Posted by: adbhutam | March 26, 2017


Vishnu, Bramhā, etc. wear Tripundra


In the Devi Bhagavata Purana Canto 11, Chapter 13, Sage Narayana (one of nara-narayana duo) is the narrator of this discourse and Narada is the listener. There that rishi Narayana details out all the qualities and glories of ‘Bhasma dharana’ and tells that not only Vishnu, Brahma, and Rudra, but also their consorts Lakshmi, Saraswati, Parvati, etc., everyone dons themselves with Bhasma.
शिवेन विष्णुना चैव ब्रह्मणा वज्रिणा तथा ॥ ९ ॥
हिरण्यगर्भेण तदवतारैर्वरुणादिभिः ।
देवताभिर्धृतं भस्म त्रिपुण्ड्रोद्धूलनात्मकम् ॥ १० ॥
उमादेव्या च लक्ष्या च वाचा चान्याभिरास्तिकैः ।
सर्वस्त्रीभिर्धृतं भस्म त्रिपुण्ड्रोद्धूलनात्मना ॥ ११ ॥
“S’iva, Visnu, Brahmâ, Indra, Hiranyagarbha, and their Avataras, Varuna and the whole host of the Devas all gladly used this Tripundra and ashes. Durgâ, Laksmî, and Sarasvatî, etc., all the wives of the gods daily anoint their bodies with ashes and use the Tripundras. “
Not only they, but even yaksha, Rakshasas etc., every being applies Bhasma.
For complete reading of that chapter – Here are the chapter links for sanskrit quotes and english translation.
I thank my friend and member Sri Santosh Kumar Ayalasomayajula in helping locating the above.
There is a lengthy discussion on the status of the Devi Bhāgavatam in this reputed lexicon ‘śabdakalpadruma’:
The Devi bhagavtam has been cited in the 13 CE Hemadri’s work: Chaturvarga Chintamani, dāna khaṇḍa.
Om Tat Sat
Posted by: adbhutam | March 22, 2017


Why brahma jnAna is capable of sarva nivritti ?

See an interesting post on this topic here:

Posted by: adbhutam | March 21, 2017


‘Mandukya Controversy- responses’

Om Tat Sat
Posted by: adbhutam | March 12, 2017


Advaita and Buddhism – A study by SSS
 Here is a pdf on the above topic. Sri Satchidanandendra Sarswati Swamina (SSS) has studied the Mādhyamika Kārikā-s of Nagarjuna along with the commentary of Chandrakirti and also the Kārikā-s of Gaudapada and given an account of how Advaita and Buddhism differ.
I thank my friend Sri Pramod Bharadwaj for his effort in making this document in a convenient pdf format from a larger book of the author.
Posted by: adbhutam | March 10, 2017


A delectable scholarly talk on Srirudram

Here is a very interesting, informative and instructive talk on the Srirudropaniṣat of the Krishna Yajur Veda is available here:
The talk highlights the Jnāna kāṇda embedded in the Srirudram. The speaker Vidwan Sri Kibballi Ganapati Bhat has done a great narrative. Even though the talk is in Kannada, it is full of scriptural quotes and thus a treat even for those who are non-Kannada knowing.
Please share the message with your friends and other forums.


Posted by: adbhutam | March 9, 2017

Jagadguru Sri Vidyaranya: A forgotten Hindu Nationalist

Read article here:

Posted by: adbhutam | March 8, 2017



It was in 2007 that a grand Soundarya Lahari (SL) samarpanam was held at the Palace Grounds, Bangalore, where close to one lakh persons participated in the recitation. Commemorating this event, the Vedanta Bharati which had spearheaded that mega event, is planning an event in the latter half of 2017. In the run up to this, several programs are being organized in many parts of Karnataka under the guidance of HH Sri Shankara Bharati Swamiji of the Yedathore Yoganandeswara Mutt, K.R.Nagar, Mysore, with the blessings of the Jagadgurus of Sringeri.
In the following URL there are:
1. An inspiring short talk in Kannada by HH Sri Shankara Bharati Swamiji on the importance of the works of Shankaracharya
2. A short teaching-recitation of a few verses of the Soundarya Lahari
3. A Kannada script text of the SL in pdf
4. A Devangari script text of the SL in pdf
An immediate meeting is coming up on 15th March at Bangalore:
Hari Om. Vedantbharati has organised a meeting of resource persons on 15th March Wednesday from 3.45pm upto 5.15pm. This is to discuss 10 years of Soundarya Lahari Abhiyana . Teachers, school management, persons associated with organisations, professionals, artists, volunteers, all astikas etc are requested to attend and receive the grace of Goddess Jaganmatha and blessings of HH Sri Sri Shanka Bharathi Mahaswamiji, Peethadhipathi of Sri Yadathore Math.
Join hands for this noble cause.
Yadathore Math
537, 22nd Cross 9th Main. BSK II
Bangalore 560070
( Near Devagiri Venkata Ramana Temple and opposite Sri Arabindo School). Nearest Bus Stop Monotype, BSK II.
Please attend without fail.
Gopal Rao 9449833101,………….
Rama Gopalakrishna 9945561219………..
Vedantbharati Basavanagudi Region.
Followers of Shankaracharya are requested to share this message along with the URL for the material in the compressed zip folder with friends, relatives, other forums, Whats App groups, etc.
Thanks and regards
Posted by: adbhutam | March 7, 2017


