DETERMINING THE AUTHENCITY OF CERTAIN
PORTIONS IN THE MAHABHARATA
When discussing the Parabrahman of
Sruti, Smriti, IthihAsa and purAnA, it becomes clear upon a cursory read that
it is only sriman nArAyaNa who has been
praised by all the devas, rishis, jnAnis and even by some asuras (sisupAla,
mAricha and even rAvana have admitted it) as the possessor of infinitely
auspicious attributes, the husband of srI, the foremost of gods, who alone is
worthy of worship, the sole bestower of moksha and the master of all jivAs.
So far, we know how shruti praises
nArAyaNa. We have seen how the rAmAyaNa and mahAbhArata praise nArAyaNa. We
know how to classify the purAnAs and understand their true intent of declaring
the parathvam of sriman nArAyaNa. We know how the brahma sutrAs declare
pAncharAtra Agamas are alone authentic as compared to the shaiva and shakta
agamas.
To those who are averse to these
truths and find all the sAstras against their viewpoints, the only tactic they
employ is to take shelter of various stray verses in the mahAbhArAta that they
keep repeating endlessly. There are certain portions in the mahAbHArata which
superficially appear to praise Rudra as supreme. But upon a logical examination
of these sections, one can conclude that:
- These sections are legitimate interpolations,
- There are many verses ascribing limitations to Rudra, establishing his status as a jivA and born of Brahma,
- These verses which supposedly declare his supremacy negate themselves in the end!
Therefore, it would be good to
examine what the mahAbHArata says. Considering that every vishnu dveshi
immediately quotes the mahAbhArata when cornered, it is fruitful to dedicate an
entire article to this subject.
Note that the mahAbHArata is a very large text
and we may not produce the exact Sanskrit quotes in this article, as it would
take too long to find. But we will do our best – and hope that the readers
trust our integrity in this matter and possibly find the verses for themselves.
THE SUPREMACY OF SRIMAN NARAYANA
The mahAbhArata starts with “jaya nArAyaNam naram chaiva narOttamam…”
and ends with “AlOkya sarva SAstrANi
vicAryaca punaH punaH idamEkaM suniShpannaM dhyAyEn nArAyaNaM sadA”.
The numerous statements in the
various parvas describing the supremacy of Vishnu, the identification of
Krishna as the Parabrahman, the presence of the Gita and Vishnu SahasranAmA,
the abode of Vishnu described as inaccessible to all but jnAnIs and a world
from which one does not come back (analogous to “anAvrtti sabdat” and “na ca
punarAvartatE”) and the loud proclamations of various rishis are all present
here and quoted by various vedAntins to affirm that sriman nArAyaNa is the
supreme deity.
For a detailed knowledge, please
consult various works of vedAntin which quote these pramAnAs.
THE LIMITATIONS OF RUDRA
Rudra
was born from Vishnu
We have already quoted the
section from sAnti parva where Krishna describes that he worshipped the
antaryAmin of Rudra. He also states there that Rudra is born of his wrath.
In the same sAnti parva, Arjuna
asks Krishna the following:
Arjuna -“While felling the enemies with arrows in the battlefield, I
find a Person standing ahead of me. He is brilliant like Agni, with a Trisula
in the hand. In whichever direction he goes, my enemies in that direction are
burnt and killed by him. I follow him and attack the same persons, who have
already been attacked by him. Onlookers are unaware of this truth and think
that my enemies have indeed been attacked and felled by me.”
To this, Krishna replies,
Krishna – “Under my protection, you have won a great victory in Battle.
Know, O Son of Kunti, that he whom you saw going before you in battle was none
other than Rudra also known as Devadeva and Kapardin. They say he is Kala (time
or reckoner of death for souls), Born of
my Wrath. Those foes you have slain were, in fact slain by him. Hence adore with a controlled mind,
that Umapati, Devadeva, of immeasurable greatness, Maheswara, the Changeless
(in yoga).”
