Shashwat Bhaiya references

Māhābhārata, Santi parva, section 346

"The ancestors of that person who hates Narayana, who is the
foremost of deities, and is otherwise called Hari, sink into hell for
eternity. O tiger among men, Vishnu is the soul of all beings. How,
then, can Vishnu be hated, for in hating him one would hate one's
own self. He who is our preceptor, viz., the Rishi Vyasa, the son of
Gandhavati, has himself recited this discourse unto us on the glory of

Narayana, that glory which is the highest and which is immutable .

santi parva, section 351

The cult known by the name of Pasupata was promulgated by the

Lord of Uma, that master of all creatures, viz., the cheerful Siva,
otherwise known by the name of Sreekantha, the son of Brahma. The
illustrious Narayana is himself the promulgator of the cult, in its
entirety, contained in the Pancharatra scriptures. In all these cults, O
foremost of kings, it is seen that the puissant Narayana is the one
sole object of exposition. According to the scriptures of these cults
and the measure of knowledge they contain, Narayana is the one
sole object of worship they inculcate. Those persons whose visions,
O king, are blinded by darkness, fail to understand that Narayana is

the Supreme Soul pervading the entire universe .

Mahabharat, santi parva, section 347
The Supreme deity Narayana is the Lord of all the foremost of Rishis,
and of the three worlds. He is the upholder of Earth herself of vast
proportions. He is the receptacle of the Srutis and of the attribute of
humility. He Is the great receptacle of all those ordinances that
should be practised for attaining to tranquillity of heart, as also of all
those that go by the name of Yama. He is always accompanied by the
foremost of regenerate persons. Let that great deity be thy refuge.
Hari ever does what is agreeable and beneficial to the denizens of
heaven. He is always the slayer of such Asuras (as become
troublesome to the three worlds). He is the receptacle of penances.
He is possessed of great fame. He is the slayer of the Daityas known
by the name of Madhu and Kaitabha. He is the ordainer of the ends
that are attained to by persons acquainted with and observant of
scriptural and other duties. He dispels the fears of all persons. He
takes the foremost of those offerings that are dedicated in sacrifices.
He is thy refuge and protection. He is endued with attributes. He is
freed from attributes. He is endued with a quadruple form. He shares
the merits arising from the dedication of tanks and the observance of
similar religious rites. Unvanquished and possessed of great might, it
is He that always ordains the end approachable by the Soul alone, of
Rishis of righteous deeds. He is the witness of the worlds. He is
unborn. He is the one ancient Purusha. Endued with the complexion
of the Sun, He is the Supreme Lord, and he is the refuge of all. Do all
of you bow your heads unto Him since He who sprang from the
waters (viz., Narayana himself) bends his head unto Him. He is the
origin of the universe . He is that Being who is called Amrita. He is
minute. He is the refuge upon whom all things depend. He is the one
Being to whom the attribute of immutability attaches. The Sankhyas
and Yogins, of restrained souls, hold Him who is eternal in their
understandings

Māhābhārata, shanti parva, section 348

The puissant Brahma then, with hands joined in reverence, and
seizing the feet of his progenitor, sang this highest of hymns in
honour of Narayana.'"

"Brahma said, 'I bow to thee, O heart of Brahman. I bow to thee that
hast been born before me. Thou art the origin of the universe. Thou
art the foremost of all abodes. Thou, O puissant one, art the ocean of
Yoga with all its branches. Thou art the Creator of both what is
Manifest and what is Unmanifest. Thou treadest along the path
whose auspiciousness is of inconceivable extent. Thou art the
consumer of the universe. Thou art the Antaralock (Inner Soul) of all
creatures. Thou art without any origin. Thou art the refuge of the
universe. Thou art self-born; for origin thou hest none that is not
thyself. As regards myself, I have sprung through thy Grace. From
thee have I derived my birth. My first birth from thee, which is
regarded sacred by all regenerate persons, was due to a fiat of thy
Mind. My second birth in days of yore was from thy eyes. Through
thy Grace, my third birth was from thy speech. My fourth birth. O
puissant Lord, was from thy ears. My fifth birth, excellent in all
respects, was from thy nose. O Lord, My sixth birth was, through
thee, from an egg. This is my seventh birth. It has occurred, O Lord,
within this Lotus, and it is meant to stimulate the intellect and
desires of all the beings. At each Creation I take birth from thee as
thy son, O thou that art divested of the three attributes. Indeed, O
lotus-eyed one, I take birth as thy eldest son, made up of Sattwa the
foremost of three attributes. Thou art endued with that nature which
is Supreme. Thou springest from thyself. I have been created by thee.
The Vedas are my eyes. Hence, I transcend Time itself. Those Vedas,
which constitute my eyes, have been taken away from me. I have,
therefore, become blind. Do Thou awake from this Yoga-sleep. Give
me back my eyes. I am dear to thee and thou art dear to me.
Māhābhārata, shanti parva, section 344

