BG

Hidden Secrets of Bhagawad Gita Revealed -1
PRAYER
I bow to Lord Ganesha the remover of all obstacles, I bow to Goddess of learning
Saraswati seeking her blessings to gain enough reasoning and intelligence, and
I bow to the sages Nara and Narayana - the eternal devotees of Lord Shiva, and s
eek their blessings to reveal hidden truths of Bhagawad Gita through this work o
f mine.
INTRODUCTION
Let me begin this article with a quotation by the great poet Kalidasa, which ver
y much aptly applies to the present article's context.
puraaNamityeva na saadhu sarvaM nachaapi kaavyaM navamityavaryaM |
santaH pariikSyaabhinavat bhajante muuDhaH parapratyanaiikabuddhiH | (By Mahakavi
Kalidasa)
"Nothing need to be justified just because it is mentioned in a Purana; and nove
l ideas of reasoning need not be rejected just because of their recent origin. T
he discerning people apply the test of logic before accepting anything, but the
idiot simply follows things just because there were precedents".
Well, before we begin, let me define myself here to set the right expectations.
Well, in computer world we have two terminologies viz., Hacker and Cracker. These ar
e the most misunderstood terminologies in the world of computer security. Hacker
is a term coined by Steven levy in his book Heroes of the Computer Revolution, wher
e he had talked in detail about the hacker culture and ethics. A hacker and a crac
ker both intrude / break into systems by breaking the enforced security through
any available backdoors; but a hackers breaks into it to find all loopholes and
then they devise solutions to fix them, whereas a cracker enters only to bring d
estruction and loss to the owner. There is a thin line difference between these
two persons, where the former is a hero whereas the latter stands as a villain;
but mostly the ignorant masses, mistakes hackers as villains.
The same difference lies in between a Critic and an abuser also; where, a critic is
like a hacker, while an abuser is a cracker! I would like to make it clear in the
beginning itself that I am a critic, a hacker of Hinduism scriptures. I do not b
elieve readily every Purana as it is, because none of the smriti texts could retai
n their sanctity due to various hands interpolating them. So, I believe in analy
zing them with the power of my three tools viz., Logic, Reasoning and Proof by Contra
diction; and whichever scripture (or portions of the same) succumbs to death when
hammered under my tools; I reject that scripture (or portion) as unauthentic. And
whichever portion survives; I consider that as Authentic and followable. Vedas ar
e Shruti, and are not authored by man. They are Apourusheya, hence they have been
recommended by all sages as the base to judge any other man-made scriptures. So,
I use them to judge the smriti texts. Well, many a times in my reasoning I do s
taunch criticism which might irritate the blind followers out there; but one who
reads my points as criticism and not as abuse, that man can really understand t
he reality that I try to reveal. In this current work on Hacking into Bhagawad Gi
ta to reveal certain truths; I have again adopted the same style, which in no way
intends to hurt any true devotee of Krishna. Vasudeva is a great god, but incor
rect interpretations of Gita and Krishna have actually damaged the fabric of our
Sanatana Dharma. So, requesting the readers to read my work with an open mind i
n order to understand the real secrets hidden in Bhagawad Gita.
Bhagwad Gita is a great Vedantic text which has been passed to us by Lord Sri Kr
ishna. Gita is the essence of all the Upanishads and is a Moksha Shastra (a sc
ripture which shows us the path towards Salvation). It would not be an exaggerat
ion if i say that Bhagwad Gita is the most misinterpreted scripture as well. Ins
tead of treating it as a book of Vedantic knowledge, it is being considered as a
book of supremacy talk. It looks funny to see that people have formed groups /
organizations / institutions based on this Bhagwad Gita considering it as a text
of Supremacy discussion. When Sri krishna says, "I am Supreme", people foolishl
y interpreted it as Sri Krishna is Supreme , and consequently they created many
FAKE and BOGUS samhitas, interpolated many scriptures, and purposely mistransla
ted many sections in order to call all other Vedic, Aitihasic, and Pouranic supe
r-powers as demi-gods and made them the servants of Krishna - the so called sup
reme personality of Godhead . But the fact is - Vedas and Vedanta recognize only
one Supreme entity called - Brahman which is non-dual in nature. Vedanta says
that the self (Atman) of every being is verily the same Brahman and hence the
re is nothing superior than Self . Therefore when Krishna said, "I am Supreme",
it actually means I (the Self ) is Supreme , and it doesn t mean in anyway th
at Krishna is Supreme . Bhagwad Gita is completely a text which describes the o
neness of Atman with Brahman erasing all dualities and establishes the supremacy
of Atman persuading us to realize our true self .
But some headstrong fanatics spread false theories to establish their favorite g
od Krishna as more superior than every other God; especially Lord Shiva . But
truth is that, without Lord Shiva nothing can survive, everything rests upon Lo
rd Shiva. This article of mine is written with an intention of revealing the tru
e facts about Bhagwad Gita where with profound analysis it would be revealted th
at Bhagwad Gita is actually a glorification of Lord Shiva only; because, a deepe
r and careful study of Vedas / Upanishads would make it clear that Lord Shiva is
the Brahman of Vedas, he is the Purusha, he is the Atman as described in Vedas and Up
anishads. If a careful study of Vedas is done, one would realize that there is n
othing beyond Shiva. Therefore, although it s true that I of Bhagwad Gita refe
rs to the Self , and that Self (Atman) is Brahman, but it is also true that t
he same Brahman (Self) is nothing but Shiva who is the Veda Purusha.
Bhagwad Gita was not spoken by Sri Krishna!
Well, it would be shocking to everyone if i claim that it was Lord Shiva who use
d Krishna as his instrument to deliver the science of Vedanta (as Bhagwad Gita)
to the mankind. It was Lord Shiva who spoke through Krishna. It was under the tr
ance or possession effect (control) of the supreme spirit (Shiva) that Krishna s
poke Bhagwad Gita by focusing himself in Yoga.
Sounds shocking and false, right? I can understand that. Well, there are many se
crets of Lord Krishna which the Vaishnava Acharyas hide purposely and never allo
w anyone to know and reveal. Everyone preaches life of Krishna as given in Bhaga
watam which is a text containing hyperbolic glorification of Krishna. Of course,
Sri Krishna is a great god, but still, to say that he never had any limitations
or he didn t have limits is exaggeration and not the reality! The fact is - Sri
Krishna always worked under the blessings of Mahadeva. There is none in the thr
ee worlds who were greater devotees of Lord Shiva than Nara & Narayana; and that
great sage Narayana was this Krishna. And there is no one who is dearer to Shiv
a than Krishna because Krishna had always shown outstanding devotion towards Mah
deva. The following are the words spoken by lord Shiva to Ashwatthama in Soupti
ka Parva of Mahabharata.
(Mahabharata 10.7.60-61)
"With truth, purity, sincerity, resignation, ascetic austerities, vows, forgive
ness, devotion, patience, thought, and word, I have been duly adored by Krishna
of pure deeds. For this there is none dearer to me than Krishna".
I can cite instances from Mahabharata where Sri Krishna resorted to Bhava the il
lustrious deity of unparalleled glory and sought his shelter for achieving vario
us deeds. Shankara s protection always makes the protected stand invincible sinc
e there is only one lord as per Vedas, who remains unvanquished in battles; that
is the god Mahadeva! Well, I would keep those sections of Mahabharata out of sc
ope from this article since this article is only to talk about Bhagwad Gita.
Okay, here the point was to reveal a shocking fact which is always kept unreveal
ed to the devotees by their Vaishnava Acharyas. That fact is - Sri Krishna didn
t recite Bhagwad Gita on his own. Another heavenly super power spoke that Gita t
hrough Krishna, and Krishna was just an instrument in that act, nothing more tha
n that. Here is the excerpt from Mahabharata where Sri Krishna himself reveals t
hat truth.
[MBH 14:16:4-12]
English translation is available in SECTION XVI - Book 14: Aswamedha Parva:
O--mighty-armed one, thy greatness became known to me upon the approach of the b
attle. O son of Devaki, thy form also, as the Lord of the universe, then became
known to me! What thy holy self said unto me at that time, O Kesava, through aff
ection, has all been forgotten by me, O chief of men, in consequence of the fick
leness of my mind. Repeatedly, however, have I been curious on the subject of th
ose truths. Thou again, O Madhava, wilt repair to Dwaraka soon.
Vaisampayana continued, Thus addressed by him, Krishna of mighty energy, that f
oremost of speakers, embraced Phalguna and replied unto him as follows.
Vasudeva said, I made thee listen to truths that are regarded as mysteries. I
imparted to thee truths that are eternal. Verily, I discoursed to thee on Religi
on in its true form and on all the eternal regions. It is exceedingly disagreeab
le to me to learn that thou didst not, from folly, receive what I imparted. The
recollection of all that I told thee on that occasion will not come to me now. W
ithout doubt, O son of Pandu, thou art destitute of faith and thy understanding
is not good. It is impossible for me, O Dhananjaya, to repeat, in detail, all th
at I said on that occasion. That religion (about which I discoursed to thee then
) is more than sufficient for understanding Brahma. I cannot discourse on it aga
in in detail. I discoursed to thee on Supreme Brahma, having concentrated myself
in Yoga.
Few questions arise here. Why did Krishna say the recollection of all the Gita w
ould not come to him? Why did he say it was impossible for him to recite all that
what he had discoursed on an earlier occasion? When he could go into Yoga last t
ime, why couldnt he enter Yoga trance again?
This conversation is recorded in Ashwamedha Parva section of Mahabharata where t
he war had already ceased. So, there is no room for assumptions like may be due t
o time constraints caused by the war situation Krishna made such an excuse. Thats
impractical to assume here because when amidst the battle field when Krishna cou
ld recite eighteen huge chapters to Arjuna; how could he deny his request when a
lready peace was established. In fact they had enough time to recollect entire w
ar also through gossip. And another most important point to note is - Arjuna was
not any insignificant person for Krishna. In Mahabharata section (MBH. 10:12:27
) Krishna said, yasmt priyataro nsti mamnya puruo bhuvi | ndeya yasya me ki cid api
ath |, which means, Other than Phalguna I have no dearer friend on earth, that frie
nd to whom there is nothing that I cannot give including my very wives and child
ren When Krishna could say that he could give his wives and children also to Arjun
a when asked, then how come he dismissed his request of repeat recitation of Git
a? How could Krishna scold Arjuna calling him "destitute of faith", and why did
Krishna feel Arjuna s act as "extremely disagreeable" to him? From this it is cl
ear that had it really been under the control of Krishna to recite Gita once mor
e, he would have done that truly for his beloved friend viz. Partha, but it wasnt
! So, as an alternative Krishna told him a narrative from ancient history and pr
eached him good knowledge in the form of Anu Gita.
Therefore it is evident that Sri Krishna was not the original speaker and he sum
moned some higher heavenly power through Yoga and that Adhrushya (invisible) Nirg
una Shakti spoke through Krishna the science of Bhagwad Gita. Note that Krishna s
aid it was impossible for him to recite the same again. It becomes clear that
he didn t have authority and control over the superior power who spoke Gita thro
ugh him, and to benefit the mankind that supreme power wanted to convey Gita and
hence used Krishna as his messenger, and it was a onetime effort only. Hence su
mmoning the superior power again and again by entering into Yoga was not possibl
e for Krishna.
Even if you disagree at this stage, never mind! I didnt expect everyone to readil
y accept my point at this very point itself. However, by and by one would realiz
e the truth; and after reading this entire article it would become clear to ever
yone that it was none other than Lord Shiva who spoke Bhagwad Gita through Krish
na s mouth.
Well, a question may arise in the minds of the readers if that is the case, then
how could Krishna show Viraat form in Hastinapur Sabha and also to Utanka? Well,
answer to this is there in both cases Krishna showed his supreme Vaishnava form,
which as not the Viraat form. Moreover in both these cases he showed his Vaishn
ava form without giving a Divya-Drishti (divine eyes), and Vishwaroopa cannot be
seen with normal eyes of flesh. The divine "Vishwaroopa" was witnessed only by
Arjuna and Sanjaya; where both of them had the divine eyes, the former obtained
from Krishna and the latter obtained it as a gift from Vyasa..What is meant by vi
rAt form, that well discuss in chapter 11 analysis in this article.
Well, another question may also arise here and especially if the reader is a fol
lower of Srimad Bhagawatam; she/he would surely ask the following question If Kri
shna was unable to repeat Bhagwad Gita once more, then how did he preach Vibhoo
ti Yoga chapter to Uddhava in Canto 11 Chapter 16 of Bhagawatam?
Well, that s a good question, but i fear that my answer would be too harsh to be
read. I m sorry to say that, that particular chapter of Bhagawatam is totally f
ake. When we do a comparison of Vibhooti Yoga of Gita from Mahabharata and Vibho
oti Yoga of Bhagawatam (as recited to Uddhava) it would reveal us the truth that
Bhagawatam s chapter is cooked up one and can t be true. Here are the reasonabl
e evidences.
Defects in Vibhooti Yoga of Bhagawatam:
Let s see some defects in Bhagawatam now.
vivvasuh prvacittir gandharvpsarasm aham
bhdharnm aham sthairyam gandha-mtram aham bhuvah | (SB. 11.16.33)
"Among the Gandharvas I am Vivvasu, and I am Prvacitti among the heavenly Apsaras.
I am the steadiness of mountains and the fragrant aroma of the earth".
Whereas the Bhagwad Gita states,
avatthah sarva-vrksnm devarsnm ca nradah
gandharvnm citrarathah siddhnm kapilo munih | (BG. 10.26)
"Of all trees I am the banyan tree, and of the sages among the gods I am Nrada. O
f the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapil
a".
Oh! In Mahabharata time while speaking Bhagwad Gita Krishna was Chitraratha am
ong the Gandhervas and by the time Bhagawatam was composed he became Vishvava
su among the Gandhervas? Wow! That s a nice transition in charecters! Well, bef
ore someone mentally frames the idea of equating Chitraratha and Vishvavasu let
me state that both were Gandhervas but they were not same. Chitraratha (also cal
led as Chitrasen) was the king (leader) of Gandhervas and Vishvavasu was also a
prominent Gandherva but different from their host Chitrasena. Vishvavasu receive
d a curse and became a demon called Kabandha who was killed by Rama and Lakshm
ana. Also, chapter 7 from book-2 of Mahabharata has a description of Indra s cou
rt and the deities seated therein as described by Narada. There the names Vishva
vasu and Chitraratha are distinctively used to refer to the two primary Gandherv
as.
"...O son of Pandu; and the rain-charged clouds, and the winds, and all the loud
-sounding forces of heaven; the eastern point, the twenty seven fires conveying
the sacrificial butter, Agni and Soma, and the fire of Indra, and Mitra, and Sav
itri, and Aryaman; Bhaga, Viswa the Sadhyas, the preceptor (Vrihaspati), and als
o Sukra; and Vishwavasu and Chitrasena, and Sumanas, and also Taruna; the Sacrif
ices, the gifts to Brahmanas, the planets, and the stars, O Bharata, and the man
tras that are uttered in sacrifices--all these are present there..." (Mahabharat
a book 2 section VII).
Let s see few more marvelous defects in Bhagawatam now. Read the following verse
s carefully.
trthnm srotasm gag samudrah sarasm aham
yudhnm dhanur aham tripura-ghno dhanusmatm | (SB 11.16.20)
"Among sacred and flowing things I am the holy Ganges, and among steady bodies o
f water I am the ocean. Among weapons I am the bow, and of the wielders of weapo
ns I am Lord iva".
Let s see the below two verses from Bhagwad Gita now.
pavanah pavatm asmi rmah astra-bhrtm aham
jhasnm makara csmi srotasm asmi jhnav | (BG 10:31)
"Of purifiers I am the wind, of the wielders of weapons I am Rma, of fishes I am
the shark, and of flowing rivers I am the Ganges".
yudhnm aham vajram dhennm asmi kmadhuk
prajana csmi kandarpah sarpnm asmi vsukih | (BG 10.28)
"Of weapons I am the thunderbolt; among cows I am the surabhi. Of causes for pro
creation I am Kandarpa, the god of love, and of serpents I am Vsuki".
Oh! Again a shocking transition in forms! In the verse from Bhagawatam, we learn
that Krishna says he is "Bow" among all weapons, but earlier in Bhagwad Gita ti
me in Mahabharata i thought he was "Thunderbolt" among all the weapons! Is it th
at Krishna didn t like that thunderbolt much and switched over to bow? When he w
as "Rama" among the wielder of "ALL weapons" during the times of Mahabharata (Bh
agwad Gita), then by the time of Bhagawatam how did he become Lord Shiva among t
he bowmen (and wielder of weapons)?
Well, I understand that supreme lord is everything the good, the bad, the ugly,
and the beautiful. So, thats perfectly understood that lord is thunderbolt as wel
l as Bow both. But there cannot be variations in Gita from one version to anothe
r; that erases the sanctity of it. If I were to write and Publish Gita, If I add
a new Vibhooti to Lords discourse saying, Of all the terrorists I am Osama, of al
l the influencial speakers I am Obama; It would still be correct, since nothing i
s different from supreme lord hence these two are also Lords Vibhootis; but would
that book of mine be considered authentic? If someone says, Yes such variations
we can bring in Gita versions; then Bhagawatams Vibhooti Yoga is correct; if someo
ne says No; then Bhagawatams that portion is not valid! I leave the decision of acc
eptance / rejection at the readers discretion!
Hope this above criticism is enough to understand that the Vibhooti Yoga chapter
of Bhagawatam is NOT authentic and could be just an imaginary tale added by the
author even though it might not have really happened!
In fact it would be again too harsh on my part to speak out the truth about Bhag
awatam which is; - Bhagawatam itself is NOT an authentic scripture. Bhagawatam i
s not authored by Vyasa (contrary to everyone s belief), the reasons behind doub
ting the authenticity of entire Bhagawatam as a scripture are documented as a se

parate article titled, Top N Reasons to call Bhagawatam a BOGUS Scripture. Interes
ted parties may read it.
Therefore, based on Lord Krishna s own words from Mahabharata it becomes clear t
hat Krishna didn t repeat Bhagwad Gita anywhere after the Mahabharata incident a
nd he was not the original speaker of Bhagwad Gita, he was just a mediator throu
gh which another supreme power broadcasted his message to Arjuna. Now, to extend
this analysis further, let me reiterate my claim here that it was Lord Shiva wh
o spoke Bhagwad Gita through Krishna s mouth, and Bhagwad Gita is totally a song
of the glories of Lord Shiva who is the Parabrahman, Purusha, Atman as stated i
n Vedas. To explain this point of mine, let me prove my words by analyzing the v
erses of Bhagwad Gita. Let s proceed!
BHAGWAD GITA ANALYSIS
Please note that, even though Bhagwad Gita is an essence of Upanishads, it is il
logical to try to search for exact verses of Bhagwad Gita in Upanishads or in Ve
das since Gita was a dialogue and wasnt an exact copy-paste of Vedas / Upanishads
. Thats why it is called as essence of Upanishads. Also, it included many context s
ensitive phrases like "O Arjuna...O Bharata" etc. So, in this article we will do
a reverse engineering, to trace Bhagawad Gitas concepts back to Vedas and Upanishads
. The Vedic verses and Upanishad verses may not be identical to Bhagwad Gita ver
ses; but by meaning, they would remain same. With this caveat in mind, let s pro
ceed.
Secondly, this is not a Bhagwad Gita Bhashya (commentary) by me. Already there a
re great commentaries available, and I dont like to reinvent the wheel. The purpo
se of this article has already been outlined above. So, I am not interested to a
nalyze and map the generic, trivial verses of Bhagwad Gita with Vedas. I would c
over only those verses and portions of Gita where I smell a superiority complex
being stated.
Well, for my analysis, I have identified 154 verses out of the total 700 verses
of Bhagawad Gita which is 22.0% of the actual bulk. And believe me, this 22% onl
y is used by Shiva-Haters to malign lord Shiva. I doubt if the so called Krishna
devotees really ever read the other verses apart from this fragment! But in all
these 154 verses it has been observed that Gita actually sings the glories of L
ord Shiva only, and this is a pretty significant number which reveals the presen
ce of Shiva in them, hence one really needs to ponder about this idea. In fact e
ntire Bhagwad Gita, Vedanta, and Vedas sing only the glory of Lord Shiva, which
people fail to understand.
But still let s not conclude so quickly. Let s read the indepth analysis.
Understanding the clause, Sri Bhagavan Uvacha
Bhagawad Gita discource begins with the designation of the speaker as sri bhagAva
n uvAcha which means, The supreme Lord is speaking.
Reasoning & Analysis:
Let me begin this analysis with a simple fact. Bhagwad Gita narration states "Sr
i Bhagawan Uvacha", which means, "Sri Bhagawan said". Nowhere Bhagwad Gita ever
mentioned, "Sri Krishna Uvacha".
Bhagawan is not an ordinary designation. ISKCON Acharyas translate the word Bhagawa
n as Supreme Personality of Godhead, which in simple language is nothing but the Sup
reme Lord above whom there is no one.
This attribute belongs only to Bhagawan Rudra because he is the Purusha, he is t

he Parabrahman as per Vedas.
purusho vai rudrah | (Taittiriya Aranyaka 10:24:1)
Lord Rudra is the Purusha of Vedas.
Shruti clearly calls Rudra as the boss of all gods, who created all gods and gav
e them their respective powers, positions and designations. Shruti denies the ex
istence of any boss who controls Rudra who is the Purusha.
Atharvasiras Upanishad clearly states that Lord Shiva is supreme. It says that n
othing in past neither was ever greater than him nor can ever be in future.
"yasminnida.n sarvamotaprota.n tasmAdanyanna para.n ki~nchanAsti |
na tasmAtpUrva.n na para.n tadasti na bhUta.n nota bhavya.n yadAsIt.h |" (Atharv
asiras Upanishad 5:05)
"There is none greater than him, on whom all the worlds are strung like beads. O
ver ages, nothing so far in the past was ever greater than him and nothing is go
ing to be greater than him in future".
Svetaswatara Upanishad also voices similar thoughts as shown below.
"na tasya kaarya.n karaNa.n cha vidyate na tatsamashchaabhyadhikashcha dRîshyat
e |
paraasya shaktirvividhaiva shruuyate svaabhaavikii GYaanabalakriyaa cha |" (Svet
aswatara Upanishad 6:08)
"There is no effect and no cause known of him, no one is seen like unto him or b
etter; 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 |"(Svet
"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 neit
her parent nor lord".
So, it s clear from above verses that there is nothing superior to Lord Rudra. H
e is the Supreme personality of Godhead. Now we ll see in below verse that it is
lord Rudra alone who created all Gods and blessed them with their positions and
designations.
"yo devaanaaM prabhavashchodbhavashcha vishvaadhipo rudro maharshhiH |
hiraNyagarbha.n janayaamaasa puurva.n sa no buddhyaa shubhayaa sa.nyunaktu" (Sve
Upa. 3:4)
"He, the omniscient Rudra, the creator of the gods and the bestower of their pow
ers, the support of the universe, He who, in the beginning, gave birth to Hirany
agarbhamay He endow us with clear intellect!"
"sa hi kayea kamyasya janmana smrjyena divyasya cetati |
avannavantrupa no duracarnamvo rudra jsu no bhava ||" (Rig Veda 7:46:2)
"He (Rudra) through his lordship rules on beings of the earth, on heavenly being
s (gods) through his high imperial sway (controlling influence or power). Come w
illingly to our doors that gladly welcome thee, and heal all sickness, Rudra. in
our families".
Well, an interesting FACT I would like to put here in context. Well, this fact i
s related to the word Bhagawan; It would be surprising for the readers to note tha
t Vedas hailed ONLY Lord Shiva with the title -"Bhagawan".Yes, initially it surp
rised me also when i learnt that from my friend s blog and to my surprise when i
researched, i found his point as correct. As I said, its discovery is not my or
iginal work; it has been discovered by my learned friend. So, here the readers h
ave two brains which testify this fact. Originally it was my friends work which w
as re-verified within the limits of my capabilities, by me.
Vedas have not used the title called Bhagawan for any other god including Vishnu.
They have used that designation exclusively only for Lord Rudra. Sri Rudram hymn
from Yajurveda begins with the salutations to Rudra as the Bhagawan of Vedas. I
t says, Om namo bhagawate rudraya |, which means, Salutations to lord Rudra who is
the Bhagawan (Supreme personality of godhead). All other gods who received title
as Bhagawan received that title from Puranas not from Vedas. In fact in later
texts (puranas), even Narada, Vyasa also got referred with that title, hence it
became very colloquially used title for everyone in later texts. Bhagawan Vishnus
names as Om namo bhagawate Vasudevaya etc mantras are all Pouranic and not Vedic.
In Vedas only Lord Rudra (Shiva) is the Bhagawan. And since Bhagwad Gita is an
essence of Vedas and Upanishads it is enough to hint us that it was Bhagawan Rud
ra who was speaking the Gita from the mouth of Krishna.
Not only this; in fact Rudram hymn has used the words Bhagawate, Bhagavo etc at many
places addressing Rudra. Even Upanishads have greeted Rudra with this exhalted
title.
"yo vai rudraH sa bhagavAnyachcha tejastasmai vai namonamaH |" (Atharvasiras Upa
nishad 2:19)
"He who is Rudra, he alone is Supreme god (Bhagawan). He is the Supreme Light an
d we salute him again and again".
"tasyottarataH shiro dakShiNataH pAdau ya uttarataH sa o~NkAraH ya o~NkAraH sa p
raNavaH yaH | praNavaH sa sarvavyApI yaH sarvavyApI so.anantaH | yo.anantastattA
ra.n yattAra.n tatsUkShma.n tachChukla.n | yachChukla.n tadvaidyuta.n yadvaidyut
a.n tatparaM brahma yatparaM | brahma sa ekaH ya ekaH sa rudraH ya rudraH yo rud
raH 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 everywh
ere. That which is everywhere is the greatest. That which is limitless, shines l
ike a white star. That which is also called Shuklam (seminal fluid- the basic un
it 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 (parabrahman). That
Brahman is one and only one. That one and only one is Rudra, it is also called E
eshana, it is also the ultimate God (BHAGAWAN) and it is also the lord of all th
ings".
So, it is evident beyond doubt that the God who preached Bhagawad Gita was Bhagaw
an aka Lord Shiva.
Conclusion: - God who spoke Bhagawad Gita was lord Shiva and Krishna only transm
itted Shivas message like a live telecast of Radio / TV to the mankind.
BHAGAVAD GITA Verse(s) (BG. 2.16), (BG. 2.17), (BG. 2.18), and (BG. 10.20)
nasato vidyate bhavo nabhavo vidyate satah
ubhayor api drsto ntas tv anayos tattva-darshibhih
avinasi tu tad viddhi yena sarvam idam tatam
vinasam avyayasyasya na kascit kartum arhati | (BG.
antavanta ime deha nityasyoktah saririnah
anasino prameyasya tasmad yudhyasva bharata | (BG.
"There is no (objective) existence of anything that
or non-existence of anything possessing the virtues
| (BG. 2:16)
2:17)
2:18)
is distinct from the soul; n
of the soul. This conclusion
in respect of both these hath been arrived at by those that know the truths (of
things).
Know that [the soul] to be immortal by which this entire [universe] is pervaded.
No one can compass the destruction of that which is imperishable.
It hath been said that those bodies of the Embodied (soul) which is eternal, ind
estructible and infinite, have an end. Do thou, therefore, fight, O Bharata".
Here the speaker is describing the attributes of Atman in detail but in chapter
10 of Bhagawad Gita the speaker says he is the atman of all. Therefore, because
these two are related, instead of analyzing that verse separately, Im combining t
hat verse also here.
aham atma gudakesha sarva-bhutasaya-sthitah
aham adis ca madhyam ca bhutanam anta eva ca | (BG. 10.20)
"I am the self (Atman), O thou of curly hair, seated in the heart of every being
, I am the beginning, and the middle, and the end also of all beings".
Here, since the soul (Self) is being praised with excellent attributes in this v
erse, and also in (BG. 10.20) the speaker identifies himself with that Atman. So
, let me take this opportunity to primarily focus on the aspect of finding who t
hat Atman (Soul) is! In this context lets see what Shruti speaks about.
Vedas proclaim that the Brahman (also called Purusha) is himself the Atman (Self
or soul) of all and if we analyze Vedas carefully, we would understand that Lor
d Shiva is the Brahman of Vedas. And he is the Atman (Self) of all. Lets see few
references in support of this.
"kasmAduchyate paraM brahma yasmAtparamaparaM parAyaNa.n cha |
bRîhadbRîhatyA bRî.nhayati tasmAduchyate paraM brahma |" (Atharvasiras Upanis
had)
He (Rudra) is called Para Brahmam (Supreme Brahman - the ultimate reality), becau
se he is the highest and excellent of all, though he is inside every thing, he i
s in and out of everything, he is the refuge of every thing and bigger than the
biggest. Thats 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 a
ll creatures)
aatmali~Ngaaya namaH | (Salutations to Him, He who is concealed in the heart of a
ll 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 univ
erse, subtler than the subtle, and eternal that is thyself, and thou art That.
In the above verse it is stated that the Atman of all is nothing but the Parabra
hman. Now the below verse clarifies who is the Atman of all. It is Rudra who is
the Atman and the Parabrahman.
eko rudro na dvitIyAya tasmai ya imA.nllokAnIshata IshanIbhiH |
pratya~NjanAstiShThati sa.nchukochAntakAle sa.nsRîjya 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 (Atman) of
every living being. After having created all the worlds, He, their Protector, t
akes them back into Himself at the end of time".
The below verse describes the properties or qualities of the Atman (which is ver
ily the Brahman) in detail.
hRîtpuNDariikaM virajaM vishuddhaM vichintya madhye vishadaM vishokam.h |
achintyamavyaktamanantaruupaM shivaM prashaantamamRîtaM brahmayonim.h | (Kaivaly
a 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.
Note the properties of Atman described in above verse. Atman is the source of al
l, and immortal (means eternal and imperishable). Now, this same Upanishad furth
er clarifies that the same Soul which is the Brahman is none other than Bhagwan
Shiva as follows. It states that Shiva is the origin of all and is eternal. And
knowing him only one gets liberated, it says that there is no other way to liber
ation. These are verily the same qualities that Vedanta attribute to Brahman. So
, it is doubly confirmed now.
umaasahaayaM parameshvaraM prabhuM trilochanaM niilakaNThaM prashaantam.h |
dhyaatvaa munirgachchhati bhuutayoniM samastasaakShiM tamasaH parastaat.h | (Kaiv
alya Upanishad 7)
sa eva sarvaM yadbhuutaM yachcha bhavyaM sanaatanam.h |
j~naatvaa taM mRîtyumatyeti 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 wi
tness 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 o
ther way to freedom.
Although it is clear by now, yet lets see many more evidences to make a firm impr
ession on our doubtful mind.
As evident from the below verse its Lord Shiva who resides in the heart as the At
man (Brahman) of all. And this explains who is the lord spoken in (BG. 10.20), ah
am atma gudakesha sarva-bhutasaya-sthitah, meaning, I am the self (Atman), O thou
of curly hair, seated in the heart of every being. So, here it is crystal clear t
hat Bhagawad Gita was preached by Lord Shiva through the mouth of Krishna. But l
ets not stop here, lets learn some more stuff.
aya.n hRîdi sthitaH saakshii sarveshhaamavisheshhataH |
tenaaya.n hRîdayaM 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 cal
led Hrudayam (That which exists within).
Lord Shiva who is the Atman of all, is the Parabrahman as confirmed in below ver
se clearly.
"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 ve
ry very minute. That which is minute is like a lightning power. That which is li
ke lightning power is the ultimate Brahman. That Brahman is one and only one. Th
at 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".
Well, the above analysis has covered pretty much the concept of soul, its proper
ties and its identity with Brahman (who is Shiva). Therefore the Bhagwad Gita ve
rses (BG. 2:16 - 2:18 and BG. 10.20) have been pretty much covered. So, these Bh
agwad Gita verses clearly speak about the glories of the Atman which is non-diff
erent from Shiva. Hence, these verses actually glorify Lord Shiva alone. We coul
d have put a period here and moved on to the next verse of Bhagwad Gita for our
analysis, but learning more is always good and I have some more stuff to share.
Therefore I would take this opportunity to extend our analysis of the concept of
Atman (Self) to some more extent. Well also see that the Atman (supreme self) wh
ich remains untouched by illusion and Avidya, the same Atman who is Shiva remain
s as the Jiva (individual self) in all the beings. We would learn that the Jiva,
Atman, Brahman and Purusha are all essentially the same and they all are the na
mes of Bhagawan Rudra only. Lets precede our discussion further.
Well, here I recommend the readers to read with firm attention since the below a
nalysis is a bit complex and involves complex correlations.
Self, the Atman is of the form of fire, the self-effulgent one. It is the same w
ho is called as Purusha or Brahman or Skhambha or Vaiswanara in Shruti. The natu
re of self as being the fire is described in Taittiriya Aranyaka of Yajurveda as
:ha.nsaH shuchishhadvasurantarikshasaddhotaa vedishhadatithirduroNasat.h |
nRîshhadvarasadRîtasadvyomasadabjaa gojaa Rîtajaa adrijaa RîtaM bRîhat.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 f
ire 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 th
at is the Supreme Truth, the Reality underlying all.
Note the above verse carefully,Ill use this verse shortly for correlation. The ab
ove verse glorifies fire as the supreme truth (Brahman) which is present in all
beings as the Atman (soul). This describes the Atman as the same fire which exis
ts in sacrifice. But understand that Vedas have sometimes esoteric and double me
anings associated to various terms. Here the sacrifice not only means Yajna but ac
tually also means the inflow and outflow of Prana (breaths) which keep kindling th
e fire (Atman) within us. So, here sacrifice in general is Yajna which is true, an
d also the in-depth meaning of the same is Prana (life breaths). The same Agni e
ven 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 r
emains immortal, and that Atman extends their life span and they get the full me
asure of life. This is evident in the below verse from Shatapatha Brahmana.
athaina dev | antartmanndadhata ta imamamtamantartmanndhymt
bhtvstarym bhtv staryntsapatnnmartynabhyabhavastatho evaia
etadamtamantartmanndhatte nmtatvasysti sarvamyuretyastaryo haiva
bhavati na haina sapatnastustramacana stute
tasmdyadhitgnicnhitgnica spardhete hitgnirevbhibhavatyastaryo hi khalu
sa tarhi bhavatyamta | (Shatapatha Brahmana 2:2:2:14)
The gods then established that (fire) in their innermost soul; and having establi
shed that immortal element (Agni) in their innermost soul, and become immortal a
nd unconquerable, they overcame their mortal, conquerable enemies. And so this o
ne now establishes that immortal element in his innermost soul; and--though ther
e is for him no hope of immortality--he obtains the full measure of life; for, i
ndeed, he becomes unconquerable, and his enemy, though striving to conquer, conq
uers him not. And, accordingly, when one who has established his fires and one w
ho has not established his fires, vie with each other, he who has established hi
s fires overcomes the other, for, verily, he thereby becomes unconquerable, he t
hereby becomes immortal.
Note that in the above verses gods established Agni in their innermost soul, shoul
d be understood as gods have Agni as their innermost soul. Since without soul th
e body is inert and one cant establish an externally available soul within onesel
f. Vedas are little esoteric in meaning and complex in poetic style. This expres
sion simply means that Gods have Agni (Rudra) as their soul, the same is confirm
ed in Yajurveda (IV:5:9:p) which states, devana hridayebhyo namah, which means, sal
utations to the Lord Rudra who is the in-dweller of hearts of all gods (as Atman
). Therefore it is clear here that Vedas have called Rudra only under the name of
Agni in above sections, and all the Gods have Rudra (Agni) as their Atman withi
n them.
Now, how the fire of Atman is constantly lit in our bodies is described as follo
ws. The inflow-outflow of Prana is the sacrifice that keeps the innermost Vaiswa
nara fire (Atman) always lit. But these Pranas (breaths) are also nothing but fi
re. 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 th
at Agni is indeed this Prana which inturn produces Agni (Atman).
tadyatrainamado manthanti | tajjtamabhipriti pro v
agnirjtamevainametatsanta janayati sa punarapniti tadenamantartmanndhatte so
syaio ntartmannagnirhito bhavati | (Shatapatha Brahmana 2:2:2:15)
Now, when, on that occasion, they produce that (fire) by churning, then he (the s
acrificer) breathes (blows) upon it, when produced; for fire (Agni) indeed is br
eath (prana): he thereby produces the one thus produced. He again draws in his b
reath: thereby he establishes that (fire) in his innermost soul; and that fire t
hus becomes established in his innermost soul.
The below verse clarifies in more detail about the Prana being fires.
"te v ete pr eva yadagnaya | prodnvevhavanyaca grhapatyaca vyno
nvhryapacana |" (Shatapatha Brahmana 2:2:2:18)
The (sacrificial) fires, assuredly, are those breaths: the havanya and Grhapatya are
the out-breathing and the in-breathing; and the Anvhrya-pakana is the through-bre
athing.
The same Agni which is the innermost soul (Atman) is also the same which is the
Agni of the sacrifice (N.B: - This we had noted carefully as stated in verse fro
m Taittiriya Aranyaka 10.12.2.6).
If one has understood everything thats said till now, one must have understood th
at VAISWANARA AGNI which is in our body as the Atman, is kindled using Pranas (w
hich are again Agni), and it is the same Agni which exists in Sacrifice also. And
this inflow-outflow or breath is itself as Sacrifice. Now, the secret truth woul
d be revealed.
Bhokta (enjoyer) of the sacrifice. But this Agni is verily Lord Shiva only who i
s praised by the name Agni since Agni is the purifier hence most auspicious name i
t is. In this connection lets see evidence from Shatapatha Brahmana to stay in sy
nc with Shruti.
tadv agnaya iti kriyate | agnirvai sa devastasyaitni nmni arva iti yath prcy
cakate bhava iti yath bhk panm pat rudro gniriti
tnyasyntnyevetari nmnyagnirityeva ntatama tasmdagnaya iti kriyate
sviakta 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 Bhkas (
call him); Pasnm pati ( lord of beasts, Pasupati), Rudra, Agni . The name Agni, d
oubtless, is the most auspicious (snta), and the other names of his are inauspici
ous: 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) whi
ch is called Agni is verily the Lord Rudra only. This proves that Atman of all t
he creatures including the Gods is Bhagawan Rudra. And Atman is verily the Brahm
an, so it is Rudra who is called as Brahman in Vedanta.
Now, lets see some more verses from Upanishads also. Shvetaswatara Upanishad stat
es that the one, who is called as the Atman or Self (soul) of all, is none other
than Bhagwan Rudra.
"sarvaanana shirogriivaH sarvabhuutaguhaashayaH |
sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH |" (Svetaswatara Upanisha
d. 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 omni
present Shiva.
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 descr
ibed by the knowers of Brahmanall this is nothing but Brahman (Rudra). This Brahm
an (Rudra) alone, which abides eternally within the self, should be known. Beyon
d it, truly, there is nothing else to be known.
Ekakshara Upanishad also voices the same opinion in this regards as follows.
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 dRîDhii 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 Th
ou). Thou art the ancient source of the world, the Lord of beings; Thou the Parj
anya (the Principle of life-giving water), the Protector of the world.
Sage Atri enquired to Yajnavalkya about the realization of the self. He got the
following response.
atha hainamatriH paprachchha yaaj~navalkya.n ya eshho.ananto.avyakta | aatmaa ta.
n kathamaha.n vijaaniiyaamiti | sa hovaacha yaaj~navalkyaH so.avimukta upaasyo y
a | eshho.ananto.avyakta aatmaa so.avimukte pratishhThita iti | (Jabala Upanishad
2.01)
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 rep
lied: That Avimukta (Lord Siva as the redeemer) is to be worshipped; the Self wh
ich is infinite and unmanifest, is established in (i.e., is non-different from)
the Avimukta (in Ishvara, possessed of attributes).
So far we have analyzed the concept of Atman in its pure state. But another trut
h is that the same Atman (Shiva) gets mingled with his own Maya and blankets him
self with his power of illusion and becomes the Jiva, the individual self of all
beings. Shruti confirms this fact as follows.
"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. O
ne should discard the faded flowers in the form of spiritual ignorance and worsh
ip God (with the conviction) He and I are one.
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.
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 w
ho is acting the role of egoism.
Therefore the individual self (Jiva), the inner self (Atman) are both one and th
e same and that is nothing but lord Shiva who si the Brahman (also called as Pur
usha). It is Lord Shiva who pervades every being (plus Gods) and dwells in their
hearts as the Atman. So, the Gita verse (BG. 10.20) is definitely a proof that
Bhagawad Gita was actually spoken by lord Shiva and not Krishna (as the traditio
nal belief goes).
Conclusion: - It is therefore analyzed and proved that the Atman (Self or soul)
of all beings which is described in the Bhagwad Gita verses 2:16, 2:17, and 2:18
is infact Lord Shiva only and these verses of Bhagwad Gita glorify only lord Sh
iva under the name of Atman (Self).
BHAGAVAD GITA Verse(s) (BG. 2.20), (BG. 2.23)
na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah|
ajo nityah sasvato yam purano na hanyate hanyamane sarire | (BG. 2.20)
nainam chindanti shastrani nainam dahati pavakah|
na cainam kledayanty apo na sosayati marutah | (BG. 2.23)
"It is never born, nor doth it ever die; nor, having existed, will it exist no m
ore. Unborn, unchangeable, eternal, and ancient, it is not slain upon the body b
eing perished. Weapons cleave it not, fire consumeth it not; the waters do not d
rench it, nor doth the wind waste it. It is incapable of being cut, burnt, drenc
hed, or dried up".
The above verses of Gita have been exactly adapted from the below verses of Atma
Upanishad.
na jAyate na mriyate na shuShyati na klidyate na dahyate na kampate
na bhidyate na chChidyate nirguNaH sAkShibhUtaH shuddho niravayavAtmA kevalaH
sUkShmo nirmamo nira~njano nirvikAraH shabdasparsharUparasagandhavarjito nirvika
lpo
nirAkA~NkShaH sarvavyApI so.achintyo nirvarNyashcha punAtyashuddhAnyapUtAni .

