SHIVA"THE GOD"

Saturday, 30 September 2017

FINDING , INTERUPTING AND EXPLAINING INTERPOLATIONS/CORRECTIONS OF MAHABHARATA.

FINDING , INTERUPTING AND EXPLAINING INTERPOLATIONS/CORRECTIONS OF MAHABHARATA.

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

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

(A)

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

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

(1-) RUDRA's THIRD EYE

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

Here is the verse from above chapter :-

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

— SHANTI PARVA, SECTION CCCXLIII

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

Here is the verse :-

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

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

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

Here is the verse from mhabharat daksha sacrifice chapter :-

thou art three-eyed.

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

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

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

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

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

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

— Adi Parva: Astika Parva: Section XVIII

(B)

These two, viz., Brahma and Rudra, are the foremost of all the deities, having sprung respectively from the Propitiousness and the Wrath (of Aniruddha). Acting according to Aniruddha's direction, these two deities create and destroy. Although capable of granting boons unto all creatures, they are, however, in the matter of the concerns to which they attend (viz., Creation and Destruction), merely instruments in the hands of Aniruddha. (It is Aniruddha that does everything, making Brahma and Rudra the visible agents in respect of the universe). Rudra is otherwise called Kaparddin. He has matted locks on his head, and sometimes displays a head that is bald. He loves to dwell in the midst of crematoriums which constitute his home. He is an observer of the austerest vows. He is Yogin of mighty puissance and energy. He is the destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of Pandu, Rudra should be known to have always Narayana for his Soul. If that deity of deities, viz., Maheswara, be worshipped, then O Partha, is the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of all the worlds, of all the universe. Rudra, again, is my Soul. It is for this that I always adore him. If I do not adore the auspicious and boon-giving Isana nobody would then adore my own self. The ordinances I set are followed by all the worlds. Those ordinances should always be adored, and it is, therefore, that I adore them. He who knows Rudra knows myself, and he who knows myself knows Rudra. He who follows Rudra follows me, Rudra is Narayana. Both are one; and one is displayed in two different forms. Rudra and Narayana, forming one person, pervade all displayed things and cause them to act. No one else than Rudra is competent to grant me a boon. O son of Pandu. Having settled this in my mind, I adored in days of yore the ancient and puissant Rudra, for obtaining the boon of a son. In adoring Rudra thus I adored my own self. Vishnu never bows his head unto any deity except his own self. It is for this reason that I adore Rudra, (Rudra being, as I have already told thee, my own self). All the deities, including Brahma and Indra and the deities and the great Rishis, adore Narayana, that foremost of deities, otherwise called by the name of Hari.
— SECTION CCCXLII

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

Here is the proof:-

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

And here is the another proof:-

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

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

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

(C)

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

— SHANTI PARVA,SECTION CCCLII

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

RUDRA WAS NOT BORN TO BRAMHA FROM HIS FOREHEAD

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

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

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

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

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

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

RUDRA NEVER WORSHIP BRAMHA

Rudra never worshiped bramha else bramha gives adortions to rudra .

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

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

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

(D)

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

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

So i will be giving sound proofs for this:-

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

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

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

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

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

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

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

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

Here is it:-

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

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

(3-) RUDRA BORN OF KRISHNA's WARTH

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

Here is the proof:-

— SHANTI PARVA,SECTION CCCXLII

Here is another proof:-

— 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.

NARAYAN

NARAYAN

Narayan is the ultimate god whose local form is vishnu well vishnu also bears the name narayan but that is not related to original narayan in mahabharat there were nara and narayan , arjun as nara and krishna as narayan which may means nara means body and narayan means whose abobe is body may be meaning atman. But vishnu bears a name narayan which means nara means water and ayan means adobe it means that whose adobe is water. Bhramha is said to be born out of its navel and rudra by his warth and he does creation of the universe in the form of bhramha preserves the world in the form of vishnu and sustains in the form of rudra.

VISHNU

Vishnu is said to be the local form of narayan and a aditya the vishnu puran and some other purans say that it is vishnu who is best among adityas. In bhagwat geeta krishna says,"among adityas i am vishnu". It is said vishnu was born as aditi son as a boon given to her by vishnu sometimes identified with vaman.

LAXMI
Laxmi is the wife and shakti of vishnu.
She was gone into the ocean when the rishi durvasa cursed the world that its wealth would be gone. But was taken out while churning of oceans and and was remarried to vishnu.

Vishnu and shiva in valmiki ramayan — WAR BETWEEN LORD VISHNU AND LORD SHIVA

Vishnu and shiva in valmiki ramayan —

WAR BETWEEN LORD VISHNU AND LORD SHIVA

In bal khand of valmiki ramayan there is a war between the shiva and vishnu some people may think that this fight was between the two gods but it was between their bows that is the reason when shiva's bow was loosed then lord vishnu done the sound of humm and the fight was over.

Although this chapter looks like a interpolation because, as we know that bal khand and uttar khand of valmiki ramayan are later additions to the valmiki ramayan.
The king janak told lord rama that this bow was used by lord shiva in daksha yajna and was given to gods that gave the shiv dhanush to his ancestors but parashuram says that it is the bow used in tripurasur fight and destroyed the tripurasur. Although that bow used by lord shiva in tripura fight was mandara mountain and parashuram says when lord shiva's bow was defeated by vishnu's one he gived his bow to the king of videh.

Here is a conservation of king janaka with vishwamitra. :-

दक्षयज्ञवधे पूर्वं धनुरायम्य वीर्यवान्।रुद्रस्तु त्रिदशान् रोषात्सलीलमिदमब्रवीत्।।1.66.9।।

पूर्वम् formerly, दक्षयज्ञवधे at the time of destruction of Daksha's sacrifice, वीर्यवान् possessinggreat prowess, रुद्र: Rudra, धनु: bow, आयम्य lifting, त्रिदशान् addressing devatas, रोषात् from anger, सलीलम् sportively, इदम् these words, अब्रवीत् spoke.

