAHABHARATA.

FINDING , INTERUPTING AND EXPLAINING INTERPOLATIONS/CORRECTIONS OF MAHABHARATA.

Many of you may be thinking that how can i say these are interpolations? This is because that there is sure evidence for that. All the interpolations that are in the post are from shanti parva the biggest interpolated book of mahabhart

proof click here - https://en.m.wikipedia.org/wiki/Shanti_Parva?_e_pi_=7%2CPAGE_ID10%2C6616751361

                      (A)

When in the sacrifice of king Sarjiati, the great Rishi Chyavana became desirous of making the twin Aswins sharers of the sacrificial offerings, Indra objected. Upon Chyavana insisting, Indra sought to hurl his thunderbolt at him. The Rishi paralysed Indra's arms. Incensed at the destruction of his sacrifice by Rudra, Daksha once more set himself to the practice of severe austerities and attaining to high puissance caused something like a third eye to appear on the forehead of Rudra for the destruction of Tripurasura.  When Rudra addressed himself for the destruction of the triple city belonging to the Asuras, the preceptor of the Asuras, viz., Usanas, provoked beyond endurance, tore a matted lock from his own head and hurled it at Rudra. From that matted lock of Usanas sprang many serpents. Those serpents began to bite Rudra, at which his throat became blue. During a bygone period, viz., that connected with the Self-born Manu,  it is said that Narayana had seized Rudra by the throat and hence did Rudra's throat become blue.
— SHANTI PARVA, SECTION CCCXLIII

Ok,now we can clearly see the interpolations in it because,

(1-)  RUDRA's THIRD EYE

We know that lord rudra was having a third eye from starting. Daksha was not the cause of third eye of rudra. The chapter says that after the daksha sacrifice was destroyed by rudra then at time of tripursamhara the daksha again done severe austerities.

Here is the verse from above chapter :-

Incensed at the destruction of his sacrifice by Rudra, Daksha once more set himself to the practice of severe austerities and attaining to high puissance caused something like a third eye to appear on the forehead of Rudra for the destruction of Tripurasura.

— SHANTI PARVA, SECTION CCCXLIII

But the daksha sacrifice chapter of mahabharat says rudra as having three eyes before tripursamhara.

Here is the verse :-

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

(2-)  RUDRA GOT BLUE THROAT BECAUSE OF BITING OF SNAKES.

The chapter says that the rudra got blue throat by biting of snakes that were sprung from the matted lock of Usanas and that cause rudra's throat turn blue.

Ok, now snakes bited rudra and why his only throat turn blue? Ok, now it is clear that it is an interpolation because it was made to show narayan's glory that narayan sized rudra's throat and it turned blue. The ramayan,mahabharat and other purans like srimad bhagwatam say that while the churning of ocean was gooing on the poison named halahal emerged lord shiva drank that poison and stoped it in his throt for that he came to be known as neelkanth.

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

                       (B)    

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. It is for this that I always adore him. If I do not adore the auspicious and boon-giving Isana nobody would then adore my own self. The ordinances I set are followed by all the worlds. Those ordinances should always be adored, and it is, therefore, that I adore them. He who knows Rudra knows myself, and he who knows myself knows Rudra. He who follows Rudra follows me, Rudra is Narayana. Both are one; and one is displayed in two different forms. Rudra and Narayana, forming one person, pervade all displayed things and cause them to act. No one else than Rudra is competent to grant me a boon. O son of Pandu. Having settled this in my mind, I adored in days of yore the ancient and puissant Rudra, for obtaining the boon of a son. In adoring Rudra thus I adored my own self. Vishnu never bows his head unto any deity except his own self. It is for this reason that I adore Rudra, (Rudra being, as I have already told thee, my own self). All the deities, including Brahma and Indra and the deities and the great Rishis, adore Narayana, that foremost of deities, otherwise called by the name of Hari.
— SECTION CCCXLII

This chapter is very good and says narayan is rudra. But some people take it in the sense that rudra is born through narayan. But in mahabharat both narayan and shiva are said to create each other

Here is the proof:-

Kesava is that devoted worshipper of Rudra who has sprung from Rudra himself. Kesava always worship the Lord Siva, regarding his Phallic emblem to be the origin of the universe.
— — The Mahabharata, Book 7: Drona Parva: Drona-vadha Parva: Section CCI

And here is the another proof:-

Thou art he that hadst created from thy right side the Grandsire Brahma, the Creator of all things. Thou art he that hadst created from thy left side Vishnu for protecting the Creation. Thou art that puissant Lord who didst create Rudra when the end of the Yuga came and when the Creation was once more to be dissolved. That Rudra, who sprang from thee destroyed the Creation with all its mobile and immobile beings, assuming the form of Kala of great energy, of the cloud Samvartaka (charged with water which myriads of oceans are not capacious enough to bear), and of the all consuming fire. Verily, when the period comes for the dissolution of the universe, that Rudra stands, ready to swallow up the universe. Thou art that Mahadeva, who is the original Creator of the universe with all its mobile and immobile entities.