niShkriyastasya sa.nsAro nAsti | (Atma Upanishad 1:4)
He (The supreme self) is not born, does not die, does not dry, is not wetted, not
burnt, does not tremble, is not split, does not sweat. He is beyond the gunas,
is spectator, is pure, partless, alone, subtle, owning naught, blemishless, immu
table, devoid of sound, touch, colour, taste, smell, is indubitable, non-graspin
g, omnipresent. He is unthinkable and invisible. He purifies the impure, the unh
allowed. He acts not. He is not subject to empirical existence.
Well, we have already analyzed in BG. 2:16-2:18 that the Atman (Self or soul) is
none other than Shiva who is the Brahman. So, the same truth applies here as we
ll. This Atman whose qualities are being glorified here in these verses of Bhagw
ad Gita is again the qualities and glories of Bhagawan Shiva alone beyond doubt.
But for the sake of elaborating the point lets see few more verses from Atma Upa
nishad.
Atmasa.nj~naH shivaH shuddha eka evAdvayaH sadA |
brahmarUpatayA brahma kevalaM pratibhAsate | (Atma Upanishad 2:1)
The Atman - the Shiva, is pure, one and non-dual always, in the form of Brahman.
Brahman alone shines forth.
daivena nIyate deho yathA kAlopabhuktiShu |
lakShyAlakShyagati.n tyaktvA yastiShThetkevalAtmanA | (Atma Upanishad 2:19)
shiva eva svaya.n sAkShAdayaM brahmaviduttamaH |
jIvanneva sadA muktaH kRîtArtho brahmavittamaH | (Atma Upanishad 2:20)
By fate is the body borne into contexts of experiences at appropriate times. (On
the contrary) he who, giving up all migrations, both knowledge and unknowable, s
tays as the pure unqualified Self, is himself the manifest Shiva. He is the best
of all Brahman-Knowers. In life itself the foremost Brahman-Knower is the ever
free, he has accomplished his End.
Conclusion: - We have clearly mapped the Bhagwad Gita verses to the Upanishad fr
om where they have been adapted into the Gita lecture. And also its been seen tha
t the Atman whose qualities have been proclaimed in the verses BG. 2:20 and BG.
2:23 are essentially the qualities of Bhagawan Shiva. So, this concludes that th
e Bhagwad Gita verses BG. 2:20 and BG. 2:23 are actually the glorification of Lo
rd Shiva only.
BHAGAVAD GITA Verse(s) (BG. 3.15)
karma brahmodbhavam viddhi brahmakshara-samudbhavam
tasmat sarva-gatam brahma nityam yajne pratisthitam | (BG. 3.15)
"Know that work proceeds from the Vedas; Vedas have proceeded from Him who hath
no decay. Therefore, the all-pervading Supreme Being is installed in sacrifice".
Here we need to find out who is that Supreme Being without decay from whom the V
edas have originated. Svetaswatara Upanishad clearly mentions that Vedas, Sacrif
ices and Penances all originated from Maheshwara the lord who is the controller
of his Maya.
chhandaa.nsi yaGYaaH kratavo vrataani bhuutaM bhavya.n yachcha vedaa vadanti |
asmaan.h maayii sRîjate vishvameta\-ttasmi.nshchaanyo maayayaa sanniruddhaH | (S
wetasvatara Upanishad 4:09)
The Lord of Maya projects the Vedas, sacrifices, spiritual practices, past and fu
ture, religious observances, all that the Vedas declare, and the whole world inc
luding ourselves. The lord of Maya, again, is bound by Maya in this [in the form
of Jiva].
The same Upanishad explains further and informs us that the Lord of Maya is Mahe
shwara as follows.
maayaa.n tu prakRîti.n vidyaanmaayina.n cha maheshvaram.h |
tasyavayavabhuutaistu vyaapta.n sarvamida.n jagat.h | (Swetasvatara Upanishad 4:1
0)
Know then Prakriti (nature) is My (art), and the Maheshwara the Myin (maker); the wh
ole world is filled with what are his members (forms).
In Atharvaveda there is a hymn to Kala which sings the praise of the lord Mahaka
la (Shiva) who is the time, the cause which makes everything happen and cease to
happen on time. Mahakala himself determines who should originate, when should o
riginate, who should cease to exist and when should that happen. This hymn to Ka
la of Kala Mahakala states that Vedas have sprung from him as follows:
kl ha bht bhvya ca putr ajanayat pur
kld ca sm abhavan yju kld ajyata | (Atharva Veda 19:54:3)
"In Kala erst the text produced what is and what is yet to be. The Riks arose fr
om Kala, the Yagus was born from Kala".
Again another hymn to Vratya - the ascetic form of Shiva explains that, not only
Vedas but Itihasa (Epics), Puranas, Gaathaas and Naarasansis all originated fro
m Shiva. Here the poem esoterically describes in a unique style stating that whe
n Vratya (Shiva) moved away to a region all these sacred texts viz. Vedas et al
and also devotion followed him. Scriptures and devotion cant be considered as mob
ile creatures which can walk to follow Shiva. Here the verses mean that the scri
ptures sprang from Vratya (Shiva) in the direction where he projected them.
s uttam dam nu vy calat |

tm rca ca smni ca yji ca brhma cnuvycalan |
rc ca vi s smn ca yju ca brhmaa ca priy dhma bhavati y ev vda | (Atharv
s brhat dam nu vy calat |
tm itihs ca pur ca gth ca nras cnuvycalan |
itihssya ca vi s pursya ca gthn ca nrasn ca priy dhma bhavati y ev v
He went away to the last region. Richas, Smans Yajus formulas and Devotion followe
d him. He who possesses this knowledge becomes the dear home of Earth and Agni a
nd herbs and trees and shrubs and plants. He went away to the great region. Itihs
a and Purna and Gths and Nrsansis followed him. He who possesses this knowledge becom
es the dear home of Earth and Agni and herbs and trees and shrubs and plants.
The same fact is stated in Purusha Suktam of Rig Veda (10:90) which is again a h
ymn to the Bhagawan Rudra who is the Veda Purusha as stated in Taittiriya Aranya
ka (10:24:1), purusho vai rudrah. This hymn also states that all Vedas emerged fro
m Purusha (Shiva) through a sacrifice called Sarvahuta.
tasmd yajt sarvahuta ca smni jajire |
chandsijajire tasmd yajustasmdajyata | (Rig Veda 10:90:9)
"From that great general sacrifice cas and Sma-hymns were born:
Therefrom were spells and charms produced; the Yajus had its birth from it".
Lord Shiva is not only the creator of the Vedas and all source of sacred knowled
ge; he is their protector (preserver) also as stated in Taittiriya Aranyaka as f
ollows. Probably this is the reason why whenever there is a decline in Vedic rig
hteousness Lord Shiva discends as Adi Shankaracharya and reestablishes the Vedic
glory.
"iishaanaH sarvavidyaanaamiishvaraH sarvabhuutaanaaM |
brahmaadhipatirbrahmaNo.adhipatirbrahmaa shivo me astu sadaashivom.h |" (Taittir
iya Aranyaka 10.21.1)
"May the Supreme who is the ruler of all knowledge, controller of all created be
ings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benig
n to me. I am the Sadasiva described thus and denoted by Pranava".
Well, lets finally look at a verse from Upanishad which also speaks the same trut
h calling Mahadeva as the father of Vedas.
prabhu.n vareNyaM pitaraM mahesha.n yo brahmaaNa.n vidadhaati tasmai |
vedaa.nshcha sarvaanprahiNoti chaagrya.n ta.n vai prabhuM pitara.n devataanaam.h
|
mamaapi vishhNorjanaka.n devamiiDyaM yo.antakaale sarvalokaansa.njahaara | (Shara
bha Upanishad 2-3)
I am saluting that primeval God who is the Lord, who is the best, who is the fath
er of the world, who is the greatest among gods, who has created Brahma, who gav
e all Vedas to Brahma in the beginning, who is the father of Vishnu and other de
vas, who merits praise, and who at the time of deluge destroys the world. He is
the only one who is greater than every body, who is the best and who rules over
others.
Also, it is lord Shiva only who is the leader of sacrifice. He is established in
sacrifice. The sacrifice, leader of sacrifice, the priest of sacrifice, the rem
uneration (dakshina) offered in the sacrifice, and the eater of the sacrifice al
l is lord Shiva only. Lets see few evidences in support of this statement.
Rîcho yajuu.nshi prasavanti vaktraatsaamaani samraaDvasuvantariksham.h |
tva.n yaj~nanetaa hutabhugvibhushcha rudraastatha daityagaNaa vasushcha | (Ekaksh
ara Upanishat 7)
The Vedic verses, prose formulas and songs proceed from Thy mouth. Thou shinest b
est (as) the Vasus and the sky. Thou art the leader of the sacrifice; thou art t
he all-pervading fire and the Rudras. So also (art Thou) the hosts of demons and
Vasus.
"vishve nimagnapadaviiH kaviinaaM tva.n jaatavedo bhuvanasya naathaH |
ajaatamagre sa hiraNyaretaa yaj~naistvamevaikavibhuH puraaNaH |" (Ekakshara Upan
ishad 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 an
d ancient"
Atharva Vedas hymn to Vratya (Shiva) states that his breaths are sacrifice and re
muneration as well.
"y
"His
"y
"His
sya ah pn s yaj |" (Atharva Veda 15:16.6)

sixth downward breath is Sacrifice".
sya saptam pns t im dki |" (Atharva Veda 15:16.7)
seventh downward breath are these sacrificial fees".
brahma v agni (Shatapatha Brahmana 2:5:4:8)

Agni is the priesthood.
And Agni is just another name to state facts about Shiva. Shatapatha Brahmana 1:
7:3:8 clarifies that Rudra is the god who is called by the name of Agni. So, Shiva
himself is the priesthood.
"rudro yaj~na umaa vedistasmai tasyai namo namaH |" (Rudrahridayopanishad 20)
"Rudra is Yajna. Uma is Vedi. Prostrations to Him and Her"
So, it is to be understood that Lord Rudra is in three-fold existence when it co
mes to sacrifice viz. the sacrificer(priest), the sacrifice(Yajna), and the sacr
ificial remuneration (Dakshina). In fact, the Chamakam portion of Shatarudriya hym
n prays to lord Rudra requesting him to grant all the necessities to perform Yaj
na. There is no god who can bestow better boons that Rudra, Mahabharata calls Ma
hadeva as boon giving numerous times. Even Rig Veda (2:33:15) calls Rudra as Bounte
ous Giver.
Conclusion:- Therefore Bhagwad Gita verse 3.15 which states that Vedas have orig
inated from the decayless lord who is established in sacrifice; is actually a st
atement about Lord Shiva. This verse is proved beyond doubt.
BHAGAVAD GITA Verse(s) (BG. 3.22), (BG. 3.23), (BG. 3.24) and (BG. 4.14)
na me parthasti kartavyam trisu lokesu kincana
nanavaptam avaptavyam varta eva ca karmani | (BG. 3.22)
yadi hy aham na varteyam jatu karmany atandritah
mama vartmanuvartante manushyah partha sarvasah | (BG. 3.23)
utsideyur ime loka na kuryam karma ced aham
sankarasya ca karta syam upahanyam imah prajah | (BG. 3.24)
"There is nothing whatever for me, O Partha, to do in the three worlds, (since I
have) nothing for me which hath not been acquired; still I engage in action. Be
cause if at any time I do not, without sloth, engage in action, men would follow
my path, O Partha, on all sides. The worlds would perish if I did not perform w
ork, and I should cause intermixture of castes and ruin these people".
Combining a related verse here as follows:
na mam karmani limpanti na me karma-phale sprha
iti mam yo bhijanati karmabhir na sa badhyate | (BG. 4.14)
"Actions do not touch me. I have no longing for the fruits of actions. He that k
noweth me thus is not impeded by actions".
This verse seemingly looks like applicable at the earthly plane but it says the
worlds would perish if he didnt engage in action. Therefore this verse actually t
alks about the entire cosmos as a matter of fact and is not just limited to eart
hly plane. Well, on earthly plane also it applies aptly on the life of Lord Kris
hna which well discuss in short and then proceed with the real meaning and well se
e in real on whom this verse actually applies.
Sri Krishna was a perfect Yogi, he didnt actually have anything to be obtained fr
om the world, but to uplift Dharma and fulfil the need of his birth he had to ta
ke interest in external states affairs (Hastinapur), and despite being a chariote
er whose duty would end only by safeguarding his master, he still engaged himsel
f in protection of Arjuna, Bhima, and to-be born foetus called Parikshit from Va
ishnavastra, Narayanastra, and Bramhashirastra respectively. Had he not involved
himself into action there was a sureshot peril for those righteous men. So, Kri
shnas life is a great example and a perfect role model for the humanity. But here
in this Gita verse neither the peril of humans or governance of country Bharatv
arsha is the subject under discussion nor am I writing a commentary on Mahabhara
ta or Krishnas biography. So, let me come back to the Gita now.
This verse of Gita is actually a universal law that is being stated. It states t
hat if the Supreme Lord doesnt engage himself into action, the worlds would peris
h and there would also be intermixtures of Varnas. It is strange to notice that
entire cosmos follows a discipline. Planets revolve around the sun, sun rises an
d sets every day without fail, upagrahas (satellites) revolve around the planets
and never go off the track, earth rotates around her own axis causing timely se
asons, Indra, Parjanya, Varuna kind of gods shower rains on time in autumn witho
ut fail, moon waxes and wanes periodically without any deviation. All these are
governed by some external supreme power under whose supervision the entire cosmo
s functions. One may imagine the chaos that would arise in absence of that boss
who controls all these functions. If sun, moon, and mother earth takes a holiday
or break, then the flora and fauna would die, crops wouldnt grow if seasons malf
unction. So, this is the beauty of the supreme boss who supervises all these fun
ctions and with the fear of which these cosmic functions and gods do their job.
The supreme entity called Purusha (Brahman) is the supreme consciousness which i
s just a witnesser and doesnt really require indulging into action. But with the
involvement with Prakriti it functions as the government (Eshwara). The supreme
Brahman is the same which is called Atman (Self), and as per Shruti Rudra is the
Brahman of Vedas as the Sri Rudram of Yajurveda (IV.5.5.i) says, namo brihate ch
a (Salutations to Lord Rudra who is Brihat i.e., Brahman), Rudra is the Purusha
described in Vedas as the Yajurveda Taittirya Aranyaka (10:24:1) says, "purusho
vai rudrah" (Rudra is the Veda Purusha).
The same lord Shiva is beyond the cosmos (Hiranyagarbha) and Viraat and also is
present as the self of all as evident in the following verse.
"tataH paraM brahma paraM bRîhanta.n yathaanikaaya.n sarvabhuuteshhu guuDham.h
|
vishvasyaikaM pariveshhTitaaramiisha.n ta.n GYaatvaa.amRîtaa bhavanti |" (Sveta
svathara 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".
Supreme self, Brahman (Atman) who is Shiva himself, doesnt require to work (or ac
t) as stated in below verse from Atma Upanishad.
"punAtyashuddhAnyapUtAni niShkriyastasya sa.nsAro nAsti |" (Atma Upanishad 1:4)
He (The supreme self) purifies the impure, the unhallowed. He acts not. He is not
subject to empirical existence.
However, the same Bhagwan Rudra who is beyond the universe (Hiranyagarbha) appea
rs within the Hiranyagarbha (cosmos) and remains there as the saguna Brahman inv
olving himself into actions and governance of the universe. Supreme lord Rudra w
ho is beyond the Hiranyagarbha (prajapati) appears inside the Prajapati (cosmos)
again as stated in Shatapatha Brahmana (9:1:1:6). He assumes diverse forms insi
de the Hiranyagarbha (cosmos) and creates various deities, pancha bhutas, and al
l creatures. Regarding this Taittiriya Aranyaka (10:24:1) of Yajurveda says sarvo
vai rudrastasmai rudraya namo astu" which means, All this is verily Rudra. To Ru
dra we offer our salutations. It further states, "vishvam bhutam bhuvanam citram
bahudha jatam jayamanam cayat sarvo hyesha rudrastasmai rudraya namo astu" which
means, The whole universe, the created beings and whatever there is manifoldly a
nd profusely created in the past and in the present in the form of the world, al
l that is indeed this Rudra. Salutations be to Rudra who is such.
Similarly Shatapatha Brahmana (6.1.3.12 - 6.1.3.17) gives account of Lord Rudra
s Asthamurthy forms by names Pashupati (Plants got manifested from this name), U
gra (God Vayu manifested from this name). Asani (God Indra manifested from this
name), Bhava (Parjanya the rain god manifested from this name), Mahadeva (the pr
ajapati Brahma and Moon manifested from this name), Isana (Sun god Aditya manife
sted from this name). And every time after taking a new name and form Lord Rudra
mentioned that he is mightier than all of them. Atharva Veda (15:14) section de
tails out the same story in a different poetic manner where it also speaks of ma
ny other forms of lord Shiva including Brihaspati, Vishnu, Maruts to name a few.
Well, true that entrie cosmos, living beings, Devatas (gods) and every mobile an
d immobile creation is he himself, but then why cant he stay without indulging hi
mself into action? What would happen if he doesnt work? Why should he remain stri
ct, and angry? Well discuss these points now.
In any system, be it the cosmos or just a country or any organization; law and o
rder are the most significant things which are indispensable. Where there is no
law and order, there one can expect only total chaos. Any organization which fun
ctions well, its success is only based on the discipline, law, and order. Same r
ule holds true for cosmos and gods also.
It is because of the fear of Bhagwan Rudra everyone in the cosmos functions with
discipline. Sri Rudram of Yajurveda begins its praise to Rudra by offering salu
tations to Rudras anger as follows.
namaste rudramanyavautota ishhave namah |
namaste astu dhanvane bahubhyamuta te namah | (Sri Rudram, Yajurveda IV: 5:1: a)
Oh! Rudra! My salutations to your anger and also to your arrows. My salutations t
o your bow and to your two hands.
And the immediately following verses talk about his auspicious nature as follows
.
yaa te rudra shiva tanu raghoraapapakashini |
taya nastanuva shantamaya girishantabhichakashihi |(Sri Rudram, Yajurveda IV: 5:1
: c)
Lord Rudra, you who dwell on Mount Kailas and who confer happiness, by that form
of yours which is not terrible, which will not injure us, and which is highly au
spicious, behold and illuminate us.
How can Rudra behave as a terrible god and at the same time be caring and calm n
atured as well? Its all like a fatherly preceptor who loves his disciples as his
own children but in order to mend their ways he also gives punishments. Same cas
e holds true on a caring father who also has a stern aspect.
Its because of the fear of Bhagawan Rudra that the cosmos functions perfectly. Th
is is evident from the below verses of Shruti.
"yadida.n ki.n cha jagat.h sarvaM praaNa ejati niHsRîtam.h |
mahad.hbhayaM vajramudyataM ya etadviduramRîtaaste bhavanti |" (Katha Upa. II.3
.2)
"All this universe, evolved (from Prana), moves in prana (Rudra); the most frigh
tful like an uplifted thunderbolt. Those who know this become immortal".
"bhayaadasyaagnistapati bhayaattapati suuryaH |
bhayaadindrashcha vaayushcha mRîtyurdhaavati paJNchamaH |" (Katha Upa. 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, sta
lks on the earth".
The below verse is directly spoken by Lord Shiva himself.
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 pRîthivI . 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 Upan
ishad)
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 a

nd 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 prope
rly through my terror. I am this world and the five elements. I am the Highest T
ruth that exists, the Brahman of the Upanishads.
Rudras terror is so fearsome that for that reason even the Vedic seers fear to ta
ke his names directly. For that reason, in Vedas the seers have composed hymns u
nder various names (of other gods) but actually meaning to praise Rudra only. Al
l the hymns which speak high about any deity are actually the glories of Bhagawa
n Rudra alone sung under those various names. Thats the reason Rig Veda (RV 1.164
.46) says, ekam sat viprah bahudha vadanti | which means, there is only one God who
m learned seers call by various names. Hence, a lot of places we find Agni, Indra
, Soma, Vishnu, Vishwakarman, Prana, Skhambha, Kala, Kama, Vratya etc. kind of n
ames have been used calling them as supreme and as the creators of heaven, earth
and universe. All those names are just dummy (indirect) names they all are the
glories of Bhagawan Rudra only which praise his various aspects. A perfect examp
le which establishes this truth is present in Shatapatha Brahmana (1:7:3:8) wher
e the sacrifice is actually offered to Rudra but seers out of fear preferred to
call him as Agni since that indirect calling was felt as auspicious by them; as gi
ven below. Here inauspicious means fearsome since they are his direct names.
Svishtakrit.
Bhagawan Rudra commands and rules over all gods and created beings with his high
imperial power of authority as stated in below verse from Rig veda.
"sa hi kayea kamyasya janmana smrjyena divyasya cetati |" (Rig Veda 7:46:2)
"He (Rudra) through his lordship thinks on beings of the earth, on heavenly bein
gs through his high imperial sway (controlling influence or power)".
So, all gods who control the cosmic functions work under the imperial authority
of Rudra fearing his strictness and discipline, including Brahma and Vishnu also
. In this connection Atharvashika Upanishad says that Brahma and Vishnu meditate
on OM (which is lord Rudra only) and do their jobs as creator and preserver. It
clearly states that Vishnu meditates upon Eeshana (Rudra) as follows.
sarvakaraNAni manasi saMpratiShThApya dhyAna.n viShNuH prANaM manasi saha karaNai
H saMpratiShThApya dhyAtA rudraH prANaM manasi sahakaraNairnAdAnte paramAtmani s
aMpratiShThApya dhyAyIteshAnaM pradhyAyitavya.n sarvamidaM | (Atharvashika Upanis
had 2:1)
The pranava (the sound of Om) makes all the souls to bow before it. It is the one
and only one which has to be meditated upon as the four Vedas and the birth pla
ce of all devas. One who meditates like that goes away from all sorrows and fear
s and gets the power to protect all others who approach him. It is because of th
is meditation only that Lord Vishnu who is spread every where, wins over all oth
ers. It is because Lord Brahma controlled all his organs and meditated upon it,
he attained the position of the creator. Even Lord Vishnu , parks his mind in th
e sound (Om) of the place of Paramathma (ultimate soul) and meditates upon Eesha
na, who is most proper to be worshipped. All this is only proper in case of Eesh
ana.
That should be enough to clarify beyond doubt that Rudra rules over all Gods and
all beings. But then a question may arise, on whose command does lord Rudra fun
ction? Is there any boss who rules above Bhagawan Rudra? The answer has been cle
arly established by sage Svetaswatara as follows.
e |
"There is no effect and no cause known of him (Rudra), no one is seen like unto
him or better; his high power is revealed as manifold, as inherent, acting as fo
rce and knowledge".
Not only does Rudra command and keep the cosmic functions disciplined, he in fac
t punishes the one who disobey or deviate from his prescribed duties. Thats why R
udras darts, arrows and bow are the most feared objects in all the four Vedas. Ev
en the great lord Vishnu in his incarnation of lion-man (Narasimha), failed to s
ubdue his tamasic nature arising out of drinking the blood of the demon Hiranyakas
hyap; and his failure in controlling his own fiersome warth, became a threat to
the universe and its beings. Then its the same lord Rudra who without any hesitat
ion killed Narasimha by taking the form of a Sharabha monster as per the followi
ng verses from Sharabha Upanishad. This shows that Rudra is not partial, Vishnu
who is his own half of the body (they being hari-hara) since Vishnu is a male fo
rm of Uma (as Rudra Hridayopanishad clarifies), and Vishnu is the greatest devot
ee of Rudra and closest to his heart. This is a classic example of Lord Rudras bl
emishless management where his character is always white. Anything grey is black
as per his rule. So, whosoever causes disturbance to the cosmic functions witho
ut his permission would get punished without any prejudice. He killed Narasimha
when Narasimha lost control on his own wrath as follows:
yo ghora.n veshhamaasthaaya sharabhaakhyaM maheshvaraH .
nRîsi.nha.n lokahantaara.n sa.njaghaana mahaabalaH | (Sharabha Upanishad 4)
kRîpayaa bhagavaanvishhNu.n vidadaara nakhaiH kharaiH .
charmaambaro mahaaviiro viirabhadro babhuuva ha | (Sharabha Upanishad 6)
That very strong Maheswara took the horrifying form of Sarabha and killed Narasim
ha who was destroying the world. (Sarabha is the avatar of Shiva which is a comb
ination of eagle, lion and man). That god with his sharp claws tore, Vishnu who
took the form of Narasimha. He who was wearing the hide became Veerabhadra.
Similarly, as stated in Shatapatha Brahmana (1:7:4:3), Shatapatha Brahmana (1:7:
4:6), and Shatapatha Brahmana (1:7:4:7) he respectively destroyed the unethical
sacrifice (read Prajapati), made Bhaga blind who was trying to eat the fruit of
the unethical sacrifice, and also broke the teeth of Pushan who also tried to ea
t the sacrificial share which was not fit for being accepted. So, it becomes cle
ar now, that everyone who deviates away from the path of their prescribed duties
, or acts unethical, or breaks the rules; has to undergo punishments from Rudra.
There is no exception for anyone in the impartial nature of Rudra.
So, with the above detailed analysis it should be crystal clear by now that the
one supreme force which governs all the cosmic functions, supervises and manages
all the gods and created beings is only Bhagawan Rudra. Now, if Rudra becomes l
enient, and doesnt enforce his law and order through his terror, if Rudra doesnt e
ngage himself into action and remain as his true nature of Brahman the all witne
sser; then there would be total chaos in the universe. Sun god might take leave,
Indra might remain indulged in his own pleasurable activities forgetting the ti
mely rains and governance, Brahma might take a break from the usual routine life
, Vishnu might take a longer nap on his snake bed and fail to protect people in
a timely manner.
Now we are left with analyzing the second part of the Gita verse which states th
at if the supreme lord doesnt engage in action, there would be intermixture of ca
stes. Thats also true. The most desirable pleasure for any being (ranging from cr
eatures to gods) is the pleasures of flesh. The most frequently done crime is ra
pe in all the countries. If people stay away from committing adultery, its all du
e to the fear of law, order and punishment. If suppose one fine day someone says
there would be no law in the country, and everyone would be given freedom of th
eir own mind; believe me, the only activity that people would indulge in is to s
atisfy their carnal desires. That way in absence of law and order, there would s
urely be intermizture of races. Who was born to whom, no body would no. So, here
the Bhagwad Gita verse is very apt and logically correct statement.
Conclusion:- Therefore Bhagwad Gita verse BG. 3.22, BG. 3.23, BG. 3.24 which sta
te that even though there is nothing to be attained for the lord, he still invol
ves himself into action lest the universe should perish; is actually a statement
about Lord Shiva. And since the BG verse says I involve myself into action, this
proves that it was Lord Shiva who was speaking through Krishna. This is proved b
eyond doubt.
indriyani parany ahur indriyebhyah param manah
manasas tu para buddhir yo buddheh paratas tu sah | (BG. 3.42)
"It hath been said that the senses are superior (to the body which is inert). Su
perior to the senses is the mind. Superior to the mind is the intellect. But whi
ch is superior to intellect is He (The self)".
Its only lord Rudra who is beyond the gross bodies, subtle bodies, and causal bod
ies. He is the pure Brahman - The eternal consciousness called Purusha. Brahman
(Purusha or Shiva) is beyond the three stages called Vishwa, Taijasa, and Prajna
. It is only Lord Shiva who sports in those three cities inside the bodies as th
e in-dweller, and finally it is that same Lord Shiva who destroys the Tripura (t
hree cities), and makes the Jiva attain Jiva-Brahma-Aikyam. Sum total of all gro
ss bodies (Gross world) is Virat, sum total of all subtle bodies (Subtle world)
is Hiranyagarbha. But lord Rudra is even beyond them. He is the Eshwara and also
the Brahman.
"sa eva maayaaparimohitaatmaa shariiramaasthaaya karoti sarvam.h
stryannapaanaadivichitrabhogaiH sa eva jaagratparitRîptimeti " (Kaivalyopanisha
d 12)
"svapne sa jiivaH sukhaduHkhabhoktaa svamaayayaa kalpitajiivaloke
suShuptikaale sakale viliine tamo.abhibhuutaH sukharuupameti " (Kaivalyopanishad
13)
"punashcha janmaantarakarmayogaatsa eva jiivaH svapiti prabuddhaH
puratraye kriiDati yashcha jiivastatastu jaataM sakalaM vichitram.h
aadhaaramaanandamakhaNDabodhaM yasmi.NllayaM yaati puratrayaM cha " (Kaivalyopan
ishad 14)
"With his self thus deluded by Maya or ignorance, it is he who identifies himsel
f with the body and does all sorts of things. In the waking state it is he (the
Jiva) who attains satisfaction through the varied objects of enjoyment, such as
women, food, drink, etc. In the dream-state that Jiva feels pleasure and pain in
a sphere of existence created by his own Maya or ignorance. During the state of
profound sleep, when everything is dissolved (into their causal state), he is o
verpowered by Tams or non-manifestation and comes to exist in his form of Bliss.
Again, through his connection with deeds done in previous births, that very Jiv
a returns to the dream-state, or the waking state. The being who sports in the t
hree cities (viz., the states of wakefulness, dream and profound sleep) from Him
has sprung up all diversity. He is the substratum, the bliss, the indivisible C
onsciousness, in whom the three cities dissolve themselves".
So, as read from the above verses, when the three cities dissolve in Rudra (Brah
man), then only a Jiva gets true salvation called Kaivalya. Therefore the self (
Brahman) which pervades in all bodies but remains above the mind, body and intel
lect, is none other that Bhagawan Rudra. We have the following verse which also
states the same.
tataH paraM brahma paraM bRîhanta.n yathaanikaaya.n sarvabhuuteshhu guuDham.h .
vishvasyaikaM pariveshhTitaaramiisha.n ta.n GYaatvaa.amRîtaa bhavanti | (Svetasw
atara Upanishad 3:07)
The Supreme Lord Rudra is higher than Virat, beyond Hiranyagarbha. He is vast and
is hidden in the bodies of all living beings. By knowing Him who alone pervades
the universe, men become immortal.
Conclusion: - This verse Bhagwad Gita 3.42 speaks only about Lord Shiva.
BHAGAVAD GITA Verse(s) (BG. 4.1), (BG. 4.2), and (BG. 4.3)
imam vivasvate yogam proktavan aham avyayam
vivasvan manave praha manur iksvakave bravit | (BG. 4:1)
evam parampara-praptam imam rajarsayo viduh
sa kaleneha mahata yogo nastah parantapa | (BG. 4.2)
sa evayam maya te dya yogah proktah puratanah
bhakto si me sakha ceti rahasyam hy etad uttamam | (BG. 4.3)
"This imperishable (system of) devotion I declared to Vivaswat: Vivaswat declare
d it to Manu; and Manu communicated it to Ikshaku. Descending thus from generati
on, the Royal sages came to know it. But, O chastiser of foes, by (lapse of a) l
ong time that devotion became lost to the world. Even the same (system of) devot
ion hath today been declared by me to thee, for thou art my devotee and friend,
(and) this is a great mystery."
Well, there is no reference available in Shruti about such an incident where som
e god had preached Gita to Sun god Vivaswan in earlier times. So, this verse cant
be traced back to Vedas or Upanishads. Also, there is no such story available i
n Mahabharata or Ramayana either! But interestingly, a similar claim is found to
exist in a Purana. So, let me quote that source from Padma Purana where such a
statement has been cited. Since there are no other references available, we need
to consider the below reference as the authority, despite its existence being i
n Purana.
In Padma Purana Uttara Khanda there is a dialogue between Lord Shiva and Sri Ram
a, which has become famous as Shiva Gita. In that text, Lord Shiva preaches many d
ivine secrets to Rama and Shiva Gita also has Vibhooti Yoga and Vishwaroopa Sand
arshana Yoga; same as like as Bhagwad Gita.
In Chapter 06 (Vibhooti Yoga) of Shiva Gita lord Shiva states the following thin
gs to Rama.
shrIbhagavAnuvAcha ..
sAdhu pRîShTaM mahAbhAga durj~neyamamarairapi.

