Hidden Secrets of Bhagawad Gita Revealed -5


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BHAGAVAD GITA Verse(s) (BG. 7.19)


bahunam janmanam ante jnanavan mam prapadyate
vasudeva sarvam iti sa mahatma su-durlabhah | (BG. 7.19)
“At the end of many births, the man possessed of knowledge attaineth to me, (thinking) that Vasudeva is all this. Such a high-souled person, however, is exceedingly rare”.

Reasoning & Analysis:

This verse is very significant one and an extension of the previous verse. So, I would recommend the readers to visit the immediately previous section and read the corresponding analysis before starting with this section.

Well, this Bhagwad Gita verse creates a huge misconception because of the word “vAsudEva”. We need to understand that Bhagwad Gita is an essence of all Upanishads, and Upanishads are the essence of Vedas. So, Bhagwad Gita is again an essence of all Vedas. And as per Vedas lord Shiva is everything, and Krishna was not a Vedic god (of course Vishnu was). Krishna (the son of vasudeva) was an incarnation in Dwapara Yuga.

The name “vAsudEva” is a misinterpretation in this current age by all scholars. It doesn’t apply on Krishna in Bhagawad Gita.

In Sanskrit grammar, VAsudEva is NOT “VasudEva Sutam iti VAsudEva”.

‘VAsu’ comes from the root ‘Vas’, which means “to reside and envelop completely”. ‘dEva’ comes from the root ‘div’, which means, “to shine”.

So, that one God who resides everywhere and envelopes completely and shines everywhere is “vAsudEva”.

Let’s see as per Vedas and Upanishads who is the God who pervades everything and who shines everywhere.

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

Lord Rudra is the one true God who pervades fully within the universe and he is alone one such god who pervades outside of the universe also. It’s only a quarter portion of the infinite Rudra that has manifested as the universe. So, even though we have other gods like Vishnu, Vayu, Sky (Dayus) who pervade fully within the universe, they do not extend beyond the universe. Only Bhagwan Rudra is inside and outside of the universe. Rudra is limitless, he is infinite. There is none who is superior to Rudra in being all-pervasive.

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

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

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

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

Let’s see few more verses which praise Rudra’s omnipresent nature.

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

“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”.

“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”.

“R^icho yajuu.nshi prasavanti vaktraatsaamaani samraaDvasuvantariksham.h |
tva.n yaj~nanetaa hutabhugvibhushcha rudraastatha daityagaNaa vasushcha |” (Ekakshara Upanishat 7)
“The Vedic verses, prose formulas and songs proceed from Thy mouth. Thou shinest best (as) the Vasus and the sky. Thou art the leader of the sacrifice; thou art the all-pervading fire and the Rudras. So also (art Thou) the hosts of demons and Vasus”.

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

Rudra envelops everything in the universe. He is everything. Every mobile and immobile creation is his form and he entered into everything.

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

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

Now let’s see some verses about the supreme lord Rudra as the supreme light which shines everything else. These verses also speak about rudra’s supremacy and proves Rudra as Parabrahman.

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

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

“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”.

So, it is lord Rudra who is the all-pervading Bhagawan, who envelops everything and who is the supreme light which illuminates all other luminaries. So, the name vAsudEva as per Sanskrit grammar is the name of Lord Shiva because he is the one God who resides everywhere and envelopes completely and shines everywhere.

Conclusion: – This Bhagwad Gita verse (BG. 7.19) is a glorification of Lord Shiva and spoken by Lord Shiva himself through the mouth of Krishna who was the mediator.

BHAGAVAD GITA Verse(s) (BG. 7.21), (BG. 7.22)

yo yo yam yam tanum bhaktah shraddhayarcitum icchati
tasya tasyacalam shraddham tam eva vidadhamy aham | (BG. 7.21)
sa taya shraddhaya yuktas tasyaradhanam ihate
labhate ca tatah kaman mayaiva vihitan hi tan | (BG. 7.22)
“Whatever form, (of gods or myself) any worshipper desireth to worship with faith, that faith of his unto that (form) I render steady. Endued with that faith, he payeth his adorations to that (form), and obtaineth from that all his desire, since all those are ordained by me”.

Reasoning & Analysis:

This Bhagwad Gita verse can be spoken only by that God who is above all the gods since a lower God cannot ordain the worship of superior gods, and cannot bestow the boons or fulfill the desires in the form of other gods. It is only true when the supreme God who has all other gods as his own manifestations speaks such. And thus this is a verse spoken by Bhagawan Shiva only. Let’s see some evidences from Vedas and Upanishads to understand this fact.

Well, for those readers who have been reading this entire analysis from beginning, for them some of the verses cited below might seem repetition, but keeping in mind about those readers who would randomly gaze through the article and land up here, I must detail out things here. Therefore repetitions are inevitable here. But in this section I would cite certain different Vedic verses which describe every God’s manifestation in detail. Keep reading!

This entire universe first manifested from Lord Shiva’s Jwala-Linga and after that Lord Shiva entered into that universe with the aid of his own Maya and created all the gods and creatures. So, all the gods are manifestations of Shiva only.

At first Shiva laid his germ in the womb of Aditi (Uma who is the prakriti), she produced the Hiranyagarbha (Universe), and then they together (Prakriti and Purusha) manifested all the gods and creatures. They being Ardhanareshwara they are one.

SOMA (=SA + Uma) means the lord who is with Uma, which is 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”.

“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”

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

The same has been stated in the following verse from Upanishad saying that it is Rudra who created all Gods.“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!”

