Why Maa Lakshmi says that neither Lord Brahma nor Lord Vishnu only Lord Shiva commands her to move from one place to another.?

Question

According to Mahabharata.:

“śrīruvāca na mā̃ virōcanō vēda nāyaṁ vairōcanō baliḥ. āhurmā̃ duḥsahētyēvaṁ vidhitsēti ca mā̃ viduḥ.|7 bhūtirlakṣmīti māmāhuḥ śrīrityēvaṁ ca vāsava. tvaṁ mā̃ śakra na jānīṣē sarvē dēvā na mā̃ viduḥ|” (MBH 12:225:7-8)

“Sree said, ‘Virochana did not know me. This Bali also that is the son of Virochana knows me not. The learned called me by the name of Duhshaha. Some knew me by the name of Vidhitsa. I have other names also, O Vasava! They are Bhuti, Lakshmi, and Sree. Thou knowest me not, O Sakra, nor doth any one among the deities know me”.

When Indra asks her the reason behind her deserting Bali and asks if due to his(Indra's) acts or due to Bali’s any act, Sree says that it is nobody’s acts that can invite her or make her desert someone. She functions at the commands of Kala (mahakala).

“śrīruvāca nō dhātā na vidhātā mā̃ vidadhāti kathañcana. kālastu śakra paryāgānmainaṁ śakrāvamanyathāḥ|” (MBH 12:225:10)

“Sree said, ‘Neither the Creator(Brahma) nor the Ordainer(Vishnu) rules me. It is Kala(Shiva) that moves me from one place to another. Do not, O Sakra, disregard Bali."

Sree clearly says that neither the creator (dhata i.e., Brahma) nor the ordainer (vidhata i.e., Vishnu) rule her. She moves from one place to another at the command of Mahakala (Shiva).

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So my question is why is that.?

Edit.:

I saw many people are saying that why kaala is being translated to shiva and some are saying purusha suktam says this and that. To clear all these confusions let me put some verses in this question only, so that I think it will make this question more clearer.

.Shvetashvatara Upanishad makes this point very clear.

“sa viśvakṛd viśvavidātmayōnirjñaḥ kālakālō guṇī sarvavid yaḥ | pradhānakṣētrajñapatirguṇēśaḥ saṁsāramōkṣasthitibandhahētuḥ |” (Ṣvētāṣvatāra Upaniṣad 6:16) “He (i.e., Rudra) makes all, he knows all, the self-caused, the knower, the time of time (destroyer of time), who assumes qualities and knows everything, the master of nature and of man, the lord of the three qualities (guna), the cause of the bondage, the existence, and the liberation of the world”

“sarvaanana shirogriivaH sarvabhuutaguhaashayaH | sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH |” (Svetaswatara Upanishad. 3:11) “All faces are His faces; all heads, His heads; all necks, His necks. He dwells in the hearts of all beings. He is the all— pervading Bhagavan. Therefore He is omnipresent Shiva”.

Vedas say that Maheshwara is beyond the Vedas and is the highest Brahman as follows.

“yo vedaadau svaraH prokto vedaante cha pratishhThitaH tasya prakR^itiliinasya yaH paraH sa maheshvaraH ” (Taittiriya Aranyaka 10.12.3.17) “That (being) who transcends (or is higher than) the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation, is Maheshwara”.

“mahādēvaṁ paraṁ brahmā ṣabdabrahmātanumparaṁ |” (Shiva Purana 2:08:13) “That Mahadeva who is the supreme brahman is superior than the sabda-brahman”.

In the Uttara Khanda of Padma Purana (Shiva Gita).

“prāṇaḥ kālastathā mṛtyuramṛtaṁ bhūtamapyahama | bhavyaṁ bhaviṣyatkṛtsnaṁ ca viśvaṁ sarvātmakō’pyahama |” (Shiva Gita 6:26) “I’m the Prana (life force), I’m the time, death, and eternity. I’m the past, present and future. I’m everything indeed!”

Taittiriya Aranyaka of Yajurveda for vamdeva shiva state as follows.

“vāmadēvāya namō jyēṣṭhāya namaḥ śrēṣṭhāya namō rudrāya namaḥ kālāya namaḥ kalavikaraṇāya namō |” (Taittiriya Aranyaka 10.18.1) “Salutation to Vamadeva. Salutation to Jyestha (the Eldest, existing before creation). Salutation to Srestha (the most worthy and excellent). Salutation to Rudra. Salutation to Kala. Salutation to Kalavikarana (He who causes changes in the evolution of the universe beginning with Prakriti)”.

Taittiriya Aranyaka of Yajurveda describes Supreme Brahman as follows.

“ṛtaṁ satyaṁ paraṁ brahma puruṣaṁ kṛṣṇapiṅgalam . ūrdhvarētaṁ virūpākśaṁ viśvarūpāya vai namō namaḥ |” (Taittiriya Aranyaka 10.23.1) “Supreme Brahman, the Absolute Righteousness (rita) and Truth (satyam), is the Purusha dark and tawny in hue(ardhanareshwara), absolutely chaste (having semen raised up) and possessing uneven eyes (three eyed) . Salutations to Him alone who is the Soul of the universe, or whose form is the universe”

In Mahabharata Mausala Parva when the time for the destruction of Yadava race (vrishni race) had come, then Lord Shiva as the Mahakala in his embodied (saguna) form started roaming in the Dwaraka city to end their race as stated below. Note the description of that embodied form – the dark and tawny (“kr̥ṣṇa-pingalaṁ”) form.

“vaiśampāyana uvāca ēvaṁ prayatamānānā̃ vṛṣṇīnāmandhakaiḥ saha. kālō gṛhāṇi sarvēṣā̃ paricakrāma nityaśaḥ |1 karālō vikaṭō muṇḍaḥ puruṣaḥ kṛṣṇapiṅgalaḥ. gṛhāṇyāvēkṣya vṛṣṇīnā̃ nādṛśyata kvacitkvacit |2 tamaghnanta mahēṣvāsāḥ śaraiḥ śatasahasraśaḥ. na cāśakyata vēddhũ sa sarvabhūtātyayastadā |” (MBH 16:2:1-3) “[Vaishampayana said:] While the Vrishnis and the Andhakas were thus endeavouring (to avoid the impending calamity), the embodied form of Time (death) every day wandered about their houses. He looked like a man of terrible and fierce aspect. Of bald head, he was black and of tawny complexion. Sometimes he was seen by the Vrishnis as he peered into their houses. The mighty bowmen among the Vrishnis shot hundreds and thousands of shafts at him, but none of these succeeded in piercing him, for he was none else than the Destroyer of all creatures”.

