Krishna is the greaest devotee of Lord Shiva!

[Guest guest]

The following section reads from the 13th book of the Mahabharata which is very important!! Here Yudhishthira is asking Bhishma Pitamah about Lord Shiva. While Krishna stands near and listens. Bhishma tells the following and then requests Krsna to tell Yudhisthira about Lord Shiva. Later Krsna elaborately describes Yudhishthira of his devotion and penances that he performed for a thousand years to please lord Shiva. Please read the whole thing.

 

 

SECTION XIV

 

"Yudhishthira said, 'O son of the River Ganga, thou hast heard all the names of Maheshwara, the Lord of the universe. Do thou tell us, O grandsire, all the names that are applied, O puissant one, unto Him who is called Isa and Sambhu. Do thou tell us all those names that are applied unto Him who is called Vabhru or vast, Him that has the universe for his form, Him that is the illustrious preceptor of all the deities and the Asuras, that is called Swayambhu (self-creating) and that is the cause of the origin and dissolution of the universe. Do thou tell us also of the puissance of Mahadeva.'

 

"Bhishma said, 'I am quite incompetent to recite the virtues of Mahadeva of highest intelligence. He pervades all things in the universe and yet is not seen anywhere. He is the creator of universal self and the Pragna (knowing) self and he is their master. All the deities, from Brahman to the Pisachas, adore and worship him. He transcends both Prakriti and Purusha. It is of Him that Rishis, conversant with Yoga and possessing a knowledge of the tattwas, think and reflect. He is indestructible and Supreme Brahman. He is both existent and non-existent. Agitating both Prakriti and Purusha by means of His energy, He created therefrom the universal lord of creatures, viz., Brahma. Who is there that is competent to tell the virtues of that god of gods, that is endued with supreme Intelligence? Man is subject to conception (in the mother's womb), birth, decrepitude, and death. Being such, what man like me is competent to understand Bhava? Only Narayana, O son, that bearer of the discus and the mace, can comprehend Mahadeva. He is without deterioration. He is the foremost of all beings in attributes. He is Vishnu, because of his pervading the universe. He is irresistible. Endued with spiritual vision, He is possessed of supreme Energy. He sees all things with the eye of Yoga. It is in consequence of the devotion of the high-souled Krishna to the illustrious Rudra whom he gratified. O Bharata, in the retreat of Vadari, by penances, that he has succeeded in pervading the entire universe. O king of kings, it is through Maheswara of celestial vision that Vasudeva has obtained the attribute of universal agreeableness,--an agreeableness that is much greater than what is possessed by all articles included under the name of wealth. 1 For a full thousand years this Madhava underwent the austerest penances and at last succeeded in gratifying the illustrious and boon giving Siva, that Master of all the mobile and the immobile universe. In every new Yuga has Krishna (by such penances) gratified Mahadeva. In every Yuga has Mahadeva been gratified with the great devotion of the high-souled Krishna. How great is the puissance of the high-souled Mahadeva,--that original cause of the universe,--has been seen with his own eyes by Hari who himself transcends all deterioration, on the occasion of his penances in the retreat of Vadari undergone for obtaining a son. 2 I do not, O Bharata, behold any one that is superior to Mahadeva. To expound the names of that god of gods fully and without creating the desire of hearing more only Krishna is competent. This mighty-armed one of Yadu's race is alone competent to tell the attributes of the illustrious Siva. Verily, O king, only he is able to discourse on the puissance, in its entirety of the Supreme deity?'

[Yogkriya]

Yes True indeed. I've read this. Lord Shri Krishna himself also explains this in good detail to Yudhishthira - formost of the Pandavas. Shiva Bhakti and worship was widespread during Shri MaryadaPurushottma Lord Ramachandra and Shri Krishna. The wives of Lord Krishna also revered and prayed to Shiva, so did the residents of nand gaon. Rukmini in fact asked Krishna to go and perform severe penances to please Lord Shiva to seek a son - Samva.

All glories to Lord of the Lords!!

Hara Hara Hara Mahadev!!

 

 

The following section reads from the 13th book of the Mahabharata which is very important!! Here Yudhishthira is asking Bhishma Pitamah about Lord Shiva. While Krishna stands near and listens. Bhishma tells the following and then requests Krsna to tell Yudhisthira about Lord Shiva. Later Krsna elaborately describes Yudhishthira of his devotion and penances that he performed for a thousand years to please lord Shiva. Please read the whole thing.