He is the embodiment of all the topics. He is possessed of great

fame. Uniting Himself with penances, He has illumined Himself with a
splendour that is said to represent an energy that is higher than
(what occurs in) White Island Umapati of narasimha Tapniye also
means Lord of fame🐤
Māhābhārata shanti parva section 342

In the Rigveda, in the Yajurveda, in the Atharvans and the Samans, in

the Puranas and the Upanishads, as also in the treatises on
Astrology, O Arjuna, in the Sankhya scriptures, in the Yoga scriptures,
and in the treatises also on the Science of Life, many are the names
that have been mentioned by the great Rishis. Some of those names
are derivable from my attributes and some of them relate to my acts.
Do thou hear, with concentrated attention, O sinless one, what the
import is of each off those names (in particular) that have reference
to my acts. I shall recite them to you.

According to the Subalopanishad – “iṣa sarvabhūtāntarātma

apahatapāpma divyo deva eko nārāyaṇa:”– the Supreme Ruler is
Narayana alone

viṣṇuś cātmā bhagavato bhavasyāmita tejasaḥ tasmād dhanurjyā

saṃsparśaṃ na viṣehur harasya te (Karna Parva)
Vishnu is, again, the Soul of the holy Bhava (Rudra) of immeasurable
energy. For this the touch of that bow-string became unbearable to
the Asuras.

brAhme rAtrikShaye prApte tasya hy amitatejasaH

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
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.

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 Daksayajna and took away the eyes of
Bhaga.
nArAyaNAtmako GYeyaH pANDaveya yuge yuge. ~O Arjuna, know
that in every yuga, Rudra has Nārāyana as his in-dweller!

tasmin hi pUjyamAne vai devadeve maheshvare sampUjito

bhavetpArtha devo nArAyaNaH prabhuH ~It is the Lord, the prabhu,
the Narayana IN Maheshvara, who is actually worshiped.

rudraM samAzritA devA rudro brAhmaNam AzritaH brahmA mAm

Azrito rAjan nAhaM kaM cid upAzritaH mamAzrayo na kaz cit tu
sarveSAm Azrayo hy aham evam etan mayA proktaM rahasyam idam
uttamam” ~The devatas take refuge in Rudra. Rudra in turn takes
refuge in Brahma. Brahma takes refuge in Me (Sriman Narayana) oh
king! But I do not take refuge in anyone. For me, there is no (need to
seek) refuge and everyone indeed seeks refuge in Me. This is the
greatest secret, which has been told by me thus. (Mahabharata,
ashvamedha-parvan, 118.37-39)

tattvaM jij~nAsamAnAnAM hetubhiH sarvatomukhaiH | tattvameko

mahAyogI harirnArAyaNaH smRRitaH ||”
Due to many reasons of various kinds, The Supreme Narayana is
declared as the Truth by those who are engaged in enquiring about
the ultimate truth. (Mahabharata, shAntiparvan)

yaH purA pralaye prApte naShTe sthAvarajaN^game | brahmAdiShu

pralIneSHu naShTe loke carAcare || AbhUtasaMplave prApte pralIne
prakRRitau mahAn | ekastiShThati vishvAtmA sa tu nArAyaNaH
prabhuH ||” (Mahabharata, Sabha parvan)
During ancient times, the universe including all beings including the
movable and immovable ones, right from Brahma, was annihilated.
During this great deluge, the one Great person who remains, the soul
of the entire universe, is none but Lord Narayana.

trayyakShaH shUlapANiH puruSho ajAyata” (Mahopanishad) ~The

three-eyed person bearing the trident was born (from Narayana).