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

So, it gives a shureshot evidence that narayan and shiva are one because they both create bramha,vishnu and rudra.

                         (C) 

While the four-faced Brahma of great intelligence was seated there, his son Mahadeva, who had sprung from his forehead encountered him one day in course of his wanderings through the universe. In days of yore, the Three-eyed Siva endued with puissance and high Yoga, while proceeding along the sky, beheld Brahma seated on that mountain and, therefore, dropped down quickly on its top. With a cheerful heart he presented him before his progenitor and worshipped his feet. Beholding Mahadeva prostrated at his feet, Brahma took him up with his left hand. Having thus raised Mahadeva up, Brahma, that puissant and one Lord of all creatures, then addressed his son, whom he met after a long time, in these words. "The Grandsire said, 'Welcome art thou, O thou of mighty arms. By good luck I see thee after such a long time come to my presence. I hope, O son, that everything is right with thy penances and thy Vedic studies and recitations. Thou art always observant of the austerest penances. Hence I ask thee about the progress and well-being of those penances of thine!'

— SHANTI PARVA,SECTION CCCLII

This article is a total interpolation i will give sound proofs for this:-

RUDRA WAS NOT BORN TO BRAMHA FROM HIS FOREHEAD

Rudra is said to born of bramha but not from the forehead,yes the article (A) gives the same story of birth of rudra by the  forehead of bramha but it is a vaishnav chapter. And vayupuran oldest puran which is also mentioned in chapter 3.191 of the Mahabharata, and section 1.7 of the Harivamsa and it also do not say this. Srimad bhagwatam,shiva puran and other purans also do not say this.

IT IS NOT NESSESORY THAT THIS RUDRA IS  GOD RUDRA BUT MAY BE ONE OF ELEAVEN RUDRAS

There is god rudra the partial incration of god shiva but he do not worships bramha but the 11rudras born to bramha were to help him in the creation so,may be this rudra would be one of those and yes this  story is accepted by vayu puran,matsya puran,kurma puran,shiva puran and linga puran.

And in mahabharat daksha was also not knowing about the god rudra.

"Daksha said, 'We have many Rudras armed with lances and bearing matted locks on their heads. They are eleven in number. I know them all, but I do not know who this (new Rudra) Maheswara is.'

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

RUDRA NEVER WORSHIP BRAMHA

Rudra never worshiped bramha else bramha gives adortions to rudra .

"‘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

And else we know that trinity of bramha,vishnu and rudra are one.

                         (D) 