After creating the Universe (Hiranyagarbha) Shiva projects all the gods and creatures in various directions inside the universe. That is to say that he manifests into various forms of gods and creatures projecting them in all the directions.

“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?”

“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”.

All the gods are contained inside lord Shiva only.

“yásya tráyastriṃśad devā́ áṅge sárve samā́hitāḥ |
skambháṃ táṃ brūhi katamáḥ svid evá sáḥ |” (Atharva Veda X:7:13)
“Who out of many, tell me, is that Skambha He in whose body are contained all three-and-thirty Deities?”

In fact there is none who exists other than Shiva. It is due to low intelligence that people discriminate between Gods, but all forms are the forms of Mahadeva only. Let’s us now see some more interesting evidences from Vedas on how Lord Shiva manifested himself as which god in which direction inside the Hiranyagarbha.

There is a hymn on Vratya (Ascetic Shiva) in Atharva Veda which details out how Vratya (Shiva) transformed himselfinto various gods and manifested them from his form. Let’s see the verses now.

Shiva became the Marut host:

“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 Indra:

“sá yád dákṣiṇāṃ díśam ánu vyácalad índro bhūtvā́nuvyàcalad bálam annādáṃ kr̥tvā́ |” (Atharva Veda XV:14:2)
“He, when he went away to the southern region, went away having become Indra, and having made Strength 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:

“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 VISHNU:

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

Shiva became Rudra (the deity responsible for destruction – kAlAgni rudrA):

“sá yát paśū́n ánu vyácalad rudró bhūtvā́nuvyàcalad óṣadhīr annādī́ḥ kr̥tvā́ |” (Atharva Veda XV:14:6)
“He, when he went away to animals, went away having become Rudra and having made herbs eaters of food”.

Shiva becameYama:

“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 Brihaspati:

“sá yád ūrdhvā́ṃ díśam ánu vyácalad bŕ̥haspátir bhūtvā́nuvyàcalad vaṣaṭkārám annādáṃ kr̥tvā́ |” (Atharva Veda XV:14:9)
“He, when he went away to the upper region, went away having become Brihaspati and having made the exclamation Vashat an eater of food”.

Shiva became Sun god (Aditya) [From the name Isana shiva manifested himself as Sun as per Shatapatah Brahmana 6:1:3:17, so although Ishana is Shiva’s name, the below verse means Sun]:

“sá yád devā́n ánu vyácalad ī́śāno bhūtvā́nuvyàcalan manyúm annādáṃ kr̥tvā́ |” (Atharva Veda XV:14:10)
“He, when he went away to the Gods, went away having become Isana and having made Passion 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:

“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”.

Likewise Shiva created Earth, firmament (Sky), heaven, cosntellations, seasons, season-groups, year, etc.

So, all the Gods including Vishnu are manifestations of Mahadeva alone. Hence whatever form one prays to, actually all prayers go to Lord Shiva and again that same Lord Shiva accepts the prayers of devotees through his forms and fulfils their wishes through those forms. But only few remain directly devoted to Mahadeva, and Shiva-Bhakti comes after accumulating virtues over past crores of births. Hinduism gives enough freedom of choise of our personal favorite God and Adi Shankara also suggested “Shanmata (Six sects)”, to realize the Brahman viz. Shaivam (worship of Shiva), Vaishnavam (Worship of Vishnu), Shakta (Worship of Shakti the mother goddess), Ganapatyam (Worship of Ganesha), Koumaram (Worship of Subrahmanya), and Souram (Worship of Sun). One is free to follow any of these sects since paths are many but destination is one which is Shiva only. However, unfortunately we see frequent abuses of Lord Shiva the supreme god, the final destination of all sects. How can one attain to salvation without the grace of Mahadeva is the question I leave upto the audience to ponder upon!

Conclusion: – Bhagwad Gita verses (BG. 7.21) and (BG. 7.22) are the attributes and glories of Bhagawan Mahadeva alone. And hence it is clear beyond any doubt that it was Lord Shiva who spoke Bhagawad Gita from the mouth of Krishna.

BHAGAVAD GITA Verse(s) (BG. 7.24), (BG. 7.25)

avyaktam vyaktim apannam manyante mam abuddhayah
param bhavam ajananto mamavyayam anuttamam | (BG. 7.24)
naham prakasah sarvasya yoga-maya-samavrtah
mudho ’yam nabhijanati loko mam ajam avyayam | (BG. 7.25)
“They that have no discernment, regard me who am (really) unmanifest to have become manifest, because they do not know the transcendent and undecaying state of mine than which there is nothing higher. Shrouded by the illusion of my inconceivable power, I am not manifest to all. This deluded world knoweth not me that I am unborn and undecaying”.

Reasoning & Analysis:

This verse is often incorrectly translated by Vaishnava websites the other way round. Here the actual meaning is to convey that the Supreme Being is ‘Nirguna Brahman’ (Unmanifest), but the Vaishnava websites which translate Gita translate it in the way that conveys the meaning that Supreme Being has a body and is not Nirguna (Unmanifest), and that’s how so many bogus scriptures and stories have come into picture which narrate the existence of a divine Krishna is Goloka where Krishna’s body is transcendental and the goal of humans is to serve Krishna after Moksha which is a stupid self-cooked panchama –purushartha. As per authentic books, there are only four Purusharthas viz. Dharma, Artha, Kama, and Moskha. Beyond Moksha there is nothing, hence all these concepts of service to Krishna in Goloka after Moksha are bogus.

