Hidden Secrets of Bhagawad Gita Revealed -6


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BHAGAVAD GITA Verse(s) (BG. 8.9), (BG. 8.10)


kavim puranam anusasitaram anor aniyamsam anusmared yah
sarvasya dhataram acintya-rupam aditya-varnam tamasah parastat | (BG. 8.9)
prayana-kale manasacalena bhaktya yukto yoga-balena caiva
bhruvor madhye pranam avesya samyak sa tam param purusham upaiti divyam | (BG. 8.10)
“He who at the time of his departure, with a steady mind, endued with reverence, with power of abstraction, and directing the life-breath called Prana between the eye-brows, thinketh of that ancient seer, who is the ruler (of all), who is minuter than the minutest atom, who is the ordainer of all, who is inconceivable in form, and who is beyond all darkness, cometh unto that Divine and Supreme Male Being (Purusha)”.

Reasoning & Analysis:

Purusha is none other that Rudra (Shiva) as per Vedas. And therefore this Bhagawad Gita verse speaks all about Shiva only. But still then let’s analyze it. We need to identify who is the God who is the ancient seer, is the ruler of all, is minutest, ordainer (boss) of all, is inconceivable in form, and is beyond darkness.

Let’s first go with the attribute of being of sunlike luster and beyond darkness (Avidya). Actually this Gita verse (BG. 8.9) is an adaptation of the following verse from Svetaswatara Upanishad which describes the Purusha (who is Rudra) having sunlike lusture who is beyond the darkness of ignorance.

“vedaahametaM purushhaM mahaantamaadityavarNa.n tamasaH parastaat.h |
tameva viditvaatimR^ityumeti naanyaH panthaa vidyate.ayanaaya |” (Svetaswatara Upanishad 3:08)
“I know that great purusha (Rudra) of sunlike lustre beyond the darkness. A man who knows him truly, passes over death; there is no other path to liberation”.

Let’s now see evidences for the attribute of being “Sookshman (Minutest)”. It is again the same Purusha who is none other than Rudra as evident rom Atharvasiras Upanishad.

“atha kasmAduchyate sUkShma.n yasmAduchchAryamANa eva sUkShmo
bhUtvA sharIrANyadhitiShThati sarvANi chA~NgAnyamimR^ishati
tasmAduchyate sUkShmam.h |” (Atharvasiras Upanishad 3:04)
“He (Rudra) is called “sookshma (minute)”, because he pervades in a minute form all over the body without touching any of the organs”.

Let’s now see the aspect of “Ruler of all” including Gods.

“atha kasmAduchyate IshAnaH yaH sarvAndevAnIshate IshAnIbhirjananIbhishcha paramashaktibhiH | amitvA shUra No numo dugdhA iva dhenavaH | IshAnamasya jagataH svardR^ishamIshAnamindra tasthiSha iti tasmAduchyate IshAnaH |” (Atharvasiras Upanishad 3:04)
“He is “Eeshana” because by his power for creation and upkeep and also because he rules over all devas (gods). Like approaching a cow for getting milk, we come to you. You are ‘Eeshana’ because Veda points you out as one who shows the heaven and one who rules over other Gods”.

Let’s now see evidence for “Ancient seer”. Rudra is called ‘Maharshi (great seer)’ and he is ancient than all the gods and Hiranyagarbha.

“yo devaanaaM prabhavashchodbhavashcha vishvaadhipo rudro maharshhiH |
hiraNyagarbhaM pashyata jaayamaana.n sa no buddhyaa shubhayaa sa.nyunaktu |” (Svetaswatara Upanishad 4:12)
“He, the creator of the gods and the bestower of their powers, the Support of the universe, Rudra the omniscient, who at the beginning gave birth to Hiranyagarbha—may He the great seer endow us with clear intellect!”

Let’s now see evidence for “Inconceivable form”.

“hR^itpuNDariikaM virajaM vishuddhaM vichintya madhye vishadaM vishokam.h |
achintyamavyaktamanantaruupaM shivaM prashaantamamR^itaM brahmayonim.h |” (Kaivalya Upanishad 6)
“(That Who is) unthinkable, unmanifest, of endless forms, the good, the peaceful, Immortal, the origin of the worlds, without beginning, middle, and end, the only one, all-pervading, Consciousness, and Bliss, the formless and the wonderful”.

“yatsatya.n vij~naanamaananda.n nishhkriya.n nira~njana.n sarvagata.n
susuukshma.n sarvatomukhamanirdeshyamamR^itamasti tadida.n nishhkala.n
ruupam.h |
athaasya yaa sahajaastyavidyaa muulaprakR^itirmaayaa lohitashuklakR^ishhNaa |
tayaa sahaayavaan devaH kR^ishhNapi~Ngalo mameshvara iishhTe |” (Shandilya Upanishad 3:01)
“That which is Satya, Vijnana and Ananda; That which is actionless, without any impurity, omnipresent, extremely subtle, having faces in every direction (Shiva), inconcivable and immortal – that is His Nishkala aspect. Maheshvara, 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”.

Now we are left with one attribute “ordainer of all”. Let’s now fine who is that god, who rules over all other gods due to his imperial power.

“sa hi kṣayeṇa kṣamyasya janmanaḥ sāmrājyena divyasya cetati |
avannavantīrupa no duraścarānamīvo rudra jāsu no bhava |” (Rig Veda 7:46:2)
“He through his lordship looks after what is born on earth, being the universal ruler, he rules, on heavenly beings through his high imperial sway (controlling influence or power). Come willingly to our doors that gladly welcome thee, and heal all sickness, Rudra., in our families”.

Although we have earlier analyzed numerous times that Rudra is the Purusha of Vedas, and although these Bhagawad Gita verses (BG. 8.9-8.10) depict only the qualities of Purusha, we actually didn’t require to analyze the qualities when already Purusha was known by us as Rudra (Shiva); yet, I felt awkward to complete this analysis only by proving Purusha as Shiva. So, I felt good to elaborate on the attributes of Purusha discussed here.