Note the bolded words, “Born of
my Wrath”. This shows again, as in many, many quotes, that Rudra was born of
nArAyaNa. Now, we in all honesty, do not deny the greatness Krishna ascribes to
him. He is changeless in yoga, he is a great deva, etc. But in a particular
saivite site (which we will not care to provide the link for), while quoting
the Sanskrit texts for this verse, they distort it as follows:
यस्तु
तेह्यग्रतो याति युद्धे
संप्रत्युपस्थिते ।
तं
विद्धि रुद्रं कौन्तेय.................
Note the dots. The site, a shaiva
one, from which I copied and pasted the Sanskrit verses conveniently deletes
the part where it says Rudra was born of Krishna’s wrath and just adds dots in
its place, while talking about the other things!
Thus, Rudra’s birth is confirmed.
One can check Santi parva for these quotes.
Rudra cannot grant Moksha
In the tirtha yAtra section of
vana parva, Arjuna relates how Shiva appeared to him as a hunter and gave him
the pasupathastra. Arjuna quotes Shiva as saying to him,
Shiva to Arjuna – “O hero, express the desire that dwelleth in thy
heart. I will grant it. Except
immortality alone, tell me as to the desire that is in thy heart.”
Note what Shiva says. He can
grant any material boon, but not moksha. Because, moksham icchet janArdhanAt.
This is the translation at sacred
texts. The link for this page is here:
Interested people can check out
the Sanskrit to confirm the English translation.
Vishnu
is the antaryAmin of Rudra
“nArAyaNAtmako GYeyaH pANDaveya
yuge yuge…” – Santi parva,
quoted earlier in the website says Rudra is nArAyaNatmaka.
“ viṣṇuś cātmā bhagavato
bhavasyāmita tejasaḥ” – Karna parva, quoted earlier, says that Vishnu
is the Self of Bhava who has great tejas (because of it).
These have been quoted here
already in various other articles.
Rudra
does not act without the approval of nArAyaNa, the supreme
The mahAbHArata contains the
story of how 5 Indras were cursed by Shiva to be born as the 5 pAndavas. Shiva
then, takes these Indras to nArAyaNa and asks approval for his actions as
follows:
“Accompanied by all those Indras, the god Isana then went unto Narayana
of immeasurable energy, the Infinite, the Immaterial, the Uncreate, the Old,
the Eternal, and the Spirit of these universes without limits. Narayana
approved of everything. Those Indras then were born in the world of men. And
Hari (Narayana) took up two hairs from his body, one of which hairs was black
and the other white. And those two hairs entered the wombs of two of the Yadu
race, by name Devaki and Rohini.”
Note how nArAyaNa is described
here as the supreme in relation to Rudra and Indra, whereas Isana (Rudra) does
not enjoy such adjectives.
The link for that incident is
here. Interested readers can dig out the Sanskrit verses:
Rudra
is described as a jivAtmA with extended jnAnA
The same karna pArva which was
quoted for showing how Rudra has Vishnu as his antaryAmin also says the
following,
sarvātmānaṃ mahātmānaṃ
yenāptaṃ sarvam ātmanā
This is how the text describes
Rudra as he appeared in numerous forms
before the devas for the destruction of Tripura.
Now, this may appear as though it
is praising Rudra as all-pervading, but those knowledgeable of the texts will
interpret it as follows:
“He (Rudra), whose mind (jnAnA) pervades everywhere, so he is sarvAtmA.
He is a mahatma due to his jnAnam. He is a friend, thus, to all the jivAs (as
he is a jnAni who is equally disposed, sees no-one as an enemy and hence gives
them knowledge of Vishnu).”
The sruti vAkya “brahmavid
brahmaiva bhavati” says that the jivA becomes brahman on knowking brahman.
Here, jivA is called brahman because of the greatness of its jnana (brahmatva
means that which is great). The jiva has what is called dharma bhUta jnAnA,
which radiates from it like light from a lamp. Just as light from a lamp is
obstructed by placing a hand over it, karma contracts this radiating knowledge.
The jnAnIs, who perform penance, get rid of these karmas and the knowledge
blossoms forth like light. This knowledge radiates infinitely in moksha as per
“sarva ha pasyam pasyati..” vAkya (he sees everything in moksha) and the jivA
is omniscient.
