|| || ॐ नमो भगवते वासुदेवाय नमः || || (cid:1)ी कृ(cid:5)णाय ≡ Shiva The Supreme It is a foregone conclusion in Advaita Vedanta that Vishnu = Shiva. Why then point to scriptural passages that extol Shiva (also) as the Supreme? There is one purpose, though not very lofty. Most Hindus grow up in families that read the Ramayana and the Gita, celebrate festivals like Ramanavami and Gokulashtami, and make a pilgrimage to Tirupathi. This does not go unnoticed by some Vaishnavas, who time and again selectively quote the scriptures to ‘prove’ that Vishnu alone is the Supreme, and that Shiva is an ‘inferior’ deity. They (often) go on to claim that Vishnu is to be exclusively worshipped, suggesting that worshipping Shiva is less recommended in the Scriptures – or worse, that it may actually be ‘wrong’ to do so! As this issue keeps popping up repeatedly, this present write-up will (hopefully) end any doubts in that regard. Only two Scriptures will be cited here, which are accepted by all Hindus – the Mahabharata and the Yajur-Veda. The English translation of a verse will be supplied first, after which will follow (in most cases) its Sanskrit transliteration (saMskRRitam) in the ITRANS format. The translation of the Mahabharata by Kisari Mohan Ganguli has been used almost verbatim, with negligible changes. Unless otherwise specified, “Shiva” will refer to the Being who resides in Kailasa, has a Blue Throat, uses Nandi for a vehicle, etc.; and “Vishnu” will denote the Being who resides in Vaikuntha, bears the Kaustubha gem, uses Garuda for a vehicle, etc. If one wants to skip the explicit details and directly obtain the conclusion, please visit the last Section V below. Sections:- I. Shiva as Supreme in the Mahabharata II. Glorification of the Sata-Rudriya in the Mahabharata III. Shiva as Supreme in the Veda IV. Dispelling Myths V. Conclusive view of Shiva and Vishnu in the Scriptures I. Shiva as Supreme in the Mahabharata The Mahabharata offers numerous references to Shiva as the Supreme Being. A few examples are given below, but this is by no means an exhaustive compilation! I.1 The most obvious instance of Shiva being accepted as the Supreme Deity in the Mahabharata occurs in the Shiva Sahasranama that is part of the Anushasana Parva. The Sahasranama reveals these Titles of the Supreme Being: paraM-brahma = Supreme Brahman paramaM-brahma = Supreme Brahman paramAtmA = Supreme Soul sarvAtmA, sarvabhUtAmA = The Self of All (Beings) vishva, vishvarUpa = One who is (of the Form of) the Universe Ishvara, maheshvara = The (Great) Supreme Lord sarvaGYa = The All-knowing One These Names in the Sahasranama are unambiguously describing Shiva, as they are literally never used in the Mahabharata (or probably any Scripture) to address Vishnu: kailAsagirivAsI = One who Resides in Mount Kailasa nIlakaNTha = The Blue-throated One nandIshvara = The Lord of Nandi (Shiva's vehicle) shmashAnachArI = One who Dwells in cremation grounds The Sahasranama contains many other Names specifically applied to Shiva that are also found in the Vedic literature on Rudra (more on this later): hiraNyabAhu = One with Golden Arms umApati = Husband of Uma (appears twice) pashupati = Lord of living beings (appears twice) kRRiShNapi~Ngala = One who is Black-Tawny Urdhvaretas = One who is Accomplished in Yogic Celibacy (appears twice) One particularly interesting Name: viShNuprasAdita = One who is Propitiated by Vishnu! I.2 Krishna worships Shiva as the Supreme, several times in the Mahabharata. The following narrative is in the Drona Parva, when the most powerful Pashupatastra is requested from Shiva, who is venerated as “yoginAM