Hidden Secrets of Bhagawad Gita Revealed -10


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BHAGAVAD GITA Verse(s) (BG. 14.3), (BG. 14.4)

mama yonir mahad brahma tasmin garbham dadhamy aham
sambhavah sarva-bhutanam tato bhavati bharata | (BG. 14.3)
sarva-yonisu kaunteya murtayah sambhavanti yah
tasam brahma mahad yonir aham bija-pradah pita | (BG. 14.4)
“My womb is the Mahad-Brahman (Prakriti); in that I place the germ; thence, O Bharata, is the birth of all beings.
Whatever (bodily) forms, O son of Kunti, are born in all wombs, of them Mahat-Brahma is the mighty womb, (and) I the seed-imparting Sire”.

Reasoning & Analysis:

This is one of the most incorrectly translated verse of Gita; and the ones who translate it incorrectly are all Vaishnavas. They have a strong intention to prove that Krishna is the supreme God and in that pursuit they want to make Krishna superior to “Brahman” which is the supermost entity as per Vedas and Vedanta.

For that strong motive, they translate the word “Mahad-Brahman” as “great Brahman”, and say that Krishna places his seed in the womb of “Brahman”, hence Krishna is superior to Brahman of Vedas. But their understanding is totally flawed.

Actually the “mahadbrahman” is the potential form of Prakriti as explained in “sAnkhya kArika” scripture, and it is simply known as “Mahat”. It is NOT Brahman. Now, assuming that the real meaning is clearly understood lets proceed now.

The Brahman as the kshetrajna associating himself with the Kshetra (Prakriti) becomes the enjoyer of the field (Kshetra), and when he remains aloof, he becomes the supreme witness, the consciousness.

He Brahman (Purusha) as the seed giving father, he seeds his Prakriti (mahat) in causal form. The Brahman is the father and the mother both, where this two roles are just two aspects of same Brahman. As the father he seeds, and as the mother he becomes the receiver. Although we had discussed this creation concept at length in previous sections; yet I would like to mention few relevant verses here for better understanding.

When Purusha (Rudra) lays his seed into Prakriti (Uma / Aditi), she creates the universe of gross form. Purusha makes the gross forms alive by entering as the indwelling Atman. So, here even though Shiva manifested as various forms of creation, all those forms are made up of ‘Pradhana’ which is a lower form of Mula-Prakriti (Uma). And Purusha (Shiva) gives them life by entering into them.

This Soma (Sa+Uma=Shiva) lays his germ (seed) upon his consort Aditi (Uma the Mula-Prakriti) and she produces this world. Means she brings the existence into picture. Therefore she is the mother of universe.

“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”.

And then inside that golden womb (Hiranyagarbha) which is the visible universe, Rudra manifests himself as all the creatures and Gods with the help of his Prakriti.

“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?”

Mother of the creation is Aditi (Gauri), and Shiva is the indwelling Atman which makes the creation alive. Vedas say that Gauri (Uma) has become all this creation.

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

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

And Vedas call Shiva as the father of the entire creation.

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

And Shiva & Uma are one and the same being Ardhanareeshwara. That is the reason why Vedas also do not see any difference between the couple. Hence we have the following verse also which states that Aditi (Uma) is all this creation as a father and as a mother too.

“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”

Therefore from the above analysis it is too easy to understand that the seed giving father is Shiva and the mother is Uma (Aditi). And hence it should be enough to learn that this verse of Bhagawad Gita is actually speaking about Shiva-Shakti. And the speaker is none other than Shiva.

Conclusion: – Once again it’s proved that the speaker of Bhagawad Gita is Shiva and not Krishna.

BHAGAVAD GITA Verse(s) (BG. 14.26), (BG. 14.27)

mam ca yo ’vyabhicarena bhakti-yogena sevate
sa gunan samatityaitan brahma-bhuyaya kalpate | (BG. 14.26)
brahmano hi pratisthaham amritasyavyayasya ca
sasvatasya ca dharmasya sukhasyaikantikasya ca | (BG. 14.27)
“He also who worshippeth Me with exclusive devotion, he, transcending those qualities, becometh fit for admission into the nature of Brahma. For I am the stay of Brahma, of immortality, of undestructibility, of eternal piety, and of unbroken felicity”.

Reasoning & Analysis:

This is yet another most controversial verse. In all the Vaishnava translations this verse is incorrectly translated and interpreted.

By seeing the phrase, “brahmano hi pratishthaham”, Vaishnavites claim that Krishna is the foundation (Pratishtha) of Brahman, hence he is higher than Brahman of Vedas hence Krishna is their Supreme Personality of Godhead. Therefore all other gods are his servants. This interpretation of that phrase is incorrect.

Actually here the speaker of Gita declares Himself as the ground of that imperishable Brahman indicating that the Brahman is not different from Him, and that He is not different from Brahman.

“brahmanah” is genitive case, singular, of “Brahman” (Genitive case is the grammatical case that marks a noun as modifying another noun. It often marks a noun as being the possessor of another noun). One can read that verse as “brahmanah prathishta aham” or “aham prathishtha brahmanah”. Both would be grammatically correct. If we only treat “aham” as the subject, then the second meaning is lost. If we treat only “Brahman” as the subject, then the first meaning is lost. So Adi Sankaracharya treats both as subject alternately by equating them so that the unity of “attribute-less Brahman” and “attribute-full Lord (Eswara)” comes out clearly. Brahman (Atman) is established in the self (Jiva) firmly as like as self (Jiva) is established in the inner self (Brahman). Since self and the inner self are not different, one may use either of them as subject. It’s like a pipe; whichever end you use to see through, the object that is visible through it would be same.

So, the Bhagawad Gita verse (BG. 14.27) “brahmano hi pratishthaham” is another way to say “aham brahmAsmi (I am Brahman)”. Assuming this is clear now; let me proceed with the analysis part.

Shruti calls Rudra as the Brahman and says by knowing him truly, one transcends death.

“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”.

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

So, the Gita verses (BG. 14.26 – BG.14.27) are applicable only on Lord Shiva.

Conclusion: – This again is a testimony that Shiva was the speaker of Gita.

BHAGAVAD GITA Verse(s) (BG. 15.1)

urdhva-mulam adhah-sakham ashvattham prahur avyayam
chandamsi yasya parnani yas tam veda sa veda-vit | (BG. 15.1)
adhashchordhwam prasritaastasya shaakhaa gunapravriddhaa vishayapravaalaah
adhashcha moolaanyanusantataani karmaanubandheeni manushyaloke | (BG. 15.2)
“They say that the Aswattha, having its roots above and branches below, is eternal, its leaves are the Chhandas. He who knoweth it, knoweth the Vedas.
Its branches extend below and above, nourished by the Gunas with sense objects for its twigs and below, in the world of men stretch forth the roots, giving rise to actions”.

Reasoning & Analysis:

This ‘Aswattha’ tree (Peepal tree) which has its roots upwards and the branches and leaves downwards is nothing but “samsAra vrikshaM” (Tree of samsAra). It is never ending tree which ensures that the birth-death cycle of Jiva is continuous. Unless and until one knows to cut down this tree with detachment, renunciation and knowledge, it remains as the cause for the rebirth of that Jiva. The main root of the tree is firmly fixed high above In the Absolute, the subsidiary roots grow all around including downwards in the world of men initiating action. These secondary roots are “vasanas” created in us as a result of our past deeds driving us for actions and reactions, good or evil, in the world. And that’s how this tree perpetuates.

These Bhagawad Gita verses have been adopted from Krishna Yajur Veda’s upanishad called “Katha Upanishad”. The exact verse from katha Upanishad is as follows.

