Hidden Secrets of Bhagawad Gita Revealed -2

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BHAGAVAD GITA Verse(s) (BG. 3.42)

indriyani parany ahur indriyebhyah param manah
manasas tu para buddhir yo buddheh paratas tu sah | (BG. 3.42)
“It hath been said that the senses are superior (to the body which is inert). Superior to the senses is the mind. Superior to the mind is the intellect. But which is superior to intellect is He (The self)”.

Reasoning & Analysis:

It’s only lord Rudra who is beyond the gross bodies, subtle bodies, and causal bodies. He is the pure Brahman – The eternal consciousness called Purusha. Brahman (Purusha or Shiva) is beyond the three stages called Vishwa, Taijasa, and Prajna. It is only Lord Shiva who sports in those three cities inside the bodies as the in-dweller, and finally it is that same Lord Shiva who destroys the Tripura (three cities), and makes the Jiva attain Jiva-Brahma-Aikyam. Sum total of all gross bodies (Gross world) is Virat, sum total of all subtle bodies (Subtle world) is Hiranyagarbha. But lord Rudra is even beyond them. He is the Eshwara and also the Brahman.

“sa eva maayaaparimohitaatmaa shariiramaasthaaya karoti sarvam.h
stryannapaanaadivichitrabhogaiH sa eva jaagratparitR^iptimeti ” (Kaivalyopanishad 12)
“svapne sa jiivaH sukhaduHkhabhoktaa svamaayayaa kalpitajiivaloke
suShuptikaale sakale viliine tamo.abhibhuutaH sukharuupameti ” (Kaivalyopanishad 13)
“punashcha janmaantarakarmayogaatsa eva jiivaH svapiti prabuddhaH
puratraye kriiDati yashcha jiivastatastu jaataM sakalaM vichitram.h
aadhaaramaanandamakhaNDabodhaM yasmi.NllayaM yaati puratrayaM cha ” (Kaivalyopanishad 14)
“With his self thus deluded by Maya or ignorance, it is he who identifies himself with the body and does all sorts of things. In the waking state it is he (the Jiva) who attains satisfaction through the varied objects of enjoyment, such as women, food, drink, etc. In the dream-state that Jiva feels pleasure and pain in a sphere of existence created by his own Maya or ignorance. During the state of profound sleep, when everything is dissolved (into their causal state), he is overpowered by Tams or non-manifestation and comes to exist in his form of Bliss. Again, through his connection with deeds done in previous births, that very Jiva returns to the dream-state, or the waking state. The being who sports in the three cities (viz., the states of wakefulness, dream and profound sleep) – from Him has sprung up all diversity. He is the substratum, the bliss, the indivisible Consciousness, in whom the three cities dissolve themselves”.

So, as read from the above verses, when the three cities dissolve in Rudra (Brahman), then only a Jiva gets true salvation called Kaivalya. Therefore the self (Brahman) which pervades in all bodies but remains above the mind, body and intellect, is none other that Bhagawan Rudra. We have the following verse which also states the same.

“tataH paraM brahma paraM bR^ihanta.n yathaanikaaya.n sarvabhuuteshhu guuDham.h .
vishvasyaikaM pariveshhTitaaramiisha.n ta.n GYaatvaa.amR^itaa bhavanti |” (Svetaswatara Upanishad 3:07)
“The Supreme Lord Rudra is higher than Virat, beyond Hiranyagarbha. He is vast and is hidden in the bodies of all living beings. By knowing Him who alone pervades the universe, men become immortal”.

Conclusion: – This verse Bhagwad Gita 3.42 speaks only about Lord Shiva.

BHAGAVAD GITA Verse(s) (BG. 4.1), (BG. 4.2), and (BG. 4.3)

imam vivasvate yogam proktavan aham avyayam
vivasvan manave praha manur iksvakave ’bravit | (BG. 4:1)
evam parampara-praptam imam rajarsayo viduh
sa kaleneha mahata yogo nastah parantapa | (BG. 4.2)
sa evayam maya te ’dya yogah proktah puratanah
bhakto ’si me sakha ceti rahasyam hy etad uttamam | (BG. 4.3)
“This imperishable (system of) devotion I declared to Vivaswat: Vivaswat declared it to Manu; and Manu communicated it to Ikshaku. Descending thus from generation, the Royal sages came to know it. But, O chastiser of foes, by (lapse of a) long time that devotion became lost to the world. Even the same (system of) devotion hath today been declared by me to thee, for thou art my devotee and friend, (and) this is a great mystery.”

Reasoning & Analysis:

Well, there is no reference available in Shruti about such an incident where some god had preached Gita to Sun god – Vivaswan in earlier times. So, this verse can’t be traced back to Vedas or Upanishads. Also, there is no such story available in Mahabharata or Ramayana either! But interestingly, a similar claim is found to exist in a Purana. So, let me quote that source from Padma Purana where such a statement has been cited. Since there are no other references available, we need to consider the below reference as the authority, despite its existence being in Purana.

In Padma Purana Uttara Khanda there is a dialogue between Lord Shiva and Sri Rama, which has become famous as ‘Shiva Gita’. In that text, Lord Shiva preaches many divine secrets to Rama and Shiva Gita also has Vibhooti Yoga and Vishwaroopa Sandarshana Yoga; same as like as Bhagwad Gita.

In Chapter 06 (Vibhooti Yoga) of Shiva Gita lord Shiva states the following things to Rama.

shrIbhagavAnuvAcha ..
sAdhu pR^iShTaM mahAbhAga durj~neyamamarairapi.
tatpravakShyAmi te bhaktyA brahmacharyeNa suvrata [4]
pAraM yAsyasyanAyAsAdyena sa.nsAranIradheH .
dR^ishyante pa~nchabhUtAni ye cha lokAshchaturdasha [5]
samudrAH sarito devA rAkShasA R^iShayastathA .
dR^ishyante yAni chAnyAni sthAvarANi charANi cha [6]
gandharvAH pramathA nAgAH sarve te madvibhUtayaH .
purA brahmAdayo devA draShTukAmA mamAkR^itim [7]
ma.ndaraM prayayuH sarve mama priyataraM girim .
stutvA prA~njalayo devA mAM tadA purataH sthitAH [8]
tAndR^iShTvAtha mayA devAn lIlAkulitachetasaH .
teShAmapahR^itaM j~nAnaM brahmAdInAM divaukasAm [9]
atha te.apahR^itaj~nAnA mAmAhuH ko bhavAniti .
athAbruvamahaM devAnahameva purAtanaH [10]
“Sri Bhagavan said: O Rama! Very wisely, you have asked a very significant question indeed! The answer to this is not known to the very Gods. Therefore I would detail out to you that secret information, Listen carefully! All these visible five elements, fourteen worlds, seven oceans, seven mountains, all gods, demons, sages, entire mobile and immobile creation, gandhervas, Pramadhas, Nagas, everything has manifested from my portion only. In the ancient time, Brahma and other deities desired to know my true form, assembled near the Mandara Mountain which is my favorite mountain. After assembling there, they stood near the mount Mandara with folded hands and sang hymns in my praise. Knowing their desire, out of playful mood i had stolen away their knowledge. Then when I appeared, under the stupor of ignorance, they questioned me “Who are you?” In that context i addressed them and said: O gods! I’m the Adi-Anadi-Purusha (oldest primordial being)”.

And then Lord Shiva continues narrating his various forms (Vibhootis). So, here from the above verses of Shiva Gita we learnt that in ancient time (which signals the beginning of creation) Rudra discoursed a Gita about his true form to Brahma and other deities. Vivaswat is the sun god, who also sprang from Rudra at the beginning of creation itself (as given in Shatapatha Brahmana 6:1:3:17), along with all other gods. So, there are high chances for the Sun god also being one among the listeners of Gita from Lord Rudra’s mouth. And that way this sacred knowledge called Gita might have percolated down to Ishvaku dynasty since Sun-god was the progenitor of that dynasty.

Therefore, the aforementioned reference cannot be ruled out in the absence of reference in any other scripture. And also since the above reference looks logically similar to the Bhagwad Gita verses 4.1-4.3; we can accept this as a fact and set ourselves get going.

