1

The Āndhra-mahā-bhāratamu – A short study

1. iva s Mahimā and Nāma-s in the Andhra Mahā Bhāratamu

The Andhra Mahā Bhāratamu (AB) is an old, highly adored and respected work, in the Telugu language.
The Editors of the Critical Edition of AB, brought out in 1968 under the office of the Osmania University,
Hyderabad, say about the book:

http://archive.org/stream/andhramahabharat025923mbp/andhramahabharat025923mbp_djvu.txt

//Andhra Mahaharata runs into 21,516 verses, and prose pieces, in the traditional 18 parvas. It consists of
63 . swasas corresponding to the Adhyayas of the Sanskrit epic, the Telugu epic mostly conforms to the
classical epic in the division of the story into Parvas i.e. the story content of Adi Parva in Telugu
corresponds to the story content of that parva in Sanskrit. But within the body of the Parva considerable
freedom is assumed by the three great poets of Telugu of Bharatam. They often condensed the story,
pruned or rejected the numerous upakhyanas, philosophical discussions and politico-economic
disquisitions. So that Telugu Bharatam is compressed into a fifth in size of the Sanskrit epic. //

This is so because it is (as stated by the editors of the above critical edition : //The Andhra Mahabharata,
(which) is a free translation of the Sanskrit original, //

http://www-01.sil.org/linguistics/glossaryoflinguisticterms/WhatIsAFreeTranslation.htm

//A free translation is a translation that reproduces the general meaning of the original text. It may or
may not closely follow the form or organization of the original.//

The AB can best be called an adaption of the Original Mahabharata (OMB).

An adaptation isś Something, such as a device or mechanism, that is changed or changes so

as to become suitable to a new or special application or situation.//

(http://www.thefreedictionary.com/adaptation)

This word of caution from the Editors is important in the sense that one ought not to approach the AB with
the idea that it is a mirror-work of the Original Mahabharata (OMB) in Sanskrit. The hundreds, if not
thousands, of upākhyānas of the OMB one would expect to see in the AB are most likely not found there
for the simple reason that countless upākhyanas of the OMB have been rejected or condensed or
pruned to the extent of not being recognized by the casual reader. Also, according to the Editors the AB
 2

is only a fifth in volume compared to the OMB. So, one should not conclude by not finding n number of
upākhyānas in the AB that they are also not really there in the OMB. It is also to be borne in mind that
there is no information of which Original did the authors of the AB rely on for crafting their work spanning
four centuries.

The case of the Shiva Sahasra Nāma occurring in the OMB as a part of the Upamanyu instruction to
Krishna in the Ānu āsanika Parva (Ānu.P) is one such, along with the episodes of Krishna praying to
Shiva-Parvati for boons, obtaining the boon of progeny from Shiva etc.

Krishna instructing Yudhiṣṭhira on Shiva s Glory ( iva mahimā)ś

The author of the AB places this episode that is aimed at highlighting the Supremacy of Shiva and His
Divine Names exactly in the very same Ānu.P where it is present in its more explicit form in the OMB.
Another important feature the AB has retained from the OMB is that just as in the latter, the idea of
Supremacy of Shiva and His Divine Names is expounded by none other than Lord Krishna Himself to
Yudhiṣṭhira. (In the OMB, too, it is Krishna that recounts the thousand divine Names of Lord iva to
Yudhiṣṭhira). This is in contrast to the Vishnu Sahasranama (VS) that is instructed not by the Lord but by
Bhīṣma to Yudhiṣṭhira. [Incidentally, it is noteworthy that thereby Bhagavan Veda Vyasa has accorded
the exposition of the Supremacy of Shiva and His Divine Names a status higher than he did to the VS.]

The AB part 7 which contains the Ānu.P is available for download in pdf form:

http://emaillargefile.com/getsub.aspx?s=OIQ5LKAC5BW

Therein the fifth chapter is what is considered here. This part contains two sections which are of
importance to this study: 1.The section where Krishna instructs Yudhishtira the Greatness, mahimā, of
Shiva. 2. The section where Krishna expounds, as a sample, a few Divine Names of Shiva, in a sort of
etymology. The two pages are inserted here:

http://www.andhrabharati.com/itihAsamulu/bhAratamu/anuSAsanika.html

అ ు పర్ ు - పంచ ్ ు

ృ ్ణుడు ర్ జు ుఁ ు ప్పుట
ృ ్ణుడు ర్ జు ుఁ ర్ చ ం ు ప్పుట
 3

Srimadāndhrabhāratamu 7 pdf:

Pdf p.210, book p.191: Krishna gives out the greatness, glory, of Shiva to Dharmaraja.

