Hidden Secrets of Bhagawad Gita Revealed -4


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BHAGAVAD GITA Verse(s) (BG. 7.5), (BG. 7.6)

apareyam itas tv anyam prakritim viddhi me param
jiva-bhutam maha-baho yayedam dharyate jagat | (BG. 7.5)
“This is a lower (form of my) nature. Different from this, know there is a higher (form of my) nature which is animate, O thou of mighty arms, and by which this universe is held”.
etad-yonini bhutani sarvanity upadharaya
aham krtsnasya jagatah prabhavah pralayas tatha | (BG. 7.6)
“Know that all creatures have these for their source. I am the source of evolution and also of the dissolution of the entire universe”.

Reasoning & Analysis:

Pre-requisite of this analysis is the analysis of Bhagwad Gita Verse (7.4). These BG verses are continuation of the previous one (BG. 7.4) hence one needs to read the previous analysis and then proceed with this sction. Assuming that the reader would have gone through the previous section, let me proceed with the current section.

In the Bhagwad Gita verse (BG. 7.5) two types of Prakriti are being discussed. This again is an evidence that this verse talks about Lord Shiva only and the speaker is also lord Shiva. Let’s analyze now.

Prakriti is of two types, one lower order prakriti called ‘pradhana’ which becomes the material world and hence is not eternal, and there is another Prakriti the highest one, which is supreme potency of Maheshwara and is one with him.

Regarding the lower form of Shiva’s prakriti Svetaswatara Upanishad clearly states the following fact.

“xaraM pradhaanamamR^itaaxara.n haraH xaraatmaanaaviishate deva ekaH |
tasyaabhidhyaanaadyojanaattattva bhaavaat.h bhuuyashchaante vishvamaayaanivR^ittiH |” (Svetaswatara Upanishad 1:10)
“Pradhana (lower order Prakriti) is perishable. Hara, the Lord, is immortal and imperishable. The non-dual Supreme Self rules both prakriti (pradhana) and the individual soul. Through constant meditation on Him, by union with Him, by the knowledge of identity with Him, one attains, in the end, cessation of the illusion of phenomena”.

The supreme and indestructible Prakriti of Lord Shiva is Goddess “Maha Tripura Sundari”. She is one but she is also threefold as Red (Rajasic), White (Satwik) and Black (Tamasic) where Red is Mahalakshmi, White is Mahasaraswati and Black is Mahakali. There three are the aspects (Qualities) of Maha Tripurasundari, but indeed she is one. The one non-dual Prakriti is also called goddess Lalita and the same Tripurasundari has a form which has four hands holding flower-arrows, sugarcane bow, nosse and goad. She the Tripurasudnari Devi (Lalita) in order to kill demon Mahishasura assumed the form of eighteen hands – Ashtadasa Bhuja MahaLakshmi (the red goddess) and killed him. She in order to kill Shumbha and Nishumbha assumed the form of eighteen hands – Ashtadasa Bhuja MahaSaraswati (the white goddess) and killed them. Again she only helped lord Vishnu by assuming a form of eighteen hands – Ashtadasa Bhuja MahaKali (the black goddess) and helped Vishnu in killing the demons Madhu and Kaithabha. But in fact these three forms have no difference and they are collectively called as DURGA in all Hinduism texts. Only Devi-Bhagawatam and Devi Saptashati texts narrate the story of Durga in three separate forms of Red, White and Black goddesses. But that is just to praise Tripurasundari Devi (Durga) in her three attributes of Satwa, Rajas and Tamas which she used to kill the correspondingly matching demoniac forces. Therefore Durga is one and only one. She is called tripurasundari in her soft natured form where she appears with four hands and she becomes Durga with eighteen hands in her fearsome form, but essentially there is zero difference in any of the forms of goddess Uma who is the Tripura Sundari Lalita Devi. She is one and she is diverse, she is Matrikas, Maha Vidyas and many many more.

It is to be noted here that due to insufficient knowledge on scriptures few people have started considering that Red goddess Mahalakshmi as goddess Lakshmi (the wife of Vishnu) and I have even seen them spreading lies saying Mahishasura was killed by Vishnu’s wife Lakshmi whom they called as Durga. But that’s totally a reflection of their poor understanding of scriptures. Goddess Lakshmi and Goddess Mahalakshmi are totally two different goddesses where Lakshmi is Vishnu’s consort and Mahalakshmi is Lord Shiva’s consort Tripurasundari. They look similar only in names but Mahalakshmi has three eyes, wears a crescent moon on her matted locks, and holds diverse weapons of war in her eighteen hands and rides on a Lion; whereas Lakshmi is lotus seated has four hands, looks soft and pleasant natured, has two eyes, and is associated with the softer aspects of divinity. Lakshmi is a manifestation of the supreme Tripurasundari Devi only but she can’t be equaled with her super senior viz. Mahalakshmi (Tripurasundari). Also, another confusing term I would like to clarify here to the readers. The goddess Lakshmi is called as “Sri”. But Actual “Sri” is Goddess Tripurasundari Devi (Lalita), as is evident from (Bahvricha Upanishad 8) which we’ll see below. Hence in the Sri-Vidya tradition the names “Shodasi”, “Sri Mata” and “Sri Devi” refer to Lalita Tripurasundari Devi and not to Lakshmi Devi. But since Lakshmi is a manifestation of Tripurasundari only from her potency of “Sriyam (prosperity)” she inherited the name as “Sri”.

We’ll see evidences of this supreme Prakriti of Lord Shiva now. Regarding the Supreme and indestructible Prakriti Svetaswatara Upanishad states the following fact.

“ajaamekaa.n lohitashuklakR^ishhNaaM bahviiH prajaaH sR^ijamaanaa.n saruupaaH |
ajo hyeko jushhamaaNo.anushete jahaatyenaa.n bhuktabhogaamajo.anyaH |” (Svetaswatara Upanishad 4:05)
“There is one unborn being (female), red, white, and black, uniform, but producing manifold offspring. There is one unborn being (male) who loves her and lies by her (Jiva); there is another (Eswara) who leaves her, while she is eating what has to be eaten”.

“athaasya yaa sahajaastyavidyaa muulaprakR^itirmaayaa lohitashuklakR^ishhNaa |
tayaa sahaayavaan devaH kR^ishhNapi~Ngalo mameshvara iishhTe |” (Shandilya Upanishad 3:01)
“Maheshvara (the great Lord) who is black and yellow rules with Avidya, Mula-Prakriti or Maya that is red, white and black and that is co-existent with him”.

“maayaa.n tu prakR^iti.n vidyaanmaayina.n cha maheshvaram.h |
tasyavayavabhuutaistu vyaapta.n sarvamida.n jagat.h |” (Svetaswatara Upanishad 4:10)
“Know, then, that prakriti is maya and that Maheshwara is the Lord of maya. The whole universe is filled with objects which are parts of His being”.

“GYaaGYau dvaavajaaviishaniishaavajaa hyekaa bhoktR^ibhogyaarthayuktaa |
anantashchaatmaa vishvaruupo hyakartaa traya.n yadaa vindate brahmametat.h |” (Svetaswatara Upanishad 1:09)
“The Supreme Lord appears as Isvara, omniscient and omnipotent; and as the jiva, of limited knowledge and power; both unborn. But this does not deny the phenomenal universe; for there exists further the unborn prakriti, which creates the ideas of the enjoyer, enjoyment and the object. Atman is infinite and all—pervading and therefore devoid of agency. When the seeker knows all these three to be Brahman, he is freed from his fetters”.

Let’s study further from other Upanishads about this Supreme Prakriti who is Red, White and Black but is still only one and is the power of Lord Shiva. There is no difference between Tripurasudnari and Shiva since they are one being Ardhanareeshwara. So, that’s why the following verses from Bahvricha Upanishad of Rig Veda we can see the same supreme nature of Prakriti (Uma) as we know of Lord Shiva.

“devI hyekAgra evAsIt.h | saiva jagadaNDamasR^ijat.h |
kAmakaleti vij~nAyate | shrR^i.ngArakaleti vij~nAyate |” (Bahvricha Upanishad 1)
“The Goddess was indeed one in the beginning. Alone she emitted the world-egg. (She) is known as Love’s Part (IM). (She) is known as the half-syllabic instant after OM”.