Conclusion: – In the absence of references of the story told in BG. 4.1 – BG. 4.3 in Vedas or Upanishads or Mahabharata or Ramayana; we need to consider the available reference from Padma Purana in Shiva Gita as the mapping here. So, this way also it proves that the speaker of Bhagwad Gita is actually Lord Shiva and only the body was of lord Krishna.

BHAGAVAD GITA Verse(s) (BG. 4.4), (BG. 4.5)

arjuna uvaca
aparam bhavato janma param janma vivasvatah
katham etad vijaniyam tvam adau proktavan iti | (BG. 4.4)
sri-bhagavan uvaca
bahuni me vyatitani janmani tava carjuna
tany aham veda sarvani na tvam vettha parantapa | (BG. 4.5)
“Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?
“Sri Bhagawan said: Many births of mine have passed away, O Arjuna, as also of thine. These all I know, but thou dost not, O chastiser of foes!”

Reasoning & Analysis:

Well, this answer given to the question of Arjuna looks purely a tricky one. Arjuna & Krishna were Nara-Narayana. And as far as scriptures say, Nara, and Narayana were the incarnations of Lord Vishnu as the sons of king Dharma. They renounced their kingly life and adopted the life of being a sage. Both of them were staunch devotees of Bhagwan Rudra, in fact there is no other devotee of Shiva who is superior to Nara-Narayana. They were the sages instrumental in establishing the Kedarnath Jyotirlinga shrine of Lord Shiva. Scriptures only speak of Arjuna-Krishna as the next birth of Nara-Narayana. There is no evidence in any scripture where Nara-Narayana had taken any other form / incarnation / birth. So, this BG. 4.5 verse where it says many births of them have passed, it looks dubious.

Having said that; if we consider Vishnu’s all incarnations into that answer then definitely it makes sense. However, as discussed previously, in none of the Vaishnava incarnations we have any story which tells us that Vishnu / his incarnation had ever preached Gita to sun-God. And only one possibility what looks logically true was about Lord Shiva’s similar claim as discussed in section BG. 4.1-4.3.

I wouldn’t enforce my opinion on readers about this particular section at present. But after reading all the subsequent posts, one would easily understand that it was Lord Shiva who was speaking Gita through Krishna’s mouth. And after that it would become logical for the readers to come back to this current verse and believe that, it looks like this answer given to Arjuna’s question was only to trick Arjuna to prevent him from knowing the reality that it was not Krishna who was speaking Gita at that moment.

By the end of this analysis it would effortlessly be proved beyond doubt that Bhagwad Gita was Shiva’s words through Krishna. So, at present let me state that all the forms of any god, all mobile, immobile creation everything is Bhagwan Rudra’s forms only. So, while speaking Bhagwad Gita through Krishna’s mouth if Rudra says that there were many births of his happened in the past; it is not dubious since all forms are his own forms as the following verse from Shruti states!

“sarvaanana shirogriivaH sarvabhuutaguhaashayaH |
sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH” (Svetsvatara 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”.

Conclusion: – Because of lack of any scriptural evidence to prove this BG verse in favour of Shiva or Krishna, none of us can explain with a strong evidence to support this verse 4.5 of Bhagwad Gita. Therefore request the readers to come back to this verse after reading subsequent verses and then it would make sense for them to believe what I have signaled. For me the reason is clear, others need to gain that discerning eye, which they would gain after completely reading subsequent analysis.

BHAGAVAD GITA Verse(s) (BG. 4.6)

ajo ’pi sann avyayatma bhutanam isvaro ’pi san
prakritim svam adhisthaya sambhavamy atma-mayaya | (BG. 4.6)
“Though (I am) unborn and of essence that knoweth no deterioration, though (I am) the lord of all creatures, still, relying on my own (material) nature I take birth by my own (powers) of illusion”.

Reasoning & Analysis:

This is a clear cut proof that it was Lord Shiva who was speaking Bhagwad Gita. Let’s analyze this verse now.

The points what we need to analyze here are:- We need to find out who is the “unborn” lord described in Shruti who is “imperishable”; next we need to identify who is the god described in shruti as being the “lord of all creatures”; and finally who is that god who manifests as the creation in diverse forms. Let’s see who fits perfectly in these definitions as per shruti.

Lord Rudra is the only unborn lord as described in Vedas and Upanishads. Let’s see some evidences in support of this point.

“tamid gharbhaṃ prathamaṃ dadhra āpo yatra devāḥsamaghachanta viśve |
ajasya nābhāvadhyekamarpitaṃyasmin viśvāni bhuvanāni tasthuḥ |” (Rig Veda 10:82:6)
“The waters, they received that germ primeval wherein the Gods were gathefed all together. It rested set upon the Unborn’s navel, that One wherein abide all things existing”.

This is from a hymn to Viswakarman. And it is to be noted that Vedas describe lord Rudra by various names due to fear of calling Rudra by his actual names; hence among them Viswakarman is one. In fact Rig Veda (10:81:3) clearly talks about Viswakarma (Rudra)’s attribute of having faces, eyes, everywhere. It is only Bhagawan Rudra who has faces in every direction viz. Sadyojata (west), Vamadeva (North), Aghora (South), Tatpurusha (East), Eeshana (Skywards). Also Tantra states that he also has one more face which remains hidden and facing downwards. Whatever it may be, there is only one God in our scriptures who has faces in all directions – Rudra! Let’s see another verse from Rig Veda as follows.

“viśvataścakṣuruta viśvatomukho viśvatobāhurutaviśvataspāt |
saṃ bāhubhyāṃ dhamati saṃ patatrairdyāvābhūmī janayan deva ekaḥ |” (RV 10:81:3)
“He who hath eyes on all sides round about him, a mouth on all sides, arms and feet on all sides, He, the Sole God, producing earth and heaven, weldeth them, with his arms as wings, together”.

The above verse RV (10:81:3) is from hymn to Viswakarma again; but that is EXACTLY same as mentioned in Swetaswatara Upanishad (3:03) as mentioned below.

“vishvatashchaxuruta vishvatomukho vishvatobaahuruta vishvataspaat.h |
saM baahubhyaa.n dhamati saMpatatrairdyaavaabhuumii janayan.h deva ekaH |” (Svetaswatara Upanishad 3.03)
“That one god (Rudra), having his eyes, his face, his arms, and his feet in every place, when producing heaven and earth, forges them together with his arms and his wings”.

So, RV (10:82:6) beyond doubt, talks about Aja (Rudra) who is “unborn” and whose navel is the support of existence. Note that, by the word “navel” one should not start assuming things like Vishnu’s “nAbhi kamala” etc. Navel being support of universe is a way to say that he balances the universe by his support. Navel is symbolic to “center of gravity” of human body. In fact “Aja” means “Unborn” and this is a very common name applied on Lord Rudra in his 108 names as well as in his 1000 names. (This was just for additional information only).

Further let’s see some more verses supporting Lord Rudra’s unborn nature.

“hiraṇyagarbhám paramám anatyudyáṃ jánā viduḥ |
skambhás tád ágre prā́siñcad dhíraṇyaṃ loké antarā́|” (Atharva veda X:7:28)
“Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the midst of the world, Skambha(pillar/Jwala-linga) poured (i.e., gave birth) that Hiranyagarbha” .

So, Lord Shiva in his Jwala-Linga form existed even before Prajapati (Hiranyagarbha), and he gave birth to Prajapati.

“vishve nimagnapadaviiH kaviinaaM tva.n jaatavedo bhuvanasya naathaH |
ajaatamagre sa hiraNyaretaa yaj~naistvamevaikavibhuH puraaNaH |” (Ekakshara Upanishad 2)
“Thou art immanent in all; from (the view-point) of the wise, Thou, the Lord of the world art the all-knowing (Fire-Jataveda). In the beginning Thou art unborn, the first born (as Hiranyagarbha), the sacrifice, too, art Thou. Thou alone the one omnipresent and ancient”

Regading the undecaying nature of the supreme Lord, Shruti again supports only lord Rudra as follows:

“xaraM pradhaanamamR^itaaxara.n haraH xaraatmaanaaviishate deva ekaH |
tasyaabhidhyaanaadyojanaattattvabhaavaat.h bhuuyashchaante vishvamaayaanivR^ittiH |” (Svetaswatara Upanishad 1:10)

“Pradhâna (lower order Prakriti) is perishable, Hara, the Lord is immortal and imperishable. The one god rules the perishable (the pradhâna) and the (living) self. From meditating on him, from joining him, from becoming one with him there is further cessation of all illusion in the end”.