The verse ‘Gururbrahmā…..’ is perfectly scriptural

In the pdf available for download here:


the author has taken objection to the extremely popular verse:

गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः ।

गुरुस्साक्षात्परब्रह्म तस्मै श्री गुरवे नमः ।।

The Guru is Brahmā, the Guru is Viṣṇu, the Guru is the Deva,  Maheśwara (Shiva). The Guru is verily the Para-Brahman (Supreme Brahman); Salutations to that Guru.

On page 5 he says:


Gurur brahmā shloka is Viṣṇu hatred. Why?

//As the Bhāgavata provides the nava-vidha bhakti, the Mahābhārata Tātparya Nirṇaya provides nava-vidha dveṣa. Nine ways of hating Lord Viṣṇu. The relevant ones among them for the current discussion are:

  • Jeeva Deva abheda (Thinking that God and jīva are equal)
  • Jeeva deva sāmyatā (Thinking Brahmā and Rudra are equal to Lord)
  • Aham Brahmaāsmi (Thinking that I am God)

As one can never be liberated by hating Viṣṇu,

  1. Such thought expounded in Gurur Brahmā shloka is tantamount to hating Viṣṇu
  2. Plus it neither pleases a real Guru or devatā (who is compared with Lord)

Viṣṇu sarvottama is unquestionable and is proven. Hence no Guru can be compared with Lord.//


A response to the above and other points:

In the Śrīmadbhāgavatam (uddhava gītā) 11.17.27, the Lord says:

आचार्यं मां विजानीयान्नावमन्येत कर्हिचित्।

न मर्त्यबुद्ध्यासूयेत सर्वदेवमयो गुरुः।।27।।

Know the Āchārya (Guru) to be verily Me. Never is the Guru to be undermined/humiliated. Nor should the Guru be seen as a mere human, for he is the abode of all divinities, deva-s.

Among the ‘nava vidha dveṣa’ (the nine ways one can hate the Lord Viṣṇu, as propounded by Madhva) the author has stated ‘C.Aham Brahmāsmi (Thinking I am God).

This is a fundamental misconception of the statement ‘Aham Brahmāsmi’. It does not amount to saying ‘I am God’. ‘I am Brahman’ is different from ‘I am God’. The ‘Aham Brahmāsmi’ refers to the identity of the Attributeless Consciousness and not the attributed aiśvaryavān. Only if the latter kind of identity is expressed, as demonstrated for instance in the episode of Pauṇḍraka Vāsudeva (in the Srīmadbhāgavatam), it is inadmissible.

For the contention of the author,  ‘jeeva-deva sāmyatā (thinking Brahmā and Rudra to be equal to the Lord) is a form of hating Viṣṇu, we reply that such an idea is alien to the scriptures. There are innumerable instances across the Purāṇa-s where the non-difference, aikya, of the trimūrti-s is explicitly taught. Not just that, the perception of difference within the trimūrti-s is also severely condemned. A sample from the purāṇa-s is shown below:

ब्रह्मविष्णुशिवा ब्रह्मन्प्रधाना ब्रह्मशक्तयः । ततश्च देवा मैत्रेय न्यूना दक्षादयस्ततः ॥५८॥   (Viṣṇupurāṇa 1.22.58)

[Brahmā, Viṣṇu and Śiva are the foremost powers of Brahman. O Maitreya, other deva-s such as Dakṣa are lower than these three.]

