Hidden Secrets of Bhagawad Gita Revealed -9


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BHAGAVAD GITA Verse(s) (BG. 11.16)


aneka-bahudara-vaktra-netram pasyami tvam sarvato ’nanta-rupam |
nantam na madhyam na punas tavadim pasyami visvesvara vishva-rupa | (BG. 11.16)
“I behold Thee with innumerable arms, stomachs, mouths, (and) eyes, on every side, O thou of infinite forms. Neither end nor middle, nor also beginning of thine do I behold, O Lord of the universe, O thou of universal form”.Reasoning & Analysis:There is only one God Rudra whom Sruti recognizes as having innumerable arms, feet, eyes etc. Again Sruti says it is he alone who has no beginning or end. Also, it’s again Lord Shiva who is called as possessing Vishwaroopa in Vedas.

Shiva has eyes, feet, faces everywhere.

“vishvatashchaxuruta vishvatomukho vishvatobaahuruta vishvataspaat.h |
saM baahubhyaa.n dhamati saMpatatrairdyaavaabhuumii janayan.h deva ekaH |” (Svetaswatara Upanishad 3:03)
“That one god, having his eyes, his face, his arms, and his feet in every place, when producing heaven and earth, forges them together with his arms and his wings”.

In fact all forms are his own forms, so all faces, eyes, feet of everyone belongs to him only.

“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 omnipresent Shiva”.

Shiva has a thousand (means uncountable with our senses) heads, eyes, feet. This verse has been taken from Purusha Suktam because Veda Purusha is Shiva only.

“sahasrashiirshhaa purushhaH sahasraaxaH sahasrapaat.h |
sa bhuumi.n vishvato vR^itvaa atyatishhThaddashaaN^gulam.h |” (Svetaswatara Upanishad 3:14)
“The Purusha (Rudra) with a thousand heads, a thousand eyes, a thousand feet, compasses the earth on all sides and extends beyond it by ten fingers’ breadth”.

“sarvataH paaNipaada.n tat.h sarvato.axishiromukham.h |
sarvataH shrutimalloke sarvamaavR^itya tishhThati |” (Svetaswatara Upanishad 3:16)
“His hands and feet are everywhere; His eyes, heads and faces are everywhere; His ears are everywhere; He exists compassing all”.

Shiva has no beginning or end.

“anaadyananta.n kalilasya madhye vishvasya srashhThaaramanekaruupam.h |
vishvasyaikaM pariveshhTitaara.n GYaatvaa devaM muchyate sarvapaashaiH |” (Svetaswatara Upanishad 5:13)
“He who knows him (Shiva), who has no beginning and no end, in the midst of chaos, creating all things, having many forms, alone enveloping everything; is freed from all fetters”.

“vishvarupebhyashcha vo namo |” (Yajurveda Sri Rudram Anuvaka-4)
“Salutations to lord Rudra who is of universal form”.

So, from above analysis it is clear that Lord Shiva’s numerous faces, numerous feet, numerous eyes, his infinite, beginless, endless nature and his Viswaroopam has been sung extensively in the Upanishads and also in Vedas. SO, the Virat Form that Arjuna has witnessed, belongs to that of Shiva.

Conclusion: – Arjuna witnessed the Virat form of Shiva.

BHAGAVAD GITA Verse(s) (BG. 11.19)

anadi-madhyantam ananta-viryam
ananta-bahum sasi-surya-netram
pasyami tvam dipta-hutasa-vaktram
sva-tejasa vishvam idam tapantam | (BG. 11.19)
“I behold thee to be without beginning, mean, end, to be of infinite prowess, of innumerable arms, having the Sun and the Moon for thy eyes, the blazing fire for thy mouth, and heating this universe with energy of thy own”.

Reasoning & Analysis:

This is once again the direct description of Lord Shiva’s cosmic form. In Atharva Veda there is a hymn to Shiva’s Agni-Linga called ‘Skhambha’), it clearly describes Shiva having the same attributes as depicted in the Gita verse.

“yásya sū́ryaś cákṣuś candrámāś ca púnarṇavaḥ |
agníṃ yáś cakrá āsyàṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ |” (Atharva Veda X:7:33)
“Homage to highest Brahman, him whose eye is Sūrya and the Moon who groweth young and new again, him who made Agni for his mouth”.

And the other attributes of possessing innumerable arms and being infinite have already been discussed in previous verse analysis. But here I’m repeating the same.

Shiva has a thousand arms. In Sanskrit Sahasra (thousand) is meant to reflect some innumerable or uncertain number. Thousand doesn’t really mean 1000 here.

“vishvatashchaxuruta vishvatomukho vishvatobaahuruta vishvataspaat.h |
saM baahubhyaa.n dhamati saMpatatrairdyaavaabhuumii janayan.h deva ekaH |” (Svetaswatara Upanishad 3:03)
“That one god, having his eyes, his face, his arms, and his feet in every place, when producing heaven and earth, forges them together with his arms and his wings”.

Shiva has no beginning or end, hence he is infinite. Also since this all pervading universe is created from just a portion of him, his other portion still is unknown to Vedas. Therefore he is infinite.

“anaadyananta.n kalilasya madhye vishvasya srashhThaaramanekaruupam.h |
vishvasyaikaM pariveshhTitaara.n GYaatvaa devaM muchyate sarvapaashaiH |” (Svetaswatara Upanishad 5:13)
“He who knows him (Shiva), who has no beginning and no end, in the midst of chaos, creating all things, having many forms, alone enveloping everything; is freed from all fetters”.

“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.”

Therefore it is clear that Arjuna had seen lord Shiva’s cosmic form, which Arjuna under the stupor of Shambhavi-Maya, considered as Krishna’s form

Conclusion: – Bhadawad Gita is spoken by Shiva and it’s a text of Shiva’s glory only

BHAGAVAD GITA Verse(s) (BG. 11.20)

dyav a-prithivyor idam antaram hi
vyaptam tvayaikena disas ca sarvah
drishtvadbhutam rupam ugram tavedam
loka-trayam pravyathitam mahatman | (BG. 11.20)
“For the space betwixt heaven and earth is pervaded by Thee alone, as also all the points of the horizon. At sight of this marvellous and fierce form of thine, O Supreme Soul, the triple world trembleth”.