Well, again we have proved that this Bhagawad Gita verse belongs to Bhagawan Shiva. But these Gita verses (BG. 8.9-8.10) are not just limited to discussion about Purusha. These actually teach us a great significant message. It actually talks about Kundalini Yoga where when the Sadhaka (practitioner) at the time of death, channelizes his life forces (Prana) within the sushumna and directs that towards the Sahasrara by focusing on the Ajna chakra thinking of the Purusha (Shiva), he gets united with Shiva. That is the highest form of liberation. It’s also called as ‘siva-jeevaikyam’ means merging of the Jiva with the Shiva. This is exactly what Sage Suka had done and got the highest form of liberation, seeing which his father sage Vyasa lamented out of ignorance (illusion) because of his fatherly attachment with his son Suka.

Conclusion: – At the time of departure when a man meditates on his Ajna chakra thinking of Shiva his Prana gets channelized towards the Sahasrara, and he gets merged into Shiva. This has been proved that Shiva was the speaker of these verses (BG. 8.9-8.10) and Krishna was the medium that’s it.

BHAGAVAD GITA Verse(s) (BG. 8.12), (BG. 8.13), (BG. 8.15), (BG. 8.16)

sarva-dvarani samyamya mano hridi nirudhya ca
murdhny adhayatmanah pranam asthito yoga-dharanam | (BG. 8.12)
om ity ekaksharam brahma vyaharan mam anusmaran
yah prayati tyajan deham sa yati paramam gatim | (BG. 8.13)
mam upetya punar janma duhkhalayam asasvatam
napnuvanti mahatmanah samsiddhim paramam gatah | (BG. 8.15)
a-brahma-bhuvanal lokah punar avartino ’rjuna
mam upetya tu kaunteya punar janma na vidyate | (BG. 8.16)
“Casting off (this) body, he who departeth, stopping up all the doors, confining the mind within the heart, placing his own life-breath called Prana between the eye-brows, resting on continued meditation, uttering this one syllable Om which is Brahman, and thinking of me, attaineth to the highest goal.
High-souled persons who have achieved the highest perfection, attaining to me, do not incur re-birth which is the abode of sorrow and which is transient, All the worlds, O Arjuna, from the abode of Brahma (creator) downwards have to go through a round of births, on attaining to me, however, O son of Kunti, there is no re-birth”.

Reasoning & Analysis:

Here the Gita verse is again continuing discussion from the previous on Kundalini Sadhana and the method of uniting the Jiva with the Brahman (Shiva). By being firm in meditation, by raising the Prana towards the Ajna chakra (Eye-brows) and beyond, one gets merged with the Shiva who remains seated in the Sahasrara chakra. Here are the verses supporting the same.

“tataH parichayaavasthaa jaayate.abhyaasayogataH |
vaayuH parichito yatnaadagninaa saha kuNDaliim.h | (Yoga Tatwa Upanishad 81)
bhaavayitvaa sushhumnaayaaM pravishedanirodhataH |
vaayunaa saha chitta.n cha pravishechcha mahaapatham.h |” (Yoga Tatwa Upanishad 82)
yasya chitta.n svapavana.n sushhumnaaM pravishediha |
bhuumiraapo.analo vaayuraakaashashcheti pa~nchakaH |” (Yoga Tatwa Upanishad 83)
“Then by this constant practice is gained the Parichaya state (the third state). Vayu (or breath) through arduous practice pierces along with Agni the Kundalini through thought and enters the Susumna uninterrupted. When one’s Chitta enters Susumna along with Prana, it reaches the high seat (of the head) along with Prana”.

“na dahyate shariira.n cha pravishhTasyaagnimaNDale |
aahR^idayaadbhruvormadhya.n vaayusthaanaM prakiirtitam.h |” (Yoga Tatwa Upanishad 94)
vaayuH shhaTkoNaka.n kR^ishhNa.n yakaaraaksharabhaasuram.h |
maarutaM marutaa.n sthaane yakaaraaksharabhaasuram.h |” (Yoga Tatwa Upanishad 95)
dhaarayettatra sarvaj~namiishvara.n vishvatomukham.h |
dhaarayetpa~nchaghaTikaa vaayuvadvyomago bhavet.h |” (Yoga Tatwa Upanishad 96)
“From the heart to the middle of the eyebrows is said to the region of Vayu. Vayu is hexangular in shape, black in colour and shines with the letter ‘Ya’. Carrying the breath along the region of Vayu, he should contemplate on Ishvara, the Omniscient, as possessing faces on all sides; and practising Dharana there for two hours, he enters Vayu and then Akasa”.

“vyoma vR^itta.n cha dhuumra.n cha hakaaraaksharabhaasuram.h |
aakaashe vaayumaaropya hakaaropari sha~Nkaram.h |” (Yoga Tatwa Upanishad 98)
binduruupaM mahaadeva.n vyomaakaara.n sadaashivam.h |
shuddhasphaTikasa~Nkaasha.n dhR^itabaalendumaulinam.h |” (Yoga Tatwa Upanishad 99)
pa~nchavaktrayuta.n saumya.n dashabaahu.n trilochanam.h |
sarvaayudhairdhR^itaakaara.n sarvabhuushhaNabhuushhitam.h |” (Yoga Tatwa Upanishad 100)
umaardhadeha.n varada.n sarvakaaraNakaaraNam.h |
aakaashadhaaraNaattasya khecharatvaM bhaveddhruvam.h |” (Yoga Tatwa Upanishad 101)
“Raising the breath along the region of Akasa, he should contemplate on Sadashiva in the following manner, as producing happiness, as of the shape of Bindu, as the great Deva, as having the shape of Akasa, as shining like pure crystal, as wearing the rising crescent of moon on his head, as having five faces, ten hands and three eyes, as being of a pleased countenance, as armed with all weapons, as adorned with all ornaments, as having Uma (the goddess) in one-half of his body, as ready to grant favours and as the cause of all the causes”.

“samaadhiH samataavasthaa jiivaatmaparamaatmanoH |
yadi svadehamutsrashhTumichchhaa chedutsR^ijetsvayam.h |” (Yoga Tatwa Upanishad 107)
“Samadhi is that state in which the Jivatman (lower self) and the Paramatman (higher Self) are differenceless (or of equal state). If he desires to lay aside his body, he can do so”.