“tasyA eva brahmA ajIjanat.h | viShNurajIjanat.h |
rudro.ajIjanat.h | sarve marud.hgaNA ajIjanat.h |
gandharvApsarasaH kinnarA vAditravAdinaH samantAdajIjanat.h |
bhogyamajIjanat.h| sarvamajIjanat.h | sarvaM shAktamajIjanat.h |
aNDajaM svedajamudbhijjaM jarAyujam.h yatkiMchaitat.h prANi
sthAvaraja.ngamaM manuShyamajIjanat.h |” (Bahvricha Upanishad 2)
“Of Her was Brahma born; was Vishnu born; was Rudra (the destroyer deity) born. All wind-gods were born, celestial minstrels, nymphs, semi-human beings playing on instruments, were born (of Her), all around. What is enjoyed was born; everything was born (of Her). Everything of Power was born (of Her). The egg-born, the sweat-born, the seed-born, the womb-born, whatever breathes here, the stationary as well as the moving, and man were born (of Her).

“saiShA parA shaktiH | saiShA shAMbhavIvidyA
kAdividyeti vA hAdividyeti vA sAdividyeti vA |
rahasyamomoM vAchi pratiShThA |” (Bahvricha Upanishad 3)
“She, here, is the Power supreme. She, here, is the science of Sambhu, either as the science beginning with ka, or as the science beginning with ha, or as the science beginning with sa. This is the secret Om grounded in the word Om”.

“saiva puratrayaM sharIratrayaM vyApya bahirantaravabhAsayantI
deshakAlavastvantarasa.ngAnmahAtripurasundarI vai pratyak.hchitiH |” (Bahvricha Upanishad 4)
“Pervading the three cities, the three bodies, illuminating within and without, She, the Consciousness within, becomes the Maha-Tripura-Sundari, being associated with space, time and objects”.

“saivAtmA tato.anyamasatyamanAtmA | ata eShA
brahmAsaMvittirbhAvabhAvakalAvinirmuktA
chidvidyA.advitIyabrahmasaMvittiH sacchidAnandalaharI
mahAtripurasundarI bahirantaranupravishya svayamekaiva vibhAti |
yadasti sanmAtram.h | yadvibhAti chinmAtram.h |
yatpriyamAnandaM tadetat.h pUrvAkArA mahAtripurasundarI |
tvaM chAhaM cha sarvaM vishvaM sarvadevatA itarat.h
sarvaM mahAtripurasundarI | satyamekaM lalitAkhyaM vastu
tadadvitIyamakhaNDArthaM paraM brahma |” (Bahvricha Upanishad 5)
“She alone is Atman. Other than Her is untruth, non-self. Hence is She Brahman-Consciousness, free from (even) a tinge of being and non-being. She is the Science of Consciousness, non-dual Brahman Consciousness, a wave of Being-Consciousness-Bliss. The Beauty of the three-great-cities, penetrating without and within, is resplendent, non-dual, self-subsisting. What is, is pure Being; what shines is pure Consciousness; what is dear is Bliss. So here is the Maha-Tripura-Sundari who assumes all forms. You and I and the entire world and all divinities and all besides are the Maha-Tripura-Sundari. The sole Truth is the thing named ‘the Beautiful’. It is the non-dual, integral, supreme Brahman”.

“yo.ahamasmIti vA sohamasmIti vA yo.asau so.ahamasmIti vA
yA bhAvyate saiShA ShoDashI shrIvidyA pa~nchadashAkSharI
shrImahAtripurasundarI bAlAMbiketi bagaleti vA mAta.ngIti
svayaMvarakalyANIti bhuvaneshvarIti chAmuNDeti chaNDeti
vArAhIti tiraskariNIti rAjamAta.ngIti vA shukashyAmaleti vA
laghushyAmaleti vA ashvArUDheti vA pratya.ngirA dhUmAvatI
sAvitrI gAyatrI sarasvatI brahmAnandakaleti |” (Bahvricha Upanishad 8)
“She who is contemplated as ‘That which I am’ or ‘I am He’ or ‘What He is that I am’, is the Sodasi, the Science of Sri, the fifteen-syllabled (science), the sacred Maha-Tripura-Sundari, the Virgin, the Mother, Bagala, the Matangi, the auspicious one who chooses her own Partner, the Mistress of the world, Chamunda, Chanda, the Power of the Boar, She who veils, the royal Matangi, dark like a parrot, light dark, mounted on a horse; opposed to Angiras; smoke-bannered; Power of Savitur, Sarasvati, Gayatri, part of Brahmic bliss”.

We have seen enough verses describing the Unborn and Indestructible Prakriti of Lord Shiva. Now the next task is to analyze Bhagwad Gita verse (BG. 7.6) where we need to find out who is the one God as per Shruti who is the one source of evolution and dissolution of the universe.

Here also Shruti recognizes only lord Shiva as the one non-dual origin and end of all the creation.

“eko hi rudro na dvitiiyaaya tasthurya imaa.nllokaaniishata iishaniibhiH |
pratyaN^ janaastishhThati saJNchukochaantakaale sa.nsR^ijya vishvaa bhuvanaani gopaaH |” (Svetaswatara Upanishad 3:02)
“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”.

“Namo bhavaya cha rudraya cha namah sharvaya cha pashupataye cha|” (Yajurveda Sri Rudram Anuvaka-5)
“Salutations to Him who is the source of all things (Bhava) and to Him who is the destroyer of all ills (Rudra). Salutations to the destroyer of everything at the end of the time (Sharva) and to the protector of all beings in bondage (pasupati)”.

Conclusion: – From the above analysis it should be clear by now that lord Shiva’s Prakriti is of two types viz. lower (pradhana) which is destructible and higher (Tripurasundari) who is indestructible supreme female being. And it is lord Shiva only who is recognized by Vedas as the source of origin of all and dissolution of everything. Therefore Bhagwad Gita verses (BG. 7.5), and (BG. 7.6) are the glories of Bhagwan Shiva and her Prakriti (Uma) only. And hence it becomes clear that these Bhagwad Gita verses are spoken by Lord Shiva himself through the mouth of Krishna.

BHAGAVAD GITA Verse(s) (BG. 7.7)

mattah parataram nanyat kincid asti dhananjaya
mayi sarvam idam protam sutre mani-gana iva | (BG. 7.7)
“There is nothing else, O Dhananjaya, that is higher than myself. Upon me is all this like a row of pearls on a string”.

Reasoning & Analysis:

The words “Myself”, “Self”, “Me” etc. actually denote the ‘self’ (Atman), and as per Vedaanta the self (Atman) is always the supreme. Atman itself is the highest, it is the Brahman, and it is the Purusha. And in the very initial section of this article while analyzing verses BG. 2.16, BG. 2.17, and BG.2.18, we have clearly seen that the self (Atman) which is the supreme Brahman is none other than Lord Shiva. We have already analyzed this with respect to Atman (self) in sections BG.2.16-1.18. So, by that analysis if we go, then already it has been proved that the self (Atman) which is Brahman is nothing but Shiva only.

But let’s here analyze this current verse in a different way. Let’s see what Vedas and Upanishads have to say about this claim of superiority.

Rudra is the highest Brahman of Vedas beyond whom nothing exists.

“yo vai rudraH sa bhagavAnyachcha tejastasmai vai namonamaH |” (Atharvasiras Upanishad 2:19)
“He who is Rudra, he alone is Bhagawan. He is the Supreme Light and we salute him again and again”.

“yasminnida.n sarvamotaprota.n tasmAdanyanna para.n ki~nchanAsti |
na tasmAtpUrva.n na para.n tadasti na bhUta.n nota bhavya.n yadAsIt.h |” (Atharvasiras Upanishad 5:05)
“There is none greater than him (Rudra), on whom all the worlds are strung like beads. Over ages, nothing so far in the past was ever greater than him and nothing is going to be greater than him in future”.

The above verses are sufficiently straight forward to explain that Bhagwad Gita verse (BG. 7.7) is spoken by Lord Shiva only and it’s a glorification of his own attributes. But in order to make this fact established firmly in our minds, let’s study some more evidences from Shriuti.

It is only Lord Shiva who transcends everything and is the highest Brahman. There is nothing superior to Shiva. We have the following verse from Yajurveda which also testifies this.