“uurdhvamuulo.avaakshaakha eshho.ashvatthaH sanaatanaH |
tadeva shukraM tadbrahma tadevaamR^itamuchyate |
tasmi.NllokaaH shritaaH sarve tadu naatyeti kashchana | etadvai tat.h |” (Katha Upanishad 2:3:1)
“This peepul tree with root above and branches down is eternal. That (which is its source) is certainly pure; that is Brahman and that is called immortal. On that are strung all the worlds; none passes beyond that. This verily is that (thou seekest)”.

From this Katha Upanishad verse we get more clarity on this subject as the Ashwattha tree’s source is “Brahman” who is immortal. On this tree are strung all the worlds.

Well, it would be very interesting to note that the lord of such a world-tree is again Rudra as per below verse.

“vrikshanam pataye namo |” (Yajurveda Sri Rudram Anuvaka-2)
Salutations to Rudra who is the lord of all trees”.

This verse is pregnant with two meanings, viz. general meaning (ardham) and inner meaning (antarArdham). On a high level in general, it means that, lord Shiva is the lord of all trees (mango tree, banana tree, Ashwattha tree which grows on earth, coconut tree etc.). But that’s not the actual meaning. A primary school student might only understand Newton’s three laws, by definition or by their simple formulas. But a higher secondary student would understand the real applicability and field of application of those three seemingly simple Newton’s laws. This student would know that entire mechanics, fluid dynamics, projectile motion, linear and oblique collision, and circular motion kind of entire “mechanics” is ruled and governed by the three laws of Newton. But does that mean that the primary student was incorrect? Certainly not! He was right in his place within the limits of his curriculum levels. And likewise the higher secondary student was also absolutely right within the limits of his extended curriculum.

In the same manner, this verse from Sri Rudram is simple in generic meaning, but when it comes to the applicability of this verse, it actually extends beyond the limits if this Earth. Rudra (Shiva) is the lord of Samsaara Vruksham (Ashwattha) talked in Bhagawad Gita in above verses. Shiva is the cause of this tree. Note that this tree is a world tree, and Shiva extends beyond this world while simultaneously this world being a part of Shiva. So, this tree is a subset of Shiva’s form. Shiva is the “cause” of this tree and its “lord” also.

Lord Shiva although being one, appears as three viz. Brahma, Vishnu and Maheshwara, where Maheshwara is the “Cause”, Brahma is the “Action” and Vishnu is the “Effect”. But essentially it is Bhagawan Shiva himself who is all this triad; only based on the Maya (Illusion) one perceives one Maheshwara in other two forms viz. Brahma and Vishnu also.

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

Maheshwara is the roots of the world tree (samsAra vrikshaM), Brahma is the stem, and Vishnu is the branches.

“asya trailokyavR^ikshasya bhuumau viTapashaakhinaH .
agraM madhya.n tathaa muula.n vishhNubrahmamaheshvaraaH |” (Rudra Hridayopanishad 14)
“This whole creation of Svarga, Martya and Patala Lokas is a big tree. Vishnu is the fore-portion (branches) of this tree. Brahma is the stem. The root is Lord Maheshwara”.

“Roots” are the cause of all plants since Roots are verily the seed. So, Maheshwara here is called as the root. A tree is always visualized as Stem to Leaves. Roots always remain hidden within the ground; roots are never a part of visually available portion of a tree. This universe is visible, but its cause Brahman (Shiva) is not totally revealed to us since his three quarters are still non-entity which means his other three parts are not even known to Vedas. Vedas know Shiva’s only one quarter (part) as this universe. This implies Bhagawan Rudra is infinite and cannot be encompassed within our limited knowledge.

So, here the world tree comprises of Brahma and Vishnu only; the roots of a tree are its cause, so, Maheshwara (Rudra) who is the cause of origination of this universe, is said to be the roots; In simple words, it is to say that, the world tree comprises of Brahma and Vishnu whose cause of origination is Maheshwara.

But since Brahma and Vishnu are Rudra’s forms only, in that sense Rudra is this world tree also. That’s the reason Sri Rudram again states the following verse.

“namo vrikshebhyo harikeshebhyo |” (Yajurveda Sri Rudram Anuvaka-8)
“Salutations to him (Rudra), who is the tree with green hairs of karma”.

Earlier we had seen that Rudram in Anuvaka-2 said, Rudra is the “LORD” of all trees, which as its “antArardham (inner meaning)” said, Rudra is the Lord of this world tree also. And here in Anuvaka-8 Rudram hymn states that lord Rudra is the world tree also. This is the same conclusion what we had drawn in above analysis with references to the verses from “Rudra Hridayopanishad”.

So, it is finally like this – “Although Rudra is this world tree (Aswattha), yet he is the one who is not this world tree, he is beyond this tree, and is its Lord and Cause”.

This is the explanation for Bhagawad Gita verse (BG. 10.26) where the lord of Gita says “ashvatthah sarva-vrksanam” which means, “Among all the trees I’m the aswattha tree”. If one remembers it correctly, in that section (BG. 10.26), I had skipped doing analysis on this particular “Aswattha” feature since I wanted to do that detailed analysis exclusively here. So, now, that verse of Gita is also proven to be applicable only on Rudra and the speaker was Rudra only not Krishna.

Let’s summarize now; as stated in Rudram verse (of Anuvaka-2), Shiva is the “LORD (MASTER / RULER)” of this tree. And Shruti texts unanimously call Shiva as the Brahman. So, it is again clear that the “Katha Upanishad” verse cited above which states that this tree’s cause and lord is Brahman, is none other than “Rudra” only.

This is why even Swetaswatara Rishi attributed the lordship of this tree to Rudra as follows. This verse says that Rudra (Brahman) is beyond this Tree, from whom this world (Tree) moves around (takes birth).

“sa vR^ixakaalaakR^itibhiH paro.anyo yasmaat.h prapaJNchaH parivartate.ayam.h |
dharmaavahaM paapanudaM bhagesha.n GYaatvaatmasthamamR^ita.n vishvadhaama |” (Svetaswatara Upanishad 6:06)
“He is beyond all the forms of the tree of the world and of time, he is the other, from whom this world moves round, when one has known him who brings good and removes evil, the lord of bliss, as dwelling within the self, the immortal, the support of all”.

Therefore from the above analysis, it must be understood that the Ashwattha Tree which represents this world; that tree is again Shiva, and at the same time Shiva is beyond that tree. Also, that tree’s lord and cause both is again Lord Shiva.

Yogic secret about the ‘inverted tree’:

This tree in reality doesn’t exist anywhere outward in this universe. It is an internal phenomenon, a tree which exists within the microcosm (i.e., our body). The various nerves (nAdIs) of our body are the branches, and the one central nerve which passes through the spine and is called ‘sushumna’ is the stem of that tree. Its roots are in Sahasrara and originate from Brahman. This is clarified in below verses from Uttara Gita.

“nAnAnADIprasavakaM sarvabhUtAntarAtmani | UrdhvamUlamadhaH shAkhaM vAyumArgeNa sarvagam.h |” (Uttara Gita 18)
“As various Nãdis have sprung up from the Susumnã, the receptacle of the Inner soul of all Jîvas – and are stretched out in all directions of the physical body, therefore it is considered like a huge tree reversed. The Tattva-Jnãnins alone are able to walk on every branch of this tree by the help of Prãna-Vãyu”.

“dvisaptatisahasrANi nADyaH syurvAyugocharAH | karmamArgeNa suShirAstirya~nchaH suShirAtmakAH |” (Uttara Gita 19)
“In this human body there exist seventy-two thousand Nãdis which admit of sufficient space for entrance into them through Vãyu; the Yogins alone become acquainted with the true nature of these Nãdis by the virtue of their Yoga-Karma”.

Actually, our birth and our karmas are decided by the path (nerve) that our Prãna-s take while leaving our body at the time of death. Every nerve in the nāḍī-maṇḍala of our body leads to various abodes also. Learned Yogis therefore at the time of death channelize their vital force into Sushumna and pierce Sahasrara in order to achieve liberation. Once Prãna-s move out through sahasrara, there is no return (for rebirth) of that Jiva. Jiva becomes liberated. Other than the path of Sushumna all other nerves lead one to Karmas and rebirth. Therefore this inverted tree whose stem is Sushumna and whose roots are in Sahasrara is the nāḍī-maṇḍala tree and in Vedantic terms called as ‘samsaara vruksham’.