“parabrahmaNi liiyeta na tasyotkraantirishhyate |” (Yoga Tatwa Upanishad 108)
“He will become absorbed in Parabrahman and does not require Utkranti (going out or up)”.

Now, who is that Parabrahman seated in Sahasrara Chakra in which the Prana (with kundalini) gets absorbed is detailed in the below verses.

“prakR^ityashhTakaruupa.n cha sthaana.n gachchhati kuNDalii |
kroDiikR^itya shiva.n yaati kroDiikR^itya viliiyate |” (YogaKundalini Upanishad 1:74)
“Kundalini assumes the eight forms of Prakriti (matter) and attains Shiva by encircling him and dissolves itself in Shiva”.

“rudragranthi.n cha bhittvaiva kamalaani bhinatti shhaT.h |
sahasrakamale shaktiH shivena saha modate
saivaavasthaa paraa j~neyaa saiva nirvR^itikaariNii iti |” (YogaKundalini Upanishad 1:86)
“Then it pierces Rudragranthi, after that, (all) the six lotuses (or plexuses). Then Sakti is happy with Shiva in Sahasrara Kamala (1000 lotuses seat or pineal gland). This should be known as the highest Avastha (state) and it alone is the giver of final beatitude (Kaivalya / Sayujya Moksham)”.

So, it is clear that by uniting one’s Pranas with Shiva in Sahasrara Chakra one gest liberated and that is called as ‘Jeeva-Shiva Aikyam’ (merging of Jiva with Shiva). This is the highest Mukti and there is no return after achieving this liberation.

Conclusion: – Bhagawad Gita verss (BG. 8.12) and (BG. 8.13) again talks about Shakti (Kundalini) and Shiva only and the speaker who claims to award liberation through this process is Shiva only. Therefore it is doublessly clear that Shiva was the speaker of Bhagawad Gita and Krishna was the mediator.

BHAGAVAD GITA Verse(s) (BG. 8.18), (BG. 8.12), (BG. 8.21), (BG. 8.22)

avyaktad vyaktayah sarvah prabhavanty ahar-agame
ratry-agame praliyante tatraivavyakta-samjnake | (BG. 8.18)
paras tasmat tu bhavo ’nyo ’vyakto ’vyaktat sanatanah
yah sa sarveshu bhutesu nasyatsu na vinasyati | (BG. 8.20)
avyakto ’kshara ity uktas tam ahuh paramam gatim
yam prapya na nivartante tad dhama paramam mama | (BG. 8.21)
purushah sa parah partha bhaktya labhyas tv ananyaya
yasyantah-sthani bhutani yena sarvam idam tatam | (BG. 8.22)
“From the Un-manifested all the manifestations proceed at the coming on of day; at the coming on of night they dissolve there only, in what is called the Un-manifested. There is, however, another entity, unmanifest and eternal, which is beyond that unmanifest, and which is not destroyed when all the entities are destroyed. It is said to be unmanifest and indestructible. They call it the highest goal, attaining which no one hath to come back. That is my Supreme seat. That Supreme Being (Purusha), O son of Pritha, He within whom are all entities, and by whom all this is permeated, is to be attained by reverence undirected to any other object”.

Reasoning & Analysis:

In verses (BG. 8.18) and (BG. 8.20) the un-manifest being talked about is “Hiranyagarbha” which is the sum total of all the subtle bodies (minds). At the time of dissolution all the subtle bodies become unmanifested by vanishing into the Hiranyagarbha. And again at the beginning of a new Kalpa from this Hiranyagarbha they get manifested, and possessing the gross body again the Jeevas take bodies and gain re-births based on their Vasanas (remnant desires), Karma (actions) and Phalas (results). Vasanas get dissolved in the hiranyagarbha after the death of the gross body. And based on these vasanas again the creatures manifest.

Whereas in the verses (BG. 8.21) and (BG. 8.22) the un-manifest being talked about which is called superior that the Unmanifest (Hiranyagarbha) is nothing but the “Purusha / Eshwara / Brahman” which is imperishable. That Eshwara is the cause behind all causes, creates beings at the beginning of Kalpa from the Hiranyagarbha and Virat and again becomes the cause behind the destruction of them at the end of the kalpa. That Brahman (Purusha) is the same who pervades all living beings as the indweller (Atman). And that Brahman (Purusha) is none other than Rudra (Shiva) as per shruti.

Let’s see the evidences now.

“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”.

There are two more aspects of the same Brahman (Purusha), Hiranyagarbha (Sum total of all subtle bodies), Viraat (sum total of all gross bodies). But Brahman (Eshwara / Purusha) always is above these two entities, viz. Hiranyagarbha and Virat. And Shruti says Bhagawan Shiva is the Brahman who is above Viraat and Hiranyagarbha also.

“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 (brihat = Brahman) and is hidden in the bodies of all living beings. By knowing Him who alone pervades the universe, men become immortal”.

Shiva is the Purusha about whom Svetaswatara Upanishad states:

“vedaahametaM purushhaM mahaantamaadityavarNa.n tamasaH parastaat.h |
tameva viditvaatimR^ityumeti naanyaH panthaa vidyate.ayanaaya |” (Svetaswatara Upanishad 3:08)
“I know the great Purusha, who is luminous, like the sun and beyond darkness. Only by knowing Him does one pass over death; there is no other way to Liberation”.

Purusha (Rudra) pervades entire universe. There is nothing beyond Purusha (Rudra).

“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”.

“Yo rudro agnau yo apsu ya oshhadhishhu
Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |” (YajurVeda Sri Rudram Anuvaka-9 Or Taittiriya Samhita 5.5.9.3)
“That Rudra who has even entered into and pervaded fire, the waters, vegetation, and all the worlds, let my salutations be to that Rudra”.

“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”.

People who know Shiva get liberated, others have to suffer pain.

“tato yaduttaratata.n tadaruupamanaamayam.h |
ya etadviduramR^itaaste bhavanti athetare duHkhamevaapiyanti |” (Svetaswatara Upanishad 3:10)
“That which is farthest from this world is without form and without affliction They who know It become immortal; but others, indeed, suffer pain”.