Reasoning & Analysis:

It is again a direct description of Shiva’s form only. It is Rudra only who pervades the three worlds and fills them completely. The below verse from Atharva Veda clearly states that Shiva has filled the intermediate space, he has filled the Earth and Heaven and also rules these regions. This Veda salutes Shiva in whichever direction he abides (stays / stands / pervades).

“bhavó divó bhavá īśe pr̥thivyā́ bhavá ā́ papra urv àntárikṣam |
tásyai námo yatamásyāṃ diśī̀táḥ |” (Atharva Veda 4:28:27)
“Bhava rules the sky, Bhava rules the earth; Bhava has filled the broad: atmosphere. Reverence be to him in whatever direction from here (he abides)!”

Same has been expressed in another hymn to Shiva’s Linga form as follows.

“yásmin bhū́mir antárikṣaṃ dyáur yásminn ádhy ā́hitā
yátrāgníś candrámāḥ sū́ryo vā́tas tiṣṭhanty ā́rpitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ |” (Atharva Veda X:7:12)
“Who out of many, tell me, is that Skambha (Linga) On whom as their foundation earth and firmament and sky are set; In whom as their appointed place rest Fire and Moon and Sun and Wind?”

“skambhó dādhāra dyā́vāpr̥thivī́ ubhé imé skambhó dādhārorv àntárikṣam
skambhó dādhāra pradíśaḥ ṣáḍ urvī́ḥ skambhá idáṃ víśvaṃ bhúvanam ā́ viveśa |” (Atharva Veda X:7:35)
“Skambha (Linga) 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”.

Not only does Rudra pervade and suppor these three regions, but in fact these all regions belong to Rudra only.

“táva cátasraḥ pradíśas táva dyáus táva pr̥thivī́ távedám ugrorv àntárikṣam
távedáṃ sárvam ātmanvád yát prāṇát pr̥thivī́m ánu |” (Atharva Veda XI:2:10)
“Thine, O strong god (ugra), are the four regions, thine the sky, thine the earth, and thine this broad atmosphere; thine is this all that has a spirit and has breath upon the earth”.

Again it’s as clear as pure water that Arjuna behelf the cosmic form of Mahadeva only!

Conclusion: – Bhagawad Gita is a song of Shiva’s glories and it has been spoken by Shiva himself; only the messenger was Krishna.

BHAGAVAD GITA Verse(s) (BG. 11.38)

tvam adi-devah purushah puranas
tvam asya vishvasya param nidhanam
vettasi vedyam ca param ca dhama
tvaya tatam vishvam ananta-rupa | (BG. 11.38)
vayur yamo ’gnir varunah sasankah
prajapatis tvam prapitamahas ca
Thou art the First God, the ancient (male) Being, thou art the Supreme refuge of this universe. Thou art the Knower, thou art the Object to be known, thou art the highest abode. By thee is pervaded this universe, O thou of infinite form. Thou art Vayu, Yama, Agni, Varuna, Moon, Prajapati, and Grandsire.

Reasoning & Analysis:

This verse again is very direct in stating lord Shiva’s attributes only. In the Vedas these qualities have been used to praise only one God viz. Mahadeva!

Shiva is the first God:

“namo jyeshhthaya cha |” (Yajurveda Sri Rudram Anuvaka-6)
“Salutations to Rudra who is seniormost (first) god”.

Shiva is the Ancient Purusha:

“namah purvajaya cha |” (Yajurveda Sri Rudram Anuvaka-6)
“Salutations to Rudra who is the most ancient god”.

“purusho vai rudrah |” (Yajur Veda Taittirya Aranyaka 10:24:1)
“Lord Rudra is ‘Veda Purusha’”

Shiva is the supreme refuge of this universe:

“viśvā bhuvanāni gopāḥ |” (Svetasvatara Upanishad 3:02)
“Rudra is the supreme protector (refuge) of all the worlds”.

Lord Shiva is the knower of everything since he is the witnesser:

“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)”.

Again it is lord Shiva only who is the object to be known. Without knowing him, truly there is no liberation:

“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”.

Shiva is the highest abode viz. Brahman (there is nothing above Brahman):

“namo brihate cha |” (Yajurveda Sri Rudram Anuvaka-5)
“Salutations to Lord Rudra who is ‘Brihat’ (Brahman)”.

By Shiva only entire universe is pervaded:

“skambhó dādhāra dyā́vāpr̥thivī́ ubhé imé skambhó dādhārorv àntárikṣam
skambhó dādhāra pradíśaḥ ṣáḍ urvī́ḥ skambhá idáṃ víśvaṃ bhúvanam ā́ viveśa |” (Atharva Veda X:7:35)
“Skambha (Linga) 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”.

Lord Shiva only has a universal form as per Vedas:

“vishvarupebhyashcha vo namo |” (Yajurveda Sri Rudram Anuvaka-4)
“Salutations to lord Rudra who is of universal form”.

Shiva is all the Gods. In Atharva Veda’s hymn to Vratya (Ascetic Shiva), we can clearly understand that Shiva became all the Gods by assuming (manifesting as) their forms. Here are the evidences which are clear cut proofs to understand that Arjuva beheld Mahadeva’s various vibhootis (forms) in the Vishwaroopa.

Shiva became Vayu:

“sá yát prā́cīṃ díśam ánu vyácalan mā́rutaṃ śárdho bhūtvā́nuvyàcalan máno ‘nnādáṃ kr̥tvā́ |” (Atharva Veda XV:14:1)
“He when he went away to the eastern region, went away having become the Marut host, and having made Mind an eater of food”.

