The Mahabharata --- Sons of Gods: The Spellbinding Story behind the Bhagavad Gita

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The former is an individual indweller in each entity, while the latter has everything as it's body. The whole logic of a visvarUpa is that it shows everything that exists, including unique manifestations of parabrahman. Just as the atharvasikha includes vishNu among jivas by saying "brahmavishnurudrendra samprasUyate". If something does not exist in a visvarUpa, it has no existence at all - this shows that the mahapashupatastra author has no clue of what "viSvarUpa" concept means. We mentioned in the article - just repeating it again now so the understanding is clear.

The visvarUpa shows everything including manifestations of paramAtma.

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We have some articles coming up. Request readers to be patient as we have had other engagements to deal with. Let us just rephrase that and say that the ultimate "rudra" is truly none other than the great Parasara Bhattar whose works bring tears to the eyes of any sri vaishnava. Who else would write such a vyAkhyAna on vishNu sahasranAma - that despite the fact that each name has a meanings as pointed out by sri mAdhva , srI bhattar gives the only meaning out of the which actually fits the context wherever it occurs.

Sample our articles for that. Tradition has it that when he finished the bhAshya on vishNu sahasranAma, srI rAmAnuja himself blessed it and told Bhattar - "Consider that I have written it myself", meaning, Bhattar was every bit equal to YatirAja - and appointed Bhattar as his successor. At that time, Bhattar was in his teens at the most and srI rAmAnuja was past ! Limiting this to Srivaishnavas Completely agree that Swami Parasara bhattar was an acharya par excellence. Bhattar's bhasya is the ultimate bhasyam on Vishnu sahasranamam and the icing on the cake is Bhattar's "Sri Guna ratna kosam" where Bhattar sings the glories of peria piratti or Sri Raganayaki nachiyar.

Sri Guna ratna kosam brings out all the facets of Bhattar like theology, philosophy, poetry and what not. Short of words to describe the greatness of it. Ultimate rudras are the 11 Alvars whose works bring tears of joy to even to ordinary humans Andal being the culmination of all these 11 ultimate rudras i. All other SriVaisnava acharyas, follow the path of Alvars only.

Brilliant article and great comments too! Pallaandu to the amazing depth and spellbinding width of the Author's knowledge!! Namaste You have given a few instances of fights between Shiva and Narayana. There is one more instance in the Mahabharata. This is from Adi parvan. It is well known that Arjuna and Krishna defeat a host of devas during the burning of Khandava forest. What is not so well known is that Shiva is one among the defeated devas in this incident. I will provide you the relevant quotes from the Mahabharata shortly.

God Talks with Arjuna: The Bhagavad Gita

Here are the quotes from Mahabharata Adi parvan, 1. Dutt English translation for the verse 1. So, it appears they ignore that Siva was part of Indra's army. But, next the few verses clearly says that rudras were also involved in that attack as per the verse 1. Anonymous The English translation of the verse 1. Dutt is as follows Mahabharata Adiparva - 1.

And Skanda Kartikeya took up his long lance and stood motionless like the mountain of Meru. The English translation given by for this verse is "And Rudras and the Vasus, the mighty Maruts and the Viswedevas and the Sadhyas, all resplendent with their own energy,--these and many other celestials, armed with various weapons rushed against those exalted of men, Krishna and Partha, for smiting them down" You can refer to the following link for the English translations by Kisari Mohan ganguli http: But unfortunately the most of the Vishnu haters don't want to acknowledge that words like Maheswara, Suresvaraha, Mahadeva etc are applicable to many celestial deities as it used as a common noun and not just to Shiva or Rudra or Parvati-pati only.

Namaste In his BSB 2. Today, there is another text that goes by the name of Ishwara Gita, but in the days of Sri Shankara, Ishwara Gita was a synonym for Bhagavad Gita alone. In addition to the above instance, there are 2 more instances in BSB 2. We are in the process of examining it further and may write an article on it soon. Dear All, Just an amusing write-up we found on the advaita forums.

This should be a sample of the ignorance prevaling nowadays. 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. With concentrated soul, do thou bend thy head unto that illustrious Lord of the universe, that indestructible deity, otherwise called by the name of Hara.

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! The supreme God with His limiting adjunct of the power of action. Watch us destroy this inane logic now. Cont'd in next post. Veerashaiva quite deliberately ignores several key points.

We demolish his absurdity with just 4 points: Here the term "my" means "Me, as the inner self of Brahma". Rudra is born of Brahma's wrath according to shAstrAs. Brahma is the body of nArAyaNa who is his inner self. By sharIrAtma bhAva and sAmAnAdhikaraNya, names denoting the body denote the self and thus the name "Brahma" in its ultimate connotation denotes the indwelling Lord nArAyaNa, which allows krishNa to refer to Brahma's wrath as "my wrath", ie the wrath of Brahma who is his body.