“yo vedaadau svaraH prokto vedaante cha pratishhThitaH
tasya prakR^itiliinasya yaH paraH sa maheshvaraH ” (Taittiriya Aranyaka 10.12.3.17)
“It is Lord Maheshwara who transcends 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”.

The above verse states that Lord Shiva is beyond the Omkara that is recited before studying Vedas and also is beyond the knowledge of Upanishads. This itsel;f is enough to understand that there is nothing beyond lord Shiva.

But the above verse from Yajurveda is not as easy in meaning as it looks like, so I would like to elaborate its real meaning here. Yajurveda in the Sri Rudram (Anuvaka 8) portion states about Lord Shiva as, “namastaraya cha”, which means, Salutations to Lord Rudra who is the Pranava Mantra – OM. And same Yajurveda’s Taittiriya Aranyaka quoted above states that Maheshwara transcends Omkara. Do these two verses contradict? Definitely not! Omkara has two aspects, it is ‘nAda-brahma’ when it is seen in its ‘Ahata’ aspect; and when it is realized in its ‘anAhata’ aspect it is one with the Brahman. Sound has two forms, ‘Ahata (which is audible)’ and ‘anAhata (which transcends the attribute of sound)’. Omkara in Ahata form when culminates in silence it becomes Omkara in Anahata. Silence is Brahman. Chanting (Japa) in silence mode (Anahata) is termed, “Ajapa”. This concept of Ajapa and Anahata is explained in Yoga Chudamani Upanishad also. When Rudra imparts the Taraka Mantram (OM) in the ears of dying people in Varanasi, he spells the Ahata-Omkara in the ears of the people, and merges them within himself (which is Moksham). This means, the Ahata-nAdam of Omkara takes one towards the anAhata-nAdam which is Omkara in silence which is identical to Brahman and has nothing superior than that stage. Even the great sages began their spiritual life by chanting omkara with sound, and studied scriptures and Vedas, and at a later stage of higher spiritual enlightenment they remained silent and used to chant Omkara within their mind, that chanting doesn’t emit any sound since that is Omkara in silence (anAhata). And that way only one goes close towards Brahman-realization. So, there is no contradiction in the two verses of Yajurveda. Lord Rudra is the highest Brahman as the anAhata-Omkara (Omkara in silence) and from him only the shabda-brahman (Ahata Omkara) was produced which he imparts to the dying men in Kashi and takes them within himself. So, Lord Shiva is the Omkara (as the Shabda-Brahman) but again he transcends Omkara (as the Shuddha-Brahman). He is the one without a second.

This concept of omkara in silence being Brahman has been explaind in the below verse in simple words.

“kaa.nsyaghaNTaaninaadastu yathaa liiyati shaantaye |
o~Nkaarastu tathaa yojyaH shaantaye sarvamichchhataa | (Brahmavidya Upanishad 12)
yasminviliiyate shabdastatparaM brahma giiyate |
dhiya.n hi liiyate brahma so.amR^itatvaaya kalpate |” (Brahmavidya Upanishad 13)
“And just as the sound of a metal utensil – or of a gong dies in silence – so he, who seeks the All lets the OM sound fade away in silence. For that wherein the sound fades away is the Brahman, the higher. Yea, the whole sound is Brahman and conduces to immortality”.


Let’s see few more proofs of Lord Shiva’s supremacy from Vedas.

Tattiriya Aranyaka states clearly that Lord Shiva (Ardhanareeshwara) is the param-brahman, purusha, truth, and righteousness.

“R^itam satyaM paraM brahma purushha.n kR^ishhNapi~Ngalam.h |
uurdhvareta.n viruupaaksha.n vishvaruupaaya vai namo namaH |” (Taittiriya Aranyaka 10.23.1)
“Supreme Brahman, the Absolute Righteousness (rita) and Truth (satyam), is the androgynous purusha the Umamaheshvara (or Ardhanareeshwara), dark blue and reddish brown in hue, absolutely chaste (having semen rised up) and possessing uneven eyes (three eyed) . Salutations to Him alone who is the Soul of the universe, or whose form is the universe”.

Lord Shiva is the supreme Purusha stated in Vedas. There is nothing beyond Purusha since Purusha (Rudra) is the Para-Brahman.

“ekaakshara.n tvakshare.atraasti some sushhumnaayaa.n cheha dR^iDhii sa ekaH |
tva.n vishvabhuurbhuutapatiH puraaNaH parjanya eko bhuvanasya goptaa |” (Ekakshara Upanishad 1)
“praaNaH prasuutirbhuvanasya yonirvyaapta.n tvayaa ekapadena vishvam.h |
tva.n vishvabhuuryonipaaraH svagarbhe kumaara eko vishikhaH sudhanvaa |” (Ekakshara Upanishad 3)
Thou art the one Imperishable in the Imperishable, conjoint with Uma. As known by means of Susumna, here (on the empirical plane), the one firm (Principle art Thou). Thou art the ancient source of the world, the Lord of beings; Thou the Parjanya (the Principle of life-giving water), the Protector of the world. Thou art the Principle of life; Thou the manifestation (the manifested world); Thou the source of the world; by a quarter hast Thou pervaded this world. Thou art the world’s birth, the cause, the life supreme, and the child in the womb armed with the excellent bow and arrow”.

Note the above verse from Ekakshara Upanishad which clearly states that from Lord Rudra’s one quarter only this entire creation emerged. This is the same thing stated in Purusha Suktam of Rig Veda about Bhagwan Rudra as follows.

“tripādūrdhva udait puruṣaḥ pādo.asyehābhavat punaḥ | tato viṣvaṃ vyakrāmat sāśanānaśane abhi |” (Rig Veda 10:90:4)
“Three quarters of his are beyond all this; all of this creation is but from one quarter of him. Again and again, all that eats, and that eats not appeared from this one quarter of His.”

Same has been stated about Bhagawan Rudra’s infinite Agni-Linga as follows.

“yátra skambháḥ prajanáyan purāṇáṃ vyávartayat | ékaṃ tád áṅgaṃ skambhásya purāṇám anusáṃviduḥ |” (Atharva Veda 10:7:26)
“Where Skambha (Agni-Linga) generating gave the Ancient World its shape and form, They recognized that single part of Skambha (Linga) as the Ancient World.”

From above verses it should be clear by now that Purusha of Vedas is Rudra, hence Rudra is the Brahman above whom there is nothing superior. Let’s now see some verses supporting Rudra’s supremacy in direct words.

“yasmaat.h para.n naaparamasti ki.nchidyasmaannaNiiyo na jyaayo.asti kashchit.h |
vR^ixa iva stabdho divi tishhThatyekastenedaM puurNaM purushheNa sarvam.h |” (Svetaswatara Upanishad 3:09)
“The whole universe is filled by the Purusha (Rudra), to whom there is nothing superior, from whom there is nothing different, than whom there is nothing either smaller or greater; who stands alone, motionless as a tree, established in His own glory”.

“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”.

“mahaan.h prabhurvai purushhaH satvasyaishha pravartakaH |
sunirmalaamimaaM praaptimiishaano jyotiravyayaH |” (Svetaswatara Upanishad 3:12)
“He, indeed, is the great Purusha, the Lord of creation, preservation and destruction, who inspires the mind to attain the state of stainlessness. He is the Ruler and the Light that is imperishable”.

Lord Rudra has no boss above him. He is the only boss of entire creation including all gods and creatures. Other Gods are incapable of ruling over everything with perfection. It’s only Lord Rudra who is capable since he is the highest God and hence he continues to be the ruler forever.

“ya iishe.asya jagato nityameva naanyo heturvidyata iishanaaya |” (Svetaswatara Upanishad. 6:17)
“He rules this world for ever, for no one else is able to rule it”.

“na tasya kaarya.n karaNa.n cha vidyate na tatsamashchaabhyadhikashcha dR^ishyate |
paraasya shaktirvividhaiva shruuyate svaabhaavikii GYaanabalakriyaa cha |” (Svetaswatara Upanishad 6:08)
“There is no effect and no cause known of him, no one is seen like unto him or better; his high power is revealed as manifold, as inherent, acting as force and knowledge”.