So, “sarvAtma” says that Rudra’s
knowledge has expanded greatly. “AtmA”
means “Buddhi” here. It does not mean “sarvAntarAtma”, but only a pervasiveness
of buddhi, ie, knowledge. An expanded knowledge means one can remain anu (since
jiva is anu) but by virtue of the knowledge, one can assume several bodies. So,
Rudra was able to appear in many bodies. Similarly, Saubhari muni assumed many
bodies as well. This also explains how he appears in linga and other forms.
Unlike nArAyaNa who pervades by his svarUpa and svabhAva and hence is present
everywhere, devas like Shiva are anu svarUpa, but pervade by their svabhAva
(jnAnam) and control their lingas and other vigrahas/bodies.
Thus, in the face of all these
pramanAs, it is not possible to call Rudra as paramAtma.
Interpolations
in the Drona Parva ascribing supremacy to Rudra
Vaishnavas never shy away from
interpreting any text properly. We never use the word “interpolation” as an
excuse to deny the truth, as many distorters of sAstra do. But undeniably,
there are times when we have to accept that some minimal amount of texts are
interpolated.
Ancient vedAntins as early as the
13th century have admitted that the mahAbhArata has been
interpolated. So, there are certain passages such as these:
The first link is the FIRST INTERPOLATION which contains a
dialogue between vyAsa and ashwattama. Ashwattama was angered by the fact that
his astra did not affect Krishna and Arjuna and inquires veda vyAsa as to what
is the reason for this. Vyasa (or rather, the interpolator speaking from the viewpoint
of vyAsa) makes the claim that nara-nArAyaNa worshipped Rudra in their avatArA,
who gave them a boon that they would not be affected by it and goes on to
praise Shiva as a supreme deity of sorts.
The SECOND INTERPOLATION immediately occurs after this section, occurs
after immediately after the first, when Arjuna inquires about Rudra going in
front and killing everybody which prompts our poor rishi veda vyAsa, a parama
vaishnava to give an account of some names of Rudra from a shaiva context!!
Here, the unfortunate srI veda
vyAsa is again made the scapegoat for some vested interests. This section need
not be considered as an interpolation if we concede that Rudra is the devata
for the satarudriyam and hence, the meanings can be given superficial value at
the most. But even so, the context is not right and the meanings given do not
conform to sAstra. For one thing, Arjuna already asks Krishna elsewhere about
the deity who is going in front and killing everyone, upon which Krishna
replies, "That is Devadeva, Maheswara, who is born of my wrath and worthy
of your respect" as quoted elsewhere in the Santi parva. This incident is
quoted by Saivites as well (who conveniently turn a blind eye to the fact that
Krishna says Rudra was born of his wrath as shown earlier). If so, what was the
need to ask Vyasa again, or Krishna, if you consider the latter the second
time?
The proof that these two portions are interpolations are
manifold -
- Nowhere in any text besides this interpolated section is it said that nara-nArAyaNa avataras, whose purpose was to reveal the glories of the nArAyaNa sukta, worshipped Rudra.
- Nowhere in any text besides this interpolated section is it said that nara-nArAyaNa avataras, whose purpose was to reveal the glories of the nArAyaNa sukta, worshipped Rudra.
- The spurious passage seems to
draw from certain genuine sections like HarivamSha, where Rudra says that
Krishna will become more valiant than him!
- Elsewhere, the mahAbhArata says that Rudra came to
BadarikAshramam and was engaged in a fierce fight with nara-nArAyaNa, which
culminated in nArAyaNa strangling Rudra’s throat till it became black. Then,
Brahma appeared and chastised Rudra and told him to worship the sages
Nara-nArAyaNa, who were avatArAs of the supreme brahman, sriman nArAyaNa. So,
this interpolation which talks of rishis nara-nArAyaNa worshipping Rudra
contradicts the events stated in the mahAbHArata itself!
- srI mAdhvA's mahAbhArata tAtparya nirnaya clearly says the following about this incident - that Ashwattama was furious about the ineffectiveness of his astra on Krishna and Arjuna. Veda Vyasa consoled Ashwattama and asked him to resume fighting. Sri Madhva does not refer to Rudra anywhere, whereas he does not hesitate to include some other incidents involving Shiva, such as Krishna showing Rudra to Arjuna for obtaining Pashupata astra, etc. and takes the time to interpret it in a vaishnava light.