“mahaan.h prabhurvai purushhaH satvasyaishha pravartakaH |
sunirmalaamimaaM praaptimiishaano jyotiravyayaH | (Svetaswatara Upanishad 3:12)
“That person (purusha) is the great lord (iishaana); he is the mover of existence, he possesses that purest power of reaching everything, he is light, he is undecaying”.

From above verses it is crystal clear that Bhagawan Rudra is imperishable (undecaying). Now, the next attribute that we have is to see who the lord of all created beings is. In this connection shruti recognizes only one God as Pashupati – Rudra:

Lord Rudra is himself the father of all creatures and in fact he only exists (manifests) as all creatures. So, he is all the creatures. He is alone the lord of all creatures as well. Let’s see the following verses.

“umaapataye pashupataye namo namaH |” (Taittiriya Aranyaka 10.22.1)
“Salutations to the overlord of all created beings and who is the lord of Uma”.

“paśūntāṃścakre vāyavyānāraṇyān ghrāmyāśca ye |” (Rig Veda 10.90.8)
“He formed the creatures of-the air, and animals both wild and tame”.

“Pashupatih Pashunaam Chatushpadam uta ca dvipadam |” (Yajurveda III-1-4 or Taittiriya Samhita 3:1:4:2)
“What cattle the lord of cattle (pashupati) ruleth? He rules both the four-footed and the two-footed.”

“Yo rudro agnau yo apsu ya oshhadhishhu |
Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |” (YajurVeda 5:5:9-i Or Taittiriya Samhita
“The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage”.

Lord Rudra after giving birth to Prajapati (Hiranyagarbha), the same unborn Rudra manifested into various forms through Prajapati. The below verses of Atharva Veda clarifies this nicely.

“vrā́tya āsīd ī́yamāna evá sá prajā́patiṃ sám airayat || sá prajā́patiḥ suvárṇam ātmánn apaśyat tát prā́janayat || tád ékam abhavat tál lalā́mam abhavat tán mahád abhavat táj jyeṣṭhám abhavat tád bráhmābhavat tát tápo ‘bhavat tát satyám abhavat téna prā́jāyata ||” ( Atharva Veda 15:1:1-3)
“There was Vratya( Ascetic form of Lord shiva) . He roused Prajapati to action. Prajapati beheld gold in himself and engendered it. That became unique, that became distinguished, that became great, that became excellent, that became Brahman, that became Tapas, that became Truth: through that HE was born”.

So, this is how the unborn Lord Rudra appears (takes birth) within the universe through Prajapati. After taking birth (appearance) he manifests into various forms which is stated below. But there is no-duality there. It is lord Rudra only who exists, all others are his own forms. That’s why Svetaswatara Upansiahd says,

“eko rudro na dvitIyAya tasmai ya imA.nllokAnIshata IshanIbhiH |
pratya~NjanAstiShThati sa.nchukochAntakAle sa.nsR^ijya vishvA bhuvanAni goptA | (Svet. Upa 3.02 & Atharvasiras Upanishad 5.2)
“Rudra is truly one. For the knowers of Brahman do not admit the existence of a second. He rules all worlds by his power. He pervades fully in all beings. He is the one who, at the time of deluge, absorbs all beings. He is the one who creates all beings and upkeeps them”.

The same unborn Rudra manifests himself into various forms inside the visible universe (Hranyagarbha), by spreading into various forms across all the directions.

“ékacakraṃ vartata ékanemi sahásrākṣaraṃ prá puró ní paścā |
ardhéna víśvaṃ bhúvanaṃ jajā́na yád asyārdháṃ kvà tád babhūva |”(Atharva veda X:8:7)
“Up, eastward downward in the west, ‘it rolleth, with countless elements, one-wheeled, single-fellied. With half it hath begotten all creation. Where hath the other half become unnoticed?”

“tva.n strii pumaanasi tva.n kumaara uta vaa kumaarii |
tva.n jiirNo daNDena vaJNchasi tva.n jaato bhavasi vishvatomukhaH |” (Sve. Upa 4:03)
“Thou art woman, Thou art man; Thou art youth and maiden too. Thou as an old man totterest along on a staff; it is Thou alone who, when born, assumest diverse forms”.

So, it is Lord Rudra who always assumes diverse forms (with the help of his Prakriti) inside the visible universe (Hiranyagarbha). These diverse forms include creatures, as well as Gods. Nothing or none is different from Lord Rudra. And the material universe is all formed out of Prakriti which is Maya, and the lord of Maya is Rudra who takes diverse forms through his Maya (Prakriti).

“maayaa.n tu prakR^iti.n vidyaanmaayina.n cha maheshvaram.h |
tasyavayavabhuutaistu vyaapta.n sarvamida.n jagat.h |” (Swetasvatara Upanishad 4:10)
“Know then Prakriti (nature) is Mâyâ (art), and the Maheshwara as the Mâyin (maker); the whole world is filled with what are his members (forms)”.

Rudra is the foundation of the universe along with the Pancha Bhutas, gods and creatures.

Atharva Veda – A Hymn to Vratya (Rudra) says:

” tásya vrā́tyasya |” (Atharva Veda 15:15:1)
” saptá prāṇā́ḥ saptā́pānā́ḥ saptá vyānā́ḥ |” (Atharva Veda 15:15:2)
“Of that Vrātya (Shiva). There are seven vital airs, seven downward breaths, seven diffused breaths”.

His seven Prana breaths are depicted as follows. Lord Rudra is the one who manifested as Agni, Sun and Moon, as per the following evidences from Atharva Veda where the following verses are for Vratya (Rudra).

“yò ‘sya prathamáḥ prāṇá ūrdhvó nā́māyáṃ só agníḥ |” (Atharva Veda 15:15.3)
“His first vital breath, called Upward, is this Agni”.

“yò ‘sya dvitī́yaḥ prāṇáḥ práuḍho nā́māsáu sá ādityáḥ |” (Atharva Veda 15:15.4)
“His second vital breath, called Mature, is that Āditya”.

“yò ‘sya tr̥tī́yaḥ prāṇò ‘bhyū̀ḍho nā́māsáu sá candrámāḥ |” (Atharva Veda 15:15.5)
“His third vital breath, called Approached, is that Moon”.

“yò ‘sya caturtháḥ prāṇó vibhū́r nā́māyáṃ sá pávamānaḥ |” (Atharva Veda 15:15.6)
“His fourth vital breath, called Pervading is this Pavamāna”.

“yò ‘sya pañcamáḥ prāṇó yónir nā́ma tā́ imā́ ā́paḥ |” (Atharva Veda 15:15.7)
“His fifth vital breath, called Source, are these Waters”.

“yò ‘sya ṣaṣṭháḥ prāṇáḥ priyó nā́ma tá imé paśávaḥ |” (Atharva Veda 15:15.8)
“His sixth vital breath, called Dear, are these domestic animals”.

“yò ‘sya saptamáḥ prāṇó ‘parimito nā́ma tā́ imā́ḥ prajā́ḥ |” (Atharva Veda 15:15.9)
“His seventh vital breath, called Unlimited, are these creatures”.

His seven Apana breaths are depicted as follows:

“yò ‘sya prathamò ‘pānáḥ sā́ paurṇamāsī́|” (Atharva Veda 15:16.1)
“His first downward breath is the time of Full Moon”.

“yò ‘sya dvitī́yo ‘pānáḥ sā́ṣṭakā |” (Atharva Veda 15:16.2)
“His second downward breath is the eighth day after Full Moon”.

“yò ‘sya tr̥tī́yo ‘pānáḥ sā́māvāsyā̀|” (Atharva Veda 15:16.3)
“His third downward breath is the night of New Moon”.