The text, in Sanskrit, from this MB from a wiki source available in this URL is the basis for the

author of the following section of the AB:

http://tinyurl.com/nfg4jpx
(there are some spelling mistakes in the above wiki source, and also in the other pages I have given links
here.)

Incidentally, the above wiki source contains the Upamanyu-instructed Shiva sahasranama given out by
Krishna to Yudhiṣṭhira in the very 48th hapte of this Ā u.P as is fou d i the Ku hako a editio .

Some salient features of the following section in Telugu (the image of that page is placed
below):

1. Krishna is extremely happy that Yudhishtira asked about the Greatness of Shiva.
2. Krishna asks Y to listen with complete concentration.

3. The Shatarudirya mantra is to be used for contemplation of Shiva (and not any other
devatā/antaryāmi, etc.)

4. The scene of the destruction of Daksha yajna is reconstructed.

5. The burning to ashes the Tripura.
6. Shiva has a name Durvāsa .

7. The Divine Names such as Shiva are capable of giving both bhoga and mokṣa.

8. In verse 393 Krishna saysś Shiva is anī vara (one who has no Lord above him; a name
occurring in the famous 108 names of Shiva) and therefore

9. Shiva is a greater God (Vidhātā) than me.

10. The above cited MB (in Sanskrit) has this verse:

् ् च ्रम म ज । 13-265-35a
रठ म ञ ् ् पम ।। 13-265-35b
11. Here, Brahmā, having realized the greatness of Shiva, bowed to him. (This is quite
contrary to some claims that Brahma is senior to Shiva, etc. )
 4

12. Krishna says, at the end, in the ABś Yudhishtira, you asked me and I shall recite that

Devadeva s nāmāvali (string of names), which you hear with all concentration.
13. Krishna says by reciting and hearing with ardour the divine names of Shiva who is the
sarva devatātmā one will attain all the purusharthas.

14. In the above-cited URL of the Sanskrit MB, is a verse which depicts Shiva, in the words
of Krishna, as the cause of creation, destruction and sustenance of the world:

्
त जज ् । 13-266-6a
व ् ् ् च व 13-266-6b
म ् ।।
मि ज म त ् र
्र प । 13-266-7a
म ज त 13-266-7b
ुर ् ।।
् च च् By saying this, Krishna is showing that Shiva is the Supreme Brahman who is
म ।
taught in the Brahmasutra janmmādyasya yataḥ . This has compromised
च म व ज ्प म
Vishnu s position as the Supreme in the Mahabharata.
् ् ।।
5
 6

Here is the translation of the above page:

*** Sri Krishna narrates the glories of lord Shiva to Dharmaraja (Yudhishthira) ***

----------------------------------------------------------------------------------------

"You've inquired about that which is worthy of inquiry which has gladdened my heart. After
having remembered and bowed unto that Shiva, I shall discourse to you that divine glory of
Shiva. Listen to me with rapt attention and with a steady mind". Thus spoke Vāsudeva to

Dharmaraja and then started his discourse as follows. [385]

[Vāsudeva continued:] "Listen, O Foremost among men (narEndra), as I recite to you that hymn
which is famed as 'Sata-Rudriya', which I recite everyday in the morning with utmost reverence

to Shiva". [386]

"The name 'Mahadeva' is of that imperishable god Shiva who is paraM (supreme being). When
he casts his gazes all around in anger on all the beings endowed with unrighteousness, neither
they nor the very deities nor the ascetics (can find solace anywhere) with any effort. In the
sacrifice of Daksha when Shiva was ignored (and not invited), that sacrifice along with the

(invited) deities was destroyed. He plucked Bhaga's eyes and likewise many other kinds of
devastations were done by him. At last when they sought his refuge, he became graceful on

them and restored everything to normal. Listen to his divine sports O lord of men!"

"There were highly valourous Daityas, the lords of three citadels, by whose attrocities was the
three worlds getting tormented. All the deities beholding the three-eyed lord (as the last resort),

sought his protection. They said, 'Please protect us O lord of all gods! We are all pashu-s

(bound animals) and you are the pashupati (lord of all such Pashus)'.
With his anger then he destroyed the three citadels using a single arrow reducing them to
 7

ashes. After that he assuming the form of an infant appeared in the lap of Parvati. Stupefied by

his illusion all godheads were amazed thinking 'Who is this infant?'. That same Mahadeva (later)
took birth as a Brahmana who was given a name 'Durvasa' by Maheshwara himself". [387-[389]

"He (Durvāsa) visited our home (Dwāraka) and did many mischievous acts which I bore with

reverence". Yudhishthira enquired, "O Sri Krishna! I have heard that even by chanting the main
names of Siva, one can attain all kinds of pleasures and at last Moksha. Kindly tell me those
names and their meanings and gladden my heart!". [390-[391]

Sri Krishna spoke as follows:

[392] "(O Dharmaraja!) The lord Shiva who is the Ishwara, it is impossible for myself, and also
for Brahma to comprehend the meanings of all his names in their entirety - this is my opinion!"