Shiva became Yama:

“sá yát pitr̥̄́n ánu vyácalad yamó rā́jā bhūtvā́nuvyàcalat svadhākārám annādáṃ kr̥tvā́ |” (Atharva Veda XV:14:7)
“He, when he went away to the Fathers, went away having become King Yama and having made the exclamation Svadhā an eater of food”.

Shiva became Agni:

“sá yán manuṣyā̀n ánu vyácalad agnír bhūtvā́nuvyàcalat svāhākārám annādáṃ kr̥tvā́ |” (Atharva Veda XV:14:8)
“He, when he went away to men, went away having become Agni and having made the exclamation Svāhā an eater of food”.

Shiva became Varuna:

“sá yát pratī́cīṃ díśam ánu vyácalad váruṇo rā́jā bhūtvā́nuvyàcalad apò ‘nnādī́ḥ kr̥tvā́ |” (Atharva Veda XV:14:3)
“He, when he went away to the western region, went away having become King Varuna, and having made the Waters eaters of food”.

Shiva became King Soma (Moon God):

“sá yád údīcīṃ díśam ánu vyácalat sómo rā́jā bhūtvā́nuvyàcalat saptarṣíbhir hutá ā́hutim annādī́ṃ kr̥tvā́ |” (Atharva Veda XV:14:4)
“He, when he went away to the northern region, went away having become King Soma and having made the Seven Rishis’ oblation an eater of food”.

Shiva became Prajapati:

“sá yát prajā́ ánu vyácalat prajā́patir bhūtvā́nuvyàcalat prāṇám annādáṃ kr̥tvā́ |” (Atharva Veda XV:14:11)
“He, when he went away to creatures, went away having become Prajāpati and having made vital breath an eater of food”.

Shiva became Parameshthin Pitamaha (Grandsire):

“sá yát sárvān antardeśā́n ánu vyácalat parameṣṭhī́ bhūtvā́nuvyàcalad bráhmānnādáṃ kr̥tvā́ |” (Atharva Veda XV:14:12)
“He, when he went away to all the intermediate spaces, went away having become Parameshthin and having made Devotion an eater of food”.

From the above analysis it is doubtlessly clear that Arjuna beheld Bhagawan Shiva’s various forms in the Vishwaroopa. Of course Arjuna was ignorant of the fact that whatever he was seeing was indeed Shiva’s cosmic form, but based on Arjuna’s prayers and descriptions it is crystal clear that he beheld Mahadeva’s divine universal form.

Conclusion: – Arjuna beheld the various forms of Shiva in that cosmic form. Bhagawad Gita is a text of Lord Shiva’s glories and the speaker was Shiva through the mouth of Krishna.

BHAGAVAD GITA Verse(s) (BG. 11.39), (BG. 11.40)

namo namas te ’stu sahasra-kritvah
punas ca bhuyo ’pi namo namas te | (BG. 11.39)
namah purastad atha prsthatas te
namo ’stu te sarvata eva sarva
ananta-viryamita-vikramas tvam
sarvam samapnosi tato ’si sarvah | (BG. 11.40)
“Obeisance be to thee a thousand times, and again and yet again obeisance to thee. Obeisance to thee in front, and also from behind. Let obeisance be to thee from every side, O thou that art all. Thou art all, of energy that is infinite, and prowess that is immeasurable. Thou embracest the All”.

Reasoning & Analysis:

These verses are to be noted very carefully. It has a strong correlation with Yajur Veda. Here Arjuna salutes the Vishwaroopa in the same manner as how the Yajur Veda saluted Bhagawan Rudra and his soldiers (Rudra Ganas).

Rudra and his soldiers remain spread throughout the universe. They are everywhere on the Earth, they remain overspreading the intermediate regions (antariksha), and they remain spread in the heaven as well. It’s like Rudra is spread in the entire universe, and one cannot locate a place even of the size of a needle tip where Rudra is absent. So, entire worlds are always a Vishwaroopa of Rudra. Therefore recognizing this secret knowledge about Bhagawan Mahadeva, Vedas praised him offering salutations to him and his troops in every direction – left, right, east, west, south etc.

“namo rudrebhyo ye prithivyam ye antarikshe ye divi yeshhamannam |

vato varshhamishhava stebhyo dasha praachirdasha dakshina dasha | pratichirdashodiichirdashordhvaastebhyo namaste no mridayantu te yam dvishhmo yashcha no dveshhti tam vo jambhe dadhami |” (Yajurveda 4:5:11:11)

“My salutations to [Rudra and] all those soldiers of Rudra,
Who are on earth,
Who are in the sky (antariksha),
Who are in the worlds above (Heaven),
And to those whom air and food,
Become weapons for killing beings.
I salute them with ten fingers joined,
I salute them facing the east,
I salute them facing south,
I salute them facing west,
I sauté them facing north,
I salute them facing above,
My salutations to all of them,
Let them grant happiness to me.
I would deliver those of my enemies,
And those who consider me as enemy,
In to their wide-open mouth”.

The same exact style of prayers we see in this Bhagawad Gita when Arjuna offers his obeisances to the Cosmic form which is seen spread in the entire universe.

Conclusion: – Bhagawad Gita is a playground of Lord Shiva and his glories only.

BHAGAVAD GITA Verse(s) (BG. 12.6), (BG. 12.7)

ye tu sarvani karmani mayi sannyasya mat-parah
ananyenaiva yogena mam dhyayanta upasate | (BG. 12.6)
tesam aham samuddharta mrityu-samsara-sagarat
bhavami na cirat partha mayy avesita-cetasam | (BG. 12.7)
“They (again) who, reposing all action on me (and) regarding me as their highest object (of attainment), worship me, meditating on me with devotion undirected to anything else, of them whose minds are (thus) fixed on me, I, without delay, become the deliverer from the ocean of (this) mortal world”.