“na tasya kashchit.h patirasti loke na cheshitaa naiva cha tasya liN^gam.h |
sa kaaraNa.n karaNaadhipaadhipo na chaasya kashchijjanitaa na chaadhipaH (Svetaswatara. Upanishad. 6:09)
“No one in the world is His master; there is no ruler who has control over him, not even a sign of him exists who rules him. He is the cause of all, and the ruler of individual souls. He has no parent, nor is there any one who is His lord”.

Rudra is the only one god who exists; there is none who is his match. All gods, creatures and entire creation is his own reflection.

“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 one and only one. There is none second to him. 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”.

“tasyottarataH shiro dakShiNataH pAdau ya uttarataH sa o~NkAraH ya o~NkAraH sa praNavaH yaH praNavaH sa sarvavyApI yaH sarvavyApI so.anantaH yo.anantastattAra.n yattAra.n tatsUkShma.n tachChukla.n yachChukla.n tadvaidyuta.n yadvaidyuta.n tatparaM brahma yatparaM brahma sa ekaH ya ekaH sa rudraH ya rudraH yo rudraH sa IshAnaH ya IshAnaH sa bhagavAn.h maheshvaraH |” (Atharvasiras Upanishad 3:6)
“The head of “the sound of Om” is on your left side. Its feet are on your right side. That “Sound of Om” is the Pranava (primeval sound). That Pranava is spread everywhere. That which is everywhere is the greatest. That which is limitless, shines like a white star. That which is also called Shuklam (seminal fluid- the basic unit of life) is very very minute. That which is minute is like a lightning power. That which is like lightning power is the ultimate Brahman. That Brahman is one and only one. That one and only one is Rudra, it is also the Eeshana, it is also the ultimate God and it is also the lord of all things”.

Conclusion: – It is truly clear that Bhagwad Gita verse (BG. 7.7) is spoken by Lord Shiva only through the mouth of Krishna and this is a glorification of Lord Shiva’s attribute of supremacy only.

BHAGAVAD GITA Verse(s) (BG. 7.8)

raso ’ham apsu kaunteya prabhasmi sasi-suryayoh
pranavah sarva-vedesu shabdah khe paurusam nrsu | (BG. 7.8)
“Taste I am in the waters, O son of Kunti, (and) I am the splendour of both the moon and the sun, I am the Om in all the Vedas, the sound in space, and the manliness in men”.

Reasoning & Analysis:

Here we need to identify who is the Lord as per Vedas who is present as the essence in waters, as the lustre in sun and moon, and as the OM in Vedas, the sound in space (thunder) and manliness in men. Let’s see the evidences from Vedas.

Vedas recognize only Lord Rudra as anything and everything. From atoms to galaxies, it is only Lord Rudra who exists and pervades. Rudra is indeed everything, and the Bhagwad Gita verse (BG. 7.8) is only a very small subset of Rudra’s infinite properties. Let’s see few verses now.

“sarvo vai rudrastasmai rudraya namo astu |” (Taittiriya Aranyaka 10:24:1 of Yajurveda)
“All this is verily Rudra. To Rudra we offer our salutations.”

“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”.

Because Rudra is infinite and his qualities are also infinite, so the above verses describe Rudra’s infinite properties in a generic sense. But in particular also we have certain evidences from Vedas as follows.

“Yo rudro agnau yo apsu ya oshhadhishhu
Yo rudro vishva bhuvanaaavivesha
tasmai rudraya namo astu |” (YajurVeda 5:5:9-i or Taittiriya Samhita 5.5.9.3)
“The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage”.

Rudra is the one who created Chandrama (moon) and also he is the one whose lustre shines the moon in waxing and waning fashion. Rudra’s lustre shines the moon with full splendor on the full moon day and he takes away his lustre from the moon on the new moon day and in between these two extremities the splendor of moon keeps waxing and waning. But all these phenomena related to the splendor of moon, the new moon and full moon nights, and the moon itself are Rudra only. Nothing is different from Rudra. This concept has been expressed in symbolic words in Atharva Veda as follows

” 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”.

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

“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”.

Similarly there is another story in Yajurveda where it has been clearly stated that it’s by the grace of Lord Rudra that Sun (Aditya) gained his splendor, the same is depicted below. Soma is the healing aspect of Rudra and Rudra only is the highest physician as per Rig Veda (2:33:4), and Rig Veda (2:33:7).

“asav adityo na vy arocata tasmai devah prayascittim aichan tasma etam
somaraudram carum nir avapan tenaivasmin rucam adadhus |” (Yajurveda 2:2:10)
“Yonder sun did not shine, the gods sought an atonement for him, for him they offered this oblation to Soma and Rudra: verily thereby they bestowed brightness upon him. If he desires to become resplendent, he should offer for him this oblation to Soma and Rudra; verily he has recourse to Soma and Rudra with their own portion; verily they bestow upon him splendour; he becomes resplendent”.

And again, we shouldn’t see any duality between Rudra and Sun also. Nothing is different from Rudra. Even the Sun is a manifestation of Rudra only as shown below.

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

Rudra is the supreme light and he is the only Bhagawan whose splenour illuminates all illuminaries.

“yo vai rudraH sa bhagavAnyachcha tejastasmai vai namonamaH |” (Atharvasiras Upanishad 2:19)
“He who is Rudra, he alone is Bhagawan. He is the Supreme Light and we salute him again and again”.

In any system, be it the cosmos or just a country or any organization; law and order are the most significant things which are indispensable. Where there is no law and order, there one can expect only total chaos. Any organization which functions well, its success is only based on the discipline, law, and order. Same rule holds true for cosmos and gods also. We have seen above how the Sun god stopped shining once and Rudra imparted him luster again. Think what would happen if there is no strictness imposed on these Gods and they take a day-off or go for a big vacation? Surely there will be disturbance in universal functions. So, again it is lord Rudra who remains strict and by his fear makes these gods shiver under his bossism. That’s the reason because of the fear of Bhagwan Rudra everyone in the cosmos functions with discipline. Even Sun shines because of fear of Rudra. Sri Rudram of Yajurveda begins its praise to Rudra by offering salutations to Rudra’s anger.

“yadida.n ki.n cha jagat.h sarvaM praaNa ejati niHsR^itam.h |
mahad.hbhayaM vajramudyataM ya etadviduramR^itaaste bhavanti |” (Katha Upanishad II.3.2)
“All this universe, evolved (from Prana), moves in prana (Rudra); the most frightful like an uplifted thunderbolt. Those who know this become immortal”.

“bhayaadasyaagnistapati bhayaattapati suuryaH |
bhayaadindrashcha vaayushcha mR^ityurdhaavati paJNchamaH |” (Katha Upanishad II.3.3)
“For fear of Him, fire burns; For fear of Him, shines the sun; For fear of Him, Indra and Vayu function; For fear of Him, death, the fifth, stalks on the earth”.

“so.aha.n sarvAkAraH . yato vA imAni bhUtAni jAyante |
yena jAtAni jIvanti . yatprayantyabhisa.nvishanti . taM mAmeva
viditvopAsIta . bhUtebhirdevebhirabhiShTuto.ahameva . bhIShAsmAdvAtaH
pavate . bhIShodeti sUryaH . bhIShAsmAdagnishchendrashcha . somo.ata
eva yo.aha.n sarveShAmadhiShThAtA sarveShA.n cha bhUtAnAM
pAlakaH . so.ahaM pR^ithivI . so.ahamApaH . so.aha.n tejaH . so.aha.n vAyuH |
so.aha.n kAlaH . so.aha.n dishaH . so.ahamAtmA . mayi sarvaM pratiShThitam.h |
brahmavidApnoti param.h . brahmA shivo me astu sadAshivom.h |” (Bhasma Jabala Upanishad)
“I myself am that Great Lord Siva, God of all gods, and the Supreme Controller of all the universes. I am that Brahman, I am Omkara; I am the Creator, Preserver and Destroyer of all. Through My terror only, vayu blows, through my terror only Surya shines, through my terror only fire burns, Indra et al also function properly through my terror. I am this world and the five elements. I am the Highest Truth that exists, the Brahman of the Upanishads”.

Further Svetaswatara Upanishad clearly states about Lord Rudra stating that with his splendor only all illuminaries shine as follows.

“na tatra suuryo bhaati na chandrataaraka.n nemaa vidyuto bhaanti kuto.ayamagniH |
tameva bhaantamanubhaati sarva.n tasya bhaasaa sarvamida.n vibhaati | (Svetaswatara Upanishad 6:14)
“The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is illuminated”.