And the Lord Viṣnu Himself in the Bhāgavatam, in the Dakṣa yajna episode, says:

(IV.7.50 – 54)

(50) Lord Vishnu said: ‘I, Brahmâ and Lord Śiva as well, do not differ in being the supreme cause and Supersoul, the witness and the self-sufficient one of the material manifestation.) Him the Supreme Brahmân that is without a second, is as one Supersoul with both Brahmâ and Śiva, but the living ones who are not conversant with this, think of them as being separate. (53) The way a person sometimes does not make a difference between the head, hands and other parts of his own body, so does My devotee thus make no difference between living beings. (54) He who having the one nature of the three, verily does, of the Supersoul in all beings, not see the separateness, o brahmin, realizes the peace.

In the above teaching, the Lord, Viṣṇu, Himself exhorts us to shun the difference across the Trimūrti-s. There are several such instances in the Srimadbhāgavatam itself.

Says Veda Vyasa in the Mahābhārata 12.328.24:

रुद्रो नारायणश्चैव सत्त्वमेकं द्विधाकृतम् |लोके चरति कौन्तेय व्यक्तिस्थं सर्वकर्मसु ||२४||[Rudra and Nārāyaṇa are one Principle appearing as two…..]

In the Bhaviṣyottara purāṇa is stated:

Maheśvara (Śiva) says:

विष्णोरन्यं तु पश्यन्ति ये मां ब्रह्माणमेव वा ।

कुतर्कमतयो मूढाः पच्यन्ते नरकेष्वधः ॥

[Those fools who, devoid of proper thinking, consider Me and Brahmā as different from Viṣṇu will be baked in the lowly hells.]

ये च मूढा दुरात्मानो भिन्नं पश्यन्ति मां हरेः ।

ब्रह्माणं च ततस्तस्माद् ब्रह्महत्यासमं त्वघम् ॥

[Those fools, wicked ones, by seeing Me and Brahmā as different from Hari are committing the heinous sin of brahmahatyā.]

The above verses are cited by Shankaracharya in the Viṣṇusahasra nāma bhāṣya.

Thus there is no absolute proof in the scriptures for the difference within the Trimūrti-s.

On Page 6 of the pdf, the author says:


yasya deve parā bhaktir yathā deve tathā gurau

tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ

yasya deve parā bhaktih yathā (yogya bhaktih) deve *=devataayaam+ tathā (yogya bhaktih) gurau With the applied adhyahara, the upanishad vakya fits like a glove with siddhanta. Taratamya krama bhakti is very important. One should not worship without understanding their position in taratamya. Such being the case, we should *NEVER* purposefully pray Guru as Lord as in GururBrahma shloka.



The above passage occurs in the śvetāśvataropaniṣad which is available here for search too:

In the above page when a search for the word ‘deva’ is initiated, we get 43 results. Of these the term ‘deva’ relevant to this discussion is occurring in the following (over 25) instances:

ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ ८ ॥ 1.8  [By knowing the Deva one is freed from all bonds]

क्षरं प्रधानममृताक्षरं हरः
क्षरात्मानावीशते देव एकः ।  1.10 [Pradhāna, Māyā, is kṣara, and Akṣara is Hara, Śiva. The kṣara and the jivātman are ruled by One Deva]

ज्ञात्वा देवं सर्वपाशापहानिः  1.11 [Upon knowing the Deva all bonds are destroyed]

अजं ध्रुवं सर्वतत्त्वैर्विशुद्धं
ज्ञात्वा देवं मुच्यते सर्वपापैः ॥ १५ ॥ 2.15 [The unborn, firm untouched by prakṛti-tattva-s, knowing this Deva one is freed from all sins.]

एषो ह देवः प्रदिशोऽनु सर्वाः ।
पूर्वो ह जातः स उ गर्भे अन्तः ।  2.16 [This Deva is all the directions, he is the One first born, exists in the womb, ….exists in all beings, His faces are everywhere]

यो देवो अग्नौ योऽप्सु
यो विश्वं भुवनमाविवेश ।
य ओषधीषु यो वनस्पतिषु
तस्मै देवाय नमो नमः ॥ १७ ॥  2.17  [The all-pervading, all-existing glory of Deva is described here]

विश्वतश्चक्षुरुत विश्वतो मुखो
विश्वतो बाहुरुत विश्वतस्पात् ।
सं बाहुभ्यां धमति सम्पतत्रै –
र्द्यावाभूमी जनयन् देव एकः ॥ ३ ॥ 3.3 [This Deva is One, and everything in creation ]

विचैति चान्ते विश्वमादौ च देवः
स नो बुद्ध्या शुभया संयुनक्तु ॥ १ ॥

तदेवाग्निस्तदादित्य –
स्तद्वायुस्तदु चन्द्रमाः ।
तदेव शुक्रं तद् ब्रह्म
तदापस्तत् प्रजापतिः ॥ २ ॥4.1 and 2 [The two mantras show that this Deva is appearing as all deva-s, agni, vāyu, etc. ]

तमीशानं वरदं देवमीड्यं
निचाय्येमां शान्तिमत्यन्तमेति ॥ ११ ॥ 4.11 [This Deva, the one worthy of worship is the Lord, realizing Him one attains Supreme Peace.]