“yò ‘sya caturthò ‘pānáḥ sā́ śraddhā́|” (Atharva Veda 15:16.4)
“His fourth downward breath is Faith”.

“yò ‘sya pañcamò ‘pānáḥ sā́ dīkṣā́|” (Atharva Veda 15:16.5)
“His fifth downward breath is Consecration”.

“yò ‘sya ṣaṣṭhò ‘pānáḥ sá yajñáḥ |” (Atharva Veda 15:16.6)
“His sixth downward breath is Sacrifice”.

“yò ‘sya saptamò ‘pānás tā́ imā́ dákṣiṇāḥ |” (Atharva Veda 15:16.7)
“His seventh downward breath are these sacrificial fees”.

His seven vyana breaths are depicted as follows:

“yò ‘sya prathamó vyānáḥ séyáṃ bhū́miḥ |” (Atharva Veda 15:17.1)
“His first diffused breath is this Earth”.

“yò ‘sya dvitī́yo vyānás tád antárikṣam |” (Atharva Veda 15:17.2)
“His second diffused breath is that Firmament”.

“yò ‘sya tr̥tī́yo vyānáḥ sā́ dyáuḥ |” (Atharva Veda 15:17.3)
“His third diffused breath is that Heaven”.

“yò ‘sya caturthó vyānás tā́ni nákṣatrāṇi |” (Atharva Veda 15:17.4)
“His fourth diffused breath are those Constellations”.

“yò ‘sya pañcamó vyānás tá r̥távaḥ |” (Atharva Veda 15:17.5)
“His fifth diffused breath are the Seasons”.

“yò ‘sya ṣaṣṭhó vyānás tá ārtavā́ḥ |” (Atharva Veda 15:17.6)
“His sixth diffused breath are the Season-groups”.

“yò ‘sya saptamó vyānáḥ sá saṃvatsaráḥ |” (Atharva Veda 15:17.7)
“His seventh diffused breath is the year”.

Hence the three sets of seven breaths which emerged from Rudra (Vratya) became instrumental in formation of the universe.

Apart from being the macrocosmic elements, those life breaths of Rudra are also instrumental in supporting the microcosmic life forces of all creatures in the form of vital breaths. Pranas (Life forces) are known as Rudras (maruts). They are popularly called as “Sons of Rudra (as Rudra is Atman)”. Hence, Rudra (Atman) is called as ‘Prana’ of ‘pranas’ thereby meaning the ‘Atman’. In fact, there is only one ‘Prana (Atman)’ which seems to split up. It performs several functions. So, depending on functions they are classified in several ways. The pranas (maruts) are the sons of Atman (Rudra).

Well, in the Mundaka Upnaishad, the context of chapter II is a discussion on Purusha (Rudra) and it states the following thing about Purusha being the generator of all sevenfold Pranas and other frameworks. So, Rudra is the one who is the creator of microcosmic elements like Prana also.

“sapta prANAH prabhavanti tasmAt.h saptArchiShaH samidhaH sapta homAH |
sapta ime lokA yeShu charanti prANA guhAshayA nihitAH sapta sapta |” (Taittiriya Aranyaka & Mundaka Upanishad 2:1:8)
“From Him sprang the seven pranas, the seven flames, the seven kinds of fuel, the seven oblations, and these seven seats where move the sense-organs that sleep in the cavity, (and) have been deposited (by God) in groups of seven”.

Lord Rudra only is the indweller of all these beings (creatures as well as Gods) as supported by following verses.

“devana hridayebhyo namah” (Yajurveda Sri Rudram Anuvaka-9)
“Salutations to Rudra who is the indweller in the hearts of all Gods”

“Yo rudro agnau yo apsu ya oshhadhishhu
Yo rudro vishva bhuvanaaavivesha
tasmai rudraya namo astu” (YajurVeda 5:5:9-i & Taittiriya Samhita
“The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage”.

“sarvabhuutaguhaashayaH |” (Sve Upa. 3:11)
“He dwells in the hearts of all beings”.

“Asau yastamro aruna uta babhruh sumangalah Ye chemarudra abhito” (Yajurveda Sri Rudram – Anuvaka: 1)
“This Sun who is copper-red when he arises, then golden-youllow, this highly auspicious and beneficent one is truly Rudra”.

Likewise I can cite plenty of more verses from Vedas and Upanishads but hopefully these are enough to understand that as per Shruti only one God who is “unborn”, “undecaying”, who is “lord of all creatures” and who “has assumed all the forms and became entire creation, pervading everything”, is one and only Bhagawan Rudra, beyond doubt!

Conclusion: – By this analysis even an unintelligent person would understand that the speaker of Bhagwad Gita was Lord Rudra, and Krishna was just a means to deliver that lecture. BG. 4.6 is a perfect example which proves that Lord Shiva was speaking from the mouth of Krishna.

BHAGAVAD GITA Verse(s) (BG. 4.7), (BG. 4.8)

yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srijamy aham | (BG. 4.7)
paritranaya sadhunam vinasaya ca dushkritam
dharma-samsthapanarthaya sambhavami yuge yuge | (BG. 4.8)
“Whenever there is a decline of dharma (righteousness), O Bharata , and rise of adharma (unrighteousness), then I manifest myself.
For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age”.

Reasoning & Analysis:

Here the speaker of Gita says that whenever there is uplift in evil and downfall of good, he descends to earth, to protect the righteous people and to punish the sinners he manifests on this earth.

As per Vedas these are the quality of bhagawan Rudra only. Vedas and Upanishads recognize only one lord viz. Rudra who manifests himself into various forms. Whichever being takes birth that is nothing but Rudra’s form. It is Rudra who was there in the past, it is Rudra who is living as presently living beings, it is again Rudra who is in the womb of the future.

In fact all Gods including Vishnu are also manifestations of Rudra only.The below verse from the hymn to Vratya (Ascetic form of Shiva) which exists in Atharva Veda is an evidence that Shiva manifested hismelf as Vishnu.

“sá yád dhruvā́ṃ díśam ánu vyácalad víṣṇur bhūtvā́nuvyàcalad virā́jam annādī́ṃ kr̥tvā́ |” (Atharva Veda XV:14:5)
“He (Vratya = Shiva), when he went away to the stedfast region, went away having become Vishnu and having made Virāj an eater of food”.

Yajur Veda also states that it is Shiva himself who exists in the form of Vishnu.

“namo girishaya cha shipivishhtaya cha |” (Yajurveda iv.5.5.f)
“Salutations to the Lord who dwells in mount Kailas and who assumes the form of Vishnu”.

Rig Veda also states the same that Soma (Sa + Uma = Lord with Uma = Shiva) beget Vishnu

“somaḥ pavate janitā matīnāṃ janitā divo janitā pṛthivyāḥ
janitāghnerjanitā sūryasya janitendrasya janitota viṣṇoḥ ” (Rig Veda.IX.96.5)
“Father of sacred chants, Soma (Shiva) flows onwards, the Father of the Earth, Father of the Celestial region: Father of Agni, the creator of Surya, the Father who gave birth to Indra and Vishnu”.

And whosoever takes birth or manifests, all such forms are nothing but manifestations of Rudra only. There is nothing beyond Rudra, there is noone who is independent of Rudra.

The below verses from Vedas clearly prove that it is only Lord Rudra who manifests himself. It is he who was in past, it is he who is at present and it is he who would come in future.

Yajur Veda (Sri Rudram hymn) confirms this fact as follows.

“Namo jyeshhthaya cha kanishhthaya cha | namah purvajaya chaparajaya cha | namo madhyamaya chapagalbhaya cha |” (Yajurveda Sri Rudram Anuvaka-6)
“Salutations to Him who is senior and who is junior. Salutations to Him who was born before all and who will be born after all. Salutations to Him who appears in the middle, and who appears undeveloped (Foetus)”.

Atharve Veda (Hymn to Shiva’s Linga i.e., Skhambha) confirms the same fact as follows.