 

 

SECTION XIV

 

"Yudhishthira said, 'O son of the River Ganga, thou hast heard all the names of Maheshwara, the Lord of the universe. Do thou tell us, O grandsire, all the names that are applied, O puissant one, unto Him who is called Isa and Sambhu. Do thou tell us all those names that are applied unto Him who is called Vabhru or vast, Him that has the universe for his form, Him that is the illustrious preceptor of all the deities and the Asuras, that is called Swayambhu (self-creating) and that is the cause of the origin and dissolution of the universe. Do thou tell us also of the puissance of Mahadeva.'

 

"Bhishma said, 'I am quite incompetent to recite the virtues of Mahadeva of highest intelligence. He pervades all things in the universe and yet is not seen anywhere. He is the creator of universal self and the Pragna (knowing) self and he is their master. All the deities, from Brahman to the Pisachas, adore and worship him. He transcends both Prakriti and Purusha. It is of Him that Rishis, conversant with Yoga and possessing a knowledge of the tattwas, think and reflect. He is indestructible and Supreme Brahman. He is both existent and non-existent. Agitating both Prakriti and Purusha by means of His energy, He created therefrom the universal lord of creatures, viz., Brahma. Who is there that is competent to tell the virtues of that god of gods, that is endued with supreme Intelligence? Man is subject to conception (in the mother's womb), birth, decrepitude, and death. Being such, what man like me is competent to understand Bhava? Only Narayana, O son, that bearer of the discus and the mace, can comprehend Mahadeva. He is without deterioration. He is the foremost of all beings in attributes. He is Vishnu, because of his pervading the universe. He is irresistible. Endued with spiritual vision, He is possessed of supreme Energy. He sees all things with the eye of Yoga. It is in consequence of the devotion of the high-souled Krishna to the illustrious Rudra whom he gratified. O Bharata, in the retreat of Vadari, by penances, that he has succeeded in pervading the entire universe. O king of kings, it is through Maheswara of celestial vision that Vasudeva has obtained the attribute of universal agreeableness,--an agreeableness that is much greater than what is possessed by all articles included under the name of wealth. 1 For a full thousand years this Madhava underwent the austerest penances and at last succeeded in gratifying the illustrious and boon giving Siva, that Master of all the mobile and the immobile universe. In every new Yuga has Krishna (by such penances) gratified Mahadeva. In every Yuga has Mahadeva been gratified with the great devotion of the high-souled Krishna. How great is the puissance of the high-souled Mahadeva,--that original cause of the universe,--has been seen with his own eyes by Hari who himself transcends all deterioration, on the occasion of his penances in the retreat of Vadari undergone for obtaining a son. 2 I do not, O Bharata, behold any one that is superior to Mahadeva. To expound the names of that god of gods fully and without creating the desire of hearing more only Krishna is competent. This mighty-armed one of Yadu's race is alone competent to tell the attributes of the illustrious Siva. Verily, O king, only he is able to discourse on the puissance, in its entirety of the Supreme deity?'

[gokulkr]

II. Rama Uttara Tapaniya Upanishad

Om ! May my speech be based on (i.e. accord with) the mind;

May my mind be based on speech.

O Self-effulgent One, reveal Thyself to me.

May you both (speech and mind) be the carriers of the Veda to me.

May not all that I have heard depart from me.

I shall join together (i.e. obliterate the difference of) day

And night through this study.

I shall utter what is verbally true;

I shall utter what is mentally true.

May that (Brahman) protect me;

May That protect the speaker (i.e. the teacher), may That protect me;

May that protect the speaker – may That protect the speaker.

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

 

In Varanasi Lord Shiva did Japa (chanted) of the Rama Mantra. Pleased because of this, Sri Rama told Lord Sankara as follows:

 

In this temple (city) whoever worships me with devotion, I would help him get rid of sins like Brahma Hathi (killing of a Brahmin). Those of them who get the six letter mantra (Ram Ramaya NamaH) either from you or Brahma or his disciple line, would live with mastery over the mantra or attain salvation. At the time of death, if you tell this mantra in their ears, they would get salvation. 1

 

Brahma then thought in his mind about that Maha Vishnu, who is the foundation of this world, who is that Narayana, who does not have any deficiencies and who is that Parameshwara, who is of the form of Para Brahman and who is full of complete joy and then worshipped him as follows: 2

 

Om! He who is Ramachandra is verily the God. He is the ‘non-dual soul of great happiness’. I salute him again and again in earth, bhuvar loka and Suvar loka. 3.1

 

This is followed by the repetition of the mantra 47 times with modification of the words with in quotes viz. “non-dual soul of great happiness’.