Sahasrara which is the region of Akasa is the abode of Brahman. This Brahman is lord Shiva in his Nishkala (nirguna) aspect in Sahasrara. Chandogya Upanishad details out city of Brahman (Sahasrara) as folows.

“atha yadidamasminbrahmapure daharaM puNDarIkaM veshma daharo.asminnantarAkAshastasminyadantastadanveShTavyaM tadvAva vijij~nAsitavyamiti |” (Chandogya Upanishad VIII-I-1)
“Om. Now, in this city of Brahman, there is a mansion in the shape of a small lotus; in it is a small inner Akasa. What is within that – that should be sought; that indeed, one should desire to understand”.

The above verse states that region of Akasa is the abode of Brahman. Now, the following verse clarifies who that Brahman is residing in that region of Akasa.

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

Therefore it is 100% evident that the lord of the Sushumna-tree is Shiva, the Brahman who is at the root of Sushumna tree (at Sahasrara) is again Shiva. the Brahman from whom this Sushumna tree emerges is again Mahadeva alone. Therefore it is an irrefutable evidence to say that Bhagawad Gita describes only about the lord of Uma and sings his glories. The Acharya (one who imparted that knowledge) is Krishna.

Conclusion: – This section of Bhagawad Gita describes a great Vedantic fact about Lord Shiva and his relation with the Ashwattha tree.

BHAGAVAD GITA Verse(s) (BG. 15.6)

na tad bhasayate suryo na sasanko na pavakah
yad gatva na nivartante tad dhama paramam mama | (BG. 15.6)
“The sun lighteth not that [seat], nor the moon, nor fire. Whither going none returneth, that is my supreme seat”.

Reasoning & Analysis:

Sun, Moon and Fire are external luminaries or objects that give light. But a dead body cannot perceive their light at all. It is the indwelling Atman (Purusha) who is none other than Lord Shiva, who gives consciousness to the bodies. All perceptions are formed & all pleasures / pains are experienced only because of the presence of Atman (Rudra) within us. When someone pricks us with a pin, it hurts because this Atman tells us to feel that way, whereas a dead body doesn’t get effected even during the post mortem operation. It is the Atman which is the “divine consciousness”, within us which makes us realize the light or splendor that is emanated from the luminaries viz. Sun, moon, stars and fire. So, this verse of Bhagawad Gita actually means to state that the self (Atman) is the consciousness within us with whose splendor all these external objects of light seem to shine.

Now, let’s go to the analysis part. We have studied numerous times in previous sections of this Article, that it is Shiva who is the Atman within us. He is the Brahman (Purusha) of infinite splendor. So, once again it is the glory of Mahadeva that is sung in this Gita verse.

The same statement is given in Svetaswatara Upanishad. The below verse is the one whose essence has been spoken in Bhagawad Gita.

“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 lightened”.

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

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

And after realizing that supreme original splendor of Brahman (Atman / Shiva) one is said to be self-realized and that great man never takes birth again. He becomes emancipated. So, that is the highest position of Brahman which once attained by a man, there ends the Maya and he becomes one with Brahman. The supreme abode (tad dhama paramam mama) that has been discussed in this Gita verse,is the seat of “Brahman”. And that is again the seat of Shiva only since Shiva is the Brahman of Vedas.

So, this Gita verse again is a glorification of Shiva and his supreme position (as Brahman).

Conclusion: – Once again it is proved from this Gita verse (BG. 15.6) that the speaker of Gita was lord Shiva and not Krishna as traditionally everyone thinks.

BHAGAVAD GITA Verse(s) (BG. 15.7)

mamaivamso jiva-loke jiva-bhutah sanatanah
manah-sasthanindriyani prakriti-sthani karshati | (BG. 15.7)
“An eternal portion of Me is that which, becoming an individual soul (Jiva) in the world of life, draweth to itself the (five) senses with the mind as the sixth which all depend on nature”.

Reasoning & Analysis:

Well, here again this verse is a very direct evidence that the speaker of Gita was Lord Shiva.

As per Vedas and Upanishads it is Lord Shiva (who is the Brahman, the Atman, the Purusha), who mingles with his own Maya and covers himself under the blanket of Maya & Ego and acts the role of a Jiva. This individual Self called ‘Jiva’, is none other than Shiva himself. Here are the evidences.

Sri Rudram from yajur Veda cleary states that it is Lord Shiva who acts as the Jiva.

“nama ataryaya chaladyaya cha |”(Sri Rudram, Yajurveda IV:5:8:o)
“Salutations to Him (Rudra) who is born again and again in Samsara and who tastes the fruits of Karmas in the form of Jiva”.

The same statement has been spoken by the following verses from Upanishads.

“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’.

“pashupatiraha~NkaaraavishhTaH sa.nsaarii jiivaH sa eva pashuH |” (Jabali Upanishad 1.2)
“Jeeva (being) is nothing but Shiva (the Lord of all beings – Pasupathi) himself who is acting the role of egoism”.

So, it is crystal clear that this Bhagawad Gita verse speaks about the role of Shiva as a Jiva, and it is evident that the speaker is none other than Shiva himself.

Conclusion: – This analysis on (BG. 15.7) once again proves that the speaker of Bhagawad Gita was Lord Shiva and not Krishna as traditionally people believe.

BHAGAVAD GITA Verse(s) (BG. 15.12)

yad aditya-gatam tejo jagad bhasayate ’khilam
yac candramasi yac cagnau tat tejo viddhi mamakam | (BG. 15.12)
That splendour dwelling in the sun which illumines the vast universe, that (which is) in the moon, and that (which is) in the fire, know that splendour to be mine.

Reasoning & Analysis:

This Gita verse also speaks about the quality of lord Rudra only. Rudra is the supreme light and he is the only Bhagawan whose splenour illuminates all illuminaries.

In Maitreyi Upanishad Lord Shiva himself tells the following to Sage Maitreya.

“sarvaprakaasharuupo.asmi chinmaatrajyotirasmyaham.h |
kaalatrayavimukto.asmi kaamaadirahito.asmyaham.h |” (Maitreya Upanishad 3:21)
“I am of the form of all effulgence, I am the effulgence of pure consciousness. I am beyond the three durations (past, present and future) and I am free from passion, etc”.

Further, other Upanishads also support Shiva being the original source of all effulgence (of consciousness).

“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”.

And this Rudra himself entered into the entire world, gods and five elements, his splendor is seen as reflection in other luminaries.

“Yo rudro agnau yo apsu ya oshhadhishhu |
Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |” (Yajurveda Sri Rudram Anuvaka-11)
“That Rudra who has even entered into and pervaded fire, the waters, vegetation, and all the worlds, let my salutations be to that Rudra”.

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

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

And again, we shouldn’t see any duality between Rudra and Sun also. Nothing is different from Rudra. Even the Sun is a manifestation of Rudra only. But Sun, Moon, Fire and all luminaries Shine and perform their duties as assigned by Rudra on time with perfection; only because of the fear of Rudra.

