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.

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)“.

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

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
 

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:-

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

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.

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

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:-

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

Mahabharat says satrudriya is a hymn to umapati rudra

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

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!'

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!'

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

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.

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.

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!'

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:—

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. 

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 :—

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 'Satarudriya,' for the gods love the mystic.

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

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.

— THANKS FOR READING—