tatpravakShyAmi te bhaktyA brahmacharyeNa suvrata [4]
pAraM yAsyasyanAyAsAdyena sa.nsAranIradheH .
dRîshyante pa~nchabhUtAni ye cha lokAshchaturdasha [5]
samudrAH sarito devA rAkShasA RîShayastathA .
dRîshyante yAni chAnyAni sthAvarANi charANi cha [6]
gandharvAH pramathA nAgAH sarve te madvibhUtayaH .
purA brahmAdayo devA draShTukAmA mamAkRîtim [7]
ma.ndaraM prayayuH sarve mama priyataraM girim .
stutvA prA~njalayo devA mAM tadA purataH sthitAH [8]
tAndRîShTvAtha mayA devAn lIlAkulitachetasaH .
teShAmapahRîtaM j~nAnaM brahmAdInAM divaukasAm [9]
atha te.apahRîtaj~nAnA mAmAhuH ko bhavAniti .
athAbruvamahaM devAnahameva purAtanaH [10]
Sri Bhagavan said: O Rama! Very wisely, you have asked a very significant questio
n indeed! The answer to this is not known to the very Gods. Therefore I would de
tail out to you that secret information, Listen carefully! All these visible fiv
e elements, fourteen worlds, seven oceans, seven mountains, all gods, demons, sa
ges, entire mobile and immobile creation, gandhervas, Pramadhas, Nagas, everythi
ng has manifested from my portion only. In the ancient time, Brahma and other de
ities desired to know my true form, assembled near the Mandara Mountain which is
my favorite mountain. After assembling there, they stood near the mount Mandara
with folded hands and sang hymns in my praise. Knowing their desire, out of pla
yful mood i had stolen away their knowledge. Then when I appeared, under the stu
por of ignorance, they questioned me "Who are you? In that context i addressed th
em and said: O gods! I m the Adi-Anadi-Purusha (oldest primordial being).
And then Lord Shiva continues narrating his various forms (Vibhootis). So, here
from the above verses of Shiva Gita we learnt that in ancient time (which signal
s the beginning of creation) Rudra discoursed a Gita about his true form to Brah
ma and other deities. Vivaswat is the sun god, who also sprang from Rudra at the
beginning of creation itself (as given in Shatapatha Brahmana 6:1:3:17), along
with all other gods. So, there are high chances for the Sun god also being one a
mong the listeners of Gita from Lord Rudras mouth. And that way this sacred knowl
edge called Gita might have percolated down to Ishvaku dynasty since Sun-god was
the progenitor of that dynasty.
Therefore, the aforementioned reference cannot be ruled out in the absence of re
ference in any other scripture. And also since the above reference looks logical
ly similar to the Bhagwad Gita verses 4.1-4.3; we can accept this as a fact and
set ourselves get going.
Conclusion: - In the absence of references of the story told in BG. 4.1 BG. 4.3
in Vedas or Upanishads or Mahabharata or Ramayana; we need to consider the avail
able reference from Padma Purana in Shiva Gita as the mapping here. So, this way
also it proves that the speaker of Bhagwad Gita is actually Lord Shiva and only
the body was of lord Krishna.
arjuna uvaca
aparam bhavato janma param janma vivasvatah
katham etad vijaniyam tvam adau proktavan iti | (BG. 4.4)
sri-bhagavan uvaca
bahuni me vyatitani janmani tava carjuna
tany aham veda sarvani na tvam vettha parantapa | (BG. 4.5)
"Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to unders
tand that in the beginning You instructed this science to him?
"Sri Bhagawan said: Many births of mine have passed away, O Arjuna, as also of t
hine. These all I know, but thou dost not, O chastiser of foes!"

Well, this answer given to the question of Arjuna looks purely a tricky one. Arj
una & Krishna were Nara-Narayana. And as far as scriptures say, Nara, and Naraya
na were the incarnations of Lord Vishnu as the sons of king Dharma. They renounc
ed their kingly life and adopted the life of being a sage. Both of them were sta
unch devotees of Bhagwan Rudra, in fact there is no other devotee of Shiva who i
s superior to Nara-Narayana. They were the sages instrumental in establishing th
e Kedarnath Jyotirlinga shrine of Lord Shiva. Scriptures only speak of Arjuna-Kr
ishna as the next birth of Nara-Narayana. There is no evidence in any scripture
where Nara-Narayana had taken any other form / incarnation / birth. So, this BG.
4.5 verse where it says many births of them have passed, it looks dubious.
Having said that; if we consider Vishnus all incarnations into that answer then d
efinitely it makes sense. However, as discussed previously, in none of the Vaish
nava incarnations we have any story which tells us that Vishnu / his incarnation
had ever preached Gita to sun-God. And only one possibility what looks logicall
y true was about Lord Shivas similar claim as discussed in section BG. 4.1-4.3.
I wouldnt enforce my opinion on readers about this particular section at present.
But after reading all the subsequent posts, one would easily understand that it
was Lord Shiva who was speaking Gita through Krishnas mouth. And after that it w
ould become logical for the readers to come back to this current verse and belie
ve that, it looks like this answer given to Arjunas question was only to trick Ar
juna to prevent him from knowing the reality that it was not Krishna who was spe
aking Gita at that moment.
By the end of this analysis it would effortlessly be proved beyond doubt that Bh
agwad Gita was Shivas words through Krishna. So, at present let me state that all
the forms of any god, all mobile, immobile creation everything is Bhagwan Rudras
forms only. So, while speaking Bhagwad Gita through Krishnas mouth if Rudra says
that there were many births of his happened in the past; it is not dubious sinc
e all forms are his own forms as the following verse from Shruti states!
sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH" (Svetsvatara Upanishad.
3:11)
the hearts of all beings. He is the allpervading Bhagavan. Therefore He is omnip
resent Shiva.
Conclusion: - Because of lack of any scriptural evidence to prove this BG verse
in favour of Shiva or Krishna, none of us can explain with a strong evidence to
support this verse 4.5 of Bhagwad Gita. Therefore request the readers to come ba
ck to this verse after reading subsequent verses and then it would make sense fo
r them to believe what I have signaled. For me the reason is clear, others need
to gain that discerning eye, which they would gain after completely reading subs
equent analysis.
ajo pi sann avyayatma bhutanam isvaro pi san
prakritim svam adhisthaya sambhavamy atma-mayaya | (BG. 4.6)
"Though (I am) unborn and of essence that knoweth no deterioration, though (I am
) the lord of all creatures, still, relying on my own (material) nature I take b
irth by my own (powers) of illusion".
This is a clear cut proof that it was Lord Shiva who was speaking Bhagwad Gita.
Lets analyze this verse now.
The points what we need to analyze here are:- We need to find out who is the unbo
rn lord described in Shruti who is imperishable; next we need to identify who is th
e god described in shruti as being the lord of all creatures; and finally who is t
hat god who manifests as the creation in diverse forms. Lets see who fits perfect
ly in these definitions as per shruti.
Lord Rudra is the only unborn lord as described in Vedas and Upanishads. Lets see
some evidences in support of this point.
"tamid gharbha prathama dadhra po yatra devsamaghachanta vive |
ajasya nbhvadhyekamarpitayasmin vivni bhuvanni tasthu |" (Rig Veda 10:82:6)
"The waters, they received that germ primeval wherein the Gods were gathefed all
together. It rested set upon the Unborn s navel, that One wherein abide all thi
ngs existing".
This is from a hymn to Viswakarman. And it is to be noted that Vedas describe lo
rd Rudra by various names due to fear of calling Rudra by his actual names; henc
e among them Viswakarman is one. In fact Rig Veda (10:81:3) clearly talks about
Viswakarma (Rudra) s attribute of having faces, eyes, everywhere. It is only Bha
gawan Rudra who has faces in every direction viz. Sadyojata (west), Vamadeva (No
rth), Aghora (South), Tatpurusha (East), Eeshana (Skywards). Also Tantra states
that he also has one more face which remains hidden and facing downwards. Whatev
er it may be, there is only one God in our scriptures who has faces in all direc
tions Rudra! Lets see another verse from Rig Veda as follows.
"vivatacakuruta vivatomukho vivatobhurutavivataspt |
sa bhubhy dhamati sa patatrairdyvbhm janayan deva eka |" (RV 10:81:3)
"He who hath eyes on all sides round about him, a mouth on all sides, arms and f
eet on all sides, He, the Sole God, producing earth and heaven, weldeth them, wi
th his arms as wings, together".
The above verse RV (10:81:3) is from hymn to Viswakarma again; but that is EXACT
LY same as mentioned in Swetaswatara Upanishad (3:03) as mentioned below.
vishvatashchaxuruta vishvatomukho vishvatobaahuruta vishvataspaat.h |
saM baahubhyaa.n dhamati saMpatatrairdyaavaabhuumii janayan.h deva ekaH | (Svetas
watara Upanishad 3.03)
That one god (Rudra), having his eyes, his face, his arms, and his feet in every
place, when producing heaven and earth, forges them together with his arms and h
is wings.
So, RV (10:82:6) beyond doubt, talks about Aja (Rudra) who is unborn and whose nav
el is the support of existence. Note that, by the word navel one should not start
assuming things like Vishnus "nAbhi kamala" etc. Navel being support of universe
is a way to say that he balances the universe by his support. Navel is symbolic
to "center of gravity" of human body. In fact Aja means Unborn and this is a very co
mmon name applied on Lord Rudra in his 108 names as well as in his 1000 names. (
This was just for additional information only).
Further lets see some more verses supporting Lord Rudras unborn nature.
"hirayagarbhm paramm anatyudy jn vidu |
skambhs td gre prsicad dhraya lok antar|" (Atharva veda X:7:28)
"Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the m
idst of the world, Skambha(pillar/Jwala-linga) poured (i.e., gave birth) that Hi
ranyagarbha" .
So, Lord Shiva in his Jwala-Linga form existed even before Prajapati (Hiranyagar
bha), and he gave birth to Prajapati.
ishad 2)
the first born (as Hiranyagarbha), the sacrifice, too, art Thou. Thou alone the
one omnipresent and ancient"
Regading the undecaying nature of the supreme Lord, Shruti again supports only l
ord Rudra as follows:
xaraM pradhaanamamRîtaaxara.n haraH xaraatmaanaaviishate deva ekaH |
tasyaabhidhyaanaadyojanaattattvabhaavaat.h bhuuyashchaante vishvamaayaanivRîtti
H | (Svetaswatara Upanishad 1:10)
Pradhna (lower order Prakriti) is perishable, Hara, the Lord is immortal and imper
ishable. The one god rules the perishable (the pradhna) and the (living) self. Fr
om meditating on him, from joining him, from becoming one with him there is furt
her cessation of all illusion in the end.
"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 undec
aying.
From above verses it is crystal clear that Bhagawan Rudra is imperishable (undec
aying). Now, the next attribute that we have is to see who the lord of all creat
ed beings is. In this connection shruti recognizes only one God as Pashupati - R
udra:
Lord Rudra is himself the father of all creatures and in fact he only exists (ma
nifests) as all creatures. So, he is all the creatures. He is alone the lord of
all creatures as well. Let s see the following verses.
"umaapataye pashupataye namo namaH |" (Taittiriya Aranyaka 10.22.1)
"Salutations to the overlord of all created beings and who is the lord of Uma".
"pantcakre vyavynrayn ghrmyca ye |" (Rig Veda 10.90.8)
"He formed the creatures of-the air, and animals both wild and tame".
"Pashupatih Pashunaam Chatushpadam uta ca dvipadam |" (Yajurveda III-1-4 or Tait
tiriya Samhita 3:1:4:2)
"What cattle the lord of cattle (pashupati) ruleth? He rules both the four-foote
d and the two-footed."
"Yo rudro agnau yo apsu ya oshhadhishhu |
Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |" (YajurVeda 5:5:9-i
Or Taittiriya Samhita 5.5.9.3)
"The Rudra in the fire, in the waters, in the plants, the Rudra that hath entere
d all beings, to that Rudra be homage".
Lord Rudra after giving birth to Prajapati (Hiranyagarbha), the same unborn Rudr
a manifested into various forms through Prajapati. The below verses of Atharva V
eda clarifies this nicely.
"vrtya sd yamna ev s prajpati sm airayat || s prajpati suvram tmnn apayat t
lalmam abhavat tn mahd abhavat tj jyehm abhavat td brhmbhavat tt tpo bhavat tt

a prjyata ||" ( Atharva Veda 15:1:1-3)
"There was Vratya( Ascetic form of Lord shiva) . He roused Prajapati to action.
Prajapati beheld gold in himself and engendered it. That became unique, that bec
ame distinguished, that became great, that became excellent, that became Brahman
, that became Tapas, that became Truth: through that HE was born".
So, this is how the unborn Lord Rudra appears (takes birth) within the universe
through Prajapati. After taking birth (appearance) he manifests into various for
ms which is stated below. But there is no-duality there. It is lord Rudra only w
ho exists, all others are his own forms. Thats why Svetaswatara Upansiahd says,
second. He rules all worlds by his power. He pervades fully in all beings. He is
the one who, at the time of deluge, absorbs all beings. He is the one who creat
es all beings and upkeeps them".
The same unborn Rudra manifests himself into various forms inside the visible un
iverse (Hranyagarbha), by spreading into various forms across all the directions
.
"kacakra vartata kanemi sahsrkara pr pur n pac |
ardhna vva bhvana jajna yd asyrdh kv td babhva |"(Atharva veda X:8:7)
"Up, eastward downward in the west, it rolleth, with countless elements, one-wh
eeled, single-fellied. With half it hath begotten all creation. Where hath the o
ther half become unnoticed?"
"tva.n strii pumaanasi tva.n kumaara uta vaa kumaarii |
tva.n jiirNo daNDena vaJNchasi tva.n jaato bhavasi vishvatomukhaH |" (Sve. Upa 4
:03)
"Thou art woman, Thou art man; Thou art youth and maiden too. Thou as an old man
totterest along on a staff; it is Thou alone who, when born, assumest diverse f
orms".
So, it is Lord Rudra who always assumes diverse forms (with the help of his Prak
riti) inside the visible universe (Hiranyagarbha). These diverse forms include c
reatures, as well as Gods. Nothing or none is different from Lord Rudra. And the
material universe is all formed out of Prakriti which is Maya, and the lord of
Maya is Rudra who takes diverse forms through his Maya (Prakriti).
0)
Know then Prakriti (nature) is My (art), and the Maheshwara as the Myin (maker); the
whole world is filled with what are his members (forms).
Rudra is the foundation of the universe along with the Pancha Bhutas, gods and c
reatures.
Atharva Veda - A Hymn to Vratya (Rudra) says:
" tsya vrtyasya |" (Atharva Veda 15:15:1)
" sapt pr saptpn sapt vyn |" (Atharva Veda 15:15:2)
"Of that Vrtya (Shiva). There are seven vital airs, seven downward breaths, seven
diffused breaths".
His seven Prana breaths are depicted as follows. Lord Rudra is the one who manif
ested as Agni, Sun and Moon, as per the following evidences from Atharva Veda wh
ere the following verses are for Vratya (Rudra).
"y sya pratham pr rdhv nmy s agn |" (Atharva Veda 15:15.3)
"His first vital breath, called Upward, is this Agni".
"y sya dvitya pr pruho nmsu s dity |" (Atharva Veda 15:15.4)
"His second vital breath, called Mature, is that ditya".
"y sya trtya pr bhyho nmsu s candrm |" (Atharva Veda 15:15.5)
"His third vital breath, called Approached, is that Moon".
"y sya caturth pr vibhr nmy s pvamna |" (Atharva Veda 15:15.6)
"His fourth vital breath, called Pervading is this Pavamna".
"y sya pacam pr ynir nma t im pa |" (Atharva Veda 15:15.7)
"His fifth vital breath, called Source, are these Waters".
"y sya ah pr priy nma t im pava |" (Atharva Veda 15:15.8)
"His sixth vital breath, called Dear, are these domestic animals".
"y sya saptam pr parimito nma t im praj |" (Atharva Veda 15:15.9)
"His seventh vital breath, called Unlimited, are these creatures".
His seven Apana breaths are depicted as follows:
"y sya pratham pn s paurams|" (Atharva Veda 15:16.1)
"His first downward breath is the time of Full Moon".
"y sya dvityo pn sak |" (Atharva Veda 15:16.2)
"His second downward breath is the eighth day after Full Moon".
"y sya trtyo pn smvsy|" (Atharva Veda 15:16.3)
"His third downward breath is the night of New Moon".
"y sya caturth pn s raddh|" (Atharva Veda 15:16.4)
"His fourth downward breath is Faith".
"y sya pacam pn s dk|" (Atharva Veda 15:16.5)
"His fifth downward breath is Consecration".
"y sya ah pn s yaj |" (Atharva Veda 15:16.6)
"His sixth downward breath is Sacrifice".
"y sya saptam pns t im dki |" (Atharva Veda 15:16.7)
"His seventh downward breath are these sacrificial fees".
His seven vyana breaths are depicted as follows:
"y sya pratham vyn sy bhmi |" (Atharva Veda 15:17.1)
"His first diffused breath is this Earth".
"y sya dvityo vyns td antrikam |" (Atharva Veda 15:17.2)
"His second diffused breath is that Firmament".
"y sya trtyo vyn s dyu |" (Atharva Veda 15:17.3)
"His third diffused breath is that Heaven".
"y sya caturth vyns tni nkatri |" (Atharva Veda 15:17.4)
"His fourth diffused breath are those Constellations".
"y sya pacam vyns t rtva |" (Atharva Veda 15:17.5)

"His fifth diffused breath are the Seasons".
"y sya ah vyns t rtav |" (Atharva Veda 15:17.6)
"His sixth diffused breath are the Season-groups".
"y sya saptam vyn s savatsar |" (Atharva Veda 15:17.7)
"His seventh diffused breath is the year".
Hence the three sets of seven breaths which emerged from Rudra (Vratya) became i
nstrumental in formation of the universe.
Apart from being the macrocosmic elements, those life breaths of Rudra are also
instrumental in supporting the microcosmic life forces of all creatures in the f
orm of vital breaths. Pranas (Life forces) are known as Rudras (maruts). They ar
e popularly called as "Sons of Rudra (as Rudra is Atman)". Hence, Rudra (Atman)
is called as Prana of pranas thereby meaning the Atman. In fact, there is only
one Prana (Atman) which seems to split up. It performs several functions. So,
depending on functions they are classified in several ways. The pranas (maruts)
are the sons of Atman (Rudra).
Well, in the Mundaka Upnaishad, the context of chapter II is a discussion on Pur
usha (Rudra) and it states the following thing about Purusha being the generator
of all sevenfold Pranas and other frameworks. So, Rudra is the one who is the c
reator of microcosmic elements like Prana also.
"sapta prANAH prabhavanti tasmAt.h saptArchiShaH samidhaH sapta homAH |
sapta ime lokA yeShu charanti prANA guhAshayA nihitAH sapta sapta |" (Taittiriya
Aranyaka 10.12.1.2 & Mundaka Upanishad 2:1:8)
"From Him sprang the seven pranas, the seven flames, the seven kinds of fuel, th
e seven oblations, and these seven seats where move the sense-organs that sleep
in the cavity, (and) have been deposited (by God) in groups of seven".
Lord Rudra only is the indweller of all these beings (creatures as well as Gods)
as supported by following verses.
"devana hridayebhyo namah" (Yajurveda Sri Rudram Anuvaka-9)
"Salutations to Rudra who is the indweller in the hearts of all Gods"
"Yo rudro agnau yo apsu ya oshhadhishhu
Yo rudro vishva bhuvanaaavivesha
tasmai rudraya namo astu" (YajurVeda 5:5:9-i & Taittiriya Samhita 5.5.9.3)
"sarvabhuutaguhaashayaH |" (Sve Upa. 3:11)
"He dwells in the hearts of all beings".
"Asau yastamro aruna uta babhruh sumangalah Ye chemarudra abhito" (Yajurveda Sri
Rudram - Anuvaka: 1)
"This Sun who is copper-red when he arises, then golden-youllow, this highly aus
picious and beneficent one is truly Rudra".
Likewise I can cite plenty of more verses from Vedas and Upanishads but hopefull
y these are enough to understand that as per Shruti only one God who is unborn, und
ecaying, who is lord of all creatures and who has assumed all the forms and became e
ntire creation, pervading everything, is one and only Bhagawan Rudra, beyond doub
t!
Conclusion: - By this analysis even an unintelligent person would understand tha

t the speaker of Bhagwad Gita was Lord Rudra, and Krishna was just a means to de
liver that lecture. BG. 4.6 is a perfect example which proves that Lord Shiva wa
s speaking from the mouth of Krishna.
yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srijamy aham | (BG. 4.7)
paritranaya sadhunam vinasaya ca dushkritam
dharma-samsthapanarthaya sambhavami yuge yuge | (BG. 4.8)
"Whenever there is a decline of dharma (righteousness), O Bharata , and rise of
adharma (unrighteousness), then I manifest myself.
For the protection of the good, for the destruction of the wicked and for the es
tablishment of righteousness, I am born in every age".
Here the speaker of Gita says that whenever there is uplift in evil and downfall
of good, he descends to earth, to protect the righteous people and to punish th
e sinners he manifests on this earth.
As per Vedas these are the quality of bhagawan Rudra only. Vedas and Upanishads
recognize only one lord viz. Rudra who manifests himself into various forms. Whi
chever being takes birth that is nothing but Rudra s form. It is Rudra who was t
here in the past, it is Rudra who is living as presently living beings, it is ag
ain Rudra who is in the womb of the future.
In fact all Gods including Vishnu are also manifestations of Rudra only.The belo
w verse from the hymn to Vratya (Ascetic form of Shiva) which exists in Atharva
Veda is an evidence that Shiva manifested hismelf as Vishnu.
s yd dhruv dam nu vycalad vur bhtvnuvycalad virjam annd krtv | (Atharva
He (Vratya = Shiva), when he went away to the stedfast region, went away having b
ecome Vishnu and having made Virj an eater of food.
Yajur Veda also states that it is Shiva himself who exists in the form of Vishnu
.
"namo girishaya cha shipivishhtaya cha |" (Yajurveda iv.5.5.f)
"Salutations to the Lord who dwells in mount Kailas and who assumes the form of
Vishnu".
Rig Veda also states the same that Soma (Sa + Uma = Lord with Uma = Shiva) beget
Vishnu
soma pavate janit matn janit divo janit pthivy
janitghnerjanit sryasya janitendrasya janitota vio (Rig Veda.IX.96.5)
"Father of sacred chants, Soma (Shiva) flows onwards, the Father of the Earth, F
ather of the Celestial region: Father of Agni, the creator of Surya, the Father
who gave birth to Indra and Vishnu".
And whosoever takes birth or manifests, all such forms are nothing but manifesta
tions of Rudra only. There is nothing beyond Rudra, there is noone who is indepe
ndent of Rudra.
The below verses from Vedas clearly prove that it is only Lord Rudra who manifes
ts himself. It is he who was in past, it is he who is at present and it is he wh
o would come in future.
Yajur Veda (Sri Rudram hymn) confirms this fact as follows.

"Namo jyeshhthaya cha kanishhthaya cha | namah purvajaya chaparajaya cha | namo
madhyamaya chapagalbhaya cha |" (Yajurveda Sri Rudram Anuvaka-6)
"Salutations to Him who is senior and who is junior. Salutations to Him who was
born before all and who will be born after all. Salutations to Him who appears i
n the middle, and who appears undeveloped (Foetus)".
Atharve Veda (Hymn to Shiva s Linga i.e., Skhambha) confirms the same fact as fo
llows.
"uti pitt v putr em uti jyeh ut v kanih
ko ha dev mnasi prvia pratham jt s u grbhe ant" (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."
Even the revered Sage Svetaswatara voices the same opinion as follows.
"eshho ha devaH pradisho.anu sarvaaH puurvo ha jaataH sa u garbhe antaH |
sa eva jaataH sa janishhyamaaNaH pratyaN^janaastishhThati sarvatomukhaH" (Svetas
"He indeed is the god who pervades all regions: he is the first-born (as Hiranya
garbha), and he is in the womb. He has been born, and he will be born. He stands
behind all persons, looking everywhere".
Even Atharvasiras Upanishad states the same as follows.
"eko ha devaH pradisho nu sarvAH pUrvo ha jAtaH sa u garbhe antaH |
sa eva jAtaH janiShyamANaH pratya~NjanAstiShThati sarvatomukhaH | (Atharvasiras U
panishad 5:01)
"This god (Rudra) is the one who pervades in all directions. He is the one who c
ame earlier than every thing. He is the one who is in the womb. He is the one wh
o is in all the beings which have come out till now and all those who are going
to be created in future. He is also the one who sees inside but the one who has
a face which looks outside".
From the above analysis, it is evident that it is only Bhagawan Rudra who manife
sts. So, all incarnations of Vishnu are in fact incarnations of Rudra only. The
mode adopted to incarnate may be indirect, but even Vishnu himself is a form of
Rudra only. So, all forms (incarnations) of Vishnu are also the forms of Rudra a
lone. In fact there is no duality. Eveything is Rudra alone. So, in reality ther
e is no multiple modes of incarnation. Whatever manifests, is a manifestation of
Rudra period!
So, even if Puranas state that the Dasavataras (10 incarnations) belong to Vishn
u, that s true only in a "Relative frame". When you look at it from an "absolute
" standpoint; all incarnations of Vishnu are infact incarnations of Rudra alone.
Nothing can exist without Rudra, all are dependent on him. All forms are Rudra s
forms only, which is clearly evident from the below verse.
sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH |" (Svetaswatara. Upanish
ad. 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 allpervading Bhagavan. Therefore He is the
omnipresent Lord Shiva".
In fact, In Mahabharata Vyasa clearly expounds this truth. Vyasa says that Kesav
a (Krishna) sprang from Rudra himself.
sa ea rudra bhakta ca keavo rudra sabhava | (Mbh 7:172:89)

sarvabhtabhava jtv lige rcayati ya prabhum | tasminn abhyadhik prti karoti vab
:172:90)
Kesava is that devoted worshipper of Rudra who has sprung from Rudra himself. The
Lord Kesava always worshippeth Siva in the phallic emblem as the origin of all
creatures. The God having the bull for his mark cherisheth greater regard for Ke
sava.
So, it is evident that even though Krishna was Vishnus incarnation that is only i
n a relative frame of reference. In absolute plane Krishna is an incarnation of
Rudra only. These dualities exist only till a spiritual aspirant lives in dual m
indset. Once the light of wisdom shines in ones heart, all forms of duality would
cease to exist and there would be only one Lord Viz. Mahadeva who would be visi
ble standing all alone, without any duality. Thats the reason "Lord Dattatreya" (
an incarnation of Vishnu) in his Avadhuta Gita mentions, indrajAlamidaM sarvam yath
A marumarEchikA akhanditaM anAkaraM vartatE kEvalah shivaH, which means, All this
is verily illusion as like as the mirage of a desert; beyond all differentiation
, beyond all forms truly there is lord Shiva alone!
Therefore, whosoever worships other forms of Shiva including Vishnu (and his so
called forms); they all worship Shiva only under ignorance.
Also, it is Bhagawan Rudra only who is the supreme protector of all the worlds.
He protects the worlds directly as himself and also through his manifestation Vi
shnu whom he manifested for the task of protection. But ultimately it is lord Ru
dra only whom Vedas recognize as the supreme protector. let s see the references
now.
It is Rudra who takes the vow of protecting his devotees. He is the lord of all.
That s why he has no aversion to demons also. He loves Gods, Humans and Demons
equally, and whosoever takes refuge in him, he protects him.
"ybhiu girianta haste bibhary astave |
iv giritra t kuru m his purua jagat |" (Yajur Veda Sri Rudram Anuvaka-1)
"My Lord who dwells on Mount Kailas and confers gladness to all! You, who fulfil
ls your vow of protecting all who serve you and take refuge in you; that arrow o
f yours which you hold ready to let fly, withhold it and make it tranquil and au
spicious".
Rudra is the supreme protector of all the worlds as stated in below verses.
"eko bhuvanasya goptaa | (Ekakshara Upanishad 1)
"[O Shiva] you are the sole Protector of the world.
He is the only god who creates and destroys singly. We have Brahma who creates,
Vishnu who protects and Kalagni-Rudra (a manifestation of Bhagawan Rudra) who de
stroys; but these are only illusion, these are real only in frame of duality. Ve
das recognize only Bhagawan Rudra as alone doing everything.
"atha kasmAduchyate ekaH yaH sarvAnprANAnsaMbhakShya |
saMbhakShaNenAjaH sa.nsRîjati visRîjati |" (Atharvasiras Upanishad 3:15)
"He (Rudra) is called Eka (single) because he singly destroys everything and recre
ates everything".
So, Bhagawan Rudra is the only god (Brahman) who appears as various forms viz. B
rahma, Vishnu, Indra etc., but finally he is one and only one. He alone does eve
rything Srishti (creation), Sthiti (protection), Laya (destruction), Tirodhana (
Veiling) and Anugraha (Gracing). But if we go even deeper, we would also know th
at it is he who does not do anything because creation is unreal and he is beyond
all these he is the Brahman who is just a plain witness.
With this analysis in place, let s come back to the Bhagawad Gita context now, t
he speaker of Gita states that he descends and takes birth to protect people. An
d we have analyzed in the light of Vedas and Upanishads that the protector of ev
eryone is Lord Shiva, the God who manifests in every form is again Lord Shiva on
ly.
So, from this analysis it gets proved that the speaker of Bhagawad Gita is Bhaga
wan Shiva only and he only takes all the incarnations sometimes directly (as Bha
irava, Nandi, Hanuman, Shankaracharya, Suka etc.) and sometimes he takes incarna
tions through his form Vishnu. But whether the mode adopted is direct or indirec
t; the fact remains as fact that all forms are the forms of Shiva only. No one i
s his originator, but everyone originates from Shiva only.
Conclusion: - These verses (BG. 4.7) and (BG. 4.8) when analyzed, it again prove
d that these verses sing the glory of one and only Lord Shiva. And it is again e
vident that the speaker of Gita was lord Shiva only.
vita-raga-bhaya-krodha man-maya mam upasritah
bahavo jnana-tapasa puta mad-bhavam agatah | (BG. 4.10)
"Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, pur
ified by the fire of knowledge, many have attained my being".
This verse of Gita states that few rare souls take refuge in the supreme god des
iring salvation, and they attain salvation by taking his refuge.
This verse is a clear adaptation from Svetaswatara Upanishad which is as follows
.
ajaata ityeva.n kashchidbhiiruH prapadyate |
rudra yatte daxiNaM mukha.n tena maaM paahi nityam.h |(Svetaswatara Upanishad 4:2
1)
It is because Thou, O Lord, art birthless, that some rare souls, frightened by bi
rth and death, take refuge in Thee. O Rudra, may Thy benign face protect me for
ever!
Conclusion: - From the above analysis it is evident that the speaker of Gita was
lord Shiva himself.
catur-varnyam maya srstam guna-karma-vibhagasah
tasya kartaram api mam viddhy akartaram avyayam | (BG. 4.13)
"The quadruple division of Varnas was created by me according to the distinction
of qualities and duties. Though I am the author thereof, (yet) know me to be no
t their author and undecaying".