The highest reality as per Shruti is “Brahman”. I would like to make another point clear here before proceeding with the discussion. Some Vaishnava friends have even believed that “Brahman” is the state which realized men achive (Aham Brahmasmi – I am Brahman) and they even went further to believe that Brahman is lower entity and their Krishna is “Para Brahman” the higher entity. The biggest comical statement I read by few Vaishnava friends during my debates with them is “Brahman is an amsham (portion) of parabrahman”. I do not know where from such un-vedic concepts have crept into our Hinduism. Well, let me come back to the topic now.

The highest reality as per Vedas and Vedanta is “Brahman”. The same is termed as “parabrahman”, “Purusha”, “Atman”, “Shiva”, “Prana” etc. Brahman is Nirguna (formless). By the word formless what it means is, Brahman is undefinable, he is Avyakta (not descernable), and it means all forms are his forms. He has no eyes but still he can see. He is genderless – Brahman is neither man, nor woman, nor neuter. Brahman is undefinable, hence the concept of “neti neti” (not this not that) has come into picture. Brahman is the highest state of consciousness, the supreme light (brahma jyoti), the one where all speech, thoughts cease to exist.

When that unmanifest (Nirguna) Brahman becomes active he is called Eshwara (The cause of all causes). From him the Hiranyagarbha gets projected forth. Hiranyagarbha is also unmanifest in nature since it is the sum total of all subtle bodies (minds), but Hiranyagarbha is not eternal, it is perishable entity. Even the Virat (sum total of all gross bodies) is a form of Brahman only. And there is no higher entity above Brahman as per Vedas, Upanishads and Authentic scriptures. I don’t care what other bogus scriptures speak!

Shruti speaks only about Lord Shiva as the highest reality – the Brahman. It is also called as Purusha and Atman (self), and all these terms refer to the unmanifest (Nirguna) Brahman whos again Shiva. Here are the evidences which prove that Lord Shiva is the unmanifest Brahman, the Purusha, and the Atman.

The Brahman of Vedas is Shiva. The word “Brahman” is derived from the root “brihat” which means massive, vast, and infinite. Lord Shiva is praised in Yajurveda with this root word because Shiva is the Brahman. Yajurveda (iv.5.5.i) says “namo brihate cha”, which means, “Salutations to Lord Rudra who is ‘Brihat’ – that is, Brahman”.

“tataH paraM brahma paraM bR^ihanta.n yathaanikaaya.n sarvabhuuteshhu guuDham.h |
vishvasyaikaM pariveshhTitaara miisha.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.

Yajurveda Taittirya Aranyaka (10:24:1) declares Rudra as the Purusha, “purusho vai rudrah” and Svetaswatara Upanishad states the below fact about Veda Purusha Shiva.

“yasmaat.h para.n naaparamasti ki.nchidya smaannaNiiyo na jyaayo.asti kashchit.h |
vR^ixa iva stabdho divi tishhThatyeka stenedaM puurNaM purushheNa sarvam.h |” (Svetawatara Upanishad. 3:09)
“This whole universe is filled by this person (purusha), to whom there is nothing superior, from whom there is nothing different, than whom there is nothing smaller or larger, who stands alone, fixed like a tree in the sky”.

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

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

“na tasya kashchit.h patirasti loke na cheshitaa naiva cha tasya liN^gam.h |
sa kaaraNa.n karaNaadhipaadhipo na chaasya kashchijjanitaa na chaadhipaH |”(Svetaswatara Upanishad 6:09)
“There is no master of his in the world, no ruler of his, not even a sign of him. He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord”.

Vedas proclaim that the Brahman (also called Purusha) is himself the Atman (Self or soul) of all and Shiva is the Brahman of Vedas. And he is the Atman (Self) of all. Let’s see few references in support of this.

“kasmAduchyate paraM brahma yasmAtparamaparaM parAyaNa.n cha |
bR^ihadbR^ihatyA bR^i.nhayati tasmAduchyate paraM brahma |” (Atharvasiras Upanishad)
“He (Rudra) is called Para Brahmam (Supreme Brahman – the ultimate reality), because he is the highest and excellent of all, though he is inside every thing, he is in and out of everything, he is the refuge of every thing and bigger than the biggest. That’s why he is called Parambrahma”.

Taittiriya Aranyaka (10.16.2) of Yajurveda calls lord Shiva as:

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

So, it is Lord Rudra who is the Atman of all and hence the Brahman of the Vedas. Further the following references also support this truth.

“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 Atman (Brahman) in detail. Atman (Brahman) is unmanifest (Nirguna).

“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”.

“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)”.

“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 (param) 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”.

“etajGYeya.n nityamevaatmasa.nstha.n naataH para.n veditavya.n hi kiJNchit.h |
bhoktaa bhogyaM preritaara.n cha matvaa sarvaM prokta.n trividhaM brahmametat.h | (Svetaswatara Upanishad 1:12)
“The enjoyer (jiva), the objects of enjoyment and the Ruler (Isvara)—the triad described by the knowers of Brahman—all this is nothing but Brahman (Rudra). This Brahman (Rudra) alone, which abides eternally within the self, should be known. Beyond it, truly, there is nothing else to be known”.

