Elements of Hindu Iconography v2.c16.22

v2.c16.22

With the admission of Śiva into the fold of the higher gods, there seems to have come over the followers of both the Vēdic and Śaiva cults a strong desire for a sort of reconciliation. Thus, we see Arjuna praising Śiva, in the Vana-parvan of the Mahābhārata, as follows: “Adoration to Śiva in the form of Viṣṇu, to Viṣṇu in the form of Śiva........to Hari-Rudra.” Again, in the Śānti-parvan, we see it stated by Kṛṣṇa that, when the god of gods, Mahēśvara, is worshipped, the god Nārāyaṇa, the Lord, will also be worshipped, that he who knows and loves Rudra knows and loves Nārāyaṇa and that Rudra and Nārāyaṇa are but one in principle, divided into two and operating in the world in manifested forms. The same spirit of conciliation, by which Hari and Hara are viewed as one, is also found in the Harivaṃśa wherein we hear Mārkaṇḍeya saying to Brahmā: “When you show me this auspicious vision, I perceive that there is no difference between Śiva who exists in the form of Viṣṇu and Viṣṇu in the form of Śiva........He who appears as Viṣṇu is Rudra...........Bestowers of boons, creators of the worlds, self-existent, they are the (composite being) half male and half female (Ardhanārīśvara)....And just as fire entering into fire becomes nothing other than fire, so Rudra entering into Viṣṇu should possess the nature of Viṣṇu........Viṣṇu, the highest manifestation of Rudra, and Śiva, the highest manifestation of Viṣṇu, are only one god, though divided into two and move continually in the world. Viṣṇu does not exist without Śaṅkara nor Śiva without Keśava; hence, these two, Rudra and Upendra (Viṣṇu) have formerly attained oneness.” This reconciliation of Śiva with Viṣṇu seems to be based upon the re-discovery of the identity of Rudra, Agni