[393] "However, since you have asked me thus, I will expound to you the names of that ancient
god of gods based on whatever I know. Listen to me with rapt attention!". [394-395]

"He, who exists in the form of deities such as Agni, Vayu, Vasava (Indra), Adityas, Vasus,
Maruts etc.; to talk or to listen to the glories of that lord Shiva, fulfils all desires O great King!"
[396]

In the following page is the image of the section where Krishna gives the etymological meanings
for a selection of Shiva s Divine Namesś

This page on the wiki is the source MB for the author of the AB page shown below:

http://al.ly/xpl

1. Why Shiva is called Rudra

2. The reason for His being Mahadeva

3. He is Shiva since He is the bestower of all fruits of auspicious actions.

4. Since he is suSthira in….he is Sthāṇu for ….reasons. (the MB SS starts with the two

names sthira and sthāṇu

 8

5. He is the self of the entire creation and hence is called bahurūpa (this name appears in

the MB-shiva sahasra nama and the other purana-shiva-sahasranama)

6. He is called dhūrjaṭi because…
7. Hara is another name used here.

8. He is called vi varūpa since…..

9. Tripuramardana is another name used.
10. Bahunetra sarvata cakṣuḥ [the latter name is famous in the Vishnusahasranama; yet

it is used by Krishna himself for Shiva)

11. Why He is called Pa upati

12. vṛṣavāhana (from Shivapurana)

http://sanskritdocuments.org/doc_trial/fortransfer/shivasahasranAmastotrashivapurANa_
sa.html
13. Krishna says: these names are contained in the Veda, have been compiled by Veda

Vyasa who had the highest good of the humans in mind and designed a path with Shiva
as the Supreme.

14. Krishna further saysś Shiva is the Only Witness for the entire world. He is nirāmaya, the
Only bestower of all auspiciousness to the world.
15. By giving the etymology for the various divine names, Krishna is also bringing out the

glory, mahimā, of Shiva.

16. From both the cited pages of the AB it is undoubtedly clear that these sections of the

OMB and the AB which decidedly depict Shiva as the Supreme, have a sublime

philosophical content: The Supreme Tattva, Shiva, is shown as the Cause of the
creation, the Ultimate Tattva to be adored and attained, practice of concentration, that

that Lord will bestow all purusharthas including moksha. This idea is quite contradictory

to the thinking prevailing in certain sections that Shiva cannot grant moksha; only
Vishnu can and such portions that speak of Shiva-supremacy have no philosophical

content. Here in the OMB as well as the AB we have Krishna himself declaring that

Shiva, his worship, surrender to him, will grant one moksha. Thus the OMB and the AB
form a fine example of a complete moksha shāstra with Shiva as the Supreme. In this
 9

AB, Krishna even prescribes Shiva linga worship/meditation/control of speech, etc. and

states the fruits as attainment of all auspiciousness.

Her is a translation of the above AB page:
*** Sri krishna expounds the meanings of Shiva's names to Dharmaraja ***

----------------------------------------------------------------------------------------------------

"Listen O chief among men! Because he is great (Mahat) and the Supreme Lord of all

(Iswara), therefore all the great sages call him as Maheswara; because he is fierce in
nature he is called as Hara; because of his valor he is called as Rudra; because among

the groups of all the gods he is the greatest, he is called Mahadeva; because he

bestows auspicious results as a reward of all the good deeds performed by all beings,
he is called as Shiva; because he is fixed and immovable (being brahman which is
everything) and illuminates everything by his teja, he is called as Sthāṇu; because he

is in the form of entire creation whether mobile or immobile and because he assumes
the form of all the created beings, he is called as Bahurūpa; because his matted locks of
hair resemble the color of smoke, he is hailed as Dhūrjati" [397-[398]
"Listen O supreme among kings! Because the deities known as visvedevas reside in his
body, he, the destroyer of three cities is called as Vishwarupa".[399]

"He is of many eyes which issue out his energy, his eyes are everywhere he is
'sarvatashchakṣhuḥ'. [This is reminiscent of the samasta-sākṣī name occurring in the

Kaivalya Upanishad mantra umāsahāyam…. ] All the created beings are Pashus and
because he is their Lord, he is called as Pashupati; because he rides on a bull he is
known as Vriṣha-vāhana; it is he who resides in the bodies of all creatures as Death,

Mṛtyu; it is he again who is called Prāṇa and Apāna in the bodies of all embodied beings.