Note that here the Mahakala who has been personified as death has been described as “mundaḥ” (bald) and kṛṣṇapiṅgalaḥ (dark and tawny). We have already seen that kṛṣṇapiṅgalaḥ is an attribute of Bhagawan Shiva only. Now here we have another attribute described that is – he, the death god was bald. In fact Bhagawan Rudra appears as having matted locks of hair and also otherwise he appears as bald headed. In this connection we have Yajurveda itself hailing Rudra as having matted locks as well as who displays a bald head as follows.

“nama kapardine cha vyuptakesaya cha |” (Yajurveda IV:5:5:d) “Salutations to him who has a crown of hair and to him who has a shaved head”.

Therefore now it is clear from above discussion that the Supreme Brahman described in Vedas a ‘Dark and tawny’ lord is the same bald headed Mahakala who appeared in the city of Dwaraka to put an end to their entire race.

According to Mahabharata.:

“That Being whom, at the time of all thy battles, thou beheldest stalking in thy van, know, O son of Kunti, is no other than Rudra, that god of gods, otherwise called by the name of Kaparddin. He is otherwise known by the name of Kala" (MBH 12:342:138-140)

According to Shiva maha puranam.:

“brahmovāca | yato vāco nivartaṃte aprāpya manasā saha yasmātsarvamidaṃ brahmaviṣṇurudreṃdrapūrvakam sahabhūteṃdriyaiḥ sarvaiḥ prathamaṃ saṃprasūyate eṣa devo mahādevaḥ sarvajño jagadīśvaraḥ ayaṃ tu parayā bhaktyā dṛśyate nā ‘nyathā kvacit |” (Shiva Purana 1:3:10-12) “[Brahma replied]: – that without grasping which speech turns back along with the mind, from whom Brahma, Vishnu, Rudra, Indra, together with all elements (and creatures) and senses, at first spring forth; That lord, Mahadeva is the omniscient and Ishwara (lord) of the universe. This Shankara can be grasped (or seen) through great devotion else he cannot be seen”.

So it's clear from here that from shiva(kala) Brahmas', Vishnus' and Rudras' etc originates. So it can also be said that after pralaya they disappear in him only.

Shivpuran says.

“asādhāraṇakarmā cha sr̥ṣtyādikaraṇātpr̥thak | brahmāṇōpi ṣiraṣchhētā janakastasya tatsutaḥ |121 janakastanayaṣchāpi viṣṇōrapi niyāmakaḥ | bōdhakaṣcha tayōrnityamanugrahakaraḥ |” (Shiva Purana 7:02:31:121-122) “His (Shiva’s) works are said to be uncanny because he (alone) carries out creation, preservation and destruction. He is the one who cut brahma’s head. He is the father of Brahma as well as his son. Similarly, He is the father of Vishnu as well as his son and he is also the controller of Vishnu. He confers knowledge on these two – Brahma and Vishnu and always showers his grace (upon them)”.

Which is also in sync with vedas.

“sá evá sáṃ bhúvanāny ā́bharat sá evá sáṃ bhúvanāni páry ait pitā́ sánn abhavat putrá eṣāṃ tásmād vái nā́nyát páram asti téjaḥ |” (Atharva Veda 19:53:4) “He surely did bring hither all the beings (worlds), he surely did encompass all the beings (worlds). Being their father, he became their son; there is, verily, no other force, higher than he”.

As for Purusha Shukran.:

Purusha Sukta appeared first in Rig Veda 10.90. Narayana Maharshi was the 'Mantra Drashta'(seer) of the hymn. This Narayana Maharshi was later incarnated as Devaki putra Sri Krishna during Dwaparayuga. His counterpart Nara Maharshi was born as 'Arjuna'. By the grace of Lord Shiva, Narayana Mahrshi got the divine vision of Purusha. He was the first Human Rishi to realise the universal oneness and oneness of Atman in all beings. This non-dual knowledge made Narayana Rishi merge with Lord Shiva. Those who know Purusha will become, verily, like Purusha, the self of all beings.

Sathapatha Brahmana of Shukla yajurveda describes how Narayana Rishi became one with Purusha.

"puruṣo ha nārāyaṇo'kāmayata atitiṣṭheyaṃ sarvāṇi bhūtānyahamevedaṃ sarvaṃ syāmiti sa etam puruṣamedham pañcarātram yajñakratumapaśyattamāharattenāyajata teneṣṭvātyatiṣṭhatsarvāṇi bhūtānīdaṃ sarvamabhavadatitiṣṭhati sarvāṇi bhūtānīdaṃ sarvam bhavati ya evam vidvānpuruṣamedhena yajate yo vaitadevam veda" ( Sathapatha Brahmana 13:6:1:1)

Meaning:

"Purusha Narayana desired, 'Would that I overpassed all beings ! would that I alone were everything- here (this universe) !' He beheld this 'five days' sacrificial performance, the Purushamedha and took it and performed offering therewith ; and having performed offering therewith, he overpassed all beings, and became everything here. And, verily, he who, knowing this, performs the Purushamedha, or who even knows this, overpasses all beings, and becomes everything here."

In Mahabharata, Anushasana parva Bishma pitamaha says to Yudhistira:

Rudra bhakthya thu krishnena jagat vyaptham mahathmana, Tham prasadhya thadha devam bhadaryam kila bharatha.

Arthath priya harathwam cha sarva lokeshu vai yadhaa, Prapthavaaneva rajendra suvarnaakshan maheswaraath.

"The Krishna, due to his devotion to Supreme Lord Rudra, Has spread all over the universe, Oh Bharatha, Oh king of kings, After making Lord Shiva pleased by his penance in Bhadrinath, He has attained the state of being more dear, Than all the worlds and all aspects of knowledge."

In Mahabaratha, Lord Shiva says :

satyaśaucārjava tyāgais tapasā niyamena ca kṣāntyā bhaktyā ca dhṛtyā ca buddhyā ca vacasā tathā ( Mh Bhar 10.7.60)

yathāvad aham ārāddhaḥ kṛṣṇenākliṣṭakarmaṇā tasmād iṣṭatamaḥ kṛṣṇād anyo mama na vidyate ( Mh Bhar 10.07.61)

Meaning:

"With truth, purity, sincerity, resignation, ascetic austerities, vows, forgiveness, devotion, patience, thought, and word, I have been duly adored by Krishna of pure deeds. For this there is none dearer to me than Krishna".

Purusha Sukta :

sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt | sabhūmiṃ viśvato vṛtvātyatiṣṭhad daśāṅghulam || sahasra - Thousands; ( Thousand implies uncountable ) śīrṣā - of heads has; puruṣaḥ - the great being. sahasra -Thousands of aksha - eyes has he, sahasrapāt - and thousands of legs. sa - He vṛtvā - manifests bhūmiṃ - the world. ātyatiṣṭhat - e stands beyond daśāṅghulam - the count of ten fingers.