“bhayaadasyaagnistapati bhayaattapati suuryaH |
bhayaadindrashcha vaayushcha mR^ityurdhaavati paJNchamaH |” (Katha Upanishad II.3.3)
“For fear of Him, fire burns; For fear of Him, shines the sun; For fear of Him, Indra and Vayu function; For fear of Him, death, the fifth, stalks on the earth”.
“so.aha.n sarvAkAraH . yato vA imAni bhUtAni jAyante | yena jAtAni jIvanti . yatprayantyabhisa.nvishanti . taM mAmeva viditvopAsIta . bhUtebhirdevebhirabhiShTuto.ahameva . bhIShAsmAdvAtaH pavate . bhIShodeti sUryaH . bhIShAsmAdagnishchendrashcha . somo.ata eva yo.aha.n sarveShAmadhiShThAtA sarveShA.n cha bhUtAnAM pAlakaH . so.ahaM pR^ithivI . so.ahamApaH . so.aha.n tejaH . so.aha.n vAyuH | so.aha.n kAlaH . so.aha.n dishaH . so.ahamAtmA . mayi sarvaM pratiShThitam.h | brahmavidApnoti param.h . brahmA shivo me astu sadAshivom.h |” (Bhasma Jabala Upanishad)
“I myself am that Great Lord Siva, God of all gods, and the Supreme Controller of all the universes. I am that Brahman, I am Omkara; I am the Creator, Preserver and Destroyer of all. Through My terror only, vayu blows, through my terror only Surya shines, through my terror only fire burns, Indra et al also function properly through my terror. I am this world and the five elements. I am the Highest Truth that exists, the Brahman of the Upanishads”.

Further Svetaswatara Upanishad clearly states about Lord Rudra (who is the Purusha) stating that with his splendor only all illuminaries shine as follows.

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

So, from above analysis it is very clear that it is lord Rudra’s splendor which makes Sun, moon, Fire and other objects splendid.

Conclusion: – This analysis has again proved that the speaker of Bhagawad Gita was Lord Shiva.

BHAGAVAD GITA Verse(s) (BG. 15.13)

gam avisya ca bhutani dharayamy aham ojasa
pusnami causadhih sarvah somo bhutva rasatmakah | (BG. 15.13)
“Entering into the earth I uphold creatures by my force; and becoming the juicy moon I nourish all herbs”.

Reasoning & Analysis:

This Gita statement is again a glorification of Bhagawan Rudra only. It is lord Shiva who pervades fully in the entire creation, be it earth, fire, water or moon. Since Shiva is the Purusha, (Atman), with his presence even in the immobile creation, there comes a force of sustenance for the mobile creation that rests on the immonbile one. Entire ‘Jagat’ (World) is pervaded by Shiva but those entities do not know who exists within them as the original sustainer.

In this context we have the following verses from Brihad Aranyaka Upanishad. It is the Atman (Purusha) which pervading within the earth upholds all creatures by its force. However Earth doesn’t know who is within her.

“yaH pR^ithivyAM tishhThanpR^ithivyA antaro | yaM pR^ithivI na veda | yasya pR^ithivI sharIra.n
yaH pR^ithivImantaro yamayaty | eshha ta AtmA.antaryAmyamR^itaH |” (Brihad Aranyaka Upanishad 3:7:3 )
“He who inhabits the earth, but is within it, whom the earth does not know, whose body is the earth, and who controls the earth from within, is the Internal Ruler, your own immortal self”.

Rays of moon are called ‘Amrita Kiranam’, because Moon showers medicinal properties to the herbs at night. Moon is nothing but an aspect of Rudra only and Rudra is the best doctor as described in Vedas. Here also, it is the same Self (Atman) pervades Moon and Stars and they do not know who is within them controlling them and their functions of nourishing herbs.
“yashchandratArake tishhThamchandratArakAdantaro | yaM chandratArakaM na veda | yasya chandratArakam sharIra.n | yashchandratArakamantaro yamayaty | eshha ta AtmA.antaryAmyamR^itaH |” (Brihad Aranyaka Upanishad 3:7:11)
“He who inhabits the moon and stars, but is within it, whom the moon and stars does not know, whose body is the moon and stars, and who controls the moon and stars from within, is the Internal Ruler, your own immortal self”.

As per Vedas the Atman (Self) of all is Bhagawad Shiva only. For this point let’s see few references.

Taittiriya Aranyaka (10.16.2) of Yajurveda calls lord Shiva as the Atman (Self) of everyone.

“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)

This Atman (Rudra) has pervaded into not just the earth, but in fact he has pervaded into entire universe.

“Yo rudro agnau yo apsu ya oshhadhishhu |
Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |” (YajurVeda Sri Rudram Anuvaka-11 Or Taittiriya Samhita 5.5.9.3)
“That Rudra who has entered into and pervaded fire, the waters, vegetation, and all the worlds, let my salutations be to that Rudra”.

So, the above verse proves that Rudra has entered into all the worlds, and Earth is just one part of the world. In fact all these worlds and everything is verily Rudra only as stated below.

“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”.

Similarly, Svetaswatara Upanishad clearly defines Rudra as the Atman (Self) pervading everything as follows.

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

Finally it is Rudra’s unprecedented sole lordship over the three regions that life is getting sustained properly in the three regions. It is Rudra who upholds life in these three regions viz. earth (creatures), Antariksha (celestial creatures,s ages, Sadhyas, Pitris, Nagas, Gandhervas etc.), and Heaven (Gods).

“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)!”

So, this verse of Bhagawad Gita is also a property of Lord Shiva.

Conclusion: – Once again it is evident that speaker of Bhagawad Gita was Lord Shiva only.

BHAGAVAD GITA Verse(s) (BG. 15.14)

aham vaisvanaro bhutva praninam deham asritah
pranapana-samayuktah pacamy annam catur-vidham | (BG. 15.14)
“Myself becoming the vital heat (Vaiswanara) residing in the bodies of creatures that breathe, (and) uniting with the upward and the downward life-breaths, I digest the four kinds of food”.

Reasoning & Analysis:

Well, this analysis I could easily complete by stating one verse from Satapatha Brahmana, but I want to explain this Gita verse fully. So, the analysis that would follow now would be a bit complex, hence the readers are suggested to read everything with great attention.

One shouldn’t get confused by seeing this buzzword ‘Vaiswanara’. It is not anything different, it is the same god Agni. In fact it is one name of Agni. The Agni which is in our body as the Atman is called “Vaiswanara” and it is also called as “Jataveda”. We’ll not touch upon the “jataveda” name here. The same Agni (Atman) with its heat digests our food. Rig Veda has a hymn calling Agni as Vaiswanara as follows.

“sa jinvate jaṭhareṣu prajajñivān vṛṣā citreṣu nānadan na siṃhaḥ |
vaiśvānaraḥ pṛthupājā amartyo vasu ratnā dayamāno vi dāśuṣe |” (Rig Veda 3:2:11)
“He the generator, the strong one, stirs in the resplendent bellies like a roaring lion, Vaisvânara with his broad stream of light, the immortal, distributing goods and treasures to his worshipper”.

In this Gita verse, the speaker says that he resides in every being as the “Vaiswanara” fire and with that fire he digests the food consumed by the creature. It is also to be carefully noted that this fire (vaiswanara) is always kept ignited, it doesn’t put off anytime except after the death of the creature. This fire (vaiswanara) is in fact the very same Atman which is said to be of the form of fire. This fire is kindled constantly by the inflow-outflow of breaths (prana), and that’s why a creature is said to be alive only till it is able to breathe.

Self, the Atman is of the form of fire, the self-effulgent one. It is the same who is called as Purusha or Brahman or Skhambha or Vaiswanara. The nature of self as being the fire is described in Taittiriya Aranyaka of Yajurveda as:-

“ha.nsaH shuchishhadvasurantarikshasaddhotaa vedishhadatithirduroNasat.h |
nR^ishhadvarasadR^itasadvyomasadabjaa gojaa R^itajaa adrijaa R^itaM bR^ihat.h |” (Taittiriya Aranyaka 10.12.2.6)
“That which is the sun who abides in the clear sky, is the Vasu in the mid-region, is the fire that dwells in the sacrificial altar and in the domestic hearth as the guest, is the fire that shines in men and in the gods, as the Soul, is the fire that is consecrated in the sacrifice, is dwelling in the sky as air, is born in water as submarine heat, is born in the rays of the sun, is the fire that is directly seen as the luminary, and is born on the mountain as the rising sun – that is the Supreme Truth, the Reality underlying all”.