Shiva indeed is all these, all forms are his forms only. There is none who can ever have a separate existence from Shiva. He dwells in the hearts of all.

“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“.

This Upanishad again affirms that Purusha (Shiva) is one who is the lord of creation, maintenance and destruction alone. It is inline with (Svetaswatara Upanishad 3:02) as quoted above in the very first verse in this section.

“mahaan.h prabhurvai purushhaH satvasyaishha pravartakaH |
sunirmalaamimaaM praaptimiishaano jyotiravyayaH |” (Svetaswatara Upanishad 3:12)
“He (Rudra), 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”.

Knowing Rudra alone gives liberation. Rudra alone is all this and only by knowing him one gains liberation.

“ya etad.h viduramR^itaaste bhavanti |” (Svetaswatara Upanishad 3:13)
“They who know Him (Rudra – the Purusha), become immortal”.

“purushha evedam sarva.n yad.h bhuuta.n yachcha bhavyam.h |
utaamR^itatvasyeshaano yadannenaatirohati | |” (Svetaswatara Upanishad 3:15)
“The Purusha alone is all this—what has been and what will be. He is also the Lord of Immortality and of whatever grows by food”.

“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”.

Bhagawad Gita verse (BG. 8.21) above states “tad dhama paramam mama” which means, “That is my supreme seat”. This means that the speaker of Gita is the one who is the Brahman (Purusha) who is beyond the Hiranyagarbha and is the most supreme entity. We have seen from above analysis who is beyond Hiranyagarbha, and Virat and who is called as Purusha in Vedas and Upanishads. This proves that the supreme seat being talked about is Brahman who is Bhagawan Rudra only. Hence it again proves that speaker of Gita was Lord Shiva not Krishna.

Conclusion: – Shiva is the Brahman, Purusha and is higher than Hiranyagarbha and is the supreme Brahman. Based on the above analysis it is ocne again proved that Bhagawad Gita was actually spoken by Bhagawan Shiva and Krishna was just a mode of communication.

BHAGAVAD GITA Verse(s) (BG. 9.4 – 9.6)

maya tatam idam sarvam jagad avyakta-murtina
mat-sthani sarva-bhutani na caham tesv avasthitah | (BG. 9.4)
na ca mat-sthani bhutani pasya me yogam aishvaram
bhuta-bhrn na ca bhuta-stho mamatma bhuta-bhavanah | (BG. 9.5)
yathakasa-sthito nityam vayuh sarvatra-go mahan
tatha sarvani bhutani mat-sthanity upadharaya | (BG. 9.6)
“This entire universe is pervaded by me in my unmanifest form. All entities are in me, but I do not reside in them. Nor yet are all entities in me. Behold my divine power. Supporting all entities and producing all entities, myself doth not (yet) reside in (those) entities. As the mighty wind moving everywhere rests ever in the Akasa, so, know thou, do all beings, rest in Me”.

Reasoning & Analysis:

Bhagawad Gita verse (BG. 9.4) is a repeat (another way to say the same) of the previous (immediately above) verses of Bhagawad Gita. But (BG. 9.5) is what we would be focusing here. However for the sake of continuity let em again repeat the analysis for the verse (BG. 9.4) also for those readers who might directly jump to this section.

As per Vedas and Upansiahds the entire universe is actually pervaded by Lord Rudra. He pervades all worlds, all living beings and even gods, but he despite being present within these entire, he is beyond all these. That means, even though Rudra is contained in these beings and universe because of his pervasiveness, he is not contained totally within them, he contains all the worlds within himself.

“Yo rudro agnau yo apsu ya oshhadhishhu
Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |” (YajurVeda Sri Rudram Anuvaka-9 Or Taittiriya Samhita 5.5.9.3)
“That Rudra who has even entered into and pervaded fire, the waters, vegetation, and all the worlds, let my salutations be to that Rudra”.

“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”.

Rudra is even higher than all the Gods since he created them and he only pervades inside all Gods as their indweller (Spirit).

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

“vishvarupebhyashcha vo namo |” (Yajurveda Sri Rudram – Anuvaka-4)
“Salutations to Lord Rudra who assumes universal form or vishvaroopam”

“yo devaanaaM prabhavashchodbhavashcha vishvaadhipo rudro maharshhiH |
hiraNyagarbha.n janayaamaasa puurva.n sa no buddhyaa shubhayaa sa.nyunaktu” (Svetaswatara Upanishad. 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!”

But based on the above verses it should not be assumed that Rudra is contained in all these entities and that’s over. Rudra is infinite, he pervades within all these but he is outside of all these as well, which means – Rudra with a small portion of his generated these worlds, gods and beings and pervaded within them with that portion only. Remaining part of the infinite Rudra is still unknown to Vedas. Rudra in his Jwala-Linga (Skhambha) form in a formless way pervades entire jagat but he is not contained in that he contains the Jagat and he is infinite.

“skambhó dādhāra dyā́vāpr̥thivī́ ubhé imé skambhó dādhārorv àntárikṣam
skambhó dādhāra pradíśaḥ ṣáḍ urvī́ḥ skambhá idáṃ víśvaṃ bhúvanam ā́ viveśa” (Atharvaveda X:7.35)
“Skambha set fast these two, the earth and heaven, Skambha maintained the ample air between them. Skambha established the six spacious regions: this whole world Skambha entered and pervaded”.

“skambhénemé víṣṭabhite dyáuś ca bhū́miś ca tiṣṭhataḥ |
skambhá idáṃ sárvam ātmanvád yát prāṇán nimiṣác ca yát |” (Atharvaveda X:8.2)
“Upheld by Skambha’s power these two, the heaven and the earth, stand fast. Skambha is all this world of life, whatever breathes or shuts eye”.

“tataH paraM brahma paraM bR^ihanta.n yathaanikaaya.n sarvabhuuteshhu guuDham.h |
vishvasyaikaM pariveshhTitaaramiisha.n ta.n GYaatvaa.amR^itaa bhavanti |” (Svetasvathara 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”.

“ardhéna víśvaṃ bhúvanaṃ jajā́na yád asyārdháṃ katamáḥ sá ketúḥ” (Atharvaveda X:8.13)
“He with one half engendered all Creation (bhuvanam). What sign is there to tell us of the other?”

