Posted by: adbhutam | February 24, 2018

SHIVA IS ‘NARAYANA’ FOR NARAYANA !!

Shiva is ‘Narayana’ for Narayana !!
We had seen some instances of the name ‘Narayana’ applicable to someone other than Lord  Vishnu:

Here is another instance of the name ‘Narayana’ applied to someone other than Vishnu.  The Lingapurana has a stuti by Vishnu and other gods and sages addressed to Shiva:

तपसा प्राप्य सर्वज्ञं तुष्टाव पुरुषोत्तमः।।
श्रीभगवानुवाच।।
महेश्वराय देवाय नमस्ते परमात्मने।। ७१.९६ ।।

नारायणाय शर्वाय ब्रह्मणे ब्रह्मरूपिणे।।
शाश्वताय ह्यनंताय अव्यक्ताय च ते नमः।। ७१.९७ ।।

Lord Vishnu, along with other gods and sages, observing austerities, tapas, approached Lord Umapati.  Vishnu himself addresses Shiva as: ‘Maheshwara, Deva, Paramatman, Narayana,
Sharva, Brahman, Brahmarupin, Shaashvata, Ananta, Avyakta, Obeisance to You.
[The epithet ‘shaashvata’ used by Vishnu himself is reminiscent of Vachaspati Misra’s invocation to the Bhamati where the same epithet is used for Shiva, Bhava.  The other epithets here
like Ananta, Avyakta, etc. are applicable to Brahman, the Jagatkaaranam.]

सूत उवाच।।
एवं स्तुत्वा महादेवं दंडवत्प्रणिपत्य च।।
जजाप रुद्रं भगवान्कोटिवारं जले स्थितः।। ७१.९८ ।।

देवाश्च सर्वे ते देवं तुष्टुवुः परमेश्वरम्।।
सेंद्राः ससाध्याः सयमाः सरुद्राः समरुद्गणाः।। ७१.९९ ।।

Lord Vishnu, having saluted and praised Rudra, prostrated to him by completely laying his body to the ground. Vishnu stood in water and chanted the Sri Rudra japa a crore times. This reminds us of a Vaidika Shiva Bhakta of the Tamil land, named ‘Rudra Pasupathi Naayanar’ :   https://en.wikipedia.org/wiki/Rudra_Pasupathi_Nayanar     and a  A short Tamil documentary on Sri Rudra Pasupathy Nayanar:  https://youtu.be/LbIIiSp11xk    What is astounding is that Lord Vishnu adopted the same method of chanting the Sri Rudram (Shatarudriyam of the Krishna Yajur Veda which is extremely popular among smarta-s alone)  in praise of Shiva alone [and not any other deity such as Narasimha : -)  ] by standing in the water just as the Tamil Vaidika Saint who has attained immortality both ways: in his own life and in the Tamil History called Periya Puranam.
देवा ऊचुः।।
नमः सर्वात्मने तुभ्यं शंकरायार्तिहारिणे।।
रुद्राय नीलरुद्राय कद्रुद्राय प्रचेतसे।। ७१.१೦೦ ।। [These two words are in the Mahanarayana Upanishad in the Shiva mantras]

गतिर्नः सर्वदास्माभिर्वंद्यो देवारिमर्दनः।।
त्वमादिस्त्वमनंतश्च अनंतश्चाक्षयः प्रभुः।। ७१.१೦१ ।।

प्रकृतिः पुरुषः साक्षात्स्रष्टा हर्ता जगद्गुरो।।
त्राता नेता जगत्यस्मिन्द्विजानां द्विजवत्सल।। ७१.१೦२ ।।

वरदो वाङ्मयो वाच्यो वाच्यवाचकवर्जितः।।
याज्यो मुक्त्यर्थमीशानो योगिभिर्योगविभ्रमैः।। ७१.१೦३ ।।

हृत्पुंडरीकसुषिरे योगिनां संस्थितः सदा।।
वदंति सूरयः संतं परं ब्रह्मस्वरूपिणम्।। ७१.१೦४ ।।

[Rudra is meditated in the lotus of their hearts by the Yogis.  The Devas praise Him as the Para Brahman.]

भवंतं तत्त्वमित्यार्यस्तेजोराशिं परात्परम्।।
परमात्मानमित्याहुरस्मिञ्जगति तद्विभो।। ७१.१೦५ ।।

दृष्टं श्रुतं स्थितं सर्वं जायमानं जगद्गुरो।।
अणोरल्पतरं प्राहुर्महतोपि महत्तरम्।। ७१.१೦६ ।।

Whatever is seen and heard, that which stands, everything that is born, O Jagadguru, ANoraNeeyAn, Mahato MahIyaan…  This is again reminiscent of the Narayana Suktam:
yaccha kinchijjagat sarvam drsuhyate srUyate’pi vaa….