“ya eva.n nitya.n vedayate guhaashayaM prabhuM puraaNa.n sarvabhuuta.n hiraNmayam.h |
hiraNmayaM buddhimataaM paraa.n gati.n sa buddhimaanbuddhimatiitya tishhThatiityupanishhat.h |” (Ekakshara Upanishad 13)
“Whoso thus knows the eternal Dweller (soul) in the cave of the heart, the ancient Lord who has become the all, the golden, the supreme goal of the wise, is wise. He stays transcending all (forms of) wisdom. This is the secret doctrine”.

Now the same Upanishad reveals who is that lord in the very opening verse itself as,

“ekaakshara.n tvakshare.atraasti some sushhumnaayaa.n cheha dR^iDhii sa ekaH |
tva.n vishvabhuurbhuutapatiH puraaNaH parjanya eko bhuvanasya goptaa |” (Ekakshara Upanishad 1)
“Thou art the one Imperishable in the Imperishable, conjoint with Uma. As known by means of Susumna, here (on the empirical plane), the one firm (Principle art Thou). Thou art the ancient source of the world, the Lord of beings; Thou the Parjanya (the Principle of life-giving water), the Protector of the world”.

So, from the above discussion it is evident that Shiva is the Brahman and Brahman is the unmanifest reality beyond which Vedas and Vedanta do not recognize any other superior state. These Bhagawad Gita verses (BG. 7.24) and (BG. 7.25) are lord Shiva’s unmanifest nature of Parabrahman which is eternal and transcendental. Shiva is always the Nirguna Brahman, only through his Maya he projects himself as many. But indeed he is the only one. He would withdraw all his forms and entire universe (including gods), into himself when he desires (at the end of the time).

“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”.

Conclusion: – Bhagawad Gita verses (BG. 7.24) and (BG. 7.25) detail out the supreme eternal unmanifest (Nirguna) transcendental nature of Bhagawan Shiva. And the speaker is again Lord Shiva not Krishna.

BHAGAVAD GITA Verse(s) (BG. 7.26), (BG. 7.29)

vedaham samatitani vartamanani carjuna
bhavisyani ca bhutani mam tu veda na kascana | (BG. 7.26)
jara-marana-mokshaya mam asritya yatanti ye
te brahma tad viduh krtsnam adhyatmam karma cakhilam | (BG. 7.29)
“I know, O Arjuna, all things that have been past, and all things that are present, and all things that are to be. But there is nobody that knoweth me.
Those who, taking refuge in me, strive for release from decay and death, know Brahman, the entire Adhyatma, and action”.

Reasoning & Analysis:

It is only possible for the supreme lord who is the witness of all the events of the past, present and future. In fact this is again the attribute of Lord Rudra only. He is the witness of all events of the past, present and future also because these three states of time viz. Past, Present and Future have been produced by the same Mahakala.

“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”.

“chhandaa.nsi yaGYaaH kratavo vrataani bhuutaM bhavya.n yachcha vedaa vadanti |
asmaan.h maayii sR^ijate vishvameta-ttasmi.nshchaanyo maayayaa sanniruddhaH |” (Swetasvatara Upanishad 4:09)
“The Lord of Maya projects the Vedas, sacrifices, spiritual practices, past and future, religious observances, all that the Vedas declare, and the whole world including ourselves. The lord of Maya, again, is bound by Maya in this [in the form of Jiva].”

Further, it is the same Lord Rudra who multiples himself as various manifestations and forms of Gods and creatures. There is none who is not a manifestation of Rudra. So, Rudra is all that which was born in past, Rudra is all that which breathes life at present, and Rudra would be all those entities which would breathe life in future. This is supported by following evidences from Shruti.

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

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

These verses proves the fact that it’s only Lord Shiva who is the Poorvaja (Ancient), Jyeshtha (Eldest among the born i.e Hiranyagarbha), and Kanishtha (youngest one which includes every new foetus being born).

Therefore, because only Lord Rudra exists in all the forms of gods and creatures, he only exists in the three states of time viz. past, present and future; he the supreme lord Rudra knows everyone, but none knows him fully because he transcends the intelligence of all creatures and gods. And only through surrendering oneself to Bhagawan Rudra’s lotus feet via the path of devotion or by following the path of Vedanta and enquiring into the Brahman (Rudra) via the path of wisdom or by following the path of Yoga and realizing the supreme being Rudra in Sahasrara Chakra; one gains the true understanding of Rudra; others who do not devote themselves towards Rudra via any of these paths do not know him and his spreme nature, they remain in illusion of Rudra and keep taking births in various wombs for posterity.

Conclusion: – These bhagwad Gita verses (BG. 7.26) and (BG. 7.29) are again the quality of Bhagawan Shiva only. And it again proves that the speaker of Bhagawad Gita is Shiva not Krishna.

BHAGAVAD GITA Verse(s) (BG. 7.30), (BG. 8.4)

sadhibhutadhidaivam mam sadhiyajnam ca ye viduh
prayana-kale ’pi ca mam te vidur yukta-cetasah | (BG. 7.30)
“And they who know me with the Adhibhuta (physical region), the Adhidaiva (Celestial region), and the Adhiyajna (Region of sacrifice), having minds fixed on abstraction, know me at the time of their departure (from this world)”.

Let me also add here another related verse found in next chapter so that analysis would be simpler by having grouped the similar content at one place.

adhibhutam ksaro bhavah purushas cadhidaivatam
adhiyajno ’ham evatra dehe deha-bhrtam vara | (BG. 8.4)
“The physical region (Adhibhuta) is the perishable existence and Purusha or the Soul is the divine region (Adhidaivata). The Adhiyajna (Entity concerned with Sacrifice) is Myself, here in the body, O best of the embodied”.