“utáiṣāṃ pitótá vā putrá eṣām utáiṣāṃ jyeṣṭhá utá vā kaniṣṭháḥ
éko ha devó mánasi práviṣṭaḥ prathamó jātáḥ sá u gárbhe antáḥ” (Atharva Veda X:8:28)
“Either the sire or son of these, the eldest or the youngest child. As sole God dwelling in the mind, first born, he still is in the womb.”

Even the revered Sage Svetaswatara voices the same opinion as follows.

“eshho ha devaH pradisho.anu sarvaaH puurvo ha jaataH sa u garbhe antaH |
sa eva jaataH sa janishhyamaaNaH pratyaN^janaastishhThati sarvatomukhaH” (Svetaswatara Upanishad 2.16)
“He indeed is the god who pervades all regions: he is the first-born (as Hiranyagarbha), and he is in the womb. He has been born, and he will be born. He stands behind all persons, looking everywhere”.

Even Atharvasiras Upanishad states the same as follows.

“eko ha devaH pradisho nu sarvAH pUrvo ha jAtaH sa u garbhe antaH |
sa eva jAtaH janiShyamANaH pratya~NjanAstiShThati sarvatomukhaH |” (Atharvasiras Upanishad 5:01)
“This god (Rudra) is the one who pervades in all directions. He is the one who came earlier than every thing. He is the one who is in the womb. He is the one who is in all the beings which have come out till now and all those who are going to be created in future. He is also the one who sees inside but the one who has a face which looks outside”.

From the above analysis, it is evident that it is only Bhagawan Rudra who manifests. So, all incarnations of Vishnu are in fact incarnations of Rudra only. The mode adopted to incarnate may be indirect, but even Vishnu himself is a form of Rudra only. So, all forms (incarnations) of Vishnu are also the forms of Rudra alone. In fact there is no duality. Eveything is Rudra alone. So, in reality there is no multiple modes of incarnation. Whatever manifests, is a manifestation of Rudra period!

So, even if Puranas state that the Dasavataras (10 incarnations) belong to Vishnu, that’s true only in a “Relative frame”. When you look at it from an “absolute” standpoint; all incarnations of Vishnu are infact incarnations of Rudra alone.

Nothing can exist without Rudra, all are dependent on him. All forms are Rudra’s forms only, which is clearly evident from the below verse.

“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 the omnipresent Lord Shiva”.

In fact, In Mahabharata Vyasa clearly expounds this truth. Vyasa says that Kesava (Krishna) sprang from Rudra himself.

“sa eṣa rudra bhaktaś ca keśavo rudra saṃbhavaḥ |” (Mbh 7:172:89)
“sarvabhūtabhavaṃ jñātvā liṅge ‘rcayati yaḥ prabhum | tasminn abhyadhikāṃ prītiṃ karoti vṛṣabhadhvajaḥ |” (Mbh 7:172:90)
“Kesava is that devoted worshipper of Rudra who has sprung from Rudra himself. The Lord Kesava always worshippeth Siva in the phallic emblem as the origin of all creatures. The God having the bull for his mark cherisheth greater regard for Kesava”.

So, it is evident that even though Krishna was Vishnu’s incarnation that is only in a relative frame of reference. In absolute plane Krishna is an incarnation of Rudra only. These dualities exist only till a spiritual aspirant lives in dual mindset. Once the light of wisdom shines in one’s heart, all forms of duality would cease to exist and there would be only one Lord Viz. Mahadeva who would be visible standing all alone, without any duality. That’s the reason “Lord Dattatreya” (an incarnation of Vishnu) in his ‘Avadhuta Gita’ mentions, “indrajAlamidaM sarvam yathA marumarEchikA akhanditaM anAkaraM vartatE kEvalah shivaH”, which means, “All this is verily illusion as like as the mirage of a desert; beyond all differentiation, beyond all forms truly there is lord Shiva alone!”

Therefore, whosoever worships other forms of Shiva including Vishnu (and his so called forms); they all worship Shiva only under ignorance.

Also, it is Bhagawan Rudra only who is the supreme protector of all the worlds. He protects the worlds directly as himself and also through his manifestation Vishnu whom he manifested for the task of protection. But ultimately it is lord Rudra only whom Vedas recognize as the supreme protector. let’s see the references now.

It is Rudra who takes the vow of protecting his devotees. He is the lord of all. That’s why he has no aversion to demons also. He loves Gods, Humans and Demons equally, and whosoever takes refuge in him, he protects him.

“yābhiṣuṃ giriśanta haste bibharṣy astave |
śivāṃ giritra tāṃ kuru mā hiṃsīḥ puruṣaṃ jagat |” (Yajur Veda Sri Rudram Anuvaka-1)

“My Lord who dwells on Mount Kailas and confers gladness to all! You, who fulfills your vow of protecting all who serve you and take refuge in you; that arrow of yours which you hold ready to let fly, withhold it and make it tranquil and auspicious”.

Rudra is the supreme protector of all the worlds as stated in below verses.

“eko bhuvanasya goptaa |” (Ekakshara Upanishad 1)
“[O Shiva] you are the sole Protector of the world”.

He is the only god who creates and destroys singly. We have Brahma who creates, Vishnu who protects and Kalagni-Rudra (a manifestation of Bhagawan Rudra) who destroys; but these are only illusion, these are real only in frame of duality. Vedas recognize only Bhagawan Rudra as alone doing everything.

“atha kasmAduchyate ekaH yaH sarvAnprANAnsaMbhakShya |
saMbhakShaNenAjaH sa.nsR^ijati visR^ijati |” (Atharvasiras Upanishad 3:15)
“He (Rudra) is called “Eka (single)” because he singly destroys everything and recreates everything”.

So, Bhagawan Rudra is the only god (Brahman) who appears as various forms viz. Brahma, Vishnu, Indra etc., but finally he is one and only one. He alone does everything – Srishti (creation), Sthiti (protection), Laya (destruction), Tirodhana (Veiling) and Anugraha (Gracing). But if we go even deeper, we would also know that it is he who does not do anything because creation is unreal and he is beyond all these – he is the Brahman who is just a plain witness.

“eko rudro na dvitIyAya tasmai ya imA.nllokAnIshata IshanIbhiH |
pratya~NjanAstiShThati sa.nchukochAntakAle sa.nsR^ijya vishvA bhuvanAni goptA | (Svet. Upa 3.02 & Atharvasiras Upanishad 5.2)
“Rudra is truly one. For the knowers of Brahman do not admit the existence of a second. He rules all worlds by his power. He pervades fully in all beings. He is the one who, at the time of deluge, absorbs all beings. He is the one who creates all beings and upkeeps them”.

With this analysis in place, let’s come back to the Bhagawad Gita context now, the speaker of Gita states that he descends and takes birth to protect people. And we have analyzed in the light of Vedas and Upanishads that the protector of everyone is Lord Shiva, the God who manifests in every form is again Lord Shiva only.

So, from this analysis it gets proved that the speaker of Bhagawad Gita is Bhagawan Shiva only and he only takes all the incarnations sometimes directly (as Bhairava, Nandi, Hanuman, Shankaracharya, Suka etc.) and sometimes he takes incarnations through his form Vishnu. But whether the mode adopted is direct or indirect; the fact remains as fact that all forms are the forms of Shiva only. No one is his originator, but everyone originates from Shiva only.

Conclusion: – These verses (BG. 4.7) and (BG. 4.8) when analyzed, it again proved that these verses sing the glory of one and only Lord Shiva. And it is again evident that the speaker of Gita was lord Shiva only.

BHAGAVAD GITA Verse(s) (BG. 4.10)

vita-raga-bhaya-krodha man-maya mam upasritah
bahavo jnana-tapasa puta mad-bhavam agatah | (BG. 4.10)
“Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained my being”.

Reasoning & Analysis:

This verse of Gita states that few rare souls take refuge in the supreme god desiring salvation, and they attain salvation by taking his refuge.

This verse is a clear adaptation from Svetaswatara Upanishad which is as follows.

“ajaata ityeva.n kashchidbhiiruH prapadyate |
rudra yatte daxiNaM mukha.n tena maaM paahi nityam.h |”(Svetaswatara Upanishad 4:21)
“It is because Thou, O Lord, art birthless, that some rare souls, frightened by birth and death, take refuge in Thee. O Rudra, may Thy benign face protect me for ever!”