At that time the great sacrifice of Daksha took place. Daksha, however, in that sacrifice of his, refused to give a share unto Rudra, O Bharata, of the sacrificial offerings. Urged by the sage Dadhichi, Rudra destroyed that sacrifice. He hurled a dart whose flames blazed up every moment. That dart, having consumed all the preparations of Daksha's sacrifice, came with great force towards us (Nara and Narayana) at the p. 168 retreat of Vadari. With great violence that dart then fell upon the chest of Narayana. Assailed by the energy of that dart, the hair on the head of Narayana became green. In fact, in consequence of this change in the hue of my hair I came to be called by the name of Munjakesa. 1 Driven off by an exclamation of Hun which Narayana uttered, the dart, its energy being lost, returned to Sankara's hands. At this, Rudra became highly angry and as the result thereof he rushed towards the Rishis Nara and Narayana, endued with the puissance of severe austerities. Narayana then seized the rushing Rudra with his hand by the throat. Seized by Narayana, the lord of the universe, Rudra's throat changed colour and became dark. From that time Rudra came to be called by the name of Sitikantha. Meanwhile Nara, for the purpose of destroying Rudra, took up a blade of grass, and inspired it with Mantras. The blade of grass, thus inspired, was converted into a mighty battle-axe. Nara suddenly hurled that battle-axe at Rudra but it broke into pieces. In consequence of that weapon thus breaking into pieces, I came to be called by the name of Khandaparasu.' 2 "Arjuna said, 'In that battle capable of bringing about the destruction of the three worlds, who obtained the victory, O Janarddana, do thou tell me this!'" "The blessed and holy one said, 'When Rudra and Narayana became thus engaged in battle, all the universe became suddenly filled with anxiety. The deity of fire ceased to accept libations of even the purest clarified butter duly poured in sacrifices with the aid of Vedic Mantras. The Vedas no longer shone by inward light in the minds of the Rishis of cleansed souls. The attributes of Rajas and Tamas possessed the deities. The Earth trembled. The vault of the firmament seemed to divide in twain. All the luminaries became deprived of their splendour. The Creator, Brahman, himself fell from his seat. The Ocean itself became dry. The mountains of Himavat became riven. When such dire omens appeared everywhere, O son of Pandu, Brahma surrounded by all the deities and the high-souled Rishis, soon arrived at that spot where the battle was raging. The four-faced Brahma, capable of being understood with the aid of only the Niruktas, joined his hands and addressing Rudra, said,--Let good happen to the three worlds. Throw down thy weapons, O lord of the universe, from desire of benefiting the universe. That which is unmanifest, indestructible, immutable, supreme, the origin of the universe, uniform, and the supreme actor, that which transcends all pairs of opposites, and is inactive, has, choosing to be manifested, been pleased to assume this one blessed form, (for though double, the two but represent the same form). This Nara and Narayana (the displayed forms of Supreme Brahman) have taken birth in the race of Dharma. The foremost of all deities, these two are observers of the highest vows and endued with the severest penances. Through some reason best known to Him, I myself have sprung from the attribute of His Grace. Eternal as thou art, for thou hast ever existed since all the past creations, thou too hast sprung from His Wrath. With myself then, these deities, and all the great Rishis, do thou adore this displayed form of Brahma, and let peace be unto all the worlds without any delay.--Thus addressed by Brahma, Rudra forthwith cast off the fire of his wrath, and set himself to gratify the illustrious and puissant God Narayana.  Indeed, he soon placed himself at the disposal of the adorable boon-giving and puissant God Narayana. That boon-giving God Narayana, who hath his wrath and the senses under control, soon became gratified and reconciled with Rudra. Well-adored by the Rishis, by Brahma, and by all the deities, that great God, the Lord of the universe, otherwise called by the name of Hari, then addressed the illustrious Isana and said these words:--He that knows thee, knows me. He that follows thee, follows me. There is no difference between thee and me. Do thou never think otherwise. The mark made by thy lance on my chest will from this day assume the form of a beautiful whirl, and the mark of my hand on thy throat will also assume a beautiful shape in consequence of which thou shalt, from this day, be called by the name of  Sreekantha.'" "The blessed and holy one  continued. 'Having mutually caused such marks on each other's person, the two Rishis Nara and Narayana thus made friends with Rudra. and dismissing the deities, once more set themselves to the practice of penances with a tranquil soul. I have thus told thee, O son of Pritha, how in that battle which took place in days of yore between Rudra and Narayana, the latter got the victory. I have also told thee the many secret names by which Narayana is called and what the significations are, O Bharata, of one of those names, which, as I have told thee, the Rishis, have bestowed upon the great God. In this way, O son of Kunti, assuming diverse forms do I rove at will through the Earth, the region of Brahma himself, and that other high and eternal region of felicity called Goloka. Protected by me in the great battle, thou hast won a great victory. That Being whom, at the time of all thy battles, thou beheldest stalking in thy van, know, O son of Kunti, is no other than Rudra, that god of gods, otherwise called by the name of Kaparddin. He is otherwise known by the name of Kala,  and should be known as one that has sprung from my wrath. Those foes whom thou hast slain were all, in the first instance, slain by him.  Do thou bend thy head unto that god of gods, that lord of Uma, endued with immeasurable puissance With concentrated soul, do thou bend thy head unto that illustrious Lord of the universe, that indestructible deity, otherwise called by the name of Hari. He is none else than that deity who, as I have repeatedly told thee, has sprung from my wrath. Thou hast, before this, heard, O Dhananjaya, of the puissance and energy that reside in him!'"
— SHANTI PARVA, SECTION CCCXLIII

Although this article is very good and discribes the equality of narayan and rudra. But it is not authentic because first it says that rudra is destroying the sacrifice of daksha and that's false because virbhadra distroyed the sacrifice of daksha as per orders of rudra and nara and narayan never fighted with rudra else they done a serve peance to rudra in badrinath.

So i will be giving sound proofs for this:-

(1-) RUDRA DID NOT WENT TO DESTROY THE SACRIFICE OF DAKSHA

Rudra did not went to daksha's sacrifice to destroy it but send veerbhadra to destroy it along with the bhadrkali.