सर्वतः पाणिपादं त्वां सर्वतोक्षिशिरोमुखम्।।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठसि।। ७१.१೦७ ।।
This is a verse found in the Bh.Gita 13th Chapter where Brahman is taught as all-pervading: All limbs, all eyes and heads and faces/mouths, all ears – Everything is

Brahman alone. In other words, all jiva-s are all Brahman alone in truth. This is a rephrasing of the Sahasra SheerShaa purushah….of the PuruSha Suktam.  Here, Shiva is taught
as that Para Brahman.

महादेवमनिर्देश्यं सर्वज्ञं त्वामनामयम्।।
विश्वरूपं विरुपाक्षं सदाशिवमनामय्म्।। ७१.१೦८ ।।

Mahadeva is anirdeshya, one cannot point out to Him as He is all-pervading and not confined to a location. Sarvajna, Omniscient, with no afflictions whatever, Vishvarupa, Virupaksha..

कोटिभास्करसंकाशं कोटिशीतांशुसन्निभम्।।
कोटिकालाग्निसंकाशं षड्विंशकमनीश्वरम्।। ७१.१೦९ ।।

He is resplendent as a crore suns, cool as a crore moons, hot as a crore KAlAgni (the Pralaya agni), the twenty six Tattvas, Anishvara, the one who has no one to Lord over Him.

प्रवर्तकं जगत्यस्मिन्प्रकृतेः प्रपितामहम्।।
वदांति वरदं देवं सर्वावासं स्वयंभुवम्।। ७१.११೦ ।।

श्रुतयः श्रुतिसारं त्वां श्रुतिसारविदोजनाः।। ७१.१११ ।।

Those who know the essence of the Veda know you as that essence.

अदृष्टमस्माभिरनेकमूर्ते विना कृतं यद्भवताथ लोके।।
त्वमेव दैत्यासुरभूतसंघान्देवान्नरान्स्थावरजंगमांश्च।। ७१.११२ ।।

पाहि नान्या गतिः शंभो विनिहत्यासुरोत्तमान्।।
मायया मोहिताः सर्वे भवतः परमेश्वर।। ७१.११३ ।।

Om Tat Sat

Responses

  1. Thank you. There is another one that I have forgotten – hopefully it is in my browser history. vaishnavites invoked Panini to justify their hate (narayana is only a proper name only referring to Vishnu – whereas EVERY name of Siva could refer to Vishnu) ) and even appayya dikshitar apparently bought it. But examples like this totally destroy their “all names refer to vishnu” theory.

    • That is only lip service. They claim all Shiva-related names are actually of Vishnu/Narasimha. But they hate those names to the core: they do not sing Vishnu’s praise with those names, even uttering those names is productive of sin to them, they do not give those names to their children, etc. So much for their claims.

  2. Excellent article. I wanted to add the quote that you added where Shiva is addressed as Narayana by Vishnu in your below article:

    https://adbhutam.wordpress.com/2018/02/21/brahma-and-rudra-share-the-name-narayana-with-vishnu

    There are also other places in Linga purana where he is addressed as Narayana by Vishnu apart from Linga Purana 71.97.

    Linga Purana 18.24-25:
    Omkaaraaya Namastubhyam Sarvgnaaya Namo Namah/
    Sarvaaya cha Namastubhyam Namo Naraayanaayacha,
    Namo Hiranya garbhaaya Adi Devaaya tey namah/

    and one more where Vishnu addresses Shiva as Narayana:

    Maheswaraaya Devaaya Namastey Paramatmaney,
    Naraayanaaya Sharvaaya Brahmaney Brahmarupiney

    Also in there are 2 Shiva Sahasranamas in Mahabharata. Both the Shiva Sahasranama address Shiva with the name of Narayana (Jaleshaya Namah). Also Linga Purana Shiva Sahasranama contains the name of Narayana (Jaleshaya Namaha). Even in Padma Purana Shiva is addressed as Narayana 5th Canto 116th Chapter slokas 100–103. Also in the same place, Purusha-sukta is defined as a verse for Lord Shiva.

    Padma Purana:

    100-102. He (i.e. the king) muttered the Satarudriya (hymn);

    with that (hymn) only he offered desired oblations and praised

    (Siva) with the Purusa-sukta (hymn). Then the king saluted him

    and praised him

  3. What is laughable is that the portions you cite are all ‘taamasa’ for those who cannot tolerate a stuti by Veda Vyasa of Shiva as Parabrahman. Thus, the puranas are all cluttered with tamasic holes that only Vaishnavas are capable of identifying and no one else.

