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

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

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

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

THIRD BRÂHMANA.

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.

— THANKS FOR READING—

Equality of lord rudra and lord vishnu in mahabharat

Equality of lord rudra and lord vishnu in mahabharat

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

           HAPPY READING!!!

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

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

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

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

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

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

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

Here vishnu is rudra's soul.

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

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

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

LORD SHIVA AND LORD NARAYAN

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

Here is it :-

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

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

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

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

BHAGWAT GEETA CONTAINS NARAYAN AND RUDRA AS SUPREME.

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

SHANKARA THE VIBHOOTI OF KRISHNA

We will start from the verse of bhagwat geeta :-

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

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

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

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

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

Ok here is the proof that will clear it:-

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

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

So here eleven hundred rudras are mentioned.

And here is some more proof:-

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

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

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

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

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

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

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

I am Vishnu among the Adityas

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

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

SHIVA IS NOT IN THE VISHVRUPA OF NARAYAN.

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

Here it is :-

namo virupebhyo vishvarupebhyashcha vo namo

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

—— sri rudram,anuvaka 4

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

Here it is :-

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

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

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

Here is the verse from bhagwat geeta.

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

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

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

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

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

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

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

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

Here are those links :-

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

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

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

The reason is the word 'isham'.

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

Here bramhaisham kamalsansthmrishech

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

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

And Isham means rulership or lordship over the unverse.

Here ist the proof :-

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

The translation of madhwacharya is like this ——

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

This translation can be said wrong.

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

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

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

Here is the verse from bhagwat geeta :-

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

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

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

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

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

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

The harivamsa of mahabharat gives an thaught on this :-

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

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

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

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

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

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

HARI-HARA LORD VISHNU AND LORD SHIVA ARE ONE

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

Here it begains:-

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

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

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

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

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

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

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

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

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

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

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

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

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

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

pradhmApayAmAsa tadA kR^iShNaH sha~NkhaM mahAbalaH|

Then the highly powerful kR^iShNa blew his conch.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

vaishampAyana uvAchadR^iShTvA tu bhagavAnbrahmA rudraM vachanamabravIt |

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

namaste sAmabhirgIta namaste yajubhiH saha |namaste surashatrughna namaste surapUjita |

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

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

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

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

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

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

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

vishvAmitra
,agastyena pulastyena dhaumyena cha mahAtmanA |

and also the great souls agastya, pulastya and dhaumya.

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

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

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

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

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

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

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

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

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

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

                                                    

— THANKS FOR READING—

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.

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

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.

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