The above verse glorifies fire as the supreme truth (Brahman) which is present in all beings as the Atman (soul). CAREFULLY note this point that – “this verse describes the Atman as the same fire which exists in sacrifice also”.

That is true, but we need to understand that Vedas have esoteric meanings and sometimes double meanings associated to various terms. Here the sacrifice not only means ‘Yajna’ but actually also means the inflow and outflow of ‘Prana’ (breaths) which keep kindling the fire (Atman) within us. Our body is a big sacrificial altar, where the sacrificial Fire (Atman) is kept kindled always by the libations (Prana) pouring into that.

So, here sacrifice in general is ‘Yajna’ which is true, and also the in-depth meaning of the same is Prana (life breaths). The same Agni even dwells as the innermost soul (Atman) of all Gods also, hence Agni being the immortal Atman (Soul), it gives the confidence of immortality and invincibility to Gods. Of course Gods cannot be immortal but their inner self (Atman) always remains immortal, and that Atman extends their life span and they get the full measure of life. This is evident in the below verse from Shatapatha Brahmana.

“athainaṃ devāḥ | antarātmannādadhata ta imamamṛtamantarātmannādhāyāmṛtā
bhūtvāstaryām bhūtvā staryāntsapatnānmartyānabhyabhavaṃstatho evaiṣa
etadamṛtamantarātmannādhatte nāmṛtatvasyāśāsti sarvamāyuretyastaryo haiva
bhavati na hainaṃ sapatnastustūrṣamāṇaścana stṛṇute
tasmādyadāhitāgniścānāhitāgniśca spardhete ‘āhitāgnirevābhibhavatyastaryo hi khalu
sa tarhi bhavatyamṛtaḥ |” (Shatapatha Brahmana 2:2:2:14)
“The gods then established that (fire) in their innermost soul; and having established that immortal element (Agni) in their innermost soul, and become immortal and unconquerable, they overcame their mortal, conquerable enemies. And so this one now establishes that immortal element in his innermost soul; and–though there is for him no hope of immortality–he obtains the full measure of life; for, indeed, he becomes unconquerable, and his enemy, though striving to conquer, conquers him not. And, accordingly, when one who has established his fires and one who has not established his fires, vie with each other, he who has established his fires overcomes the other, for, verily, he thereby becomes unconquerable, he thereby becomes immortal”.

Note that in the above verses ‘gods established Agni in their innermost soul’, should be understood as gods have Agni as their innermost soul. Since without soul the body is inert and one can’t establish an externally available soul within oneself. Vedas are little esoteric in meaning and complex in poetic style. This expression actually talks about Rudra only. It simply means that Gods have Agni (Rudra) as their soul, the same is confirmed in Yajurveda (IV:5:9:p) which states, “devana hridayebhyo namah”, which means, “salutations to the Lord Rudra who is the indweller of hearts of all gods (as Atman)”.

The inflow-outflow of Prana is the sacrifice that keeps the innermost Vaiswanara fire (Atman) always lit. But these Pranas (breaths) are also nothing but fire. That is to say, the sacrificer (Creatures who breathe), kindles the fire by using fire (kindles Atman by using Prana). The below verse confirms this fact that Agni is indeed this Prana which inturn produces Agni (Vaiswanara Atman).

“tadyatrainamado manthanti | tajjātamabhiprāṇiti prāṇo vā
agnirjātamevainametatsantaṃ janayati sa punarapāniti tadenamantarātmannādhatte so
‘syaiṣo ‘ntarātmannagnirāhito bhavati |” (Shatapatha Brahmana 2:2:2:15)
“Now, when, on that occasion, they produce that (fire) by churning, then he (the sacrificer) breathes (blows) upon it, when produced; for fire (Agni) indeed is breath (prana): he thereby produces the one thus produced. He again draws in his breath: thereby he establishes that (fire) in his innermost soul; and that fire thus becomes established in his innermost soul”.

The below verse clarifies in more detail about the Prana being fires.

“te vā ete prāṇā eva yadagnayaḥ | prāṇodānāvevāhavanīyaśca gārhapatyaśca vyāno
‘nvāhāryapacanaḥ |” (Shatapatha Brahmana 2:2:2:18)
“The (sacrificial) fires, assuredly, are those breaths: the Âhavanîya and Gârhapatya are the out-breathing and the in-breathing; and the Anvâhârya-pakana is the through-breathing”.

The same Agni which is the innermost soul (Atman) is also the same which is the Agni of the sacrifice (This we had noted carefully as stated in verse from Taittiriya Aranyaka (10.12.2.6).

If one has understood everything that’s said till now, one must have understood that VAISWANARA AGNI which is in our body as the Atman, is kindled using Prana (which are again Agni), and it is the same Agni which exists in Sacrifice also. Now, the secret truth would be revealed.

This Vaiswarana Agni is verily Lord Rudra only who is praised by the name ‘Agni’ since Agni is the purifier hence most auspicious name it is. In this connection let’s see evidence from Shatapatha Brahmana to stay in sync with Shruti.

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

So, from above verses from Vedas it is clear that the innermost self (Atman) which is called Vaiswanara-Atman (or Vaiswanara Agni) is verily the Lord Rudra only. Now, let’s see some more verses from Upanishads also. Shvetaswatara Upanishad states that the one, who is called as the Atman or Self (soul) of all, is none other than Bhagwan Rudra.

“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”.

Chhandogya Upanishad has an interesting group discussion among few great sages, on the topic of “Vaishwanara Atman”. Well, I wouldn’t present here entrie discussion that exists in Chhandogya Upanishad, but few relevant verses only I would mention here.

Sages discussed among themselves what Atman is and what Brahman is.
“prAchInashAla aupamanyavaH satyayaj~naH | pauluShirindradyumno bhAllaveyo janaH shArkarAkShyo | buDila AshvatarAshviste haite mahAshAlA mahAshrotriyAH | sametya mImAm+sAM chakruH ko na AtmA kiM brahmeti |” (Chhandogya Upanishad 5:11:1)
“Pracinasala the son of Upamanyu, Satyayajna the son of Pulusa, Indradyumna the son of Bhallavi, Jana the son of Sarkaraksa, and Budila the son of Asvatarasva – these five great householders and great Vedic scholars, having come together, held a discussion on ‘What is our Atman ? What is Brahman?’”.

They got reply as the Atman is Vaiswanara (The luminous fire). And as previously understood from (Shatapatha Brahmana 1:7:3:8) and (Sve. Upa. 3:02), Agni is just a name of Rudra and Rudra is the Atman of all; the below discussion also is about Rudra only given under the pseudonym “vaiswanara”.

“aupamanyava kaM tvamAtmAnamupAssa iti divameva bhagavo | rAjanniti hovAchaiSha vai sutejA AtmA vaishvAnaro yaM | tvamAtmAnamupAsse tasmAttava sutaM prasutamAsutaM kule dR^ishyate |” (Chhandogya Upanishad 5:12:1)
“‘O Aupamanyava, what is the Atman on which you meditate?’ He replied, ‘Heaven only, O venerable king’. The king said, ‘This that you meditate upon as Atman is the Vaisvanara Atman known as “the highly luminous”. Therefore in your family are seen the Suta, Prasuta and Asuta libations of Soma-juice’”.

This Atman (Vaiswanara Agni) is kindled by the Agni called Prana. For that reason, when one consumes food, that food becomes the oblation in this sacrifice. Therefore one should offer food to the five types Pranas viz. Prana, Apana, Vyana, Samana, Udana; and then only that food satisfies all the organs and the self also.
“tadyadbhaktaM prathamamAgachChettaddhomIyam sa yAM | prathamAmAhutiM juhuyAttAM juhuyAtprANAya svAheti | prANastR^ipyati |” (Chhandogya Upanishad 5:19:1)
“Therefore, the food that comes first should be an object of oblation. That eater, when he offers the first oblation, should offer it with the Mantra ‘Svaha to Prana’; thereby Prana is satisfied”.