paramaM brahma vyaktaM brahmavidAM nidhim” (The Supreme Brahman That is seen by Yogins and the Refuge of the Knowers of Brahman). “Trident in Hand, Matted Locks on the Head, of Snow-white colour, He was robed in bark and skin. Endued with Great Energy, His Body seemed to be Flaming with a Thousand Eyes. And He was seated with Parvati and many creatures of brilliant forms (around Him). And His attendants were engaged in singing and playing upon musical instruments, in laughing and dancing, in moving and stretching their hands, and in uttering loud shouts. And the place was perfumed with fragrant odours, and Rishis that worshipped Brahman adored with excellent hymns of unfading glory, That God who was the Protector of All creatures, and Wielded the (great) bow (called Pinaka). Beholding Him, Vasudeva of righteous soul, with Partha, touched the earth with his head, uttering the eternal words of the Veda. And Krishna adored, with speech, mind, understanding, and acts, That God who is the First Source of the Universe, Himself Uncreated, the Supreme Lord of Unfading Glory: who is the Highest Cause of the mind, who is space and the wind, who is the Cause of All the luminous bodies (in the firmament), who is the Creator of the rain, and the Supreme, Primordial Substance of the earth, who is the Object of Adoration, with the gods, the danavas, the yakshas, and human beings; Who is the Supreme Brahman That is seen by Yogins and the Refuge of the Knowers of Brahman, who is the Creator of All mobile and immobile creatures, and their Destroyer also; who is the Wrath that burns everything at the end of the Yuga; who is the Supreme Soul; who is Sakra and Surya, and the Origin of All Attributes. And Krishna sought the protection of That Bhava, whom men of knowledge, desirous of attaining to That which is called the Subtle and the Spiritual, behold; That Uncreated One is the Soul of All Causes. And Arjuna repeatedly adored That Deity, knowing that He was the Origin of All creatures and the Cause of the past, the future, and the present. Beholding those two, viz., Nara and Narayana arrived, Bhava of Cheerful Soul, smilingly said unto them, ‘Welcome are ye, ye foremost of men! Rise up and let the fatigue of your journey be over. What, O heroes, is the desire in your heart? Let it be uttered quickly. What is the business that has brought you hither? I will accomplish it and do what would benefit you. I will grant everything ye may desire.’ Hearing those words of the God, they both rose. And then with joined hands, the faultless Vasudeva and Arjuna, both of great wisdom, began to gratify That High-Souled Deity with an excellent hymn. And Krishna and Arjuna said, ‘We bow to Bhava, to Sarva, to Rudra, to the Boon-giving Deity. We bow to the Lord of All creatures endued with life, to the God who is always Fierce, to Him who is called Kapardin! We bow to Mahadeva, to Bhima, to the Three-eyed, to Him who is Peace and Contentment. We bow to Isana, to Him who is the Destroyer of (Daksha's) sacrifice. Let salutations be to the Slayer of Andhaka, to the Father of Kumara, to Him who is of Blue Throat, to Him who is the Creator. Let salutation be to the wielder of Pinaka, to One Worthy of the Offer of libations of clarified butter, to Him who is Truth, to Him who is All-pervading. To Him who is Unvanquished! To Him who is always of Blue Locks, to Him who is armed with the Trident, to Him who is of Celestial Vision!’” shUlinaM jaTilaM gauraM valkalAjinavAsasam || nayanAnAM sahasraishcha vichitrA~NgaM mahaujasam | pArvatyA sahitaM devaM bhUtasa~Nghaishcha bhAsvaraiH || gItavAditrasaMhrAdaistAlalAsyasamanvitam | valgitAsphoTitotkruShTaiH puNyagandhaishcha sevitam || stUyamAnaM stavairdivyairmunibhirbrahmavAdibhiH | goptAraM sarvabhUtAnAmiShvAsadharamachyutam || vAsudevastu taM dRRiShTvA jagAma shirasA kShitim | pArthena saha dharmAtmA gRRiNanbrahma sanAtanam || lokAdiM vishvakarmANamajamIshAnamavyayam | manasaH paramAM yoniM khaM vAyuM jyotiShAM nidhim || sraShTAraM vAridhArANAM bhuvashcha prakRRitiM parAm | devadAnavayakShANAM mAnavAnAM cha sAdhanam || yoginAM paramaM brahma vyaktaM brahmavidAM nidhim | charAcharasya sraShTAraM pratihartArameva cha || kAlakopaM mahAtmAnaM shakrasUryaguNodayam | avandata tadA kRRiShNo vA~NmanobuddhikarmabhiH || yaM prapashyanti vidvA.nsaH sUkShmAdhyAtmapadaiShiNaH | tamajaM kAraNAtmAnaM jagmatuH sharaNaM bhavam || arjunashchApi taM devaM bhUyo bhUyo.abhyavandata | j~nAtvaikaM bhUtabhavyAdiM sarvabhUtabhavodbhavam || tatastAvAgatau sharvaH provAcha prahasanniva | svAgataM vAM narashreShThAvuttiShThetAM gataklamau || kiM cha vAmIpsitaM vIrau manasaH kShipramuchyatAm || yena kAryeNa samprAptau yuvAM tatsAdhayAmi vAm | vriyatAmAtmanaH shreyastatsarvaM pradadAni vAm || tatastadvachanaM shrutvA pratyutthAya kRRitA~njalI | vAsudevArjunau sharvaM tuShTuvAte mahAmatI || namo bhavAya sharvAya rudrAya varadAya cha | pashUnAM pataye nityamugrAya cha kapardine || mahAdevAya bhImAya tryambakAya cha shambhave | IshAnAya bhagaghnAya namo.astvandhakaghAtine || kumAragurave nityaM nIlagrIvAya vedhase | vilohitAya dhUmrAya vyAdhAyAnaparAjite || nityaM nIlashikhaNDAya shUline divyachakShuShe | I.3 During the Mahabharata war (Drona Parva), Arjuna wonders who the Mysterious Being might be that is slaying the enemies before Arjuna’s arrows strike them! Vyasa replies that It is Shiva – the “sarvalokeshvara” (Lord of All the Worlds), and “vishveshvara” (Lord of the Universe). “Vyasa said, ‘Thou hast, O Arjuna, seen Sankara, That First Cause from which have sprung the Prajapatis, That Puissant Being endued with Great Energy, He That is the Embodiment of heaven, earth and sky, the Divine Lord, the Protector of the Universe, the Great Master, the Giver of boons, called also Isana. O, seek the protection of That Boon- giving Deity, That Lord of the Universe. He is called Mahadeva (the Supreme Deity), of Supreme Soul, the One only Lord, with Matted Locks (on Head), the Abode of Auspiciousness. Of Three Eyes and Mighty Arms, He is called Rudra, with His Locks tied in the shape of a crown, and His Body attired in skins...who is armed with Trident; who is Boon-giving; who Wieldeth the sword and the shield, and who is Highly Auspicious, who Wieldeth the bow called Pinaka, who is divested of the battle axe, and who is the Protector and Lord of the Universe. I place myself in the hands of That Divine Lord, That Grantor of protection, That God attired in deerskins...The person who always attentively reads or listens to the recitation of this excellent and auspicious account, appertaining to battle, of the Illustrious Deity, and he worships with Devotion That Illustrious Lord of the Universe, obtaineth all the objects of desire, in consequence of the Three-eyed God being gratified with him.’” vyAsa uvAcha|| prajApatInAM prathamaM taijasaM puruShaM vibhum | bhuvanaM bhUrbhuvaM devaM sarvalokeshvaraM prabhum || IshAnaM varadaM pArtha dRRiShTavAnasi sha~Nkaram | taM gachCha sharaNaM devaM sarvAdiM bhuvaneshvaram || mahAdevaM mahAtmAnamIshAnaM jaTilaM shivam | tryakShaM mahAbhujaM rudraM shikhinaM chIravAsasam || ... trishUlapANiM varadaM khaDgacharmadharaM prabhum | pinAkinaM khaNDaparashuM lokAnAM patimIshvaram || prapadye sharaNaM devaM sharaNyaM chIravAsasam || ... charitaM mahAtmano divyaM