Reasoning & Analysis:

This is again a clear cut and direct verse whch makes it evident that God of Bhagawad Gita is Lord Shiva. It is lord Shiva who is associated in Vedas with the three regions viz. Adhibhuta (physical region), the Adhidaiva (Celestial region), and the Adhiyajna (Region of sacrifice).

Physical region (Bhu and Antariksha), and Celestial Region (Heaven) are filled by Bhava (Shiva) only. He is the lord and ruler as well.

“bhavó divó bhavá īśe pr̥thivyā́ bhavá ā́ papra urv àntárikṣam |
tásyai námo yatamásyāṃ diśī̀táḥ |” (Athatva Veda XI.2.27)
“Ruler of heaven and Lord of earth is Bhava: Bhava hath filled. The spacious air’s mid-region. Where’er he be, to him be paid our homage!”

“táva cátasraḥ pradíśas táva dyáus táva pr̥thivī́ távedám ugrorv àntárikṣam |
távedáṃ sárvam ātmanvád yát prāṇát pr̥thivī́m ánu |” (Atharva Veda XI.2.10)
“Thine the four regions, thine are earth and heaven, thine, Mighty One, this firmament between them; Thine everything with soul and breath here on the surface of the land”

Now, this third region called as Adhiyajna (Region of sacrifice) is little complex region. Actually speaking this region of sacrifice (Adhiyajna) has an esoteric meaning. In reality all these regions are NOT bAhya (outer) worlds, they actually talk about the regions present within our own body. On our body ‘Mooladhara’ chakra represents the Earth, and below it exists, all the nether worlds. All these combined together are termed as the “Adhibhuta (region of Earth)”. Above Mooladhara till “Ajna chakra” (at the eyebrow level), the region is called “Antariksha” and contains Bhuvar, Suvar, mahar, Janah etc. worlds. These all constitute the “Adhidaiwata (Celestial region)”. The Ajna chakra which is the summit or the meeting point of the three nAdis viz. Ida, Pingala, and Sushumna, that place is called as ‘Trikoota’. That is the “region of sacrifice (Adhiyajna)”. Above that region lies the Sahasrara Chakra which is the supreme heaven (not Indra’s heaven) the place of final bestiture, the place where Lord Shiva and Lalita Tripurasundari reside, that is the place of Brahma Jyoti, the Purusha the parabrahman.

Well, with that introduction let me tell here that the region of sacrifice (Adhiyajna) is the place between the eyebrows and is called the “Ajna Chakra”. That is the place through which if the vital airs (Kundalini) pierces upwards, it merges into the Parabrahman-Shiva in Sahasrara. That’s why it is called the place where Shiva imparts the Taraka Mantra (OM) to the departing vital airs and merges the Jiva within himself. Here are the evidences from Shruti.

“bR^ihaspatiruvaacha yaaj~navalkya.n yadanu kurukshetra.n
devaanaa.n devayajana.n sarveshhaaM bhuutaanaaM brahmasadanam.h |
avimukta.n vai kurukshetra.n devaanaa.n devayajana.n sarveshhaaM
bhuutaanaaM brahmasadanam.h |
tasmaadyatra kvachana gachchhati tadeva manyeta tadavimuktameva |
ida.n vai kurukshetra.n devaanaa.n devayajana.n sarveshhaaM
bhuutaanaaM brahmasadanam.h |
atra hi jantoH praaNeshhuutkramamaaNeshhu rudrastaarakaM brahma
vyaachashhTe yenaasaavamR^itii bhuutvaa mokshii bhavati
tasmaadavimuktameva nishheveta avimukta.n na
vimu~nchedevamevaitadyaaj~navalkyaH |” (Jabala Upanishad 1:01)
“Brihaspati (the preceptor of the gods) asked (the sage) Yajnavalkya: (Which is) the Kurukshetra, (the famous holy place that destroys sins and protects the good, (the place) where the gods perform sacrifices and which is the abode of Brahman in all beings ?
(Yajnavalkya replied): Avimukta is the Kurukshetra, (the place) where the gods perform sacrifices to deities and which is the abode of Brahman in all beings (i.e. the middle of the eye-brows). Hence wherever one goes one shall think thus: This is the Kurukshetra, the place where the gods perform sacrifices to the deities and which is the abode of Brahman in all beings. This is the spot where, when the vital airs depart from the living person, Rudra imparts the mantra (Taraka Brahman) to him by which, becoming immortal, he attains liberation (final beatitude). Hence one shall resort to the Avimukta; shall not desert the Avimukta. (Brihaspati approved of the statement saying): ‘So it is, Yajnavalkya’, verily it is so, O, revered one ! ‘It is so Yajnavalkya’.”

“atha hainamatriH paprachchha yaaj~navalkya.n ya eshho.ananto.avyakta
aatmaa ta.n kathamaha.n vijaaniiyaamiti |
sa hovaacha yaaj~navalkyaH so.avimukta upaasyo ya
eshho.ananto.avyakta aatmaa so.avimukte pratishhThita iti |” (Jabala Upanishad 1:02)
“Thereafter the sage Atri (son of the creator Brahma) asked of Yajnavalkya: ‘How am I to realize the Self which is infinite and unmanifest ?’ (To this) Yajnavalkya replied: That Avimukta (Lord Siva as the redeemer) is to be worshipped; the Self which is infinite and unmanifest, is established in (i.e., is non-different from) the Avimukta (in Ishvara, possessed of attributes)’.”