“lalATAt krodhajo rudro jAyate” (Subala Upanishad). ~ From

(Narayana’s) forehead Rudra, whose origin is in anger, was born.

yasya prasAdAdahamachyutasya mUrtiH prajAsRRiShTikaro .antakArI

krodhAchcha rudraH… By whose grace I, the creator of beings, am
the form of Acyuta (i.e., I am a body and acyuta is my soul), and by
whose anger, Rudra the annihilator is his form (i.e., he is a body and
acyuta is is soul). (Vishnu Purana, 4.1.85)

tvatkrodhasaMbhavo rudras tamasA cha samAvRRitaH |

tvatprasAdAjjagaddhAtA rajasA cha pitAmahaH ||

Rudra, who was born from Your (Vishnu’s) wrath is covered with
tamas, and Brahma, the grandsire of the universe, who was born
from Your grace is covered with rajas.
(Linga Purana, 1.36.7)

Chandogya Brahmana also mentions Rudra as the son of Brahma:

“virUpAkShAya brahmaNaH putrAya jyeShThAya shreShThAya…”
yat tat padmamabhUt pUrvaM tatra brahmA vyajAyata |
brahmaNashcApi shivaH saMbhUtaH ityavadhAryatAM ||” ~Inside
that which became the lotus, Brahma was specially born. From
Brahma as well, Shiva was born. This is to be taken note of.
(Mahabharata, shanti parvan)

yo brahmANaM vidadhAti pUrvaM yo vedAMshca prahiNoti tasmai”

~He who creates Brahma, and bestows the Veda unto him.
(Shvetashvatara Upanishad)

mahAdevaH sarvamedhe mahAtmA

hutvA.a.atmAnaM devadevo babhUva .
vishvA.NllokAnvyApya viShTabhya kIrtyA
virAjate dyutimAnkR^ittivAsAH ..”,

In the sarvamedha yAga, mahAdeva (Rudra) the great soul offered

everything including himself. He thus earned the title “deva of all
devas”. Through his fame, he pervaded the entire universe and
stopped it (i.e., his fame spread all over the universe in such a
manner that everyone stopped to notice him). The wearer of the
elephant hide thus shines gracefully. (Mahabharata, shanti parvan)

viShNurAtmA bhagavato bhavasyAmitatejasaH |

tasmAddhanurjyAsaMsparshaM sa viShehe maheshvaraH ||”,
Vishnu is the soul of bhava (Rudra) of great strength. Hence, he
(maheshvara - Rudra) was able to bear the strength of the bow
(designed by vishvakarmA to destroy the three cities built by the
demons)(Mahabharata, Karna parvan)

antarbahishca tatsarvaM vyApya nArAyaNaH sthitaH” ~Narayana

prevails pervading everything internally and externally.(Taittiriya
Upanishad, Narayana-valli)

sa brahmA sa shivaH sendraH  ~He is (the in-dweller) of Brahma,

Shiva, and Indra. (Taittiriya Upanishad, Narayana-valli)

sa AtmA angAnyanyA devatAH ~"He is the Soul, all the other devatas
are His limbs." (Taittiriya Upanishad)

so’bravIdanapahatapApmA vA.asmi anAhitanAmA” ~He (Rudra)

said: “I am not freed from pApa since I have not been given names”
(Shatapatha Brahmana)

Māhābhārata, Shanti parva, section XX

Therefore, everything should be applied to sacrifices. Clad in deer-

skins, the high-souled Mahadeva, having poured his own self as a
libation in the sacrifice called Sarva, became the first of gods, and
surpassing all creatures in the universe and prevailing over them by
means of that achievement, shines in resplendence. King Marutta,
the son of Avikshit, by the profusion of his wealth, vanquished Sakra
himself, the chief of the gods. In the great sacrifice he performed, all
the vessels were of gold, and Sree herself came in person.
Source : https://www.sacred-texts.com/hin/m12/m12a020.htm