It is Bhagawan Rudra who is the Omkara as per Vedas. Yajurveda in the Sri Rudram (Anuvaka 8) portion states about Lord Shiva as, “namastaraya cha”, which means, “Salutations to Lord Rudra who is the Pranava Mantra – OM”.

Rudra is the firmament, lightening strikes (Thunders), earth heaven and everything. The below verses from Vedas confirm the same.

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

Asani (Thunderbold / Lightening in the sky) became such like because of Lord Rudra:

“tamabravīdaśanirasīti | tadyadasya tannāmākarodvidyuttadrūpamabhavadvidyudvā
aśanistasmādyaṃ vidyuddhantyaśanirabadhīdityāhuḥ so ‘bravījjyāyānvā ato ‘smi
dhehyeva me nāmeti |” (Shatapatha Brahmana 6:1:3:14)
“He said to him, ‘Thou art Asani.’ And because he gave him that name, the lightning became suchlike, for Asani is the lightning: hence they say of him whom the lightning strikes, ‘Asani has smitten him.’ He said, ‘Surely, I am mightier than that: give me yet a name!’”

And when Rudra himself dwells within all the creatures, and he himself is all the creatures also; there is no question of some other third party becoming the manliness of men. The bodies are inert without Purusha. It is the indwelling Purusha only who illuminates the bodies with consciousness, and hence whatever qualities exists viz. qualities of perception or qualities of mind, or qualities of personality, or physical qualities, genotypic or phenotypic attributes, everything functions because of the indwelling Atman (Purusha). Pourusham (manliness) is one among those many qualities which become alive because of the presence of Purusha. And Purusha who is the Atman is none other than Bhagawan Rudra only.

“eko devaH sarvabhuuteshhu guuDhaH sarvavyaapii sarvabhuutaantaraatmaa |
karmaadhyaxaH sarvabhuutaadhivaasaH saaxii chetaa kevalo nirguNashcha |” (Svetaswatara Upanishad 6:11)
“He is the one God, hidden in all beings, all-pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver , the only one, free from qualities”.

Conclusion: – So, all the attributes described in Bhagwad Gita verse (BG. 7.8) are the attributes of Lord Shiva only and he was the speaker of this Bhagwad Gita from the mouth of Lord Krishna.

BHAGAVAD GITA Verse(s) (BG. 7.9)

punyo gandhah prithivyam ca tejas casmi vibhavasau
jivanam sarva-bhutesu tapas casmi tapasvisu | (BG. 7.9)
“I am the fragrant odour in earth, the splendour in fire, the life in all (living) creatures, and penance in ascetics”.

Reasoning & Analysis:

This Bhagwad Gita verse is a direct adaptation and modification of the following verse of Yajurveda.

“Yo rudro agnau yo apsu ya oshhadhishhu
Yo rudro vishva bhuvanaaavivesha
tasmai rudraya namo astu |” (YajurVeda 5:5:9-i or Taittiriya Samhita 5.5.9.3)
“The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all beings, to that Rudra be homage”.

Penance (Tapas) is a kind of Vidya (knowledge) which comprises of mastery over the ‘Pancha Mudras’ (Five postures of meditation) viz. Khechari, Bhoochari, Madhyama, Shanmukha, Shambhavi; penance comprises of the knowledge of Tarakayogam, Sankhyayogam, Amanashkhayogam; Penance also comprises of Lakshyayraiambakam (Bahya lakshyam, Madhya lakshyam, and Antar lakshyam). So, penance or any Yogic austerity as a matter of fact is not something one can achieve simply by sitting and chanting the name of the God. The only difference between Yoga and Tapasya is that tapasya is done with a desire of some fruit but Yoga is done with the dsire of realization, but both requires same knowledge of yogic techniques, and without the basic knowledge of Yoga one can’t perform Tapasya.

And the knowledge required to perform Yoga or Tapasya is again gifted by Lord Shiva only. In fact all kinds of Vidya (knowledge) are ruled by Lord Shiva only as supported by below verse.

“iishaanaH sarvavidyaanaamiishvaraH sarvabhuutaanaaM |
brahmaadhipatirbrahmaNo.adhipatirbrahmaa shivo me astu sadaashivom.h |” (Taittiriya Aranyaka 10.21.1)
“May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava”.

Conclusion: – This Bhagwad Gita verse (BG. 7.9) is again a direct evidence that the speaker of Bhagwad Gita is Lord Shiva only.

BHAGAVAD GITA Verse(s) (BG. 7.10)

bijam mam sarva-bhutanam viddhi partha sanatanam
buddhir buddhimatam asmi tejas tejasvinam aham | (BG. 7.10)
“Know me, O son of Pritha, to be the eternal seed of all beings. I am the intelligence of all creatures endued with intelligence, the glory of all glorious objects”.

Reasoning & Analysis:

Eternal seed of all beings means the continuity aspect of life. It’s from the supreme lord that the creatures keep taking birth. All the creatures who lived in the past, who are living at present and who would take birth in future all come from the supreme being only. And Vedas recognize only Lord Rudra as the eternal seed of all beings. We have the following evidences in support of this claim.

“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)”.

Same fact is revealed by Skhambha suktam for lord Shiva as follows.

“utáiṣāṃ pitótá vā putrá eṣām utáiṣāṃ jyeṣṭhá utá vā kaniṣṭháḥ
éko ha devó mánasi práviṣṭaḥ prathamó jātáḥ sá u gárbhe antáḥ” (Atarva 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.”

And even Upanishad confirms the same.

“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”.

Now let’s touch the second aspect of BG. 7.10 which is “intelligence of all creatures endued with intelligence”. Intelligence (Buddhi) is something which shines because of the presence of Atman in the living being. Intelligence, consciousness, reasoning etc. are the splendors gifted by Atman. And all bodies get illuminated with intelligence due to Lord Rudra only. The below verse has two types of interpretations, at superficial level it means that all the luminaries are illuminated by Rudra; and at the philosophical (Tatwam) level, it has much more broader meaning. At the Tatwam level it not only means to convey that all shining bodies reflect Rudra’s brilliance but also the consciousness, chit, intellect which illuminate bodies are the reflections of Rudra (Atman)’s splendor (intelligence) only.

“na tatra suuryo bhaati na chandrataaraka.n nemaa vidyuto bhaanti kuto.ayamagniH |
tameva bhaantamanubhaati sarva.n tasya bhaasaa sarvamida.n vibhaati |” (Svetaswatara Upanishad 6:14)
“The sun (implies intellect) does not shine there, nor the moon (implies manas-mind) and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lightened”.

And it is again Bhagawan Rudra who is the most glorious of all the glorious ones as stated in below verse.

“śreṣṭho jātasya rudra śriyāsi tavastamastavasāṃ vajrabāho |
parṣi ṇaḥ pāramaṃhasaḥ svasti viśvā abhītī rapaso yuyodhi |” (Rig Veda 2.33.3)
“In glory thou art the most glorious of all that exists, O Rudra, the strongest of the strong, thou wielder of the thunderbolt! Carry us happily to the other shore of our anguish, and ward off all assaults of mischief”.

Conclusion: – With the above analysis it is again clear to us that the person speaking Gita verse (BG. 7.10) is Bhagawan Rudra, the verses are Rudra’s glories and the mediator is Sri Krishna.

BHAGAVAD GITA Verse(s) (BG. 7.11)

balam balavatam caham kama-raga-vivarjitam
dharmaviruddho bhutesu kamo ’smi bharatarsabha | (BG. 7.11)
“I am also the strength of all that are endued with strength, (myself) freed from desire and attachment, and, O bull of Bharata’s race, am the desire (Kama), consistent with duty, in all creatures”.

Reasoning & Analysis:

As per shruti, it is again Lord Rudra who bestows strength and power to everyone including Gods also. It is Lord Rudra’s strength which gets reflected in all the entities possessed of strength.

“yo devaanaaM prabhavashchodbhavashcha vishvaadhipo rudro maharshhiH |
hiraNyagarbha.n janayaamaasa puurva.n sa no buddhyaa shubhayaa sa.nyunaktu” (Sve Upa. 3:4)
“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!”