Earlier at the time of destruction of Daksha's sacrifice, Rudra endowed with greatprowess lifted this bow sportively and spoke to the gods.

यस्माद्भागार्थिनो भागान्नाकल्पयत मे सुरा:।वराङ्गाणि महार्हाणि धनुषा शातयामि व:।।1.66.10।।

सुरा: O Devatas, भागार्थिन: desiring your share, मे to me, यस्मात् for which reason, भागान् share, नाकल्पयत did not provide, व: your, महार्हाणि highly worthy, वराङ्गाणि beautiful limbs, धनुषा with bow, शातयामि sever.

'O gods in your anxiety to partake your share of the sacrifie, you have failed to provide mine in the sacrificial offerings. Therefore, I shall sever your jewelled heads and beautiful limbs with this bow'.

ततो विमनसस्सर्वे देवा वै मुनिपुङ्गव।प्रसादयन्ति देवेशं तेषां प्रीतोऽभवद्भव:।।1.66.11।।

मुनिपुङ्गव O Eminent ascetic, तत: thereater, सर्वे all, देवा: devatas, विमनस: with dejected minds, देवेशम् lord of devatas,Siva, प्रसादयन्ति propitiated, भव: Siva, तेषाम् in their matter, प्रीत: अभवत् was pleased.

"O Eminent ascetic thereafter all the gods with agitated minds propitiated lord of the gods, Siva and he was pleased with them.

प्रीतियुक्तस्स सर्वेषां ददौ तेषां महात्मनाम्।तदेतद्देवदेवस्य धनूरत्नं महात्मन:।न्यासभूतं तदा न्यस्तमस्माकं पूर्व के विभो।।1.66.12।।

स: Maheswara, प्रीतियुक्त: wellpleased, तेषाम् महात्मनाम् with those magnanimous ones, ददौ gave, विभो O Lord, महात्मन: of the exalted, देवदेवस्य lord of devatas, Siva's, तत् एतत् धनूरत्नम् that gem of weapons, तदा then, अस्माकम् our, पूर्वके with the ancestor,न्यासभूतम् in trust, न्यस्तम् deposited.

O Lord that gem of a bow belonging to Siva was given to the great gods who in turn got it deposited in trust with our ancestor.

So,here is the proof that the bow used by shiva in the sacrifice of daksha was granted to the gods by shiva and the gods given it to the ancestors of king janak

And yes the bow used for the distruction of triple city was the mandara mountain.

Here is the proof :-

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

And the mandara mountain was at his place after the tripurasur fight.
The proof is this that after the war of rama with ravan and even after when vishnu was incrated as krishna the mandara mountain was there.

Here is the proof :-

Arjuna saw himself journeying through the sky with Kesava. And Partha, possessed of the speed of the mind, seemed to reach, with Kesava, the sacred foot of Himavat and the Manimat mountain abounding in many brilliant gems and frequented by Siddhas and Charanas. And the lord Kesava seemed to have caught hold of his left arm. And he seemed to see many wonderful sights as he reached (those place). And Arjuna of righteous soul then seemed to arrive at the White mountain on the north. And then he beheld, in the pleasure-gardens of Kuvera the beautiful lake decked with lotuses. And he also saw that foremost of rivers, viz., the Ganga full of water. And then he arrived at the regions about the Mandara mountains.

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

Even though other tripurasur samhara chapter says that year was the bow of rudra during tripurasur fight. But year was also back to the place as it is a particular duration of time.

So, we can say that the fight between lord shiva and lord vishnu does not really happen.

Ok,many of you would not beleving me although it is proved by the ramayan itself and by mahabharat also.

so here is some more :—

The fight took place to know which is the best bow lord shiva's one or lord vishnu's one.

इमे द्वे धनुषी श्रेष्ठे दिव्ये लोकाभिविश्रुते।दृढे बलवती मुख्ये सुकृते विश्वकर्मणा।।1.75.11।।

इमे these, द्वे two, धनुषी bows, श्रेष्ठे excellent, दिव्ये celestial, लोकाभिविश्रुते wellknown in the worlds, दृढे stout, बलवती powerful, मुख्ये best of all, विश्वकर्मणा by Visvakarma, सुकृते are well made.

"These two excellent celestial bows are well known throughout the worlds. They are stout and strong. They are the best of all, wellmade by Visvakarma.

अतिसृष्टं सुरैरेकं त्र्यम्बकाय युयुत्सवे।त्रिपुरघ्नं नरश्रेष्ठ भग्नं काकुत्स्थ यत्त्वया।।1.75.12।।

नरश्रेष्ठ O Best among men, काकुत्स्थ Rama, यत् which, त्त्वया by you, भग्नं was broken, युयुत्सवे wishing to fight, त्र्यम्बकाय for threeeyed Siva, सुरै: by devatas, अतिसृष्टं was given, त्रिपुरघ्नम् destroyer of Tripuras, एकम् one (of the two).

O Best among men O Descendant of Kakustha one of these broken by you, was given by the gods to the threeeyed Siva, who, wishing to fight the demon Tripura with this bow, destroyed him.

इदं द्वितीयं दुर्धर्षं विष्णोर्दत्तं सुरोत्तमै:।तदिदं वैष्णवं राम धनु: परमभास्वरम्।समानसारं काकुत्स्थ रौद्रेण धनुषा त्विदम्।।1.75.13।।

दुर्धर्षम् unassailable, इदम् this, द्वितीयम् second bow, सुरोत्तमै: chiefs of celestials, विष्णो: for Visnu, दत्तम् given, काकुत्स्थ born in the race of Kakutsthsa, राम Rama, परमभास्वरम् highly radiant, तत् that, इदम् this, वैष्णवम् pertaining to Visnu, धनु: bow, रौद्रेण धनुषा with the bow ofRudra, समानसारम् equal to its energy.