Hence from above verse from Atharvaveda it is very clear that Lord Rudra from “HALF” of his Jwala-Linga form (Skhambha) generated all Jagats, and his other half is not known even to Vedas. Therefore Lord Rudra is infinite and in reality Lord Rudra is higher than the Heaven (Swarga). He alone supports Heaven, Earth, all abodes and created beings. Also, all 14 Bhuvanams are inside the Hiranyagarbha (shining visible universe) and as per the above quote it becomes clear that Lord Rudra is higher than Hiranyagarbha hence he is the limitless infinite Para-Brahman.

Conclusion: – Based on above analysis on (BG. 9.4-9.6) it is again evident that Rudra was the speaker of Bhagawad Gita and Krishna was a mediator to pass on his message in secrecy.

BHAGAVAD GITA Verse(s) (BG. 9.7), (BG. 9.8), (BG. 9.10 – 9.13)

sarva-bhutani kaunteya prakritim yanti mamikam
kalpa-ksaye punas tani kalpadau visrjamy aham | (BG. 9.7)
prakritim svam avastabhya visrijami punah punah
bhuta-gramam imam krtsnam avasam prakriter vasat | (BG. 9.8)
mayadhyaksena prakritih suyate sa-caracaram
hetunanena kaunteya jagad viparivartate | (BG. 9.10)
avajananti mam mudha manusim tanum asritam
param bhavam ajananto mama bhuta-maheshvaram | (BG. 9.11)
moghasa mogha-karmano mogha-jnana vicetasah
rakshasim asurim caiva prakritim mohinim sritah | (BG. 9.12)
mahatmanas tu mam partha daivim prakritim asritah
bhajanty ananya-manaso jnatva bhutadim avyayam | (BG. 9.13)
“All entities (beings), O son of Kunti, go into my Prakriti at the close of a Kalpa. I create them again at the beginning of next Kalpa. Resorting to My Prakriti, I again and again send forth the whole multitude of beings, powerless under the control of the Prakriti.
Through me, the overlooker, primal nature produceth the (universe of) mobiles and immobiles. For the reason, O son of Kunti, the universe passeth through its rounds (of birth and destruction). Not knowing my supreme nature of the great lord of all entities, ignorant people of vain hopes, vain acts, vain knowledge, confounded minds, wedded to the delusive nature of Asuras and Rakshasas, disregard me (as one) that hath assumed a human body. But high-souled ones, O son of Pritha, possessed of divine nature, and with minds directed to nothing else, worship me, knowing (me) to be the origin of all entities and indestructible”.

Reasoning & Analysis:

Well, we have earlier also discussed at length about the supreme Prakriti, and it had already been proved in previous sections that the possessor of that supreme Prakriti is Shiva and therefore it was also proved that the speaker of the Bhagawad Gita was Shiva.

Here in ths current section, once again Bhagawad Gita touches the concept of supreme Prakriti, this concept is just a variation of the previous verses of Bhagawad Gita where similar stuff was preached. However, I’ll not skip this section even though it happens to be another variant of past ones, and I’ll repeat my analysis here.

Here we need to discuss the following points:

– Supreme Lord creates all the beings from his Prakriti and dissolves them at the end. Supreme Lord arouses Primal Prakriti and she produces the whole mobile and immobile creation
– Supreme lord has not assumed a human body he is the Brahman the unmanifest and supreme
– Supreme lord is the origin of all origins and is indestructible

Let’s discuss these points one by one. But let me take this opportunity to explain few things about the Primal nature first.

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, noose and goad. She the Tripurasundari 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) 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 / Lalita) 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 Lalita 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 but essentially Uma is one and onely one, she is the power of Shiva.

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 who is a manifestation of Bhagawan Rudra [Shiva]) 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 the following points of Gita.

– Supreme Lord creates all the beings from his Prakriti and dissolves them at the end. Supreme Lord arouses Primal Prakriti and she produces the whole mobile and immobile creation.
– Supreme lord has not assumed a human body he is the Brahman the unmanifest and supreme
– Supreme lord is the origin of all origins and is indestructible

For the first point, here also Shruti recognizes only lord Shiva as the one non-dual origin and end of all the creation. All beings are parts of Shiva’s form only created from his Prakriti and Lord of supreme Prakriti is Shiva.

“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 (form)”.

Shiva arouses his Prakriti, lays his seed in her and she gets pregnant and engenders the universe from her womb. That universe is called as ‘Hiranyagarbha’ which means ‘golden womb or egg’. Shiva is called Soma (Sa + Uma) which means the God who is conjoint with Uma viz. Shiva.

“arāvīdaṃśuḥ sacamāna ūrmiṇā devāvyaṃ manuṣe pinvatitvacam
dadhāti gharbhamaditerupastha ā yena tokaṃ ca tanayaṃ ca dhāmahe ” (RV 9:74:5)
“The Soma-stalk hath roared, following with the wave: he swells with sap for man the skin which Gods enjoy. Upon the lap (womb) of Aditi he lays the germ, by means whereof we gain children and progeny”.

Then the prakriti (Aditi / Uma) engenders all the mobile and immobile creation.

“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”

“gaurīrmimāya salilāni takṣatyekapadī dvipadī sā catuṣpadī
aṣṭāpadī navapadī babhūvuṣī sahasrākṣarā parame vyoman ” (RV 1.164.41)
“Forming the water-floods, the buffalo (cow) hath lowed, one-footed or two-footed or four-footed, she, Gauri, Who hath become eight-footed or hath got nine feet, the thousand-syllabled in the sublimest heaven.

“tasyāḥ samudrā adhi vi kṣaranti tena jīvanti pradiśaścatasraḥ
tataḥ kṣaratyakṣaraṃ tad viśvamupa jīvati ” (RV 1.164.42)
“From her (Gauri) descend in streams the seas of water; thereby the world’s four regions have their being, Thence flows the imperishable flood and thence the universe hath life.