Meaning:

A thousand heads hath Puruṣa, a thousand eyes, a thousand feet. On every side pervading earth he fills a space ten fingers wide.

The Taittirya Aranyaka(10:24:1) of Yajur Veda clearly says Lord Rudra is 'Veda Purusha' (purusho vai rudrah) Kaushitaki Brahmana (6:1:13) of Rig Veda calls Lord Rudra as "sahasrakha sahasrapat". ( tata.udatiṣṭhat.sahasra.akṣaḥ.sahasra.pāt). The same thing is confirmed in Svetasvatara Upanishad.

viśvataś cakṣur uta viśvato-mukho viśvato-bāhur uta viśvatas-pāt saṃ6 bāhubhyāṃ dhamati sampatatrair dyāv-ābhūmī janayan deva ekaḥ ( Sv Up III-3) "His eyes are everywhere, His faces everywhere, His arms everywhere, everywhere His feet. He it is who endows men with arms, birds with feet and wings and men likewise with feet. Having produced heaven and earth, this God (deva ekaḥ) remains as their non—dual manifestation.

For more info visit here.

According to purusha shuktam of yajurveda.:

"Hri and Lakshmi(Sri) are thy (Purusha Rudra's) wives: each side of thee are Day and Night."

According to Uma Samhita and Shiva Puran :

"Satī and Pārvatī are Umā's direct incarnations (Rudranī). The first primordial Śakti of Śiva the great Brahman, who is called Umā, is the great mother of the three worlds. Her two incarnations — Satī and Haimavatī, have been heard, O intelligent Sūta. Please mention Her other incarnations (Mahākālikā; Mahālakṣmī; Mahāsarasvatī) too. (Umā Saṁhitā: 45:3-4)"

"Mahākālikā; Mahālakṣmī; Mahāsarasvatī are Umā's incarnation as warrior goddess. According to Śiva Purāṇa, Bhavānī Umā is the source of these three forms Navārṇa Caṇḍikā of Devī Māhātmyam, hence both Aṣṭādaśabhujā Mahālakṣmī (not to be confused with Viṣṇupatni Lakṣmī) as well as Bhavānī Umā are identified with one another by Śiva Purāṇa. (Umā Saṁhitā: Chapter 45-48)"

Mahalakshmi is another name Goddess Parvati. Who is wife of lord Shiva. Real name is Ambabai Mahalakshmi she is Goddess Parvati. Kollapur Ambabai Mahalakshmi its Shaktipeet of Goddess Sati / Parvati not a wife of vishnu. Even devi kamla (lakshmi) one of the 10 mahavidhyas is a form of devi uma .

The Chamunda Mantra of Maa Kali/Durga.

"Om aim hrim srim Klim chamundaye viche" Om = lord shiva of creator and destroyer Aim = goddess saraswati of knowledge and wisdom Shreem = goddess lakshmi of wealth and luck Hreem = goddess pravati of divine mother Kleem = goddess maha kali of love and desire Chamundaye = The slayer of demons chand and mund Viche = shield us.

So here we can see all these names belongs to maa durga/kali she is also called as "sri" and maa parvati as "hri".

So from above we can conclude that purusha Rudra's two wives are maa Parvati and maa Kali/Durga. One is day (Maa Parvati as she is calm and giving in nature) and other is night (Maa Kali who is angrier and fierce in nature).

Natsyashastra 3(86,87)

"let mothers such as Sarasvati, Dhriti, Medha, Hri, Sri, Lakshmi protect you and give you success."

As you can see here sometimes, sri is only refered to maa durga and not maa Lakshmi and hri always to maa parvati.

Just like lord vishnu is called shrivatsa (the one with shree/lakshmi in his chest), lord shiva is also called as shrikantha (the one with shree/durga in his throat).

I still have so many verses left to add but I think this is enough otherwise it will get double in length because it is lengthy as it is.

So again my main question was why Maa Lakshmi only listens to Lord Mahakala is it because of him being the Supreme Brahman?

Answer 1

Why Maa Lakshmi says that neither Lord Brahma nor Lord Vishnu only Lord Shiva commands her to move from one place to another.?

This is the interpretation of mahapashupatastra blog for the below Sanskrit verse:

न धाता न विधाता मां विदधाति कथं चन

कालस तु शक्र पर्यायान मैनं शक्रावमन्यथाः

śrīruvāca nō dhātā na vidhātā mā̃ vidadhāti kathañcana.

kālastu śakra paryāgānmainaṁ śakrāvamanyathāḥ|

Kala (kāla) doesn't mean Shiva always, see the alternate translation:

"Sree said, 'Neither the Creator nor the Ordainer rules me. It is Time that moves me from one place to another. Do not, O Sakra, disregard Vali.'

In the next chapter, Kala is described in details, providing few verses here:

It is Time that is the mover of all beings that move. It is Time that destroys all beings.

Every one is assailed here by Time. Nothing among beings that are subtile or gross enjoys an immunity from Time's sway. All things are being cooked in Time's cauldron. Time has no master.

So, here Kala is used to denote the Brahman (the Ultimate Reality) which is Vishnu in Vaishnavism. This will be clear form below verses from Mahabharata, Bhagavata Gita and Vishnu Purana etc.

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In Shrimadbhagvadgita 11.32,

श्री भगवानुवाच

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो...

The Blessed Lord [Krishna] said I am the full-grown world-destroying Time...

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Vishnu Purana: Part I: Chapter II:

These four--Pradhána (primary or crude matter), Purusha (spirit), Vyakta (visible substance), and Kála (time)--the wise consider to be the pure and supreme condition of Vishńu.

The two forms which are other than the essence of unmodified Vishńu, are Pradhána (matter) and Purusha (spirit); and his other form, by which those two are connected or separated, is called Kála (time).

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Also, the below verses of Chapter 5th of Kurma Purana (mentioned in What is the Life span of Hindu gods answer) describe Kala as creator and destroyer of even Trinity gods: Brahma, Vishnu and Shiva:

21. It is said that in due course of time, Brahma, Narayana and Isa (Rudra), all the three, become merged in Prakrti and their remanifestation also is to take place.

22. Thus, Brahma, the elements (or all living beings)and even Vasudeva and Sankara are created by Kala (time). He alone devours them again.

23. This Lord Kala is beginningless, endless, free from old age or decay and immortal. He is the Supreme Ruler because of his omnipresence, independence and his state of being the soul of all.