Reasoning & Analysis:

As per Vedas it is only lord Shiva who delivers the pious men from this world and awards them salvation. As per Vedas, It is lord Shiva who loves his devotees.

“Bhuvanthaye varivaskruthaa oushadinaam pathaye namo nama |” (Yajurveda Sri Rudram Anuvaka-2)
“Salutations to Him who has created the world and spread it broad; the creator of riches and lover of those who are devoted to Him; to the Lord of all vegetation, salutations”.

Vedas have requested for Salvation only to Mahadeva in various places. The below verse is from Rig Veda, but same verse exists in YajurVeda also.

“tryambakaṃ yajāmahe sughandhiṃ puṣṭivardhanam |
urvārukamivabandhanān mṛtyormukṣīya māmṛtāt |” (Rig Veda 7:59:12)
“He who has divine fragrance, He who makes men powerful and full of plenty, Him even we worship, the three-eyed Rudra. Like a ripe berry from its stalk, release me from death, and let me not turn away from immortality and salvation”.

It is Shiva who takes us out of the Samsaara and gives us Salvation. Vedas recognize no other God who can give Salvation.

“namah prataranaya cha uttaranaya cha |” (Yajurveda Sri Rudram Anuvaka-8)
“Salutations to Him who ferries men over the sins and evils of Samsara (the Illusions of the world), and who by the grant of knowledge ferries them over the Samsara altogether by giving Salvation”.

So, from above analysis, once again it is neatly clear that (BG. 12.6 – BG. 12.7) are about the Salvation giving capability and Bhakta-Vatsal (lover of devotees) nature of Shiva.

Conclusion: – It is evident that the Bhagawad Gita is spoken by Shiva only; Krishna passed on Shiva’s divine message to Arjuna and mankind.

BHAGAVAD GITA Verse(s) (BG. 13.1), (BG. 13.2)

idam sariram kaunteya kshetram ity abhidhiyate
etad yo vetti tam prahuh kshetra-jna iti tad-vidah | (BG. 13.1)
kshetra-jnam capi mam viddhi sarva-kshetresu bharata
kshetra-kshetrajnayor jnanam yat taj jnanam matam mama | (BG. 13.2)
This body, O son of Kunti, is called Kshetra. Him who knoweth it, the learned call Kshetrajna. Know me, O Bharata, to be Khetrajna in all Kshetras. The knowledge of Kshetra and Kshetrajna I regard to be (true) knowledge.

Reasoning & Analysis:

Here this concept of Kshetra-Kshetrajna is once again a testimony that the speaker of Bhagawad Gita is none other that Lord Shiva.

Let’s note the key points here:-

– Here the speaker says that this body is called as “Kshetra”, and the indwelling spirit within this body is called “Ksetrajna” who is the knower and lord of this Kshetra.
– The speaker further states that he himself is the Kshetrajna dwelling within the body.
– Every mobile and immobile creation is created by the combination of Kshetra (Prakriti) and Khetrajna (Purusha).

We’ll see evidences now. Kshetra means field (body) which is formed out of Prakriti. The indwelling spirit called Purusha is the Kshetrajna (knower). It is Purusha who knows the Prakriti and enjoys in by remaining within it.

Yajurveda clearly explains about him who is the ‘Khetrajna’ dwelling in all bodies (Kshetra). It is Lord Rudra only as evident from the below verse.

“kshetranam pataye namo |” (Yajur Veda Sri Rudram Anuvaka-2 )
“Salutations to Rudra who is the lord (indweller) of the Kshetras (fields = bodies)”

In the verse (BG. 13.1) it is clearly said that the body is called as “Kshetra (field)”, and from above verse from Rudram we learnt that indweller (lord) of the Kshetra is Rudra only. Therefore it is doubtlessly clear that the Kshetrajna is Shiva dwelling inside the bodies.

Further, in Bhagawad Gita verse (BG. 13.2) the speaker reveals clearly that the Kshetrajna dwelling within the bodies is HE himself. So, this again proves that the speaker of Bhagawad Gita was Lord Shiva not Krishna. Krishna’s mouth was used by Shiva to convey his divine science to mankind.

Conclusion: – The Kshetrajna (knowler of field) who dwells within all Kshetras (bodies) is Lord Shiva. And this section once again proves beyond doubt that the speaker of Bhagawad Gita is Shiva not Krishna.

BHAGAVAD GITA Verse(s) (BG. 13.13), (BG. 13.14)

jneyam yat tat pravaksyami yaj jnatvamritam asnute
anadi mat-param brahma na sat tan nasad ucyate | (BG. 13.13)
sarvatah pani-padam tat sarvato ’ksi-siro-mukham
sarvatah shrutimal loke sarvam avrtya tishthati | (BG. 13.14)
“That which is the object of knowledge I will (now) declare (to thee), knowing which one obtaineth immortality. [It is] the Supreme Brahma having no beginning, who is said to be neither existent nor non-existent; whose hands and feet are on all sides, whose eyes, heads and faces are on all sides, who dwells pervading everything in the world”.

Reasoning & Analysis:

After having shown the divine cosmic form where Arjuna had witnessed the supreme Viraat form of the Brahman with his eyes, here now the speaker of Gita is describing the same form in words.

These are again very much the attributes of Lord Shiva only as per the below evidences.

“vishvatashchaxuruta vishvatomukho vishvatobaahuruta vishvataspaat.h |
saM baahubhyaa.n dhamati saMpatatrairdyaavaabhuumii janayan.h deva ekaH |” (Svetaswatara Upanishad 3:03 & Rig Veda 10:81:3)
“That one god (Shiva), 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”.

Shiva has no beginning or end, hence he is infinite.

“anaadyananta.n kalilasya madhye vishvasya srashhThaaramanekaruupam.h |
vishvasyaikaM pariveshhTitaara.n GYaatvaa devaM muchyate sarvapaashaiH |” (Svetaswatara Upanishad 5:13)
“He who knows him (Shiva), who has no beginning and no end, in the midst of chaos, creating all things, having many forms, alone enveloping everything; is freed from all fetters”.