In this verse we need to find out who is the lord described in Vedas from whom e
merged four Varnas viz. Bhrahmana, Kshatriya, Vaisya, and Shudra. Well, let me r
eveal in the beginning itself, that this verse is again a clear cut verse about
Lord Rudra. So, it is definitely Bhagawan Rudra who was speaking Bhagwad Gita th
rough Krishnas mouth. Lets analyze this verse now. In the beginning itself, let me
declare that Ill prove this point in FIVE different instances. Lets proceed with
the analysis now.
vrtya sd yamna ev s prajpati sm airayat ||

s prajpati suvram tmnn apayat tt prjanayat ||
td kam abhavat tl lalmam abhavat tn mahd abhavat tj jyehm abhavat td brhmbhavat
satym abhavat tna prjyata ||
s vardhata s mahn abhavat s mahdev bhavat ||
s devnm pry ait s no bhavat ||
s ekavrty bhavat s dhnur datta td evndradhan ||
nlam asyodra lhita prhm ||
nlenaivpriya bhrtrvya prroti lhitena dvinta vidhyatti brahmavdno vadanti | (At
There was a roaming Vrtya (Ascetic Shiva). He roused Prajpati to action. Prajpati be
held gold in himself and engendered it. That became unique, that became distingu
ished, that became great, that became excellent, that became Devotion, that beca
me holy Fervour, that became Truth: through that he was born. He grew, he became
great, he became Mahdeva. He gained the lordship of the Gods. He became Lord. He
became Chief Vrtya. He held a bow, even that Bow of Indra. His belly is dark-blu
e, his back is red. With dark-blue he envelops a detested rival, with red he pie
rces the man who hates him: so the theologians say.
The above verses state that Lord Shiva aroused Prajapati into action and engende
red the universe. And again appeared inside that universe again as Shiva holding
a bow. Prajapati is nothing but Hiranyagarbha (the golden womb), which is the uni
verse having space and time coordinates. Lord Shiva was there even before the un
iverse as the ancient purusha, and then he only created Hiranyagarbha and then a
roused him into action, subsequently; he penetrated into that universe (of time
and space). So, Lord Shiva exists within the universe and also outside e is not
limited by any coordinates, he is the infinite god whose ends nobody could locat
e. Svetaswatara Upanishad also confirms the aforementioned story about Shiva as
follows.
yo devaanaaM prabhavashchodbhavashcha vishvaadhipo rudro maharshhiH |
hiraNyagarbha.n janayaamaasa puurva.n sa no buddhyaa shubhayaa sa.nyunaktu || (Sv
etaswatara Upanishad 3:04)
He, the omniscient Rudra, the creator of the gods and the bestower of their power
s, the support of the universe, He who, in the beginning, gave birth to Hiranyag
arbhamay He endow us with clear intellect!"
The Vratya suktam further states that from Vratya (Shiva) only Brahmanas (Priest
hood) and Kshatriyas (Royalty) emerged as follows.
s rajyata tto rjany jyata | (Atharva Veda 15:8:1)
He was filled with passion: from him sprang the Rjanya.
to vi brhma ca katr cd atihat | (Atharva Veda 15:10:3)
From him, verily, sprang Priesthood and Royalty.
And Shatapatha Brahmana says, Agni is the priesthood and Indra is the Royalty. A
nd then Shatapatha Brahmana and Kaushitaki Brahmana further give evidences that
Indra and Agni were manifested from Shiva only as follows.
brahma v agni katramindraste | (Shatapatha Brahmana 2:5:4:8)

Agni is the priesthood, and Indra is the nobility.
tamabravdrudro sti | tadyadasya tannmkarodagnistadrpamabhavadagniva rudro yadarodttas

rudra ( Sathapatha Brahmana 6:1:3:10)
Thou art Rudra And because he gave him that name, Agni became such like (or, tha
t form), for Rudra is Agni .
sa.vai.tvam.ity.abravd.aanir.eva.iti yad.aanir.indras.tena | (Kaushitaki Brahmana 6:3
:41)
Prajapathi said to Rudra Thou art Asani ; for Asani is Indra.
In another context, Shatapatha Brahmana explains that the four Varnas are connec
ted to four seasons and hence it ordains the rules to set up household fires in
the respective seasons for the respective Varnas. Going by this esoteric connect
ion also we would learn that Shruti states that Varnas emerged from Rudra only.
Lets see the following verses.
brahmaiva vasanta | katra grmo vieva varstasmdbrhmao vasanta
dadhta brahma hi vasantastasmtkatriyo grma dadhta katra hi
grmastasmdvaiyo varsvdadhta vihi var | (Shatapatha Brahmana 2:1:3:5)
The spring is the priesthood, the summer the nobility, and the rainy season the c
ommon people (vis): a Brhman therefore should set up his fires in spring, since t
he spring is the priesthood; and a Kshatriya should set them up in summer, since
the summer is the nobility; and a Vaisya should set them up in the rainy season
, since the rainy season is the common people.
And the Hymn to Vratya states that four seasons, and year all were created by Vr
atya as follows.
"y sya ah vyns t rtav |" (Atharva Veda 15:17.6)
"His sixth diffused breath are the Season-groups".
Therefore connecting Shatapatha Brahmana verse and Atharva Vedas Vratya Suktam st
atement, we can understand that all the four seasons (summer, autumn, spring, wi
nter), season groups (Varnas; which are collectively termed as groups), and year
emerged from Vratya (Shiva) only.
Lets see another way of analyzing this case. We know that Veda Purusha is Rudra (
Shiva) only. The Taittirya Aranyaka (10:24:1) of Yajur Veda says, purusho vai rud
rah, which means, Lord Rudra is the Veda Purusha. Kaushitaki Brahmana (6:1:13) of R
ig Veda calls Lord Rudra as, "sahasrakha sahasrapat" ( tata.udatihat.sahasra.aka.sah
asra.pt), which means Rudra has a thousand eyes and thousand feet. The same thing i
s confirmed in Svetasvatara Upanishad.
vivata cakur uta vivato-mukho vivato-bhur uta vivatas-pt |

sa6 bhubhy dhamati sampatatrair dyv-bhm janayan deva eka | ( Svetaswatara Upanishad
"His eyes are everywhere, His faces everywhere, His arms everywhere, everywhere
His feet. He it is who endows men with arms, birds with feet and wings and men l
ikewise with feet. Having produced heaven and earth, this God (deva eka) remains
as their non-dual manifester".
With that it should be clear enough that Purusha of Vedas is Bhagawan Rudra. And t
herefore, Purusha Suktam of Rig Veda (10.90) is a hymn to Bhagawan Rudra who is th
e Veda Purusha.
Purusha Suktam also confirms that all the four Varnas have sprung from Lord Shiv
a as follows.
"brhmao.asya mukhamsd bh rjanya kta |
rtadasya yad vaiya padbhy dro ajyata ||" (Rig Veda 10.90.12)
"The Brahman was his mouth, of both his arms was the Rjanya made. His thighs beca
me the Vaiya, from his feet the dra was produced".
In another context, we have the following correlation in Shatapatha Brahmana.
thaja katra v anvavo vaiya ca dra cnu rsabho brhmaamaja | (Shatapatha Brahm
The horse corresponds to the Kshatra (nobility), the ass to the Vaisya and Sdra, t
he bull to the Brhmana.
Lord Rudra is the creator of universe and is also the father of all creatures. H
e rules all the beings in bondage hence the beings are called Pasu and Rudra is ca
lled Pasupati. Sri Rudram of Yajurveda (5.5.11.f) says- Ye bhutanam adhipatayo, whic
h means, Verily, Lord Rudra is the overlord of all beings.
Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |" (YajurVeda 5:5:9-i
& Taittiriya Samhita 5.5.9.3)
From here we know that it is Lord Rudra who manifested as all beings (creatures)
. Further, the Rig Veda clarifies us on this point as follows.
"pantcakre vyavynrayn ghrmyca ye |" (Rig Veda 10.90.8)
"He formed the creatures of-the air, and animals both wild and tame".
"umaapataye pashupataye namo namaH |" (Taittiriya Aranyaka 10.22.1)
"Salutations to the overlord of all created beings and who is the lord of Uma".
"Pashupatih Pashunaam Chatushpadam uta ca dvipadam |" (Yajurveda III-1-4 Or Tait
tiriya Samhita 3:1:4:2)
"What cattle the lord of cattle (pashupati) ruleth?, He rules Both the four-foot
ed and the two-footed."
So Lord Rudra is the father of all creatures which include Horse, Bull, Sheep, H
e-Goat, Ass etc. Now comparing this with the Shatapatha Brahmana (6:4:4:12) it g
ives us the conclusion that Lord Rudra created all the four Varnas viz. Brahmana
, Kshatriya, Vaishya, and Shudra.
Therefore we have successfully proved using evidences from Shruti that the Varna
s emerged from Lord Shiva only. We have proved this using FIVE different approac
hes viz. "Emergence of Varnas as Seasons; Emergence of Varnas directly from Vrat
ya; Agni-Indra as the representatives of the Varnas and manifestations of Agni a
nd Indra from Rudra (thereby indicating emergence of Varnas); Emergence of Varna
s from Purusha Suktam and finally animals who were created by Rudra representing
Varnas implying Varnas creation by Rudra".
The second part of the Gita verse where it says that, tasya kartaram api mam vidd
hy akartaram avyayam (Though I am the author thereof, (yet) know me to be not the
ir author and undecaying), is also true. As per Vedas and Vedanta there is no cr
eation is reality. Creation is unreal (mithya), and only Brahman is real (sat).
All this worlds, all diverse forms etc., are all just a mental projection of the
Eshwara and its synonymous to the dream. In our dream we only remain as the witn
esser and simultaneously we see ourselves as the actor doing something. Are we t
wo? No. The dreamer, as well as the image of the self in the dream, both are one
and the same only. And as soon as we come out of our sleep, all the mental proj
ections called dreams cease to exist, but we exist in real. This is the same phe
nomenon behind the creation of universe also. One single non-dual Brahman (Shiva
) projects himself into diverse forms, plays many roles, and at the end of the d
rama, he withdraws everything back to the self.
So, its true that Rudra authored the four Varnas, but still he is not the author
of anything since he is the actionless Parabrahman.
Conclusion: - So, this is proven beyond doubt that the Bhagawad Gita verse (BG.
4.13) is a clear cut proof that Lord Shiva only was delivering the Gita lecture
from the mouth of Krishna.
brahmarpanam brahma havir brahmagnau brahmana hutam
brahmaiva tena gantavyam brahma-karma-samadhina | (BG. 4.24)
"Brahman is the act of offering; Brahman is the constituent the offerings (ghee,
food etc.); by Brahman (offerrer) it is offered into the fire (which is Brahman
); Brahman is that which is to be reached by him who always sees Brahman in all
his works".
Well, this verse is a gereric verse and in no where it has ever been used in sup
eriority debates. But since I see Mahadeva as the indweller of this verse also,
I wanted to include this in my commentary. This is a secondary reason, but the p
rimary reason behind including this verse is to detail out the importance of thi
s verse of Bhagawad Gita since it has a great Vedantic meaning and significance,
therefore its a delight for me to elaborate on this.
For an enlightened yogi, duality ceases, he becomes freed from all matters of di
scrimination and he sees nothing but Brahman everywhere, in everything including
himself. This Bhagwad Gita verse is a very famous verse since it is chanted by
many Indians before eating food.
This Gita verse encloses a highly Vedantic meaning and when truly understood, it
would cease all duality from the mind of the Sadhaka (practitioner). Here the s
acrifice (Yajna) is not an externally organized sacrifice. This is a statement w
hich actually teaches us to focus inwardly to realize the Brahman. Traditionally
, our ancestors had made a practice of saying, shivArpanamastu, or krishnArpanamast
u and eating the first morsel of food whenever they eat. Also, one who is initiat
ed under Upanayanam he has a certain procedure which is followed before taking foo
d where he offers the first morsel of food to the pancha pranas (five life forces)
by saying, prAnAya swAha etc., since they are verily the Brahman and then says, bra
hmane swAha offering explitly to Brahman. Its pathetic to see that today this prac
tice has been lost and only a small percent of people follow this way of offerin
g food to the parameshwara who is the one who graces us with the ability to eat
and gives us food. People have become thankless fellows due to modernization and
the so called literacy where there is no education system which teaches the cul
tural values taught in our scriptures. Anyway, let me come back to the point her
e.
The very act of eating food is itself a Yajna (Sacrifice), the act of offering f
ood to Brahman and not eating it ourselves, is sacrifice (Yajna), the sacrificia
l place is our own body which is the dwelling place of the Brahman. The act of p
utting food inside the mouth and passing it to stomach is the libation of this s
acrifice (yajna). Food is the libation which is also Brahman. The celestial fire
Vaiswanara-Agni which is present inside our body as the body heat is the fire o
f the sacrifice. That vaiswanara is himself the Purusha (Brahman). This whole pr
ocess is Brahman, and one who realizes this in its true meaning, such a realized
yogi himself is Brahman.
And the best part of this is, - The food (libation) which is Brahman, is nothing b
ut Bhagawan Rudra. The Agni (fire) within the body, which is the consumer of the o
ffering is also Brahman (Rudra), the act of consumption of food which is called s
acrifice (yajna) is also Brahman (Rudra), the deity to whom food is offered is Pra
na which is the Brahman (and is the Rudra) and the realized Yogi is always the Brah
man (Rudra). Lets see how this happens.
Food as Brahman:
"para.n vaa etadaatmano ruupa.n yadannamannamayo hyayaM praaNo.atha na
yadyashnaatyamantaa.ashrotaa.aspraShTaa.adraShTaa.avaktaa.aghraataarasayitaa
bhavati praaNaa.nshchotsRîjatiiti eva.n hyaahaatha yadi khalvashnaati
praaNasamRîddho bhuutvaa mantaa bhavati shrotaa bhavati
spraShTaa bhavati vaktaa bhavati rasayitaa bhavati ghraataa bhavati draShTaa bha
vatiiti eva.n hyaaha annaadvai prajaaH prajaayante yaaH kashchitpRîthiviishRît
aaH |
ato.annenaiva jiivanti athaitadapi yanti antataH |" (Maithrayani Upanishad 6:11)
This is the highest form of Self, viz. food, for this Prna subsists on food. If it
eats not, it cannot perceive, hear, touch, see, smell, taste, and it loses the
vital airs. For thus it is said:
If it eats, then in full possession of the vital airs, it can perceive, hear, t
ouch, speak, taste, smell, see. And thus it is said: From food are born all cr
eatures that live on earth; afterwards they live on food, and in the end (when t
hey die) they return to it.
Food has only two sources viz. vegetation (plants), and animals. From animals we
can count only Milk and its transformed stuffs as food; meat is not a valid foo
d item which can be offered to Gods. But even if we need to consider meat as foo
d then also Im fine with that for this analysis.
It is only Lord Rudra who exists as the entire creation (jagat). He himself mani
fested as plants, animals, gods etc. And as discussed just now, there is no food
which is beyond plants or animals. And Lord Rudra alone remains as food (flora
and fauna) as follows:
"vishvam bhutam bhuvanam citram bahudha jatam jayamanam cayat |
sarvo hyesha rudrastasmai rudraya namo astu |" (Taittiriya Aranyaka 10:24:1 of Y
ajurveda)
"The whole universe, the created beings and whatever there is manifoldly and pro
fusely 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". So, it proves that
all animals are also the manifestation of Rudra alone.
Yo rudro vishva bhuvanaaavivesha tasmai rudraya namo astu |" (YajurVeda Sri Rudr
am Anuvaka-11 Or Taittiriya Samhita 5.5.9.3)
"That Rudra who has even entered into and pervaded fire, the waters, vegetation,
and all the worlds, let my salutations be to that Rudra". So, it proves that Lo
rd Rudra is present as all vegetation (herbs, shurbs, bushes, plants, trees) as
well.
Not only that Shiva remains as food, but he is the giver of food also, hence Ved
as proclaim him as the lord of food.
"annanam pataye namo" (Yajurveda Sri Rudram - Anuvaka-2)

"Salutations to Rudra who is the lord of food".
Receiver of Food (libation) is Brahman:
The food is offered to Pranas by chanting prAnAya swAha | apAnAya swAha..etc. sinc
e Prana is verily the Brahman. In this context shruit states the following.
katama eko deva iti | pra iti, sa brahma, tyad ity cakate | (Brihadaranyaka Upanishad I
II-9-9)
Which is the one god ? The Prana (ie. Atman) is the only God; it is Brahman, which i
s called Tat (that).
It is only the Atman (Prana) which exists and there is no duality. All multiform
s are its own projections. The same has been stated in the below verse.
eko hi rudro na dvityya tasthur ya iml lokn ata anbhi |

pratya jans tihati sacukocnta-kle sasjya viv bhuvanni gop | (Svetasvatara Upan
"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".
So, from the above analysis it is crystal clear that the Pranas whom the food is
offered is verily the lord Shiva. But the same Prana (Atman) who exists within
us exists as the inner heat supporting our life. That same Atman (Prana) is the
Purusha which is the inner self and is also called as Vaiswanara Agni. That same
Prana (Agni) accepts the food consumed which is the libation and digests it.
The indwelling Purusha (Atman) which is the divine fire (vaiswanara) within our
body is the one who is the receiver of this libation (food). That Atman is lord
Rudra only as stated in Taittiriya Aranyaka (10.16.2) of Yajurveda:
ll creatures)
"aatmali~Ngaaya namaH | (Salutations to Him, He who is concealed in the heart of
all creatures being their inmost Self)
athopaa.nshurantaryaamyamibhavatyantaryaamamupaa.nshumetayorantaraale
chaushhNyaM maasavadaushhNya.n sa purushho.atha yaH purushhaH
so.agnirvaishvaanaro.apyanyatraapyuktamayamagnirvaishvaanaro
yo.ayamanantaH purushho yenedamannaM pachyate | (Maithrayani Upanishad 2:8)
Now the Upmsu-vessel (or prna) depends on the Antaryma-vessel (apna) and the Antarymavessel (apna) on the Upmsu-vessel (prna), and between these two the self-resplenden
t (Self) produced heat. This heat is the purusha (person), and this purusha is A
gni Vaisvnara. And thus it is said elsewhere: Agni Vaisvnara is the fire within ma
n by which the food that is eaten is cooked, i.e. digested.
Bhokta (enjoyer) of the sacrifice which is offered as intake of food. But this A
gni is verily Lord Shiva only who is praised by the name Agni since Agni is the pu
rifier hence most auspicious name it is. In this connection lets see evidence fro
m Shatapatha Brahmana to stay in sync with Shruti.
"tadv agnaya iti kriyate | agnirvai sa devastasyaitni nmni arva iti yath prcy
sviakta 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 Bhkas (
call him); Pasnm pati ( lord of beasts, Pasupati), Rudra, Agni. The name Agni, do
ubtless, is the most auspicious (snta), and the other names of his are inauspicio
us: hence it is offered to (him under the name of) Agni, and to (him as) the S
vishtakrit.
ch is called Agni and is the Purusha is verily the Lord Rudra only.
Act of offering is called Sacrifice (yajna) which is Brahman:
In this context RudraHridayopanishad (1:20) says, "rudro yaj~na umaa vedistasmai
tasyai namo namaH |" which means, "Rudra is Yajna (Sacrifice) Uma is Vedi salut
ations to him and her". This is true actually. Vedas have many verses calling Ag
ni, Vishnu, Prajapati, Aditi, Cow, and Speech (vAk) as sacrifice, but a thorough
analysis would boil down to the truth that originally Rudra is only the sacrifi
ce. That thorough analysis is out of scope for this article, so not elaborating
it here; but know it that the verse from Rudrahridayopanishad as mentioned above
is the final essence of all the analysis on sacrifice. Therefore this Upanishad
has verily spoken the final truth about sacrifice. If one really wants to to in
to more detailed analysis on how Rudra is the Yajna, one may refer to my article
titled, "Rudra is the Sacrifice (yajnA), Uma is the Altar (vEdi) and they creat
ed this Universe" , .
The sacrificer (man) is Brahman:
A realized yogi who has attained the supreme wisdom is verily same as Brahman si
nce he becomes Jeevanamukta in the very same life. The realization of the self c
ulminates in nothing but the revealation of the truth - aham brahmAsmi , which m
eans, - I am the Brahman. Brahman is none other than Rudra as we have seen evide
nces numerous times in previous sections. So, it boils down to the answer that t
he sacrificer (offerer of food) is Brahman (Shiva).
Conclusion: - So, from above analysis we have seen that the very good practice w
hish is prescribed in Bhagwad Gita verse (BG. 4.24) stands out to be completely
revolving around Lord Shiva. Food (oblation), giver of food, eater of food (sacr
ificer), food (sacrifice) whom it is offered to (prana), the receiver of sacrifi
ce (Agni), and finally the person doing that sacrifice (man); all are Brahman wh
ich is Shiva. So, this verse also glorifies lord Shivas monopoly over the doer, a
ct of doing and the target as being one with Shiva who is the Brahman.
BHAGAVAD GITA Verse(s) (BG. 5.27), (BG. 5.28), (BG. 6.11 6.15)
sparshan kritva bahir bahyams caksus caivantare bhruvoh
pranapanau samau kritva nasabhyantara-carinau | (BG. 5.27)
yatendriya-mano-buddhir munir moksha-parayanah
vigateccha-bhaya-krodho yah sada mukta eva sah | (BG. 5.28)
"Excluding (from his mind) all external objects of sense, directing the visual g
lance between the brows, mingling (into one) the upward and the downward life-br
eaths and making them pass through the nostrils, the devotee, who has restrained
the senses, the mind, and the understanding, being intent on emancipation, and
who is freed from desire, fear, and wrath, is emancipated, indeed"
In next chapter there are few verses which are related to this above verse. So,
I would like to combine them here to arrange the topic in a better way.
sucau dese pratishthapya sthiram asanam atmanah
naty-ucchritam nati-nicam cailajina-kusottaram | (BG. 6:11)
tatraikagram manah kritva yata-cittendriya-kriyah
upavisyasane yunjyad yogam atma-vishuddhaye | (BG. 6:12)
samam kaya-siro-grivam dharayann acalam sthirah
sampreksya nasikagram svam disas canavalokayan | (BG. 6:13)

prashantatma vigata-bhir brahmacari-vrate sthitah
manah samyamya mac-citto yukta asita mat-parah | (BG. 6:14)
yunjann evam sadatmanam yogi niyata-manasah
shantim nirvana-paramam mat-samstham adhigacchati | (BG. 6:15)
"Erecting his seat immovably on a clean spot, not too high nor too low, and spre
ading over it a piece of cloth, a deer-skin, or blades of Kusa grass, and there
seated on that seat, with mind fixed on one object, and restraining the function
s of the heart and the senses, one should practise contemplation for the purific
ation of self. Holding body, head, and neck even, unmoved and steady, and castin
g his glance on the tip of his nose, and without looking about in any of the dif
ferent directions, with mind in tranquillity, freed from fear, observant of the
practices of Brahmacharins, restraining the mind, with heart fixed on me, the de
votee should sit down, regarding me as the object of his attainment. Thus applyi
ng his soul constantly, the devotee whose heart is restrained, attains to that t
ranquillity which culminates in final absorption and assimilation with me".
Here in these verses of Bhagwad Gita, a yogic method of self-realization is ment
ioned. These Gita verses state about a great method of Yoga called tAraka yogam al
so known as tArakopadesam and the method of meditation mentioned is one of the panc
ha mudrAs.
tAraka yoga comprises of five Mudras called Khechari, Bhoochari, Madhyama, Shanmukha,
and Sambhavi. While practicing them one would hear Dasavidha Nadam (Ten types o
f sounds) viz. Chitti, Chini, Ghanta (Bell), Sankha (Conch), Taala (Cymbal), Venu
(Flute), Bheri (Bugle), Mrudanga (Drum), Meghanada (thunder) kinds of sounds wit
hin himself. One who establishes himself in an undeterred way by winning over al
l the distractions using his knowledge; would realize the fact that he is none o
ther than the supreme divine almighty himself. This is self realization which ma
kes one disillusioned and makes clear the fact of Advaita that there is no duality
between soul and God. He himself is the supreme Lord and apart from him there e
xists nothing.
1. Khechari: - Khechari means focusing on the Bhroomadhya (place in between the ey
ebrows) either by closing the eyes or keeping them open
2. Bhoochari: - Bhoochari means to focus the sight at the tip of the nose withou
t shaking the eyes
3. Madhyama: - Madhyama lakshyam means to focus the sight in the middle of the n
ose portion and to concentrate inwards of ones self
4. Shanmukha: - Shanmukha means to focus the sight at the Bhroomadhya after clos
ing the two eyes, two ears and two nostrils (using fingers)
5. Sambhavi: - Sambhavi mudra means to fix the mind constant, removing all Vikara
ms (distractions) by focusing inwards within oneself (Antarlakshyam)
There are three types of focusing methodologies viz. bAhya lakshyam, madhya lakshya
m, and antar lakshyam. These three in combination in general are called as Lakshya T
riambakam in Yogic terminology.
Vedanta and Yoga both takes one towards realization. Vedanta gives us theoretica
l wisdom without which one cant understand the nature of Brahman, and Yoga gives
us practical lessons without which one cant realize Brahman. Yoga and Vedanta go
hand in hand and they cant be studied separately. The same is stated by Lord Shiv
a in the following Upanishad verse as given below:
j~naana.n kechidvadantyatra kevala.n tanna siddhaye |
yogahiina.n katha.n j~naanaM mokshada.n bhavatiiha bhoH | (Yogashikha Upanishad
1:12)
yogo.api j~naanahiinastu na kshamo mokshakarmaNi |
tasmaajj~naana.n cha yoga.n cha mumukshurdRîDhamabhyaset.h | (Yogashikha Upanish

ad 1:13)
How can Jnana without Yoga lead to salvation? It is also true that Yoga alone wit
hout Jnana will not lead to salvation. So, the one who aims at salvation; should
learn Jnana and Yoga together.
Yoga is difficult but that is a practical way of realization of the supreme Brah
man within oneself. Well, elaborate discussion on these topics stands out of sco
pe of the current discussion. But in a nutshell I can confidently state that; Yo
ga, and Tantra are doubtlessly the playground of ONLY Shakti and Shiva. There is
no doubt in that, and I can cite numerous references supporting that. When I sa
y, numerous know it truly as numerous! Any Yoga related Upanishad, or any Tantra
related scripture one is free to choose for analysis, doubtlessly she/he would
find it to be only a playground of Shakti-Shiva. There is no higher truth beyond
Shiva and Shakti. There is no realization of Brahman without the grace of Shiva
. Especially in Yoga, there is no achievement without realization of Shiva. Shiv
a tatwam alone pervades in all our bodies from Mooladhara to Sahasrara. And the
Shakti (Tripurasundari) which assumes the form of Kundalini, rises upwards to em
brace her consort viz. Shiva. And they get merged together in their supreme seat
called Sahasrara chakra present in the crown of our head. That same Shakti is c
alled as Narayana in Mahanarayanopanishat, but carefully if you study, it would be
come revealed that it is a female principle and Narayana is nothing but Shivas Sh
akti (Uma) in male form and Kundalini is totally a female principle, and is Shak
ti who merges and embraces her consort Shiva in the crown chakra (Shasrara) whic
h is a lotus of 1000 petals. From mooladhara to Ajneya chakras the beeja mantras
(seed letters) of each chakra when combined from bottom to top, it forms Na-Ma-S
hi-Va-Ya; and the seed letter of Sahasrara is Om. So, our body is totally a temple
of Shiva wherein Shiva himself resides as the Jiva as well as the Atman. Well, I
can write pages and pages on this topic of Kundalini and Yoga but keeping the c
ontext in mind, would like to keep an endpoint here. This Bhagwad Gita verse and
any other verse where Yoga is the subject in context, know that truly that is a
glorification of Shiva-Shakti principle only. There is no room for any doubt in
that; one can take this in written from me!
Yoga and Kudnalini concepts are an ocean and therefore I would like to cite only
an iota of that ocean here as references. One may study the related scriptures
in detail if one is interested to know more.
deha.n shivaalayaM prokta.n siddhida.n sarvadehinaam.h | (Yogashikha Upanishad 1:1
68)
For all those who have a body, their body is the temple of Shiva. It gives them s
iddhi (fulfillment of yogic goal viz. salvation).
"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 (Godd
ess). From the neck to the top of the head is said to be the seat of Sambhu (Shi
va)".
"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 withou
t 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 thro
ugh Kantha-Mudra (throat-posture)".
"prakRîtyashhTakaruupa.n cha sthaana.n gachchhati kuNDalii |
kroDiikRîtya shiva.n yaati kroDiikRîtya viliiyate |" (YogaKundalini Upanishad
1:74)
"Kundalini assumes the eight forms of Prakriti (matter) and attains Shiva by enc
ircling him and dissolves itself in Shiva".
"rudragranthi.n cha bhittvaiva kamalaani bhinatti shhaT.h |
sahasrakamale shaktiH shivena saha modate
saivaavasthaa paraa j~neyaa saiva nirvRîtikaariNii iti |" (YogaKundalini Upanis
had 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)".
Well, the methodology mentioned in the aforementioned Bhagwad Gita verses is act
ually again something which talks only about Lord Shiva. Lord Shiva only is the
redeemer there who acts like the boat sailing one through the samsaara to the sh
ore of enlightenment. And again it is lord Shiva only who is the object of reali
zation there. We have the same thing discussed in the following verses of Shruti
.
bRîhaspatiruvaacha 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
atra hi jantoH praaNeshhuutkramamaaNeshhu rudrastaarakaM brahma
vyaachashhTe yenaasaavamRîtii 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 Brahma
n 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 sh
all think thus: This is the Kurukshetra, the place where the gods perform sacrif
ices 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 th
e mantra (Taraka Brahman viz. OM) 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, Ya
jnavalkya, 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 rep
lied: That Avimukta (Lord Siva as the redeemer) is to be worshipped; the Self wh
ich is infinite and unmanifest, is established in (i.e., is non-different from)