Lord Shiva is the para-Brahman who is beyond all the qualities of samsaara and he is not bondaged into the cage of worldly qualities. He is above everything. He is beyond the qualities of desire, attachment, anger etc. but he is infact beyond all the six sheaths (koshas), six vikaras and likewise. Here is what lord Shiva himself spoke about himself in the following Upanishad:

“shhaDvikaaravihiino.asmi shhaTkoshharahito.asmyaham.h |
arishhaDvargamukto.asmi antaraadantaro.asmyaham.h |” (Maitreya Upanishad 3:18)
“I am devoid of the six changes (of birth, death, ageing etc.,), I am without the six sheaths (the gross material body, etc.,); I am free from the group of six (internal) enemies (passions, anger, greed etc.,) and I am the witness, being the supreme God”.

Since Lord Shiva is the Brahman he is beyond the attributes of desire etc., but he himself is the primordial Kama (desire) also, that’s why from his Kama only this universe was generated. He when remains inactive is Brahman the witness, and when he becomes active he is the Eshwara the cause of all causes. As saint Appar says, Shiva when remains in his Nirguna form, he and his Shakti (Tripurasundari) doesn’t remain different, they become totally inseparable. And one can say in that state Shiva alone exists. He is called Brahman by Vedanta followers. In the very beginning, there was only this ParaShiva alone, motionless, changeless, SatChidAnanda Parabrahman. There was no duality. He alone existed. There arose a “desire” in him to become many. That first and foremost desire is called as the “Primordial Desire”. Shiva remains always as a changeless Brahman. Any kind of motion within him is caused by his Shakti, she is called as Kameshwari, Lalita Tripurasundari, Adi Shakti, Bhavani etc. So, when this desire to become many arisen in his soul, his Energy came into her existence and then their first primordial desire gave rise to the universe, Gods goddesses, pancha bhuta, etc.

“kaamas tad agre sam avartataadhi manaso retah prathamam yad aasit |” (Rig Veda 10:129:4)
“Kama rose in the beginning, Kama, the primal seed and germ of Spirit”.

Not only this much, it is again Lord Shiva who continues the life in these worlds by remaining there as the Kama. Lord Shiva is the Kameshwara and his consort Tripurasundari is called as Kameshwari and whatever life propages, it’s all because Shiva acts as the agency called ‘Kama (Desire)’ for propagation or procreation of life. Also, he himself procreates himself, means whatever life forms exists (be it celestial gods or earthly creatures), all are procreated by him and at the same time all are he himself.

Atharve Veda has a detailed hymn totally edicated to Kameshwara (Shiva) praising his desire aspect asking him for protection etc. Here is one verse for reference from that great hymn.

“duṣvápnyaṃ kāma duritáṃ ca kamāprajástām asvagátām ávartim |
ugrá ī́śānaḥ práti muñca tásmin yó asmábhyam aṃhūraṇā́ cíkitsāt |” (Atharva Veda 9:2:3)
“Evil dreams, O Kâma, and misfortune, O Kâma, childlessness, ill-health, and trouble, do thou O ugrá O ī́śānaḥ , let loose upon him that designs evil against us!”

In the above verse Kama is refered to as ‘Ugra’ and ‘Ishana’ since Kama is none other than Shiva. And as explained above, it’s again Lord Shiva whose forms are all the creatures born in past, present and to be born in future.

“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.”

“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”.

Conclusion: – From the above analysis it is evident that Bhagwad Gita verse (BG. 7.11) is totally a glorification of Lord Shiva’s qualities and the speaker is Lord Shiva himself who is preaching about his own nature to Arjuna through the mouth of the messenger called Krishna.

BHAGAVAD GITA Verse(s) (BG. 7.12)

ye caiva sattvika bhava rajasas tamasas ca ye
matta eveti tan viddhi na tv aham tesu te mayi | (BG. 7.12)
“And all existences which are of the quality of goodness, and which are of the quality of passion and quality of darkness, know that they are, indeed, from me. I am, however, not in them, but they are in me”.

Reasoning & Analysis:

In order to understand this current section more clearly I would recommend the readers to go through the analysis done on Bhagwad Gita verses (BG. 7.5) and (BG. 7.6). And then continue with this current section.

Well, this current verse is again a tale of Lord Shiva only. All the living beings are composed of three qualities viz. Satwa, Rajas and Tamas. Whichever quality remains predominant in a person, that person exhibits the attributes of that quality itself. But all the creatures do contain those three qualities in some proportion. We have numerous times seen in previous sections that all the creatures and entire creation manifests from Lord Shiva only. Lord Shiva with the help of his Prakriti (Uma or Aditi) creates the universe and all beings, and then he entires into them to make them alive. That’s why Shiva is the father of all and Uma (Aditi) is the mother of all. Shiva is not only the sire of all creatures, but he is the sire of celestial gods also. Let’s first re-visit these verses below and then proceed with the analysis further.

“ékacakraṃ vartata ékanemi sahásrākṣaraṃ prá puró ní paścā |
ardhéna víśvaṃ bhúvanaṃ jajā́na yád asyārdháṃ kvà tád babhūva |” (Atharva veda 10:8:7)
“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?”

“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”.

Shiva and Uma are not different. They are two aspects of their own self. All the Gods and creatures are from Aditi (Uma).

“aditirdyauraditirantarikṣamaditirmātā sa pitā sa putraḥ
viśve devā aditiḥ pañca janā aditirjātamaditirjanitvam ” (RV 1:89:10)
“Aditi is the heaven, Aditi is mid-air, Aditi is the Mother and the Sire and Son. Aditi is all Gods, Aditi five-classed men, Aditi all that hath been born and shall be born”

It is understood by us that all creatures are actually composed of three qualities and all of them take birth from Shiva only. But in fact even the Trinity Gods viz. Brahma (Creator), Vishnu (Preserver) and Rudra (Destroyer deity) are Lord Shiva’s manifestations only. Lord Shiva manifests himself as three, to support the administration of the universe. From Lord Shiva’s Satva element Vishnu appears, from Lord Shiva’s Rajas element Brahma appears and from Lord Shiva’s Tamas element Rudra (the destroyer) appears. But still this is only a projection, and there is no duality, it is lord Shiva himself who remains in those three forms also. Not only this, Lord Shiva takes eightfold forms as Vasus, elevenfold forms as Maruts (Rudras), and twelvefold forms as Adityas. But essentially all are Shiva only.

This is evident in the below verse from Maitrayani Brahmana Upanishad.

“tamo vaa idamekamaasa tatpashchaatpareNerita.n vishhayatvaM |
prayaatyetadvai rajaso ruupa.n tadrajaH khalviirita.n vishhamatvaM |
prayaatyetadvai tamaso ruupa.n tattamaH khalviirita.n tamasaH |
sampraasravatyetadvai sattvasya ruupa.n tatsattvameverita.n |
tatsattvaatsaMpraasravatso.n.asho.aya.n yashchetanamaatraH |
pratipurushha.n kShetraj~naH saN^kalpaadhyavasaayaabhimaanaliN^gaH |
prajaapatistasya proktaa agryaastanavo brahmaa rudro vishhNurityatha |
yo ha khalu vaavaasya raajaso.n.asho.asau sa yo.ayaM brahmaatha yo ha |
khalu vaavaasya taamaso.n.asho.asau sa yo.aya.n rudro.atha yo ha |
khalu vaavaasya saatviko.n.asho.asau sa eva.n vishhNuH sa vaa eshha |
ekastridhaabhuuto.ashhTadhaikaadashadhaa dvaadashadhaaparimitadhaa |
chodbhuuta udbhuutatvaadbhuuteshhu charati pratishhThaa |
sarvabhuutaanaamadhipatirbabhuuvetyasaavaatmaantarbahishchaantarbahis hcha |” (Maitrayani Upanishad 5:2)
“’In the beginning darkness (tamas) alone was this. It was in the Highest, and, moved by the Highest, it becomes uneven. Thus it becomes obscurity (ragas). Then this obscurity, being moved, becomes uneven. Thus it becomes goodness (sattva). Then this goodness, being moved, the essence flowed forth. This is that part (or state of Self) which is entirely intelligent, reflected in man (as the sun is in different vessels of water) knowing the body (kshetragña), attested by his conceiving, willing, and believing, it is Pragâpati, called Visva. His manifestations have been declared before. Now that part of him which belongs to darkness, that, O students, is he who is called Rudra (the destroyer deity, not to be confused with Shiva). That part of him which belongs to obscurity, that, O students, is he who is called Brahmâ. That part of him which belongs to goodness, that, O students, is he who is called Vishnu. He being one, becomes three (Brahma, Vishnu, Rudra), becomes eight (Vasus), becomes eleven (Rudras or maruts), becomes twelve (Adityas), becomes infinite. Because he thus came to be, he is the Being (Purusha), he moves about, having entered all beings, he has become the Lord of all beings. He is the Self within and without, yes, within and without”.