But one thing we should understand is Purusha lays his seed into Prakriti and she creates the universe of gross form. Purusha makes the gross forms alive by entering as the indwelling Atman. So, here even though Uma manifested as all those gross forms of mobile and immobile creation through her ‘Pradhana’ aspect (which is a lower form of Mula-Prakriti and is destructible), that creation becomes alive only when Shiva enters into them as the soul. Therefore Purusha (Shiva) gave them life by entering into them. And Shiva-Uma are one and the same being Ardhanareeshwara, that’s the reason Vedas see absolute non-duality between Uma(Aditi) and Shiva and interchangeably call them as the generator of universe. It’s a simple fact if understood clearly – Purusha (Shiva) with his power (Shakti) creates the mobile and immobile creation and makes them alive.

And then inside that golden womb (Hiranyagarbha) which is the visible universe, Rudra manifests himself as all the creatures and Gods (through his Prakriti) and enters into them as the indweller spreading into all the directions taking various forms.

“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”.

“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”.

Let’s analyze the second and third points of Bhagawad Gita verses of this section now which state that Supreme lord has not assumed a body he is Brahman, the unmanifest and supreme. And that supreme Brahman is the origin of all causs and is the point where everything dissolves at the end.

Supreme Lord Rudra is the Brahman of Vedas, he is the Purusha who has entered all the entities which have form or which are devoid of form. Entire creation is actually Rudra alone. He is the supreme self (Atman) and is unmanifest Brahman. Virat is the sum total of all gross bodies, Hiranyagarbha is the sum total of all subtle minds and these two proceed forth from Brahman (Eshwara).

“tadevaagnistadaaditya stadvaayustadu chandramaaH |
tadeva shukra.n tad.h brahma tadaapastat.h prajaapatiH |” (Svetaswatara Upanishad 4:02)
“That Supreme Self is Agni (Fire); it is Aditya (Sun); It is Vayu (Wind); It is Chandrama (Moon). That Self is the luminous stars; it is Hiranyagarbha; it is water; it is Virat”.

From the Unmanifest Brahman (Rudra) only proceeds the unmanifest Hiranyagarbha (Universe).

“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!“

Rudra is the Brahman (Eshwara / Purusha) who is even beyond the Virat and Hiranyagarbha.

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

Regarding the formless unmanifest nature of Rudra (Brahman) who is identical with the Atman, shruti speaks the following things.

“yatparaM brahma sarvaatmaa vishvasyaayatanaM mahat.h |
suukShmaatsuukshmataraM nityaM tattvameva tvameva tat.h |” (Kaivalya Upanishad 16)
“That which is the Supreme Brahman, the soul of all, the great support of the universe, subtler than the subtle, and eternal – that is thyself, and thou art That”.

Now, the below verse describes the properties or qualities of the Brahman (Atman) in detail. Brahman is minute, it is like lightening, unmanifest and wonderful.

“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)
“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 called Eeshana, it is also the ultimate God and it is also the lord of all things”.

“hR^itpuNDariikaM virajaM vishuddhaM vichintya madhye vishadaM vishokam.h |
achintyamavyaktamanantaruupaM shivaM prashaantamamR^itaM brahmayonim.h |” (Kaivalya Upanishad 6)
“(That Who is) unthinkable, unmanifest, of endless forms, the good, the peaceful, Immortal, the origin of the worlds, without beginning, middle, and end, the only one, all-pervading, Consciousness, and Bliss, the formless and the wonderful”.

The same Upanishad further clarifies that the same Soul which is the Brahman is none other than Bhagwan Shiva as follows.

“umaasahaayaM parameshvaraM prabhuM trilochanaM niilakaNThaM prashaantam.h |
dhyaatvaa munirgachchhati bhuutayoniM samastasaakShiM tamasaH parastaat.h |” (Kaivalya Upanishad 7)
sa eva sarvaM yadbhuutaM yachcha bhavyaM sanaatanam.h |
j~naatvaa taM mR^ityumatyeti naanyaH panthaa vimuktaye | (Kaivalya Upanishad 9)
“Meditating on the highest Lord, allied to Uma, powerful, three-eyed, blue-necked, and tranquil, the holy man reaches Him (Shiva) who is the source of all, the witness of all and is beyond darkness (i.e. Avidya). He alone is all that was, and all that will be, the Eternal; knowing Him, one transcends death; there is no other way to freedom”.

Supreme lord Shiva only remains as the witness, all tasks are carried out by his power viz. Prakriti.

“aya.n hR^idi sthitaH saakshii sarveshhaamavisheshhataH |
tenaaya.n hR^idayaM proktaH shivaH sa.nsaaramochakaH |” (Panchabrahmopanishat 36)
“Lord Shiva, who grants salvation to one, from this day- to-day life of the world, exists as witness without differentiation in the heart of all beings and is called Hrudayam (That which exists within)”.

Supreme Lord Rudra is the origin, middle and end of all causes.

“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: – We have analyzed the Bhagawad Gita verses (BG. 9.7, BG. 9.8, BG. 9.10, BG. 9.11, BG. 9.12, and BG. 9.13) in detail and have found that Supreme Prakriti belongs to Shiva, Supreme Lord is Shiva who is the origin, middle and end of all causes. Therefore this again proves that this section is a tale of the glories of Shiva and Uma and the speaker of Bhagawad Gita is Shiva not Krishna.

BHAGAVAD GITA Verse(s) (BG. 9.15)

jnana-yajnena capy anye yajanto mam upasate
ekatvena prithaktvena bahudha vishvato-mukham | (BG. 9.15)
“Worshiping by the wisdom-sacrifice, others adore Me, the All-faced, in various ways, as One, as different”.

Reasoning & Analysis:

Here the Bhagawad Gita verse gives a very easy to guess clue by stating that the supreme god is “Vishwatomukham (has faces everywhere)”. And it also states another great point that this only god who is truly one, is worshiped in various forms.

These all are again the attributes of Mahadeva alone. In the entire Hinduism in any scripture, the only one god who has faces in all directions is Shiva. And his “Vishwatomukham” aspect has been sung in many verses of Vedas.