“so.avimuktaH kasminpratishhThita iti . varaNaayaa.n naashyaa.n cha madhye pratishhThita iti |
kaa vai varaNaa kaa cha naashiiti |
sarvaanindriyakR^itaandoshhaanvaarayatiiti tena varaNaa bhavati |
sarvaanindriyakR^itaanpaapaannaashayatiiti tena naashii bhavatiiti |
katama.n chaasya sthaanaM bhavatiiti . bhruvorghraaNasya cha yaH |
sandhiH sa eshha dyaurlokasya parasya cha sandhirbhavatiiti . etadvai |
sandhi.n sandhyaaM brahmavida upaasata iti . so.avimukta upaasya iti |
. so.avimukta.n j~naanamaachashhTe . yo vaitadeva.n vedeti |” (Jabala Upanishad 1:02)
“‘Which is that (place) where Avimukta is established ?’ ‘
He is established in between varana and nasi’. ‘What is (meant by) varana and what (by) nasi ?’ ‘The varana is so called as it wards off all the faults committed by the (ten) organs (of perception and action). The nasi is so named as it destroys all sins committed by the (ten) organs. (The place between the varana and the nasi is the meeting place of the upper part of the nose and the centre of the eye brows). ‘Which is the seat of that (Avimukta) ?’ ‘That, which is the (well known) juncture of the eye brows and the nose, is the juncture of heaven (in the form of the crown of the head) and this world (in the form at the end of the chin). The knowers of the Veda worship indeed this juncture (Samadhi) as Sandhya (in their daily worship). That Avimukta is to be worshipped. He who knows this thus (the true nature of the Avimukta), imparts the wisdom of the Avimukta (that the individual Self is no other than the attributeless Brahman, to his disciples)”.

From above verses we have understood that the Ajna chakra is called as “Kurukshetra” and that is the region of sacrifice (Adhiyajna). That region belongs to Shiva only since in the below verses from Shatapatha Brahmana even Vishnu is one among the sacrificers. That place and the sacrifice actually belong to Shiva.

“Om devā ha vai sattraṃ niṣeduḥ agnirindraḥ somo makho viṣṇurviśve devā
anyatraivāśvibhyām |” (Shatapatha Brahmana 14.1.1.1)
“The gods Agni, Indra, Soma, Makha, Vishnu, and the Visve Devâh, except the two Asvins, performed a sacrificial session”.

“teṣām kurukṣetram devayajanamāsa tasmādāhuḥ kurukṣetram devānāṃ
devayajanamiti tasmādyatra kva ca kurukṣetrasya nigacati tadeva manyata idam
devayajanamiti taddhi devānāṃ devayajanam |” (Shatapatha Brahmana 14.1.1.2)
“Their place of divine worship was Kurukshetra.. Therefore people say that Kurukshetra is the gods’ place of divine worship: hence wherever in Kurukshetra one settles there one thinks, ‘This is a place for divine worship;’ for it was the gods’ place of divine worship”.

Now we are left with analyzing the verse (BG. 8.4). One might think that there is a contradiction in (BG. 7.30) and (BG. 8.4) since in (BG. 7.30) the speaker of Bhagawad Gita said that he is the three regions (physical, celestial and sacrificial), and in (BG. 8.4) the speaker separates himself out and says that physical region is perishable, celestial region belongs to the soul (Jiva) and he is the sacrificial region. But actually there is no contradiction here. At least I am assuming here that to the audience (readers) by reading both these verses it is clear that these regions are not outside they are within our body. Now let me discuss them in detail.

The supreme lord Shiva and Shakti are one only; to convey this message only scriptures show them as Ardhanareeshwara (one body shared half by each other). Just for the sake of Upasana (worship), they appear separate. All the celestial abodes are present within our own body, and the entire body is a temple of Shiva only. It is again only Shiva (and Shakti) who pervade the entire body. So, all the abodes belong to both of them. ‘Mooladhara Chakra’ and below portions form the Earth region, and above that till the ‘Ajna Chakra’ is called the celestial region, and beyond that is called the region of salvation (heaven). This heaven is not the Swarga (Indra’s heaven). Well, Shakti remains at the bottom from where through Yoga when kindled, she rises upwards and reaches her consort Shiva in ‘Sahasrara Chakra’ after piercing through the Ajna Chakra (region of sacrifice). Essentially Shiva is established in his most superior Nirguna form in Sahasrara Chakra. And the region from nect to hear is called the region of Shiva and all the regions below the nect is called the region of Shakti. This is the reason why in (BG. 8.4) the speaker (Shiva) has separated himself out and said he is the region of sacrifice. That is also true because in his excellent superior form he stays there.

However, that doesn’t mean (BG. 7.30) is false where speaker (Shiva) said he is all the three regions. That is because Shiva is even present at the bottommost Chakra (Mooladhara) in the earthly plane as the vital breaths (Prana). In the form of Prana Shiva stays there, and together with his Shakti (Kundalini) he (Prana) rises upwards. Since Shiva is the Prana he is in the Physical Plane. After mixing with his HSakti (Prana when mixes with Kundalini) and rises upwards it creates a fire which rises upwards. That fire is again the “Vaiswanara”, also called as “Jatavedas”; this is again not different from the Purusha. And sicne this fire rises upwards and remains spread in the entire body occupying the celestial region, Shiva is identified with the celestial region also. Now after reaching the Ajna Chakra (the region of sacrifice) when Kundalini pierces that summit and enteres into Sahasrara Chakra, there Shakti and Shiva actually ambrace each other and the Jiva gets liberated.