All his names are Vedic and are either based on his acts or glories.
They who are well versed in Vedas explain and recite these names with undivided

devotion. These names are worthy of recitation in the morning by all who always park

their mind and soul in Shiva and gain the highest good!".[400]
 10

"Whosoever recites or listens to these names (of Shiva) with their meanings with a

tranquil mind, gains happiness, and peace in each and everything". [401]
Thus spoke Krishna and also-
[402] "In honour of Shiva (the ata-Rudriya hymn that occurs in Vedas and), the one that

is composed by the great sage Vyāsa for the benefit of the entire mankind (should be
recited). Relating to Shiva listen to me O King!". [403]
"He is the eternal witness of all the worlds. He is the sole lord who bestows

auspiciousness on the worlds. He is complete. Shiva is that being who is ancient than
the oldest being known. It is he who created fire from his mouth. For the devoted

worshippers of his, he confers liberation from samsāra. He is the one who is in the form

of four-fold Atman, and with his kindness it is he who is the Maheshwara who bestows
various posts to all based on their meritorious deeds". [404]
Whichever person recites this narrative with a steady heart fixed on Shiva, standing in

front of a Shiva Linga, he gains health and longevity of life, his desires get fulfilled and
gains fame and prosperity. [405]
End of the translation.
How is the above different from the Shiva Sahasranāma, with even the phala shruti
included!!

[My sincere thanks to a friend who made these two translations for me.]
11
 12

In the following page, taken from the AB, occurring a little before the aforementioned pages, is a
teaching by Shiva, to Parvathi, the method of attaining Shiva-sāyujyam ś

This wiki page of the OMB is the source for this following shiva sayujya page of AB:

http://tinyurl.com/mz62vmy

The title the OMB has for this chapter is:

महे ्वरे ण पाववत ं रतत ्वमाहाम्यकथनपूवक

व ं दीषया शिवशि्गा्वनाफिकथनम ्।। 1 ।।

‘M e P , H M y , the fruit of performing

Shiva Linga puja with dīkṣ ’.

In the AB, Shiva expounds the pā upata yoga which results in mukti, to Parvati. Shiva linga puja is explained in detail. Shiva says
that he is the one to be meditated. (He does not say, My antaryāmi… etc. I am not providing the translation of this page.)
13
 14

(The contents of screen shots below taken from scribd are presented here which bring out

some more features of the AB.)

http://www.scribd.com/doc/169325225/Andhra-Mahabharat-025923-Mbp#scribd
 15

http://www.andhrabharati.com/itihAsamulu/bhAratamu/SAMti.html

(shanti parva chapter 5 ్ ్ ం ం ు ప్పుడు ు ల జ్ రం ు ్ ంచ

ప్ర ర ు

Chapter 6

్ ర్ చ ప్ర ర ు
ుల పర ్పర ోపప్ర ుల ు
One may read these two or three sections too, in the AB Shanti parva:

[DLI link to volume 6 of Andhra Mahabharatam which has the Shā ti pa a.

shriimadaan'dhra bhaaratamu shaan'tiparvamu volume 6., 2990100071635. 1961. telugu.

LANGUAGE. LINGUISTICS. LITERATURE. 298 pgs.]

The AB has this feature in common with Sri Vadiraja s Lakṣālankāra ś

Both the works are not exact translations of the OMB. They seek to touch upon topics here and
there from the OMB that the authors decide what to take and what to leave to suit their
 16

requirements. They have left out a very huge chunk of the OMB as, for example, the Critical

Edition foreword for the AB says:

//Andhra Mahaharata runs into 21,516 verses, and prose pieces, in the traditional 18 parvas. It consists of
63 . swasas corresponding to the Adhyayas of the Sanskrit epic,the Telugu epic mostly conforms to the
classical epic in the division of the story into Parvas i.e. the story content of Adi Parva in Telugu
corresponds to the story content of that parva in Sanskrit. But within the body of the Parva considerable
freedom is assumed by the three great poets of Telugu of Bharatam. They often condensed the story,
pruned or rejected the numerous upakhyanas, philosophical discussions and politico-economic
disquisitions. So that Telugu Bharatam is compressed into a fifth in size of the Sanskrit epic. //

While the Lakshalankara acknowledges the OMB chapters of Shiva sarvottamatva concerning
Krishna s prayer to Shiva for boons and obtaining them, (and the Madhvas hold that Krishna
praying to Shiva is only to be an example to people at large on the Bhagavadgītā 3.21 dictum:
yadyadācarati sreṣṭhaḥ tattadevetaro janaḥ (whatever the exalted persons do, the others

follow…), the Upamanyu-taught Shiva sahasranama etc., the AB presents from the OMB those
sections on Shiva sarvottamatva, Shiva s divine name-etymology and Shiva-Vishnu abheda.