sA~NgrAmikamidaM shubham | paThanvai shatarudrIyaM shRRiNva.nshcha satatotthitaH || bhakto vishveshvaraM devaM mAnuSheShu tu yaH sadA | varAnsa kAmA.Nllabhate prasanne tryambake naraH || I.4 The title “Ishvara” means the Supreme Lord. In the Anushasana Parva of the Mahabharata, Krishna provides at least two reasons why Shiva is the “Ishvara”. “Vasudeva said, ‘O mighty-armed Yudhishthira, listen to me as I recite to thee the many Names of Rudra as also the High Blessedness of that High-souled One. The Rishis describe Mahadeva as Agni, and Sthanu, and Maheswara; as One-eyed, and Three-eyed, of Universal Form, and Shiva or Highly Auspicious...Because He is Great (Mahat) and the Supreme Lord of All (Iswara), therefore He is called Maheswara...Since He is the Foremost of All the deities, and since His dominion and acquisitions are very extensive, and since He protects the extensive Universe, therefore He is called Mahadeva…If the Lingam is worshipped, Maheswara becomes highly gratified with the Worshipper. Affectionate towards His Devotees, He bestows happiness upon Them with a Cheerful Soul...The Brahmanas always recite the excellent Sata-Rudriya in His Honour, that occurs in the Vedas...In consequence of His Fullest Control over All objects of enjoyment He is called Iswara (the Supreme Lord or Master). Since, again, He is the Master of the vast Universe, He is called Maheswara. The Whole Universe is Pervaded by Him in Diverse Forms.’” vAsudeva uvAcha|| yudhiShThira mahAbAho mahAbhAgyaM mahAtmanaH | rudrAya bahurUpAya bahunAmne nibodha me || vadantyagniM mahAdevaM tathA sthANuM maheshvaram | ekAkShaM tryambakaM chaiva vishvarUpaM shivaM tathA || ... IshvaratvAnmahattvAchcha maheshvara iti smRRitaH || ... devAnAM sumahAnyachcha yachchAsya viShayo mahAn | yachcha vishvaM mahatpAti mahAdevastataH smRRitaH || ... li~NgamevArchayanti sma yattadUrdhvaM samAsthitam || pUjyamAne tatastasminmodate sa maheshvaraH | sukhaM dadAti prItAtmA bhaktAnAM bhaktavatsalaH || ... vede chAsya vidurviprAH shatarudrIyamuttamam | ... aishvaryAchchaiva kAmAnAmIshvaraH punaruchyate || maheshvarashcha lokAnAM mahatAmIshvarashcha saH | bahubhirvividhai rUpairvishvaM vyAptamidaM jagat || II. Glorification of the Sata-Rudriya in the Mahabharata The Sata-Rudriya, commonly known as “Shri Rudram” or “Rudraprashna”, is a highly revered Vedic Hymn for Lord Shiva (shankara, shambhu, mahAdeva, nIlagrIva, tryambaka, tryAkSha, kapardin, pashupati,...). More than any other prayer from the Vedas (including the Purusha-Suktam), this one receives lavish praise multiple times in the Mahabharata – here are some such instances. II.1 Krishna confesses that he recites the Sata-Rudriya every morning, and explains how it is the best way to please Shiva (Anushasana Parva). “Vasudeva said, ‘I shall recite to thee the good that I have acquired and the fame that I have won through the Grace of That High-Souled One. Verily, I shall discourse to thee on the topic, after having bowed unto Kapardin. O king, listen to me as I recite to thee that Sata-Rudriya which I repeat; with restrained senses, every morning after rising from bed...O sire, It is Sankara who Created All the creatures in the Universe, mobile and immobile. There is no being that is higher, O monarch, than Mahadeva. Verily, He is the Highest of All beings in the three worlds...Formerly, when Sankara became angry, the deities trembled with fear and bent their heads to Him. Without being appeased, Rudra placed on His bow-string a sharp and blazing arrow. Beholding His Prowess, the deities and the Rishis became all alarmed. Those foremost of gods began to pacify Him! Joining their