These are illogical statements. Every statement of Sruti is infallible and equally important. You have no capacity to understand logic properly.
The Shatapatha Brahmana verses explain very clearly and cannot be interpreted in any other way. It is clearly talking about Umapati Rudra Deva or Lord Shiva and none else.
While in Shvetasvatara Upanishad verses there is no such indication. Apparently it talks about a being called RudrA who gave birth to HiranyagarbhA. There is also mention of this being possessing thousands of parts which is similar to Purusa Sukta. Purusa Sukta talks about Narayana which is confirmed explicitly in Tatittiriya Aranyaka as Lord of Sree and Hree. Now one can ask why Narayana is mentioned by the name Rudra in Svetasvatara Upanishad. The answer is Visvakarma Sukta of Rig Veda and Bhallaveya Sruti where it is implicitly and explicitly mentioned that Narayana is the real owner of all Devatas names.
Besides Isavasya Upanishad clearly mentiones Brahman is without defects, while Lord RudrA is mentioned as anapahatapaapma in Shatapatha Brahmana. Hence Lord RudrA is not Brahman. Case closed. You can jump, shout, cry, throw insults, do whatever you want. As per Vedas Lord RudrA is not Brahman and hence that is the truth period.
Itihaasas are secondary when compared to Srutis, ie. they are authored by somebody. Besides itihaasas can be, were and are being tampered with unlike Vedas. Hence when they oppose Vedas they are to be rejected as unauthorized rendering of scriptures.
It is irrelevant if Lord Shiva's devotees are high souled here. The truth remains truth regardless of what people become and what people do.
Please read fully and carefully, especially the verse in bold red.
Public username and password: dvaita
Reference: Shanti Parva of Mahabharata. Verses 12.328.5 onwards
lokadhAma jagannAtha lokAnAm abhayaprada
yAni nAmAni te devakIrtitAni maharShibhiH
vedeShu sapurANeShu yAni guhyAni karmabhiH
teShAM niruktaM tvatto.ahaM shrotumichChAmi keshava
na hyanyo vartayennAmnAM niruktaM tvAmR^ite prabho
Addressing the Lord, Arjuna says, O Lord Keshava, the Lord of Past and
future, the Creator of All, the Changeless Being, the Supporter and
indweller of the universe, the Lord of the universe and grantor of refuge to
[all the deserving beings of] the universe, I wish to know the etymology of
your names, which are extolled by [the Devas and] the Maharishis, which are
in the Vedas and the Puranas and are hidden from the [undeserving beings]
and beyond the reach of actions. There does not exist a greater truth or
divine law apart from the true meaning of your names, my Lord.
R^igvede sayajurvede tathaivAtharva sAmasu
purANe sopaniShade tathaiva jyotiShe.arjuna
sA~Nkhye cha yogashAstre cha Ayurvede tathaiva cha
bahUni mama nAmAni kIrtitAni maharShibhiH
The Lord says:
My names are sung by the Maharishis in the RgVeda, YajurVeda, Atharvaveda,
Samaveda, in the purANa, in the Upanishad(**Any idea why the singular is
used?**), in the Jyotish Vidya, in the Sankhya, in the Yogashastra, and in
gaunAni tatra nAmAni karmajAni cha kAni chit
niruktaM karmajAnAM cha shR^iNuShva prayato.anagha
kathyamAnaM mayA tAta tvaM hi me.ardhaM smR^itaH purA
O Destroyer of opponents, in those texts, some names are indicative of my
qualities (Gunas), while some extol my actions. Listen to the etymology of
these names. Earlier, I have told some of these to you.
namo.ati yashase tasmai dehinAM paramAtmane
nArAyaNAya vishvAya nirguNAya guNAtmane
yasya prasAdajo brahmA rudrashcha krodhasambhavaH
yo.asau yonirhi sarvasya sthAvarasya charasya cha
astAdasha guNaM yattatsattvaM sattvavatAM vara
Glories to the extremely famous, the Paramatma Narayana, who is nirguna
(devoid of prakritic attributes) and full of auspicious qualities. Glories
to that Being, out of whose grace was Brahma born and out of whose anger was
Rudra born; Glories to Him who is the origin of all; the moving and
stationery. Glories to Him, who has the eighteen excellent virtues and who
is the true essence and strength of all living beings.
prakR^itiH sA parA mahyaM rodasI yogadhAriNI
R^itA satyAmarAjayyA lokAnAmAtmasa~nj~nitA
tasmAtsarvAH pravartante sarga pralaya vikriyAH
Everything; creation, destruction and all other changes; arises out of the
Prakriti (Lakshmi), Who is the wife of Narayana. [Among all dependent
beings], she is the most knowledgeable, effulgent, powerful and victorious.
She does all this with my grace and she is known as "AtmA" of the entire
universe [after Paramatma] (as she appoints and manages Brahma, Rudra and
other deities as per the command of the Lord).
