Hariharātmaka Stotra

The Hariharātmaka Stotra is a hymn to Hari (Vishṇu, Kṛshṇa) and Hara (Śiva) as one reality. Mārkaṇḍeya Muni spoke it to Brahmā after the battle between Bhagavān Śrī Kṛshṇa and Bhagavān Śiva at Śoṇitapura, in the Bāṇāsura episode. It is found in the Hari Vaṃśa Purāṇa, Vishṇu Parva, chapter 128.

The stotra teaches that Rudra and Kṛshṇa share a single ātmā (self), that neither can exist without the other, and that from one first source arose the three, Brahmā, Vishṇu and Maheśvara. It was praised together by the great ṛshis (seers) Vyāsa, Nārada, Bharadvāja, Gārgya, Viśvāmitra, Agastya, Pulastya and Dhaumya.

The setting

Bhagavān Śrī Kṛshṇa went to war at Śoṇitapura to free Aniruddha from the prison of Bāṇāsura. Bhagavān Śiva himself came onto the field to protect his devotee Bāṇāsura. Kṛshṇa and Śiva fought with great astras (divine weapons). Kṛshṇa used the Jṛmbhaṇāstra, and it held Śiva still. Bhūdevī, the Earth, could not bear the weight of this meeting. She fled to Brahmā in distress.

Brahmā went to Śiva and said: “O Prabhu Śiva! Long ago you yourself ordained the defeat of Bāṇāsura. Why do you protect him now? It is never right for you to fight Śrī Kṛshṇa. He is your own second ātmā.”

On hearing this, Śiva entered the body of Kṛshṇa. He understood the whole matter and withdrew. Kṛshṇa and Rudra then embraced each other. They left the field together in great joy. For a short time their forms merged, in full view of the three worlds.

Brahmā watched this wonder and remembered a dream he had seen. In the dream Vishṇu wore the triśūla (trident), the pāṭṭiśa (a weapon) and the tiger-skin of Śiva, and Śiva rode on Garuḍa. Each was in the form of the other. Mārkaṇḍeya Muni was near by with Nārada. Brahmā turned to him to ask the meaning of the dream. Mārkaṇḍeya then taught the oneness of Hari and Hara (Harihara-abheda) and recited the Hariharātmaka Stotra. The Hari Vaṃśa Purāṇa tells this in Vishṇu Parva, chapter 128.

The teaching of oneness

Before the verses, Mārkaṇḍeya laid down the teaching:

Vishṇu is Brahmā. Vishṇu is Śiva. From a single mūrti (form) arose Brahmā, Vishṇu and Maheśvara. All three are makers of the worlds (loka-kartā), masters of the worlds (loka-nātha), givers of vara (boons) and self-born (svayambhu). Once they did fierce tapas (austerity) together, each in the form of Ardhanārīśvara and Ardha-Purusha. When Vishṇu enters the body of Rudra, he takes the form of Rudra. When Śiva enters the body of Vishṇu, he takes the form of Vishṇu. Rudra, Agni, Vishṇu and Soma: this whole cosmos is the form (svarūpa) of Agni and Soma together.

They are the makers and the destroyers of all. They know the past, the present and the future. As clouds they rain. As the sun they pour out rays. As Vāyu they blow. Whoever recites the Hariharātmaka Stotra every day, or hears it, will reach a supreme station by the grace of Rudra and Vishṇu.

The ātmā of Śiva and Keśava is one. Only the body is two. Without Vishṇu there is no Śiva. Without Śiva there is no Vishṇu. That is why they merged into each other in former times. To those Śiva-Keśavas who have so merged, I bow.

The stotra

The stotra is a series of salutations (namaḥ). Each verse speaks to Rudra and Kṛshṇa together, so that every epithet of one belongs to the other as well. The salutations are:

  • Salutation to Rudra and Kṛshṇa who move together (saṃhata-cāriṇe). Salutation to the one with three and a half eyes (Śiva) and to the one with auspicious eyes (Kṛshṇa, lotus-eyed, padma-netra).
  • Salutation to the Guru of Kumāra (Śiva, father of Kārttikeya) and to the Guru of Pradyumna (Kṛshṇa, father of Pradyumna).
  • Salutation to the Bearer of the earth (Dhāraṇī-dhara, Vishṇu) and to the Bearer of Gaṅgā (Gaṅgā-dhara, Śiva). Salutation to the Wearer of peacock feathers (Kṛshṇa) and to the Wearer of bracelets (Śiva).
  • Salutation to the Wearer of skull garlands (Śiva) and to the Wearer of the forest garland (Vanamālā, Vishṇu). Salutation to the Holder of the trident and to the Holder of the cakra.
  • Salutation to the Dweller in the cremation ground (Śiva) and to the Dweller in the ocean (Vishṇu). Salutation to the Many-formed and to the Infinite-formed.
  • Salutation to the Master of Lakshmī and to the Master of Umā. Salutation to the Holder of the khaṭvāṅga (Śiva) and to the Holder of the musala, the weapon of Balarāma.
  • Salutation to the One smeared with bhasma (ash) and to the One bearing kṛshṇa-markings on his body.
  • Salutation to the Slayer of the yajña of Daksha (Śiva) and to the Subduer of Bali (Vishṇu). Salutation to the Destroyer of Tripura (Śiva) and to the Destroyer of Naraka (Kṛshṇa).
  • Salutation to the Destroyer of Andhaka (Śiva) and to the Destroyer of Kaiṭabha (Vishṇu).
  • “O Bhagavān Vishṇu, I bow to you! O Bhagavān Śiva, I bow to you! O Bhagavān Deva, I bow to you! O Deva-pūjita, I bow to you!”
  • “O Hṛshīkeśa (Vishṇu), salutation! O Svarṇakeśa (Śiva), salutation!”

The stotra ends by saying that this hymn of the great-minded Rudra and Vishṇu was praised together by all the ṛshis: Vyāsa, who knows the Vedas, the wise Nārada, Bharadvāja, Gārgya, Viśvāmitra, Agastya, Pulastya and the great-minded Dhaumya.

The phalaśruti

Mārkaṇḍeya names these results for those who recite or hear the Hariharātmaka Stotra:

  • The reciter becomes free of disease (ārogya) and strong, without doubt.
  • He will gain śrī (prosperity) without a break and will not fall away from svarga (heaven).
  • A person without children will gain a son. A young woman will gain a noble husband.
  • A pregnant woman who hears it will give birth to an excellent son.
  • Rākshasas, piśācas and Vighnanāyaka will cause no fear wherever this stotra is recited.

Sources

  • Hari Vaṃśa Purāṇa, Vishṇu Parva, chapter 128