 

Only this portion is being translated below. This should be appropriately replaced in the mantra. 3.1

 

Far-flung and wide soul of the senses; 3.2

 

Nectar of happiness of Brahma; 3.3

 

One who makes us cross the birth and death; 3.4

 

One who is the soul of Gods like Vishnu and Indra; 3.5

 

One who is all Vedas, all Shakhas (branches), all Sankhyas and all Puranas (epics); 3.6

 

One who is the soul of all beings; 3.7

 

One who is the inner soul of all beings; 3.8

 

One who is the perception of Devas, Asuras and Human beings; 3.9

 

One who has taken the ten incarnations like fish, tortoise etc; 3.10

 

One who is the soul; 3.11

 

One who is soul of the inner consciousness; 3.12

 

One who is God of death; 3.13

 

One who is the destroyer; 3.14

 

One who is the death; 3.15

 

One who is the nectar; 3.16

 

One who is the five great elements; 3.17

 

One who is the soul of moving and unmoving; 3.18

 

One who is the five fires; 3.19

 

One who is the seven Vyahruthis; 3.20

 

One who is learning; 3.21

 

One who is Goddess Saraswati; 3.22

 

One who is Goddess Lakshmi; 3.23

 

One who is Goddess Parvati; 3.24

 

One who is the daughter of Janaka; 3.25

 

One who is the three worlds; 3.26

 

One who is the Sun; 3.27

 

One who is the moon; 3.28

 

One who is the stars; 3.29

 

One who is the nine planets; 3.30

 

One who is the eight protectors of directions; 3.31

 

One who is the eight Vasus; 3.32

 

One who is the eleven Rudras; 3.33

 

One who is the twelve suns; 3.34

 

One who is the past and future; 3.35

 

One who is the Supreme Being beyond the Brahmanda (universe); 3.36

 

One who is Hiranyagarbha; 3.37

 

One who is nature; 3.38

 

One who is the letter Om; 3.39

 

One who is half portion of Pranava; 3.40

 

One who is the greatest Purusha (man); 3.41

 

One who is the great God; 3.42

 

One who is a great deva; 3.43

 

One who is Lord Vishnu; 3.44

 

One who is the Paramatma; 3.45

 

One who is the scientific soul; 3.46

 

One who is the soul which is forever in eternal bliss. 3.47

 

The great God would be pleased with the one who worships the Lord of Lords daily by these 47 mantras .The one who worships the Lord of Lords with this mantra will see him in person. He would attain a deathless state. He will attain the deathless state.

 

Thus ends the Sri Rama Uttara Tapaniya Upanishad.

 

Om ! O Devas, may we hear with our ears what is auspicious;

May we see with our eyes what is auspicious, O ye worthy of worship !

May we enjoy the term of life allotted by the Devas,

Praising them with our body and limbs steady !

May the glorious Indra bless us !

May the all-knowing Sun bless us !

May Garuda, the thunderbolt for evil, bless us !

May Brihaspati grant us well-being !

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

 

Here ends the Rama-Tapaniyopanishad, as contained in the Atharva-Veda.

 

Jaya Jaya Shankara Hara Hara Shankara

Om Namo Surya Narayanaya

[sumedh]

Hare Krishna

 

This may be somewhat misleading. I could not locate this exact reference, can you provide the verse numbers so that we may check the translation -- thanks. Anyway, one should read Mahabharata as a whole. This and other instances where Lord Krishna prays to Mahadeva is explained by the Lord Himself in Shanti Parva verses 12.328.5 onwards. I have highlighted the important verses.

 

 

 

 

Arjuna uvAcha

 

bhagavanbhUtabhavyesha sarvabhUtasR^igavyaya

lokadhAma jagannAtha lokAnAm abhayaprada

yAni nAmAni te devakIrtitAni maharShibhiH

vedeShu sapurANeShu yAni guhyAni karmabhiH

teShAM niruktaM tvatto.ahaM shrotumichChAmi keshava

na hyanyo vartayennAmnAM niruktaM tvAmR^ite prabho

 

Addressing the Lord, Arjuna says, O Lord Keshava, the Lord of Past and

future, the Creator of All, the Changeless Being, the Supporter and

indweller of the universe, the Lord of the universe and grantor of refuge to

[all the deserving beings of] the universe, I wish to know the etymology of

your names, which are extolled by [the Devas and] the Maharishis, which are

in the Vedas and the Puranas and are hidden from the [undeserving beings]

and beyond the reach of actions. There does not exist a greater truth or

divine law apart from the true meaning of your names, my Lord.