Atharva Veda cleary says about Shiva (the Brahman) that he is non-entity (non-existent or unmanifest), but since he has pervaded this universe from a quarter of his infinite portion, his that portion is manifest to the men as the visible God. So, people of less intelligence see only his manifest portion; whereas the higher minds know that Shiva is manifest as well as unmanifest, he is neither existent nor nonexistent. He is the Parabrahman.

“asaccākhā́ṃ pratíṣṭhantīṃ paramám iva jánā viduḥ |
utó sán manyanté ‘vare yé te śā́khām upā́sate |” (Atharva Veda X:7:21)
“Men count as it were a thing supreme nonentity’s visible (not concealed) branch; And lower man who serve thy branch regard it as an entity”.

Therefore, it is evident from the above analysis that the Brahman who has faces, eyes, limbs in every direction, who is existent, pervades entire universe and nonexistent and is infinite without any beginning or end; is none other that Lord Shiva!

Conclusion: – The charecteristics described in Bhagawad Gita verse (BG. 13.13 – BG. 13.14) are that of lord Shiva only. And sicne these qualities were already shown practically to Arjuna in the cosmic form, the speaker of Gita is none other that lord Shiva only.

BHAGAVAD GITA Verse(s) (BG. 13.16 – 13.18)

bahir antas ca bhutanam acaram caram eva ca
suksmatvat tad avijneyam dura-stham cantike ca tat | (BG. 13.16)
avibhaktam ca bhutesu vibhaktam iva ca sthitam
bhuta-bhartr ca taj jneyam grasisnu prabhavishnu ca | (BG. 13.17)
jyotisam api taj jyotis tamasah param ucyate
jnanam jneyam jnana-gamyam hridi sarvasya visthitam | (BG. 13.18)
without and within all creatures, immobile and mobile, not knowable because of (his) subtlety, remote yet near, undistributed in all beings, (yet) remaining as if distributed, who is the sustainer of (all) beings, the absorber and the creator (of all); who is the light of all luminous bodies, who is said to be beyond all darkness; who is knowledge, the Object of knowledge, the End of knowledge and seated in the hearts of all.

Reasoning & Analysis:

Here the speaker is elaborating on the qualities of Brahman in detail. Let’s breakdown the points to understand them more clearly.

– Brahman is within and without (outside) of all creatures immobile and mobile
– Brahman is subtle and minute hence not knowable easily
– He is remote yet near, is undistributed in all beings yet looks like distributed
– He is the sustainer of all beings, the absorber and creator of all beings
– He is the light of all luminous bodies and is beyond all darkness (Avidya)
– He is knowledge (janana) and object of knowledge (Brahman), and end of knowledge (Vedanta)
– He is seated in the hearts of all

Now let’s analyze each aspect point by point. Let me tell in the beginning itself, that all these attributes are proprietary copyright qualities of Bhagawan Rudra only, as per Shruti. Let’s see the evidences now.

1) Brahman is within and without (outside) of all creatures immobile and mobile

There is no difference between Shiva and Shakti. They are one body shared half in such a way that it depicts the Androgenous form implying that he is the father and mother too. This is only to teach that Brahman and Shakti are coexistent with each other and for the sake of creation they become two and Shakti creates, and Brahman pervades in the creationa s the indwelling Atman giving life to the creation (Pradhana). For the same reason Rig Veda (RV 1:89:10) clearly says about Aditi (the SHakti of Shiva) as “aditirmātā sa pitā”, which means, “Aditi is the Mother and the Sire as well”.

So, with this knowledge if we see, Shakti and Brahman (Shiva) are one and the same sharing half body with each other. That’s the reason why Ardhanareeshwara concept has been sung in scriptures.

This is the reason Shruti says Shakti (Uma) pervades within and without all the beings as the Atman (Purusha / Brahman). This is given in Bahvricha Upanishad from Rig Veda. As discussed above, Shakti and Shiva are same. So, the same Vedas which call Shiva as the Atman, as the Purusha and Brahman have called Shakti as the Atman here. But the point which we need to understand here is Uma-Maheshwara is everywhere, within and without (outside) of all creatures immobile and mobile.

“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, (known) 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”.

Uma is called Tripurasudnari since she pervades the three cities and three bodies illuminating thema s consciousness. Now who is the consciousness? It is the Purusha (Shiva). So, this again testifies the oneness of Shiva and Shakti.

“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 all the 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”.

From the above analysis we have seen that Shiva (Shakti) pervade within and outside of all the bodies. But this is not just that. Shiva actually pervades even within and outside the Trinity as mentioned below.

“sarvamidaM brahmaviShNurudrendrAste saMprasUyante sarvANi chendriyANi saha bhUtairna kAraNa.n kAraNAnA.n dhyAtA kAraNa.n tu dhyeyaH sarvaishvaryasaMpannaH shaMbhurAkAshamadhye dhruva.n” (Atharvashikha Upanishad 2.2)

“Brahma, Vishnu, Rudra (deity of destruction) and Indra are creating all beings, all organs and all karanas. They are also capable of controlling them. But Lord Shiva exists in between them like sky and is permanently stable”

2) Brahman is subtle and minute hence not knowable easily

Atharvasiras Upansiahd calls Rudra as the minute (Sukshma)

“atha kasmAduchyate sUkShma.n yasmAduchchAryamANa eva sUkShmo |
bhUtvA sharIrANyadhitiShThati sarvANi chA~NgAnyamimR^ishati | tasmAduchyate sUkShmam.h |” (Atharvasiras Upanishad 4)
“He (Rudra) is called sookshma (minute), because he pervades in a minute form all over the body without touching any of the organs”.

Further the same Upansiahd confirms that Rudra is minute and is the Parabrahman

“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)
“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”.