- srI mAdhvA's mahAbhArata tAtparya nirnaya clearly says the following about this incident - that Ashwattama was furious about the ineffectiveness of his astra on Krishna and Arjuna. Veda Vyasa consoled Ashwattama and asked him to resume fighting. Sri Madhva does not refer to Rudra anywhere, whereas he does not hesitate to include some other incidents involving Shiva, such as Krishna showing Rudra to Arjuna for obtaining Pashupata astra, etc. and takes the time to interpret it in a vaishnava light.
Let us see how mAdhvachArya, who
is the vedAntin to openly say that the mahAbhArata had been tampered with even
as early as in his time, summarizes this section in his mahAbhArata tAtparya
nirnaya.
“Ashvatthama arrived. He employed Narayana Astra. Sri Krishna asked
Pandavas to offer
Pranamas to this astra and escape. All others followed Sri Krishna and
escaped. However, Bhima
did not follow. The astra fell on the head of Bhima, a fire erupted
around. Arjuna covered Bhima
by Varuna astra. Sri Krishna and Arjuna entered into the chariot of Bhima
and brought him out
of chariot. The fire of Narayanastra did not burn this three.Narayana
Astra has to be respected by
all. However, when an enemy employs it a Kshatriya has to fight it.
Therefore Bhima did not
offer pranama to it. Moreover Vayu is abhimani of the Astra and hence
the fire did not hurt him.
Then Ashvatthama employed Agnyastra which destroyed one akshauhini and
Pandavas army.
Arjuna escaped with the help of Shri Krishna. Ashwatthama became
disgusted by this and threw
away his bow. Sri Vedavyasa
consoled him and asked him to continue to fight.” (~ mahAbhArata tAtparya
nirnaya)
Note, that mAdhvachArya does NOT
talk about vyAsa singing praises of Rudra here. He merely says vyAsa consoled
Ashwattama. He also does NOT say vyAsa sung praises of Rudra to Ashwattama and
does not mention anything about vyAsa speaking to Arjuna about Shiva. This
clearly shows that these passages did not exist during his time.
SrI veda vyAsa was the rishi who
raised his hands above his head and emphatically said the following - Satyam Satyam Punassatyam Udhrutya Bhujamuchyate Vedaachaastram
Param Naasti Na Daivam Keshavaat
Param.
Having said that, how could these
portions, which talk of vyAsa praising Rudra and belittling nArAyaNa, be
regarded as valid?
Lastly, one may make a claim that
sri mAdhva purposely skipped explaining this. One need not be a Dvaitin (and
yours truly is not one) to easily say that this is not possible because critics
in that era would have immediately attacked any transgresses such as
deliberately avoiding sections. Furthermore, srI mAdhva does not omit
uncomfortable passages. Take another look at his interpretation of a particular
incident in the mahAbHArata tAtparya nirnaya:
“If he (Arjuna) was not able to kill him (jayatradha) within the
stipulated time he would offer himself to fire. At that night he had a dream. During
that dream he was taken by Sri Krishna to Lord Shiva who strengthened
Pashupatastra mantra already given to him. Though Sri Krishna could have fully
protected him he wanted that the bestower of this astra should protect him.”
(~MahabhArata tAtparya nirnaya, Abhimanyu vadham).
Notice here, mAdhva does not
avoid mentioning that Shiva appeared in a dream to Arjuna, but only seeks to
justify the supremacy of Vishnu in this incident. Whether you accept his
explanation is another thing, but there is no denying his integrity in quoting
even incidents which seem to support shiva on a face-value.
(The link to the source for srI
mAdhva’s quotes is here - http://mahabharata-resources.org/mbtntrans/chapter_18_prabhanjanacharya.pdf)
All this proves that he would not
have ignored the previous passages if they had been genuine. So, they are
interpolations indeed.