"so.avimuktaH kasminpratishhThita iti | varaNaayaa.n naashyaa.n cha madhye prati
shhThita iti |
kaa vai varaNaa kaa cha naashiiti | sarvaanindriyakRîtaandoshhaanvaarayatiiti t
ena varaNaa bhavati |
sarvaanindriyakRîtaanpaapaannaashayatiiti tena naashii bhavatiiti | katama.n ch
aasya sthaanaM bhavatiiti . bhruvorghraaNasya cha yaH sandhiH sa eshha dyaurloka
sya parasya cha sandhirbhavatiiti | etadvai sandhi.n sandhyaaM brahmavida upaasa
ta iti | so.avimukta upaasya iti . so.avimukta.n j~naanamaachashhTe . yo vaitade
va.n vedeti |" (Jabala Upanishad 1:02)
Which is that (place) where Avimukta is established ? He is established in between v
arana and nasi. What is (meant by) varana and what (by) nasi ? The varana is so call
ed as it wards off all the faults committed by the (ten) organs (of perception a
nd 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 u
pper 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 nos
e, is the juncture of heaven (in the form of the crown of the head -sahasrara) a
nd this world (in the form at the end of the chin). The knowers of the Veda wors
hip indeed this juncture (Samadhi) as Sandhya (in their daily worship). That Avi
mukta is to be worshipped. He who knows this thus (the true nature of the Avimuk
ta), imparts the wisdom of the Avimukta (that the individual Self is no other th
an the attributeless Brahman, to his disciples).
Now since Yoga is a tough subjecta dn is not possible to attain by every common
man, Lord Shiva the kindest parabrahman has made it much easiler to attain Kaiva
lya by giving a much easier way which is talked in the below verse.
atha hainaM brahmachaariNa uuchuH ki.n japyenaamRîtatvaM bruuhiiti |
sa hovaacha yaaj~navalkyaH |
shatarudriyeNetyetaanyeva ha vaa amRîtasya naamaani |
etairha vaa amRîto bhavatiiti evamevaitadyaaj~navalkyaH | (Jabala Upanishad 1:03
)
Then the discipline students (Brahmacharins of Yajnavalkya) asked him: Please, tel
l us, what is that mantra by reciting which one attains immortality? He replied: B
y (reciting) Satarudriya. These mantras are indeed the names of immortality (name
s of Rudra which give immortality). By (reciting) these (mantras) one becomes im
mortal.
Through yoga one practically understands that the Brahman whom the Yogi wanted t
o know, is he himself and he understands that the Brahman is Shiva only. Through Pr
anayama and Kumbhaka kind of breath reversal exercises there are sounds produced at
the mooladhara and ajneya viz. ham, and sa (hamsa- swan). Through Yoga they when ex
perienced in reverse it becomes soham which means sah-aham implying, I am that. Theref
ore the ultimnate realization of Aham brahmasmi or soham is nothing but the realizat
ion of Shivoham (I am Shiva). This is the ultimate truth indeed!
Thats why we have yogis who say, aham brahmAsmi, and shivOham, but we do not have any
yogi who says vishnuOham. No offense meant here, I understand the oneness of vari
ous vibhootis of Shiva; and Vishnu is one among the forms of Shiva. But my only
point is to say that as per authentic scriptures Shiva always remains as the ori
gin and there is no origin for Shiva. And Yoga is totally a playground of ShivaShakti, by experiencing which; practically a Jiva turns himself into Shiva who i
s the Brahman of Vedas, the ultimate reality, higher than the highest!
Conclusion: - BG. 5.27 BG. 5.28, BG. 6.11-6.15 talk about Taraka Yogam which is
a yogic technique of realization of Brahman. This is a practical way to realize
that Shiva is the Brahman who is not different from the self. This is the ultima
te truth which unfortunately not majority of people understand! Well, in BG. 6:1
1-6:15 it states in direct speech as Me which is a clearcut evidence that Shiva wa
s the one who was speaking through Sri krishnas mouth. This is proved here also.
bhoktaram yajna-tapasam sarva-loka-maheshvaram
suhridam sarva-bhutanam jnatva mam shantim rcchati | (BG 5:29)
"Knowing me to be enjoyer of all sacrifices and ascetic austerities, the great L
ord of all the worlds, and friend of all creatures, such a one obtaineth tranqui
llity. "
We have to understand who is that lord described in the Vedas as the one who is
the lord of all sacrifices, lord of all worlds, and friend of all creatures. Lets
take these points one by one and analyze them.
We have a direct and to the point verse from Ekakshara Upanishad which clearly d
escribes that all these qualities described in this Bhagwad Gita verse as belong
ing to Lord Shiva.
ekaakshara.n tvakshare.atraasti some sushhumnaayaa.n cheha dRîDhii sa ekaH |
tva.n vishvabhuurbhuutapatiH puraaNaH parjanya eko bhuvanasya goptaa | (Ekakshara
Upanishad 1)
vishve nimagnapadaviiH kaviinaaM tva.n jaatavedo bhuvanasya naathaH |
ajaatamagre sa hiraNyaretaa yaj~naistvamevaikavibhuH puraaNaH | (Ekakshara Upanis
had 2)
anya (the Principle of life-giving water), the Protector of the world. Thou art
immanent in all; from (the view-point) of the wise, Thou, the Lord of the world
art the all-knowing (Fire). In the beginning Thou art unborn, the first born, th
e sacrifice, too, art Thou. Thou alone the one omnipresent and ancient.
The above evidence is enough to understand that all those qualities given in (BG
. 5.29) belong to Bhagawan Rudra and therefore he was the speaker of Bhagwad Git
a. But again since I have many other references which support this fact, I am de
sirous of sharing them. Therefore let me elaborate all these attributes in detai
l. Lets see more evidences from Vedas and Upanishads.
Lets first see who the lord of sacrifices is. It is the lord of sacrifice who bec
omes the enjoyer of sacrifice also since the sacrificial offering goes to the on
e who is the lord of sacrifice.
Agni encompasses the sacrifice fully and perfects (fulfils) it. That means, Agni
is the lord who makes the sacrifice complete.
aghne ya yajamadhvara vivata paribhrasi sa iddeveu ghachati (RV 1.1.4)
"Agni, the perfect sacrifice which thou encompassest about Verily goeth to all t
he Gods".
But it is Lord Rudra who has been called by the name of Agni in the above verse. H
ere is the direct verse applied on Rudra by Vedas.
tvea vaya rudra yajasdha vaku kavimavase nihvaymahe (RV 1:114:4)
Hither we call for aid the wise, the wanderer, impetuous Rudra, fulfiller of sacr
ifice.
Agni is the priest of sacrifice also. But again this praise goes to lord Rudra o
nly as shown below.
tava prastra tvamadhvaryasi brahm csi ghhapatica no dame (RV 2.1.2)
"[Agni] Thou art Director, thou the ministering Priest: thou art the Brahman, Lo
rd and Master in our home".
vo rjnam adhvarasya rudra hotra satyayaja rodasyo (RV 4:3:1 and Yajurveda Taittir
hita 1:3:14:2)
Rudra, king (ruler) of the sacrifice, True offerer, priest of both the worlds!.
Lord of sacrifice is again Agni (Rudra) as given in below Vedic verses.
rjantamadhvar ghop tasya ddivim vardhamnasve dame (RV 1.1.8)
[Agni] Ruler (lord) of sacrifices, guard of Law eternal, radiant One, Increasing
in thine own abode".
ghthapati medhapati rudra jalabheajam tacchayo sumnammahe (RV 1:43:5)
To Rudra Lord of sacrifice, of hymns and balmy medicines, We pray for joy and hea
lth and strength.
We have seen from the above verses that Vedas in some places call Agni as the lo
rd of sacrifice and in other places addresses those praises directly to Rudra. B
ut know that all these praises are exclusively for Lord Rudra only even if they
are sung under the name of Agni. We have the following evidence which testifies
the same.
tadv agnaya iti kriyate agnirvai sa devastasyaitni nmni arva iti yath prcy
sviakta iti (Shatapatha Brahmana 1:7:3:8)
vishtakrit.
So, it is Bhagawan Rudra who is the lord of all sacrifices. In fact entire sacri
fice is itself Rudra. Rudrahridayopanishad (1:20) makes it clear saying, rudro ya
j~Na umaa vedistasmai tasyai namo namaH |, which means, rudrA is the yajnA, umA is
the vEdi, prostrations to him and her.
A very detailed article titled, Rudra is the Sacrifice (yajnA), Uma is the Altar
(vEdi) and they created this Universe exclusively on Sacrifice has been written by
me. One can read that for an elaborate understanding. But in short, know that - the
- the
- the
- the
- the
- the
- the
essly
sacrifice,
sacrificial altar,
priest of the sacrifice,
libations of the sacrifice,
residue of the sacrifice,
fruit of the sacrifice and finally
lord of the sacrifice who enjoys the sacrificial offering all these doubtl
are Bhagawan Rudra only.
Next attribute to discuss is to find out the God who is the lord of all worlds.
It is again lord Rudra only as per the Vedas. Lord Rudra only is the source from
all worlds got their birth and he is the one lord without a second and is the r
uler of all the worlds. Here are the evidences.
"namo bhuvantaye varivaskritayaushhadhinam pataye namo | (Yajurveda Sri Rudram Anuvaka-2)

Salutations to Him who has created the world and spread it broad, the creator of
riches and lover of those who are devoted to Him; to the Lord of all vegetation,
salutations".
jagatam pataye namo | (Yaurveda Sri Rudram- Anuvaka-2)
Salutations to [lord Rudra who is] the Lord of entire creation.
tva ctasra pradas tva dyus tva prthiv tvedm ugrorv ntrikam
tved srvam tmanvd yt prt prthivm nu (Atharva Veda 4:28:10)
Thine, O strong god (ugra), are the four regions, thine the sky, thine the earth,
and thine this broad atmosphere; thine is this all that has a spirit and has br
eath upon the earth.
bhav div bhav e prthivy bhav papra urv ntrikam |
tsyai nmo yatamsy dit | (Atharva Veda 4:28:27)
"Bhava rules the sky, Bhava rules the earth; Bhava has filled the broad: atmosph
ere. Reverence be to him in whatever direction from here (he abides)!"
sthirebhiraghai pururpa ughro babhru ukrebhi pipiehirayai |
ndasya bhuvanasya bhrerna v u yoad rudrdasuryam | (RV 2.33.9)
He, the fierce god, with strong limbs, assuming many forms, the tawny Rudra, deck
ed himself with brilliant golden ornaments. From Rudra, who is lord of this wide
world (ndasya bhuvanasya), divine power will never depart.
Rudra is the sovereign (Supreme Ruler) of both the celestial as well as earthly
worlds.
sa hi kayea kamyasya janmana smrjyena divyasya cetati |
avannavantrupa no duracarnamvo rudra jsu no bhava | (RV 7:46:2)
For, being the lord, he rules over or looks after what is born on earth; being th
e universal ruler, he rules or looks after what is born in heaven (through his h
igh imperial sway). Come willingly to our doors that gladly welcome thee, and he
al all sickness, Rudra., in our families.
"tamiishvaraaNaaM paramaM maheshvara.n ta.n devataanaaM parama.n cha daivatam.h
|
patiM patiinaaM paramaM parastaad.hvidaama devaM bhuvaneshamiiDyam.h |" (Svetasw
"Let us know that highest great lord of lords, the highest deity of deities, the
master of masters, the highest above, as god, the lord of the world, the adorab
le".
"Namo bhavaya cha rudraya cha |
namah sharvaya cha pashupataye cha |" (Yajurveda Sri Rudram- Anuvaka 5)
"Salutations to Him who is the source of all things (Bhava) and to Him who is th
e destroyer of all ills (Rudra). Salutations to the destroyer of everything (Sha
rva) and to the protector of all beings in bondage (Pashupati)".
We may get a question whether lord Shiva has any lord or boss above him? Definit
ely this needs to be enquired. But Shruti states that there is no ruler or boss
above Bhagawan Shiva. Here are the evidences.
e |
knowledge".
Yajurveda Taittirya Aranyaka (10:24:1) declares Rudra as the Purusha, "purusho v
ai rudrah" and Svetaswatara Upanishad states the below fact about Veda Purusha S
hiva.
"yasmaat.h para.n naaparamasti ki.nchidya smaannaNiiyo na jyaayo.asti kashchit.h
|
vRîxa iva stabdho divi tishhThatyeka stenedaM puurNaM purushheNa sarvam.h |" (S
ve. Upa. 3:09)
"This whole universe is filled by this person (purusha), to whom there is nothin
g superior, from whom there is nothing different, than whom there is nothing sma
ller or larger, who stands alone, fixed like a tree in the sky".
And finally we are left with analyzing the attribute which says the supreme lord
is the friend of all creatures (suhridam sarva-bhutanam). In this context there
is no other god better that Bhagawan Rudra as a best friend for any creature in
fact.
For being the best friend the lord has to be approachable, the healer of all woe
s and diseases, the bounteous giver of everything that is sought or needed by th
e beings, should be the comforter, should be the greatest protector of all world
s and creatures, he should be able to ward of all sins, he should be the one lor
d who not only bestows happiness in this world but also grants the final beatitu
de (liberation). In all these qualities only Bhagawan Rudra fits in as per the V
edas.
"pashunam pataye namo" (Yajurveda Sri Rudram - Anuvaka-2)
"Salutations to the lord of all creatures".
Lord Rudra is called as Pashupati because he is the lord of all beings in bondage.
The word Pasu means the one who is tied with the pAsha (noose). All the created bei
ngs and all the gods everyone is bound by the rope of Shiva-Maya. Only through t
he knowledge of Brahman (brahmajnanam) one can cut through that illusion of Shiv
a. And whosoever it may be be it a God of heaven or be it an animal of earth or
human; everyone is a Pasu till the time s/he has not realized the Brahman. Shiva
is the lord of all such beings who are tied with the rope of ignorance (Avidya)
. He is their lord because he transports them from the ocean of samsaara (Avidya
or ignorance) and gives them the supreme wisdom called Brahmajnanam and finally
grants them the supreme state called Kaivalyam (liberation) after which they do n
ot come back to this world again. So, thats why he is the Pashupati who rules over
all beings (creatures and also the gods). So, this one example is itself enough
to understand that there is no better friend that Rudra in this entire universe.
But still we would continue our discussion and explore the other greatest aspec
ts of our best friend Rudra.
vishvaa bhuvanaani gopaaH | (Svetaswatara Upanishad 3:02)
Rudra is the protector of all the worlds
It is Lord Rudra only who is hailed as the bounteous giver. He is the only lord
who is capable of granting all boons including immortality also. The entire Cham
akam portion of Sri Rudram hymn from Yajurveda is a testimony of what all things
Rudra can grant. And the best desire is always the desire of liberation as the
scriptures say. And its interesting to note that Vedas proclaim ONLY Bhagawan Rud
ra as the one who grants liberation. There is no other god whom Vedas have asked
to liberate. Maha Mrityunjay Mantra is an example. About the attribute of boon
giving I would quote only one verse from Rig Veda, since quoting entire chamakam
is not feasible here.
kumracit pitara vandamna prati nnma rudropayantam |
bhrerdtra satpati ghe stutastva bheaj rsyasme | (RV 2:33:12)
I bend to thee as thou approachest, Rudra, even as a boy before the sire who gree
ts him. I praise thee Bounteous Giver, Lord of heroes: give medicines to us as t
hou art lauded.
Rudra is the BEST of the physicians. Hence he removes all woes and diseases (eve
n of gods). He gives comfort to all. He showers compassion.
m tv rudra cukrudhm namobhirm duut vabha msaht |
un no vrnarpaya bheajebhirbhiaktama tv bhiaj omi | (RV 2:33:4)
Let us not anger thee with worship, Rudra, ill praise, Strong God! or mingled inv
ocation. Do thou with strengthening balms incite our heroes: I hear thee famed a
s BEST of all physicians.
kva sya te rudra maykurhasto yo asti bheajo jala |
apabhart rapaso daivyasybh nu m vabha cakamth | (RV 2:33:7)
Where is that gracious hand of thine, O Rudra, the hand that giveth health and br
ingeth comfort, Remover of the woe that Gods have sent us? O Strong One, look th
ou on me with compassion.
"namah paryaya chavaryaya cha |
namah prataAranaya chottaranaya cha "" (Yajurveda Sri Rudram - Anuvaka:8)
"Salutations to Him who ferries men over the sins and evils of Samsara (the Illu
sions of the world), and who by the grant of knowledge ferries them over the Sam
sara altogether".
He ALONE (yes, you read it right he alone) can grant us liberation; there is no ot
her path to Moksham. Here is the evidence which talks the same about the Rudra w
ho is the supreme Purusha.
vedaahametaM purushhaM mahaantamaadityavarNa.n tamasaH parastaat.h |
tameva viditvaatimRîtyumeti naanyaH panthaa vidyate.ayanaaya | (Svetaswatara Upa
nishad 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 liberat
ion.
Further Rig-Veda (7:59:12) states the famous Maha Mrityunjaya Mantram which occu
rs in Yajurveda-Sri Rudram as well. In this Mahamrityunjaya Mantra Vedas (Vedic
seers) request Lord Shiva for liberation. It is an interesting fact to know that
in all the four Vedas Vedic seers have prayed for Liberation only to Lord Shiva
(Not even to lord Vishnu). So, it s crystal clear that the Purushottama (Rudra)
is the only Lord who can grant liberation.
So it is crystal clear now that there is no friend better that Rudra for all the
creatures.
Conclusion: - With this detailed analysis we have seen that Lord of sacrifices,
lord of all worlds, and friend of all creatures is Bhagawan Rudra as per Vedas.
So, Bhagawad Gita verse (BG. 5.29) totally glorifies Lord Rudras qualities and si
nce that verse is in direct speech where the speaker states that He possesses all
those qualities; it becomes doubtlessly clear that the speaker is Lor Shiva only
. And Sri Krishna was just a mode or instrument of communication.

yo mam pasyati sarvatra sarvam ca mayi pasyati
tasyaham na pranasyami sa ca me na pranasyati | (BG. 6.30)
sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitah
sarvatha vartamano pi sa yogi mayi vartate | (BG. 6.31)
"Unto him who beholdeth me in everything and beholdeth everything in me. I am ne
ver lost and he also is never lost to me. He who worshippeth me as abiding in al
l creatures, holding yet that all is one, is a devotee, and whatever mode of lif
e he may lead, he liveth in me".
Here we need to find out from Shruti about that Lord who exists in all mobile an
d immobile creation and in whom everything exists. As per Vedas and Upanishads i
t is again a quality of Bhagawan Rudra. Lets see the evidences now.
We have a simple one liner statement readily available in Yajurveda Tattiriya Ar
anyaka as the direct evidence speaking in favor of Rudra as follows.
"sarvo vai rudrastasmai rudraya namo astu |" (Taittiriya Aranyaka 10:24:1 of Yaj
urveda)
"All this is verily Rudra. To Rudra who is such we offer our salutations."
But well not stop at this; well see many more references now. Lets proceed.
"vishvam bhutam bhuvanam citram bahudha jatam jayamanam cayat sarvo hyesha rudra
stasmai rudraya namo astu" - (Taittiriya Aranyaka 10:24:1 of Yajurveda)
is indeed this Rudra. Salutations be to Rudra who is such".
Yo rudro vishva bhuvanaaavivesha |
tasmai rudraya namo astu |" (Yajur Veda 5:5:9:i or Taittiriya Samhita 5.5.9.3)
"Bhav div bhav e prthivy bhav papra urv ntrikamtsyai nmo yatamsy dit" (A
"Bhava rules the sky (ntrikam), Bhava rules the earth (prthivy); Bhava has filled the
broad: atmosphere. Reverence be to him in whatever direction from here (he abide
s)!"
In Atharvaveda there is a hymn to lord Rudra s Jwala-Linga form which is called
Skhambha. It says,
"skambh ddhra dyvprthiv ubh im skambh ddhrorv ntrikam |

skambh ddhra prada urv skambh id vva bhvanam vivea |" (Atharvaveda X:7.
"Skambha set fast these two, the earth and heaven, Skambha maintained the ample
air between them. Skambha established the six spacious regions: this whole world
Skambha entered and pervaded".
"skambhnem vabhite dyu ca bhmi ca tihata |
skambh id srvam tmanvd yt prn nimic ca yt |" (Atharvaveda X:8.2)
"Upheld by Skambha s power these two, the heaven and the earth, stand fast. Skam
bha is all this world of life, whatever breathes or shuts eye".
"ardhna vva bhvana jajna yd asyrdh katam s ket" (Atharvaveda X:8.13)
"He with one half engendered all Creation (bhuvanam). What sign is there to tell
us of the other?"
Earth (Bhuloka) and Heaven (Swargaloka) are one of the 14 Bhuvanam (abodes). Hen
ce from above verse from Atharvaveda it is very clear that Lord Rudra from "HALF
" of his Jwala-Linga form (Skhambha) generated all Jagats. Therefore Lord Rudra
is infinite and in reality Lord Rudra is higher than the Heaven (Swarga). He alo
ne supports Heaven, Earth, all abodes and created beings. Also, all 14 Bhuvanams
are inside the Hiranyagarbha (shining visible universe) and as per the below qu
ote it becomes clear that Lord Rudra is higher than Hiranyagarbha hence he is th
e limitless infinite Para-Brahman.
|
"The Supreme Lord Rudra is higher than Virat, beyond Hiranyagarbha. He is vast a
nd is hidden in the bodies of all living beings. By knowing Him who alone pervad
es the universe, men become immortal".
Lord Rudra is the superlative degree of all sorts of comparative terms. He is g
reater than the Greatest , he alone fills the entire universe and there is no pl
ace where he is absent:
"etvnasya mahimto jyyca prua" (Rig Veda 10:90)
"So mighty is his greatness; yea, greater than this is Purua".
ai rudrah" and correlating this with the above Rig Vedic verse we can infer that
Veda Purusha Rudra is the highest. He stands alone, there is no one apart from
Rudra who exists. Whatever exists, whatever existd once upon a time, and whateve
r will exist in future all is this Mahadeva only. This is also supported by the
following verses.
|
ve. Upa. 3:09)
Yajurveda Sri Rudram (Anuvaka-4) states, "vishvarupebhyashcha vo namo", which me
ans, "Salutations to Lord Rudra who assumes universal form or vishvaroopam". Aga
in, Yajurveda Sri Rudram (Anuvaka-9) states, "devana hridayebhyo namah", means,
"Salutations to Rudra who is the indweller of the heart of all Gods". Therefore
Rudra exists as the Atman (Spirit) of even the celestial Gods also. So, all the
Gods are Lord Rudras forms and not different from him.
Upa. 3:4)
The below verse also confirms that everything that is there is Rudra only. All f
orms are Lord Rudras forms.
sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH" (Svetaswatara Upanishad

3:11)
resent Shiva.
From above verses we read that Rudra is, the indweller / present in the hearts o
f all Gods, and he is also the indweller of all beings. So, who is left without
being a form of Shiva? This proves that Vedas recognize Lord Rudra as the one wh
o entered all beings (including Gods). Rudra is the past, present and future too
. He is the one who existed once upon a time, he is the one who exists now and h
e is the one who will manifest in future, this is supported in below verses.
ko ha dev mnasi prvia pratham jt s u grbhe ant" (Atharva Veda X-8-28)
These verses proves the fact that it s only Lord Shiva who is the Poorvaja (Anci
ent), Jyeshtha (Eldest among the born i.e Hiranyagarbha), and Kanishtha (younges
t one which includes every new foetus being born).
Till now we have seen generic description of Bhagawan Rudra calling him as everyt
hing. Lets see some specific references of his forms now. After reading them it wo
uld be crystal clear for anyone to believe that there is nothing except Rudra in
this world and beyond.
These descriptions are available in Sri Rudram of Yajurveda (IV:V)
Rudra is in the form of Sun:
Asau yastamro aruna uta babhruh sumangalah | (This Sun who is copper-red when he a
rises, then golden-youllow, this highly auspicious and beneficent one is truly R
udra) - (YajurVeda 4:5:1.7)
Asau yoavasarpati nilagrivo vilohitah | (The black-throated Rudra who has assumed
the form of the sun that glows red when rising) - (YajurVeda 4:5:1.8)
Rudra is the three dawns (Trikala Sandhya):
"trikagni kalaya |" (God who is the Sandhya time when the three sacred fires are
lit [Trikala Sandhya]) - (YajurVeda 4:5:2.0)
Rudra is in the form of all the kinds of thieves and Cheats:
"stenanam pataye namo |" (Salutations to Rudra who exists as the Leader of the t
hieves) - (YajurVeda 4:5:3.1.2)
"thaskaraanam pathaye namo |" (Lord of those smugglers and dacoits who thieve op
enly, salutations) - (YajurVeda 4:5:3.1.3)
"Vanchathe pari vanchathe sthayoonam pathaye namo nama |" (Salutations and salut
ations, To him who cheats, To him who is the greatest cheat, And to him who is l
eader of those who steal by cheating) - (YajurVeda 4:5:3.1.4)
Rudra is in the form of all those who sit, sleep, lie down, who are awake, who s
tands, who runs:
"Aaseenebhya sayanebhyascha vo namo nama |" (Salutations and salutations, To him
who sits, And to him who lies down) - (YajurVeda 4:5:3.2.5)
"Swapadbhyo jagardbhyascha vo namo nama |" (Salutations and salutations, To him
who sleeps, And to him who is awake) - (YajurVeda 4:5:3.2.6)
"Sthishtathbyo dhavadbyascha vo namo nama |" (Salutations and salutations, To hi
m who stands still, And to him who runs) - (YajurVeda 4:5:3.2.7)
Rudra is the audience (sabha) as well as the speaker (sabhapati):
"Sababhya sabha pathibhyascha vo namo nama |" (Salutations and salutations, To h
im who is one among the audience, And to him who presides over the audience.) (YajurVeda 4:5:3.2.8)
Rudra is the horse as well as the rider also:
"Aswebhyo aswapathibhyascha vo namo nama |" (Salutations and salutations, To him
who is the horse, And to him who is the rider of the horse.) - (YajurVeda 4:5:3
.2.9)
Rudra is even present in the form of evil spirits:
"Nama avyadheeneebhyo vividhayantheebyascha vo namo nama |" (Salutations and sal
utations, To him who is the evil spirits that surround and torment, And to him w
ho is the evil spirits that attack and kill.) - (YajurVeda 4:5:4.1.1)
Rudra is in the form of all superior female goddesses and also fierce goddesses.
(Means Rudra is Saraswati, Lakshmi, Parvati and he is only Kali, Bhairavi, Durg
a, Chamunda etc. also):
"Uganabhysthrum hathobyhascha vo namo nama |" (Salutations to you who are in the
form of the superior female Gods and the fierce vengeful and powerful Goddesses
.) - (YajurVeda 4:5:4.1.2)
Rudra is even in those forms who are attached and possessive:
"Gruthsebhyo gruthsa pathibyascha vo namo nama |" (Salutations and salutations,
To him who is attached and greedy, And to him who is the chief of those who are
attached.) - (YajurVeda 4:5:4.1.3)
Rudra is in the form of ascetics and their leader also:
"Vrathebhyo Vrathapathibyascha vo namo nama |" (Salutations and salutations, To
him who is the assembly of different types of ascetics and people, And to him wh
o is the chief of such assemblies.) - (YajurVeda 4:5:4.1.4)
Rudra is the member of a clan and also its chief:
"Ganebhyo ganapathibyascha vo namo nama |" (Salutations and salutations, To him

who is the member of a clan, And to him who is the chief of a clan.) - (YajurVed
a 4:5:4.1.5)
Rudra is in all the great men and also in the fallen souls:
"Mahadbhya kshullakebyascha vo namo nama |" (Salutations and salutations, To him
who is a great souls, And to him who is a small being.) - (YajurVeda 4:5:4.1.7)
All those who have vehicles, and those who do not have - Rudra exists in all of
them equally:
"Radhibhyo aradhebhyascha vo namo nama |" (Salutations and salutations, To him w
ho rides a chariot, And to him who does not have a chariot.) - (YajurVeda 4:5:4.
1.8)
Rudra himself is in the form of chariot (vehicles) and also in the form of the d
river too:
"Radhebhya radha pathibhyscha vo namo nama |" (Salutations and salutations, To h
im who is a chariot, And to him who is the leader of the chariot.) - (YajurVeda
4:5:4.2.1)
Rudra is in the form of a foot soldier as well as the commander or leader of the
armies:
"Senabhya Senanibhyascha vo namo nama |" (Salutations and salutations, To him wh
o is the soldier, And to him who is the leader of the armies.) - (YajurVeda 4:5:
4.2.2)
Rudra dwells is in the carpenters who do wood works:
"Sthakshabhyo rathakarebhyascha vo namo nama |" (Salutations and salutations, To
him who is a carpenter, And to him who makes chariots.) - (YajurVeda 4:5:4.2.4)
Rudra remains in the form of a potter and a blacksmit also:
"Kulalebhya kamaribhyascha vo namo nama |" (Salutations and salutations, To him
who is the potter, And to him who is the black smith.) - (YajurVeda 4:5:4.2.5)
Rudra remains in the forms of a bird hunter as well as a fisherman:
"Punchishtebhyo nishadebhyascha vo namo nama |" (Salutations and salutations, To
him who is the hunter of birds who uses nets, And to him who is the fisherman.)
- (YajurVeda 4:5:4.2.6)
Rudra remains in the form of animal hunter and also in the form of Chandala:
"Mrugayubhya swanibhyascha vo namo nama |" (Salutations and salutations, To him
who hunts animals, And to him who drags dogs using a rope.) - (YajurVeda 4:5:4.2
.8)
Rudra is even in the form of dogs and the owner of the dogs:
"Swabhya swapathibhyascha vo namo nama |" (Salutations and salutations, To him w
ho is a dog,
And to him who protects the dogs.) - (YajurVeda 4:5:4.2.9)
Rudra is in all the forms of water bodies:
"Nama seegriyaya cha seebhyaya cha |" (Salutations to him who is in fast streams
and to him who is in great waters.) - (YajurVeda 4:5:5.2.3)
"Nama oormyaya cha aswanyaya cha |" (Salutations to him who is in fast tides and
to him who is in still water.) - (YajurVeda 4:5:5.2.4)
"Nama stotrothasyaya cha dweepyaya cha |" (Salutations to him who is in rivulets
and to him who is in islands.) - (YajurVeda 4:5:5.2.5)
Rudra is all those born on earth and all those born in other worlds (gods, sadhy
as, pitris, demons etc. everything):
"Namo sobhyaya cha parthi saryaya cha |" (Salutations to him who is born in eart
h and to him who is born in other worlds.) - (YajurVeda 4:5:6.1.5)
Rudra is the Yama and Indra too:
"Namo yaamyaya cha kshemyaya cha |" (Salutations to him to him who punishes in h
ell and to him who grants favours in heaven.) - (YajurVeda 4:5:6.1.6)
Rudra is in the fields and in the gardens:
"Namo oorvarya cha khalyaya cha |" (Salutations to him who is in the fields and
who is in gardens.) - (YajurVeda 4:5:6.1.7)
Rudra is in the Vedas and in the Vedanta (Upanishads):
"Namo shlokyaa cha vasanyaya cha |" (Salutations to him who is praised in the Ve
das and to him who is praised at the end of Vedas.) - (YajurVeda 4:5:6.1.8)
Rudra is in forests, trees, and plants:
"Namo vanyaya cha kakshyaya cha |" (Salutations to him who exists as tree in for
est and to him who exists as plants in bushes.) - (YajurVeda 4:5:6.1.9)
Rudra is the sound and Rudra is the Echo:
"Namo sravaya cha prathisravaaya cha |" (Salutations to him who is of the form o
f sound and to him who is in the form of echo.) - (YajurVeda 4:5:6.1.10)
Rudra is the cavalries and troops:
"Nama aasushenaaya cha asuradhaya cha |" (Salutations to him who is the fast mov
ing troops and to him who is the fast moving cavalry.) - (YajurVeda 4:5:6.2.1)
Rudra is in the form of all heroes and knights:
"Nama sooraya cha avabindhathe cha |" (Salutations to him who is in the form of
heroes and to him who is in the form of knights.) - (YajurVeda 4:5:6.2.2)
Rudra is the drum as well as the drumstick:
"Namo dunthubhyaya cha hananyaya cha |" (Salutations to him who is kettle drum a
nd to him who is the drumstick.) - (YajurVeda 4:5:7.1.1)
Rudra is the messenger as well as the servant too:
"Namo dhootaaya cha prahitaaya cha |" (Salutations to him who is the messenger a
nd who is the servant.) - (YajurVeda 4:5:7.1.3)
Rudra is the footpaths and highways also:

"Nama shruthyaya cha pathyaya cha |" (Salutations to him who is in narrow footpa
ths and to him who is in wide highway-roads.) - (YajurVeda 4:5:7.1.7)
Rudra is in the clouds and lightenings also:
"Namo meghyaya cha vidhuyutyaya cha |" (Salutations to him who is in the clouds
and who is also in lightning.) - (YajurVeda 4:5:7.2.3)
Rudra is the autumn sky rain and sun:
"Namo idhreeyaya cha aathapthaya cha |" (Salutations to him who is in the form o
f clear sky of autumn and to him who is in the form of rain and sun.) - (YajurVe
da 4:5:7.2.4)
Rudra is the wet storms and dry storms:
"Namo vaathyaya cha reshmiyaya cha |" (Salutations to him who is in the form of
rainy storm and to him who is in the form of dry hoarse wind.) - (YajurVeda 4:5:
7.2.5)
Rudra is in the materials of the house and also the Vastu Devata:
"Namo vasthavyaya cha vaasthupaya cha |" (Salutations to him who is in materials
of the house and to him who is the vaasthu purusha guarding the house.) - (Yaju
rVeda 4:5:7.2.6)
Rudra is the source of pleasures and Salvation:
"Nama sambhave mayo bhave cha |" (Salutations to him who is the source of pleasu
res of this world and to him who is the source of salvation.) - (YajurVeda 4:5:8
.1.9)
And many more! Entire Rudram has such wonderful revalations about Mahadeva!
It is impossible even for the very Gods and greatest sages to describe about Lor
d Shiva totally. Thats the reason Veda-Vyasa himself mentioned the below note abo
ut Mahadeva to Arjuna in Mahabharata.
da sa mahdevo bhya ca bhagavn aja |
na hi sarve may aky vaktu bhagavato gu | (Mahabharata 7:173:70)
Whatever is highly mysterious in the several branches of the Vedas, in the Upanis
hads, in the Puranas, and in those sciences that deal with the soul, is that God
, viz., Maheswara, Mahadeva is even such. That God is, again, without birth. All
the attributes of that God are not capable of being enumerated by me even if, O
son of Pandu, I were to recite them continually for a thousand years.
When Vyasa himself expressed his inability to narrate the attributes of Maheshwa
ra even if he were to recite for thousand years; then how can I be able to narra
te Mahadevas qualities? Mahadeva is infinite, and only blessed and fortunate soul
s understand his supreme nature. Others who are deluded by Shivas Maya, such men
of poor intellect call himas Demi-God.
Conclusion: - From the above analysis it should be clear even to a child that th
ere is nothing except Lord Rudra. So, as per the Bhagwad Gita verses (BG. 6:30)
and (BG. 6:31), the person who sees the presence of Rudra in everything and ever
ything as a manifestation of Rudra, verily dwells in Rudra only and gets emancip
ated from the cycle of births and deaths. These Bhagwad Gita verses which are sp
oken in direct speech are a strong proof to believe that these Bhagwad Gita verses
are spoken by Lord Shiva through the mouth of Krishna. So, here again it is pro
ved beyond doubt that Bhagwad Gita was spoken by Shiva and Krishna was just a me
ssenger of Lord Mahadeva.
bhumir apo nalo vayuh kham mano buddhir eva ca
ahankara itiyam me bhinna prakritir astadha | (BG. 7.4)
"Earth, water, fire, air, ether, thought (Manas) and reason (Buddhi), egoism (Ah
amkara),--thus hath my nature (Prakriti) been divided eight-fold".
This verse of Bhagwad Gita is again a direct hit at the bulls eye. Yes, this is a
gain a direct glorification of Lord Shivas qualities. The eightfold division of Hi
s Prakriti is nothing but the ASHTA-MURTY form of Lord Shiva only. And again it b
ecomes so clear to us that this verse is a proof that Lord Shiva was the speaker
of Bhagwad Gita and Krishna was just an instrument or communicator only. How ca
n I be so confident? Let me show the evidences from Vedas now.
As per Vedas, before creation, only Lord Shiva existed in his Jwala-Linga form w
hich is the supreme consciousness viz. Brahman or Purusha (Atman). From that Atm
an (Agni-Linga form) seven sparks sprang forth (which are nothing but the Pranas
and in normal terms we call it as the primal germ or seed). That seed (seven ra
ys), united and became the golden-embryo called Prajapati (Hiranyagarbha) which
is nothing but the visible shining universe consisting of space and time. After
creating that universe (Hiranyagarbha) lord Shiva entered and appeared inside th
at Universe as a small infant (kumara). That means the Bhagwan Shiva who is tran
scends the coordinates of space and time, appeared inside the universe which con
sists of space-time coordinates. That small infant (Shiva), assumed eight names
viz. Rudra, Sarva, Ugra, Bhava, Asani, Pasupati, Mahadeva, Isana and with each n
ame he manifested one element of Prakriti viz. Agni (Fire), Water, Air, Sky (clo
ud), Indra (Ahamkara), Pasupati (Earth and vegetation), Mahadeva (Moon), and Isa
na (Sun).
These eight names and corresponding eight forms are called as Ashtamurtiforms of L
ord Shiva. With these eightfold framework only this universe is sustained and be
comes the blueprint for further creation. Every creature born within the univers
e comprises of Pancha-Bhutas (five elements), mind (moon), intellect (sun) and E
go (Indra). Without these eightfold elemental framework further creation could n
ever happen. And the all auspicious and graceful Bhagawan Shiva manifested into
these eight forms that we know today as deities and helped Brahma (Prajapati) in
continuing his task of creation further.
With this introduction lets proceed ahead and see the evidences from Vedas direct
ly.
After Prajapati (the visible universe) was created, he had Ushas as his mistress
and creatures were the seasons. Where Prajapati was the Year, creatures are sea
sons which mean gradual development cycle of creation with respect to yearly cyc
le time and Ushas was called as Dawn which is nothing but space. So, there Praja
pati (Year) and Creatures (seasons) laid their seed into the womb of Ushas (Spac
e). This is just symbolic or poetic narration but the actual menaing is to conve
y the message that in a years time gradually there happened development as like a
s seasons come and go on time and within the coordinates of space (Ushas), in a
Years time (Prajapati) Lord Shiva appeared inside the universe (prajapati) as a n
ewborn infant (kumara).
tadyni tni bhtni | tavaste tha ya sa bhtnm pati savatsara so tha y so
patnyauas s tnmni bhtni ca bhtn ca pati savatsara uasi reto sicantsa
savatsare kumro jyata | (Shatapatha Brahmana 6:1:3:8)