3) He is remote yet near, is undistributed in all beings yet looks like distributed

Below verse from a hymn in Atharva Veda the Vedic seer states that Rudra is omniscient and can see and know everything about any remote area jyst by his will.

“ná te dūráṃ ná pariṣṭhā́sti te bhava sadyáḥ sárvāṃ pári paśyasi bhū́miṃ pū́rvasmād dhaṃsy úttarasmint samudré |” (Atharva Veda XI:2:25)
“O Bhava, no distance, and no barrier. At a glance thou lookest around the entire earth; from the eastern thou slayest in the northern ocean”.

And he being one pervades all the bodies as their indwelling Atman. To the unintelligent it looks like every Atman is a distinct one, but the learned men know that Atman is one and pervades entire creation but still it is not distributed. Bodies are called as Kshetra and the Atman pervading within is the lord of Kshetra. It is the one non-dual Rudra who is the undistributed yet apparently distributed Atman of all beings.

“kshetranam pataye namo |” (Yajur Veda Sri Rudram Anuvaka-2 )
“Salutations to Rudra who is the lord (indweller) of the Kshetras (fields = bodies)”

4) He is the sustainer of all beings, the absorber and creator of all beings

Again this is the attribute of Mahadeva alone.

“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”.

“vishvaa bhuvanaani gopaaH |” (Svetaswatara Upanishad 3:02)
“Rudra is the protector of all the worlds”

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

5) He is the light of all luminous bodies and is beyond all darkness (Avidya)

It is Rudra who shines and with his splendor illuminates all the luminaries.

“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”.

“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”.

Rudra is the Veda Purusha who is beyond darkness of Avidya sicne he is the supreme light of consciousness the wisdom.

“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”.

“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”.

6) He is knowledge (janana) and object of knowledge (Brahman), and end of knowledge (Vedanta)

It is Eshana who rules over all knowledge.

“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. That Sadasiva I am described thus and denoted by Pranava”.

Rudra has the highest knowledge within him. Therefore Vedas sing his praise for gaining his favors.

“kadrudraaya prachetase miiDhushhTamaaya tavyase | vochema sha.ntamam hR^ide |
sarvohyeshha rudrastasmai rudraaya namo astu | (Taittiriya Aranyaka 10.25.1)
“We sing a hymn that confers on us happiness in the highest degree to Rudra who is worthy of praise, who is endowed with the highest knowledge, who rains objects to the worshippers most excellently, who is more powerful and who is dwelling in the heart. Indeed all this is Rudra. Salutations be to Rudra who is such”.

Rudra is called as ‘Vaidyuta’ because in the state of darkness (Avidya), to the devotee it is Rudra who comes as the knowledge (vijnana) and shines his self and finally takes him towards salvation.

“atha kasmAduchyate vaidyuta.n yasmAduchchAryamANa eva vyakte
mahati tamasi dyotayati tasmAduchyate vaidyutam.h |” (Atharvasiras Upanishad 4)
“He is called “vaidhyutha (electric)” because as soon as his name is pronounced , in the state of darkness where nothing is visible, the holy knowledge comes like a ray of lightning”.

Lord Shiva is the Brahman of Vedas.

“namo brihate cha |” (Yaurveda iv.5.5.i)
“Salutations to Rudra who is Brihat (= Brahman)”

The below verse has been spoken by Shiva himself.

“ahamasmi parashchaasmi brahmaasmi prabhavo.asmyaham.h |
sarvalokagurushchaami sarvaloke.asmi so.asmyaham.h |” (Maitreya Upanishad 3:01)
“I am I (Jiva), I am the other (the supreme self Atman), I am Brahman, I am the source (of all), I am also the Guru of all the worlds, I am all the worlds, That I am.

It is again Shiva who is the goal of the Vedanta (Upanishads)

“sarvendriyavihiino.asmi sarvakarmakR^idapyaham.h |
sarvavedaantatR^ipto.asmi sarvadaa sulabho.asmyaham.h |” (Maitreya Upanishad 3:15)
“I am devoid of all the senses and all the actions and I. I am the (object of) satisfaction to all the Upanishads, I am always easily accessible (to the devoted).

7) He is seated in the hearts of all

“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)”.

So, from the above detailed analysis, we have seen that all the attributes described in the Gita verses (BG. 13.16 – BG. 13.18) about the Brahman, all are actually the qualities of Rudra. So, Rudra is the Brahman of Vedas possessing such attributes.

Conclusion: – It is Lord Shiva’s glories which have been sung in this section of Bhagawad Gita.

BHAGAVAD GITA Verse(s) (BG. 13.20), (BG. 13.21), (BG. 13.27)

prakritim purusham chaiva viddhyanaadee ubhaavapi
vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan | (BG. 13.20)
kaaryakaaranakartrutwe hetuh prakritiruchyate
purushah sukhaduhkhaanaam bhoktritwe heturuchyate | (BG. 13.21)
yavat sanjayate kincit sattvam sthavara-jangamam
kshetra-kshetrajna-samyogat tad viddhi bharatarsabha | (BG. 13.27)
“Know you that Prakriti and Purusha are both without beginning and know you also that all forms and gunas are born of Prakriti.
Prakriti is said to be the cause of the generation of the body and the organs and Purusha is said to be the cause of the experience of pleasure and pain.
Whatever entity, immobile or mobile, cometh into existence, know that, O bull of Bharata’s race, to be from the connection of Kshetra (Prakriti) and Kshetrajna (Purusha)”.

Reasoning & Analysis:

This point has already been analyzed at length two times in previous sections. So, I would not like to repeat the same here now.

Please refer to the analysis done in the following sections
– Analysis on (BG. 7.4)
– Analysis on (BG. 9.7, 9.8, 9.10-13) –These all have been analyzed in one single section.
– Analysis on (BG. 13.1-13.2) – Here we have proved already that Kshetra is body (Prakriti) and Kshetrajna is Shiva

From that analysis we had already understood that it is Rudra who is the Purusha and it is Uma who is the Prakriti, both are unborn and undecaying in nature. Prakriti creates the universe and forms. Rudra enters into them as the indwelling Atman. Because of the presence of Atman (Purusha-Rudra), the creatures experience pleasures or pains.