 

shrIbhagavAn uvAcha

 

R^igvede sayajurvede tathaivAtharva sAmasu

purANe sopaniShade tathaiva jyotiShe.arjuna

sA~Nkhye cha yogashAstre cha Ayurvede tathaiva cha

bahUni mama nAmAni kIrtitAni maharShibhiH

 

The Lord says:

 

My names are sung by the Maharishis in the RgVeda, YajurVeda, Atharvaveda,

Samaveda, in the purANa, in the Upanishad, in the Jyotish Vidya, in the Sankhya, in the Yogashastra, and in

the Ayurveda.

 

gaunAni tatra nAmAni karmajAni cha kAni chit

niruktaM karmajAnAM cha shR^iNuShva prayato.anagha

kathyamAnaM mayA tAta tvaM hi me.ardhaM smR^itaH purA

 

O Destroyer of opponents, in those texts, some names are indicative of my

qualities (Gunas), while some extol my actions. Listen to the etymology of

these names. Earlier, I have told some of these to you.

 

namo.ati yashase tasmai dehinAM paramAtmane

nArAyaNAya vishvAya nirguNAya guNAtmane

yasya prasAdajo brahmA rudrashcha krodhasambhavaH

yo.asau yonirhi sarvasya sthAvarasya charasya cha

astAdasha guNaM yattatsattvaM sattvavatAM vara

 

Glories to the extremely famous, the Paramatma Narayana, who is nirguna

(devoid of prakritic attributes) and full of auspicious qualities. Glories

to that Being, out of whose grace was Brahma born and out of whose anger was

Rudra born; Glories to Him who is the origin of all; the moving and

stationery. Glories to Him, who has the eighteen excellent virtues and who

is the true essence and strength of all living beings.

 

prakR^itiH sA parA mahyaM rodasI yogadhAriNI

R^itA satyAmarAjayyA lokAnAmAtmasa~nj~nitA

tasmAtsarvAH pravartante sarga pralaya vikriyAH

 

Everything; creation, destruction and all other changes; arises out of the

Prakriti (Lakshmi), Who is the wife of Narayana. [Among all dependent

beings], she is the most knowledgeable, effulgent, powerful and victorious.

She does all this with my grace and she is known as "AtmA" of the entire

universe [after Paramatma].

 

tato yaGYashcha yaShTA cha purANaH puruSho virAt

aniruddha iti prokto lokAnAM prabhavApyayaH

 

Thus such Lord is spoken of as yaj~na (the worship) and the worshipper. (God

takes all the fruits of yaj~na and He instigates the worshipper.) He is the

most ancient (anAdi and controller of all) and greatest one. No one is His

Lord and He is unstoppable. He is the creator and annihilator of all the

worlds.

 

brAhme rAtrikShaye prApte tasya hyamitatejasaH

prasAdAtprAdurabhavatpadmaM padmanibhekShaNa

tatra brahmA samabhavatsa tasyaiva prasAdajaH

 

In the Brahma muhurta, at the end of the night, due to the mercy of the

extremely brilliant Lord, a lotus emerged from His navel and in that lotus,

Brahma was born, ofcourse, due to His grace.

 

ahnaH kShaye lalAtAchcha suto devasya vai tathA

krodhAviShTasya sa~njaGYe rudraH saMhAra kArakaH

etau dvau vibudhashreShThau prasAdakrodhajau smR^itau

 

At the end of the day, the Lord [present as antaryAmi of Brahma *] created

Rudra out of Krodha-guNa, to enable him to be the 'samhAra-kartA'. Thus,

these two 'fine-among-wise', Brahma and Rudra, are known to have been born

out of grace and anger respectively.

 

*: This interpretation is necessary because in the later sections of

Moxadharma, Brahma addresses Rudra as a son.

 

tadAdeshita panthAnau sR^iShTi saMhAra kArakau

nimittamAtraM tAvatra sarvaprAni varapradau

 

Thus, they carry out the instructed tasks of creation and destruction.

However, they, the givers of boons to all the creatures, are just the

agents.