This second bow which is unassailable was given by chief of the celestials to Visnu. O Rama born in the race of Kakutstha this highly radiant bow of Visnu is as strong as the bow of Siva.

तदा तु देवतास्सर्वा: पृच्छन्ति स्म पितामहम्।शितिकण्ठस्य विष्णोश्च बलाबलनिरीक्षया।।1.75.14।।

तदा then, सर्वा: all, देवता: devatas, शितिकण्ठस्य bluethroated, Siva's, विष्णो: Visnu's, बलाबलनिरीक्षया to ascertain the strengths and weaknesses, पितामहम् grandsire, Brahma, पृच्छन्ति स्म enquired.

Then all the gods in order to ascertain the strength and weakness of Siva and Visnu enquired of the Grandsire, Brahma:

अभिप्रायं तु विज्ञाय देवतानां पितामह:।विरोधं जनयामास तयो स्सत्यवतां वर:।।1.75.15।।

सत्यवताम् among truth speaking ones, वर: foremost, पितामह: grandsire, Brahma, देवतानाम् devatas', अभिप्रायम् intention, विज्ञायhaving come to know, तयो: for both of them, विरोधम् quarrel,जनयामास instigated.

Foremost among the truthful, Grandsire Brahma come to know the intention of the gods and triggered a conflict between the gods

'
विरोधे च महद्युद्धमभवद्रोमहर्षणम् ।शितिकण्ठस्य विष्णोश्च परस्परजिगीषुणो:।।1.75.16।।

विरोधे in that fight, परस्परजिगीषिणो: each desirous of victory over the other, शितिकण्ठस्य Siva's, विष्णोश्च Visnu's, रोमहर्षणम् causing one's hair to stand on its end, महत् great, युद्धम् battle, अभवत् took place.

In that thrilling fight between Siva and Visnu, each desirous of victory over the other, a ferocious battle took place causing one's hair to stand on end.

तदा तु जृम्भितं शैवं धनुर्भीमपराक्रमम्।हुङ्कारेण महादेव स्तम्भितोऽथ त्रिलोचन:।।1.75.17।।

तदा then, हुङ्कारेण with 'Humkara' by Visnu, भीमपराक्रमम् dreadful prowess, शैवं धनु: Siva's bow, जृम्भितं yawned (stretched), अथ thereafter, त्रिलोचन: threeeyed, महादेव: Mahadeva, स्तम्भित: was made motionless.

Then, with the 'Humkara' produced by Visnu, Siva's bow of dreadful prowess was stretched,which struck the three eyed Mahadeva motionless.

देवैस्तदा समागम्य सर्षिसघै स्सचारणै:।याचितौ प्रशमं तत्र जग्मतुस्तौ सुरोत्तमौ।।1.75.18।।

तदा then, सर्षिसंघै: hosts of sages, सचारणै: with charanas, देवै: devatas, तत्र there, समागम्य having assembled, याचितौ beseeched, तौ those two, सुरोत्तमौ foremost of devatas, प्रशमम् peace, जग्मतु: obtained.

Then hosts of sages, charanas and the gods assembled there and beseeched both of them, the preeminent among the gods to keep peace.

जृम्भितं तद्धनुर्द्रृष्ट्वा शैवं विष्णुपराक्रमै:।अधिकं मेनिरे विष्णुं देवा स्सर्षिगणास्तदा ।।1.75.19।।

विष्णुपराक्रमै: with the prowess of Visnu, जृम्भितम् made inert, तत् that, शैवम् relating to Siva, धनु: bow, दृष्ट्वा haivng seen, तदा then, सर्षिगणा: hosts of sages, देवा: devatas, विष्णुम् Visnu, अधिकम् as superior, मेनिरे thought over.

Now that the bow of Siva was made inert by Visnu's prowess, hosts of sages and gods acknowlged Visnu as superior.

धनू रुद्रस्तु सङ्कृद्धो विदेहेषु महायशा:।देवरातस्य राजर्षेर्ददौ हस्ते ससायकम्।।1.75.20।।

सङ्कृद्ध: enraged, महायशा: renowned, रुद्रस्तु Siva, विदेहेषु in the country of Videha, ससायकम् together with arrow, धनु: bow, राजर्षे: to the royal saint, देवरातस्य devarata's, हस्ते hands, ददौ gave.

Glorious Siva, enraged at this, placed the bow together with the arrow in the hands of Rajarshi Devarata in the countryof Videha.

इदं च वैष्णवं राम धनु: परपुरञ्जयम्।ऋचीके भार्गवे प्रादाद्विष्णु: स न्यासमुत्तमम्।।1.75.21।।

राम O Rama, स: that, विष्णु: Visnu, परपुरञ्जयम् capable of conquering hostile cities, इदम् this, वैष्णवं धनु: bow of Visnu, भार्गवे belonging to Bhrigu race, ऋचीके named Richika, उत्तमम् the best, न्यासम् in trust, प्रादात् gave

.This bow of Visnu, O Rama capable of conquering hostile cities, was given in trust to Richika belonging to the race of Bhrigu.

ऋचीकस्तु महातेजा: पुत्रस्याप्रतिकर्मण:।पितुर्मम ददौ दिव्यं जमदग्नेर्महात्मन:।।1.75.22।।

महातेजा: exceedingly lustrous, ऋचीकस्तु Ruchika, पुत्रस्य tohis son, अप्रतिकर्मण: of unrivalled valour, महात्मन: of the maganimous one, मम my, पितु: father, जमदग्ने: to Jamadagni, ददौ gave.