“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 talks about the ‘all facing’ nature of Shiva and also it says that he is truly one (single). The above verse is ofcourse called as ‘Viswakarma Sukta’, but in Vedas lord Shiva’s glories have been sung under various names. Viswakarma (architect) in any Purana has never been said to possess multiple faces. It is only Shiva who has faces in all directions, and hence this humn is a praise of Shiva under the pseudonym ‘Vishwakarma’. This is the reason why Rishi Swetaswatara copied this verse as it is for eulogizing Rudra in his Upanishad. That’s why this above verse exists in “Svetaswatara Upanishad 3:03”.

For the supreme god who is one and only who appears as many, Shruti again points towards Bhagawan Rudra alone. Vedas glorify Rudra by various names (pseudonyms) but careful study would reveal that Vedas praise only Rudra’s glories in various ways. Vedas are totally built one the law of Advaita (non-dualism). In fact apart from Rudra there is no one else. All forms are his forms only.

“agnirvai sa devastasyaitāni nāmāni śarva iti yathā prācyā
ācakṣate bhava iti yathā bāhīkāḥ paśūnām patī rudro ‘gniriti
tānyasyāśāntānyevetarāṇi nāmānyagnirityeva śāntatamaṃ |” (Shatapatha Brahmana 1:7:3:8)
“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”.

Further Shatapatha Brahmana states that Agni (Rudra) is all the gods. Means Rudra has manifested himself as all the various forms that we know of as Gods.

“agnirvai sarvā devatā |” (Shatapatha Brahmana 3.1.3.1)
“Agni (Rudra) is himself all the deities”

Rig Veda elaborates on Agni’s (Rudra) forms in detail and clearly states that Vishnu is also a form of Agni (Rudra). No god or goddess is different from Rudra.

“tvamaghna indro vṛṣabhaḥ satāmasi tvaṃ viṣṇururughāyo namasyaḥ
tvaṃ brahmā rayivid brahmaṇas pate tvaṃ vidhartaḥsacase purandhyā ” (RV 2.1.3)
“Hero of Heroes, Agni! Thou art Indra, thou art Viṣṇu of the Mighty Stride, adorable: Thou, Brahmaṇaspati, the Brahman finding wealth: thou, O Sustainer, with thy wisdom tendest us”.

And that’s why the illustrious sage Svetaswatara mentioned the following thing in his Upanishad. The same verse even exists in Atharvasiras Upanishad by Sage Atharvana.

“eko hi rudro na dvitīyāya tasthur ya imāṃl lokān īśata īśanībhiḥ |
pratyaṅ janāṃs tiṣṭhati sañcukocānta-kāle saṃsṛjya viśvā bhuvanāni gopāḥ |” (Svetasvatara 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.”

This analysis is enough to understand that Rudra alone exists, other than him everything else is unreal (Mithya). He alone has faces on all sides and is worshiped under various names and forms.

Conclusion: – Bhagawad Gita verse (BG. 9.15) is again a verse stating Shiva’s glories and it is clear that Shiva was the speaker of Bhagawad Gita not Krishna.

BHAGAVAD GITA Verse(s) (BG. 9.16 – 9.19)

aham kratur aham yajnah svadhaham aham ausadham
mantro ’ham aham evajyam aham agnir aham hutam | (BG. 9.16)
pitaham asya jagato mata dhata pitamahah
vedyam pavitram omkara rk sama yajur eva ca | (BG. 9.17)
gatir bharta prabhuh saksi nivasah saranam suhrt
prabhavah pralayah sthanam nidhanam bijam avyayam | (BG. 9.18)
tapamy aham aham varsam nigrhnamy utsrijami ca
amritam caiva mrityus ca sad asac caham arjuna | (BG. 9.19)
“I am the Vedic sacrifice, I am the sacrifice enjoined in the Smritis, I am Swadha, I am the medicament produced from herbs; I am the mantra, I am the sacrificial libation, I am the fire, and I am the (sacrificial) offering. I am the father of this universe, the mother, the creator, grandsire; (I am) the thing to be known, the means by which everything is cleaned, the syllable Om, the Rik, the Saman and the Yajus, (I am) the goal, the supporter, the lord, the on-looker, the abode, the refuge, the friend, the source, the destruction, the support, the receptacle; and the undestructible seed. I give heat, I produce and suspend rain; I am immortality, and also death; and I am the existent and the non-existent, O Arjuna”.

Reasoning & Analysis:

The below verse from “Ekakshara Upanishad” explains many attributes of Lord Shiva in one shot. It covers – Shiva is the sacrifice. Shiva is Agni. Shiva is the Lord of the universe. Shiva is the father and mother since he is unborn and first born (as Grandsire). Shiva is the ancient and omnipresent God.

“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 Agni (Fire). In the beginning Thou art unborn, the first born, the sacrifice, too, art Thou. Thou alone the one omnipresent and ancient”.

The above verse pretty much covers almost all the attributes talked in the Gita verse. We’ll now touch upon the missing features now.

Shiva is the Omkara (Pranava) as Yajurveda states “nama staraya cha” (Yajurveda Sri Rudram Anuvaka-8), which means, “Salutations to Him (Rudra) who is the TARAKA (Pravana mantra – Om)”.

It is again from Shiva only that the Riks, Yajus, Samans (Vedas) were born. In Atharvana Veda, Kala Sukta, A hymn to Maha Kala form of Lord Shiva, says :

“kāló ha bhūtáṃ bhávyaṃ ca putró ajanayat purā́ |
kālā́d ŕ̥caḥ sám abhavan yájuḥ kālā́d ajāyata |” ( Atharva Veda 19:54:3)
“In Kala erst the text produced what is and what is yet to be.The Riks arose from Kala, the Yagus was born from Kala”.

Same is even confirmed in Svetaswatara Upanishad also.

“chhandaa.nsi yaGYaaH kratavo vrataani bhuutaM bhavya.n yachcha vedaa vadanti |
asmaan.h maayii sR^ijate vishvametattasmi.nshchaanyo maayayaa sanniruddhaH |” (Svetaswatara Upanishad 4:09)
“The sacred verses, the offerings (yajna), the sacrifices (kratu), the penances (vrata), the past, the future and all that the Vedas declare, have been produced from the imperishable Brahman. Brahman projects the universe through the power of Its maya. Again, in that universe Brahman as the jiva is entangled through maya”.