यो देवानामधिपो
यस्मिन्ल्लोका अधिश्रिताः ।
य ईशे अस्य द्विपदश्चतुष्पदः
कस्मै देवाय हविषा विधेम ॥ १३ ॥

सूक्ष्मातिसूक्ष्मं कलिलस्य मध्ये
विश्वस्य स्रष्ठारमनेकरूपम् ।
विश्वस्यैकं परिवेष्टितारं
ज्ञात्वा शिवं शान्तिमत्यन्तमेति ॥ १४ ॥ 4.13 and 14 show that this Deva is the Supreme Brahman, Śiva, knowing whom one attains Supreme Peace.]

एष देवो विश्वकर्मा महात्मा
सदा जनानां हृदये सन्निविष्टः ।
हृदा मनीषा मनसाभिक्लृप्तो
य एतद् विदुरमृतास्ते भवन्ति ॥ १७ ॥ 4.17 [This Deva is the antaryāmin and knowing Him one becomes liberated]

एकैक जालं बहुधा विकुर्व –
न्नस्मिन् क्षेत्रे संहरत्येष देवः ।
भूयः सृष्ट्वा पतयस्तथेशः
सर्वाधिपत्यं कुरुते महात्मा ॥ ३ ॥

सर्वा दिश ऊर्ध्वमधश्च तिर्यक्
प्रकाशयन् भ्राजते यद्वनड्वान् ।
एवं स देवो भगवान् वरेण्यो
योनिस्वभावानधितिष्ठत्येकः ॥ ४ ॥ 5.3,4 [The Deva is the Creator, Sustainer, Destroyer. He is the One to be meditated upon.]


अनाद्यनन्तं कलिलस्य मध्ये
विश्वस्य स्रष्ठारमनेकरूपम् ।
विश्वस्यैकं परिवेष्टितारं
ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३ ॥ 5.13 [The Supreme Deva, the Creator of the universe, knowing whom one is freed of all bonds.]

भावग्राह्यमनीडाख्यं भावाभावकरं शिवम् ।
कलासर्गकरं देवं ये विदुस्ते जहुस्तनुम् ॥ १४ ॥ 5.14 [Supreme Brahman…knowing whom one is freed from the body-bondage forever.]

स्वभावमेके कवयो वदन्ति
कालं तथान्ये परिमुह्यमानाः ।
देवस्यैष महिमा तु लोके
येनेदं भ्राम्यते ब्रह्मचक्रम् ॥ १ ॥ 6.1 [The Supreme Brahman, whose glory is the universe …]

आदिः स संयोगनिमित्तहेतुः
परस्त्रिकालादकलोऽपि दृष्टः ।
तं विश्वरूपं भवभूतमीड्यं
देवं स्वचित्तस्थमुपास्य पूर्वम् ॥ ५ ॥ 6.5 [He is the Universal Form, Deva, residing in everyone’s heart.]

तमीश्वराणां परमं महेश्वरं
तं देवतानां परमं च दैवतम् ।
पतिं पतीनां परमं परस्ताद् –
विदाम देवं भुवनेशमीड्यम् ॥ ७ ॥ 6.7 [The Lord of lords, Lord of the Universe….]

यस्तन्तुनाभ इव तन्तुभिः प्रधानजैः स्वभावतः ।
देव एकः स्वमावृणोति स नो दधातु ब्रह्माप्ययम् ॥ १० ॥ 6.10  [This Deva pervades the entire creation…]

Now, the famous mantra:

एको देवः सर्वभूतेषु गूढः
सर्वव्यापी सर्वभूतान्तरात्मा ।
कर्माध्यक्षः सर्वभूताधिवासः
साक्षी चेता केवलो निर्गुणश्च ॥ ११ ॥ 6.11 [He is the One Deva who resides in everyone….the nirguṇa Brahman.]