Brilliant Ruchika gave this bow to his son, the great Jamadagni, my father, a man of unrivalled valour.

Now,it is clear that the fight was to know whose bow is strong as we seen that parashuram told to lord rama that the bow was made by vishwkarman and lord vishnu and lord shiva fighted just to know whose bow is strong as shiva's bow was loosed when the vishnu done a sound of hummm and the battel was over.
Some people think that shiva was paralysed or frozen there but the word stambhit means to stare or being motionless as when lord vishnu done the sound of humm the battel was over because lord shiva's bow was broken so may be the shiva was surprised.

Ok again many will be not beleaving so there is proof from the same rama and parashuram conservation.

जडीकृते तदाऽलोके रामे वरधनुर्धरे।निर्वीर्यो जामदग्न्योऽसौ रामो राममुदैक्षत।।।1.76.11।।

तदा then, रामे when Rama, वरधनुर्धरे was bearing that excellent bow, लोके world, जडीकृते having been made motionless, असौ this, जामदग्नय:son of Jamadagni, राम: Parasurama, निर्वीर्य: bereftof prowess, रामम् Rama, उदैक्षत gazed at him.

Then when Rama stretched the great bow, the world became motionless. The son of Jamadagni, Parasurama, bereft of prowess gazed at him with astonishment.

तेजोभिहतवीर्यत्वाज्जामदग्न्यो जडीकृत:।रामं कमलपत्राक्षं मन्दं मन्दमुवाच ह।।1.76.12।।

तेजोभि: हतवीर्यत्वात् havingbeen subdued of his energy by the prowess of Rama, जडीकृत: having been made motionless, जामदग्न्य: son of Jamadagni, कमलपत्राक्षम् him whose eyes resembling lotus petals, रामम् Rama, मन्दं मन्दम् slowly, slowly, उवाच ह spoke.

His energy subdued by Rama's prowess, the paralysed, Parasurama, son of Jamadagni spoke in gentle words to him whose eyes resembled the lotuspetals:

So,now we can say as the word reffered for shiva to be paralysed or frozen was 'stambhit' ( स्तम्भित: ) which means to resemble lile a pillar the other word in the same chapter that corresponds to stambhit is 'jadikrit' ( जडीकृत: ) which means to resemble like jad. Jad sometimes refers to nature as trees do not move. So we can say that stambhit corresponds to jadikrit.

So,now let's see an examle from ram parashuram samvad

Then when Rama stretched the great bow, the world became motionless. The son of Jamadagni, Parasurama, bereft of prowess gazed at him with astonishment.

Now again the word jadikrit and motionless was applied and they reffered for the three worlds. so,what three worlds were paralysed or frozen? No,the people from three worlds were staring at them.
The meaning of motionless does not refer to be paralysed or frozen but to stare.

If any shaivte is still confused that how lord shiva's bow was broken then the bow was made by vishwkarman and and was not shiva's persnal bow pinak.

—Thanks for reading—

https://www.valmiki.iitk.ac.in/sloka?_e_pi_=7%2CPAGE_ID10%2C5698179018

http://mahabharata-resources.org/harivamsa/vishnuparva/hv_2_125.html

Fight between krishna and shiva from its oldest refrence— harivamsa parva

Fight between krishna and shiva from its oldest refrence— harivamsa parva

In real the first time the fight between shiva and krishna occoured in harivamsa parva of mahabharat first text dedicated to krishna even before srimad bhagwatam.

It says following:-

★Lord shiva helped bana to fight against krishna because bana done peance to rudra and got boon to become uma or godness parvati's son. And banasur got his thousand arms from starting and not by boon of lord shiva.

★Lord shiva gave gave boon to banasur when he was eager to fight with someone that when his flagstaff will be broken an unequal fight will be there.

★Godness parvati gave boon to usha that at a particular constelation or time the man which will come in her dream will become her husband. So,if banasur was wined then anirudha(who came in usha's dream) shall be killed or the usha and anirudh wouldn't get married.

★Lord shiva was not made fall asleap by krishna he only started to yawn and after been encouraged by banasur he was again gooing to fight but bramha realized him that his soul was divided into two parts (of which one is krishna) and the fight was over lord shiva and lord krishna greeted each other and lord shiva went away and there was a hymn to hari-hara.

★Lord krishna was able to make lord shiva even yawn because lord shiva gave krishna a boon in the form of rishi narayan that rishi narayan would be superior to battel even with him i.e. lord shiva.

(a-) Lord shiva helped bana to fight against krishna because bana done peance to lord kartikeya but then done peance to rudra and got boon to become uma or godness parvati's son. And banasur got his thousand arms from starting and not by boon of lord shiva.

dR^iShTvA tataH kumArasya krIDatashcha mahAtmanaH |baliputro mahAvIryo vismayaM paramaM gataH ||2-116-12

The great, valiant son of bali (bANa), seeing the great soul kumAra (skanda) playing (worshipping), wondered the most.

tasyA buddhiH samutpannA tapashchartuM suduShkaram |rudrasyArAdhanArthAya devasya syAM yathA sutaH ||2-116-13

Then a thought occurred to him to perform a difficult penance of worshipping rudra (shiva) so that he(bANa) will become his (shiva's) son.

tato.aglapayadAtmAnaM tapasA shlAghate cha saH |devashcha paramaM toShaM jagAma cha sahomayA ||2-116-14

Then he weakened his body by doing penance by which he was praised. The lord (shiva) became highly pleased along with umA.

nIlakaNThaH parAM prItiM gatvA chAsuramabravIt |varaM varaya bhadraM te yatte manasi vartate ||2-116-15