24. There have been many Brahmas, Rudras, Narayanas and others, but there is one Lord controller of all viz. Kala. He is omniscient. So states the Śruti (Vedas).

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On a side note, mahapashupatastra blog and narayanastra blog tries to prove supremacy of Lord Shiva and Lord Vishnu respectively so their interpretation would be towards that direction, see below pages for more details:

• http://www.mahapashupatastra.com/a-criticism-of-naraya%e1%b9%87astra-blog
• https://narayanastra.blogspot.com/2015/02/we-have-noticed-that-our-poor-comrade.html

Answer 2

Why Maa Lakshmi says that neither Lord Brahma nor Lord Vishnu only Lord Shiva commands her to move from one place to another.?

She didn't. If translated this way, it would be a tamasic section of the Mahabharata since it contradicts the Vedas. In the Vedas, the Purusha Sukta says:

"Hri and Sri (Lakshmi) are your (Vishnu's) wives".

So, Lakshmi will only listen to her husband Vishnu, and not Shiva, Brahma, or anyone else.

As a matter of fact, the translation is not correct. Why is Dhata being translated as Brahma, Vidhata as Vishnu, and Kala as Shiva? Kala just means time. So it just means, "only time controls me". Given the context of the section and its purpose to explain time, the verse is just an illustration meant to explain the nature of time.

Answer 3

Goddess Lakṣmī is said to be Cañcalā (चञ्चला/चंचला) by her own nature, i.e. always moving/unsteady. This is especially true when we see her as the personified form of riches, fortune, and wealth.

In that sense, it is most apt that the reference to "Kāla" is in the general sense of "time", and not any deity.

This proposition is further in consonance with the curse pronounced on goddess Lakṣmī by goddess Sarasvatī, in the Skanda Purāṇa Verse 7.1.165.(100-102)

Chapter 165 - Greatness of Sāvitrī, Prabhāsa-kṣetra-māhātmya, Prabhāsakhaṇḍa

यस्मान्मां संपरित्यज्य गतास्ता देवयोषितः ।
तासामपि तथा शापं प्रदास्ये कुपिता भृशम् ॥ १०० ॥

100. “Since these Deva-damsels have gone away leaving me alone, I am very angry. I shall curse them too.”

नैकत्र वासो लक्ष्म्यास्तु भविष्यति कदाचन ।
रुद्रापि चंचला तावन्मूर्खेषु च वसिष्यसि ॥ १०१ ॥

म्लेच्छेषु पर्वतीयेषु कुत्सिते कुष्ठिते तथा ।
वाचाटे चावलिप्ते च अभिशस्ते दुरात्मनि ।
एवंविधे नरे तुभ्यं वसतिः शापकारिता ॥ १०२ ॥

101. “Lakṣmī will never stay permanently in one place. Even if restrained, she will be very fickle and abide in houses of fools”.

102. O Lakṣmī, by my curse I have restricted your residence to these persons: barbarians, mountain-dwellers, despicable ones, lepers, the talkative, the arrogant, the accursed, the wicked, and persons of similar features.”

Therefore when in the Mahabharata, Lakṣmī says -

"Neither the Creator(Brahma) nor the Ordainer(Vishnu) rules me. It is Kāla that moves me from one place to another."

It isn't a reference to any deity.

The Kāla must be known as the general nature of Time, which changes everything. Kāla is not a reference to god Śiva.

I discuss the allegorical nature of time in this Answer.

If at all, Lakṣmī were to obey the command of anyone, that'd be her own husband i.e., Viṣṇu, which is what all dharma-śāstras teach - "that a wife must obey her husband, and not other's husband"

Although she's a great goddess, she's under no one's control, she controls everything (at least as per the Vaiṣṇava theology).

Answer 4

Narayana

That's not the case and for another, asserting such things is completely against the Vedas, which say :

श्रीमन्मन्दकटाक्षलब्ध विभव ब्रह्मेन्द्रगङ्गाधराम् त्वां त्रैलोक्य कुटुम्बिनीं सरसिजां वन्दे मुकुन्दप्रियाम् ॥२८॥

By Obtaining Whose Grace through Her Beautiful Soft Glance, Lord Brahma, Indra and Gangadhara ( Shiva) become Great, 0 Mother, You blossom in the Three Worlds like Lotus as the Mother of the Vast Family; You are Praised by All and You are the Beloved of Mukunda.

~ Rig Veda 5.87 (Asvalayan sakha)

The cross references of the Above mantra, is found in several Purans, as in :-

यस्याः कटाक्षाय तमोग्रदृष्ट्या ब्रह्माशिवस्स्वर्गपतिर्महेंद्रः चंद्रश्च सूर्यो धनदोपमोग्निः प्रभूतमैश्वर्यमवाप्नुवंति

By means of the glance of her, of a strong vision, Brahma, Śiva, Indra the lord of heaven, the Moon, the Sun, Kubera, Yama, Agni obtain ample affluence.

~ Padma Puran 6.227.23

अस्यास्त्वंशानविष्ठाय शक्तिमन्तोऽभवन् सुराः । ब्रह्मेशानादयः सर्वे सर्वशक्तिरियं मम II

It is by basing themselves for their support on a particle or a ray of hers that gods Brahma, Isana and all other gods become powerful. She is my entire Śakti.

~ Kurma Purana 1.1.37

कन्या तवेयमम्भोधे माता मम शिवस्य च । । देवानामथ सर्वेषां लोकानामस्ति निश्चितम् ।। नारायणं वासुदेवं परं ब्रह्माखिलेश्वरम् || पुरुषोत्तममेवैकं विनास्या नापरः पतिः II

O storehouse of waters! This your daughter is the mother of mine as well as that of Śiva. It is definite that she is the mother of all Devas and the worlds. She has no other husband than Nārāyaṇa, Vasudeva, the Supreme Brahman, the Lord of all, the excellent Purusa.

~ Skanda Purana 2.9.14.33-34

त्रैलोक्यं पालया देवी नित्या त्वं परमेश्वरी यदपांगाश्रितं सर्वं जगत्स्थावरजंगमम् त्वया विलोकिताः सर्वे प्रभवंति दिवौकसः माता रुद्रादिदेवानामैश्वर्यं त्वत्कटाक्षतः

Supreme goddess, you, to whose glances the entire immovable and movable world resorts, are eternal. Gods, looked at (with favour) by you, are powerful. You are the mother of Rudra and other gods. (Their) splendour is due to your glance.

~ Padma Purana 6.232.57-58

Also, There is no debate over the deity of Sri Sukta, since Not only the Purans like Linga puran, Brahmanda puran (Lalita Mahatamya), Skanda puran etc confirm it, but even Griha sutras, Brihaddevata and Upanishads do the same. Adi shankaracharya too in his prapanchasara uses it in the worship of Lakshmi devi only.