 

kapardI jatilo mundaH shmashAnagR^ihasevakaH

ugravratadharo rudro yogI tripuradAruNaH

dakShakratuharashchaiva bhaga netraharastathA

 

[Rudra has] braided hair with knot of an ascetic and rest of the head bald.

He dwells in the home of graveyard, steadfast on vigorous penance as a yogi.

He is ferocious to tripurasuras, destroyed daxayaj~na and took away the eyes

of Bhaga.

 

nArAyaNAtmako GYeyaH pANDaveya yuge yuge

 

O Arjuna, know that in every yuga, Rudra is 'nArAyaNAtmaka'. This phrase can

mean: one whose indweller is Narayana, one who is always immersed in

Narayana.

 

tasminhi pUjyamAne vai devadeve maheshvare

sampUjito bhavetpArtha devo nArAyaNaH prabhuH

 

It is the Lord, the prabhu, the Narayana *IN* Maheshvara (the worshippable,

the lord of the devas), who is actually worshipped.

 

ahamAtmA hi lokAnAM vishvAnAM pANDunandana

tasmAdAtmAnamevAgre rudraM sampUjayAmyaham

yadyahaM nArchayeyaM vai IshAnaM varadaM shivam

AtmAnaM nArchayetkashchiditi me bhAvitaM manaH

 

O Son of Pandu, I am, indeed, the Atma, the indweller of this universe and

the worlds. Therefore, I worship myself first, even when I worship Rudra. If

I did not worship Rudra, the bestower of boons, in such a way (i.e.,

worshipping the indwelling Lord first), some would not worship me, the

indwelling Lord, at all - this is my opinion.

 

mayA pramANaM hi kR^itaM lokaH samanuvartate

pramAnAni hi pUjyAni tatastaM pUjayAmyaham

 

Whatever I follow and give due worth as a pramANa, the world follows that.

Such pramANAs have to be duly followed; therefore I follow them.

 

yastaM vetti sa mAM vetti yo.anu taM sa hi mAm anu

rudro nArAyaNashchaiva sattvamekaM dvidhAkR^itam

loke charati kaunteya vyakti sthaM sarvakarmasu

 

Whoever knows him, knows Me. Whoever follows him, follows me. (Though) the

world, in all its actions, worships two Gods Rudra and Narayana, it is

actually One only who is worshipped.

 

na hi me kenachid deyo varaH pANDavanandana

iti sa~ncintya manasA purANaM vishvamIshvaram

putrArthaM ArAdhitavAn AtmAnaM aham AtmanA

 

O Son of Pandu, there is, of course, nobody who can grant me boons. Knowing

that well, I worhip myself, Who am the beginningless and universal power,

known as Sarveshvara, for the sake of getting sons.

na hi viShNuH pranamati kasmai chidvibudhAya tu

R^ita AtmAnameveti tato rudraM bhajAmyaham

 

Indeed Vishnu does not bow to any one and [even when He bows to Himself],

for what sake, but for the sake of showing the path to the wise. Therefore,

it is the truth that I worship myself even when I worship Rudra.

 

sabrahmakAH sarudrAshcha sendrA devAH saharShibhiH

archayanti surashreShThaM devaM nArAyaNaM harim

 

The Brahmas, the Rudras, the Indras, the Devatas, all the Rishis worship the

best among the Gods, Narayana, Hari.

 

bhaviShyatAM vartatAM cha bhUtAnAM chaiva bhArata

sarveShAmagraNIrviShNuH sevyaH pUjyashcha nityashaH

 

Always, of all the past, future and present, it is first, Vishnu who is to

be propitiated and worshipped.

 

namasva havyadaM viShNuM tathA sharaNadaM nama

varadaM namasva kaunteya havyagavya bhujaM nama

 

[You] bow to Lord Vishnu, Who grants the material for oblations [so that the

devotee can perform worship]. Bow to One, Who gives refuge to the devotees.

Bow to One, Who gives boons to the devotees. Bow to One, Who consumes all

the oblations and milk, curds, etc.

 

chaturvidhA mama janA bhaktA evaM hi te shrutam

teShAmekAntinaH shreShThAste chaivAnanya devatAH

ahameva gatisteShAM nirAshIH karma kAriNAm

ye cha shiShTAstrayo bhaktAH phalakAmA hi te matAH

sarve chyavana dharmANaH pratibuddhastu shreShTha bhAk

brahmANaM shiti kanthaM cha yAshchAnyA devatAH smR^itAH

prabuddhavaryAH sevante eSha pArthAnukItritaH

bhaktaM prati visheShaste eSha pArthAnukIrtitaH

 

There are four kinds of devotees. Among them the best are the "ekanta

bhaktas" like the gods. I am their refuge, who do action interested in

nothing except me. The other three kinds are desirous of fruits of action.