The lord with blue neck was highly pleased and told the demon: Let there be good to you. Accept a boon which you have in mind.

atha bANo.abravIdvAkyaM devadevaM maheshvaram |devyAH putratvamichChAmi tvayA dattaM trilochana ||2-116-16

Then bANa spoke the following words to the lord of lords, the greatgod: O the one with three eyes! By your boon, I wish to become the son of the Goddess.

sha~Nkarastu tathetyuktvA rudrANImidamabravIt |kanIyAnkArtikeyasya putro.ayaM pratigR^ihyatAm ||2-116-17

sha~Nkara (shiva) said: Let it be andspoke as follows to rudrANi (umA): Accept him as the younger brother of kArtikeya (subrahmaNya), as your son.

yatrotthito mahAsenaH so.agnijo rudhire pure |tatroddeshe puraM chAsya bhaviShyati na saMshayaH||2-116-18

The city of blood, where the one with great army (kArtikeya) was born in fire, that land, that city will become his city. There is no doubt.

nAmnA tachChoNitapuraM bhaviShyati purottamam |mayAbhiguptaM shrImantaM na kashchitprasahiShyati ||2-116-19

That city, the best among cities, willbecome famous in the world as the city of blood (shoNitapuraM), protected by me. No one will be able to attack the city.

(b-) Lord shiva gave gave boon to banasur when he was eager to fight with someone that when his flagstaff will be broken an unequal fight will be there.

tryambakeNAbhiguptashcha darpotsikto mahAsuraH |bhUyo mR^igayate yuddhaM shUlinaM so.abhyagachChata||2-116-24

The great demon bANa, protected by the one with three eyes, prompted by pride, while again looking for battle, came to the one who holds spear (shiva).

sa rudramabhigamyAtha praNipatyAbhivAdya cha |balisUnuridaM vAkyaM paprachCha vR^iShabhadhvajam ||2-116-25

Seeing rudra (shiva) he bowed to him and greeted him. The son of bali (bANa) asked the following to the one who has the bull on his flag(shiva):

asakR^innirjitA devAH sasAdhyAH samarudgaNAH |mayA madabalotsekAtsasainyena tavAshrayAt ||2-116-26

(bANa said) Depending on you, powered by pride and with the army, I have conquered the groups of deva-s, sAdhya-s and marut-s.

imaM deshaM samAgamya vasanti sma pure sukham |

Arriving at this place, I am living comfortably in this city.

te parAjayasaMtrastA nirAshA matparAjaye ||2-116-27nAkapR^iShThamupAgamya nivasanti yathAsukham |

Those who have lost the hope of conquering me, afraid of defeat, have gone to the backside of heaven and live there comfortably.

so.ahaM nirAsho yuddhasya jIvitaM nAdya kAmaye ||2-116-28ayuddhyato vR^ithA hyeShAM bAhUnAM dhAraNaM mama |

I have lost hopes of fighting a battle. I do not wish for life. If I do not fight, having these arms is useless for me.

tadbrUhi mama yuddhasya kachchidAgamanaM bhavet||2-116-29

Hence tell me: Will there ever be a battle?

na me yuddhaM vinA deva ratirasti prasIda me |

O lord! I do not have any interest without battle. Be pleased with me.

tataH prahasya bhagavAnabravIdR^iShabhadhvajaH||2-116-30

Then the Lord, the one having bull on his flag (shiva), smiled and said:

bhavitA bANa yuddhaM vai tathA tachChR^iNu dAnava |bANa! There will be a battle. Hear about it.dhvajasyAsya yadA bha~Ngastava tAta bhaviShyati |svasthAne sthApitasyAtha tadA yuddhaM bhaviShyati ||2-116-31

O son! When your flagstaff, installed at its place, is broken, then there will be a battle.

ityevamuktaH prahasanbANastu bahusho mudA |prasannavadano bhUtvA pAdayoH patito.abravIt |

Hearing these words spoken thus, bANa was pleased and he smiled. With a pleased face, he fell on shiva's feet and said:

diShTyA bAhusahasrasya na vR^ithA dhAraNaM mama ||2-116-32diShTyA sahasrAkShamahaM vijetA punarAhave |

By good fortune, I am not carrying these thousand arms in vain. By good fortune, I will again conquer the one with thousand eyes (indra) in battle.

AnandenAshrupUrNAbhyAM netrAbhyAmarimardanaH |pa~nchA~njalishatairdevaM pUjayanpatito bhuvi ||2-116-33

The oppressor of enemies, with his eyes filled with tears of happiness, worshipped the lord (shiva) with five hundred folded hands and fell on earth.

Ishvara uvAchauttiShThottiShTha bAhUnAmAtmanaH sakulasya tu |sadR^ishaM prApsyase vIra yuddhamapratimaM mahat||2-116-34

The Lord (shiva) said:O valiant! Get up! Get up! You will get an incomparable great battle equal to the strength of your arms and race.

vaishampAyana uvAchaevamuktastato bANastryambakena mahAtmanA |harSheNAtyuchChritam shIghraM natvA sa vR^iShabhadhvajam||2-116-35

vaishampAyana said:When bANa was told thus by the great soul with three eyes (shiva), he got up quickly with happiness. He bowed to the one having bull onhis flag (shiva).

shitikaNThavisR^iShTastu bANaH parapura~njayaH |yayau svabhavanaM tatra yatra dhvajagR^ihaM mahat ||2-116-36

bANa, who was told thus by shitikaNTha (shiva), who conquered the city of deva-s, returned to his house housing the great flagstaff.