Obj : Lakshmi devi in Mahābhārata mentions only Kala controls her, while as per Śiva gita and Ishara gita, Lord Siva alone is the undisputed Kala

Resp : Just not so! Lord Siva himself denies his own supremacy, when praised Using The Śiva and ishvara Gitas, by Gautam maharishi:

While he (sadasiva) clearly states that it is Srimannarayana alone, who is the Supreme Lord of the Gods and his own antaryami, his inner controller, who actually goes by the name "Sadashiva". This statement is also sealed by the fact that The same verses are found in the Rama gita of Adbhuta Ramayana, thus Making Lord Visnu alone, as the One who carries the glories of ishvara gita and others (will dedicate a separate answer for this).

या व श्री सर्वभूतानां ददाति विपुलां श्रियम् ।।२९ ।। पत्नी नारायणस्यासौ वर्तते मदनुग्रहात् । २९/२।

The Goddess Laxmi who provides ample amounts of all the worldly wealth and treasures, prosperity and welfare to all the mortal beings of the world and who is the divine consort of Lord Narayan, does so because of my gracious kindness, my benevolence and my magnanimity towards the creation.

• ~ Adbhuta Ramayana 14.29*

Further, Shāstras Praise kāla as the aspect of Visnu, plenty of times :

विग्रहवानेष कालः सिन्धुराजः प्रजानाम् एष तत्स्थः सविताख्यो यस्मादेवेमे चन्द्रर्क्षग्रह संवत्सरादयः सूयन्ते अथैभ्यः सर्वमिदमत्र वा यत्किञ्चित्शुभाशुभं दृश्यन्तेह लोके तदेतेभ्यस्तस्मादादित्यात्मा ब्रह्माथ कालसंज्ञमादित्यमुपासीतादित्यो ब्रह्मेत्येकेऽथ एवं ह्याह । होता भोक्ता हविर्मन्त्रो यज्ञो विष्णुः प्रजापतिः । सर्वः कश्चित्प्रभुः साक्षी योऽमुष्मिन्भाति मण्डले ॥ ॥ १६॥

"This embodied Time is the ocean of creatures. Yonder (orb), called the sun, abides therein (as its cause), from which are born‡ the moon, the stars, the planets, the year, and the rest. From these comes all this; whatever is seen in this world of good or evil comes from these. Therefore the soul of the sun is Brahman; therefore let a man worship the Sun under his name Time. Some say "The Sun is Brahman." Thus saith (the Śruti); the offerer, the enjoyer, the offering, the hymn, the sacrifice, Vishnu, Prajapati, all these are he, the lord, the witness, who shines in yonder orb. (16)

~ Maitri Upanishad 6.16

अनादिनिधनः कालो रुद्रस्संकर्षणः स्मृतः ।। सर्वभूतसमत्वाच्च स तु रुद्रः प्रकीर्तितः ।।२ ।। अनादिनिधनत्वेन स महान्परमेश्वरः ।। निमेषादपि सूक्ष्मत्वात्सूक्ष्मसूक्ष्मतरो ह्यति ।। ३ ।। तस्य सूक्ष्मातिसूक्ष्मस्य कालस्य परमेष्ठिनः ।। दुर्विभाव्या महाभाग योगिनामपि सूक्ष्मता ।। ४ ।।

Varuna said: The Kala-time is without beginning or end. He is called Rudra and Sankarshana. He is like all the creatures, so he is praised as Rudra (2) As he has no beginning or death he is the great lord. As he is more minute than a wink's time, he is minute and more minute. (3) O one with great fortune, the minuteness of that Kala, who is more minute than minute and the supreme lord, can not be known even by the Yogis. (4)

~ Vishnu dharmottar puran 1.71.2-4

त्वमेकः सर्वभूतानां देहास्वात्मेन्द्रियेश्वरः ।  त्वमेव कालो भगवान् विष्णुरव्यय ईश्वरः ॥

~ Śrīmadbhāgavata 10.10.30

and so on so forth.

Obj : Mahābhārata says Śiva is the possessor of Śrī

Resp : Aren't these the same people, who mention the fact that original Śrī devi is Devi lalita/durga? When it is a fact that the word "Śrī" is used for several deities, then How can one say that sri here is lakshmi devi and not paravati devi? Hence, this objection does not even stand.

In the context of Mahābhārata, Sri devi is talking from the point of view of view of wealth and not as Parasti Para sakti devi, which is why she says that Kāla controls her i.e she flows from one place to another (wealth) with time. This has nothing to do with deity.

Now we are left with some minor objections

Obj : svetasvatara Praises Siva as Kala

Resp : so what? maitri, Narayana tapniye, Atharvasirsa etc praise Visnu as Kala and कालातीत. Moreover, we have ample of evidences to Prove that even svetasvatara Sruti is a praise of Visnu, which actually requires a separate answer, since it will include explaination of Svetasvatara maharishi's inclinations.

Obj : Taittiriya Aranyaka 10.12.3.17 says Mahesvara alone is beyond everything

Resp : And who is that Mahesvara? It is Lord Narayana alone

यो वेदादौ स्व॑रः प्रो॒क्तो॒ वे॒दान्ते॑ च प्र॒तिष्ठि॑तः । तस्य॑ प्र॒कृति॑लीन॒स्य॒ यः॒ परः॑ स म॒हेश्वरः ॥

"The one who is pronounced as the sound 'Om' at the beginning of the Vedas, and who is established in Vedanta, transcends the entire creation despite being deeply absorbed within it – that is the Maheshwar.

~ Taittiriya Aranayaka 10.12.17, śukarahasyopaniṣa verse 47, Nārāyaṇottaratāpinīyopaniṣad 1.2, Padma puran 6.226.70, bṛhadyogiyājñavalkya smṛiti 2.52

Obj : Vamadeva mantra mentions Kala as an aspect of Siva, while Siva is termed as Krishnapingala Purusha

Resp : The panch brahman mantras are used in the Praise of Visnu, since he is the indweller and controller of all faces of Sadasiva, as said in Rama gita, Narayana tapniye, kriya kairava agama and so on ; plus regarding Ritam satyam mantra, it again, praises Hari only and I have explained it here in this answer.