Veerashaiva cannot accept this and thus ignores the clear statement of the shAstra. In the gIta, "kAla" refers to time which again is the reckoner of death for all. Thus, the term "kAla" is a common noun and can refer to Rudra and to time as used in the gIta on account of similar functions for both. Both are the vibhUtIs of the Lord. That is clear from the fact that bhagavAn says "kAlosmi" in the gIta which implies that he uses time as his vibhUti to end the lives and the fact that Rudra is mentioned in the mahAbhArata to be born of his wrath and is used as his vibhUti to perform the task of killing.

So much for Veerashaiva' s ramblings. Additionally, while we are on the business of clarifying that when krishNa says "my wrath", it denotes brahma's wrath by sharIrAtma bhAva, let me also address one similar upanishad vAkya that is doing the rounds on the net: Adha punareva Narayanasoanyathkamo manasa adhyatha. From the face lalata of the meditating Narayana was born Rudra with three eyes and tejas.

He had renounciation and other qualities. Therefore he is regarded as Mahadeva It is actually Brahma who meditated and made Rudra take birth out of his forehead. Thus, Rudra was born from the head of brahma-sharIraka paramAtma. That is the meaning. I felt like clarifying this because some vaishnavas have spread opinions like "in some yugas, nArAyaNa directly creates Rudra and in others, Brahma creates him", based on this upanishad vAkya. In all yugAs, the Lord only creates Brahma directly and no-one else. Everything else including Rudra is created by the Lord as the indweller of Brahma.

I would like to make a slight correction to my earlier post: By direct use of etymology, it means bhagavAn is "kAlah" as he takes away everyone's lives. This is more appropriate as bhagavAn has directly appeared on the battlefield to kill duryOdhana and others.

Rudra, Mrtyu, kAla time etc are vibhUtIs who are entrusted with the function of taking away lives. Just like Arjuna, they are mere instruments used by bhagavAn to destroy dUryOdhana and others. By clarifying that rudra was born from him, that rudra takes away the lives of others and by saying in the gIta that he krishNa , is kAla, all it means is that rudra is his vibhUti who is used as an instrument for accomplishing this task. There is no identity here as the reference to rudra being born of his wrath is to highlight the fact that he is a vibhUti.

I have also translated the entire slOka properly, as Sacred Texts which is resorted to by the likes of Veerashaiva and the Mahapashupatastra author et al. Protected by me in the great battle, thou hast won a great victory. That being whom, at the time of all your battles, you saw going in front, know, O son of Kunti, is the one known as Rudra, the Lord of the devas devadeva , the one with matted locks signifying his upAsaNa Kapardin. Readers must ask the question. Why does krishNa refer to rudra by these 3 names specifically and in that order? The reason is because it is describing specific attributes of Rudra: In other words, he was born a jnAni as he cried at being born in samsAra, recognizing he was not yet freed of karma.

Anyone who laments over their situation of birth is a jnAni and of great merit. Thus, he is always meditating on Brahman and is a yogi par excellence. How does Rudra have the ability to be the reckoner of the lives of others? It is because he is a vibhUti of the Lord, being born due to the wrath of Brahma.

The act of destruction, taking away lives, etc is tamas and thus, it is a duty that is suited to Rudra, who was born at the time of Brahma being in tamO guNa anger and thus is possessed of tamas. In this manner, bhagavAn is not directly associated with rajas or tamas, but he is the one who empowers Brahma and Rudra to do their respective jobs.

That Rudra is a vibhUti is confirmed by the fact that he has a birth and the Lord himself clarifies in the gIta that he is the destroyer in actuality, which means Rudra is an instrument. Those whom you slew, were all slain by him earlier itself - meaning, whether you intended to slay them or refused, they would have been slain anyway as that is their ordained fate. As the antaryAmin of Rudra, it is very appropriate to refer to him as "apramEya" as he cannot be cognized by the senses.

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This reference occurs right after bhagavAn says that everyone was slain by Rudra. It thus shows that bhagavAn made Rudra an instrument for achieving this. The rest of the names now draw from this meaning sequentially and beautifully explain the qualities of Rudra. Uma also refers to pArvati who is the teacher of the devas. She herself is renowned as a great jnAni and he is her husband and her teacher too, which again illustrates the greatness of his jnAna. Thus, despite his birth in tamO guNa, he is the chief of sAttvikas due to the grace of the Lord.

Sons of Gods: The Mahabharata by Sharon Maas

Alternatively, it means the god who has subdued his senses. He is a mahA-vairAgyashAli. You have indeed heard of his greatness before. Additionally, Veerashaiva tries to dodge the "krodhajA" mentioned in the mahAbhArata as follows. Hara emerged from my heart. I offer you boon that you desire. If you are pleased with us bless us that we shall be devoted to you. After this Shiva says that he will be born to Vishnu as 'krodhaja'. So, Veerashaiva's quotes are in vain. The "krodhajA" reference to the mahAbhArata tallies with the reference in the Srimad bhAgavataM where Rudra is mentioned to be born of the wrath of Brahma.