Conclusion: – From the above analysis it is evident that the speaker of Gita was lord Shiva himself.

BHAGAVAD GITA Verse(s) (BG. 4.13)

catur-varnyam maya srstam guna-karma-vibhagasah
tasya kartaram api mam viddhy akartaram avyayam | (BG. 4.13)
“The quadruple division of Varnas was created by me according to the distinction of qualities and duties. Though I am the author thereof, (yet) know me to be not their author and undecaying”.

Reasoning & Analysis:

In this verse we need to find out who is the lord described in Vedas from whom emerged four Varnas viz. Bhrahmana, Kshatriya, Vaisya, and Shudra. Well, let me reveal in the beginning itself, that this verse is again a clear cut verse about Lord Rudra. So, it is definitely Bhagawan Rudra who was speaking Bhagwad Gita through Krishna’s mouth. Let’s analyze this verse now. In the beginning itself, let me declare that I’ll prove this point in FIVE different instances. Let’s proceed with the analysis now.

“vrā́tya āsīd ī́yamāna evá sá prajā́patiṃ sám airayat ||
sá prajā́patiḥ suvárṇam ātmánn apaśyat tát prā́janayat ||
tád ékam abhavat tál lalā́mam abhavat tán mahád abhavat táj jyeṣṭhám abhavat tád bráhmābhavat tát tápo ‘bhavat tát satyám abhavat téna prā́jāyata ||
sò ‘vardhata sá mahā́n abhavat sá mahādevò ‘bhavat ||
sá devā́nām īśā́ṃ páry ait sá ī́śāno ‘bhavat ||
sá ekavrātyò ‘bhavat sá dhánur ā́datta tád evéndradhanúḥ ||
nī́lam asyodáraṃ lóhitaṃ pr̥ṣṭhám ||
nī́lenaivā́priyaṃ bhrā́tr̥vyaṃ prórṇoti lóhitena dviṣántaṃ vidhyatī́ti brahmavādíno vadanti |” (Atharva Veda 15:1:1-8)
“There was a roaming Vrātya (Ascetic Shiva). He roused Prajāpati to action. Prajāpati beheld gold in himself and engendered it. That became unique, that became distinguished, that became great, that became excellent, that became Devotion, that became holy Fervour, that became Truth: through that he was born. He grew, he became great, he became Mahādeva. He gained the lordship of the Gods. He became Lord. He became Chief Vrātya. He held a bow, even that Bow of Indra. His belly is dark-blue, his back is red. With dark-blue he envelops a detested rival, with red he pierces the man who hates him: so the theologians say”.

The above verses state that Lord Shiva aroused Prajapati into action and engendered the universe. And again appeared inside that universe again as Shiva holding a bow. Prajapati is nothing but ‘Hiranyagarbha’ (the golden womb), which is the universe having space and time coordinates. Lord Shiva was there even before the universe as the ancient purusha, and then he only created Hiranyagarbha and then aroused him into action, subsequently; he penetrated into that universe (of time and space). So, Lord Shiva exists within the universe and also outside e is not limited by any coordinates, he is the infinite god whose ends nobody could locate. Svetaswatara Upanishad also confirms the aforementioned story about Shiva as follows.

“yo devaanaaM prabhavashchodbhavashcha vishvaadhipo rudro maharshhiH |
hiraNyagarbha.n janayaamaasa puurva.n sa no buddhyaa shubhayaa sa.nyunaktu ||” (Svetaswatara Upanishad 3:04)
“He, the omniscient Rudra, the creator of the gods and the bestower of their powers, the support of the universe, He who, in the beginning, gave birth to Hiranyagarbha—may He endow us with clear intellect!”

The Vratya suktam further states that from Vratya (Shiva) only Brahmanas (Priesthood) and Kshatriyas (Royalty) emerged as follows.

“sò ‘rajyata táto rājanyò ‘jāyata |” (Atharva Veda 15:8:1)
“He was filled with passion: from him sprang the Rājanya”.

“áto vái bráhma ca kṣatráṃ cód atiṣṭhatāṃ |” (Atharva Veda 15:10:3)
“From him, verily, sprang Priesthood and Royalty”.

And Shatapatha Brahmana says, Agni is the priesthood and Indra is the Royalty. And then Shatapatha Brahmana and Kaushitaki Brahmana further give evidences that Indra and Agni were manifested from Shiva only as follows.

“brahma vā agniḥ kṣatramindraste |” (Shatapatha Brahmana 2:5:4:8)
“Agni is the priesthood, and Indra is the nobility”.

“tamabravīdrudro ‘sīti | tadyadasya tannāmākarodagnistadrūpamabhavadagniva rudro yadarodīttasmādrudraḥ” ( Sathapatha Brahmana 6:1:3:10)

“’Thou art Rudra And because he gave him that name, Agni became such like (or, that form), for Rudra is Agni “.

“sa.vai.tvam.ity.abravīd.aśanir.eva.iti yad.aśanir.indras.tena |” (Kaushitaki Brahmana 6:3:41)
“Prajapathi said to Rudra ‘Thou art Asani’ ; for Asani is Indra”.

In another context, Shatapatha Brahmana explains that the four Varnas are connected to four seasons and hence it ordains the rules to set up household fires in the respective seasons for the respective Varnas. Going by this esoteric connection also we would learn that Shruti states that Varnas emerged from Rudra only. Let’s see the following verses.

“brahmaiva vasantaḥ | kṣatraṃ grīṣmo viḍeva varṣāstasmādbrāhmaṇo vasanta
ādadhīta brahma hi vasantastasmātkṣatriyo grīṣma ādadhīta kṣatraṃ hi
grīṣmastasmādvaiśyo varṣāsvādadhīta viḍḍhi varṣāḥ |” (Shatapatha Brahmana 2:1:3:5)
“The spring is the priesthood, the summer the nobility, and the rainy season the common people (vis): a Brâhman therefore should set up his fires in spring, since the spring is the priesthood; and a Kshatriya should set them up in summer, since the summer is the nobility; and a Vaisya should set them up in the rainy season, since the rainy season is the common people”.

And the Hymn to Vratya states that four seasons, and year all were created by Vratya as follows.

“yò ‘sya pañcamó vyānás tá r̥távaḥ |” (Atharva Veda 15:17.5)
“His fifth diffused breath are the Seasons”.

“yò ‘sya ṣaṣṭhó vyānás tá ārtavā́ḥ |” (Atharva Veda 15:17.6)
“His sixth diffused breath are the Season-groups”.

“yò ‘sya saptamó vyānáḥ sá saṃvatsaráḥ |” (Atharva Veda 15:17.7)
“His seventh diffused breath is the year”.

Therefore connecting Shatapatha Brahmana verse and Atharva Veda’s Vratya Suktam statement, we can understand that all the four seasons (summer, autumn, spring, winter), season groups (Varnas; which are collectively termed as groups), and year emerged from Vratya (Shiva) only.

Let’s see another way of analyzing this case. We know that Veda Purusha is Rudra (Shiva) only. The Taittirya Aranyaka (10:24:1) of Yajur Veda says, “purusho vai rudrah”, which means, “Lord Rudra is the Veda Purusha”. Kaushitaki Brahmana (6:1:13) of Rig Veda calls Lord Rudra as, “sahasrakha sahasrapat” ( tata.udatiṣṭhat.sahasra.akṣaḥ.sahasra.pāt), which means “Rudra has a thousand eyes and thousand feet”. 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 |” ( Svetaswatara Upanishad 3:03)
“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 manifester”.

With that it should be clear enough that ‘Purusha’ of Vedas is Bhagawan Rudra. And therefore, ‘Purusha Suktam’ of Rig Veda (10.90) is a hymn to Bhagawan Rudra who is the Veda Purusha.

Purusha Suktam also confirms that all the four Varnas have sprung from Lord Shiva as follows.