नित्यो नित्यानां चेतनश्चेतनाना –
मेको बहूनां यो विदधाति कामान् ।
तत्कारणं साङ्ख्ययोगाधिगम्यं
ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३ ॥ 6.13 [He is the Eternal, the Consciousness…. to be realized for liberation.]

यो ब्रह्माणं विदधाति पूर्वं
यो वै वेदांश्च प्रहिणोति तस्मै ।
तं ह देवं आत्मबुद्धिप्रकाशं
मुमुक्षुर्वै शरणमहं प्रपद्ये ॥ १८ ॥ 6.18 [This Deva first teaches Brahmā…..sought as refuge by seekers of liberation.]

Another famous mantra:

यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः ।
तदा देवमविज्ञाय दुःखस्यान्तो भविष्यति ॥ २० ॥ 6.20 [The indispensability of Brahman-knowledge for liberation.] This mantra has the word ‘deva’, which is read as Śiva in some texts. In any case, the Deva refers to Śiva, the Supreme.

तपःप्रभावाद् देवप्रसादाच्च
ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् ।
अत्याश्रमिभ्यः परमं पवित्रं
प्रोवाच सम्यगृषिसङ्घजुष्टम् ॥ २१ ॥ 6.21 [The Muni Śvetaśvatara taught this Supreme Truth by the grace of Deva, Śiva, Brahman.]

Now comes the mantra the pdf-author has cited:

यस्य देवे परा भक्तिः यथा देवे तथा गुरौ ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ २३ ॥ 6.23
प्रकाशन्ते महात्मन इति ।

The Deva stated here is none other than the Supreme Brahman, as corroborated by all the mantras that precede it. It is that ‘Deva’ by realizing whom one is liberated from samsāra, as brought out many times, abhyāsa, in the above Upaniṣad. Evidently it is not any one-of-the deva-s that is available as a choice here. Rather, it is the Supreme Brahman that is enjoined in this Upaniṣad by the word ‘Deva’. The mumukṣu has to be devoted to the Guru the same way he is devoted to the Lord, Brahman.  It is this that the Lord has stated in the Srīmadbhāgavatam that has been cited at the beginning. Thus, Guruḥ sākṣāt param Brahma, is a truth that is enshrined in the Veda.

There are other references in the Upaniṣads for the fact that the Guru, who communicates the liberating Knowledge is the Supreme:

Mundakopanishad: In 3.2.1 of this Upaniṣad it is taught that by worshiping the aparokṣa Jñānī, a seeker free from worldly desires, attains freedom from rebirth:

स वेदैतत्परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम् ।
उपासते पुरुषं ये ह्यकामास्ते शुक्रमेतदतिवर्तन्ति धीराः ॥ १ ॥

Praśnopaniṣat: 6.8 says that the disciples, having attained the direct realization of the Truth, worshiped the Guru saying: You are verily our Father who have ferried us to the other shore of samsāra. Obeisance to the Great Ṛṣi-s, again and again.

ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं तारयसीति । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ८ ॥

The above two sample instances nowhere bring in Viṣṇu (or Vāyu) as the ‘giver’ of Mokṣa. Mokṣa is a consequence of jñāna and is not ‘given’ by anyone. By dint of sādhana, with the grace of the Lord and the Guru, one gains knowledge which immediately results in liberation.

Śiva the Teacher in Bhāgavata, Dakśayajña. The Bhāgavatam describes in detail the instance where Lord Śiva is seen imparting brahmavidyā to seekers.

Brahmā the Teacher in Chandogya, prajāpati vidya. This Upaniṣad gives a very detailed account of Prajāpati giving out the Supreme Knowledge to Indra.

Viṣṇu the Teacher in Bhagavadgita. It is only too well known that Viṣṇu as Srī Kṛṣṇa expounded the liberating knowledge to Arjuna.

All the instances bear no difference in the Knowledge per se whether it was taught by Brahmā, Viṣṇu or Śiva. Hence, the trimūrti-s are Guru-s, without any difference within them.

Madhva scholars recite this verse:

आपादमौलिपर्यन्तं गुरूणामाकृतिं स्मरेत् ।

येन विघ्नाः प्रणश्यन्ति सिद्ध्यन्ति च मनोरथाः ॥

Meaning:  One aught to contemplate on the form of the Guru from foot to head. By such contemplation obstacles are destroyed and one’s longings are fulfilled.

This verse clearly says that the contemplation of the Guru’s form brings about commendable fruit. There is nothing in the verse to limit the fruits just because it is a contemplation of the Guru’s form and not the Lord’s form.