Here is the proof for that from mahabharar daksha's sacrifice chapter :-

Daksha, joining their hands in reverence, addressed that mighty Being, saying, 'Tell us, who thou art.' "Virabhadra said, 'I am neither Rudra nor his spouse, the goddess Uma. Nor have I come here for partaking of the fare (provided in this Sacrifice). Knowing the fact of Uma's wrath, the puissant Lord who is the soul of all creatures has given way to wrath. I have not come here for seeing these foremost of Brahmanas. I have not come here urged by curiosity. Know that I have come here for destroying this Sacrifice of yours. I am known by the name of Virabhadra and I have sprung from the wrath of Rudra. This lady (who is my companion), and who is called Bhadrakali, hath sprung from the wrath of the goddess. We have both been despatched by that god of gods, and we have accordingly come here. O foremost of Brahmanas, seek the protection of that Lord of the deities, the spouse of Uma. It is preferable to incur even the wrath of that foremost of gods than to obtain boons from any other Deity.'

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

Well other stories of mahabharat says that rudra went to destroy the sacrifice of daksha but does not mention the presence of rishi narayan and rishi nara.

(2-) NARA AND NARAYAN DID NOT FIGHT  WITH RUDRA ELSE THEY DONE PEANCE FOR RUDRA AT BADRINATH

Nara and narayan did not fight with rudra else they done serve peances for rudra at badrinath. In drona parva which is not said to be a interpolated parva of mahabharat as shanti parva there vyasa tells ashwathama when his narayanastra were not able to do any harm to krishna and arjun because they got boon to be uneffected by any weapon by rudra.

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

(3-) RUDRA BORN OF KRISHNA's WARTH

As we know that both narayan and shiva are one so they both are said to create bramha,vishnu and rudra in mahabharat.

Here is 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), . instruments in the hands of Aniruddha.

— SHANTI PARVA,SECTION CCCXLII

Here is another proof:-

Thou art he that hadst created from thy right side the Grandsire Brahma, the Creator of all things. Thou art he that hadst created from thy left side Vishnu for protecting the Creation. Thou art that puissant Lord who didst create Rudra when the end of the Yuga came and when the Creation was once more to be dissolved. That Rudra, who sprang from thee destroyed the Creation with all its mobile and immobile beings, assuming the form of Kala of great energy, of the cloud Samvartaka (charged with water which myriads of oceans are not capacious enough to bear), and of the all consuming fire. Verily, when the period comes for the dissolution of the universe, that Rudra stands, ready to swallow up the universe. Thou art that Mahadeva, who is the original Creator of the universe with all its mobile and immobile entities.

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

Harivamsa parva says about this :-

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

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

SHIVA SAHARSHNAMA

Well, many persons say that shiva saharshnama is non-authentic as it is not included in the critical edition of mahabharat prepaired by B.O.R.I. ( BHANDARKAR ORIENTAL RISEARCH INSTITUTE ).

But there are two types of shiva saharshnamas in mahabharat one recited by daksha in shanti parva and one recited by krishna in anushasan parva.

So,the shiva saharshnam recited by daksha is not included in the critical edition of mahabharat but the shiva saharshnam recited by krishna is in the critical edition of mahabharat.

You can download mahabharat parvas seperately from critical edition of mahabharat prepared by B.O.R.I. from here and can check anushasan parva for proof:-

http://sanskritdocuments.org/mirrors/mahabharata/mahabharata-bori.html

The only problem is that that it is written full in sanskrit so i can tell you the page which you can go directly to find the shiva saharshnam of anushasan parva.

Page no.77 for the starting of shiva saharshnam chapter. But the saharshnaam will appear in later chapter.

Page no.112 contains shiva saharshnam on the top only the shiva saharshnam is written.

WHY SHIVA SAHARSHNAAM OF ANUSHASAN PARVA WAS NOT COMMENTED VERY EARLY MEANS BEFORE 16th CENTURY ?

Well it is a nice question if asked with curiosity but not if asked with haterness against shaivtaies.

Well answer is here :-

When the vayu puran like the oldest puran gived shiva saharshnaam which belonged to shanti parva of mahabharat then other purans like bhramand puran which was once vayu puran but its continiues revesions led it to make bhramand puran also contains shiva saharshnaam of shanti parva of mahabharat.

And now when the critical edition of mahabharat prepaired by B.O.R.I. ( BHANDARKAR ORIENTAL RISEARCH INSTITUTE ) doesnot consist shiva saharshnaam of shanti parva as it considers shiva saharshnaam of shanti parva as later addition to mahabharat so now, only anushasan parva shiva saharshnaam is left.

So, it existed before 16th century proof is this that the great LINGA PURAN which was made around 5th century to 10th century shiva saharshnaam version 1 is very close to anushasan parva shiva saharshnaam.

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