“kaarya.n vishhNuH kriyaa brahmaa kaaraNa.n tu maheshvaraH |
prayojanaartha.n rudreNa muurtirekaa tridhaa kR^itaa |” (Rudrahridayopanishad 15)
“The effect is Vishnu. The action is Brahma. The cause is Maheshwara. For the benefit of the worlds. Rudra (Shiva) has taken these three forms.”

So, it is evident that from Lord Shiva only all the creatures possessing the three qualities emerge and even the three deities (possessing the three qualities separately) manifested from Bhagawan Rudra (Shiva) only.

The indestructible being Shiva dwells inside the universe in every atom as the indweller but he is not totally confined within any entity. In fact Lord Shiva is infinite and universe is just one quarter part of his infinite existence. So, even though Shiva pervades inside the universe, he is not contained totally in it. He is within as well as out. But entire universe is contained within Shiva. That’s what the latter part fo Bhagwad Gita verse (BG. 7.12) conveys. Same is conveyed by lord Shiva in the following verse of Upanishad.

“na jagatsarvadrashhTaasmi netraadirahitosmyaham.h |
pravR^iddho.asmi prabuddho.asmi prasanno.asmi paro.asmyaham.h |” (Maitreya Upanishad 3:14)
“I am not the world, I witness all and I am devoid of eyes, etc., I am immense, I am awake, I am serene and I am the highest – beyond everything”.

Conclusion: – It is evident from the above discussion that all the creation comprising of the three qualities takes its birth from Bhagawan Shiva and even though Shiva pervades entire universe and in all beings, he is not confined within the world, he is beyond, but the entire world is contained within Shiva. With this analysis we have again proved that Bhagwad Gita verse (BG. 7.12) is a tale of Lord Shiva and the speaker is Lord Shiva himself.

BHAGAVAD GITA Verse(s) (BG. 7.13), (BG. 7.14)

tribhir guna-mayair bhavair ebhih sarvam idam jagat
mohitam nabhijanati mam ebhyah param avyayam | (BG. 7.13)
daivi hy esa guna-mayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te | (BG 7.14)
“This entire universe, deluded by these three entities consisting of (these) three qualities knoweth not me that am beyond them and undecaying; since this illusion of mine, depending on the (three) qualities, is exceedingly marvellous and highly difficult of being transcended. They that resort to me alone cross this illusion”.

Reasoning & Analysis:

The entire universe comprises of three gunas (Qualities) and it is Lord Shiva’s prakriti (Tripura Sudnari) who is the supreme Maya (Illusion), although she is one, but appears as threefold viz. Red (Rajas – Mahalakshmi), White (Satva – Mahasaraswati), and Black (Tamas – Mahakali), and rules over the three Gunas and entire universe. She is the one under whose trance entire universe gets deluded and she triumphs by beguiling the entire creation under her illusion. She being the science (potency) of Shambhu, only that illustrious deity Bhava can uncover the blanket of his maya from the eyes of the devotee. Without Mahadeva’s grace his Maya cannot be transcended. In Puranas we keep hearing the buzz word “Vishnu maya”, but that Maya is the consort of Shiva and only under his will it functions. She ONLY helps Vishnu in his tasks of protection whenever and wherever needed. She is not under his control, she is beyond even Vishnu and she is the potency of supreme Brahman (Shiva).

Therefore all those FAKE books like “Brahma Samhita” etc. which call Durga (Tripurasundari) as Krishna’s ‘maid servant’, are totally BOGUS and have no supporting evidence from Vedas or Upanishads. I would DISCOURAGE people from reading such fake texts and I would never recommend people to follow such demented philosophies where the Supreme Lord Shiva becomes a demi-god and servant and the supreme un-sailable Shakti becomes a maid servant.

Anyway, coming back to the context, here are few verses which describe the supreme Prakriti as the potency of Shiva.

“ajaamekaa.n lohitashuklakR^ishhNaaM bahviiH prajaaH sR^ijamaanaa.n saruupaaH |
ajo hyeko jushhamaaNo.anushete jahaatyenaa.n bhuktabhogaamajo.anyaH |” (Svetaswatara Upanishad 4:05)
“There is one unborn being (female), red, white, and black, uniform, but producing manifold offspring. There is one unborn being (male) who loves her and lies by her (Jiva); there is another (Eswara) who leaves her, while she is eating what has to be eaten”.

“athaasya yaa sahajaastyavidyaa muulaprakR^itirmaayaa lohitashuklakR^ishhNaa |
tayaa sahaayavaan devaH kR^ishhNapi~Ngalo mameshvara iishhTe |” (Shandilya Upanishad 3:01)
“Maheshvara (the great Lord) who is black and yellow rules with Avidya, Mula-Prakriti or Maya that is red, white and black and that is co-existent with him”.

Lord Shiva is the lord of the supreme Maya which deludes the entire jagat.

“maayaa.n tu prakR^iti.n vidyaanmaayina.n cha maheshvaram.h |
tasyavayavabhuutaistu vyaapta.n sarvamida.n jagat.h |” (Svetaswatara Upanishad 4:10)
“Know, then, that prakriti is maya and that Maheshwara is the Lord of maya. The whole universe is filled with objects which are parts of His being”.

She is the supreme power (parA shakti), not some ordinary power.

“saiShA parA shaktiH | saiShA shAMbhavIvidyA
kAdividyeti vA hAdividyeti vA sAdividyeti vA |
rahasyamomoM vAchi pratiShThA |” (Bahvricha Upanishad 3)
“She, here, is the Power supreme. She, here, is the science of Sambhu, either as the science beginning with ka, or as the science beginning with ha, or as the science beginning with sa. This is the secret Om grounded in the word Om”.

And my knowing Rudra or by surrendering to him or by obtaining his grace ONLY one can sail through his supreme Maya which is unsailable otherwise.

“tasyaabhidhyaanaadyojanaattattva bhaavaat.h bhuuyashchaante vishvamaayaanivR^ittiH |” (Svetaswatara Upanishad 1:10)
“From meditating on him (Rudra), from the knowledge of identity with him, from becoming one with him there is further cessation of all illusion (Supreme Maya) in the end”.

So, it shows that by resorting to Mahadeva’s lotus feet only one gets ferried from all illusions created by his own supreme potency and gains true realization.

Conclusion: – Bhagwad Gita (BG. 7.13) and (BG. 7.14) are the glories of Lord Shiva’s supreme potency (Tripurasundari) and the speaker is definitely Lord Shiva and the mediator is Krishna.

BHAGAVAD GITA Verse(s) (BG. 7.15)

na mam duskritino mudhah prapadyante naradhamah
mayayapahrta-jnana asuram bhavam asritah | (BG. 7.15)
“Doers of evil, ignorant men, the worst of their species, robbed of their knowledge by (my) illusion and wedded to the state of demons, do not resort to me”.

Reasoning & Analysis:

This verse looks very simple but it needs a lot of indepth understanding. This seemingly simple verse includes answers to many questions like, ‘why should one resort to the supreme god’, ‘what is the goal of life’, ‘why doesn’t a wicked man gain the realization of this supreme god?’, ‘How does one get uncurtained from the veil of Maya?’ etc.

Let’s first understand the goal of life and then we’ll see why some people gain the lord’s realization and why some evil minded people remain deluded by Lord’s maya.

The highest goal of human life is Moksha (liberation). For the same only one needs to resort to the supreme lord through devotion or realize oneness with the supreme lord through knowledge. But only few are able to traverse on this right path because they are the righteous and sinless souls. The wicked ones do not resort to the supreme lord because they fail to see through the Maya of the supreme lord. One becomes able to tear the blanket of Maya only when the lord of Maya becomes pleased on that being. And the lord of Maya gets pleased when this being resorts to him through devotion or through knowledge.