Obj : sathpath Brahmana says Narayana became one with Purusha Siva

resp : Nowhere does the context of The Purushameda yajna mention Siva as the deity of the Yajna ; rather, Mahābhārata mentions How Siva perform the Sarvamedha Yajna, to attain the status of mahadeva "महादेवः सर्वमेधे महात्मा; हुत्वात्मानं देवदेवॊ विभूतः" (12.20) ; now who is the deity of this Yajna? It is Obviously Srimannarayana, as said in the venakatachala mahatamya of Padma puran. As far as Narayana here is mentioned, the deity of the Yajna itself is the Purusha, who is Srimannarayana again as per Not only Upanishads,purans and agamic refs, but even as per Griha sutras, smritis and brihaddevata ; hence, the Narayana mentioned here, is either brahma, who did the Yajna to Enable himself to perform the creation (the prajapati mentioned later on as the purohit later on, is not Brahma, but a priest) or a particular jivatma, who attaind sayujya with Purusha narayana, after performing the yajna.

Another explanation can be understood by considering the context as the creative aspect, where Nārāyaṇa manifested his powers and fulfilled all his desires. This aligns with the description in the Mahopanishad, "sa ēkākī na ramatē tasya dhyānāntaḥsthasya" (1.1). This interpretation also corresponds with the Puruṣa sūkta, where, to initiate creation, Puruṣa i.e Viṣṇu, sacrifices himself, since apart from the Great Lord, no other being existed.

Additionally, the Śatapatha-Brāhmaṇa 13.6.2 mentions that the Priest commences the Puruṣamēdha and recites the Puruṣa sūkta to and for Puruṣa Nārāyaṇa~नियुक्तान्पुरुषान् ब्रह्मा दक्षिणतः पुरुषेण नारायणेनाभिष्टौति सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपादित्येतेन षोडशर्चेन षोडशकलम् … Any doubts regarding the deity of the sūkta are dispelled by the Mudgala Śruti, which forbids revealing the hymn to non-Vaiṣṇavas, thereby making it unequivocally clear that Viṣṇu alone presides over the Puruṣa hymn.

Furthermore, Śatapatha-Brāhmaṇa 12.3.4.1 declares that Prajāpati requested the Lord to initiate creation, at which point Śrīman Nārāyaṇa performed the cosmic sacrifice thrice—twice for the creation of all entities, including the Vasus, Rudras, and Ādityas, through the morning, midday, and evening rites, and once more through which he established himself in all worlds, gods, Vedas, and vital airs, and they, in turn, in himself. This act proclaimed him as the Antaryāmin (nārāyaṇo jaganmūrtir antarātmā sanātanaḥ—Vyāsa Mahābhārata 12.175.10), the fourth of the five-fold manifestation of the Supreme Consciousness as described in the Pāñcarātra Śāstras. Therefore, the verse from the Mādhyandina Śatapatha-Brāhmaṇa serves to underscore the supremacy and transcendence of Śrī Hari.

Obj : Hri and Sri of Uttar Narayana anuvaka are not the consorts of Visnu

Resp : Firstly, the Opponent has not provided any Upbrahmana for the mantra and secondly, all the pramanas given instead, are totally irrelevant to the mantra. We have proper Upbrahmanas of the mantra, such as "लक्ष्मीबीजं श्रीं ह्रीमिति भवेदत्र न संशयः" (Par.sam.10.7) and subsequent verse says "हीश्च ते लक्ष्मीश्च पत्न्यौ इति सम्यक्विधिर्भवेत्". Further pramans for the same mantra are found in rishasringa samhita, Sesa samhita etc Even the mantra of Vājasaneyī Saṃhitā 31.22 i.e श्रीश्च ते लक्ष्मीश्च पत्न्यावहोरात्रे has been Named in Agni Puran 60.11 as सिञ्चेद्देवस्य तन्मूर्दिध्न श्रीश्च ते ह्यनया ऋचा, in the praise of Lord Vishnu, coupled by the agamas as well "श्रीश्च लक्ष्मीश्च यत्पत्न्यौ विप्राग्नी यन्मुखं मतम्" (Lak.Nar.sam.1.1.2). Other than these, I present the following: -

श्रीश्च ते लक्ष्मीश्चेति मंत्रेणानेन पूजयेत् ।। १७ ।। ~ Bhavisya Puran, Brahma parva, chapter 202

दद्याद्गन्धादिकं श्रीश्च ते लक्ष्मीरिति चन्दनम् ।। ~ Bhavisya Puran, madhya parva, part 3

हीश्व मे लक्ष्मीश्व पत्नयौ नीला वक्षस्थले तथा । ~ Shesha Samhita 18/2

सततं सुप्रसन्नेयं महालक्ष्मीः फलश्रदा । ह्रीश्च लक्ष्मीश्च ते पल्ल्याविति पुंसूक्त ईरितम् ॥ ~ Dasharathiya Tantra 1/37/13

रामस्य दक्षिणे पार्श्वे सपद्मा श्रीरपाश्रिता । सव्ये तु ह्रीर्महादेवी व्यवसायस्तथाग्रतः ।। ~ Valmiki Ramayana 7/109/6

None of the Pramans presented by the opponents, stand before these direct ones and hence are Irrelevant.

Obj : Siva alone is purusha, as said by Taittiriya aranayaka "purusho vai rudrah" and Kaushitaki Brahmana (6:1:13) of Rig Veda calls Lord Rudra as "sahasrakha sahasrapat".

Resp : The Yajur veda Taittiriya aranayaka kurma sukta hails lord Kurma as the Thousand headed Purusha "स सहस्रशीर्षा पुरुषः । सहस्राक्षस्सहस्रपात्" (1.23), who existed even before Brahma and created the world. Sri Hari is the Greatest Purusha says the Upanishad उत्तमश्चापि पुरुषो नारायण इतीर्यते (Nar. Ut. Tp 3.7) while the agamas mention that Purusha sukta is a Vaishnava hymn वैष्णवंविष्णुसूक्तञ्च पौरुषंसूक्तमुच्चरन (bhrg. Sam 4.26). Several Kalpa Sutras like Apastambiya, baudhyan, vaikhanas, Hiranyakeshi, Agnivesya etc Use the purusha hymn, as a praise of Visnu, for instance "अथैनं स्नापयति पुरुषसूक्तेन" (Baudh.3.20.4). Even smriti (dharmasastras) like Vasistha smriti chapter 3, Vrihdh Harita chapter 2, brihad yogayajnavalkya chapter 7, ~ Brahmokta Yajnavalkya smriti Chapter 2 (purusha sukta) etc also Talk about Purusha sukta being a hymn to Vishnu only. The Rigvidhānam of Saunaka maharishi, which is used for prayogya of Rig Veda mantras, says "पुरुषस्य हरेः सूक्तम्" (3.35.186), which seals the identity of the deity of the purusha hymn. Not only these, the Upanishads like Narayana atharvasirsa, Narayana tapniye, Nrisimha tapniye, Rama tapniye, Gopal tapniye, Subala and especially the mudgala Sruti, Assign Visnu alone as the deity of the sukta.