Likewise Chhandogya Upanishad details out how to offer the oblation to remaining Pranas and then states that.

“atha ya etadevaM vidvAnagnihotraM juhoti tasya sarveShu lokeShu
sarveShu bhUteShu sarveShvAtmasu hutaM bhavati |” (Chhandogya Upanishad 5:24:2)
“If one, knowing it thus, offers the Agnihotra to Prana his oblation is poured into all the worlds, all the beings, and all the selves”.

So, this Vaiswanara Agni is nothing but the “Self” (Atman) which is the Brahman, which is nothing but RUDRA. Hence when food is properly offered to Vaishwanara (Rudra), it goes to everyone in this world. And that digestive fire Vaiswanara is none other than Rudra, hence this Gita verse actually glorifies Rudra only.

Conclusion: – This section of Gita also gives us the answer that Shiva was the speaker of Bhagawad Gita.

BHAGAVAD GITA Verse(s) (BG. 15.15)

sarvasya caham hridi sannivisto mattah smritir jnanam apohanam ca
vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham | (BG. 15.15)
“I am seated in the hearts of all. From Me are memory and knowledge and the loss of both. I am the objects of knowledge to be known by (the aid of) all the Vedas. I am the author of the Vedantas, and I alone am the knower of the Vedas”.

Reasoning & Analysis:

We had studies this feature many times previously. But let me quickly mention few verses which speak out the real god who is hidden in the cave of our hearts. Again it is lord Shiva who dwells in the hearts of all beings.

“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)”.

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)

“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”.

Memory comes from Mind and Knowledge comes from intellect. Mind and Intellect are nothing but Moon (chandrama) and Sun (aditya) respectively. Shatapatha Brahmana (6:1:3:16) states that chandrama is Rudra and Shatapatha Brahmana (6:1:3:17) states that Aditya is also Rudra. So, memory and knowledge- these two come from Rudra only. And loss of both happens due to falling into illusion. And illusion is Rudra’s own power. So, he only bewilders the intellect and makes one fall down, and he only removes the blanket of illusion and gives true knowledge to the right candidate.

Vedas and Vedanta are authored by Rudra only. They proceeded from him only. We had studied this aspect in veryd etail in earlier sections, so not elaborating on this asppcect with multiple references. I would cite only one in its support here.

“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”.

In fact it is Rudra only who is the object of knowledge (Brahman) to be known through the study of Vedas.

Rudra is in the Vedas and in the Vedanta (Upanishads) as stated in Yajurveda Sri Rudram – Anuvaka-6:

“Namo shlokyaa cha vasanyaya cha |” (Salutations to him who is praised in the Vedas and to him who is praised at the end of Vedas [i.e.,Vedanta])

Therefore, it is again clear that this verse of Gita is again a glory of Mahadeva alone and speaker is also he himself.

Conclusion: – It is evident from this Gita verse (BG. 15.15) that the speaker of Gita was lord Shiva only.

BHAGAVAD GITA Verse(s) (BG. 15.16 – 15.19)

dvav imau purushau loke ksharas cakshara eva ca
ksharah sarvani bhutani kuta-stho ’kshara ucyate | (BG. 15.16)
uttamah purushas tv anyah paramatmety udahrtah
yo loka-trayam avisya bibharty avyaya ishvarah | (BG. 15.17)
yasmat ksharam atito ’ham aksharad api cottamah
ato ’smi loke vede ca prathitah purushottamah | (BG. 15.18)
yo mam evam asammudho janati purushottamam
sa sarva-vid bhajati mam sarva-bhavena bharata | (BG. 15.19)
“There are these two beings in the world the perishable and the imperishable; the perishable comprises all creatures, the immutable is called the imperishable.
But distinct is the Highest Spirit spoken of as the Supreme Self, the indestructible Lord who penetrates and sustains the three worlds. Because I transcend the perishable and am even higher than the imperishable, therefore am I known in the world and in the Veda as ‘Purushottama’, the Highest Spirit. He who, un-deluded, thus knows Me, the Highest Spirit, he, knowing all, worships Me with his whole being, O Bharata”.

Reasoning & Analysis:

Here the Gita verse (BG. 15.16) says that there are two Purushas viz. Kshara-Purusha (perishable being) and the Akshara-Purusha (Imperishable being). All the creatures born out of Prakriti nature are the former and the latter is only the supreme Purusha (Rudra).

But then Gita verses (BG. 15.17-19) talk about another supreme purusha higher than the imperishable purusha. This is confusing right? Certainly not! There is no confusion. Know that there are no three states like perishable, imperishable and supremely imperishable etc. It’s all a game of Upadhi.

In chapter 13 of Gita we have seen the concepts of “kshetra (field)” and “kshetrajna (dweller of field)”. And also elsewhere in Gita we ahd analyzed that the individual self (Jiva)) and the supreme inner self (Atman) are one and the same, but only due to “ignorance” and “Maya (Illusion) they appear as two.

The individual self is also the same supreme imperishable Atman but bound under his own Maya and acting a role under Ego. But with the gain of wisdom and self-realization, his individual DUAL entity ends and he realzies that he and the imperishable Atman is one and the same.
So, here even though the individual self (which is same as Atman) is not perishing in reality, but with the destruction of its’ Maya covering, it’s individual existence is perishing. And finally the designation called “Jiva” comes to an end and only designation that remains is “Atman”, which is imperishable.

This is a game of relativity; not of absoluteness. Here with reference to the Kshetra (body) which is an “Upadhi”, the same Atman (which is imperishable), when takes the role of Jiva (bound by Ego), he appears as two viz. kshara Purusha (Jiva) and Akshara Purusha (Atman). But in fact, Jiva is also not kshara (perishable), it is the Illusion binding it that perishes, making it lose its identity completely (means making it gain the identity of Atman for ever). But note that these two states are roles played within the Kshetra. So, it is the kshetra (body) which is the stage.

Now, coming to the Gita verses (BG. 15.17-19), here it says that there is another being who is beyond the imperishable also. But actually as per Vedas and Upanishads there are no three Purushas. Atman is itself the highest which we have already seena s imperishable in above analysis. Beyond Atman (which Is Brahman) there is nothing. So, where from this third imperishable being has arisen? The answer is; when the Upadhi (Body / Kshetra), is taken completely out of the picture, then there is no concept of relative existence. The only thing that exists is the “Absolute”. The previous states of perishable and imperishable were declared “with reference to the body”. But body is again perishable as it is made of Pradhana. When the realization of the self shines within the body, it makes the Jiva realize its identity with Atman, so for a realized being his identity of “Jiva” perishes and he remains as the “Atman” within that body. But after that body perishes, that Atman attains its pure state of being “pure Atman” devoid of any connection with the kshetra. So, this pure state of Atman is pictured as the third state which is beyond the imperishable Atman (within the body).

Therefore there are no thre states for Atman. It actually has only two roles to play viz. Jiva and Atman. But since these are relative to the field (body); post self-realization after the body dies, the state of being pure-Atman is visualized as the third state. That pure Atman is the “Purushottama”.

Well, with that explanation, let’s see now who is the imperishable and Purushottama as per Vedas. The answer is, the three states described here are again none other than Lord Shiva only.
– Shiva is the Jiva (individual self),
– Shiva is the Atman (within the body)
– Shiva is the Atman (after the body perishes) as the Purushottama

Let’s see the references now.

All creatures are from the lower Prakriti called “Pradhana”. This entire universe is made up of Pradhana including the creatures also. Therefore all these are perishable. Only the supreme lord Rudra is eternal and imperishable as per Shruti. Here is the direct example from Upanishad.

Shiva as the 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’.

“pashupatiraha~NkaaraavishhTaH sa.nsaarii jiivaH sa eva pashuH |” (Jabali Upanishad 1.2)
“Jeeva (being) is nothing but Shiva (the Lord of all beings – Pasupathi) himself who is acting the role of egoism”.