(c-) Godness parvati gave boon to usha that at a particular constelation or time the man which will come in her dream will become her husband. So,if banasur was wined then anirudha(who came in usha's dream) shall be killed or the usha and anirudh wouldn't get married

vaishampAyana uvAchakrIdAvihAropagataH kadAchidabhavadbhavaH |devyA saha nadItIre ramye shrImati sa prabhuH ||2-117-1

vaishampAyana said:(O janamejaya!) Once lord bhava (shiva) went to a beautiful bank of ariver along with goddess (umA) for sporting and roaming.

shatAni tatrApsarasAM chikrIDushcha samaMtataH |sarvartukavane ramye gandharvapatayastathA ||2-117-2

There, hundreds of divine women (apsaras) and prominent gandharva-s played all around in the beautiful forest of all seasons.

kusumaiH pArijAtasya puShpaiH santAnakasya cha |gandhoddAmamivAkAshaM nadItIraM tu sarvashaH ||2-117-3

The sky and the river bank, were completely filled with the fragranceof the flowers of pArijAta and santAna.

veNuvINAmR^ida~Ngaishcha paNavaishcha sahasrashaH |vAdyamAnaiH sa shushrAva gItamapsarasAM tadA ||2-117-4

There, the songs sung by divine women accompanied by the playingof thousands of musical instruments, veNu, vINA, mR^idaNga as well as paNava could be heard.

sUtamAgadhakalpaishchAstuvannapsarasAM gaNAH |devadevaM suvapuShaM sragviNaM raktavAsasam ||2-117-5

The groups of divine women along with bards and panegyrists sang hymns praising the Lord of lords (shiva), having a garlanded, red-clothed beautiful body.

shrImaheshaM devadevamarchayanti manoramam|

The auspicious great lord, the Lord of lords (shiva), appearing beautiful,was worshipped by the divine women.

tatastu devyA rUpeNa chitralekhA varApsarAH ||2-117-6bhavaM prasAdayAmAsa devI cha prAhasattadA |

Then taking the form of the goddess (umA), the best among the divine women, chitralekha pleased bhava (shiva). Seeing this, the goddess (umA) laughed.

prasAdayantImIshAnaM prahasantyapsarogaNAH ||2-117-7

Seeing the one (chitralekha) pleasing the lord shiva (in the form of goddess), the groups of divine women laughed.

bhavasya pArShadA divyA nAnArUpA mahaujasaH |devyA hyanuj~nayA sarve krIDante tatra tatra ha ||2-117-8

The highly splendorous servants of bhava (shiva) in various divine forms started playing here and there with the permission of the goddess.

atha te pArShadAstatra rahasye suvipashchitaH |mahAdevasya rUpeNa tachchihnaM rUpamAsthitAH ||2-117-9

Then those wise servants went to a solitary place, in the form of the great lord (shiva) holding his signs and form.

tato devyAH surUpeNa lIlayA vadanena cha |devI prahAsaM mumuche tAshchaivApsarasastadA |

Then the goddesses (divine women)took the beautiful form (of the goddess) and imitated her sportingly with their facial expresions. Seeing this, the goddess umA laughed at the divine women.

tataH kilakilAshabdaH prAdurbhUtaH samaMtataH||2-117-10praharShamatulaM lebhe bhavaH prItamanAstadA |

Then, all around, there were sounds of laughing expressing joy. With a pleased mind, bhava (shiva) had immeasurable happiness.bANasya duhitA kanyA tatroShA nAma bhAminI ||2-117-11

devaM saMkrIDitaM dR^iShTvA devyA saha nadIgatam |

The radiant beautiful maiden daughter of bANa named uShA saw the lord (shiva) playing with the goddess on the river bank.

dIpyamAnaM mahAdevaM dvAdashAdityatejasam ||2-117-12nAnArUpaM vapuH kR^itvA devyAH priyachikIrShayA |

The great lord, shiva, blazing with the splendor of twelve suns, playedby creating bodies of many shapes for the pleasure of the goddess.

uShA manorathaM chakre pArvatyAH saMnidhau tathA||2-117-13

Then uShA imagined a wish mentally in the presence of pArvatI.

dhanyA hi bhartR^isahitA ramatyevaM samAgatAH |manasA tvatha saMkalpamuShayA bhAShitaM tathA ||2-117-14

The goddess who is enjoying with her husband in this manner is definitely blessed. uShA spoke about her inner feelings (to her friends).

vij~nAya tadabhiprAyamuShAyAH parvatAtmajA |prAha devI tato vAkyamuShAM harShayatI shanaiH ||2-117-15

Knowing uShA's feelings, the daughter of the mountain, the goddess (umA) spoke these words to her slowly, generating happiness to uShA.

uShe tvaM shIghramapyeva bhartrA saha ramiShyasi |yathA devo mayA sArdhaM sha~NkaraH shatrunAshanaH||2-117-16

uSha! you will soon enjoy in this manner with your husband, like I am enjoying today with sha~Nkara, the destroyer of enemies.

evamukte tadA devyA vAkye chintAvilekShaNA |uShA bhAvaM tadA chakre bhartrA raMsye kadA saha ||2-117-17

As she was told these words by the goddess, uShA had the anxious feeling: When shall I enjoy with my husband?

tadA haimavatI vAkyaM saMprahasyedamabravIt |uShe shR^iNuShva vAkyaM me yadAsaMyogameShyasi ||2-117-18

Then the daughter of himavAn (umA) spoke these words, smiling: uSha! Hear my words about when you shall meet your husband!
vaishAkhe mAsi harmyasthAM dvAdashyAM tvaM dinakShaye |ramayiShyati yaH svapne sa te bhartA bhaviShyati ||2-117-19

In the month of vishAkha, on the twelfth day of the moon, at the endof the day (in the evening), the one who will enjoy with you in dream inthat beautiful place, will be your husband.

evamuktA daityasutA kanyAgaNasamAvR^itA |apAkrAmata harSheNa ramamANA yathAsukham ||2-117-20

The daughter of the demon (bANa) (uSha) who was told thus, surrounded by maidens, walked away happily, enjoying comfortably

(d-) Lord shiva was not made fall asleap by krishna he only started to yawn and after been encouraged by banasur he was again gooing to fight but bramha realized him that his soul was divided into three parts i.e. tridev of which one is krishna and the fight was over lord shiva and lord krishna greeted each other and lord shiva went away and there was a hymn to hari-hara.