A dead body wouldn’t cry if pricked by a pin or cut using a knife. A dead body wouldn’t laugh when tickled or a joke is cracked. All bodies are made of Prakriti but unless Rudra (Purusha) enters/remains within them, they are as good as corpses. That’s why it is said that the cause of experience is due to Purusha (Rudra).

Conclusion: – This section (BG. 13.20 – 13.21, BG. 13.27) also sings the glories of Rudra and Uma and the way they function together. This again proves that Bhagawad Gita is a song of the glories of Mahadeva!

BHAGAVAD GITA Verse(s) (BG. 13.22 – 13.24)

purushah prakriti-stho hi bhunkte prakriti-jan gunan
karanam guna-sango ’sya sad-asad-yoni-janmasu | (BG. 13.22)
upadrastanumanta ca bharta bhokta maheshvarah
paramatmeti capy ukto dehe ’smin purushah parah | (BG. 13.23)
ya evam vetti purusham prakritim cha gunaih saha
sarvathaa vartamano’pi na sa bhooyobhijaayate | (BG. 13.24)
“Purusha, when seated in Prakriti, experiences the qualities born of Prakriti. Attachment to the qualities is the cause of his birth in good and evil wombs.
The Supreme Purusha in this body is said to be surveyor (witness), approver, supporter, enjoyer, he is the Supreme Soul – mighty lord (maheshwara).
He who thus knows the Purusha and Prakriti along with the gunas is not born again, in whatsoever condition he may be”.

Reasoning & Analysis:

Here these verses bring a great Vedantic concept to ponder about. Sometimes the verses (BG. 13.22) and (BG. 13.23) might confuse as realted to the word “Purusha”. One may think how can the Purusha become bound and fall into the cycle of births (BG. 13.22) and at the same time as per (BG. 13.23) he remain untouched by karmas as the witnesser and approver? Actually it’s the upAdhi (designation) which makes them act separately, but indeed they are same.

This concept actually talks about the “Jiva” and the “Atman”. They are not two, but the same Atman (Self) when binds itself with Ahamkara (Ego), and associates with the mind-body complex and Avidya (Ignorance); due to the blanket of ignorance he is said to wear a “Karana Deham” (Causal body) which is nothing but composed of ‘ignorance’ only. This is the ‘Karana Shareeram’ which is responsible for one’s rebirths. Only when it gets destroyed, a person gets liberated. And since it is composed of Avidya (ignorance), it can only be destroyed though wisdom (Vidya or Jnanam).

And as ver Shruti, this Jiva as well as the Atman (Purusha) both are Lord Shiva only. It is the same supreme witnesser Shiva (who is the Brahma) who identifies himself with ignorance and eats the fruits of karmas in the form of Jiva. This is the reason why Vedanta says “Jiva and Brahman are not different”. Both are same Shiva playing different roles due to difference in context.

Regarding this Vedas and Upanishads have given many evidences. Let’s see them now.

The Jiva is Shiva only. It is the same Brahman (Shiva) who mixes with the attribute of Prakriti and acts as this ignorant Jiva.

“nama ataryaya chaladyaya cha |” (Yajur veda Sri Rudram Anuvaka -8)
“Salutations to Rudra who is born again and again in Samsara; and who tastes the fruits of Karmas in the form of Jiva”.

“deho devaalayaH proktaH sa jiivaH kevalaH shivaH .
tyajedaj~naananirmaalya.n so.ahaMbhaavena puujayet.h |” (Maitreyi Upanishad II:1)
“The body is said to be the temple; the individual Self (Jiva) is Shiva alone. One should discard the faded flowers in the form of spiritual ignorance and worship God (with the conviction) ‘He and I are one’.

And when the same Shiva (as Jiva) worships himself (the Shiva); then he (the Shiva) bestows knowledge on himself (as Jiva) and breaks the ignorance created by Prakriti and then the Jiva comes to know that he and Shiva are same; and thereafter that Jiva gets Salvation (by knowing his identity as one with Shiva, it becomes one with Shiva because at that point Maya ceases to function).

“namah prataranaya cha uttaranaya cha |” (Yajurveda Sri Rudram Anuvaka-8)
“Salutations to Him who ferries men over the sins and evils of Samsara (the Illusions of the world), and who by the grant of knowledge ferries them over the Samsara altogether by giving Salvation”.

But till that time due to Maya of prakriti one Shiva appears as two viz. the Shiva and Jiva. And the same Shiva (Brahman) is the witnesser, is beyond Avidya, as the pure Atman in our body while parallel there sits his own image Jiva bewildered by Maya. This Jiva and Shiva are seen as two birds, one bird (Jiva) eats the fruits of samsaara and the other one (Eshwara) remains as the witnesser.

“dvaa suparNaa sayujaa sakhaayaa samaana.n vR^ixaM parishhasvajaate |
tayoranyaH pippala.n svaadvattyanashnannanyo abhichaakashiiti |” (Svetaswatara Upanishad 4:06)
“Like two birds of golden plumage, inseparable companions, are perched on a branch of the same tree. One of them tastes the sweet and bitter fruits of the tree; the other, tasting neither, calmly looks on”.

The same is further elaborated as follows. The same Jiva when attains knowledge and realizes that he and the Brahman are one, his avidya gets erased out and he becomes the same as the witnesser Shiva.

“samaane vR^ixe purushho nimagno.aniishayaa shochati muhyamaanaH |
jushhTa.n yadaa pashyatyanyamiishamasya mahimaanamiti viitashokaH |” (Svetaswatara Upanishad 4:07)
“On the same tree man (Jiva) sits grieving, immersed, bewildered, by his own impotence (an-îsâ). But when he sees the other lord (îsa) contented, and knows his glory, then his grief passes away”.