Shiva as the imperishable Atman (Brahman):
“xaraM pradhaanamamR^itaaxara.n haraH xaraatmaanaaviishate deva ekaH |
tasyaabhidhyaanaadyojanaattattvabhaavaat.h bhuuyashchaante vishvamaayaanivR^ittiH |” (Svetaswatara Upanishad 1:10)
“Pradhâna (lower order Prakriti) is perishable, Hara, the Lord is immortal and imperishable. The one god rules the perishable (the pradhâna) and the (living) self. From meditating on him, from joining him, from becoming one with him there is further cessation of all illusion in the end”.

Shiva as the pure Atman (Brahman) called Purushottama:

The below words are spoken by Shiva himself to Sage Maitreya. Here Shiva reveals his nature very explicitly. I haven’t quoted all the verses but every verse is superb in itself. Here in verse 3.24, Shiva himself states that he is the “Purushottama”. In verse (2.2 – 3.1) he says the Jiva is also Shiva. In verse (3.7) he says he is beyond the number one (Jiva) and number two (Atman within body) as well which means he is the Pure Atman. In verse (3.22) he explicitly states that he is beyond the body and its dweller.

“atha bhagavaanmaitreyaH kailaasa.n jagaama ta.n gatvovaacha |
bho bhagavanparamatattvarahasyamanubruuhiiti |” (Maitreya Upanishad 1:1)
“Then the revered sage Maitreya went to Kailasa. Approaching him (the Lord) he said: ‘Lord, expound to me the secret of the supreme Truth’. The great god said to him”.

“deho devaalayaH proktaH sa jiivaH kevalaH shivaH |
tyajedaj~naananirmaalya.n so.ahaMbhaavena puujayet.h |” (Maitreya Upanishad 2:2)
“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’”.

“ahamasmi parashchaasmi brahmaasmi prabhavo.asmyaham.h |
sarvalokagurushchaami sarvaloke.asmi so.asmyaham.h |” (Maitreya Upanishad 3:1)
“I am I (individual self), I am the other (the supreme one), 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”.

“ahamevaasmi siddho.asmi shuddho.asmi paramo.asmyaham.h |
ahamasmi somo.asmi nityo.asmi vimalo.asmyaham.h |” (Maitreya Upanishad 3:2)
“I alone am, I have attained perfection, I am pure, I am the supreme, I remain always, I am He, I am eternal, I am pure”.

“ekasa~Nkhyaavihiino.asmi dvisa~Nkhyaavaahana.n na cha |
sadasadbhedahiino.asmi sa~Nkalpsrahitosmyaham.h |” (Maitreya Upanishad 3:7)
“I am beyond the number one and I am beyond the number two as well. I am above the distinction of good and bad and I am devoid of ideation”.

“aashrayaashrayahiino.asmi aadhaararahito.asmyaham.h |
bandhamokshaadihiino.asmi shuddhabrahmaasmi so.asmyaham.h |” (Maitreya Upanishad 3:9)
“I am free from the concept of substratum and that of the object resting on it; I am devoid of a prop. I am above captivity and liberation, I am the pure Brahman, I am That”.

“chittaadisarvahiino.asmi paramo.asmi paraatparaH |
sadaa vichaararuupo.asmi nirvichaaro.asmi so.asmyaham.h |” (Maitreya Upanishad 3:10)
“I am devoid of all things such as the mind, I am the supreme, greater than the great. I am always of the form of investigation, I am free from investigation. I am That”.

“sarvapuurNasvaruupo.asmi sachchidaanandalakshaNaH |
sarvatiirthasvaruupo.asmi paramaatmaasmyaha.n shivaH |” (Maitreya Upanishad 3:12)
“I am of the form which fills everything, possessing the characteristics of Existence, Consciousness and Bliss. I am of the form of all holy places, I am the supreme Atman, I am Shiva”.

“kaayikaadivimukto.asmi nirguNaH kevalo.asmyaham.h |
muktihiino.asmi mukto.asmi mokshahiino.asmyaham.h sadaa |” (Maitreya Upanishad 3:22)
“I am above the body and its dweller and I am unique, devoid of attributes. I am beyond liberation, I am liberated and I am always devoid of final emancipation”.

“sarvadaa samaruupo.asmi shaanto.asmi purushhottamaH |
eva.n svaanubhavo yasya so.ahamasmi na sa.nshayaH |” (Maitreya Upanishad 3:24)
“I am always equanimous, I am quiescence, the greatest being (Purushottama); one who has his own experience thus is without doubt myself. He who listens to this (experience) even once (with supreme faith) becomes himself (i.e. becomes merged into) Brahman”.

So, finally the summary is that it is Lord Shiva who is the imperishable PURUSHOTTAMA. And the lower order Prakriti (Pradhana) which makes thiese bodies and universe is Perishable, but he remains as the only eternal being.
“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”.

Conclusion: – This is evident from this section of Gita that Gita verse (BG. 15.16) clearly is a praise of lord Shiva only.

BHAGAVAD GITA Verse(s) (BG. 18.61), (BG. 18.62)

ishvarah sarva-bhutanam hrd-dese ’rjuna tishthati
bhramayan sarva-bhutani yantrarudhani mayaya | (BG. 18.61)
tam eva saranam gaccha sarva-bhavena bharata
tat-prasadat param shantim sthanam prapsyasi sasvatam | (BG. 18.62)
“Ishvara (The Lord), O Arjuna, dwelleth in the region of the heart of beings, turning all beings as if mounted on a machine, by his illusive power. Seek shelter with Him in every way, O Bharata. Through his grace thou wilt obtain supreme tranquillity, the eternal seat”.

Reasoning & Analysis:

Well, in Bhagawad Gita verse (BG. 10.20) the speaker said, “aham atma gudakesha sarva-bhutasaya-sthitah”, meaning, “I am the self (Atman), O thou of curly hair, seated in the heart of every being”. And in (BG. 13.28), the speaker said, “samam sarveshu bhutesu tisthantam paramesvaram”, meaning, “Lord Parameshwara pervades equally (without discrimination) in all beings”.

So, this current set of verses of Bhagawad Gita viz. (BG. 18.61 – BG. 18.62) is another variant of the same message which was passed earlier. Here the speaker is speaking about himself by making him a third person. And in previous sections we had analyzed and understood from Vedas and Upanishads that it is Lord Rudra who pervades every being equally and remains seated in the hearts.

“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 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”.

Well, I’m not using a weak argument here to analyze but as on a side note, just like a food for thought wouild like to mention a weak but significant point for the beginners. In a common man’s understanding if we see, then also the names “Ishwara”, “Parameshwara” and “Isa”, etc are the names of Lord Shiva only. Even in Puranas “Ishwara Uvacha” is used to refer to Mahadeva only. Moreover, in this Bhagawad Gita also time and again we have proved with references from Shruti that the lord (Ishwara / Parameshwara) who remains seated in all beings in their heart, is Lord Shiva only.

Conclusion: – These verses of Gita (BG. 18.61- BG. 18.62) speak about lord Shiva only. And the God of Bhagawad Gita is lord Shiva not Krishna.

BHAGAVAD GITA Verse(s) (BG. 18.67)

idam te naatapaskaaya naabhaktaaya kadaachana |
na chaashushrooshave vaachyam na cha maam yo’bhyasooyati | (BG. 18.67)
“This is never to be spoken by you to one who is devoid of austerities or devotion, nor to one who does not render service, or who does not desire to listen, nor to one who talks ill of Me”.

Reasoning & Analysis:

Here the speaker of Gita instructs or rather warns Arjuna (means us), telling him not to impart this knowledge to few types of people, among which the last type is the one which I’m interested to elaborate on.

The lord of Gita says that Bhagawad Gita shouldn’t be told to those men who malign the Lord of Gita.