As per this wiki page, the total chapters in the Ānu.p OMB is: 274

As per the AB, the total topics in the Ānu.p. (spread across 5 chapters) is: 111

One can easily imagine the extent of condensation, pruning and rejecting of upākhyanas that

has taken place in the AB.

Actually, the particular episodes that I have shown in this article are no less damaging to the
idea of Vishnu-supremacy in the MB than the episodes such as Krishna praying to Shiva-

Parvati for boons, Krishna being granted the boon of a son by Shiva, Upamanyu instructing
Krishna the thousand names of Shiva and Krishna narrating them to Yudhiṣṭhira (all happily
available in the Kumbhakonam, Nilakantha and the samskrita wiki page MB versions).

Therefore the resentment to these latter episodes from certain quarters is uncalled for and
serves no purpose. If they persist on their resentment then even the specific episodes I have
presented in this article, which are located physically much later in the Ān.P, will also have to be
 17

objected to, just because they glorify Shiva in the highest terms possible, and thereby explicitly

compromise/deny Vishnu s supremacy, all stated by none other than Krishna, and a feeble
attempt at labeling them as inauthentic/interpolated , etc. has to be initiated. But there will be
no end to such episodes in the epics and other literature and a witch hunting exercise will only

amount to be futile.

Also, the AB is not the appropriate text to conclude certain episodes of the OMB to be
inauthentic. For, as the Editors of the critical edition of the AB have pointed out, this work is a
mere free translation that has condensed, pruned and rejected several upākhyānas of the

OMB reducing it to a fifth in size compared to the supposed one-lakh verses of the OMB,
rendering thereby the Telugu work a wrong candidate to rely on to decide on the authenticity or

otherwise of any episode of the OMB. In fact any matching of the episodes of the AB with the
very original text of the MB that the three authors have used spanning four centuries is
impossible for the hard copy of the text, in palm leaf or any other, is not identified/available
today. That makes it impossible to identify episodes that have really been left out by the authors
of the AB. At best, a comparison can be made only with the extant versions of the MB, as the
critical editors of the AB must have done.

2. Shi a-Keshava kopa-prasāda u

I the A dh a Mahā Bhā ata u AB , i the Śā ti pa a, is epo ted a Shiva-Vishu fight a d the
subsequent declaration of their non-difference, abheda.

Wiki page of the above episode:

http://tinyurl.com/mxbb8g2

र क् जज रम ृ क द ् म जच ।। 1।। ुग ध ज ।। 2।।

Just before the above is the page in which Krishna informs Arjuna, in the course of giving out the
etymology for His divine names, that He is never the one who needs to be blessed by anyone with any
boons, etc.

http://tinyurl.com/kvos7pv

प ज ज रम जज ् ्् ् प प जक र क् क द ् म जच ।। 1।।
 18

The Chapte 5 of the O igi al Mahā hā ata OMB i the a o e U‘L is a o ti uation of the
et olog … hapte of 50. In this chapter of the Shāntiparva 350 of the OMB Vaishampayana
addresses Janamejaya and recounts Krishna giving the etymology for His names. In that dialogue,
Krishna says to Arjuna about the prayer the former made to Shiva for progeny:

् ् र ुर पज ् । 12.350.24a
य चज म ।। 12.350.24b

Therefore, I worship Myself when I worship Rudra… (incidentally, this is no

different from the famous verse smarthas recite just before commencing

their daily pūjāś ल रत ज ् ।् ज ञ म ज्

पज ।।

[The body is the temple. The jīva (soul) is the deity of this temple, since the
beginningless time. May one get rid of the wilted flowers of ignorance, and
worship the Lord with the understanding that he's non-separate from me.]
Continues Krishna..

् चज ्कमिद म म ् । 12.350.25a
र म क लक ज ।। 12.350.25b

र म म प् म ् पज ् । 12.35.26a
् मत मत म ।। “ b

I worship Rudra for the sake of the people of the world, thereby setting an
example for them. Whoever knows Him knows Me and whoever follows
Rudra follows Me too.