They move on the path of Dharma, enlightened share their knowledge with

others. They worship Brahma, Rudra and other

gods, with their own enlightenment. O Partha, they go unto the god, they

worship.

 

Also relevant in this context are Bhagavad-Gita verses 7.23, 8.16, 9.23, 10.2, 14.14-14.18 etc.

 

 

Haribol

[gokulkr]

Easwara Uvacha:-

Sri Rama Rama ramethi reme rame manorame,

Sahasra nama thathulyam rama nama varanane

Rama nama varanane om nama ithi

Lord Shiva said:-

Hey beautiful one,

I play with Rama always,

By chanting Rama Rama and Rama,

Hey lady with a beautiful face,

Chanting of the name Rama ,

Is same as the thousand names.

Om Nama Rama Nama is same as

 

Jaya Jaya Shankara Hara Hara Shankara

Om Namo Surya Narayanaya

[gokulkr]

Thavasuprabhathamaravindalochane

Bhavathu prasanna mukhachandra mandale

Vidhisankarendra vanithabhirarchithe

Vrishasaila nathadavithe, davanidhe

Thingal oli thiru mugathil,

Pongum arul pozhibavale,

Ingukalai vaniyudan,

Indirani ambigayam,

Mangayargal thozhudu ethum,

Manbudaya thani thalaivee,

Chenkamala vengadathan ,

Thiru thevi ezhundu arulvai.

 

A very good morning to you,

Oh Goddess with lotus like eyes,

Who heralds happiness,

From the full moon face,

Who is served by ,

Brahma, Shiva and Indra,

Who is the storehouse of mercy,

And who is the darling of him ,

Who has the Venkata Mountain.

 

- Taken from "Sri Venkatesha Suprabatham"

 

Jaya Jaya Sankara Hara Hara Sankara

Om Namo surya narayanaya

[gokulkr]

In eswara samhitha siva prays to Lord Narashima deva

[atanu]

 

 

chaturvidhA mama janA bhaktA evaM hi te shrutam

teShAmekAntinaH shreShThAste chaivAnanya devatAH

ahameva gatisteShAM nirAshIH karma kAriNAm

ye cha shiShTAstrayo bhaktAH phalakAmA hi te matAH

sarve chyavana dharmANaH pratibuddhastu shreShTha bhAk

brahmANaM shiti kanthaM cha yAshchAnyA devatAH smR^itAH

prabuddhavaryAH sevante eSha pArthAnukItritaH

bhaktaM prati visheShaste eSha pArthAnukIrtitaH

 

There are four kinds of devotees. Among them the best are the "ekanta

bhaktas" like the gods. I am their refuge, who do action interested in

nothing except me. The other three kinds are desirous of fruits of action.

They move on the path of Dharma, enlightened share their knowledge with

others. They worship Brahma, Rudra and other

gods, with their own enlightenment. O Partha, they go unto the god, they

worship.

 

 

 

Haribol

 

 

 

 

Funny, that I cannot see Rudra in the Sanskrit citation.

 

Om Namah Shivayya

[krishnadasa]

True just like Krishna is a greatest devotee of his own devotees! You see what i mean dont you!!!

 

hari hari bol

[Yogkriya]

 

In eswara samhitha siva prays to Lord Narashima deva

Yes of course Lord Shiva offers his obeisance to him.

Also, after Ramachandra through rigorous penances is successful in pleasing Lord Shiva and after Shiva appears before him, he (Shiva) praises him too. This is NOT "prays". Shiva doesn't need to pray to anyone! He is the Lord of all Lords!! But he can offer his appreciation and obeisance and respect. Narsimha is an avatara of Vishnu! Shiva is no avatara. He is Ishwara!!

Whatever all of you quoted has no example of Shiva doing rigorous penances to "please" anyone. It is the Gaudiya 'misinterpretation' of scriptures that shows that Shiva is sitting on Kailash and "praying". I've even heard such a rediculous thing as Shiva is sitting there and chanting Hare Krishna! LOL How far can you go with fanaticism? Of course there are times where Shiva has said that Vishnu (Hari) is in his heart always! This is a matter of love. Of being one's beloved. But your agenda is to prove supremacy and competition. This is wrong. You don't do that.