The account in the bhAgavata also tallies with the Satapatha BrahmaNa's description of Rudra's birth. Appayya's arguments born of his fertile imagination have been refuted by advaitins themselves, let alone vishishtadvaitins or dvaitins. But Veerashaiva is not done. I have not given the translation of each verse: Where else would Veerashaiva go to? These sections, referred to as interpolations by ancient commentators, contradict the statements in the mahAbhArata itself that are quoted by all vedAntins including advaitins: Santi parva - Rudra is born of the wrath of Brahma to be the samhAra-karta.

Being born of wrath which is tamas, he possesses tamo guNa suited for destruction work. So, quoting interpolated verses is of no use when the shAstras are unambiguous. Brahman cannot do this without resorting to these gunas. By default Brahman is nirgunam. Brahman being the antaryAmin of Brahma refers to his wrath as "my wrath". The wrath of Brahma is nothing great, just plain tAmasa guNa and that is why Rudra literally wept upon being born. Secondly, it says Rudra is born of wrath, not a "form assumed by Brahman out of wrath". Even in advaita, saguNa ishvara is vishNu only as he is under sattva upAdhi.

Those forms of Brahman under rajO and tamO guNa upAdhis Brahma and Rudra are incapable of granting liberation, which has been established by all ancient advaitins. Such a simple concept, yet vishNu dvEshis seek to mangle it. Veerashaiva has replied to this. So, the meaning is: Having purified yourself, worship Shiva. Hats off to him. Unlike this senile old fraud who lives off false meanings on the net, we do not have time to crosscheck each and everything we post. In fact, we are still proofreading our articles. Why bleat about it?

It does not change the meaning at all. For example, the word 'akshayam' in the verse simply means: Shiva who is free of decay, that is eternal. So he cooks up a completely out of the world meaning for that word: Thus, he certainly is not eternal. When a term can denote several meanings, you choose the one that fits the context. There is nothing in the verse that warrants a 'residence' sense to that word. With his imbecile imagination and dogged by desperation he imports a meaning that is wrong in this context.

A Sanskrit word has many meanings. OK, let us play his game. In the gIta, the self associated with a perishable body is called "kshara". This is due to inseparable association. Similarly, rudra is "akShaya" as he is associated with the imperishable and eternal brahmajnAna. If honey is available in the courtyard, why go all the way to the mountain to get it? Why do you assume Shiva has everything? Thus, "tattva" and "apramEya" convey vishNu in the 2 instances. Even in the pramANa - "visnOr cAtma bhagavatObhavasya amita tejasaH" - it clearly shows Bhava's "amita tejas" is that of vishNu's due to the latter empowering him.

This alone is a pramANa as well for our interpretation. It is only because of this greatness that Krishna undertook severe penance to seek boons from Shiva. For instance, saying "kailAsha nilaya" or "namo nilakanthaya" does not prove supremacy as those are mere attributes. Whereas, the stuti sung by shiva to vishNu has paratva no matter how you read it. Now the old toad, who once dismissed sridhara swami as "not needed for vedic study", brings him up when it suits him.

Hari, undaunted by the shortage, offered his own eye as a lotus and completed his worship. That will be explained again in a later post. Stick to talking to other grandpas about retirement life and leave the interpretations to knowledgeable people. Get back to your strait-jacket. Now, we really are done with this old dvEshi. There is no point in arguing with someone who keeps repeating things. And when he finds an innocuous error that changes absolutely no part of the meaning, he goes on about it without addressing the other points. Grandpappy's reasoning is this - I can't grammatically disprove "akShaya", "haraM" etc?

Fine, I will just rant and rave about an insignificant error like an inebriated chimpanzee. HBB and myself will address the comments on Sridhara soon. Then we will be done with this tedious character. Btw, the harivamSha bhavishya parva sloka quoted by Veerashaiva, on shiva giving the sudarshaNa chakra to vishNu is not from a section quoted by Shankara or anyone.

Sons of Gods: The Mahabharata

The harivamSha has several interpolations such as a hari-hara aikya stuti that appears out of nowhere during the bAnasura charitra. This is also one of the interpolated sections. That it is an interpolation is clear from the fact that we have proof from ancient vedAntins' works as follows: In his "shaiva-sarvasya-khaNDanam", the dvaita guru Vijayendra Tirtha refutes the claim that vishNu performed a penance to obtain Sudarshana Chakra from Shiva. After establishing the truth, he then says "Such veda-virodha incidents of Hari receiving the Chakra from Shiva , is mentioned in the following texts: For 2 , he adds that the varAha purANa and padma purANa, despite being predominantly sAttvika, is mishra-sattva and has some tAmasic portions.

Funny that Vijayendra Tirtha did not mention that this is found in Harivamsha also. So either - 1 he was lying or hiding it, which no vaidika, even his bitterest opponents, accepted, 2 It did not exist in the HarivamSha at all. HarivamSha is a part of mahAbhArata and hence has been subject to as much interpolations as the latter.