  4. I have some questions Sir. In the below video, if you see starting from 31:40, Dushyant Sridhar talks about the mantra “keshi vishasya patrena rudrena apivatu saha”. He says Bhatta Bhaskara who was a great Shiva Bhakta himself has commented that Shiva drank the poison having Narayana as antaryami

    1) Have you read the works of Bhatta Bhaskara Sir? Has he really commented as said by Dushyant Sridhar? How can Parama Shiva Bhakta himself comment like that?

    At 31:57, he says Baudhayana Rishi says in his sutras that one should offer prayers to Shiva and Vishnu whereas, Apasthamba says that one should offer prayers to Vishnu.

    2) I have heard of the Dharmasastras Sir, but you should be having a profound knowledge on that. Does Apasthamba really state that one should offer prayers only to Vishnu?

    Also what about other Dharmasutras like Vasishta, Gautama, Panini and Jaimini and Baudhayana? What do they say?

    • That reported comment of Bhattabhaskara does not make Shiva someone inferior to Vishnu, for the Shruti says:

      There is the other very well known shruti passage that directly proclaims the identity between Śiva and Viṣṇu where too the concept of ‘vyatihāra’ is present:

      http://upanishad.info/upanishads/text/krishna-yajurveda/sanskrit/skanda [Sri Upaniṣad Brahma Yogin, an advaita Acharya, has written the commentary for this Upaniṣad as well along with the entire 108 Upaniṣads.)

      शिवाय विष्णुरूपाय शिवरूपाय विष्णवे ।
      शिवस्य हृदयं विष्णुः विष्णोश्च हृदयं शिवः ॥८॥
      यथा शिवमयो विष्णुरेवं विष्णुमयः शिवः ।
      यथान्तरं न पश्यामि तथा मे स्वस्तिरायुषि ॥९॥
      यथान्तरं न भेदाः स्युः शिवकेशवयोस्तथा ।[Skandopaniṣat]

      [(obeisance to Śiva who is of the form of Viḷṣṇu, and to Viṣṇu of the form of Śiva. Śiva’s heart (self) is Viṣṇu and Viṣṇu’s self is Śiva. Just as Viṣṇu is fully verily Śiva, so too Śiva is fully verily Viṣṇu. As I do not see any difference between them, let me be prosperous and long-lived. Let there be no difference between Śiva and Keśava.) This prayer is chanted by Smartas of Karnataka and Andhra during their three-time daily sandhyavandanam.] In fact the Mahabharata itself contains a similar verse:

      शिवाय विष्णुरूपाय विष्णवे शिवरूपिणे ।।

      दक्षयज्ञविनाशाय हरिरूपाय ते नमः। 3.39.76 (हरिरुद्राय) [These are the words of Arjuna to Lord Śiva.]

      In the Harivamśa, an extension of the Mahabharata, we have Markandeya’s words:

      मार्कण्डेय उवाच॥ शिवाय विष्णुरूपाय विष्णवे शिवरूपिणे। अथान्तरं न पश्यामि तेन ते दिशतः शिवम् ।

      It is Sri Appayya Dikshitar who has made the unnegatable statement:

      // viShNurvA shankaro vA shruti-shikhara-girAmastu tAtparya-bhUmiH
      na-asmAkam tatra vAdaH prasarati kimapi spaShTam-advaita-bhAjAm |
      kintu-Isha-dveSha-gADhAnala-kalita-hRRidAm durmatInAm duruktIH
      bhanktum yatno mama-ayam nahi bhavatu tato viShNu-vidveSha-shankAm ||

      The meaning of the above beautiful verse is:

      ‘I have not the slightest objection, to anyone coming to any conclusion, that the spirit of the Vedas and the Vedantas, declare either Vishnu or Shiva as the First God. I am a follower of the Advaita doctrine. I have no difference between Shiva and VishNu. But if in order to establish Vishnu as the main God, if somebody starts abusing Shiva or hates him, I cannot bear it. (There are as many proofs or pramanas in the Vedas, Vedantas, Puranas and Agamas to establish that Shiva is a mighty God, as there are to prove that Vishnu is a powerful one.) However, I am propagating my religion and indulging in debate and disputation, only to persuade everyone not to hate Shiva. Let no one have the slightest doubt that I either hate or wish to denigrate Lord Vishnu simply because I praise the grace and greatness of Lord Shiva.’