hands in reverence, they began to recite the Sata-Rudriya Mantras. At last, Maheswara, thus praised by the deities, became gratified.’” vAsudeva uvAcha|| hanta te kathayiShyAmi namaskRRitvA kapardine | yadavAptaM mahArAja shreyo yachchArjitaM yashaH || prayataH prAtarutthAya yadadhIye vishAM pate | prA~njaliH shatarudrIyaM tanme nigadataH shRRiNu || ... sha~NkarastvasRRijattAta prajAH sthAvaraja~NgamAH || nAsti ki~nchitparaM bhUtaM mahAdevAdvishAM pate | iha triShvapi lokeShu bhUtAnAM prabhavo hi saH || ... tataH praNemurdevAste vepamAnAH sma sha~Nkaram | punashcha sa.ndadhe rudro dIptaM sunishitaM sharam || rudrasya vikramaM dRRiShTvA bhItA devAH saharShibhiH | tataH prasAdayAmAsuH sharvaM te vibudhottamAH || jepushcha shatarudrIyaM devAH kRRitvA~njaliM tataH | sa.nstUyamAnastridashaiH prasasAda maheshvaraH || II.2 Vyasa also speaks highly of the Sata-Rudriya (Drona Parva). “Vyasa said, ‘Many are the Blazing and Terrible Forms of This God that men speak of and Worship in the world. Many also are the Names, of Truthful Import, of This Deity in All the worlds. Those Names are founded upon His Supremacy, His Omnipotence, and His Acts. In the Vedas, the Excellent Hymn called Sata-Rudriya hath been sung in Honour of That Great God called the Infinite Rudra. That God is the Lord of All wishes that are human and heavenly. He is Omnipotent, and He is the Supreme Master. Indeed, That God Pervadeth the vast Universe.’” vyAsa uvAcha|| asya dIptAni rUpANi ghorANi cha bahUni cha | loke yAnyasya kurvanti manuShyAH pravadanti cha || nAmadheyAni lokeShu bahUnyatra yathArthavat | niruchyante mahattvAchcha vibhutvAtkarmabhistathA || vede chAsya samAmnAtaM shatarudrIyamuttamam | nAmnA chAnantarudreti upasthAnaM mahAtmanaH || sa kAmAnAM prabhurdevo ye divyA ye cha mAnuShAH | sa vibhuH sa prabhurdevo vishvaM vyApnuvate mahat || II.3 Sage Upamanyu recounts an incident when Brahma, Vishnu and Indra together worshipped Shiva, and Indra chanted the Sata-Rudriya in adoration of Shiva (Anushasana Parva). “The deities were engaged in singing the praises of Mahadeva by uttering diverse hymns. The Grandsire Brahma, uttering a Rathantara, praised Mahadeva. Narayana also, uttering the Jyestha Saman, sang the praises of Bhava. Sakra also did the same with the aid of those foremost of Vedic Mantras, viz., the Sata-Rudriyam. Verily, Brahma and Narayana and Sakra – those three high-souled deities – shone there like three sacrificial fires. In their midst, Shone the Illustrious God Shiva like the Sun in the midst of His corona, emerged from autumnal clouds.” astuvanvividhaiH stotrairmahAdevaM surAstadA || brahmA bhavaM tadA stunvanrathantaramudIrayan | jyeShThasAmnA cha deveshaM jagau nArAyaNastadA || gRRiNa~nshakraH paraM brahma shatarudrIyamuttamam || brahmA nArAyaNashchaiva devarAjashcha kaushikaH | ashobhanta mahAtmAnastrayastraya ivAgnayaH || teShAM madhyagato devo rarAja bhagavA~nshivaH | sharadghanavinirmuktaH pariviShTa ivA.nshumAn || III. Shiva as Supreme in the Veda Two Upanishads belonging to the Krishna-Yajur-Veda – Mahanarayana and Shvetashvatara – equate the Supreme Brahman to Lord Shiva. III.1 Mahanarayana Upanishad. A series of verses in this Upanishad identify Shiva with the Supreme Brahman: “May we Know or Realize the Supreme Person. For that, may we meditate upon Mahadeva and to that meditation may Rudra Impel us. May the Supreme who is the Ruler of All Knowledge, Controller of All created beings, the Preserver of the Vedas and the One Overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava. Salutations again and again to Hiranyabahu [One who has ornaments of gold on the Arms or possessing