Now, those beings are the seasons; and that lord of beings (prajapati) is the yea
r; and that Ushas, the mistress, is the Dawn. And these same creatures, as well
as the lord of beings, the year, laid seed into Ushas. There a boy (kumra) was bo
rn in a year.
Then this newborn infant Shiva was given eight names and with every name he mani
fested a form from himself.
Agni became such like because of Lord Rudra:
tamabravdrudro sti | tadyadasya tannmkarodagnistadrpamabhavadagniva rudro
yadarodttasmdrudra so bravjjyynv ato smi dhehyeva me nmeti | (Shatapatha Brahmana
:10)
He said to him, Thou art Rudra. And because he gave him that name, Agni became
suchlike (or, that form), for Rudra is Agni: because he cried (rud) therefore he
is Rudra. He said, Surely, I am mightier than that: give me yet a name!
Waters became such like because of Lord Rudra:
tamabravtsarvo sti | tadyadasya tannmkarodpastadrpamabhavannpo vai sarvo

dbhyo hda sarva jyate so bravjjyynv ato smi dhehyeva me nmeti | (Shatapatha Brah
1:3:11)
He said to him, Thou art Sarva. And because he gave him that name, the waters b
ecame suchlike, for Sarva is the waters, inasmuch as from the water everything (
sarva) here is produced. He said, Surely, I am mightier than that: give me yet
a name!
Vayu (Air) became such like because of Lord Rudra:
tamabravdugro sti | tadyadasya tannmkarodvyustadrpambhavadvyurv
ugrastasmdyad balavadvyugro vtotyhu so bravjjyynv ato smi dhehyeva me
nmeti | (Shatapatha Brahmana 6:1:3:13)
He said to him, Thou art Ugra. And because he gave him that name, Vyu (the wind)
became suchlike, for Ugra is Vyu: hence when it blows strongly, they say Ugra i
s blowing. He said, Surely, I am mightier than that: give me yet a name!
Parjanya (the cloud which represents Sky) became such like because of Lord Rudra
:
tamabravdbhavo sti | tadyadasya tannmkarotparjanyastadrpamabhavatparjanyo
vai bhava parjanyddhda sarvam bhavati so bravjjyynv ato smi dhehyeva me
He said to him, Thou art Bhava. And because he gave him that name, Parganya becam
e suchlike; for Bhava is Parganya, since everything here comes (bhavati) from th
e cloud (read Sky). He said, Surely, I am mightier than that: give me yet a name!
Asani (Lightening which represents Indra who represents Ego) became such like be
cause of Lord Rudra:
tamabravdaanirasti | tadyadasya tannmkarodvidyuttadrpamabhavadvidyudv
aanistasmdya vidyuddhantyaanirabadhdityhu so bravjjyynv ato smi
dhehyeva me nmeti | (Shatapatha Brahmana 6:1:3:14)
He said to him, Thou art Asani. And because he gave him that name, the lightnin
g became suchlike, for Asani is the lightning: hence they say of him whom the li
ghtning strikes, Asani has smitten him. He said, Surely, I am mightier than t
hat: give me yet a name!
Note that here Asani means lightening but it actually means Indra. Here in Shatapa
tha Brahmana it is not eplicit but the inner meaning is the same. In kaushitaki
Brahmana (6:3:41) it is clearly mentioned that Asani is Indra. Vedas are not as
literal as they sound sometimes, and hence we need to understand the implied mea
ning in such circumstances.
Plants (represents Earth) became such like because of Lord Rudra:
tamabravtpaupatirasti | tadyadasya tannmkarodoadhayastadrpamabhavannoadhayo vai pau

smdyad paava oadhrlabhante tha patyanti so bravjjyynv ato smi dhehyeva me
He said to him, Thou art Pasupati. And because he gave him that name, the plant
s became suchlike, for Pasupati is the plants: hence when cattle (pasu) get plan
ts, then they play the master (paty). He said, Surely, I am mightier than that:
give me yet a name!
Moon (manas or Mind) became such like because of Lord Rudra:
tamabravnmahndevo sti | tadyadasya tannmkaroccandramstadrpamabhavatprajpatirvai can

ajpatirvai mahndeva so bravjjyynv ato smi dhehyeva me nmeti | (Shatapatha Brahmana
3:16)
He said to him, Thou art Mahn Devah (the Great God). And because he gave him tha
t name, the moon became suchlike, for the moon is Pragpati, and Pragpati is the Gr
eat God. He said, Surely, I am mightier than that: give me yet a name!
Sun (Intellect) became such like because of Lord Rudra:
tamabravdno sti | tadyadasya tannmkaroddityastadrpamabhavaddityo v

na dityo hyasya sarvasyee so bravdetvnv asmi m meta paro nma dh iti | (Shatap
:3:17)
He said to him, Thou art sna (the Ruler). And because he gave him that name, the
Sun (Aditya) became suchlike, for sna is the Sun, since the Sun rules over this Al
l. He said, So great indeed I am: give me no other name after that!
These are the eightfold form (Ashtamurty) of Lord Shiva who is the primordial Ag
ni (Jwala-Linga called Skhambha). And the Kumara is Lord Shiva himself. After as
suming these eight names, Shiva entered each form and then remained in his eight
forms and the Kumara (infant) disappeared.
tnyetnyavagnirpi | kumro navama saivgnistrivtt | (Shatapatha Brahmana 6:1:3:18

These then are the eight forms of Agni. Kumra (the boy) is the ninth: that is Agni
s threefold state.
agniriti so ya kumro rpyanuprvianna v agni kumramiva payantyetnyevsya rpi
payantyetni hi rpyanuprviat | (Shatapatha Brahmana 6:1:3:19)
That boy entered into the forms one after another; for one never sees him as a me
re boy (kumra), but one sees those forms of his, for he assumed those forms one a
fter another.
Later, Prajapati desired to see Agni (Shiva) again as narrated in Shatapatha Bra
hmana (6:2:1) and one day when all other Gods left prajapati making him alone, o
nly Manyu (Anger) didnt leave him (implies Prajapati became angry) and from that
anger Rudra appears in front of Prajapati in a terrible form having thousand hea
ds, thousand eyes, holding a firm bow, and blazing with anger demanding food. Se
eing his terrible form all the other gods tremble with fear and with the suggest
ion of Prajapati they collect and being food for Rudra which is nothing but the S
atarudriya hymn (Namakam Chamakam). And all the gods including Prajapati sing tha
t hymn which appeased Rudra and made him calm. This is narrated in Shatapatha Br
ahmana (9:1:1:6 9:1:1:7).
Therefore Lord Shivas form is not transient. He is outside the universe also and
he is inside the universe also. When he wanted he appeared inside the universe a
s an infant and manifested other deities (ashtamurty) from him and vanished, and
once again advented on his own will in front of Prajapati. Lord Shiva is eterna
l god who creates other gods and withdraws them to himself at the end of their t
ime.
Let us see some contextual verses from Upanishads also now.
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 wa
ter; it is Virat.
hiraNyagarbha.n janayaamaasa puurva.n sa no buddhyaa shubhayaa sa.nyunaktu | (Sve
taswatara Upanishad 3:04)
agarbhamay He endow us with clear intellect!
But one thing we should understand is Purusha lays his seed into Prakriti and sh
e creates the universe of gross form. Purusha makes the gross forms alive by ent
ering as the indwelling Atman. So, here even though Shiva manifested as Asthamur
ty forms all those forms are made up of Pradhana which is a lower form of Mula-Pra
kriti. And Purusha (Shiva) gave them life by entering into them.
This Soma (Sa+Uma=Shiva) lays his germ (seed) upon his consort Aditi (Uma the Mu
la-Prakriti) and she produces this world. Means she brings the existence into pi
cture. Therefore she is the mother of universe.
arvdau sacamna rmi devvya manue pinvatitvacam
dadhti gharbhamaditerupastha yena toka ca tanaya ca dhmahe (RV 9:74:5)
The Soma-stalk hath roared, following with the wave: he swells with sap for man t
he skin which Gods enjoy. Upon the lap (womb) of Aditi he lays the germ, by mean
s 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 Prakr
iti.
ardhna vva bhvana jajna yd asyrdh kv td babhva |" (Atharva veda 10:8:7)
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 creati
on.
gaurrmimya salilni takatyekapad dvipad s catupad
apad navapad babhvu sahasrkar 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.
tasy samudr adhi vi karanti tena jvanti pradiacatasra
tata karatyakara tad vivamupa jvati (RV 1.164.42)
From her (Gauri) descend in streams the seas of water; thereby the world s four r
egions have their being, Thence flows the imperishable flood and thence the univ
erse hath life".
And Vedas call Shiva as the father of the entire creation.
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 f
ollowing verse also which states that Aditi (Uma) is all this creation as a fath
er and as a mother too.
aditirdyauraditirantarikamaditirmt sa pit sa putra
vive dev aditi paca jan aditirjtamaditirjanitvam (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 sha
ll be born
Therefore from the above narration from Vedas it is crystal clear that it is lor
d Shiva only who divides his Prakriti into eight fold forms and enters into them
as the inwelling Atman making them functional (alive).
Conclusion: - With respect to the above analysis and evidences from Vedas it sho
uld be clear by now that the Bhagawad Gita verse (BG. 7.4) talks about Lord Shiv
as ashtamurty forms only and the speaker is none other than Lord Shiva who was de
livering his lecture through the messenger called Krishna.
apareyam itas tv anyam prakritim viddhi me param
jiva-bhutam maha-baho yayedam dharyate jagat | (BG. 7.5)
"This is a lower (form of my) nature. Different from this, know there is a highe
r (form of my) nature which is animate, O thou of mighty arms, and by which this
universe is held".
etad-yonini bhutani sarvanity upadharaya
aham krtsnasya jagatah prabhavah pralayas tatha | (BG. 7.6)
"Know that all creatures have these for their source. I am the source of evoluti
on and also of the dissolution of the entire universe".
Pre-requisite of this analysis is the analysis of Bhagwad Gita Verse (7.4). Thes
e BG verses are continuation of the previous one (BG. 7.4) hence one needs to re
ad the previous analysis and then proceed with this sction. Assuming that the re
ader would have gone through the previous section, let me proceed with the curre
nt section.
In the Bhagwad Gita verse (BG. 7.5) two types of Prakriti are being discussed. T
his again is an evidence that this verse talks about Lord Shiva only and the spe
aker is also lord Shiva. Lets analyze now.
Prakriti is of two types, one lower order prakriti called pradhana which becomes t
he material world and hence is not eternal, and there is another Prakriti the hi
ghest one, which is supreme potency of Maheshwara and is one with him.
Regarding the lower form of Shivas prakriti Svetaswatara Upanishad clearly states
the following fact.

tasyaabhidhyaanaadyojanaattattva bhaavaat.h bhuuyashchaante vishvamaayaanivRîtt
iH | (Svetaswatara Upanishad 1:10)
Pradhana (lower order Prakriti) is perishable. Hara, the Lord, is immortal and im
perishable. The non-dual Supreme Self rules both prakriti (pradhana) and the ind
ividual soul. Through constant meditation on Him, by union with Him, by the know
ledge of identity with Him, one attains, in the end, cessation of the illusion o
f phenomena.
The supreme and indestructible Prakriti of Lord Shiva is Goddess Maha Tripura Sun
dari. She is one but she is also threefold as Red (Rajasic), White (Satwik) and B
lack (Tamasic) where Red is Mahalakshmi, White is Mahasaraswati and Black is Mah
akali. There three are the aspects (Qualities) of Maha Tripurasundari, but indee
d she is one. The one non-dual Prakriti is also called goddess Lalita and the sa
me Tripurasundari has a form which has four hands holding flower-arrows, sugarca
ne bow, nosse and goad. She the Tripurasudnari Devi (Lalita) in order to kill de
mon Mahishasura assumed the form of eighteen hands - Ashtadasa Bhuja MahaLakshmi
(the red goddess) and killed him. She in order to kill Shumbha and Nishumbha as
sumed the form of eighteen hands - Ashtadasa Bhuja MahaSaraswati (the white godd
ess) and killed them. Again she only helped lord Vishnu by assuming a form of ei
ghteen hands - Ashtadasa Bhuja MahaKali (the black goddess) and helped Vishnu in
killing the demons Madhu and Kaithabha. But in fact these three forms have no d
ifference and they are collectively called as DURGA in all Hinduism texts. Only
Devi-Bhagawatam and Devi Saptashati texts narrate the story of Durga in three se
parate forms of Red, White and Black goddesses. But that is just to praise Tripu
rasundari Devi (Durga) in her three attributes of Satwa, Rajas and Tamas which s
he used to kill the correspondingly matching demoniac forces. Therefore Durga is
one and only one. She is called tripurasundari in her soft natured form where s
he appears with four hands and she becomes Durga with eighteen hands in her fear
some form, but essentially there is zero difference in any of the forms of godde
ss Uma who is the Tripura Sundari Lalita Devi. She is one and she is diverse, sh
e is Matrikas, Maha Vidyas and many many more.
It is to be noted here that due to insufficient knowledge on scriptures few peop
le have started considering that Red goddess Mahalakshmi as goddess Lakshmi (the
wife of Vishnu) and I have even seen them spreading lies saying Mahishasura was
killed by Vishnus wife Lakshmi whom they called as Durga. But thats totally a ref
lection of their poor understanding of scriptures. Goddess Lakshmi and Goddess M
ahalakshmi are totally two different goddesses where Lakshmi is Vishnus consort a
nd Mahalakshmi is Lord Shivas consort Tripurasundari. They look similar only in n
ames but Mahalakshmi has three eyes, wears a crescent moon on her matted locks,
and holds diverse weapons of war in her eighteen hands and rides on a Lion; wher
eas Lakshmi is lotus seated has four hands, looks soft and pleasant natured, has
two eyes, and is associated with the softer aspects of divinity. Lakshmi is a m
anifestation of the supreme Tripurasundari Devi only but she cant be equaled with
her super senior viz. Mahalakshmi (Tripurasundari). Also, another confusing ter
m I would like to clarify here to the readers. The goddess Lakshmi is called as S
ri. But Actual Sri is Goddess Tripurasundari Devi (Lalita), as is evident from (Bah
vricha Upanishad 8) which well see below. Hence in the Sri-Vidya tradition the na
mes Shodasi, Sri Mata and Sri Devi refer to Lalita Tripurasundari Devi and not to Laks
hmi Devi. But since Lakshmi is a manifestation of Tripurasundari only from her p
otency of Sriyam (prosperity)" she inherited the name as Sri.
Well see evidences of this supreme Prakriti of Lord Shiva now. Regarding the Supr
eme and indestructible Prakriti Svetaswatara Upanishad states the following fact
.
ajaamekaa.n lohitashuklakRîshhNaaM bahviiH prajaaH sRîjamaanaa.n saruupaaH |
ajo hyeko jushhamaaNo.anushete jahaatyenaa.n bhuktabhogaamajo.anyaH | (Svetaswata

ra Upanishad 4:05)
There is one unborn being (female), red, white, and black, uniform, but producing
manifold offspring. There is one unborn being (male) who loves her and lies by
her (Jiva); there is another (Eswara) who leaves her, while she is eating what h
as to be eaten.
athaasya yaa sahajaastyavidyaa muulaprakRîtirmaayaa lohitashuklakRîshhNaa |
tayaa sahaayavaan devaH kRîshhNapi~Ngalo mameshvara iishhTe | (Shandilya Upanish
ad 3:01)
Maheshvara (the great Lord) who is black and yellow rules with Avidya, Mula-Prakr
iti or Maya that is red, white and black and that is co-existent with him.
tasyavayavabhuutaistu vyaapta.n sarvamida.n jagat.h | (Svetaswatara Upanishad 4:1
0)
Know, then, that prakriti is maya and that Maheshwara is the Lord of maya. The wh
ole universe is filled with objects which are parts of His being.
GYaaGYau dvaavajaaviishaniishaavajaa hyekaa bhoktRîbhogyaarthayuktaa |
anantashchaatmaa vishvaruupo hyakartaa traya.n yadaa vindate brahmametat.h | (Sve
The Supreme Lord appears as Isvara, omniscient and omnipotent; and as the jiva, o
f limited knowledge and power; both unborn. But this does not deny the phenomena
l universe; for there exists further the unborn prakriti, which creates the idea
s of the enjoyer, enjoyment and the object. Atman is infinite and allpervading an
d therefore devoid of agency. When the seeker knows all these three to be Brahma
n, he is freed from his fetters.
Lets study further from other Upanishads about this Supreme Prakriti who is Red,
White and Black but is still only one and is the power of Lord Shiva. There is n
o difference between Tripurasudnari and Shiva since they are one being Ardhanare
eshwara. So, thats why the following verses from Bahvricha Upanishad of Rig Veda
we can see the same supreme nature of Prakriti (Uma) as we know of Lord Shiva.
devI hyekAgra evAsIt.h | saiva jagadaNDamasRîjat.h |
kAmakaleti vij~nAyate | shrRî.ngArakaleti vij~nAyate | (Bahvricha Upanishad 1)
The Goddess was indeed one in the beginning. Alone she emitted the world-egg. (Sh
e) is known as Loves Part (IM). (She) is known as the half-syllabic instant after
OM.
tasyA eva brahmA ajIjanat.h | viShNurajIjanat.h |
rudro.ajIjanat.h | sarve marud.hgaNA ajIjanat.h |
gandharvApsarasaH kinnarA vAditravAdinaH samantAdajIjanat.h |
bhogyamajIjanat.h| sarvamajIjanat.h | sarvaM shAktamajIjanat.h |
aNDajaM svedajamudbhijjaM jarAyujam.h yatkiMchaitat.h prANi
sthAvaraja.ngamaM manuShyamajIjanat.h | (Bahvricha Upanishad 2)
Of Her was Brahma born; was Vishnu born; was Rudra (the destroyer deity) born. Al
l wind-gods were born, celestial minstrels, nymphs, semi-human beings playing on
instruments, were born (of Her), all around. What is enjoyed was born; everythi
ng was born (of Her). Everything of Power was born (of Her). The egg-born, the s
weat-born, the seed-born, the womb-born, whatever breathes here, the stationary
as well as the moving, and man were born (of Her).
saiShA parA shaktiH | saiShA shAMbhavIvidyA
kAdividyeti vA hAdividyeti vA sAdividyeti vA |
rahasyamomoM vAchi pratiShThA | (Bahvricha Upanishad 3)
She, here, is the Power supreme. She, here, is the science of Sambhu, either as t
he science beginning with ka, or as the science beginning with ha, or as the sci
ence beginning with sa. This is the secret Om grounded in the word Om.
saiva puratrayaM sharIratrayaM vyApya bahirantaravabhAsayantI

deshakAlavastvantarasa.ngAnmahAtripurasundarI vai pratyak.hchitiH | (Bahvricha Up
anishad 4)
Pervading the three cities, the three bodies, illuminating within and without, Sh
e, the Consciousness within, becomes the Maha-Tripura-Sundari, being associated
with space, time and objects.
saivAtmA tato.anyamasatyamanAtmA | ata eShA
brahmAsaMvittirbhAvabhAvakalAvinirmuktA
chidvidyA.advitIyabrahmasaMvittiH sacchidAnandalaharI
mahAtripurasundarI bahirantaranupravishya svayamekaiva vibhAti |
yadasti sanmAtram.h | yadvibhAti chinmAtram.h |
yatpriyamAnandaM tadetat.h pUrvAkArA mahAtripurasundarI |
tvaM chAhaM cha sarvaM vishvaM sarvadevatA itarat.h
sarvaM mahAtripurasundarI | satyamekaM lalitAkhyaM vastu
tadadvitIyamakhaNDArthaM paraM brahma | (Bahvricha Upanishad 5)
She alone is Atman. Other than Her is untruth, non-self. Hence is She Brahman-Con
sciousness, free from (even) a tinge of being and non-being. She is the Science
of Consciousness, non-dual Brahman Consciousness, a wave of Being-ConsciousnessBliss. The Beauty of the three-great-cities, penetrating without and within, is
resplendent, non-dual, self-subsisting. What is, is pure Being; what shines is p
ure Consciousness; what is dear is Bliss. So here is the Maha-Tripura-Sundari wh
o assumes all forms. You and I and the entire world and all divinities and all b
esides are the Maha-Tripura-Sundari. The sole Truth is the thing named the Beauti
ful. It is the non-dual, integral, supreme Brahman.
yo.ahamasmIti vA sohamasmIti vA yo.asau so.ahamasmIti vA
yA bhAvyate saiShA ShoDashI shrIvidyA pa~nchadashAkSharI
shrImahAtripurasundarI bAlAMbiketi bagaleti vA mAta.ngIti
svayaMvarakalyANIti bhuvaneshvarIti chAmuNDeti chaNDeti
vArAhIti tiraskariNIti rAjamAta.ngIti vA shukashyAmaleti vA
laghushyAmaleti vA ashvArUDheti vA pratya.ngirA dhUmAvatI
sAvitrI gAyatrI sarasvatI brahmAnandakaleti | (Bahvricha Upanishad 8)
She who is contemplated as That which I am or I am He or What He is that I am, is the
odasi, the Science of Sri, the fifteen-syllabled (science), the sacred Maha-Trip
ura-Sundari, the Virgin, the Mother, Bagala, the Matangi, the auspicious one who
chooses her own Partner, the Mistress of the world, Chamunda, Chanda, the Power
of the Boar, She who veils, the royal Matangi, dark like a parrot, light dark,
mounted on a horse; opposed to Angiras; smoke-bannered; Power of Savitur, Sarasv
ati, Gayatri, part of Brahmic bliss.
We have seen enough verses describing the Unborn and Indestructible Prakriti of
Lord Shiva. Now the next task is to analyze Bhagwad Gita verse (BG. 7.6) where w
e need to find out who is the one God as per Shruti who is the one source of evo
lution and dissolution of the universe.
Here also Shruti recognizes only lord Shiva as the one non-dual origin and end o
f all the creation.
eko hi rudro na dvitiiyaaya tasthurya imaa.nllokaaniishata iishaniibhiH |
pratyaN^ janaastishhThati saJNchukochaantakaale sa.nsRîjya vishvaa bhuvanaani g
opaaH | (Svetaswatara Upanishad 3:02)
Rudra is truly one; for the knowers of Brahman do not admit the existence of a se
cond, He alone rules all the worlds by His powers. He dwells as the inner Self o
f every living being. After having created all the worlds, He, their Protector,
takes them back into Himself at the end of time.
Namo bhavaya cha rudraya cha namah sharvaya cha pashupataye cha| (Yajurveda Sri Ru
dram Anuvaka-5)
Salutations to Him who is the source of all things (Bhava) and to Him who is the
destroyer of all ills (Rudra). Salutations to the destroyer of everything at the
end of the time (Sharva) and to the protector of all beings in bondage (pasupat
i).
Conclusion: - From the above analysis it should be clear by now that lord Shivas
Prakriti is of two types viz. lower (pradhana) which is destructible and higher
(Tripurasundari) who is indestructible supreme female being. And it is lord Shiv
a only who is recognized by Vedas as the source of origin of all and dissolution
of everything. Therefore Bhagwad Gita verses (BG. 7.5), and (BG. 7.6) are the g
lories of Bhagwan Shiva and her Prakriti (Uma) only. And hence it becomes clear
that these Bhagwad Gita verses are spoken by Lord Shiva himself through the mout
h of Krishna.
mattah parataram nanyat kincid asti dhananjaya
mayi sarvam idam protam sutre mani-gana iva | (BG. 7.7)
"There is nothing else, O Dhananjaya, that is higher than myself. Upon me is all
this like a row of pearls on a string".
The words Myself, Self, Me etc. actually denote the self (Atman), and as per Vedaanta
e self (Atman) is always the supreme. Atman itself is the highest, it is the Bra
hman, and it is the Purusha. And in the very initial section of this article whi
le analyzing verses BG. 2.16, BG. 2.17, and BG.2.18, we have clearly seen that t
he self (Atman) which is the supreme Brahman is none other than Lord Shiva. We h
ave already analyzed this with respect to Atman (self) in sections BG.2.16-1.18.
So, by that analysis if we go, then already it has been proved that the self (A
tman) which is Brahman is nothing but Shiva only.
But lets here analyze this current verse in a different way. Lets see what Vedas a
nd Upanishads have to say about this claim of superiority.
Rudra is the highest Brahman of Vedas beyond whom nothing exists.
nishad 2:19)
"He who is Rudra, he alone is Bhagawan. He is the Supreme Light and we salute hi
m again and again".
"There is none greater than him (Rudra), on whom all the worlds are strung like
beads. Over ages, nothing so far in the past was ever greater than him and nothi
ng is going to be greater than him in future".
The above verses are sufficiently straight forward to explain that Bhagwad Gita
verse (BG. 7.7) is spoken by Lord Shiva only and its a glorification of his own a
ttributes. But in order to make this fact established firmly in our minds, lets s
tudy some more evidences from Shriuti.
It is only Lord Shiva who transcends everything and is the highest Brahman. Ther
e is nothing superior to Shiva. We have the following verse from Yajurveda which
also testifies this.
"yo vedaadau svaraH prokto vedaante cha pratishhThitaH
tasya prakRîtiliinasya yaH paraH sa maheshvaraH " (Taittiriya Aranyaka 10.12.3.
17)
"It is Lord Maheshwara who transcends the syllable Om which is uttered at the co
mmencement of the recital of the Vedas, which is well established in the Upanish
ads and which is dissolved in the primal cause during contemplation".
The above verse states that Lord Shiva is beyond the Omkara that is recited befo
re studying Vedas and also is beyond the knowledge of Upanishads. This itsel;f i
s enough to understand that there is nothing beyond lord Shiva.
But the above verse from Yajurveda is not as easy in meaning as it looks like, s
o I would like to elaborate its real meaning here. Yajurveda in the Sri Rudram (
Anuvaka 8) portion states about Lord Shiva as, namastaraya cha, which means, Saluta
tions to Lord Rudra who is the Pranava Mantra OM. And same Yajurvedas Taittiriya A
ranyaka quoted above states that Maheshwara transcends Omkara. Do these two vers
es contradict? Definitely not! Omkara has two aspects, it is nAda-brahma when it i
s seen in its Ahata aspect; and when it is realized in its anAhata aspect it is one
with the Brahman. Sound has two forms, Ahata (which is audible) and anAhata (which
transcends the attribute of sound). Omkara in Ahata form when culminates in silen
ce it becomes Omkara in Anahata. Silence is Brahman. Chanting (Japa) in silence
mode (Anahata) is termed, Ajapa. This concept of Ajapa and Anahata is explained in
Yoga Chudamani Upanishad also. When Rudra imparts the Taraka Mantram (OM) in th
e ears of dying people in Varanasi, he spells the Ahata-Omkara in the ears of th
e people, and merges them within himself (which is Moksham). This means, the Aha
ta-nAdam of Omkara takes one towards the anAhata-nAdam which is Omkara in silenc
e which is identical to Brahman and has nothing superior than that stage. Even t
he great sages began their spiritual life by chanting omkara with sound, and stu
died scriptures and Vedas, and at a later stage of higher spiritual enlightenmen
t they remained silent and used to chant Omkara within their mind, that chanting
doesnt emit any sound since that is Omkara in silence (anAhata). And that way on
ly one goes close towards Brahman-realization. So, there is no contradiction in
the two verses of Yajurveda. Lord Rudra is the highest Brahman as the anAhata-Om
kara (Omkara in silence) and from him only the shabda-brahman (Ahata Omkara) was
produced which he imparts to the dying men in Kashi and takes them within himse
lf. So, Lord Shiva is the Omkara (as the Shabda-Brahman) but again he transcends
Omkara (as the Shuddha-Brahman). He is the one without a second.
This concept of omkara in silence being Brahman has been explaind in the below v
erse in simple words.
"kaa.nsyaghaNTaaninaadastu yathaa liiyati shaantaye |
o~Nkaarastu tathaa yojyaH shaantaye sarvamichchhataa | (Brahmavidya Upanishad 12
)
yasminviliiyate shabdastatparaM brahma giiyate |
dhiya.n hi liiyate brahma so.amRîtatvaaya kalpate |" (Brahmavidya Upanishad 13)
"And just as the sound of a metal utensil or of a gong dies in silence so he, wh
o seeks the All lets the OM sound fade away in silence. For that wherein the sou
nd fades away is the Brahman, the higher. Yea, the whole sound is Brahman and co
nduces to immortality".
Lets see few more proofs of Lord Shivas supremacy from Vedas.
Tattiriya Aranyaka states clearly that Lord Shiva (Ardhanareeshwara) is the para
m-brahman, purusha, truth, and righteousness.
"Rîtam satyaM paraM brahma purushha.n kRîshhNapi~Ngalam.h |
uurdhvareta.n viruupaaksha.n vishvaruupaaya vai namo namaH |" (Taittiriya Aranya
ka 10.23.1)
"Supreme Brahman, the Absolute Righteousness (rita) and Truth (satyam), is the a
ndrogynous purusha the Umamaheshvara (or Ardhanareeshwara), dark blue and reddis
h 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 Purus
ha since Purusha (Rudra) is the Para-Brahman.
Upanishad 1)
praaNaH prasuutirbhuvanasya yonirvyaapta.n tvayaa ekapadena vishvam.h |
tva.n vishvabhuuryonipaaraH svagarbhe kumaara eko vishikhaH sudhanvaa | (Ekakshar
a Upanishad 3)
the Principle of life; Thou the manifestation (the manifested world); Thou the s
ource of the world; by a quarter hast Thou pervaded this world. Thou art the wor
lds 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 Lor
d Rudras one quarter only this entire creation emerged. This is the same thing st
ated in Purusha Suktam of Rig Veda about Bhagwan Rudra as follows.
tripdrdhva udait purua pdo.asyehbhavat puna | tato viva vyakrmat sannaane abhi
:4)
Three quarters of his are beyond all this; all of this creation is but from one q
uarter of him. Again and again, all that eats, and that eats not appeared from t
his one quarter of His.
Same has been stated about Bhagawan Rudra s infinite Agni-Linga as follows.
ytra skambh prajanyan pur vyvartayat | ka td ga skambhsya purm anusvidu