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

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

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

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

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

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

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

The best among men, (kR^iShNa) took up an arrow named jR^imbhaNaM. The one with great power, the one who does things quickly, made hara yawn.sasharaH sadhanushchaiva harastenAshu jR^imbhitaH||2-125-4samj~nAM na lebhe bhagavAnvijetAsurarakShasAm |

hara (shiva) who was with the arrowas well as the bow was made to yawn, the lord, the victor and protector of demons, lost his consciousness.sasharaM sadhanuShkaM cha dR^iShTvAtmAnaM vijR^imbhitam||2-125-5balonmatto.atha bANo.asau sharvaM chodayate.asakR^it |

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

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

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

pradhmApayAmAsa tadA kR^iShNaH sha~NkhaM mahAbalaH|Then the highly powerful kR^iShNa blew his conch.pA~nchajanyasya ghoSheNA shAr~NgavisphUrjitena cha||2-125-7devaM vijR^imbhitaM dR^iShTvA sarvabhUtAni tatrasuH |

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

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

During this time, the attendants of shiva, depending on the battle by illusion, surrounded pradyumna in the battle.sarvAMstu nidrAvashagAnkR^itvA makaraketumAn ||2-125-9dAnavAnnAshayattatra sharajAlena vIryavAn |

The one having fish on his flag, pradyumna made all (demons) enter into the influence of sleep. Valiant pradyumna destroyed the demons with a group of arrows.pramAthagaNabhUyiShThAMstatra tatra mahAbalAn ||2-125-10

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

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

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

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

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

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

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

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

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

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

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

vaishampAyana uvAchadR^iShTvA tu bhagavAnbrahmA rudraM vachanamabravIt |

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

sR^iShTo mahAsuravadhaH kiM bhUyaH parirakShyase ||2-125-16(Note 1)

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

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

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

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

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

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

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

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

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

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

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

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

Then rudra (shiva) told brahmA: O lord! I will not fight the battle with kR^iShNa. Let the earth become light.tataH kR^iShNo.atha rudrashcha pariShvajya parasparam |parAM prItimupAgamya sa~NgrAmAdapajagmatuH||2-125-22

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

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

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

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

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

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

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

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

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

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

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

(e-) Lord krishna was able to make lord shiva even yawn because lord shiva gave krishna a boon in the form of rishi narayan that rishi narayan would be superior to battel even with him i.e. lord shiva.

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

———————————-—————

So,we can say that the older texts like mahabharat, harivamsa parva of mahabharat and oldest purans like vayu puran and matsya puran as vayu puran from 2nd century and matsya puran from 3d century do not diffrentiate a lot lord shiva and lord krishna or lord vishnu either both vayu puran and matsya puran give the story of creation as bhraman divided himself into bramha,vishnu and shiva.

So the older texts belonging to krishna i.e. harivamsa parva of mahabharat do not say that any body from vishnu or shiva win over each other.

— THANKS FOR READING—

clasification of purans on the basis of satwa-rajas-tamas is entirely useless!!!.

clasification of purans on the basis of satwa-rajas-tamas is entirely useless!!!.

Now days clasification of purans on the basis of satwa-rajas-tamas is very popular. There are several things that will proof this clasification of purans on the basis of satwa-rajas-tamas is entirely useless!!!.

Padma Purana ,Uttara khanda,chapter 236.18–20

mātsyaṃ kaurmaṃ tathā laiṅgaṃ śaivaṃ skāndaṃ tathaiva ca /āgneyañ ca ṣaḍ etāni tāmasāni nibodha me //

"Know from me that mastya,kurma,linga,siva,so also Skanda and Agni are tamasa(vicious)."

vaiṣṇavaḥ nāradīyañ ca tathā bhāgavataṃ śubhaṃ /gāruḍañ ca tathā pādmaṃ vārāhaṃ śubhadarśane //

“ The Vaisnava,Naradiya,Bhagavata,Garuda,Padma,Varaha should be known to be sattvika and should be considered auspicious."

sāttvikāni purāṇāni vijñeyāni ca ṣaṭ pṛthak /brahmāṇḍaṃ brahmakaivartaṃ mārkaṇḍeyaṃ tathaiva ca //bhaviṣyad vāmanaṃ brāhmaṃ rājasāni ca ṣaḍvidhāḥ /"

Know from me that, Brahmanda,Brahmavaivarta, Markendeya, Bhavishya,Vamana and Brahma are rajasa (endowed with the quality of passion).

"The Kurma Purana(2.43.49), Skanda Purana 7.1.2.87-88 and theMatsya Purana(53.68-69) together states as follows:

sāttvikeṣu purāṇeṣu māhātmyamadhikaṃ hareḥ /rājaseṣu ca māhātmyam adhikaṃ brahmaṇo viduḥ //tadvadagneśca māhātmyaṃ tāmaseṣu śivasya ca

"In the Puranas in the mode of goodness, the focus is the glories ofLord Hari. Those in the mode of passion, the focus is on the glories of Lord Brahma. Similarly, those in the mode of ignorance, the focus is on the glories of Lord Siva and Agni.
So, these are the verses from different purans. Which say that the clasification of purans are on the basis of satwa-rajas-tamas.

There are several things that will proof this clasification of purans on the basis of satwa-rajas-tamas is entirely useless!!!.