Thus, the famous verse addressed to the Guru as –

गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः ।

गुरुस्साक्षात्परब्रह्म तस्मै श्रीगुरवे नमः ।।

The Guru is Brahmā, the Guru is Viṣṇu, the Guru is the Deva,  Maheśwara (Shiva). The Guru is verily the Para-Brahman (Supreme Brahman); Salutations to that Guru.

is free of any blemish and is completely in tune with the spirit of the Veda and purāṇa-s.

Says the Sarva-vedānta-siddhAnta-sAra-sangraha of Shankaracharya:

जन्मानेकशतै:  सदादरयुजा भक्त्या समाराधितो

भक्तैर्वैदिकलक्षणेन विधिना सन्तुष्ट ईश: स्वयम्।

साक्षात् श्रीगुरुरूपमेत्य कृपया द्रूग्गोचरस्सन् प्रभु:

तत्त्वं साधु विशोध्य तारयति तान् संसारदु:खार्णवात् ॥ (225)

[The Lord, being pleased with the constant and unflinching devotion andworship in the prescribed manner (consisting of adherence to nitya karma, vrata-s, etc.), extending over many lives on the part of the seeker, manifests Himself, in His infinite mercy in the human form ofthe Guru, thereby becoming accessible to the śiṣya for śuśrūṣā and vichāra which culminate in his crossing over the perilous ocean of samsara.]


Om Tat Sat











Posted by: adbhutam | February 27, 2017


The Chaturvarga Chintāmaṇi is a 13CE dharmaśāstra compilation by Hemādri. A sample of Śiva-related references in this ancient work is presented in this document available here:

Om Tat Sat
Posted by: adbhutam | February 24, 2017

Remarkable Consistency between the Vishnu and Shiva Puranas!

Acknowledging with thanks a fine post that appeared in the Advaitin (Yahoo groups) forum authored by Sri Kartik:

Happy Maha-Shivaratri!
An episode that is common to both the Vishnu and Shiva Puranas is the description of the battle involving Banasura, where Krishna and Shiva face off each other.
The Vishnu Purana (obviously) grants the victory to Krishna:
  “A fierce combat took place between Hari and Śankara; all the regions shook, scorched by their flaming weapons, and the celestials felt assured that the end of the universe was at hand. Govinda, with the weapon of yawning, set Śankara a-gape; and then the demons and the demigods attendant upon Śiva were destroyed on every side; for Hara, overcome with incessant gaping, sat down in his car, and was unable longer to contend with Krishńa, whom no acts affect.”
 It appears from the above account that Krishna effortlessly overpowers Shiva. The Shiva Purana narrates the same story, where too Krishna emerges the so-called “victor”, but expands on how exactly it came to be:
  “Lord Krishna resorted to Shiva, favourably disposed to his devotees, bowed to him with devotion with palms joined in reverence and submitted as follows.
  Lord Krishna said, “O Lord Shiva, Lord of the gods, favourably disposed to those who seek refuge in you, I bow to you the Great Lord, the Soul of All and Infinite Power…You are the Brahman…the Primordial Purusha without a second…O Lord, command me to cut off the hands of Bana.”
  Lord Shiva said, “O dear, what you say is true…make me benumbed by means of your Jrimbhana missile. Thereafter you can do as you please and be happy.”
  …thus urged by Shiva, Lord Krishna…rejoiced…fixed the Jrimbhana missile…and discharged it at Shiva.”
NOTE:- The Shiva Purana does not anywhere contradict the Vishnu Purana, including the passage where Krishna “defeats” Shiva, but presents the minute details as to why it doesn’t affect the Status of Shiva!
The end of the incident in the Vishnu Purana says it all:
  “When he had concluded, Govinda, dismissing his resentment against the Asura, looked graciously on the lord of Umá, the wielder of the trident, and said to him, “Since you, Śankara, have given a boon unto Báńa, let him live: from respect to your promises, my discus is arrested: the assurance of safety granted by you is granted also by me.
YOU ARE FIT TO APPREHEND THAT YOU ARE NOT DISTINCT FROM ME. THAT WHICH I AM, THOU ART; and that also is this world, with its gods, demons, and mankind. Men contemplate distinctions, because they are stupefied by ignorance.””
Shiva declares in the Shiva Purana:
  “If a devotee of Vishnu hates me or if a devotee of Shiva hates Vishnu, both will incur curses and never realise reality.”
Salutations to the Great Veda Vyasa for preserving TRULY ASTOUNDING CONSISTENCY between the two Maha-Puranas! _/|\_

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