Lastly, there is another section
in the santi parva itself where Daksha seems to praise Shiva as supreme and
embarks on a long stuti. This could be either genuine or interpolated, but can
be easily explained because Shiva says the following at the end:
Shiva tells Daksha - The religion, however, which I have extracted, is
unparalleled, and productive of benefits on every side. It is open to men in
all modes of life to practise it. It leads to Emancipation. It may be acquired
in many years or through merit by persons who have restrained their senses. It
is shrouded in mystery. They that are divested of wisdom regard it as
censurable. It is opposed to the duties laid down in respect of the four orders
of men and the four modes of life, and agrees with those duties in only a few
particulars. They that are well-skilled in the science of (drawing) conclusions
(from premises) can understand its propriety: and they who have transcended all
the modes of life are worthy of adopting it. In days of yore, O Daksha, this
auspicious religion called *****PASUPATA*****
had been extracted by me. The proper observance of that religion produces
immense benefits. Let those benefits be thine, O highly blessed one! Cast off
this fever of thy heart.
Link for this is here: http://www.sacred-texts.com/hin/m12/m12b112.htm
Note the starred word. This resolves all issues.
Shiva says that Daksha is
following the Pasupata religion in praising him. And as everyone knows, the
brahma sutras openly denounce the pAsupata matham and embrace the pAncharAtra.
Even shaivas accept this fact.
Since the mahAbhArata and the
brahma sutras are not held contradictory to one another, the only way to
interpret this as a genuine incident is if we consider that Daksha was
following an inferior religion, given by Shiva on purpose. As Daksha has
ahaMkAram (as evidenced by his insult of shiva) and his mind is not sAttvik, he
follows a religion based on his inclinations. In which case, his stOtra to
Shiva praising him as the supreme is but in accordance with paShupata matham
and hence, veda virodham as declared in the brahma sutrAs. The mahAbhArata
simply records that incident and does not endorse it.
Or, if one wants to consider this
an interpolation, that is also possible. In which case, the interpolator was
not obviously aware that the pAsupata matham had been condemned in the brahma
sutrAs and unwittingly gave himself away. Either way, it does not affect
anything since the pAsupata matham is considered unvedic and the brahma sutra
is an unassailable pramAnam.
srI rAmAnujar gives many
quotations from mahAbHArata where the pAncharAtra alone is recommended as the
true essence of the vedas in his sri bhAshya. So, we need not worry about this
portion and can indeed consider it as genuine although nobody has quoted it.
Its mention of pashupata mathaM itself renders the stOtra on shiva invalid.
There is also one interpolation
of a “hari-hara aikya stuti” in the HarivamSha purana in the section on
bAnAsura yuddham. This is clearly an interpolation because bAnAsura charithram
has been quoted by many sri vaishnava acharyas and this stuti has never been
mentioned by any achAryA and not even by shaivas. Furthermore, this stuti seems
to follow appayya dikshitar’s philosophy closely, which suggests that it was an
interpolation as late as the 16th century. Lastly, even if we
consider this stuti as genuine, it would be very easy to grammatically
interpret it in favour of Vishnu parathvam. Statements such as “Shiva is of the
form of Vishnu and vice-versa” can be interpreted in favour of nArAyaNa
parathvam only. So, it doesn’t pose problems at all.
To all this, opponents would say,
“why not consider the ‘vaishnava’ portions which contradict these
interpolations as the real interpolations?” To that we reply,
- Those other ‘vaishnava’ portions are well-supported by other sAstra such as sruti, smriti, etc. The entire body of sAstra is vaishnava in reality.
- The other ‘vaishnava’ portions are well accepted as genuine and quoted by vidwAns of the past, whereas these interpolated ones have never been quoted.
- The sections we claim to be interpolations clash with other sections of the mahAbhArata itself.
- In order to support the interpolated versions, you either need to reconcile these interpolations to sruti and other smriti like rAmAyaNa, Gita, etc (which is impossible) and also reconcile with the other sections of the mahAbhArat itself which directly contradict the interpolations.
- We do not, unlike others, randomly shout “interpolations”, but have provide logical proof of the same.
This concludes the article. This
is aimed at making readers understand what to accept and what to reject
logically. Unlike some biased people who reject anything they do not like as
“interpolation”, such as even well-known and commentated portions of rAmAyaNa,
gita etc without justification simply because it doesn’t support their views
and without examining everything properly, Vaishnavas give a lot of reasoning
and logic if we actually call anything spurious or interpolated. And even then,
we have only found very few interpolations in actuality after careful
examination. These are those few.
This should clarify everything.
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