But then, what about the mantras mentioned in the objection? Well, as I have explained in my previous answers, Rudra in various Rudra suktas Can refer to Sri Hari Narayana as well (and I hope the opponents don't object to this, since they Do the same in the case of Narayana hymn), with Pramanas such as या ते रुद्रेति सौम्यां तु हुवेदाज्याहुतीर्नृप (~ Narasimha.Pur.56.39), शयने रुद्रसूक्तेन पीठाच्चोत्थापनं भवेत् (~ Visnu.sam.27.55) etc. I have explained the same for Panchabrahman mantras as well, so technically, "purusho vai rudro" refers to Visnu. Even if taken for Lord Siva, then also it simply says purusha and makes no specific attempt at Declaring him as Veda purusha and as per Mahabharata, Santi parva, Brahma-Rudra samwad (also quoted by shankaracharya bhagvatpada in his sutra bhasyam), There are many puruhas, but supreme Purusha is Narayana alone.

As far as kaushitaki Brahmana is concerned, Here Siva is described as "सहस्राक्ष सहस्रपात् सहस्रेण प्रतिहिताभिः". However, these attributes are not associated with the supreme being of the purusha hymn and rather, "सहस्राक्ष" implies having a thousand eyes, symbolizing comprehensive vision, it does not connote omniscience here. Instead, it signifies Siva's sensory organs, metaphorically likened to eyes, which perceive sense-objects. Siva, not yet engaged in yoga, experiences torment from these organs, feeling their multitude as a thousand due to their keen perception of sense-objects. Similarly, "सहस्रपात्" refers to the organs of action, extending towards sense-objects. The term "feet," symbolizing movement, serves as a metaphor for action. Siva experiences torment from these five karmendriyas, feeling their intensity as if multiplied a thousandfold, due to their relentless engagement with sense-objects. "सहस्रेण प्रतिहिताभिः" depicts an arrow symbolizing thoughts, aimed by the bow of the mind. This arrow-bow metaphor, found in the Upanishads, illustrates siva's mind as contaminated by a thousand desires for sense objects, constantly dwelling upon them. Consequently, Siva is depicted as being born with a disdain for the body, senses, and mind engaged in sense objects. He aspires to be a yogin, yet these senses obstruct his path to yoga. This elucidates why the Shatapatha Brahmana quotes Śiva as stating, "अनपहतपाप्मा वा अस्मि". The phrase "अनपहतपाप्मा" in the Shatapatha Brahmana is beautifully expounded by the attributes "सहस्राक्ष सहस्रपात् सहस्रेण प्रतिहिताभिः." Consequently, due to the torment caused by the senses, Siva cried out, as stated in the Shatapatha Brahmana, "सोऽरोदीत्." This crying is symbolized in the Kaushitaki Brahmana by "अभ्यायच्छत्," meaning "विस्तारयति," to display, indicating his agitated mental state to Prajapati. The request "न वा इदम् अविहितेन नाम्ना अन्नम् अत्स्यामि इति," meaning "Give me a name," signifies a desire for forms suitable for upasana (karma yoga), as names represent forms. "अन्नम् अत्स्यामि" refers to experiencing the jivatma, with "food" representing the pure state of the jivatma, sustaining the upasaka, and "eating" signifying the experience thereof.

Hence, none of the two Pramanas actually hail Lord Siva as the supreme purusha.

Answer 5

Well I am answering my own question because I got some new proofs to validate the point of my own question.

In the above verse It is said that no one but just Lord kala controls maa Lakshmi.

It's gonna be a bit long so just read till the last.

So what and who is kaala.? Where in sanskrit kala has 3 meanings - time, death and black (space) so lord shiva is also the lord of time and space and death. So Lord Shiva as Mahakaala is the Lord of Time, Death and Space himself. They areca fragments of him.

Here is the quote from chapter six of Shiva Gita.

“prāṇaḥ kālastathā mṛtyuramṛtaṁ bhūtamapyahama | bhavyaṁ bhaviṣyatkṛtsnaṁ ca viśvaṁ sarvātmakō’pyahama |” (Shiva Gita 6:26)

“I’m the Prana (life force), I’m the time, death, and eternity. I’m the past, present and future. I’m everything indeed!”

So from above verses it is proved that lord shiva is the lord of time, death and space(eternity). (For more on Kala I have given in question only after editing way back, see that).

According to Ishwara Gita Chapter 4.:

अहं हि सर्वशक्तीनां प्रवर्त्तकनिवर्त्तकः । आधारभूतः सर्वासां निधानममृतस्य च ॥ ४.२०॥ Meaning: - know me alone to be enforcer as well as withdrawer of all the potency, besides being support of all (potencies) I am the abode of immortality in the form of nectar.

एका सर्वान्तरा शक्तिः करोति विविधं जगत् । आस्थाय ब्रह्माणो रूपं मन्मयी मदधिष्ठिता ॥ ४.२१॥ Meaning: - One of my potency, established in me and formulation of mine, situated in innerself of all beings, assumes the form of four-faced Bramha and creates various types of worlds.

अन्या च शक्तिर्विपुला संस्थापयति मे जगत् । भूत्वा नारायणोऽनन्तो जगन्नाथो जगन्मयः ॥ ४.२२॥ Meaning: - My other potency, known as Anant (Infinite), Jagganath (Lord of Universe), assumes the form of Narayana for nurturing and sustaining the worlds.

तृतीया महती शक्तिर्निहन्ति सकलं जगत् । तामसी मे समाख्याता कालाख्या रुद्ररूपिणी ॥ ४.२३॥ Meaning: - My third potency, which is formation of Rudra, by the name of Kala, is tamasi and it annihilates the entire creation

पश्याम्यशेषमेवेदं वर्त्तमानं स्वभावतः । करोति कालो भगवान् महायोगेश्वरः स्वयम् ॥ ४.२९॥ Meaning: - Restrained to my own nature, I am witness of entire world. Mahayogeshwar Bhagawaan Kala creates the entire Creation.

योगः सम्प्रोच्यते योगी मायी शास्त्रेषु सूरिभिः । योगेश्वरोऽसौ भगवान् महादेवो महान् प्रभुः ॥ ४.३०॥ Meaning: - who is refered as Yoga, Yogi and Maya by people well-versed in scriptures, is none other than Maha-Yogeshwar Lord Mahadeva.

So According to Lord Shiva himself Brahma is his Rajasik form, Narayan is his Sattvik form and Kala is his Tamasik form.

As for Lord Shiva he is Nirguna.