But the Jiva, Eshwara and the Prakriti (which created this apparent difference) all this triad are nothing but same Brahman (Rudra).

“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 (Shiva), he is freed from his fetters”.

And the learned man who understands that he and the Atman (Shiva) are one and works towards attaining knowledge of the self; his Avidya gets destroyed thereby destroying his ‘Karana deham (Causal body); and when causal body gets destroyed, there remains no cause for his re-birth. So, he becomes emancipated. Emacipation is only possible by knowing Shiva truly. For that Shruti again says that by meditating on Shiva only one gets liberated. There is no other way to liberation except Shiva.

“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”.

This section entirely plays around the concept of Jiva, Shiva and their oneness (in truth) and difference (due to ignorance). So, this again proves that the Bhagawad Gita is a song of lord Shiva’s glories only.

Conclusion: – Bhagawad Gita is a text which talks about lord Shiva and his teachings only.

BHAGAVAD GITA Verse(s) (BG. 13.28)

samam sarveshu bhuteshu tisthantam paramesvaram
vinasyatsv avinasyantam yah pasyati sa pasyati | (BG. 13.28)
“He sees, who sees the Supreme Lord (Parameshwara) dwelling alike in all beings, the Imperishable in the Perishable”.

Reasoning & Analysis:

This is again a verse which describes about Shiva only. Body is perishable, and the indweller Atman who is lord Parameshwara (Shiva) is imperishable. The perishable body is created by the lower order of Prakriti called ‘Pradhana’, and that is perishable; but the indweller lord Shiva is imperishable. He pervades alike in every being without any discrimination.

“xaraM pradhaanamamR^itaaxara.n haraH xaraatmaanaaviishate deva ekaH |

tasyaabhidhyaanaadyojanaattattvabhaavaat.h bhuuyashchaante vishvamaayaanivR^ittiH |” (Svetaswatara Upanishad 1:10)

“Prakriti is perishable. HARA, the Lord, is immortal and imperishable. The non-dual Supreme Self rules both prakriti 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”.

This lord Shiva who is non-dual and the Supreme Brahman, pervades every being without any discrimination.

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

“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)”.

The Atman (soul) of all (viz. Shiva) is the Supreme Brahman.

“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”.

Therefore, it is very clear from above discussion that the “Parameshwara (shiva)” only pervades in all the perishable bodies, himself being imperishable.

In Bhagawad Gita verse (BG. 10.20) the speaker mentions that he is himself the Atman of all beings pervading within them. So, this current verse is a variant of that verse. And this ocne again proves that the Atman (Shiva) who pervades all bodies, the same lord Shiva was giving this Bhagawad Gita lecture through the mouth of Krishna.

Conclusion: – This section once again proves that Bhagawad Gita is a book of Shiva’s glories and the speaker is Lord Shiva not Krishna.

BHAGAVAD GITA Verse(s) (BG. 13.34)

yatha prakasayaty ekah krtsnam lokam imam ravih
kshetram ksetri tatha krtsnam prakasayati bharata | (BG. 13.34)
“As the single Sun lights up the entire world, so the embodied Spirit, O Bharata, illumines all bodies”.

Reasoning & Analysis:

This Gita verse is pregnant with great meaning. Outwardly it means that like the sun which illuminates all world, Atman keeps the bodies alive. Of course that meaning is also correct, but that a superficial one.

The inner meaning is to say that the way sun illuminates all the worlds, similarly when the realization of the self (Atma-Jnanam) is attained; all the Maya ceases to exists and the one Atman remains as truth illuminating the body with the knowledge of the self.

That same Atma-jnanam is called in Shruti as the light of Savitar. Savitar represents the supreme Sun (Illumination) who is the presiding deity of Gayatri mantra. In fact Savitar is nothing but Shiva’s wisdom only. The same has been explained below.

“yadaa.atamastaanna divaa na raatriH na sannachaasachchhiva eva kevalaH |
tadaxara.n tat.h saviturvareNyaM praGYaa cha tasmaat.h prasR^itaa puraaNii |” (Svetaswatara Upanishad 4:18)
“When there is complete absence of the darkness of ignorance, then what is experienced is neither day nor night; neither existence or non-existence; only one pure Siva is there; that is indestructible; that is adorable light of even Savitar; from that this ancient wisdom proceeded all over the world (bodies)”.

In above verse it is stated as “prasR^itaa puraaNii”, where “Pura” means abodes, and its another meaning is “body”. So, it is againg Lord Shiva who illuminates the bodies (Pura) with his rays of knowledge and erases the ignorance of the individuals thereby leading them to salvation.

Conclusion: – This verse of Bhagawad Gita also extols the greatness of Mahadeva alone. And the speaker is none other than Shiva.

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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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4 Comments

  1. Mayank Lakhandar

    I know that rudra , sadashiv , sakshatshiv, maheswar, parameswar, rudras, ardhanareswar and skhanbhalinga are one but what is the difference between them respectively. I mean can You elaborate to me more specifically.. Thanx

    Reply
    1. Santosh Kumar Ayalasomayajula (षण्मातुरः) (Post author)

      There are not those many aspects. Five are considered – sadashiva, maheshvara, rudra, vishnu, brahma. Each corresponds to the fivefold cosmic activities by the lord. sadashiva (liberation), maheshvara (obscuring), rudra (dissolution), vishnu (protection) and brahma (creation)

      Reply
      1. Gdc asa

        Bro is sadashiva and shiva different? I mean rudra, maheswara, vishnu etc are like shiva’s son.. In the same way sadashiv is different or sadashiva is ultimate shive? Please enlighte me bro

        Reply
        1. Santosh Kumar Ayalasomayajula (षण्मातुरः) (Post author)

          The supreme being sadashiva assumes his panchabrahma forms for the pancha krutyams. So, all the five forms are not different from him but are his various aspects.

          Reply

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