Well, instead of discussing each attribute why not shoot all the birds with one single bullet? Here is the answer to all the miscellaneous attributes.

“eko hi rudro na dvitīyāya tasthur ya imāṃl lokān īśata īśanībhiḥ |
pratyaṅ janāṃs tiṣṭhati sañcukocānta-kāle saṃsṛjya viśvā bhuvanāni gopāḥ |” (Svetasvatara 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.”

Shiva is existent as the world, the beings etc. and he is non-existence also as the unmanifest reality (Brahman). Rudra is the Brahman of Vedas as the Sri Rudram of Yajurveda (IV.5.5.i) says, “namo brihate cha” which means, “Salutations to Lord Rudra who is ‘Brihat’ i.e., Brahman”. The same lord Shiva is beyond the cosmos (Hiranyagarbha) and Viraat and also is present as the self of all as evident in the following verse.

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

So, the above evidences pretty much cover Rudra’s attributes of being Supreme Brahman, the existence and non-existence, source of immortality, source of death of all (being the universal cause of destruction) and the self of all pervading everyone. This pretty much covers almost all the aspects spoken in the Bhagawad Gita verses (BG. 9.16-9.19)

Conclusion: – It is evident once again that the speaker of Bhagawad Gita is Shiva and not Krishna.

BHAGAVAD GITA Verse(s) (BG. 9.23)

ye ’py anya-devata-bhakta yajante shraddhayanvitah
te ’pi mam eva kaunteya yajanty avidhi-purvakam | (BG. 9.23)
“Even those devotees who, endued with faith worship other godheads even they, O son of Kunti, worship me alone, in ignorance”.

Reasoning & Analysis:

Once again this verse is a quality of Bhagawan Shiva only. It is lord Shiva who created all the Gods and exists as their inwelling Atman in their hearts.

“yo devaanaaM prabhavashchodbhavashcha vishvaadhipo rudro maharshhiH |
hiraNyagarbha.n janayaamaasa puurva.n sa no buddhyaa shubhayaa sa.nyunaktu” (Svetaswatara Upanishad. 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!”

“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, 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”.

Even Vishnu is a created by Shiva and hence he is a form of Shiva. Soma (Lord of Uma = Shiva) is said to be the father of Indra, Agni Deva and Vishnu also.

“somaḥ pavate janitā matīnāṃ janitā divo janitā pṛthivyāḥ |
janitāghnerjanitā sūryasya janitendrasya janitota viṣṇoḥ |” (Rig Veda IX.96.5)
“Father of sacred chants, Soma 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”.

But when talking about the primordial Agni (Jwala Linga) of Shiva Vedas have clearly stated that the supreme Agni (Shiva) is the one who exists as all the deities. It says Agni (Shiva) assumes the forms of Indra, Vishnu, Varuna, Mitra (Sun god), Aryanam, Aditi, Bharati, Ila, lord of wealth, and Saraswati. A lot many other names are also given in that hymn but to keep this consise not quoting everything here.

“tvamaghna indro vṛṣabhaḥ satāmasi tvaṃ viṣṇururughāyo namasyaḥ
tvaṃ brahmā rayivid brahmaṇas pate tvaṃ vidhartaḥsacase purandhyā ” (RV 2.1.3)
“Hero of Heroes, Agni! Thou art Indra, thou art Viṣṇu of the Mighty Stride, adorable: Thou, Brahmaṇaspati, the Brahman finding wealth: thou, O Sustainer, with thy wisdom tendest us”.

“tvamaghne rājā varuṇo dhṛtavratastvaṃ mitro bhavasi dasma īḍyaḥ |
tvamaryamā satpatiryasya sambhujaṃ tvamaṃśo vidathe deva bhājayuḥ |” (Rig Veda 2:1:4)
“Agni, thou art King Varuṇa whose laws stand fast; as Mitra, Wonder-Worker, thou must be implored.Aryaman, heroes’ Lord, art thou, enriching all, and liberal Aṁśa in the synod, O thou God”.

“tvamaghne aditirdeva dāśuṣe tvaṃ hotrā bhāratī vardhaseghirā |
tvamiḷā ṣatahimāsi dakṣase tvaṃ vṛtrahā vasupate sarasvatī |” (Rig veda 2:1:11)
“Thou, God, art Aditi to him who offers gifts: thou, Hotrā, Bhāratī, art strengthened by the song.
Thou art the hundred-wintered Iḷā to give strength, Lord of Wealth! Vṛtra-slayer and Sarasvatī”.

In fact Agni (Rudra) exists in the form of all the gods and goddesses.

“agnirvai sarvā devatā |” (Shatapatha Brahmana 3.1.3.1)
“Agni (Rudra) is himself all the deities”

And Vedas call Rudra by the name of Agni. So, all glories of Agni are actually Rudra’s glories.

“agnirvai sa devastasyaitāni nāmāni śarva iti yathā prācyā
ācakṣate bhava iti yathā bāhīkāḥ paśūnām patī rudro ‘gniriti
tānyasyāśāntānyevetarāṇi nāmānyagnirityeva śāntatamaṃ |” (Shatapatha Brahmana 1:7:3:8)
“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”.

Sumamrizing the above factors we can read a single to the point verse which states that all gods were created by rudra and it is Rudra who gave them their powers.

“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!”

“devana hridayebhyo namah |” (Yajurveda Sri Rudram Anuvaka-9)
“Salutations to Rudra who is the indweller inside the hearts [as Atman] of all Gods”

All forms are Rudra’s forms only as stated below.


“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”.

Therefore, whosoever worships other forms of Shiva including Vishnu; they all worship Shiva only under ignorance. Now I leave it upto the Vaishnavites whether they would like to abandon hatred for Shiva to get salvation or they would still want to continue their hatred for Shiva and land up in the abode of Yama.

Conclusion: – Everyone who worships God in various forms (including Vishnu); they actually worship Shiva only in ignorance. And Bhagawad Gita verse (BG. 9.23) is spoken by Shiva. This proves that Bhagawad Gita is spoken by Shiva and not by Krishna. Krishna is just a mode adopted by Shiva to pass his message.

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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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