Do we really understand where this world is heading towards in today’s followers of Hinduism? We have analyzed extensively numerous verses from Gita and have found that Bhagawad Gita is a book which sings glories of Lord Shiva. And the speaker of Bhagawad Gita was Lord Shiva where Krishna was juts a messenger whose body and mouth were used as the transmitter to communicate the divine message of lord Shiva to the mankind.

And pathertically, today we see these so called Krishna devotees maligning lord Shiva by calling him – demi-god, servant, unworthy of worshipping, full of tamo guna etc. etc. which I can’t mention sicne recollecting such heinous terms for lord Mahadeva is itself a great sin.

Who are these fellows of this Kaliyuga to define Mahadeva when Vedas themselves say they know only one-fourth portion of him and other three-fourth parts of Rudra are even not known to Vedas? Who the hell are these self proclaimed scholars of this kaliyuga to say that Shiva cannot give Moksha and who are they to call Shiva devotees as demons and material mongers?

Just by prefixing your name with “Srila”, and suffixing with “Gosvami / Dasa / Thakura”, one wouldn’t become a Brahmarishi. Unless and until one becomes eligible to gain the grace of Mahadeva as shining in one’s heart, that person cannot become a learned sage. Mahabharata clearly calls Lord Shiva as the Parabrahman numerous times. But those sections are never followed by these Shiva-Haters.

I doubt if these so called Vishnu-devotees have really understood who Vishnu is. If someone really understands Vishnu-Tatwam then he/she wouldn’t ever maligh Shiva even in his dreams.

I request all the readers to remain aloof from those groups of so called devotees who malign and insult lord Shiva. Their words are not Vedas. Vedas order us to worship Lord Shiva round the clock (morning, day, evening and night).

Who the hell are these Anti-Shiva people to preach that Lord Shiva is not worshipable? Vedas recommend us to worship him round the clock.

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

Is the greatness of those self-proclaimed, fake Acharyas greater than the greatness of Mahadeva that they got a license to abuse lord Shiva? When Vedas couldn’t dare to abuse him, who are these unintelligent scholars (read fools) to abuse Mahadeva?
“sahasrākṣám atipaśyáṃ purástād rudrám ásyantaṃ bahudhā́ vipaścítam |
mópārāma jihváyéyamānam | (Atharva Veda XI:2:17)
“Let us not with our tongue offend Rudra, who rushes on, thousand-eyed, overseeing all, who hurls (his shafts) forward, who is manifoldly wise!”

Who are they to say Shiva & his devotees are full of Tamo Guna and Shiva-devotees are demons? Are they so great that they can redefine the standards of Vedas? YajurVeda states clearly that Shiva is the lord of devotees who have “SATWIK” qualities.

“dhavathe sathvanaam pathaye namo namah |” (Yajurveda Sri Rudram Anuvaka -2)
“Salutations and salutations, to him who rushes to save his devotees, And to him who is the lord of people with Satva qualities”.

N.B:- Lord Vishnu is spoken as having full Satva qualities, and hence Shiva is the lord of Vishnu as well. That’s where “Hari Vallabha” name of Shiva comes into picture.

There is still a chance for the Anti-Shiva people to rectify their mistakes and take refuge in Lord Shiva. He is the supremely benevolent lord whose compassion has no bounds. May lord Shiva bless these Vaishnava fanatics with some intelligence to understand the true glory of Bhaagwan Shiva; with this wish I leave the decicion of their lives to themselves – There is only one way which leads one towards liberation, that path goes and ends at the lotus feet of Mahadeva; if that path is not chosen, then unlimited free trips to these material worlds is impossible to be avoided!

May Uma-Maheshwara grant everyone the minimum knowledge of Shiva-tatwam with which these Shiva-offenders can rectify their heinous sins of maligning the Bhagawan of Vedas viz. Shiva!
FINAL VERDICT
By doing an extensive analysis of Bhagawad Gita with respect of Vedas and Upanishads, it is evident that Bhagawad Gita is a scripture which sings lord Shiva’s glories only; and the speaker of Bhagawad Gita was not Sri Krishna as traditionally the belief of people goes; it is infact Lord Shiva who preached Bhagawad Gita to the mankind where Sri Krishna was just an instrument used to covey (pass on) the divine message to the world. Krishna was just a messenger who passed the word of Mahadeva to Arjuna and to us.
|| Etat sarvaM sri umA-mahEshwara parabrAhmArpanam astu ||
|| I offer all these to Uma-Maheshwara – the Parabrahman ||
| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 |

 


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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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9 Comments

  1. Karthick

    Vedas themselves say they know only one-fourth portion of him and other three-fourth parts of Rudra are even not known to Vedas?

    Would be great if you could give me the reference for this prabhu? Thanks 🙂

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

      Purusha suktam (RV X:90) verse has the reference which says only one fourth is all this and three pada-s are beyond. Ekakshara Upanishad applies the same verse on Shiva and says your one part is all this known, rest is not known.

      Reply
      1. Karthick

        I have seen many references in Mahabharata and in the Puranas where it has been told that Sri Rudram is a hymn to Lord Shiva. Are there references in the Puranas or Ithihasas where it is told that Purusha Suktam is a hymn to Lord Shiva?

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

          Not directly. But there are various indirect references which gives us inference towards purusha sukta being shiva’s hymn. Shiva Purana has multiple places called shiva as “sahasraksha sahasrapat”, called him as “purushottama”, shiva gita says brahma was reciting rudra suktas in praise fo shiva, and yajurveda says purusha is verily rudra. so, purusha sukta is a rudra sukta.

          Furtehr we ahev rpamanas like purusha’s one part being all this and 3 parts being beyond this. Same is stated in skambha sukta as half of him is all this and remaining half is beyond. And it is proven beyond doubt that skambha sukta is shiva’s linga sukta. Therefore doubtlessly purusha sukta now becomes shiva’s sukta only. (You may refer my article on skambha for details how and why skambha sukta is shiva linga hymn)

          Further, ekakshara upanishad clearly says shiva’s one part is all this and remaining three parts are not known. It clearly calls shiva as umapati. So, it says purusha sukta is shiva’s sukta.

          And there cannot be any better commentary tahn my firend’s commentary on purusha sukta in hara-hara-mahadev blogspot website which clearly proves it to be of shiva’s hymn. so, irrespective of whether direct references exist in puranas or not purusha sukta is shiva’s hymn as inferred from various indirect evidences.

          Reply
          1. Hari Vallabh

            Lord Shiva himself says in Ishwar Gita Chapter 7 Verse 12-13; that among All Vedic Suktam I(Shiva) is Purush Suktam.

            Thanks.

  2. Hari Vallabh

    Namaste Santoshji,
    I feel glad to read all your articles especially Hidden Secret of Bhagwat Gita, Narayan Suktam, Vishnu Tattwam, etc. It always heal and help me to develop faith in Lord Shiva(as I m one of his Devotee). But Whenever I listen Bhagwat Gita from any Shastriji at the time of Any Individual death or any other commentary from any Shastriji they always preach Gita as vaishnava philosophy Instead of essence of Vedas. They even make error in translation and commentary like I m Shankar in rudra(10:23) and other error from ch-11:15 which says Vishwaroop shows or include Mahadeva in it. And even their commentary are favouring vaishnavism instead of Smarta or Perfect Vedic beliefs.

    Yes,of course if any Iskonities preach such stuff it can be understood but even common Hindu Shastriji preach such philosophy.They also err in deriving interpretation.Is there anyway to enlighten such Shastriji.

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

      //.Is there anyway to enlighten such Shastriji.//

      Never attempt such things. That act would be disrespectful. If you are listening to some shastriji, you must listen with faith, not with doubt. Whatever good is taught by him imbibe that good.

      Reply
  3. Hari Vallabh

    OK.Got your point Santiago,

    Thanks,🙏😀

    Reply
  4. Hari Vallabh

    *Santoshji* sorry typing error

    Reply

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