"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, henc
e Rudra is the Brahman above whom there is nothing superior. Lets now see some ve
rses supporting Rudras supremacy in direct words.
yasmaat.h para.n naaparamasti ki.nchidyasmaannaNiiyo na jyaayo.asti kashchit.h |
vRîxa iva stabdho divi tishhThatyekastenedaM puurNaM purushheNa sarvam.h | (Svet
The whole universe is filled by the Purusha (Rudra), to whom there is nothing sup
erior, from whom there is nothing different, than whom there is nothing either s
maller or greater; who stands alone, motionless as a tree, established in His ow
n glory.
sarvaanana shirogriivaH sarvabhuutaguhaashayaH | sarvavyaapii sa bhagavaa.nstasma
at.h sarvagataH shivaH | (Svetaswatara Upanishad 3:11)
the hearts of all beings. He is the all pervading Bhagavan. Therefore He is the
omnipresent lord Shiva.
mahaan.h prabhurvai purushhaH satvasyaishha pravartakaH |
He, indeed, is the great Purusha, the Lord of creation, preservation and destruct
ion, who inspires the mind to attain the state of stainlessness. He is the Ruler
and the Light that is imperishable.
Lord Rudra has no boss above him. He is the only boss of entire creation includi
ng all gods and creatures. Other Gods are incapable of ruling over everything wi
th perfection. It s only Lord Rudra who is capable since he is the highest God a
nd hence he continues to be the ruler forever.
"ya iishe.asya jagato nityameva naanyo heturvidyata iishanaaya |" (Svetaswatara
Upanishad. 6:17)
"He rules this world for ever, for no one else is able to rule it".
e |
knowledge".
sa kaaraNa.n karaNaadhipaadhipo na chaasya kashchijjanitaa na chaadhipaH (Svetas
watara. Upanishad. 6:09)
"No one in the world is His master; there is no ruler who has control over him,
not even a sign of him exists who rules him. He is the cause of all, and the rul
er of individual souls. He has no parent, nor is there any one who is His lord".
Rudra is the only one god who exists; there is none who is his match. All gods,
creatures and entire creation is his own reflection.
pratya~NjanAstiShThati sa.nchukochAntakAle sa.nsRîjya vishvA bhuvanAni goptA | (
Svet. Upa 3.02 & Atharvasiras Upanishad 5.2)
"Rudra is one and only one. There is none second to him. He rules all worlds by
his power. He pervades fully in all beings. He is the one who, at the time of de
luge, absorbs all beings. He is the one who creates all beings and upkeeps them"
.
raNavaH yaH praNavaH sa sarvavyApI yaH sarvavyApI so.anantaH yo.anantastattAra.n
yattAra.n tatsUkShma.n tachChukla.n yachChukla.n tadvaidyuta.n yadvaidyuta.n ta
tparaM brahma yatparaM brahma sa ekaH ya ekaH sa rudraH ya rudraH yo rudraH sa I
shAnaH ya IshAnaH sa bhagavAn.h maheshvaraH |" (Atharvasiras Upanishad 3:6)
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 als
o the ultimate God and it is also the lord of all things".
Conclusion: - It is truly clear that Bhagwad Gita verse (BG. 7.7) is spoken by L
ord Shiva only through the mouth of Krishna and this is a glorification of Lord
Shivas attribute of supremacy only.
raso ham apsu kaunteya prabhasmi sasi-suryayoh
pranavah sarva-vedesu shabdah khe paurusam nrsu | (BG. 7.8)
"Taste I am in the waters, O son of Kunti, (and) I am the splendour of both the
moon and the sun, I am the Om in all the Vedas, the sound in space, and the manl
iness in men".
Here we need to identify who is the Lord as per Vedas who is present as the esse
nce in waters, as the lustre in sun and moon, and as the OM in Vedas, the sound
in space (thunder) and manliness in men. Lets see the evidences from Vedas.
Vedas recognize only Lord Rudra as anything and everything. From atoms to galaxi
es, it is only Lord Rudra who exists and pervades. Rudra is indeed everything, a
nd the Bhagwad Gita verse (BG. 7.8) is only a very small subset of Rudras infinit
e properties. Lets see few verses now.
urveda)
"All this is verily Rudra. To Rudra we offer our salutations."
stasmai rudraya namo astu |" (Taittiriya Aranyaka 10:24:1 of Yajurveda)
Because Rudra is infinite and his qualities are also infinite, so the above vers
es describe Rudras infinite properties in a generic sense. But in particular also
we have certain evidences from Vedas as follows.
tasmai rudraya namo astu |" (YajurVeda 5:5:9-i or Taittiriya Samhita 5.5.9.3)
Rudra is the one who created Chandrama (moon) and also he is the one whose lustr
e shines the moon in waxing and waning fashion. Rudras lustre shines the moon wit
h full splendor on the full moon day and he takes away his lustre from the moon
on the new moon day and in between these two extremities the splendor of moon ke
eps waxing and waning. But all these phenomena related to the splendor of moon,
the new moon and full moon nights, and the moon itself are Rudra only. Nothing i
s different from Rudra. This concept has been expressed in symbolic words in Ath
arva Veda as follows
" tsya vrtyasya |" (Atharva Veda 15:15:1)
" sapt pr saptpn sapt vyn |" (Atharva Veda 15:15:2)
diffused breaths".
"y sya trtya pr bhyho nmsu s candrm |" (Atharva Veda 15:15.5)
"His third vital breath, called Approached, is that Moon (Chandrama)".
"y sya pratham pn s paurams|" (Atharva Veda 15:16.1)
"His first downward breath is the time of Full Moon".
"y sya dvityo pn sak |" (Atharva Veda 15:16.2)
"His second downward breath is the eighth day after Full Moon".
"y sya trtyo pn smvsy|" (Atharva Veda 15:16.3)
"His third downward breath is the night of New Moon".
Similarly there is another story in Yajurveda where it has been clearly stated t
hat its by the grace of Lord Rudra that Sun (Aditya) gained his splendor, the sam
e is depicted below. Soma is the healing aspect of Rudra and Rudra only is the h
ighest 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 of
fered this oblation to Soma and Rudra: verily thereby they bestowed brightness u
pon him. If he desires to become resplendent, he should offer for him this oblat
ion to Soma and Rudra; verily he has recourse to Soma and Rudra with their own p
ortion; verily they bestow upon him splendour; he becomes resplendent".
And again, we shouldnt see any duality between Rudra and Sun also. Nothing is dif
ferent from Rudra. Even the Sun is a manifestation of Rudra only as shown below.
"y sya dvitya pr pruho nmsu s dity |" (Atharva Veda 15:15.4)
"His (Rudras) second vital breath, called Mature, is that ditya".
Rudra is the supreme light and he is the only Bhagawan whose splenour illuminate
s all illuminaries.
nishad 2:19)
m again and again".
In any system, be it the cosmos or just a country or any organization; law and o
rder are the most significant things which are indispensable. Where there is no
law and order, there one can expect only total chaos. Any organization which fun
ctions well, its success is only based on the discipline, law, and order. Same r
ule holds true for cosmos and gods also. We have seen above how the Sun god stop
ped shining once and Rudra imparted him luster again. Think what would happen if
there is no strictness imposed on these Gods and they take a day-off or go for
a big vacation? Surely there will be disturbance in universal functions. So, aga
in it is lord Rudra who remains strict and by his fear makes these gods shiver u
nder his bossism. Thats the reason because of the fear of Bhagwan Rudra everyone
in the cosmos functions with discipline. Even Sun shines because of fear of Rudr
a. Sri Rudram of Yajurveda begins its praise to Rudra by offering salutations to
Rudras anger.
"yadida.n ki.n cha jagat.h sarvaM praaNa ejati niHsRîtam.h |
mahad.hbhayaM vajramudyataM ya etadviduramRîtaaste bhavanti |" (Katha Upanishad
II.3.2)
"All this universe, evolved (from Prana), moves in prana (Rudra); the most frigh
tful like an uplifted thunderbolt. Those who know this become immortal".
bhayaadindrashcha vaayushcha mRîtyurdhaavati 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 pRîthivI . 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 Upan

ishad)
Further Svetaswatara Upanishad clearly states about Lord Rudra stating that with
his splendor only all illuminaries shine as follows.
na tatra suuryo bhaati na chandrataaraka.n nemaa vidyuto bhaanti kuto.ayamagniH |
tameva bhaantamanubhaati sarva.n tasya bhaasaa sarvamida.n vibhaati | (Svetaswat
ara Upanishad 6:14)
The sun does not shine there, nor the moon and the stars, nor these lightnings, a
nd much less this fire. When he shines, everything shines after him; by his ligh
t all this is illuminated.
It is Bhagawan Rudra who is the Omkara as per Vedas. Yajurveda in the Sri Rudram
(Anuvaka 8) portion states about Lord Shiva as, namastaraya cha, which means, Salu
tations to Lord Rudra who is the Pranava Mantra OM.
Rudra is the firmament, lightening strikes (Thunders), earth heaven and everythi
ng. The below verses from Vedas confirm the same.
"y sya dvityo vyns td antrikam |" (Atharva Veda 15:17.2)
"His second diffused breath is that Firmament".
Asani (Thunderbold / Lightening in the sky) became such like because of Lord Rud
ra:
tamabravdaanirasti | tadyadasya tannmkarodvidyuttadrpamabhavadvidyudv
aanistasmdya vidyuddhantyaanirabadhdityhu so bravjjyynv ato smi
dhehyeva me nmeti | (Shatapatha Brahmana 6:1:3:14)
He said to him, Thou art Asani. And because he gave him that name, the lightnin
g became suchlike, for Asani is the lightning: hence they say of him whom the li
ghtning strikes, Asani has smitten him. He said, Surely, I am mightier than t
hat: give me yet a name!
And when Rudra himself dwells within all the creatures, and he himself is all th
e creatures also; there is no question of some other third party becoming the ma
nliness of men. The bodies are inert without Purusha. It is the indwelling Purus
ha only who illuminates the bodies with consciousness, and hence whatever qualit
ies exists viz. qualities of perception or qualities of mind, or qualities of pe
rsonality, or physical qualities, genotypic or phenotypic attributes, everything
functions because of the indwelling Atman (Purusha). Pourusham (manliness) is o
ne among those many qualities which become alive because of the presence of Puru
sha. And Purusha who is the Atman is none other than Bhagawan Rudra only.
eko devaH sarvabhuuteshhu guuDhaH sarvavyaapii sarvabhuutaantaraatmaa |
karmaadhyaxaH sarvabhuutaadhivaasaH saaxii chetaa kevalo nirguNashcha | (Svetaswa
tara Upanishad 6:11)
He is the one God, hidden in all beings, all-pervading, the self within all being
s, watching over all works, dwelling in all beings, the witness, the perceiver ,
the only one, free from qualities.
Conclusion: - So, all the attributes described in Bhagwad Gita verse (BG. 7.8) a
re the attributes of Lord Shiva only and he was the speaker of this Bhagwad Gita
from the mouth of Lord Krishna.

punyo gandhah prithivyam ca tejas casmi vibhavasau
jivanam sarva-bhutesu tapas casmi tapasvisu | (BG. 7.9)
"I am the fragrant odour in earth, the splendour in fire, the life in all (livin
g) creatures, and penance in ascetics".
This Bhagwad Gita verse is a direct adaptation and modification of the following
verse of Yajurveda.
tasmai rudraya namo astu |" (YajurVeda 5:5:9-i or Taittiriya Samhita 5.5.9.3)
Penance (Tapas) is a kind of Vidya (knowledge) which comprises of mastery over t
he Pancha Mudras (Five postures of meditation) viz. Khechari, Bhoochari, Madhyama,
Shanmukha, Shambhavi; penance comprises of the knowledge of Tarakayogam, Sankhy
ayogam, Amanashkhayogam; Penance also comprises of Lakshyayraiambakam (Bahya lak
shyam, Madhya lakshyam, and Antar lakshyam). So, penance or any Yogic austerity
as a matter of fact is not something one can achieve simply by sitting and chant
ing the name of the God. The only difference between Yoga and Tapasya is that ta
pasya is done with a desire of some fruit but Yoga is done with the dsire of rea
lization, but both requires same knowledge of yogic techniques, and without the
basic knowledge of Yoga one cant perform Tapasya.
And the knowledge required to perform Yoga or Tapasya is again gifted by Lord Sh
iva only. In fact all kinds of Vidya (knowledge) are ruled by Lord Shiva only as
supported by below verse.
n to me. I am the Sadasiva described thus and denoted by Pranava".
Conclusion: - This Bhagwad Gita verse (BG. 7.9) is again a direct evidence that
the speaker of Bhagwad Gita is Lord Shiva only.
bijam mam sarva-bhutanam viddhi partha sanatanam
buddhir buddhimatam asmi tejas tejasvinam aham | (BG. 7.10)
"Know me, O son of Pritha, to be the eternal seed of all beings. I am the intell
igence of all creatures endued with intelligence, the glory of all glorious obje
cts".
Eternal seed of all beings means the continuity aspect of life. Its from the
eme lord that the creatures keep taking birth. All the creatures who lived in
e past, who are living at present and who would take birth in future all come
om the supreme being only. And Vedas recognize only Lord Rudra as the eternal
ed of all beings. We have the following evidences in support of this claim.
supr
th
fr
se
"Namo jyeshhthaya cha kanishhthaya cha |

namah purvajaya chaparajaya cha |
namo madhyamaya chapagalbhaya cha |" (Yajurveda Sri Rudram Anuvaka-6)
Same fact is revealed by Skhambha suktam for lord Shiva as follows.
ko ha dev mnasi prvia pratham jt s u grbhe ant" (Atarva Veda X-8-28)
And even Upanishad confirms the same.
watara. Upanishad 2.16)
Now lets touch the second aspect of BG. 7.10 which is intelligence of all creature
s endued with intelligence. Intelligence (Buddhi) is something which shines becau
se of the presence of Atman in the living being. Intelligence, consciousness, re
asoning etc. are the splendors gifted by Atman. And all bodies get illuminated w
ith intelligence due to Lord Rudra only. The below verse has two types of interp
retations, at superficial level it means that all the luminaries are illuminated
by Rudra; and at the philosophical (Tatwam) level, it has much more broader mea
ning. At the Tatwam level it not only means to convey that all shining bodies re
flect Rudras brilliance but also the consciousness, chit, intellect which illumin
ate bodies are the reflections of Rudra (Atman)s splendor (intelligence) only.
tameva bhaantamanubhaati sarva.n tasya bhaasaa sarvamida.n vibhaati | (Svetaswata
ra Upanishad 6:14)
The sun (implies intellect) does not shine there, nor the moon (implies manas-min
d) and the stars, nor these lightnings, and much less this fire. When he shines,
everything shines after him; by his light all this is lightened.
And it is again Bhagawan Rudra who is the most glorious of all the glorious ones
as stated in below verse.
"reho jtasya rudra riysi tavastamastavas vajrabho |
pari a pramahasa svasti viv abht rapaso yuyodhi |" (Rig Veda 2.33.3)
"In glory thou art the most glorious of all that exists, O Rudra, the strongest
of the strong, thou wielder of the thunderbolt! Carry us happily to the other sh
ore of our anguish, and ward off all assaults of mischief".
Conclusion: - With the above analysis it is again clear to us that the person sp
eaking Gita verse (BG. 7.10) is Bhagawan Rudra, the verses are Rudras glories and
the mediator is Sri Krishna.
balam balavatam caham kama-raga-vivarjitam
dharmaviruddho bhutesu kamo smi bharatarsabha | (BG. 7.11)
"I am also the strength of all that are endued with strength, (myself) freed fro
m desire and attachment, and, O bull of Bharata s race, am the desire (Kama), co
nsistent with duty, in all creatures".

As per shruti, it is again Lord Rudra who bestows strength and power to everyone
including Gods also. It is Lord Rudras strength which gets reflected in all the
entities possessed of strength.
Upa. 3:4)
Lord Shiva is the para-Brahman who is beyond all the qualities of samsaara and h
e is not bondaged into the cage of worldly qualities. He is above everything. He
is beyond the qualities of desire, attachment, anger etc. but he is infact beyo
nd all the six sheaths (koshas), six vikaras and likewise. Here is what lord Shi
va himself spoke about himself in the following Upanishad:
shhaDvikaaravihiino.asmi shhaTkoshharahito.asmyaham.h |
arishhaDvargamukto.asmi antaraadantaro.asmyaham.h | (Maitreya Upanishad 3:18)
I am devoid of the six changes (of birth, death, ageing etc.,), I am without the
six sheaths (the gross material body, etc.,); I am free from the group of six (i
nternal) enemies (passions, anger, greed etc.,) and I am the witness, being the
supreme God.
Since Lord Shiva is the Brahman he is beyond the attributes of desire etc., but
he himself is the primordial Kama (desire) also, thats why from his Kama only thi
s universe was generated. He when remains inactive is Brahman the witness, and w
hen he becomes active he is the Eshwara the cause of all causes. As saint Appar
says, Shiva when remains in his Nirguna form, he and his Shakti (Tripurasundari)
doesn t remain different, they become totally inseparable. And one can say in t
hat state Shiva alone exists. He is called Brahman by Vedanta followers. In the
very beginning, there was only this ParaShiva alone, motionless, changeless, Sat
ChidAnanda Parabrahman. There was no duality. He alone existed. There arose a "d
esire" in him to become many. That first and foremost desire is called as the "P
rimordial Desire". Shiva remains always as a changeless Brahman. Any kind of mot
ion within him is caused by his Shakti, she is called as Kameshwari, Lalita Trip
urasundari, Adi Shakti, Bhavani etc. So, when this desire to become many arisen
in his soul, his Energy came into her existence and then their first primordial
desire gave rise to the universe, Gods goddesses, pancha bhuta, etc.
kaamas tad agre sam avartataadhi manaso retah prathamam yad aasit | (Rig Veda 10:1
29:4)
Kama rose in the beginning, Kama, the primal seed and germ of Spirit.
Not only this much, it is again Lord Shiva who continues the life in these world
s by remaining there as the Kama. Lord Shiva is the Kameshwara and his consort T
ripurasundari is called as Kameshwari and whatever life propages, its all because
Shiva acts as the agency called Kama (Desire) for propagation or procreation of l
ife. Also, he himself procreates himself, means whatever life forms exists (be i
t celestial gods or earthly creatures), all are procreated by him and at the sam
e time all are he himself.
Atharve Veda has a detailed hymn totally edicated to Kameshwara (Shiva) praising
his desire aspect asking him for protection etc. Here is one verse for referenc
e from that great hymn.
duvpnya kma durit ca kamprajstm asvagtm vartim |

ugr na prti muca tsmin y asmbhyam ahra ckitst | (Atharva Veda 9:2:3)
Evil dreams, O Kma, and misfortune, O Kma, childlessness, ill-health, and trouble,
do thou O ugr O na , let loose upon him that designs evil against us!
In the above verse Kama is refered to as Ugra and Ishana since Kama is none other th
an Shiva. And as explained above, its again Lord Shiva whose forms are all the cr
eatures born in past, present and to be born in future.
Conclusion: - From the above analysis it is evident that Bhagwad Gita verse (BG.
7.11) is totally a glorification of Lord Shivas qualities and the speaker is Lor
d Shiva himself who is preaching about his own nature to Arjuna through the mout
h of the messenger called Krishna.
ye caiva sattvika bhava rajasas tamasas ca ye
matta eveti tan viddhi na tv aham tesu te mayi | (BG. 7.12)
"And all existences which are of the quality of goodness, and which are of the q
uality of passion and quality of darkness, know that they are, indeed, from me.
I am, however, not in them, but they are in me".
In order to understand this current section more clearly I would recommend the r
eaders to go through the analysis done on Bhagwad Gita verses (BG. 7.5) and (BG.
7.6). And then continue with this current section.
Well, this current verse is again a tale of Lord Shiva only. All the living bein
gs are composed of three qualities viz. Satwa, Rajas and Tamas. Whichever qualit
y remains predominant in a person, that person exhibits the attributes of that q
uality itself. But all the creatures do contain those three qualities in some pr
oportion. We have numerous times seen in previous sections that all the creature
s and entire creation manifests from Lord Shiva only. Lord Shiva with the help o
f his Prakriti (Uma or Aditi) creates the universe and all beings, and then he e
ntires into them to make them alive. Thats why Shiva is the father of all and Uma
(Aditi) is the mother of all. Shiva is not only the sire of all creatures, but
he is the sire of celestial gods also. Lets first re-visit these verses below and
then proceed with the analysis further.
Shiva and Uma are not different. They are two aspects of their own self. All the
Gods and creatures are from Aditi (Uma).
ll be born
It is understood by us that all creatures are actually composed of three qualiti
es and all of them take birth from Shiva only. But in fact even the Trinity Gods
viz. Brahma (Creator), Vishnu (Preserver) and Rudra (Destroyer deity) are Lord
Shivas manifestations only. Lord Shiva manifests himself as three, to support the
administration of the universe. From Lord Shivas Satva element Vishnu appears, f
rom Lord Shivas Rajas element Brahma appears and from Lord Shivas Tamas element Ru
dra (the destroyer) appears. But still this is only a projection, and there is n
o duality, it is lord Shiva himself who remains in those three forms also. Not o
nly this, Lord Shiva takes eightfold forms as Vasus, elevenfold forms as Maruts
(Rudras), and twelvefold forms as Adityas. But essentially all are Shiva only.
This is evident in the below verse from Maitrayani Brahmana Upanishad.
tamo vaa idamekamaasa tatpashchaatpareNerita.n vishhayatvaM |
prayaatyetadvai rajaso ruupa.n tadrajaH khalviirita.n vishhamatvaM |
prayaatyetadvai tamaso ruupa.n tattamaH khalviirita.n tamasaH |
sampraasravatyetadvai sattvasya ruupa.n tatsattvameverita.n |
tatsattvaatsaMpraasravatso.n.asho.aya.n yashchetanamaatraH |
pratipurushha.n kShetraj~naH saN^kalpaadhyavasaayaabhimaanaliN^gaH |
prajaapatistasya proktaa agryaastanavo brahmaa rudro vishhNurityatha |
yo ha khalu vaavaasya raajaso.n.asho.asau sa yo.ayaM brahmaatha yo ha |
khalu vaavaasya taamaso.n.asho.asau sa yo.aya.n rudro.atha yo ha |
khalu vaavaasya saatviko.n.asho.asau sa eva.n vishhNuH sa vaa eshha |
ekastridhaabhuuto.ashhTadhaikaadashadhaa dvaadashadhaaparimitadhaa |
chodbhuuta udbhuutatvaadbhuuteshhu charati pratishhThaa |
sarvabhuutaanaamadhipatirbabhuuvetyasaavaatmaantarbahishchaantarbahis hcha | (Mai
trayani Upanishad 5:2)
In the beginning darkness (tamas) alone was this. It was in the Highest, and, mo
ved by the Highest, it becomes uneven. Thus it becomes obscurity (ragas). Then t
his obscurity, being moved, becomes uneven. Thus it becomes goodness (sattva). T
hen this goodness, being moved, the essence flowed forth. This is that part (or
state of Self) which is entirely intelligent, reflected in man (as the sun is in
different vessels of water) knowing the body (kshetraga), attested by his concei
ving, willing, and believing, it is Pragpati, called Visva. His manifestations ha
ve been declared before. Now that part of him which belongs to darkness, that, O
students, is he who is called Rudra (the destroyer deity, not to be confused wi
th Shiva). That part of him which belongs to obscurity, that, O students, is he
who is called Brahm. That part of him which belongs to goodness, that, O students
, is he who is called Vishnu. He being one, becomes three (Brahma, Vishnu, Rudra
), becomes eight (Vasus), becomes eleven (Rudras or maruts), becomes twelve (Adi
tyas), becomes infinite. Because he thus came to be, he is the Being (Purusha),
he moves about, having entered all beings, he has become the Lord of all beings.
He is the Self within and without, yes, within and without.
kaarya.n vishhNuH kriyaa brahmaa kaaraNa.n tu maheshvaraH |
prayojanaartha.n rudreNa muurtirekaa tridhaa kRîtaa | (Rudrahridayopanishad 15)
The effect is Vishnu. The action is Brahma. The cause is Maheshwara. For the bene
fit of the worlds. Rudra (Shiva) has taken these three forms.
So, it is evident that from Lord Shiva only all the creatures possessing the thr
ee qualities emerge and even the three deities (possessing the three qualities s
eparately) manifested from Bhagawan Rudra (Shiva) only.
The indestructible being Shiva dwells inside the universe in every atom as the i
ndweller but he is not totally confined within any entity. In fact Lord Shiva is
infinite and universe is just one quarter part of his infinite existence. So, e
ven though Shiva pervades inside the universe, he is not contained totally in it
. He is within as well as out. But entire universe is contained within Shiva. Th
ats what the latter part fo Bhagwad Gita verse (BG. 7.12) conveys. Same is convey
ed by lord Shiva in the following verse of Upanishad.
na jagatsarvadrashhTaasmi netraadirahitosmyaham.h |
pravRîddho.asmi prabuddho.asmi prasanno.asmi paro.asmyaham.h | (Maitreya Upanish
ad 3:14)
I am not the world, I witness all and I am devoid of eyes, etc., I am immense, I
am awake, I am serene and I am the highest - beyond everything.
Conclusion: - It is evident from the above discussion that all the creation comp
rising of the three qualities takes its birth from Bhagawan Shiva and even thoug
h Shiva pervades entire universe and in all beings, he is not confined within th
e world, he is beyond, but the entire world is contained within Shiva. With this
analysis we have again proved that Bhagwad Gita verse (BG. 7.12) is a tale of L
ord Shiva and the speaker is Lord Shiva himself.
tribhir guna-mayair bhavair ebhih sarvam idam jagat
mohitam nabhijanati mam ebhyah param avyayam | (BG. 7.13)
daivi hy esa guna-mayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te | (BG 7.14)
"This entire universe, deluded by these three entities consisting of (these) thr
ee qualities knoweth not me that am beyond them and undecaying; since this illus
ion of mine, depending on the (three) qualities, is exceedingly marvellous and h
ighly difficult of being transcended. They that resort to me alone cross this il
lusion".
The entire universe comprises of three gunas (Qualities) and it is Lord Shivas pr
akriti (Tripura Sudnari) who is the supreme Maya (Illusion), although she is one
, but appears as threefold viz. Red (Rajas Mahalakshmi), White (Satva Mahasarasw
ati), and Black (Tamas Mahakali), and rules over the three Gunas and entire univ
erse. She is the one under whose trance entire universe gets deluded and she tri
umphs by beguiling the entire creation under her illusion. She being the science
(potency) of Shambhu, only that illustrious deity Bhava can uncover the blanket
of his maya from the eyes of the devotee. Without Mahadevas grace his Maya canno
t be transcended. In Puranas we keep hearing the buzz word Vishnu maya, but that M
aya is the consort of Shiva and only under his will it functions. She ONLY helps
Vishnu in his tasks of protection whenever and wherever needed. She is not unde
r his control, she is beyond even Vishnu and she is the potency of supreme Brahm
an (Shiva).
Therefore all those FAKE books like Brahma Samhita etc. which call Durga (Tripuras
undari) as Krishnas maid servant, are totally BOGUS and have no supporting evidence
from Vedas or Upanishads. I would DISCOURAGE people from reading such fake text
s and I would never recommend people to follow such demented philosophies where
the Supreme Lord Shiva becomes a demi-god and servant and the supreme un-sailabl
e Shakti becomes a maid servant.

Anyway, coming back to the context, here are few verses which describe the supre
me Prakriti as the potency of Shiva.
ra Upanishad 4:05)
as to be eaten.
ad 3:01)
Lord Shiva is the lord of the supreme Maya which deludes the entire jagat.
0)
She is the supreme power (parA shakti), not some ordinary power.
And my knowing Rudra or by surrendering to him or by obtaining his grace ONLY on
e can sail through his supreme Maya which is unsailable otherwise.
tasyaabhidhyaanaadyojanaattattva bhaavaat.h bhuuyashchaante vishvamaayaanivRîtti
From meditating on him (Rudra), from the knowledge of identity with him, from bec
oming one with him there is further cessation of all illusion (Supreme Maya) in
the end.
So, it shows that by resorting to Mahadevas lotus feet only one gets ferried from
all illusions created by his own supreme potency and gains true realization.
Conclusion: - Bhagwad Gita (BG. 7.13) and (BG. 7.14) are the glories of Lord Shi
vas supreme potency (Tripurasundari) and the speaker is definitely Lord Shiva and
the mediator is Krishna.
na mam duskritino mudhah prapadyante naradhamah
mayayapahrta-jnana asuram bhavam asritah | (BG. 7.15)
"Doers of evil, ignorant men, the worst of their species, robbed of their knowle
dge by (my) illusion and wedded to the state of demons, do not resort to me".
This verse looks very simple but it needs a lot of indepth understanding. This s
eemingly simple verse includes answers to many questions like, why should one res
ort to the supreme god, what is the goal of life, why doesnt a wicked man gain the re
alization of this supreme god?, How does one get uncurtained from the veil of Maya
? etc.
Lets first understand the goal of life and then well see why some people gain the
lords realization and why some evil minded people remain deluded by Lords maya.
The highest goal of human life is Moksha (liberation). For the same only one nee
ds to resort to the supreme lord through devotion or realize oneness with the su
preme lord through knowledge. But only few are able to traverse on this right pa
th because they are the righteous and sinless souls. The wicked ones do not reso
rt to the supreme lord because they fail to see through the Maya of the supreme
lord. One becomes able to tear the blanket of Maya only when the lord of Maya be
comes pleased on that being. And the lord of Maya gets pleased when this being r
esorts to him through devotion or through knowledge.
For the Self-realized yogis who are Jeevana Mukta these are the charecteristics.
ha.nsaachaaraH .sarvabhuutaantarvartii ha.nsa iti pratipaadanam.h | (Nirvana Upani
shad 23-24)
Their conduct is in consonance with the realization of the oneness of the Self an
d Brahman (Hamsa). They demonstrate to disciples (by their conduct) that Brahman
(Hamsa) is present in all beings.
Brahman is also called as Hamsa. Hamsa is nothing but Soham in reverse order. Till
the time the devotee is in illusion, he seeks hamsa. When he gets realized, he re
alizes Soham (sa + aham = I am he). And this soham is again another way of stating s
hivoham. That is to state that hamsa, soham, brahman all are nothing but the terms use
to describe oneness with Shiva because Shiva is the Brahman of Vedas.
This is the reason why Nirvana Upanishad further states the same fact as follows
. It states that for the realized Yogi oneness with Brahman (Siva) is their slee
p, where sleep means cessation of their cycle of births and deaths (implies Libe
ration).
shivayoganidraa cha | (Nirvana Upanishad 25)
The oneness with Siva is their sleep.
And there are numerous paths which take one towards Shiva (Brahman). The same is
stated as follows.
vishhNuvidhyaadishataabhidhaanalakshyam.h | (Nirvana Upanishad 29)
The (worship of) gods named Vishnu, Brahma and a hundred others culminates (in Br
ahman). Which imples - culminates in Shiva as per verse 25 seen above.
But this realization is made available only when the Maya of Shiva gets removed.
Maya is removed when the knowledge of Brahman (Shiva) shines in ones self. And t
he knowledge of Brahman (Shiva) shines only when Maya is removed. And Maya gets
removed only by the grace of Mahadeva.
svaprakaashabrahmatattve shivashaktisampuTita prapaJNchachchhedanam.h |
tathaa patraakshaakshikamaNDaluH | (Nirvana Upanishad 53-54)
When the reality of Brahman (Shiva) shines in the self there is the annihilation
of the phenomenal world which is enveloped by the power (Maya) of Shiva; similar
ly it burns the existence or non-existence of the aggregate of the causal, subtl
e and gross bodies. He realizes Brahman (shiva) as the prop of the ether.
We have seen in previous section (and before as well) that the Supreme Maya is t
he potency of Lord Shiva and functions under his will. Lets re-read the same here
.
0)
Know then Prakriti (nature) is My, and the Maheshwara is the lord of Maya (the Myin)
; and the whole world is filled with what are his members (forms).
So, here this Bhagwad Gita verse also is a narration about Lord Shiva only. Now,
lets see how self-proclaimed devotees who are evil minded, who abuse Shiva fail
to sail through Shiva-Maya and fail to resort to the supreme lord Shiva.
Svetaswatara Upanishad instructs everyone in the the world saying that without t
he knowledge of Bhagawan Shiva there is no use of being scholar in scriptures.
Rîcho axare parame vyoman.h yasmindevaa adhi vishve nishheduH |
yasta.n na veda kimRîchaa karishhyati ya ittadvidusta ime samaasate | (Svetaswat
ara Upanishad 4:08)
He who does not know that indestructible being of the Rig-Veda, that highest ethe
r-like (Self) wherein all the gods reside, of what use is the Rig-Veda to him? T
hose only who know it, rest contented.
And Atharva Veda clearly instructs all the people to worship Lord Rudra FOUR tim
es a day everyday (which means round the clock worship, which again means one sh
ould never forget Shiva at any instant of time; as simple as that!). It also ins
tructs people not to abuse Lord Rudra with words (tongue).
nma sy nma prtr nmo rtry nmo dv |
bhavya ca arvya cobhbhym akara nma | (Atharva Veda XI:2:16)
Let us pay our homage in the morning, during the day, in the evening, and at nigh
t to the Lord who grants us life (Bhava) and who takes it away (Sarva).
sahasrkm atipay purstd rudrm syanta bahudh vipactam |
mprma jihvyyamnam | (Atharva Veda XI:2:17)
Let us not with our tongue offend Rudra, who rushes on, thousand-eyed, overseeing
all, who hurls (his shafts) forward, who is manifoldly wise!
We have evidences in Mahabharata and Ramayana that people of olden times used to
worship Lord Shiva a lot but that devotion towards Shiva is scarce today. On th
e contrary we have innumerable Vaishnava devotes out there around the globe. So,
this Bhagwad Gita verse (BG. 7.15) is a great futuristic statement prophecized
seeing the future of the humanity.
Despite having the Upanishads and Vedas instructed people not to abuse Shiva and
not to stop worshiping him, it is clearly visible nowadays that Shiva-Bhakti is
diminished and people are resorting to all other Gods except Shiva. Even there
are bogus organizations which propagate Lord Shivas status as Demi-God, and they ca
ll him a servant of Krishna / Vishnu / Rama. Also, there are sects which openly
abuse lord Shiva and instruct the masses not to worship him. This itself proves
that the Bhagwad Gita prophecy (BG. 7.15) has come true in this Kali Yuga. Here
in this Bhagwad Gita verse we again learn that the speaker is lord Shiva and he
is talking about his Maya and prophecizing about the mankind who wouldnt take his
refuge and get deluded by his Maya.
This Bhagwad Gita verse is a true statement which has been stated EXACTLY in sim
ilar words in Mahabharata which I would like to produce here. Note that the belo
w words have been narrated by Lord Krishna himself recollecting the words of Upa
manyu. The following text is the translation of Kisari Mohan Ganguly, a renouned S
anskrit scholar who lived in 18th century and translated the entire Vyasa Mahabh
arata from Sanskrit to English. This section is taken from Mahabharata Book 10, S
ection XVIII.
"Vasudeva said, Upamanyu, who seemed to blaze with effulgence like the Sun, sai
d unto me,--Those sinful men that are stained with unrighteous deeds, do not suc
ceed in attaining to Isana. Their dispositions being stained by the attributes o
f Rajas and Tamas, they can never approach the Supreme Deity. It is only those r
egenerate persons who are of cleansed souls that succeed in attaining to the Sup
reme Deity. Even if a person lives in the enjoyment of every pleasure and luxury
, yet if he be devoted to the Supreme Deity, he comes to be regarded as the equa
l of forest recluses of cleansed souls. If Rudra be gratified with a person, he
can confer upon him the states of ether Brahma or of Kesava or of Sakra with all
the deities under him, or the sovereignty of the three worlds. Those men, O sir
e, who worship Bhava even mentally, succeed in freeing themselves from all sins
and attain to a residence in heaven with all the gods. A person who raises house
s to the ground and destroys tanks and lakes indeed, who devastates the whole un
iverse, does not become stained with sin, if he adores and worships the illustri
ous Deity of three eyes. A person that is destitute of every auspicious indicati
on and that is stained by every sin, has all his sins destroyed by meditating up
on Siva. Even worm and insects and birds, O Kesava, that devote themselves to Ma
hadeva, are enabled to rove in perfect fearlessness. Even this is my settled con
viction that those men who devote themselves to Mahadeva become certainly emanci
pated from rebirth.
The following extract has been again taken from Mahabharata which also confirms
this fact. This belongs to Mahabharata Book 10, Section XIV.
When the unrighteous or sinful Kali Yuga comes, one should never pass a moment wi
thout devoting his heart upon Mahadeva. One that has drunk the Amrita constitute
d by the devotion to Hara, one becomes freed from the fear of the world. One tha
t has not obtained the grace of Mahadeva can never succeed to devote oneself to
Mahadeva for a single day or for half a day or for a Muhurta or for a Kshana or
for a Lava (very small unit of time).
But tell me how many of the Hindus nowadays are devoted to the Supreme Being Mah
adeva? I have seen hundreds of Shiva-abusers but I havent seen more than a handfu
l (whom I can count on fingers even when asked by waking me up from my deepest s
leep) of true lovers of Shiva.
Conclusion: - The Bhagawad Gita verse (7.15) talks about Lord Shiva only and it
is Lord Shiva who was speaking that verse prophecizing about the sinful men who
do not take Shivas refuge and get bewildered by his Maya.
bahunam janmanam ante jnanavan mam prapadyate
vasudevah sarvam iti sa mahatma su-durlabhah | (BG. 7.19)
"At the end of many births, the man possessed of knowledge attaineth to me, (thi
nking) that Vasudeva is all this. Such a high-souled person, however, is exceedi
ngly rare".
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 vA
sudEva. 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 Ved
ic 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 d
oesnt 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 come
rom the root div, which means, to shine.
So, that one God who resides everywhere and envelopes completely and shines ever
ywhere is "vAsudEva.
Lets see as per Vedas and Upanishads who is the God who pervades everything and w
ho shines everywhere.
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. Its only a quarter
portion of the infinite Rudra that has manifested as the universe. So, even thou
gh we have other gods like Vishnu, Vayu, Sky (Dayus) who pervade fully within th
e 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.
Upanishad 1)
a Upanishad 3)
:4)

Lets see few more verses which praise Rudras omnipresent nature.

ishad 2)
d ancient"
sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH" (Svetaswatara Upanishad.
3:11)
resent Shiva.
"hRîtpuNDariikaM virajaM vishuddhaM vichintya madhye vishadaM vishokam.h |
achintyamavyaktamanantaruupaM shivaM prashaantamamRîtaM brahmayonim.h | (Kaival
ya Upanishad 6)
ara Upanishat 7)
Vasus.
eko devaH sarvabhuuteshhu guuDhaH sarvavyaapii sarvabhuutaantaraatmaa |
karmaadhyaxaH sarvabhuutaadhivaasaH saaxii chetaa kevalo nirguNashcha | (Svetaswa
tara Upanishad 6:11)
He is the one God, hidden in all beings, all-pervading, the self within all being
s, 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 im
mobile creation is his form and he entered into everything.
urveda)
Now lets see some verses about the supreme lord Rudra as the supreme light which
shines everything else. These verses also speak about rudras supremacy and proves
Rudra as Parabrahman.
aying.