Therefore both (BG. 7.30) and (BG. 8.4) are true and are spoken in different context. We’ll see the evidences of the above explained matter from Shruti below.

“deha.n shivaalayaM prokta.n siddhida.n sarvadehinaam.h |
gudameDhraantaraalasthaM muulaadhaara.n trikoNakam.h |” (Yoga Shikha Upanishad 1:168)
“shivasya jiivaruupasya sthaana.n taddhi prachakshate |
yatra kuNDaliniinaama paraa shaktiH pratishhThitaa |” (Yoga Shikha Upanishad 1:169)
“yasmaadutpadyate vaayuryasmaadvahniH pravartate |
yasmaadutpadyate binduryasmaannaadaH pravartate |” (Yoga Shikha Upanishad 1:170)
“For all those who have a body, their body is the temple of Shiva It gives them siddhi (fulfillment of yogic goal viz. salvation). The triangular part in between the anus and penis is called the mooladhara. This is the place where Shiva lives as a life giving force (Prana). There the Parashakthi called Kundalani lives. From there wind is produced. The fire is also produced from there”.

“mUlAdhArAdiShaTchakra.n shaktisthAnamudIritam.h |
kaNThAdupari mUrdhAnta.n shAMbhava.n sthAnamuchyate |” (Varaha Upanishad 5:53)
“The six Chakras beginning with Muladhara are said to be the seat of Sakti (Goddess). From the neck to the top of the head is said to be the seat of Sambhu (Shiva)”.

“nADInAmAshrayaH piNDo nADyaH prANasya chAshrayaH |
jIvasya nilayaH prANo jIvo ha.nsasya chAshrayaH |” (Varaha Upanishad 5:54)
“To the Nadis, the body is the support (or vehicle); to Prana, the Nadis are the support; to Jiva, Prana is the dwelling place; to Hamsa, Jiva is the support”.

“ha.nsaH shakteradhiShThAna.n charAcharamida.n jagat.h |
nirvikalpaH prasannAtmA prANAyA.n samabhyaset.h |” (Varaha Upanishad 5:55)
“To Sakti, Hamsa is the seat and the locomotive and fixed universe. Being without distraction and of a calm mind, one should practise Pranayama”.

“kumbhena kumbhayetkumbha.n tadantasthaH para.n shivam.h |
punarAsphAlayedadya susthira.n kaNThamudrayA |” (Varaha Upanishad 5:60)
“It is only through Kumbhaka that Kumbhaka should be firmly mastered. Within it is Parama-Shiva. That (Vayu) which is non-motionless should be shaken again through Kantha-Mudra (throat-posture)”.

“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)”.

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

Conclusion: – Bhagwad Gita verse (BG. 7.30) and (BG. 8.4) are direct evidences to understand that the three regions viz. Adhibhuta (physical region), the Adhidaiva (Celestial region), and the Adhiyajna (Region of sacrifice) belong to Lord Shiva and hence the speaker of Bhagawad Gita is Shiva and Krishna is just a mediator.

BHAGAVAD GITA Verse(s) (BG. 8.3)

aksharam brahma paramam svabhavo ’dhyatmam ucyate
bhuta-bhavodbhava-karo visargah karma-samjnitah | (BG. 8.3)
“Brahman is the Supreme and indestructible. Dwelling in each body, Brahman is called the individual soul (Adhyatma). The offering of the oblation, which, brings into existence all beings and supports them, is called action”.

Reasoning & Analysis:

This particular verse has been analyzed in detail in the very beginning of our analysis when we analyzed verses (BG. 2.16 – BG. 2.18) to find out the oneness of Atman with Brahman. However here I would mention only the relevant highlights.

Well, once again these qualities spoken in (BG. 8.3) belong to Bhagawan Rudra only. Rudra is the Brahman of Vedas, Rudra is the innermost Atman of every created being and also he is the indweller of all Gods. Only He pervaded entire universe inside and outside of all beings. Rudra is the only one who is higher than the highest; he is the one without a second. He is eternal (imperishable). All these points have been captured in below quoted verses.

Let’s see the evidences from Shruti and assimilate the knowledge in our mind more clearly.

Rudra is the Parabrahman and is bigger than the biggest.

“kasmAduchyate paraM brahma yasmAtparamaparaM parAyaNa.n cha |
bR^ihadbR^ihatyA bR^i.nhayati tasmAduchyate paraM brahma |” (Atharvasiras Upanishad)
“He (Rudra) is called Para Brahmam (Supreme Brahman – the ultimate reality), because he is the highest and excellent of all, though he is inside every thing, he is in and out of everything, he is the refuge of every thing and bigger than the biggest. That’s why he is called Parambrahma”.

Taittiriya Aranyaka (10.16.2) of Yajurveda calls lord Shiva as:

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

So, it is Lord Rudra who is the Atman of all and hence the Brahman of the Vedas. Further the following references also support this truth.

“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”.

In above verse the Atman of all is said to be the Brahman. Now, the below verse describes the properties or qualities of the soul (Atman) in detail.

“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 (Atman) which is the Brahman is none other than Bhagwan Shiva as follows (One neds to match the attributes discussed in above verses with the below verse, then one would udnerstand that the same Atman who is Shiva is the source of all, is the conciousness (beyond darkness), and immortal).

“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”.

Lord Shiva resides in the hearts of all since he is the Atman (Brahman)“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)”.