[Yogkriya]

This is funny isn't it? You can of course ignore what Krishna himself says and what the greatest of Rishis like Upmanyu and Bhishma say. You can follow someone else from Kaliyuga. Doesn't matter. But since you are trying to follow Krishna I guess you have to accept him and not a misinterpretation. Read the Mahabharata at least if not Shiva MahaPurana and Shiva Gita!!

 

 

 

True just like Krishna is a greatest devotee of his own devotees! You see what i mean dont you!!!

 

hari hari bol

[Yogkriya]

No you can't! lol

And this is how all the purports are twisted to propagate another point of view. Purports are different than even translations. And most people read and follow purports.

 

 

Funny, that I cannot see Rudra in the Sanskrit citation.

 

Om Namah Shivayya

[Yogkriya]

No! Not Shanti Parva! READ THE ANUSHASANA PARVA!!

There Krishna explains his right position and how he prays to Mahadeva.

Its like a Guru who is everything and whole for his disciple. Which Krishna portrays to arjuna. But when asked about Mahadeva, his position is different. Then he takes the dasa bhava and very lovingly tells how he succeeded in please him with long penances. This is not pray. This is the path of sadhna. Not simply praying. After going to that great Rishi Upmanyu in the beautiful retreat of Vadari and requesting him for Pashupat Diksha, Krishna indeed performs many months of very hard sadhna standing on one leg, without eating or drinking to please Lord Mahadeva. Krishna himself states this in the Anushasana Parva. And says that there is none parallel to Bhava (Shiva) or greater than him. After taking the Pashupat Diksha (initiation and shaktipaat) and performing pashupat yog, one becomes fully Shaiv. So he was a staunch Shaiva too.

Om Namah Shivaya.

 

 

Hare Krishna

 

This may be somewhat misleading. I could not locate this exact reference, can you provide the verse numbers so that we may check the translation -- thanks. Anyway, one should read Mahabharata as a whole. This and other instances where Lord Krishna prays to Mahadeva is explained by the Lord Himself in Shanti Parva verses 12.328.5 onwards. I have highlighted the important verses.

 

 

Also relevant in this context are Bhagavad-Gita verses 7.23, 8.16, 9.23, 10.2, 14.14-14.18 etc.

 

 

Haribol

[Yogkriya]

Again, another one sided interpretation.

Here the verse says "serving" not a devotee!

Also, if I get a boon from Lord Shiva and his power does something for me, I can say that I am being served by Shiva? This is how you can see it.

If a swami gets a donation of a thousand dollars from a rich man, then of course it can be indeed said that the rich man served him. But it doesn't make either of the two as bigger or smaller. They can be just different.

 

 

 

Thavasuprabhathamaravindalochane

Bhavathu prasanna mukhachandra mandale

Vidhisankarendra vanithabhirarchithe

Vrishasaila nathadavithe, davanidhe

Thingal oli thiru mugathil,

Pongum arul pozhibavale,

Ingukalai vaniyudan,

Indirani ambigayam,

Mangayargal thozhudu ethum,

Manbudaya thani thalaivee,

Chenkamala vengadathan ,

Thiru thevi ezhundu arulvai.

 

A very good morning to you,

Oh Goddess with lotus like eyes,

Who heralds happiness,

From the full moon face,

Who is served by ,

Brahma, Shiva and Indra,

Who is the storehouse of mercy,

And who is the darling of him ,

Who has the Venkata Mountain.

 

- Taken from "Sri Venkatesha Suprabatham"

 

Jaya Jaya Sankara Hara Hara Sankara

Om Namo surya narayanaya

[gokulkr]

First of all do you know complete sanskrit ?

If you know complete sanskrit, then read "eshwara samhita" and bhagavath gita.

in eshwara samhitha, you can see Shiva accepting "Narashima deva" as supreme God and praying to God.

Also In "Ramatapani upanishad" you can see Shiva accepting "Lord Rama" as Supreme God and praying to Rama.

In Bhagavath Gita. Lord Krishna tells Arjuna that All Brahma, Shiva, Indra etc.. are part of himself only.

 

So there is no question of telling Krishna/Rama as devotee of Shiva.

 

whereas theres no citation in valmiki ramayana potraying Lord Rama worshipping Shiva. so called rameshwara story is taken from tamasic puranas.