ुर ि ् क मि क । 12.350.27 a
लकच म क् यमत् जक ज ।। “ b

It is one Truth that treads the world in the twin-form of Rudra and
Narayana….

म क मचद प ्ड ् । 12.350.28a
म मच्् प ुर व ।। “ b

I do not need anyone to bless me with boons. Thus thinking I worshiped

Rudra, the Ishwara, the Ancient, for progeny. I actually worshiped Me alone
Myself.

पर ज म ् ् । 12.350.29a
 19

म म ् र म क् मचमि च।। “ b

Vishnu never bows to anyone…

ऋ ् म ुर ् । 12.350.30a
रमक ुर ि ्र त म ।। “ b

[Note: the idea conveyed by a verse above that Vishnu worships Shiva for
progeny only to set an example to others is admitted by the Madhvas. Here
is a case of the Madhvas accepting certain events..:

// Srinivasa Kalyana Adhyaya 2 & 3

...tirthaprabandha), Halaahala visha sweekara by Vayu (instead of Rudra) thru pramanas,

Krishna praying to Shiva for a progeny (thru Shivasahasranama), why can t we have a mystic
interpretation...view at the sequence of events right from sage brugu muni cursing Sri Brahma
and Sri Rudra devaru to kicking Sri Vishnu on his vaksha stala. One of the bigger reason is ....

Every decision... Ajay Ramachandra 05 Oct, 2011 //

The AB autho of the Shā ti pa a & Ā uśasa ika k o s e ell the a o e hapte of the OMB he e
the dialogue commences between Janamejaya and Vaishampayana.

This particular verse of the above chapter of the OMB Shanti parva 350 which precedes the actual
recounting of the Shiva-Vishnu battle:

ुर ि ् क मि क ।
लकच म क् यमत् जक ज ।।

[Rudra and Nārāyaṇa are actually one Truth, appearing as two…]

is paraphrased by the AB in the Shānti parva telugu rendering of the battle between Rudra and
Narayana, in the verse 445 on page 271 of the Telugu AB book, 6th chapter: The Telugu words are:

Note the e a t o ds the Telugu AB uses, take f o the OMB Sa sk it ‘ud a, Na a a a . The AB
o tai s the title Shi a-Keshavalula kopa-p asāda.. . But the od of the Telugu dialogue takes the title-
o ds / e se o ds of ‘ud a-Na a a a of the OMB.

Fu the , B ah ā, pa if i g Shi a add esses hi thus:

 20

Here too one can see the above OMB verse in Sanskrit, paraphrased by the author of the AB in Telugu,
using the verisimilar words of the OMB:

ुर ि ् क मि क ।लकच म …

Telugu words: mūrtibheda kalanamuna lokamuna dvidh k ri yayyung ka hari yana nīvvanangalade
vEru [Since that Supreme One knowable through the veda…..has come in the world in twin-form and
therefore Hari and you (Shiva) are non-different.]

The above two verses are contained in the OMB Sh nti parva ch.352 as part of the set of verses where
Krishna mentions his worship of Shiva for progeny. In that set Krishna talks about Brahma and Rudra
and the Oneness, abheda, between Rudra-Narayana. This set of verses contain the seed for the
nuś sanika Parva OMB chapters around 48th where the detailed narration of Krishna praying and
obtaining boons from Shiva-Parvati, Upamanyu’s instruction of the Shiva sahasranama and the
subsequent recounting them by Krishna to Yudhishthira (commented upon by Nilakantha and alluded to
as genuine and not interpolation, by Sri Vadiraja Tirtha).

While the AB has not condensed/re-told the above incidents in the nu.parva but rejected them to suit its
purpose, the Sh nti parva of the AB taking two verses from the OMB Sh nti parva Ch.350 where Krishna
acknowledges the incident briefly, for its basis, as shown above is noteworthy. This confirms that the AB
is aware of the set of verses; the prior and later verses of that chapter 350 are condensed and retold while
leaving out (pruned) the other verses of that set, yet taking just two of that particular set and paraphrasing
them in the Telugu narrative. The presence of the set of verses in the OMB Shanti parva and the detailed
narrative (running to more than one chapter) of these incidents in the Anu.parva of the OMB (ch.48 and
before of the wiki, the Kumbhakonam edition and ch.17 and before of the Nilakantha edition) read with
the AB narrative shown above, confirms that the incidents related to and of Krishna praying for progeny,
narrated by himself in the OMB Shanti parva Ch.350, too, is not any later addition to the OMB as
wrongly claimed by some quarters.