Lord Shiva is the Brahman as clearly called out here.“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”.

He is the creator, protector and destroyer alone.“pratyaN^janaastishhThati saJNchukochaantakaale |


sa.nsR^ijya vishvaa bhuvanaani gopaaH |” (Svetaswatara Upanishad. 3.02)
“He (Rudra) 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”.

All are his own forms, he pervades every form as Atman in their hearts.“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”.

Conclusion: – Bhagawad Gita verse (BG. 8.3) is again a glorification of Lord Rudra’s properties only. And hence it is clear once again here that the speaker of the Gita is Bhagawan Rudra and not Krishna. Krishna is just a mediator, a mode of communication who passed the supreme knowledge to mankind but the speaker is always Bhagawan Rudra only.

BHAGAVAD GITA Verse(s) (BG. 8.5), (BG. 8.6)

anta-kale ca mam eva smaran muktva kalevaram
yah prayati sa mad-bhavam yati nasty atra samsayah | (BG. 8.5)
yam yam vapi smaran bhavam tyajaty ante kalevaram
tam tam evaiti kaunteya sada tad-bhava-bhavitah | (BG. 8.6)
“Remembering me alone in (his) last moments, he that, casting off his body, departeth (hence), cometh into my essence. There is no doubt in this. Whichever form (of godhead) one remembereth when one casteth off, at the end, (his) body, unto that one he goeth, O son of Kunti, having habitually meditated on it always”.

Reasoning & Analysis:

Here “comes to me” doesn’t mean anything of lesser significance. It implies the supreme state called “Liberation”. Only the Supreme Being can award liberation to the Jivas. True liberation is called Kaivalya (Sayujyam) Moksham. Other forms of Moksham viz. Sameepyam, Salokyam etc. are inferior types which are comparatively easier to be attained. However the Sayujyam (Kaivalya) which is the true form of liberation can only be attained through wisdom or realization of the supreme being only. At the time of death, when a man remembers the Supreme Being, he gets the liberation. Now, who is that Supreme being we’ll see in the below verses. Well, this is not new to us (if the readers are connected throughout with me from beginning of this analysis till this palce). The Supreme Being described thus is again Lord Shiva only and none else. Only lord Shiva can grant Liberation others can not award that. That’s the reason why the Vedas have asked only Shiva to award liberation. ‘Mahamrityunjay Mantram’ verse which exists in Rig Veda as well as in Yajurveda is a testimony for this fact. Also Sri Rudram clearly states that it is Lord Shiva who ferries men from the ocean of samsaara and gives them liberation. Well, details on this are out of scope for the current discussion. Let’s see some evidences from Shruti where from we can learn that only by knowing Shiva one gets liberated.

“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”.

Further the Svetaswatara Upanishad also confirms the same about Veda Purusha Rudra as follows.

“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”.

Even in Puranas it has been stated that at the time of death whichever god one remembers he goes to that god’s abode. Hence that’s true, but stay in other Gods’ abodes is not permanent, when the bank balance of virtues end, then the Jiva has to come back to earth again to take birth in some womb. But only when one reaches Shiva, there is no return. He is the supreme Brahman beyond which there is nothing.

Conclusion: – Bhagawad Gita verses (BG. 8.5) and (BG. 8.6) are again the glories of Shiva spoken by Shiva only through the mouth of Krishna.

BHAGAVAD GITA Verse(s) (BG. 8.8)

abhyasa-yoga-yuktena cetasa nanya-gamina
paramam purusham divyam yati parthanucintayan | (BG. 8.8)
“Thinking (of the Supreme) with a mind not running to other objects and endued with abstraction in the form of uninterrupted application, one goeth, O son of Pritha, unto the Divine, resplendent and Supreme male Being (Purusha)”.

Reasoning & Analysis:

We have earlier also seen evidences from Vedas and Upanishads that the Supreme Male being (Purusha) who is the Brahman of Vedas is none other than Shiva. Therefore this Bhagawad Gita verse also apples on his glories only. But let’s ocne again see evidences supporting veda Purusha as Shiva.

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

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

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

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

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

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

Even the Skhambha Suktam which is a hymn on Lord Shiva’s Jwala-Linga states the same.

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

From above verses it should be clear by now that Purusha of Vedas is Rudra, hence Rudra is the Brahman above whom there is nothing superior. Therefore, thinking (of the Supreme Shiva) with a mind not running to other objects and endued with abstraction in the form of uninterrupted application, one goes, unto the Divine, resplendent and Supreme male Being – Purusha (Shiva).

Conclusion: – This verse again is a tale about Lord Shiva’s qualities only and hence it is clear beyond doubt that Shiva is the Purusha by knowing whom, by thinking about whom one goes to Shiva. Therefore, Bhagawad Gita verse (BG. 8.8) is again evidence that Shiva is the speaker and God of Bhagwad Gita and Krishna was just a messenger.

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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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2 Comments

  1. Venkataramana

    Sir, Pranaama.

    Your mention “And as per Vedas lord Shiva is everything, and Krishna was not a Vedic god” is curious. I think the sloka 15.15 declares that Krshna paramatma is the One Who revealed Veda ………

    Can you please clarify?

    Reply
    1. Santosh Kumar Ayalasomayajula (Post author)

      Did yu go through entire series of the topic?

      The names – Krishna, rama, narasimha , Vishnu etc., are all surely vedic and are originally the names of Shiva. Shiva himself manifest as the deities bearing such names later.

      Reply

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