Note: The thoughts expressed in the above 3 lines are the same as reflected
in "AmbhR^iNI sUkta" and 7th adhyaya of Dvadashastotra.
tato yaGYashcha yaShTA cha purANaH puruSho virAt
aniruddha iti prokto lokAnAM prabhavApyayaH
Thus such Lord is spoken of as yaj~na (the worship) and the worshipper. (God
takes all the fruits of yaj~na and He instigates the worshipper.) He is the
most ancient (anAdi and controller of all) and greatest one. No one is His
Lord and He is unstoppable. He is the creator and annihilator of all the
brAhme rAtrikShaye prApte tasya hyamitatejasaH
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 [present as antaryAmi of Brahma *] 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.
*: This interpretation is necessary because in the later sections of
Moxadharma, Brahma addresses Rudra as a son.
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
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 daxayaj~na and took away the eyes
nArAyaNAtmako GYeyaH pANDaveya yuge yuge
O Arjuna, know that in every yuga, Rudra is 'nArAyaNAtmaka'. This phrase can
mean: one whose indweller is Narayana, one who is always immersed in
tasminhi pUjyamAne vai devadeve maheshvare
sampUjito bhavetpArtha devo nArAyaNaH prabhuH
It is the Lord, the prabhu, the Narayana *IN* Maheshvara (the worshippable,
the lord of the devas), who is actually worshipped.
ahamAtmA hi lokAnAM vishvAnAM pANDunandana
tasmAdAtmAnamevAgre rudraM sampUjayAmyaham
yadyahaM nArchayeyaM vai IshAnaM varadaM shivam
AtmAnaM nArchayetkashchiditi me bhAvitaM manaH
O Son of Pandu, I am, indeed, the Atma, the indweller of this universe and
the worlds. Therefore, I worship myself first, even when I worship Rudra. If
I did not worship Rudra, the bestower of boons, in such a way (i.e.,
worshipping the indwelling Lord first), some would not worship me, the
indwelling Lord, at all - this is my opinion.
mayA pramANaM hi kR^itaM lokaH samanuvartate
pramAnAni hi pUjyAni tatastaM pUjayAmyaham
Whatever I follow and give due worth as a pramANa, the world follows that.
Such pramANAs have to be duly followed; therefore I follow them.
yastaM vetti sa mAM vetti yo.anu taM sa hi mAm anu
rudro nArAyaNashchaiva sattvamekaM dvidhAkR^itam
loke charati kaunteya vyakti sthaM sarvakarmasu
Whoever knows him, knows Me. Whoever follows him, follows ME. (Though) the
world, in all its actions, worships two Gods Rudra and Narayana, it is
actually One only(i.e. Narayana, the indweller of Rudra) who is worshipped.
na hi me kenachid deyo varaH pANDavanandana
iti sa~ncintya manasA purANaM vishvamIshvaram
putrArthaM ArAdhitavAn AtmAnaM aham AtmanA
O Son of Pandu, there is, of course, nobody who can grant me boons. Knowing
that well, I worhip myself, Who am the beginningless and universal power,
known as Sarveshvara, for the sake of getting sons.
na hi viShNuH pranamati kasmai chidvibudhAya tu
R^ita AtmAnameveti tato rudraM bhajAmyaham
Indeed Vishnu does not bow to any one and [even when He bows to Himself],
for what sake, but for the sake of showing the path to the wise. Therefore,
it is the truth that I worship myself even when I worship Rudra.
sabrahmakAH sarudrAshcha sendrA devAH saharShibhiH
archayanti surashreShThaM devaM nArAyaNaM harim
The Brahmas, the Rudras, the Indras, the Devatas, all the Rishis worship the
best among the Gods, Narayana, Hari.
bhaviShyatAM vartatAM cha bhUtAnAM chaiva bhArata
sarveShAmagraNIrviShNuH sevyaH pUjyashcha nityashaH
Always, of all the past, future and present, it is first, Vishnu who is to
be propitiated and worshipped.
namasva havyadaM viShNuM tathA sharaNadaM nama
varadaM namasva kaunteya havyagavya bhujaM nama
[You] bow to Lord Vishnu, Who grants the material for oblations [so that the
devotee can perform worship]. Bow to One, Who gives refuge to the devotees.
Bow to One, Who gives boons to the devotees. Bow to One, Who consumes all
the oblations and milk, curds, etc.
chaturvidhA mama janA bhaktA evaM hi te shrutam
teShAmekAntinaH shreShThAste chaivAnanya devatAH
ahameva gatisteShAM nirAshIH karma kAriNAm
ye cha shiShTAstrayo bhaktAH phalakAmA hi te matAH
sarve chyavana dharmANaH pratibuddhastu shreShTha bhAk
brahmANaM shiti kanthaM cha yAshchAnyA devatAH smR^itAH
prabuddhavaryAH sevante eSha pArthAnukItritaH
bhaktaM prati visheShaste eSha pArthAnukIrtitaH
There are four kinds of devotees. Among them the best are the "ekanta
bhaktas" like the gods. I am their refuge, who do action interested in
nothing except me. The other three kinds are desirous of fruits of action.
They move on the path of Dharma, enlightened share their knowledge with
others. They worship Brahma, Rudra and other
gods, with their own enlightenment. O Partha, they go unto the god, they