Lord Krishna said about Lord Siva in the Anusashana Parva :

"namo 'stu te śāśvatasarvayone; brahmādhipaṃ tvām ṛṣayo vadanti tapaś ca sattvaṃ ca rajas; tamaś ca tvām eva satyaṃ ca vadanti santaḥ"(MBH 13:15:30)

The blessed Krishna said, 'I saluted Mahadeva, saying,--Salutations to thee, O thou that art the eternal origin of all things. The Rishis say that thou art the Lord of the Vedas. The righteous say that thou art Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art Truth

So, Krishna has opined along with Great Sages that Lord Siva is NOT only the abode of the Tamas quality, He is the abode of the Sattwas, the Rajas and the Tamas quality.

Further Vedas says that Lord Shiva is beyond all 3 gunas and is Nirgun Brahman.:

"Maheshwara (Great Lord) who is Black and yellow rules with Avidya, Maya or Mula-Prakriti is Red(rajas)-White (sattvam)-& black(tamas) & that is co-existed with him [Shandilya Upanishad 3:01]

As for Puranas being sattvik, rajasik and tamasik totally contradicts Mahabharata and bhagwat gita itself. These are all just sectatarian nonsense and nothing else. See this site it explains everything with proofs from mahabharata and vedas.

Now, As for the finale.

Do Lord Shiva really controls maa Lakshmi or is it just time. Though I have proved the time is Lord Shiva only. Plus here both creater and ordainer are mentioned so the 3rd will only be destroyer (kala/time/death). But still people have confusions regarding this so I am giving a direct verse which is said by Lord Shiva only to prove my point and yes it's Lord Shiva only who controls Maa Lakshmi and no one else.

Ishwar Gita Chapter 6.:

योऽपि नारायणोऽनन्तो लोकानां प्रभवाव्ययः । ममैव परमा मूर्तिः करोति परिपालनम् ॥ ६.१४॥ Meaning: - The endless Narayana, origin of world(s), is my (Lord Shiva's) best form and by my blessings he sustains entire creation.

या च श्रीः सर्वभूतानां ददाति विपुलां श्रियम् । पत्नी नारायणस्यासौ वर्त्तते मदनुग्रहात् ॥ ६.३१॥ Meaning: - The goddess of wealth and dispenser of the same, who is the consort of Narayana, known as “Sri” also functions at my (Lord Shiva's) command alone.

Further, Mahabharata also says that Mahadeva is the possessor of ‘Sri’ and is identical with the deity of blazing flames viz. Agni (the cosmic Agni-Linga is the reference).

“dyaurnabhaḥ pṛthivī khaṁ ca tathā caivaiṣa bhūpatiḥ |

sarvavidyēśvaraḥ śrīmānēṣa cāpi vibhāvasuḥ ||” (MBH 13:85:93)

“He (Mahadeva) is Heaven, Firmament, Earth, and the Welkin. He is called the Lord of the Earth. He is the Lord whose sway is owned by all obstacles. He is endued with ‘Sri’ and He is identical with the deity of blazing flames”.

So, from the above verse it's fully crystal clear that it's Lord Shiva only who controls Maa Lakshmi alone. So, mahabharata is also in sync with it. So, I hope it's clear to everyone now and 2 reliable sources when compliments each other are always right. Period. .

Answer 6

Narasimha Tapaniya Upanishad composed by Prahalada is the ‘KING OF ALL MANTRAS’ in Hinduism. Such is his power.

My salutations to that NARASIMHA,

Who is FIERCE,

Who is HEROIC,

Who is MAHAVISHNU,

Who is BURNING,

Who has FACES EVERYWHERE,

Who is HALF LION AND HALF MAN,

Who is FEARFUL,

Who is SAFE,

Who is DEATH AND DEATHLESSNESS. Now we can see the commentary of Narasimha Tapaniya Upanishad by Adi Shankaracharya.

THE SUPREME LORD IS UGRA

He is called “UGRA ” because by his power He creates, looks after, destroys, and elevates without break and attract all devas, all beings and all boothas.

LET YOUR SOLDIERS KILL ALL MY ENEMIES WHO ARE DIFFERENT FOR ME.

THE SUPREME LORD IS VEERA

He is called “VEERA" because by his power He makes all worlds, all devas, all beings and all boothas play, and allows them to take rest and also creates, helps them grow and attract without any break these worlds, devas, beings and boothas.

HE IS BEHIND EVERY ACTION, CAPABLE, MOUNTAIN LIKE AND ONE WHO FULFILLS THE DESIRES OF DEVAS.

THE SUPREME LORD IS MAHAVISHNU

He is “MAHAVISHNU ” because he pervades in all the worlds and makes all the world pervade.

THERE IS NOTHING IN THE WORLD THAT IS NOT HIM.

WORSHIP OF SOULS IS HIS WORSHIP.

HE EXISTS IN ALL THREE SHINING OBJECTS viz SUN, MOON AND FIRE.

THE SUPREME LORD IS JWALANTHAM

He is called “JWALANTHAM” because he makes the entire world which includes all devas, all beings and all boothas shine because of his luster.

HE IS THE ONE WHO SHINES BECAUSE OF HIS OWN LUSTER AND MAKE OTHERS SHINE. HE SPREADS HEAT THROUGH OUT THE WORLD AND MAKE THEM SWEAT.

THE SUPREME LORD IS SARVATO MUKHAM

He is called “SARVATO MUKHAM” because he sees everywhere without organ.

HE WAS ALONE AND HE HAS BECOME ALL THE THINGS NOW. THOSE WHO RULE ALL OVER THE WORLD COME FROM HIM. IN THE END EVERYTHING GOES BACK AND MERGE IN HIM. I SALUTE HIM WHO HAS FACES EVERYWHERE.

THE LORD OF THE UNIVERSE IS NARASIMHA.

Among all animals the most fearsome and most special is lion.

THAT IS WHY LORD OF THE UNIVERSE TOOK BIRTH AS NARASIMHA.

THE SUPREME LORD IS MRUTHYU MRUTHYUM

He is called MRUTHYU MRUTHYUM because just by the mere thought of his devotees, he destroys death and untimely death to them.

LET US SATISFY HIM BY OFFERING “HAVIS FOOD” THROUGH THE FIRE SACRIFICE BECAUSE EVEN HIS SHADOW IS NECTAR AND HE IS THE DEATH WHICH DESTROYS DEATH. THE SUPREME LORD IS WORSHIPPED BY NAMAMI (I SALUTE HIM)

He is worshipped by chanting of ‘Namami' because he is being worshipped by all devas.

INDRA, MITRA(SUN), ARYAMA AND ALL OTHER DEVAS EXIST IN HIM