For the Self-realized yogis who are Jeevana Mukta these are the charecteristics.

“ha.nsaachaaraH .sarvabhuutaantarvartii ha.nsa iti pratipaadanam.h |” (Nirvana Upanishad 23-24)
“Their conduct is in consonance with the realization of the oneness of the Self and Brahman (Hamsa). They demonstrate to disciples (by their conduct) that Brahman (Hamsa) is present in all beings”.

Brahman is also called as Hamsa. Hamsa is nothing but ‘Soham’ in reverse order. Till the time the devotee is in illusion, he seeks ‘hamsa’. When he gets realized, he realizes ‘ Soham (sa + aham = I am he)’. And this ‘soham’ is again another way of stating ‘shivoham’. That is to state that ‘hamsa’, ‘soham’, ‘brahman’ all are nothing but the terms used to describe oneness with ‘Shiva’ because Shiva is the Brahman of Vedas.

This is the reason why Nirvana Upanishad further states the same fact as follows. It states that for the realized Yogi oneness with Brahman (Siva) is their sleep, where sleep means cessation of their cycle of births and deaths (implies Liberation).

“shivayoganidraa cha |” (Nirvana Upanishad 25)
“The oneness with Siva is their sleep”.

And there are numerous paths which take one towards Shiva (Brahman). The same is stated as follows.

“vishhNuvidhyaadishataabhidhaanalakshyam.h |” (Nirvana Upanishad 29)
“The (worship of) gods named Vishnu, Brahma and a hundred others culminates (in Brahman)”. Which imples – culminates in Shiva as per verse 25 seen above.

But this realization is made available only when the Maya of Shiva gets removed. Maya is removed when the knowledge of Brahman (Shiva) shines in one’s self. And the knowledge of Brahman (Shiva) shines only when Maya is removed. And Maya gets removed only by the grace of Mahadeva.

“svaprakaashabrahmatattve shivashaktisampuTita prapaJNchachchhedanam.h |
tathaa patraakshaakshikamaNDaluH |” (Nirvana Upanishad 53-54)
“When the reality of Brahman (Shiva) shines in the self there is the annihilation of the phenomenal world which is enveloped by the power (Maya) of Shiva; similarly it burns the existence or non-existence of the aggregate of the causal, subtle and gross bodies. He realizes Brahman (shiva) as the prop of the ether”.

We have seen in previous section (and before as well) that the Supreme Maya is the potency of Lord Shiva and functions under his will. Let’s re-read the same here.

“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, and the Maheshwara is the lord of Maya (the Mâyin); and the whole world is filled with what are his members (forms)”.

So, here this Bhagwad Gita verse also is a narration about Lord Shiva only. Now, let’s see how self-proclaimed devotees who are evil minded, who abuse Shiva fail to sail through Shiva-Maya and fail to resort to the supreme lord Shiva.

Svetaswatara Upanishad instructs everyone in the the world saying that without the knowledge of Bhagawan Shiva there is no use of being scholar in scriptures.

“R^icho axare parame vyoman.h yasmindevaa adhi vishve nishheduH |
yasta.n na veda kimR^ichaa karishhyati ya ittadvidusta ime samaasate |” (Svetaswatara Upanishad 4:08)
“He who does not know that indestructible being of the Rig-Veda, that highest ether-like (Self) wherein all the gods reside, of what use is the Rig-Veda to him? Those only who know it, rest contented”.

And Atharva Veda clearly instructs all the people to worship Lord Rudra FOUR times a day everyday (which means round the clock worship, which again means one should never forget Shiva at any instant of time; as simple as that!). It also instructs people not to abuse Lord Rudra with words (tongue).

“námaḥ sāyáṃ námaḥ prātár námo rā́tryā námo dívā |
bhavā́ya ca śarvā́ya cobhā́bhyām akaraṃ námaḥ |” (Atharva Veda XI:2:16)
“Let us pay our homage in the morning, during the day, in the evening, and at night – to the Lord who grants us life (Bhava) and who takes it away (Sarva)”.

“sahasrākṣám atipaśyáṃ purástād rudrám ásyantaṃ bahudhā́ vipaścítam |
mópārāma jihváyéyamānam |” (Atharva Veda XI:2:17)
“Let us not with our tongue offend Rudra, who rushes on, thousand-eyed, overseeing all, who hurls (his shafts) forward, who is manifoldly wise!”

We have evidences in Mahabharata and Ramayana that people of olden times used to worship Lord Shiva a lot but that devotion towards Shiva is scarce today. On the contrary we have innumerable Vaishnava devotes out there around the globe. So, this Bhagwad Gita verse (BG. 7.15) is a great futuristic statement prophecized seeing the future of the humanity.

Despite having the Upanishads and Vedas instructed people not to abuse Shiva and not to stop worshiping him, it is clearly visible nowadays that Shiva-Bhakti is diminished and people are resorting to all other Gods except Shiva. Even there are bogus organizations which propagate Lord Shiva’s status as “Demi-God”, and they call him a servant of Krishna / Vishnu / Rama. Also, there are sects which openly abuse lord Shiva and instruct the masses not to worship him. This itself proves that the Bhagwad Gita prophecy (BG. 7.15) has come true in this Kali Yuga. Here in this Bhagwad Gita verse we again learn that the speaker is lord Shiva and he is talking about his Maya and prophecizing about the mankind who wouldn’t take his refuge and get deluded by his Maya.

This Bhagwad Gita verse is a true statement which has been stated EXACTLY in similar words in Mahabharata which I would like to produce here. Note that the below words have been narrated by Lord Krishna himself recollecting the words of Upamanyu. The following text is the translation of “Kisari Mohan Ganguly”, a renouned Sanskrit scholar who lived in 18th century and translated the entire Vyasa Mahabharata from Sanskrit to English. This section is taken from “Mahabharata Book 10, Section XVIII”.

“Vasudeva said, ‘Upamanyu, who seemed to blaze with effulgence like the Sun, said unto me,–Those sinful men that are stained with unrighteous deeds, do not succeed in attaining to Isana. Their dispositions being stained by the attributes of Rajas and Tamas, they can never approach the Supreme Deity. It is only those regenerate persons who are of cleansed souls that succeed in attaining to the Supreme Deity. Even if a person lives in the enjoyment of every pleasure and luxury, yet if he be devoted to the Supreme Deity, he comes to be regarded as the equal of forest recluses of cleansed souls. If Rudra be gratified with a person, he can confer upon him the states of ether Brahma or of Kesava or of Sakra with all the deities under him, or the sovereignty of the three worlds. Those men, O sire, who worship Bhava even mentally, succeed in freeing themselves from all sins and attain to a residence in heaven with all the gods. A person who raises houses to the ground and destroys tanks and lakes indeed, who devastates the whole universe, does not become stained with sin, if he adores and worships the illustrious Deity of three eyes. A person that is destitute of every auspicious indication and that is stained by every sin, has all his sins destroyed by meditating upon Siva. Even worm and insects and birds, O Kesava, that devote themselves to Mahadeva, are enabled to rove in perfect fearlessness. Even this is my settled conviction that those men who devote themselves to Mahadeva become certainly emancipated from rebirth”.

The following extract has been again taken from Mahabharata which also confirms this fact. This belongs to “Mahabharata Book 10, Section XIV”.

“When the unrighteous or sinful Kali Yuga comes, one should never pass a moment without devoting his heart upon Mahadeva. One that has drunk the Amrita constituted by the devotion to Hara, one becomes freed from the fear of the world. One that has not obtained the grace of Mahadeva can never succeed to devote oneself to Mahadeva for a single day or for half a day or for a Muhurta or for a Kshana or for a Lava (very small unit of time)”.

But tell me how many of the Hindus nowadays are devoted to the Supreme Being – Mahadeva? I have seen hundreds of Shiva-abusers but I haven’t seen more than a handful (whom I can count on fingers even when asked by waking me up from my deepest sleep) of true lovers of Shiva.

Conclusion: – The Bhagawad Gita verse (7.15) talks about Lord Shiva only and it is Lord Shiva who was speaking that verse prophecizing about the sinful men who do not take Shiva’s refuge and get bewildered by his Maya.

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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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1 Comment

  1. Mayank Lakhandar

    This post is lit 😊

    Reply

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