“brāhmaṇo.asya mukhamāsīd bāhū rājanyaḥ kṛtaḥ |
ūrūtadasya yad vaiśyaḥ padbhyāṃ śūdro ajāyata ||” (Rig Veda 10.90.12)
“The Brahman was his mouth, of both his arms was the Rājanya made. His thighs became the Vaiśya, from his feet the Śūdra was produced”.

In another context, we have the following correlation in Shatapatha Brahmana.

“’thajaḥ kṣatraṃ vā anvaśvo vaiśyaṃ ca śūdraṃ cānu rāsabho brāhmaṇamajaḥ |” (Shatapatha Brahmana 6:4:4:12)
“The horse corresponds to the Kshatra (nobility), the ass to the Vaisya and Sûdra, the bull to the Brâhmana”.

Lord Rudra is the creator of universe and is also the father of all creatures. He rules all the beings in bondage hence the beings are called ‘Pasu’ and Rudra is called ‘Pasupati’. Sri Rudram of Yajurveda (5.5.11.f) says- “Ye bhutanam adhipatayo”, which means, “Verily, Lord Rudra is the overlord of all beings”.

“Yo rudro agnau yo apsu ya oshhadhishhu |
Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |” (YajurVeda 5:5:9-i & Taittiriya Samhita
“The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage”.

From here we know that it is Lord Rudra who manifested as all beings (creatures). Further, the Rig Veda clarifies us on this point as follows.

“paśūntāṃścakre vāyavyānāraṇyān ghrāmyāśca ye |” (Rig Veda 10.90.8)
“He formed the creatures of-the air, and animals both wild and tame”.

“umaapataye pashupataye namo namaH |” (Taittiriya Aranyaka 10.22.1)
“Salutations to the overlord of all created beings and who is the lord of Uma”.

“Pashupatih Pashunaam Chatushpadam uta ca dvipadam |” (Yajurveda III-1-4 Or Taittiriya Samhita 3:1:4:2)
“What cattle the lord of cattle (pashupati) ruleth?, He rules Both the four-footed and the two-footed.”

So Lord Rudra is the father of all creatures which include Horse, Bull, Sheep, He-Goat, Ass etc. Now comparing this with the Shatapatha Brahmana (6:4:4:12) it gives us the conclusion that – Lord Rudra created all the four Varnas viz. Brahmana, Kshatriya, Vaishya, and Shudra.

Therefore we have successfully proved using evidences from Shruti that the Varnas emerged from Lord Shiva only. We have proved this using FIVE different approaches viz. “Emergence of Varnas as Seasons; Emergence of Varnas directly from Vratya; Agni-Indra as the representatives of the Varnas and manifestations of Agni and Indra from Rudra (thereby indicating emergence of Varnas); Emergence of Varnas from Purusha Suktam and finally animals who were created by Rudra representing Varnas implying Varnas creation by Rudra”.

The second part of the Gita verse where it says that, “tasya kartaram api mam viddhy akartaram avyayam” (Though I am the author thereof, (yet) know me to be not their author and undecaying), is also true. As per Vedas and Vedanta there is no creation is reality. Creation is unreal (mithya), and only Brahman is real (sat). All this worlds, all diverse forms etc., are all just a mental projection of the Eshwara and it’s synonymous to the dream. In our dream we only remain as the witnesser and simultaneously we see ourselves as the actor doing something. Are we two? No. The dreamer, as well as the image of the self in the dream, both are one and the same only. And as soon as we come out of our sleep, all the mental projections called dreams cease to exist, but we exist in real. This is the same phenomenon behind the creation of universe also. One single non-dual Brahman (Shiva) projects himself into diverse forms, plays many roles, and at the end of the drama, he withdraws everything back to the self.

So, it’s true that Rudra authored the four Varnas, but still he is not the author of anything since he is the actionless Parabrahman.

Conclusion: – So, this is proven beyond doubt that the Bhagawad Gita verse (BG. 4.13) is a clear cut proof that Lord Shiva only was delivering the Gita lecture from the mouth of Krishna.

BHAGAVAD GITA Verse(s) (BG. 4.24)

brahmarpanam brahma havir brahmagnau brahmana hutam
brahmaiva tena gantavyam brahma-karma-samadhina | (BG. 4.24)
“Brahman is the act of offering; Brahman is the constituent the offerings (ghee, food etc.); by Brahman (offerrer) it is offered into the fire (which is Brahman); Brahman is that which is to be reached by him who always sees Brahman in all his works”.

Reasoning & Analysis:

Well, this verse is a gereric verse and in no where it has ever been used in superiority debates. But since I see Mahadeva as the indweller of this verse also, I wanted to include this in my commentary. This is a secondary reason, but the primary reason behind including this verse is to detail out the importance of this verse of Bhagawad Gita since it has a great Vedantic meaning and significance, therefore it’s a delight for me to elaborate on this.

For an enlightened yogi, duality ceases, he becomes freed from all matters of discrimination and he sees nothing but Brahman everywhere, in everything including himself. This Bhagwad Gita verse is a very famous verse since it is chanted by many Indians before eating food.

This Gita verse encloses a highly Vedantic meaning and when truly understood, it would cease all duality from the mind of the Sadhaka (practitioner). Here the sacrifice (Yajna) is not an externally organized sacrifice. This is a statement which actually teaches us to focus inwardly to realize the Brahman. Traditionally, our ancestors had made a practice of saying, “shivArpanamastu”, or “krishnArpanamastu” and eating the first morsel of food whenever they eat. Also, one who is initiated under ‘Upanayanam’ he has a certain procedure which is followed before taking food where he offers the first morsel of food to the ‘pancha pranas’ (five life forces) by saying, “prAnAya swAha …etc.”, since they are verily the Brahman and then says, ‘brahmane swAha’ offering explitly to Brahman. It’s pathetic to see that today this practice has been lost and only a small percent of people follow this way of offering food to the parameshwara who is the one who graces us with the ability to eat and gives us food. People have become thankless fellows due to modernization and the so called literacy where there is no education system which teaches the cultural values taught in our scriptures. Anyway, let me come back to the point here.

The very act of eating food is itself a Yajna (Sacrifice), the act of offering food to Brahman and not eating it ourselves, is sacrifice (Yajna), the sacrificial place is our own body which is the dwelling place of the Brahman. The act of putting food inside the mouth and passing it to stomach is the libation of this sacrifice (yajna). Food is the libation which is also Brahman. The celestial fire Vaiswanara-Agni which is present inside our body as the body heat is the fire of the sacrifice. That vaiswanara is himself the Purusha (Brahman). This whole process is Brahman, and one who realizes this in its true meaning, such a realized yogi himself is Brahman.

And the best part of this is, – The “food” (libation) which is Brahman, is nothing but Bhagawan Rudra. The “Agni (fire)” within the body, which is the consumer of the offering is also Brahman (Rudra), the act of consumption of food which is called “sacrifice (yajna)” is also Brahman (Rudra), the deity to whom food is offered is “Prana” which is the Brahman (and is the Rudra) and the “realized Yogi” is always the Brahman (Rudra). Let’s see how this happens.

Food as Brahman:

“para.n vaa etadaatmano ruupa.n yadannamannamayo hyayaM praaNo.atha na
bhavati praaNaa.nshchotsR^ijatiiti eva.n hyaahaatha yadi khalvashnaati
praaNasamR^iddho bhuutvaa mantaa bhavati shrotaa bhavati
spraShTaa bhavati vaktaa bhavati rasayitaa bhavati ghraataa bhavati draShTaa bhavatiiti eva.n hyaaha annaadvai prajaaH prajaayante yaaH kashchitpR^ithiviishR^itaaH |
ato.annenaiva jiivanti athaitadapi yanti antataH |” (Maithrayani Upanishad 6:11)
“This is the highest form of Self, viz. food, for this Prâna subsists on food. If it eats not, it cannot perceive, hear, touch, see, smell, taste, and it loses the vital airs. For thus it is said:
‘If it eats, then in full possession of the vital airs, it can perceive, hear, touch, speak, taste, smell, see.’ And thus it is said: ‘From food are born all creatures that live on earth; afterwards they live on food, and in the end (when they die) they return to it”.