In fact, a critic of the MB might find the OMB Shanti parva Ch.350 which has a title earmarking the
chapter for the etymological rendering of Narayana’s Names, containing a set of verses not having
anything to do with the chapter’s purpose, enough reason the mark them as interpolations. But the AB
picking out two verses from that set in particular and using them for its narration of the Shiva-Narayana
battle precludes such a conclusion of the critic. If one wants to declare the Shanti parva Ch.350 particular
set of verses to be interpolations to save their erroneous conclusion about the Anu.parva chapters, then the
unavoidable consequence is the conclusion that the AB is relying on an interpolated text. And further, the
Anu. parva of the version of the OMB that the authors of the AB used must also be admitted to be a
corrupted one. Not finding the detailed narrative of the praying for progeny, Upamanyu related episodes
in the AB, therefore, cannot be valid grounds to hold these episodes later interpolations since we find the
essence of these episodes in the OMB extant version of the Shanti parva ch.350.
 21

The above is over and above the already stated reason: The AB Critical Edition foreword says that the AB
is a free translation of the Mahabharata Sanskrit and that the authors have exercised freedom to condense,
prune and reject a number of up khyanas, philosophical dialogues, etc. of the Sanskrit text while
composing their work. I have given the link for the concerned foreword and also screen shots from
scribd.

The translation of the Telugu page consisting of the narration of the battle between Hari and Hara is
given below, before the Telugu original:

*** A narrative on Shiva and Kesava's mutual duel and appeasement/pacification***

...having said thus Vishnu spoke to Arjuna as follows [443]

The two personalities viz. Rudra and Narayana erected themselves for a great duel infuriated with great
wrath, seeing them the entire mobile and immobile creation, the four Vedas, the sages, everything
became agitated. All points of compass lost their directions, sky and the Earth trembled, mountains
which support the Earth ran here and there, all the deities got immersed in sorrow. When a fierce battle
was happening between the two the Vidhata (Brahma) leading Sages and deities as his support,
immediately appeared there. Appearing there Brahma offered his salutations to Rudra and praying him
said as follows.[444-445]

"You're Shiva, the auspicious one for all the worlds, it behoves you to shower auspiciousness on the
world instead of your anger. Learned seers know the fact that Vishnu and Shiva are one and the same".
[446]

The tattwa which is to be known through the Vedas is nirguNa in nature, is beyond all dualities, and
devoid of form - that same mUla-tatwa shines in two forms (i.e., Shiva and Kesava). Therefore Hari and
you are not different from each other", thus Brahma requested. [447-448]

"nara and Narayana are the ancient and oldest beings in the creation. With your divine sight if you see it
would be known that we all have sprouted from them. Therefore, casting anger aside make peace with
narayana". [449]

Narayana said "O Siva! Whosoever knows you, knows me. Whosoever is devoted to you and serves you,
serves me! There is no difference between you and me!"

"O Śarva! May the mark on my chest created by your trident earn me a name 'Srivatsa' and may the
mark created by my hand on your throat make you earn a name 'srikanTha'".[451-452]

...having said thus in that manner [453]

"O vijaya (Arjuna)! In that way I and Shiva became friends and seeing that, right from Brahma down to
all the deities became satisfied". [454]

"I have told you my various names with their meanings and also narrated about my victory in the battle
with Rudra". [455]
 22

"Assuming various forms he appears in this world. You should always devote yourself to that Shiva who
is otherwise known as Īśāna (the supreme lord), Bhava (the one who means existence), Amruta (one
who is imperishable). It is because I was by your side (all the time in the kurukshetra war) protecting
you, you have gained victory. And while you were (battling with your enemies), the one who was moving
ahead of your chariot wielding a trident in his hands and who had actually killed your enemies (not you),
he was Rudra of immeasurable puissance". [456-457]

"Thus spoke Vasudeva to Arjuna" said vaishampayana to Janmejaya when the latter spoke as follows.
[458] "When Vasudeva and Sarveshwara (Rudra) were protecting Arjuna, what doubt can arise in the
victory of Arjuna?".[459] and then Janmejaya enquired as follows: [460]

"O great Muni! Pray tell me the details about how Narada after seeing the great being (Vishnu) returned
back and visited Nara and Narayana". [461]

(end of the relevant portion of the AB)

Here below is presented the original Telugu AB page narrative of the Shiva-Vishnu encounter:
 23

As an appendix, before concluding the study, one episode, on the e e ge e of J a a f o Shi a du i g the
Daksha Yajna, from the AB, along with the English translation is also presented:

***During the Destruction of Daksha's sacrifice emergence of Shiva-Jwara from Shiva***

On the summit of the silver mountain (kailasa) along with Ambika, Hara was seated, they were surrounded by
Deities, sages, Yakshas, and were being saluted by them. One fine day it was observed that many deities were
travelling somewhere together in groups. Sati enquired Shiva "Where are these deities going and for what
purpose?" to which Shiva replied, "Bhavani! They all are going to partake in the sacrifice organized by Daksha, they
are going to obtain their respective shares of the sacrifice". She further enquired, "O my lord! why are you not
going then?" Shiva replied, "Daksha has not invited me in this sacrifice. He has not assigned any portion of the
libation to me. That's the reason why I am not attending it". "Seeing her lord not been assigned any portion of
sacrifice by Daksha she got filled with wrath and her eyebrows shrunk. But she remained silent O lord of the Earth
 24

(Yudhishthira)!" [438] "Shiva understood the feelings of the heart of his beloved, and togetehr with his
pramathaganas he went to Daksha's place and destroyed the sacrifice. Pramatha-ganas poured blood in the altar
and put off the sacrificial fire. The sacrifice itself fled away by assuming the form of a deer. None of the people
(deities, yakshas, gandhervas etc all attendees) could stand there and fled away in various directions, O lord of the
Earth!" [439] "Deities, Sages and everyone screamed out with fear. Then Brahma appeared there and saluting
Shiva with devotion informed Shiva saying, "the deities would create a portion of the sacrifice and would assign
that to you with reverence". [440] "O my master (Swamy)! Therefore kindly cast off your wrath" thus prayed
Brahma. [441] "Then that auspicious god became graceful and then sages and deities assigned a portion to that
Jagatprabhu (lord of the universe)!" [442] "That Parameshwara (Highest Lord), having become pleased conferred
happiness on the deities and sages".

Then (Brahma) requested that lord who has a crescent moon on his forehead and said, "O Lord! The being called
'Jwara' who sprang forth from a drop of sweat of your forehead would pervade in all beings. If he remains in one
form he is unbearable, therefore kindly divide him into various forms and distribute him". [443-]
 25

Resume
 The Andhra Mahā Bhāratam, just like the Original MB, has in it both the Vishnu and the Shiva
Nā a i a ha a , a et ologi al depi tio of the Di i e Na es of Vish u a d Shi a.
 26

 Just like in the OMB, the AB too shows the Vishnu-name depiction done by Krishna himself but
the Shiva-name depiction also by Krishna himself to Yudhishtira.
 This is just like the Shiva Sahasra Nama in the OMB being recounted by Krishna himself to
Yudhishtira.
 While the AB, i the Ā u.Pa a, does allude to the Vish u Sahas a Na a, it does ot do so the
Shiva sahasra nama and the other episodes related to it, in the Ā u.Pa a.
 However, it leaves a tell-tale evidence to the presence of the episodes related to Krishna praying
fo p oge i the OMB, oth i the Sha ti pa a a d the Ā u.Pa a.
 While the AB was named by those who are opposed to Shiva-Vishnu abheda and support
Vishnu-supremacy to claim that certain chapters pertaining to Krishna praying to Shiva for
progeny, etc. are not contained in the OMB, in the foregoing it is proved that the very AB bears
incontrvertible evidence to show: 1.Those episodes are genuine parts of the OMB and 2. The
Shiva-Vishnu abheda is eminently upheld by both the OMB and the AB.
 In fact the very intention behind the author of the OMB and the AB to include episodes like the
Shiva and Vishnu Sahasranama, the Shiva-Vish u ā a i a ha a , Shi a ahi a e positio ,
Shiva-sā uj a ethod deli eatio , j a a offshoot of the Daksha aj a, et . is only to show to
the world that Shiva and Vishnu are non-different.
 The verses of the OMB Shanti parva Ch.350 and their allusion in the AB as shown above bring to
the fore the Shiva-Vishnu abheda by none other than Krishna himself.
 While the Shiva-Vishnu abheda is explicitly brought out, we do not see the Shiva-Brahma or
Vishnu-Brahma abheda so directly depicted. Though, the idea of the Trimurti abheda is
available enshrined in all the scriptural literature, including the Prashnopanishat and the
Shankara Bhashya.
 In fact in several episodes both from the OMB and the AB it is lea that B ah ā o s to Shi a,
the e disp o i g the idea floated so e ua te s that B ah a is se io to Shi a . We have
also instances where Shiva has bowed to Brahma.

Thus, there is ample material in the AB to show that the episodes alleged to de Vish u sup e a i
the OMB are in fact genuine, inalienable, parts of the OMB.

I sincerely thank all those friends who helped me with translations, the texts of the Andhra Bharatamu,
etc.

Om Tat Sat