a Form having the golden hue], Hiranyavarna [He who is the Source of the syllables of the Vedas which are as precious as gold], Hiranyarupa [He who is shining in Splendour], Hiranyapati [the Lord of Riches wholesome and charming], Ambikapati [the Consort of Ambika, the Mother of the Universe], Umapati [The Master of Uma, Brahma- vidya personified as such], Pasupati [the Lord of All created beings]. Supreme Brahman, the Absolute Reality, has become an androgynous Person in the Form of Umamaheshvara, dark blue and reddish brown in hue, Absolutely Chaste and possessing Uncommon Eyes. Salutations to Him alone who is the Soul of the Universe or whose Form is the Universe. 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 Light and the Soul 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. We sing a Hymn that confers on us happiness in the highest degree to Rudra who is Worthy of Praise, who is Endowed with the Highest Knowledge, who Rains objects to the worshippers most excellently, who is more Powerful and who is Dwelling in the Heart. Indeed All this is Rudra. Salutations be to Rudra who is such.” tatpuruShAya vidmahe mahAdevAya dhImahi | tanno rudraH prachodayAt.h || IshAnaH sarvavidyAnAmIshvaraH sarvabhUtAnAM brahmAdhipatirbrahmaNo.adhipatirbrahmA shivo me astu sadAshivom.h || namo hiraNyabAhave hiraNyavarNAya hiraNyarUpAya hiraNyapataye.ambikApataya umApataye pashupataye namo namaH || R^ita{\m+} satyaM paraM brahma puruSha.n kR^iShNapi~Ngalam.h | UrdhvaretaM virUpAkShaM vishvarUpAya vai namo namaH || sarvo vai rudrastasmai rudrAya namo astu | puruSho vai rudraH sanmaho namo namaH | vishvaM bhUtaM bhuvana.n chitraM bahudhA jAta.n jAyamAna.n cha yat.h | sarvo hyeSha rudrastasmai rudrAya namo astu || kadrudrAya prachetase mIDhuShTamAya tavyase | vochema sha.ntama{\m+} hR^ide | sarvohyeSha rudrastasmai rudrAya namo astu || In the foregoing set of consecutive verses, the Supreme Brahman is worshipped by these Names, all of which are present in the Shiva Sahasranama, but conspicuously absent in the Vishnu Sahasranama: hiraNyabAhu = One with Golden Arms umApati = Husband of Uma pashupati = Lord of living beings kRRiShNapi~Ngala = One who is Black-Tawny Urdhvaretas = One who is Accomplished in Yogic Celibacy The first three of the Names above occur also in the Shri Rudram. Furthermore, Shiva is constantly called “umApati” and “pashupati” in the Mahabharata. One of the eleven Rudras is “virUpAkSha” – the Virupaksha Temple, Virupaksha Linga and Virupaksha Cave are all dedicated to Lord Shiva. The Mahabharata (Anushasana Parva) relates a story for Shiva attaining the epithet of “Urdhvaretas”: “After the wedding was over of the Illustrious and High-Souled Rudra armed with the Trident…the Illustrious and High-Souled Deity wished to unite Himself with the Goddess. Thereupon all the deities, penetrated with anxiety, approached Rudra…saying, ‘Thou, O Illustrious One, art of Energy that is Irresistible. The Goddess Uma, also is possessed of Energy that is equally Irresistible. The offspring that will result from a union like this, will, without doubt, O Illustrious Deity, be endued with very great might. Verily, O Puissant Lord, that offspring will consume all things in the three worlds without leaving a remnant…Do Thou, with patience, restrain Thy fiery and puissant Energy!’ Unto the deities that said so, the Holy Mahadeva having the bull for His sign, O regenerate Rishi, answered, saying, ‘So be it!’ Having said so, the Deity that has the bull for His vehicle, drew up His vital seed. From that time, He came to be called by the Name of Urdhvaretas (One that has drawn up the vital seed).”