Food has only two sources viz. vegetation (plants), and animals. From animals we can count only Milk and its transformed stuffs as food; meat is not a valid food item which can be offered to Gods. But even if we need to consider meat as food then also I’m fine with that for this analysis.

It is only Lord Rudra who exists as the entire creation (jagat). He himself manifested as plants, animals, gods etc. And as discussed just now, there is no food which is beyond plants or animals. And Lord Rudra alone remains as food (flora and fauna) as follows:

“vishvam bhutam bhuvanam citram bahudha jatam jayamanam cayat |
sarvo hyesha rudrastasmai rudraya namo astu |” (Taittiriya Aranyaka 10:24:1 of Yajurveda)
“The whole universe, the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such”. So, it proves that all animals are also the manifestation of Rudra alone.

“Yo rudro agnau yo apsu ya oshhadhishhu
Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |” (YajurVeda Sri Rudram Anuvaka-11 Or Taittiriya Samhita
“That Rudra who has even entered into and pervaded fire, the waters, vegetation, and all the worlds, let my salutations be to that Rudra”. So, it proves that Lord Rudra is present as all vegetation (herbs, shurbs, bushes, plants, trees) as well.

Not only that Shiva remains as food, but he is the giver of food also, hence Vedas proclaim him as the lord of food.

“annanam pataye namo” (Yajurveda Sri Rudram – Anuvaka-2)
“Salutations to Rudra who is the lord of food”.

Receiver of Food (libation) is Brahman:

The food is offered to Pranas by chanting ‘prAnAya swAha | apAnAya swAha..etc.” since Prana is verily the Brahman. In this context shruit states the following.

“katama eko deva iti | prā́ṇa iti, sa brahma, tyad ity ā́cakṣate | (Brihadaranyaka Upanishad III-9-9)
“‘Which is the one god ?’ ‘The Prana (ie. Atman) is the only God; it is Brahman, which is called Tat (that).’

It is only the Atman (Prana) which exists and there is no duality. All multiforms are its own projections. The same has been stated in the below verse.

“eko hi rudro na dvitīyāya tasthur ya imāṃl lokān īśata īśanībhiḥ |
pratyaṅ janāṃs tiṣṭhati sañcukocānta-kāle saṃsṛjya viśvā bhuvanāni gopāḥ | (Svetasvatara Upanishad 3:2)
“Rudra is truly one; for the knowers of Brahman do not admit the existence of a second, He alone rules all the worlds by His powers. He dwells as the inner Self of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time”.

So, from the above analysis it is crystal clear that the Pranas whom the food is offered is verily the lord Shiva. But the same Prana (Atman) who exists within us exists as the inner heat supporting our life. That same Atman (Prana) is the Purusha which is the inner self and is also called as Vaiswanara Agni. That same Prana (Agni) accepts the food consumed which is the libation and digests it.

The indwelling Purusha (Atman) which is the divine fire (vaiswanara) within our body is the one who is the receiver of this libation (food). That Atman is lord Rudra only as stated in Taittiriya Aranyaka (10.16.2) of Yajurveda:

“aatmaaya namaH |” (Salutations to Him, He who is the Spirit – Atman – dwelling in all creatures)
“aatmali~Ngaaya namaH |” (Salutations to Him, He who is concealed in the heart of all creatures being their inmost Self)

chaushhNyaM maasavadaushhNya.n sa purushho.atha yaH purushhaH
yo.ayamanantaH purushho yenedamannaM pachyate |” (Maithrayani Upanishad 2:8)
“Now the Upâmsu-vessel (or prâna) depends on the Antaryâma-vessel (apâna) and the Antaryâma-vessel (apâna) on the Upâmsu-vessel (prâna), and between these two the self-resplendent (Self) produced heat. This heat is the purusha (person), and this purusha is Agni Vaisvânara. And thus it is said elsewhere: Agni Vaisvânara is the fire within man by which the food that is eaten is cooked, i.e. digested”.

The same Agni which is the innermost soul (Atman) is also the same which is the Bhokta (enjoyer) of the sacrifice which is offered as intake of food. But this Agni is verily Lord Shiva only who is praised by the name ‘Agni’ since Agni is the purifier hence most auspicious name it is. In this connection let’s see evidence from Shatapatha Brahmana to stay in sync with Shruti.

“tadvā agnaya iti kriyate | agnirvai sa devastasyaitāni nāmāni śarva iti yathā prācyā
ācakṣate bhava iti yathā bāhīkāḥ paśūnām patī rudro ‘gniriti
tānyasyāśāntānyevetarāṇi nāmānyagnirityeva śāntatamaṃ tasmādagnaya iti kriyate
sviṣṭakṛta iti |” (Shatapatha Brahmana 1:7:3:8)
“That (offering) then is certainly made to ‘Agni,’ for, indeed, Agni is THAT god;–his are these names: Sarva, as the eastern people call him; Bhava, as the Bâhîkas (call him); Pasûnâm pati (‘lord of beasts,’ Pasupati), Rudra, Agni. The name Agni, doubtless, is the most auspicious (sânta), and the other names of his are inauspicious: hence it is offered to (him under the name of) ‘Agni,’ and to (him as) the Svishtakrit”.

So, from above verses from Vedas it is clear that the innermost self (Atman) which is called Agni and is the Purusha is verily the Lord Rudra only.

Act of offering is called Sacrifice (yajna) which is Brahman:

In this context RudraHridayopanishad (1:20) says, “rudro yaj~na umaa vedistasmai tasyai namo namaH |” which means, “Rudra is Yajna (Sacrifice) Uma is Vedi salutations to him and her”. This is true actually. Vedas have many verses calling Agni, Vishnu, Prajapati, Aditi, Cow, and Speech (vAk) as sacrifice, but a thorough analysis would boil down to the truth that originally Rudra is only the sacrifice. That thorough analysis is out of scope for this article, so not elaborating it here; but know it that the verse from Rudrahridayopanishad as mentioned above is the final essence of all the analysis on sacrifice. Therefore this Upanishad has verily spoken the final truth about sacrifice. If one really wants to to into more detailed analysis on how Rudra is the Yajna, one may refer to my article titled, “Rudra is the Sacrifice (yajnA), Uma is the Altar (vEdi) and they created this Universe” , .

The sacrificer (man) is Brahman:

A realized yogi who has attained the supreme wisdom is verily same as Brahman since he becomes Jeevanamukta in the very same life. The realization of the self culminates in nothing but the revealation of the truth – ‘aham brahmAsmi‘ , which means, – ‘I am the Brahman’. Brahman is none other than Rudra as we have seen evidences numerous times in previous sections. So, it boils down to the answer that the sacrificer (offerer of food) is Brahman (Shiva).

Conclusion: – So, from above analysis we have seen that the very good practice whish is prescribed in Bhagwad Gita verse (BG. 4.24) stands out to be completely revolving around Lord Shiva. Food (oblation), giver of food, eater of food (sacrificer), food (sacrifice) whom it is offered to (prana), the receiver of sacrifice (Agni), and finally the person doing that sacrifice (man); all are Brahman which is Shiva. So, this verse also glorifies lord Shiva’s monopoly over the doer, act of doing and the target as being one with Shiva who is the Brahman.

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Santosh Kumar Ayalasomayajula (षण्मातुरः)
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Santosh Kumar Ayalasomayajula (षण्मातुरः)

Santosh Kumar Ayalasomayajula, is 'षण्मातुरः' or 'षण्णां मातृणां पुत्रः' in detail, which means 'The son of six (divine) mothers' as he considers the six great goddesses viz. Parvati, Ganga, Lakshmi, Bhudevi, Saraswati, and Gayatri, as his own mothers, and sees himself as an infant in their laps. Together with their respective consorts he considers them as his own parents. He considers their children such as Ganesha, Skanda, Sanatkumara, Narada, Pradyumna etc., as his own siblings; in fact, not different from himself. He loves these six mothers very dearly, and equally loves the divine fathers; however, he has offered his 'devotion' only to Mahadeva! Hence he stands for lord Shiva safeguarding him from his haters. One would know him better from his writings.
Santosh Kumar Ayalasomayajula (षण्मातुरः)
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