They are mentioned below:-

★Scholars considers the classfication of purans on the basis of satwa-rajas-tamas is said to be "entirely fancifull".

★Padma puran is an un-authentic puran. Like matsya puran was narrated itself by lord vishnu in the form of matsya to manu. But it doesn't have anything like that.

★This is just a padma puran's parva interpolated the bhramand puran was once vayu puran which is considred as a shaiv puran but it's coninues revesion led to make it bharamanda puran also known as vaiyavi puran which is a vaishnav puran. That's why it contains a lot of verses from vayu puran. So,if a full puran can be converted to different puran then uttar khand contains just only a chapter why could it not be a interpolation.

★The pattern of how this puran is made shows that its kandas are written in diffrent eras by different aurhors.

★The uttar khand of padma puran is itself a vaishnav text.

★Padma puran belongs to 4th century and completed all along 12th century then also it says purans tamsik that are older than that lile matsya puran which belongs to 3d century ok,leave that it contains purans that were not even present at that time and make them satwik also like varah puran belongs to 18th century and is said very non-authentic by scholars.

★It contains stories that are found nowhere in any other puran even that satwik ones like birth of ganesh and kartikeya story in padma puran even is not accepted in ramayan.

★Mahabharat,ramayan and many other purans say that the parshu of parashuram was given by lord shiva. But padma puran uttar khand says that the parashu of parashuram was given by lord vishnu.

★Why lord shiva will say that purans that discribes his glory are tamsik in nature or bad.

★The final evidence is from the padma puran only. Although it is a vaishnav puran but it do not say other purans are bad or lead to hell.

PURANAS--THE EMBODIMENT OF SRI HARI

According to Suta, all the Puranas are nothing but the mediums through which Sri Hari manifests himself---Brahma Purana is said to be the forhead of Sri Hari, Padma Purana is said to be the 'heart' of Sri Hari, Vishnu Purana is said to be the 'right arm' of Sri Hari. Shiva Purana is said to be the 'left arm' of Sri Hari. Srimad Bhagawat is said to be his 'thigh', Narada Purana is said to be his 'navel', Markendeya Purana is said to be his 'right-foot'. Agni Purana is said to be his 'left foot', Bhavish Purana is said to be his 'right-knee', Brahma Vaivrata Purana is said to be his 'leftknee'. Linga Purana is said to be his 'right ankle', Varaha Purana is said to be his 'left ankle', Skanda Purana is said to be the hair on the body of 'Sri Hari. Vamana Purana is said to be his skin. Kurma Purana is said to be his back. Matsya Purana is said to be his stomach. Garuda Purana is said to be his bone-marrow. Brahmanda Purana is said to be his bone. So, all the Puranas being manifestation of different parts of Sri Hari's body are very sacred and capable of bestowing salvation.

— padma puran book 2.5

Now the padma puran says all purans are sacred and leads to salavation.

Now, Prakasa samhita (one ofthe pancharatra samhita) states as follows:

vārāhaṃ vaiṣṇavaṃ pādmaṃ vāyuproktaṃ ca gāruḍam /śrīmadbhāgavataṃ caiva sātvikānīti hi śrutiḥ // PS_1,4.32 //

“ Varaha ,Vishnu,Padma, Vayu,Garudam and the Srimad bhagavata purana are sattvik puranas.

”brahmāṇḍaṃ brahmavaivartaṃ mārkaṇḍeyaṃ ca vāmanam /bhaviṣyaṃ nārasiṃhaṃ ca rājasāni ṣaḍaiva hi // PS_1,4.33 //

“Brahmanda, Brahmavaivarta, Markendeya,Vamana,Bhavishya and Narsimha purana are always rajasic.

”mātsyaṃ kaurmyaṃ tathā laiṅgyaṃ śaivaṃ skāndaṃ tathaiva ca /pāśupatasaṃjñikaṃ ceti tāmasāni vido viduḥ // PS_1,4.34 //

“Matysa, Kurma,Linga,Siva,Skanda and the Pasupata sastra are the tamasic in nature.

Well this book (Prakasa samhita) is one of the pancharatra samhita which is a angma not a puran,shastra or any thing related to puranic purans. Even angmas are both vedic and non-vedic too and besiding all the Prakasa samhita is one of the pancharatra samhita which is a vaishnava text.
Here is the proof:—

The Agama literature is voluminous, and includes 28 Shaiva Agamas, 77 Shakta Agamas (also called Tantras),and 108 Vaishnava Agamas (also calledPancharatraSamhitas), and numerous Upa-Agamas

https://en.m.wikipedia.org/wiki/%C4%80gama_(Hinduism)?_e_pi_=7%2CPAGE_ID10%2C6030012091

”TheGaruda Purana(3.1.52) confirms:

visnoh puranam bhagavatam puranam sattvottamam garudam cahur aryah

“The Aryans declare thatVisnu Purana, Bhagavata PuranaandGaruda Puranaare the best of the Puranas inthe mode of goodness."

Even though matsya puran is one of the oldest purans but it gives the story of trimurti as when bhraman divided himself into bhramha,vishnu and mahesh the puran which gives such equality of trimurti can diffrentiate gods on the basis of nature satwa,rajas and tamas.
And exept the skandha puran which is the most interpolated puran rest all purans belongs to vaishnvism.
And just because padma puran contains a story type for that thats why i have given points only on padma puran rest every puran contains just a verse and that is nothing but a interpolation. This is the reason why mahabharat do not mention lord bhramha, lord vishnu and lord shiva on the basis of satwa-rajas-tamas. But all equal even in the harivamsa parva of mahabharat oldest book dedicated to lord krishna.

THERE ARE NOTHING LIKE MISHRIT PURANS

There is nothing like mishrit purans because logically everywhere this thing is written :-