      The sublime devotion of Dikshita to Lord Vishnu is fully seen from his great work ‘Varadaraja stava’ where he has sung in ecstatic poetry about Lord Varadaraja of Kanchipuram. Vaishnavas declare that Vishnu is the supreme being and that Shiva has a lower status, being a mere jiva. Sri Dikshita however proves in his ‘Ratna-traya-parIkShA’ that Shiva, Vishnu, Ambika, all the three are the same, viz., the supreme reality,(*) and proves it with the pramanas taken from the puranas, vedas and agamas. //

      The above is quoted from the book: ‘Sri Appayya Dikshita’ (p.66,67) by Dr.N.Ramesan, IAS.

      Sridhara Swamin, in his invocation to the Bhagavatam says:

      माधवोमाधवावीशौ सर्वसिद्धिविधायिनौ। वन्दे परस्परात्मानौ परस्परनुतिप्रियौ॥

      I bow to Mādhava and Umādhava (Shiva) who are both ‘Isha-s’ Supreme Lords. They are capable of bestowing all accomplishments (to their devotees). They are both the selves of each other and both love to engage in the stuti of each other.

      And Veda Vyasa in the Mahabharata:

      रुद्रो नारायणश्चैव सत्त्वमेकं द्विधा कृतम्।
      लोके चरति कौन्तेय व्यक्तिस्थं सर्वकर्मसु।। 12-350-27a 12-350-27b.

      Also, in the Drona Parva, Veda Vyasa has given a long report of Narayana, by arduous penance, seeking and securing boons from Shiva, where at the end Shiva says: you are blessed (by me) to be even overcoming me in any battle between us.

      Also, the Keshi sukta is commented upon by Sayana where he does not bring in the poison-drinking episode at all.

      So the Vedantin has all this in mind while assessing such comments.

  5. Thank you for the answer. What about my second question?

    At 31:57, he says Baudhayana Rishi says in his sutras that one should offer prayers to Shiva and Vishnu whereas, Apasthamba says that one should offer prayers to Vishnu.

    2) I have heard of the Dharmasastras Sir, but you should be having a profound knowledge on that. Does Apasthamba really state that one should offer prayers only to Vishnu?

    Also what about other Dharmasutras like Vasishta, Gautama, Panini and Jaimini and Baudhayana? What do they say?

    • In some of my earlier articles I have shown references from Dharma sutras where chanting of Shatarudriyam, Atharvashiras, Shiva mantras are enjoined for prayaschittam, etc. I do not remember exact references, though. In Hemadri’s Dharma shastra references he gives many puranic references for Shiva/Vishnu/Devi worship, etc. You may have to do a detailed search.

  6. BUt Mahaperiyava seems to have curried favor with Iyengars a lot. For him to let down his shaiva desciples so cavalierly is disturbing (dushyant sridar maybe lying through his teeth also). You can see u-tube videos where iyengars claim mahaperiava told them “I am also a vaishnava” when asked if he would go to a viashnava’s house. So his following among iyengars is not because of Iyengars shedding their hate, but because of his flattering of them.

    His scripture knowledge is upsetting – Mahabharata has a rendition of samudra manthanam that clearly glorifies Siva with no nitpicking. To claim an absurd connection to a rig Veda suktam (which predates these elaborate puranic stories) is only Iyengar hate.

  7. “That reported comment of Bhattabhaskara does not make Shiva someone inferior to Vishnu”.

    I totally understand that Sir and I also support your quotes from various places regarding shiva vishnu abedha. But I was surprised how a Parama Shiva Bhakta could comment like that?

    Are you aware of any place where Bhattabhaskara has stated Shiva is the antaryami of Narayana?

    • I have not read Bhattabhaskara’s commentary. Maybe a thorough study will reveal the truth. By the way, how do you say that he was a parama shiva bhakta?

  8. Dushyant Sridhar himself says that in the above video.

  9. नमश्शिवाय​। 🙏🏼 varya

    I just thought of mentioning here as well… There’s a स्तुतिः on शिवः by विष्णुः in लिङ्गमहापुराणम्, in which विष्णुः himself glorifies शिवः (परम्ब्रह्म​) as विष्णवे नमः। & नमो नारायणाय​।

    Here are the verses:

    श्रीविष्णुरुवाच​ :
    मोक्षाय मोक्षरूपाय मोक्षकर्त्रे नमोनमः।
    आत्मने ऋषये तुभ्यं स्वामिने विष्णवे नमः॥ १.१८.२३

    सर्वाय च नमस्तुभ्यं नमो नारायणाय च।
    नमो हिरण्यगर्भाय आदिदेवाय ते नमः॥ १.१८.२५

    https://sa.wikisource.org/wiki/लिङ्गपुराणम्_-_पूर्वभागः/अध्यायः_१८

    • Thanks for sharing these references..


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