 

All these stories of telling vishnu worshiiping shiva are stories cooked up by Shaivas.

 

Anyway, forget puranas. Come to kali yuga.Take incidents from Alwars life.

In kaliyuga, Thirumalizai Alwar burns Shiva using his yogic power. Later Vishnu Saves Shiva from anger of "Thirumalizai Alwar". Thirumalizai Alwar is a great devotee of Lord Narayana. If you have doubt regarding this, read Alwar puranam.

 

So if a devotee of Vishnu can burn shiva then it clearly establises that all the shaiva stories are imaginary.

 

Jaya Jaya Shankara Hara Hara Shankara

Om Namo Surya Narayanaya

[Yogkriya]

Well your post is blasphemous and Shaiva aparadha!!

Your effort to belittle Lord Shiva is tamasic and aparadha.

 

I have studied Sanskrit. And the commentaries are different than what the original verse says.

 

Shiva Mahapurana is not a Tamasic Purana!!!

Lord Shiva is not affected by any sort of gunas!! So how can a Purana praising the glories of Shiva be Tamasic? There is no logic in your talk.

Secondly I've quoted the Mahabharata to which nobody from Iskcon can ever comment. You can bring up other things but can't comment on the original verses that krishna himself say in Mahabharat's anushasana Parva!!

And as far as cooked up puranas are concerned, then the number of scriptures that the Gaudiyas have cooked up and twisted are so many that they are leading the public into believing that it is indeed the Vedic culture.

If this wasn't the case then Prabhupada wouldn't have restricted his symbal bearing flock not to read any other literature except from the one that he wrote commentary on.

There is a lot of duality in your culture. The books you quoted are not commented by Prabhupada. If you go by his rule then you should not even be quoting or reading them in the first place.

 

Krishna himself and Rama himself accepts Shiva as the object of their worship!! Bhishma Pitamah who was a highly elevated sage and highly respected by Krishna himself says that Madhava has pleased and worshiped Shiva in every incarnation. So if I read what BHishma and Rishi Upmanyu says, and what Prabhupada says then I would certainely be accepting their words over Prabhupada's! Prabhupada is no match for Rishi Upmanyu or Bhishma. If Krishna says that he worshipped Lord Shiva adn accepts him as the highest object of worship, then I have to accept it. Its a different matter what the gaudiyas say and preach. They don't preach the original Vedas. And that's why they had to write so much literature from a their own point of view. I don't feel obliged to accept that over the original Vedic knowledge. Still you can't comment on the Anushasana Parva. You can't comment on Bhishma's words. On shri Krishna's words!!

 

Om Namah Shivaya.

 

 

 

 

First of all do you know complete sanskrit ?

If you know complete sanskrit, then read "eshwara samhita" and bhagavath gita.

in eshwara samhitha, you can see Shiva accepting "Narashima deva" as supreme God and praying to God.

Also In "Ramatapani upanishad" you can see Shiva accepting "Lord Rama" as Supreme God and praying to Rama.

In Bhagavath Gita. Lord Krishna tells Arjuna that All Brahma, Shiva, Indra etc.. are part of himself only.

 

So there is no question of telling Krishna/Rama as devotee of Shiva.

 

whereas theres no citation in valmiki ramayana potraying Lord Rama worshipping Shiva. so called rameshwara story is taken from tamasic puranas.

 

All these stories of telling vishnu worshiiping shiva are stories cooked up by Shaivas.

 

Anyway, forget puranas. Come to kali yuga.Take incidents from Alwars life.

In kaliyuga, Thirumalizai Alwar burns Shiva using his yogic power. Later Vishnu Saves Shiva from anger of "Thirumalizai Alwar". Thirumalizai Alwar is a great devotee of Lord Narayana. If you have doubt regarding this, read Alwar puranam.

 

So if a devotee of Vishnu can burn shiva then it clearly establises that all the shaiva stories are imaginary.

 

Jaya Jaya Shankara Hara Hara Shankara

Om Namo Surya Narayanaya

[Audarya-lila dasa]

It is unbecoming of a follower of any path to denigrate that of another. Mahabharata is smriti, not sruti - but that is another matter. I haven't seen anyone quote from the sruti in this thread so I'm not sure what the Vedic reference is all about.

 

Certainly Krsna is not happy when Lord Shiva or his devotees are denigrated, likewise Lord Shiva is not happy when Krsna and his followers are denigrated.

 

Please try to refrain from stepping on the faith of someone just because it is different than your own.