o the ultimate God (Bhagavan) and it is also the lord of all things".
ara Upanishad 6:14)
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 nam
e vAsudEva as per Sanskrit grammar is the name of Lord Shiva because he is the o
ne God who resides everywhere and envelopes completely and shines everywhere.
Conclusion: - This Bhagwad Gita verse (BG. 7.19) is a glorification of Lord Shiv
a and spoken by Lord Shiva himself through the mouth of Krishna who was the medi
ator.
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 fait
h, that faith of his unto that (form) I render steady. Endued with that faith, h
e payeth his adorations to that (form), and obtaineth from that all his desire,
since all those are ordained by me".
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 whe
n 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. Lets see some evidences f
rom Vedas and Upanishads to understand this fact.
Well, for those readers who have been reading this entire analysis from beginnin
g, 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 u
p 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 Gods manifestation in detail. Keep reading!
This entire universe first manifested from Lord Shivas 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 Pur
usha) 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.
ll be born
"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, th
e 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.
After creating the Universe (Hiranyagarbha) Shiva projects all the gods and crea
tures in various directions inside the universe. That is to say that he manifest
s into various forms of gods and creatures projecting them in all the directions
.
4:02)
"That Supreme Self is Agni (Fire); it is Aditya (Sun); it is Vayu (Wind); it is
ter; it is Virat.
All the gods are contained inside lord Shiva only.
ysya tryastriad dev ge srve samhit |
skambh t brhi katam svid ev s | (Atharva Veda X:7:13)
Who out of many, tell me, is that Skambha He in whose body are contained all thre
e-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. Lets us now see some more interesting evidences from Vedas on how Lord Shiv
a 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. Lets see the verses now.
Shiva became the Marut host:
s yt prc dam nu vycalan mruta rdho bhtvnuvycalan mno nnd krtv | (Atha
He when he went away to the eastern region, went away having become the Marut hos
t, and having made Mind an eater of food.
Shiva became Indra:
s yd dki dam nu vycalad ndro bhtvnuvycalad blam annd krtv | (Atharva Ve

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:
s yt pratc dam nu vycalad vruo rj bhtvnuvycalad ap nnd krtv | (Atharv

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:
s yd dc dam nu vycalat smo rj bhtvnuvycalat saptarbhir hut hutim annd

He, when he went away to the northern region, went away having become King Soma a
nd having made the Seven Rishis oblation an eater of food.
Shiva became VISHNU:
He, when he went away to the stedfast region, went away having become Vishnu and
having made Virj an eater of food.
Shiva became Rudra (the deity responsible for destruction kAlAgni rudrA):
s yt pan nu vycalad rudr bhtvnuvycalad adhr annd krtv | (Atharva Veda XV:1
He, when he went away to animals, went away having become Rudra and having made h
erbs eaters of food.
Shiva becameYama:
s yt pitrn nu vycalad yam rj bhtvnuvycalat svadhkrm annd krtv | (Atharva V

He, when he went away to the Fathers, went away having become King Yama and havin
g made the exclamation Svadh an eater of food.
Shiva became Agni:
s yn manuyn nu vycalad agnr bhtvnuvycalat svhkrm annd krtv | (Atharva Ved

He, when he went away to men, went away having become Agni and having made the ex
clamation Svh an eater of food.
Shiva became Brihaspati:
s yd rdhv dam nu vycalad brhasptir bhtvnuvycalad vaakrm annd krtv | (A

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 S
un as per Shatapatah Brahmana 6:1:3:17, so although Ishana is Shivas name, the be
low verse means Sun]:
s yd devn nu vycalad no bhtvnuvycalan manym annd krtv | (Atharva Veda XV:14

He, when he went away to the Gods, went away having become Isana and having made
Passion an eater of food.
Shiva became Prajapati:
s yt praj nu vycalat prajpatir bhtvnuvycalat prm annd krtv | (Atharva Veda
He, when he went away to creatures, went away having become Prajpati and having ma
de vital breath an eater of food.
Shiva became Parameshthin:
s yt srvn antarden nu vycalat parameh bhtvnuvycalad brhmnnd krtv | (Ath

He, when he went away to all the intermediate spaces, went away having become Par
ameshthin 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 wh
atever form one prays to, actually all prayers go to Lord Shiva and again that s
ame Lord Shiva accepts the prayers of devotees through his forms and fulfils the
ir wishes through those forms. But only few remain directly devoted to Mahadeva,
and Shiva-Bhakti comes after accumulating virtues over past crores of births. H
induism gives enough freedom of choise of our personal favorite God and Adi Shan
kara also suggested Shanmata (Six sects), to realize the Brahman viz. Shaivam (wor
ship of Shiva), Vaishnavam (Worship of Vishnu), Shakta (Worship of Shakti the mo
ther goddess), Ganapatyam (Worship of Ganesha), Koumaram (Worship of Subrahmanya
), and Souram (Worship of Sun). One is free to follow any of these sects since p
aths 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 a
nd glories of Bhagawan Mahadeva alone. And hence it is clear beyond any doubt th
at it was Lord Shiva who spoke Bhagawad Gita from the mouth of Krishna.
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 bec
ome 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 inconcei
vable power, I am not manifest to all. This deluded world knoweth not me that I
am unborn and undecaying".
This verse is often incorrectly translated by Vaishnava websites the other way r
ound. Here the actual meaning is to convey that the Supreme Being is Nirguna Brah
man (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 Nirgu
na (Unmanifest), and thats how so many bogus scriptures and stories have come int
o picture which narrate the existence of a divine Krishna is Goloka where Krishn
as 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, ther
e 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 afte
r Moksha are bogus.
The highest reality as per Shruti is Brahman. I would like to make another point c
lear here before proceeding with the discussion. Some Vaishnava friends have eve
n believed that Brahman is the state which realized men achive (Aham Brahmasmi I a
m Brahman) and they even went further to believe that Brahman is lower entity an
d 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 amsha
m (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 para
brahman, Purusha, Atman, Shiva, Prana etc. Brahman is Nirguna (formless). By the wor
mless 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 i
s genderless Brahman is neither man, nor woman, nor neuter. Brahman is undefinab
le, hence the concept of neti neti (not this not that) has come into picture. Brah
man 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. Hiranyaga
rbha 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 Vi
rat (sum total of all gross bodies) is a form of Brahman only. And there is no h
igher entity above Brahman as per Vedas, Upanishads and Authentic scriptures. I
dont care what other bogus scriptures speak!
Shruti speaks only about Lord Shiva as the highest reality the Brahman. It is al
so called as Purusha and Atman (self), and all these terms refer to the unmanife
st (Nirguna) Brahman whos again Shiva. Here are the evidences which prove that L
ord 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 whic
h means massive, vast, and infinite. Lord Shiva is praised in Yajurveda with thi
s 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 bRîhanta.n yathaanikaaya.n sarvabhuuteshhu guuDham.h |
vishvasyaikaM pariveshhTitaara miisha.n ta.n GYaatvaa.amRîtaa bhavanti | (Svetas
watara Upanishad 3:07)
The Supreme Lord Rudra is higher than Virat, beyond Hiranyagarbha. He is vast (br
ihat=Brahman) and is hidden in the bodies of all living beings. By knowing Him w
ho alone pervades the universe, men become immortal.
ai rudrah" and Svetaswatara Upanishad states the below fact about Veda Purusha S
hiva.

|
vetawatara Upanishad. 3:09)
nishad 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 liberat
ion.
e |
knowledge".
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) o
f all. Lets see few references in support of this.
had)
ll creatures)
"yatparaM brahma sarvaatmaa vishvasyaayatanaM mahat.h |
suukShmaatsuukshmataraM nityaM tattvameva tvameva tat.h |" (Kaivalya Upanishad 1
6)
Now, the below verse describes the properties or qualities of the Atman (Brahman
) in detail. Atman (Brahman) is unmanifest (Nirguna).

achintyamavyaktamanantaruupaM shivaM prashaantamamRîtaM brahmayonim.h |" (Kaiva
lya Upanishad 6)
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 | (Kai
valya Upanishad 7)
j~naatvaa taM mRîtyumatyeti naanyaH panthaa vimuktaye |" (Kaivalya Upanishad 9)
"aya.n hRîdi sthitaH saakshii sarveshhaamavisheshhataH |
tenaaya.n hRîdayaM proktaH shivaH sa.nsaaramochakaH |" (Panchabrahmopanishat 36
)
ke 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 descr
ibed by the knowers of Brahmanall this is nothing but Brahman (Rudra). This Brahm
an (Rudra) alone, which abides eternally within the self, should be known. Beyon
d it, truly, there is nothing else to be known.
"ya eva.n nitya.n vedayate guhaashayaM prabhuM puraaNa.n sarvabhuuta.n hiraNmaya
m.h |
hiraNmayaM buddhimataaM paraa.n gati.n sa buddhimaanbuddhimatiitya tishhThatiity
upanishhat.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 dRîDhii sa ekaH |
tva.n vishvabhuurbhuutapatiH puraaNaH parjanya eko bhuvanasya goptaa |" (Ekaksha
ra Upanishad 1)
Thou art
means of
ou). Thou
anya (the
the one Imperishable in the Imperishable, conjoint with Uma. As known by

Susumna, here (on the empirical plane), the one firm (Principle art Th
art the ancient source of the world, the Lord of beings; Thou the Parj
Principle of life-giving water), the Protector of the world.
So, from the above discussion it is evident that Shiva is the Brahman and Brahma
n 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 l
ord Shivas unmanifest nature of Parabrahman which is eternal and transcendental.
Shiva is always the Nirguna Brahman, only through his Maya he projects himself a
s many. But indeed he is the only one. He would withdraw all his forms and entir
e universe (including gods), into himself when he desires (at the end of the tim
e).
Conclusion: - Bhagawad Gita verses (BG. 7.24) and (BG. 7.25) detail out the supr
eme eternal unmanifest (Nirguna) transcendental nature of Bhagawan Shiva. And th
e speaker is again Lord Shiva not Krishna.
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 prese
nt, 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 Br
ahman, the entire Adhyatma, and action".
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 beca
use these three states of time viz. Past, Present and Future have been produced
by the same Mahakala.
kl ha bht bhvya ca putr ajanayat pur
kld ca sm abhavan yju kld ajyata | (Atharva Veda 19:54:3)
"In Kala erst the text produced what is and what is yet to be. The Riks arose fr
om Kala, the Yagus was born from Kala".
asmaan.h maayii sRîjate vishvameta\-ttasmi.nshchaanyo maayayaa sanniruddhaH | (S
wetasvatara Upanishad 4:09)
The Lord of Maya projects the Vedas, sacrifices, spiritual practices, past and fu
ture, religious observances, all that the Vedas declare, and the whole world inc
luding 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 manifestatio
ns 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 bre
athes life at present, and Rudra would be all those entities which would breathe
life in future. This is supported by following evidences from Shruti.
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 t
he supreme lord Rudra knows everyone, but none knows him fully because he transc
ends the intelligence of all creatures and gods. And only through surrendering o
neself to Bhagawan Rudras 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 o
r by following the path of Yoga and realizing the supreme being Rudra in Sahasra
ra Chakra; one gains the true understanding of Rudra; others who do not devote t
hemselves towards Rudra via any of these paths do not know him and his spreme na
ture, they remain in illusion of Rudra and keep taking births in various wombs f
or 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.
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 (Celes
tial region), and the Adhiyajna (Region of sacrifice), having minds fixed on abs
traction, 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 analysi
s 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 Sa
crifice) is Myself, here in the body, O best of the embodied".
This is again a clear cut and direct verse whch makes it evident that God of Bha
gawad Gita is Lord Shiva. It is lord Shiva who is associated in Vedas with the t
hree 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 b
y Bhava (Shiva) only. He is the lord and ruler as well.
tsyai nmo yatamsy dit | (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!
tva ctasra pradas tva dyus tva prthiv tvedm ugrorv ntrikam |
tved srvam tmanvd yt prt prthivm nu | (Atharva Veda XI.2.10)
Thine the four regions, thine are earth and heaven, thine, Mighty One, this firma
ment 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 compl
ex region. Actually speaking this region of sacrifice (Adhiyajna) has an esoteri
c meaning. In reality all these regions are NOT bAhya (outer) worlds, they actua
lly talk about the regions present within our own body. On our body Mooladhara cha
kra represents the Earth, and below it exists, all the nether worlds. All these
combined together are termed as the "Adhibhuta (region of Earth)". Above Mooladh
ara 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 mee
ting point of the three nAdis viz. Ida, Pingala, and Sushumna, that place is cal
led as Trikoota. That is the "region of sacrifice (Adhiyajna)". Above that region
lies the Sahasrara Chakra which is the supreme heaven (not Indras heaven) the pla
ce of final bestiture, the place where Lord Shiva and Lalita Tripurasundari resi
de, that is the place of Brahma Jyoti, the Purusha the parabrahman.
Well, with that introduction let me tell here that the region of sacrifice (Adhi
yajna) is the place between the eyebrows and is called the Ajna Chakra. That is th
e place through which if the vital airs (Kundalini) pierces upwards, it merges i
nto the Parabrahman-Shiva in Sahasrara. Thats why it is called the place where Sh
iva imparts the Taraka Mantra (OM) to the departing vital airs and merges the Ji
va within himself. Here are the evidences from Shruti.
bRîhaspatiruvaacha yaaj~navalkya.n yadanu kurukshetra.n
devaanaa.n devayajana.n sarveshhaaM bhuutaanaaM brahmasadanam.h |
avimukta.n vai kurukshetra.n devaanaa.n devayajana.n sarveshhaaM
tasmaadyatra kvachana gachchhati tadeva manyeta tadavimuktameva |
ida.n vai kurukshetra.n devaanaa.n devayajana.n sarveshhaaM
atra hi jantoH praaNeshhuutkramamaaNeshhu rudrastaarakaM brahma
vyaachashhTe yenaasaavamRîtii 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) t
he 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 p
erform 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: T
his is the Kurukshetra, the place where the gods perform sacrifices to the deiti
es 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 beatit
ude). Hence one shall resort to the Avimukta; shall not desert the Avimukta. (Br
ihaspati 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 1:0
2)
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 re
plied: That Avimukta (Lord Siva as the redeemer) is to be worshipped; the Self w
hich is infinite and unmanifest, is established in (i.e., is non-different from)
so.avimuktaH kasminpratishhThita iti . varaNaayaa.n naashyaa.n cha madhye pratish
hThita iti |
kaa vai varaNaa kaa cha naashiiti |
sarvaanindriyakRîtaandoshhaanvaarayatiiti tena varaNaa bhavati |
sarvaanindriyakRîtaanpaapaannaashayatiiti 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 al
l 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 br
ows). Which is the seat of that (Avimukta) ? That, which is the (well known) junctu
re 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 know
ers of the Veda worship indeed this juncture (Samadhi) as Sandhya (in their dail
y 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 Kurukshetr
a and that is the region of sacrifice (Adhiyajna). That region belongs to Shiva o
nly 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 dev ha vai sattra niedu agnirindra somo makho viurvive dev
anyatraivvibhym | (Shatapatha Brahmana 14.1.1.1)
The gods Agni, Indra, Soma, Makha, Vishnu, and the Visve Devh, except the two Asvi
ns, performed a sacrificial session.
tem kuruketram devayajanamsa tasmdhu kuruketram devn
devayajanamiti tasmdyatra kva ca kuruketrasya nigacati tadeva manyata idam
devayajanamiti taddhi devn devayajanam | (Shatapatha Brahmana 14.1.1.2)
Their place of divine worship was Kurukshetra.. Therefore people say that Kuruksh
etra is the gods place of divine worship: hence wherever in Kurukshetra one settl
es there one thinks, This is a place for divine worship; for it was the gods pl
ace of divine worship.
Now we are left with analyzing the verse (BG. 8.4). One might think that there i
s 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 sacrif
icial), and in (BG. 8.4) the speaker separates himself out and says that physica
l region is perishable, celestial region belongs to the soul (Jiva) and he is th
e 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 d
iscuss them in detail.
The supreme lord Shiva and Shakti are one only; to convey this message only scri
ptures show them as Ardhanareeshwara (one body shared half by each other). Just
for the sake of Upasana (worship), they appear separate. All the celestial abode
s 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 a
bodes 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 be
yond that is called the region of salvation (heaven). This heaven is not the Swa
rga (Indras heaven). Well, Shakti remains at the bottom from where through Yoga w
hen kindled, she rises upwards and reaches her consort Shiva in Sahasrara Chakra a
fter piercing through the Ajna Chakra (region of sacrifice). Essentially Shiva i
s established in his most superior Nirguna form in Sahasrara Chakra. And the reg
ion from nect to hear is called the region of Shiva and all the regions below th
e nect is called the region of Shakti. This is the reason why in (BG. 8.4) the s
peaker (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 doesnt mean (BG. 7.30) is false where speaker (Shiva) said he is al
l the three regions. That is because Shiva is even present at the bottommost Cha
kra (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 mixin
g 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 Jata
vedas; this is again not different from the Purusha. And sicne this fire rises up
wards and remains spread in the entire body occupying the celestial region, Shiv
a is identified with the celestial region also. Now after reaching the Ajna Chak
ra (the region of sacrifice) when Kundalini pierces that summit and enteres into
Sahasrara Chakra, there Shakti and Shiva actually ambrace each other and the Ji
va gets liberated.
Therefore both (BG. 7.30) and (BG. 8.4) are true and are spoken in different con
text. Well 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 1:1
69)
"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 si
ddhi (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. F
rom 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 (Godd
ess). From the neck to the top of the head is said to be the seat of Sambhu (Shi
va)".
"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 withou
t 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 thro
ugh Kantha-Mudra (throat-posture)".
1:74)
"Kundalini assumes the eight forms of Prakriti (matter) and attains Shiva by enc
ircling him and dissolves itself in Shiva".
had 1:86)
ishad 2)
d ancient."
Conclusion: - Bhagwad Gita verse (BG. 7.30) and (BG. 8.4) are direct evidences t
o understand that the three regions viz. Adhibhuta (physical region), the Adhida
iva (Celestial region), and the Adhiyajna (Region of sacrifice) belong to Lord S
hiva and hence the speaker of Bhagawad Gita is Shiva and Krishna is just a media
tor.
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 ca
lled the individual soul (Adhyatma). The offering of the oblation, which, brings
into existence all beings and supports them, is called action".
This particular verse has been analyzed in detail in the very beginning of our a
nalysis 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 on
ly. 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 univers
e 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 thes
e points have been captured in below quoted verses.
Lets see the evidences from Shruti and assimilate the knowledge in our mind more
clearly.
Rudra is the Parabrahman and is bigger than the biggest.
had)
ll creatures)
"yatparaM brahma sarvaatmaa vishvasyaayatanaM mahat.h |
suukShmaatsuukshmataraM nityaM tattvameva tvameva tat.h |" (Kaivalya Upanishad 1
6)
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.
lya Upanishad 6)
The same Upanishad further clarifies that the same Soul (Atman) which is the Bra
hman is none other than Bhagwan Shiva as follows (One neds to match the attribut
es discussed in above verses with the below verse, then one would udnerstand tha
t 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 | (Kai
valya Upanishad 7)
j~naatvaa taM mRîtyumatyeti naanyaH panthaa vimuktaye |" (Kaivalya Upanishad 9)
Lord Shiva resides in the hearts of all since he is the Atman (Brahman)
)
Lord Shiva is the Brahman as clearly called out here.
He is the creator, protector and destroyer alone.
"pratyaN^janaastishhThati saJNchukochaantakaale |
sa.nsRîjya 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.
d. 3:11)
present Shiva.
Conclusion: - Bhagawad Gita verse (BG. 8.3) is again a glorification of Lord
ras properties only. And hence it is clear once again here that the speaker
e Gita is Bhagawan Rudra and not Krishna. Krishna is just a mediator, a mode
communication who passed the supreme knowledge to mankind but the speaker is
ays Bhagawan Rudra only.
Rud
of th
of
alw

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, depa
rteth (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".
Here comes to me doesnt mean anything of lesser significance. It implies the suprem
e state called Liberation. Only the Supreme Being can award liberation to the Jiva
s. 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 liber
ation can only be attained through wisdom or realization of the supreme being on
ly. At the time of death, when a man remembers the Supreme Being, he gets the li
beration. Now, who is that Supreme being well see in the below verses. Well, this
is not new to us (if the readers are connected throughout with me from beginnin
g of this analysis till this palce). The Supreme Being described thus is again L
ord Shiva only and none else. Only lord Shiva can grant Liberation others can no
t award that. Thats the reason why the Vedas have asked only Shiva to award liber
ation. Mahamrityunjay Mantram verse which exists in Rig Veda as well as in Yajurve
da 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. Lets see some evid
ences from Shruti where from we can learn that only by knowing Shiva one gets li
berated.
alya Upanishad 7)
Further the Svetaswatara Upanishad also confirms the same about Veda Purusha Rud
ra as follows.
nishad 3:08)
I know that great purusha (Rudra) of sunlike lustre beyond the darkness. A man wh
o 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 r
emembers he goes to that gods abode. Hence thats true, but stay in other Gods abode
s is not permanent, when the bank balance of virtues end, then the Jiva has to c
ome back to earth again to take birth in some womb. But only when one reaches Sh
iva, 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.
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 w
ith abstraction in the form of uninterrupted application, one goeth, O son of Pr
itha, unto the Divine, resplendent and Supreme male Being (Purusha)".
We have earlier also seen evidences from Vedas and Upanishads that the Supreme M
ale being (Purusha) who is the Brahman of Vedas is none other than Shiva. Theref
ore this Bhagawad Gita verse also apples on his glories only. But lets ocne again
see evidences supporting veda Purusha as Shiva.
ka 10.23.1)
Upanishad 1)
a Upanishad 3)
excellent bow and arrow.
:4)
Even the Skhambha Suktam which is a hymn on Lord Shivas Jwala-Linga states the sa
me.

e 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 Shivas qualities only and hen
ce it is clear beyond doubt that Shiva is the Purusha by knowing whom, by thinki
ng about whom one goes to Shiva. Therefore, Bhagawad Gita verse (BG. 8.8) is aga
in evidence that Shiva is the speaker and God of Bhagwad Gita and Krishna was ju
st a messenger.

kavim puranam anusasitaram anor aniyamsam anusmared yah
sarvasya dhataram acintya-rupam aditya-varnam tamasah parastat | (BG. 8.9)
prayana-kale manasacalena bhaktya yukto yoga-balena caiva
bhruvor madhye pranam avesya samyak sa tam param purusham upaiti divyam | (BG. 8
.10)
"He who at the time of his departure, with a steady mind, endued with reverence,
with power of abstraction, and directing the life-breath called Prana between t
he eye-brows, thinketh of that ancient seer, who is the ruler (of all), who is m
inuter than the minutest atom, who is the ordainer of all, who is inconceivable
in form, and who is beyond all darkness, cometh unto that Divine and Supreme Mal
e Being (Purusha)".
Purusha is none other that Rudra (Shiva) as per Vedas. And therefore this Bhagaw
ad Gita verse speaks all about Shiva only. But still then lets analyze it. We nee
d to identify who is the God who is the ancient seer, is the ruler of all, is mi
nutest, ordainer (boss) of all, is inconceivable in form, and is beyond darkness
.
Lets first go with the attribute of being of sunlike luster and beyond darkness (
Avidya). Actually this Gita verse (BG. 8.9) is an adaptation of the following ve
rse from Svetaswatara Upanishad which describes the Purusha (who is Rudra) havin
g sunlike lusture who is beyond the darkness of ignorance.
nishad 3:08)
Lets now see evidences for the attribute of being Sookshman (Minutest). It is again
the same Purusha who is none other than Rudra as evident rom Atharvasiras Upani
shad.
atha kasmAduchyate sUkShma.n yasmAduchchAryamANa eva sUkShmo
bhUtvA sharIrANyadhitiShThati sarvANi chA~NgAnyamimRîshati
tasmAduchyate sUkShmam.h | (Atharvasiras Upanishad 3:04)
He (Rudra) is called sookshma (minute), because he pervades in a minute form all ov
er the body without touching any of the organs.
Lets now see the aspect of Ruler of all including Gods.
atha kasmAduchyate IshAnaH yaH sarvAndevAnIshate IshAnIbhirjananIbhishcha paramas
haktibhiH | amitvA shUra No numo dugdhA iva dhenavaH | IshAnamasya jagataH svard
RîshamIshAnamindra tasthiSha iti tasmAduchyate IshAnaH | (Atharvasiras Upanishad
3:04)
He is Eeshana because by his power for creation and upkeep and also because he rule
s over all devas (gods). Like approaching a cow for getting milk, we come to you
. You are Eeshana because Veda points you out as one who shows the heaven and one
who rules over other Gods.
Lets now see evidence for Ancient seer. Rudra is called Maharshi (great seer) and he
is ancient than all the gods and Hiranyagarbha.
hiraNyagarbhaM pashyata jaayamaana.n sa no buddhyaa shubhayaa sa.nyunaktu | (Svet
He, the creator of the gods and the bestower of their powers, the Support of the
universe, Rudra the omniscient, who at the beginning gave birth to Hiranyagarbham
ay He the great seer endow us with clear intellect!
Lets now see evidence for Inconceivable form.
lya Upanishad 6)
yatsatya.n vij~naanamaananda.n nishhkriya.n nira~njana.n sarvagata.n
susuukshma.n sarvatomukhamanirdeshyamamRîtamasti tadida.n nishhkala.n
ruupam.h |
ad 3:01)
That which is Satya, Vijnana and Ananda; That which is actionless, without any im
purity, omnipresent, extremely subtle, having faces in every direction (Shiva),
inconcivable and immortal - that is His Nishkala aspect. Maheshvara, who is blac
k and yellow rules with Avidya, Mula-Prakriti or Maya that is red, white and bla
ck and that is co-existent with him.
Now we are left with one attribute ordainer of all. Lets now fine who is that god,
who rules over all other gods due to his imperial power.
"sa hi kayea kamyasya janmana smrjyena divyasya cetati |
avannavantrupa no duracarnamvo rudra jsu no bhava |" (Rig Veda 7:46:2)
He through his lordship looks after what is born on earth, being the universal ru
ler, he rules, on heavenly beings through his high imperial sway (controlling in
fluence or power). Come willingly to our doors that gladly welcome thee, and hea
l all sickness, Rudra., in our families".
Although we have earlier analyzed numerous times that Rudra is the Purusha of Ve
das, and although these Bhagawad Gita verses (BG. 8.9-8.10) depict only the qual
ities of Purusha, we actually didnt require to analyze the qualities when already
Purusha was known by us as Rudra (Shiva); yet, I felt awkward to complete this
analysis only by proving Purusha as Shiva. So, I felt good to elaborate on the a
ttributes of Purusha discussed here.
Well, again we have proved that this Bhagawad Gita verse belongs to Bhagawan Shi
va. But these Gita verses (BG. 8.9-8.10) are not just limited to discussion abou
t Purusha. These actually teach us a great significant message. It actually talk
s about Kundalini Yoga where when the Sadhaka (practitioner) at the time of deat
h, channelizes his life forces (Prana) within the sushumna and directs that towa
rds the Sahasrara by focusing on the Ajna chakra thinking of the Purusha (Shiva)
, he gets united with Shiva. That is the highest form of liberation. Its also cal
led as siva-jeevaikyam means merging of the Jiva with the Shiva. This is exactly w
hat Sage Suka had done and got the highest form of liberation, seeing which his
father sage Vyasa lamented out of ignorance (illusion) because of his fatherly a
ttachment with his son Suka.
Conclusion: - At the time of departure when
hinking of Shiva his Prana gets channelized
erged into Shiva. This has been proved that
s (BG. 8.9-8.10) and Krishna was the medium
a man meditates on his Ajna chakra t

towards the Sahasrara, and he gets m
Shiva was the speaker of these verse
thats it.
BHAGAVAD GITA Verse(s) (BG. 8.12), (BG. 8.13), (BG. 8.15), (BG. 8.16)
sarva-dvarani samyamya mano hridi nirudhya ca

murdhny adhayatmanah pranam asthito yoga-dharanam | (BG. 8.12)
om ity ekaksharam brahma vyaharan mam anusmaran
yah prayati tyajan deham sa yati paramam gatim | (BG. 8.13)
mam upetya punar janma duhkhalayam asasvatam
napnuvanti mahatmanah samsiddhim paramam gatah | (BG. 8.15)
a-brahma-bhuvanal lokah punar avartino rjuna
mam upetya tu kaunteya punar janma na vidyate | (BG. 8.16)
"Casting off (this) body, he who departeth, stopping up all the doors, confining
the mind within the heart, placing his own life-breath called Prana between the
eye-brows, resting on continued meditation, uttering this one syllable Om which
is Brahman, and thinking of me, attaineth to the highest goal.
High-souled persons who have achieved the highest perfection, attaining to me, d
o not incur re-birth which is the abode of sorrow and which is transient, All th
e worlds, O Arjuna, from the abode of Brahma (creator) downwards have to go thro
ugh a round of births, on attaining to me, however, O son of Kunti, there is no
re-birth".
Here the Gita verse is again continuing discussion from the previous on Kundalin
i Sadhana and the method of uniting the Jiva with the Brahman (Shiva). By being
firm in meditation, by raising the Prana towards the Ajna chakra (Eye-brows) and
beyond, one gets merged with the Shiva who remains seated in the Sahasrara chak
ra. Here are the verses supporting the same.
tataH parichayaavasthaa jaayate.abhyaasayogataH |
vaayuH parichito yatnaadagninaa saha kuNDaliim.h | (Yoga Tatwa Upanishad 81)
bhaavayitvaa sushhumnaayaaM pravishedanirodhataH |
vaayunaa saha chitta.n cha pravishechcha mahaapatham.h | (Yoga Tatwa Upanishad 82
)
yasya chitta.n svapavana.n sushhumnaaM pravishediha |
bhuumiraapo.analo vaayuraakaashashcheti pa~nchakaH | (Yoga Tatwa Upanishad 83)
Then by this constant practice is gained the Parichaya state (the third state). V
ayu (or breath) through arduous practice pierces along with Agni the Kundalini t
hrough thought and enters the Susumna uninterrupted. When ones Chitta enters Susu
mna along with Prana, it reaches the high seat (of the head) along with Prana.
na dahyate shariira.n cha pravishhTasyaagnimaNDale |
aahRîdayaadbhruvormadhya.n vaayusthaanaM prakiirtitam.h | (Yoga Tatwa Upanishad
94)
vaayuH shhaTkoNaka.n kRîshhNa.n yakaaraaksharabhaasuram.h |
maarutaM marutaa.n sthaane yakaaraaksharabhaasuram.h | (Yoga Tatwa Upanishad 95)
dhaarayettatra sarvaj~namiishvara.n vishvatomukham.h |
dhaarayetpa~nchaghaTikaa vaayuvadvyomago bhavet.h | (Yoga Tatwa Upanishad 96)
From the heart to the middle of the eyebrows is said to the region of Vayu. Vayu
is hexangular in shape, black in colour and shines with the letter Ya. Carrying
the breath along the region of Vayu, he should contemplate on Ishvara, the Omnis
cient, as possessing faces on all sides; and practising Dharana there for two ho
urs, he enters Vayu and then Akasa.
vyoma vRîtta.n cha dhuumra.n cha hakaaraaksharabhaasuram.h |
aakaashe vaayumaaropya hakaaropari sha~Nkaram.h | (Yoga Tatwa Upanishad 98)
binduruupaM mahaadeva.n vyomaakaara.n sadaashivam.h |
shuddhasphaTikasa~Nkaasha.n dhRîtabaalendumaulinam.h | (Yoga Tatwa Upanishad 99)
pa~nchavaktrayuta.n saumya.n dashabaahu.n trilochanam.h |
sarvaayudhairdhRîtaakaara.n sarvabhuushhaNabhuushhitam.h | (Yoga Tatwa Upanishad
100)
umaardhadeha.n varada.n sarvakaaraNakaaraNam.h |
aakaashadhaaraNaattasya khecharatvaM bhaveddhruvam.h | (Yoga Tatwa Upanishad 101)

Raising the breath along the region of Akasa, he should contemplate on Sadashiva
in the following manner, as producing happiness, as of the shape of Bindu, as th
e great Deva, as having the shape of Akasa, as shining like pure crystal, as wea
ring the rising crescent of moon on his head, as having five faces, ten hands an
d three eyes, as being of a pleased countenance, as armed with all weapons, as a
dorned with all ornaments, as having Uma (the goddess) in one-half of his body,
as ready to grant favours and as the cause of all the causes.
samaadhiH samataavasthaa jiivaatmaparamaatmanoH |
yadi svadehamutsrashhTumichchhaa chedutsRîjetsvayam.h | (Yoga Tatwa Upanishad 10
7)
Samadhi is that state in which the Jivatman (lower self) and the Paramatman (high
er Self) are differenceless (or of equal state). If he desires to lay aside his
body, he can do so.
parabrahmaNi liiyeta na tasyotkraantirishhyate | (Yoga Tatwa Upanishad 108)
He will become absorbed in Parabrahman and does not require Utkranti (going out o
r up).
Now, who is that Parabrahman seated in Sahasrara Chakra in which the Prana (with
kundalini) gets absorbed is detailed in the below verses.
1:74)
Kundalini assumes the eight forms of Prakriti (matter) and attains Shiva by encir
cling him and dissolves itself in Shiva".
had 1:86)
So, it is clear that by uniting ones Pranas with Shiva in Sahasrara Chakra one ge
st liberated and that is called as Jeeva-Shiva Aikyam (merging of Jiva with Shiva)
. This is the highest Mukti and there is no return after achieving this liberati
on.
Conclusion: - Bhagawad Gita verss (BG. 8.12) and (BG. 8.13) again talks about Sh
akti (Kundalini) and Shiva only and the speaker who claims to award liberation t
hrough this process is Shiva only. Therefore it is doublessly clear that Shiva w
as the speaker of Bhagawad Gita and Krishna was the mediator.
BHAGAVAD GITA Verse(s) (BG. 8.18), (BG. 8.12), (BG. 8.21), (BG. 8.22)
avyaktad vyaktayah sarvah prabhavanty ahar-agame
ratry-agame praliyante tatraivavyakta-samjnake | (BG. 8.18)
paras tasmat tu bhavo nyo vyakto vyaktat sanatanah
yah sa sarveshu bhutesu nasyatsu na vinasyati | (BG. 8.20)
avyakto kshara ity uktas tam ahuh paramam gatim
yam prapya na nivartante tad dhama paramam mama | (BG. 8.21)
purushah sa parah partha bhaktya labhyas tv ananyaya
yasyantah-sthani bhutani yena sarvam idam tatam | (BG. 8.22)
"From the Un-manifested all the manifestations proceed at the coming on of day;
at the coming on of night they dissolve there only, in what is called the Un-man
ifested. There is, however, another entity, unmanifest and eternal, which is bey
ond that unmanifest, and which is not destroyed when all the entities are destro
yed. It is said to be unmanifest and indestructible. They call it the highest go
al, attaining which no one hath to come back. That is my Supreme seat. That Supr
eme Being (Purusha), O son of Pritha, He within whom are all entities, and by wh
om all this is permeated, is to be attained by reverence undirected to any other
object".
In verses (BG. 8.18) and (BG. 8.20) the un-manifest being talked about is Hiranya
garbha which is the sum total of all the subtle bodies (minds). At the time of di
ssolution all the subtle bodies become unmanifested by vanishing into the Hirany
agarbha. And again at the beginning of a new Kalpa from this Hiranyagarbha they
get manifested, and possessing the gross body again the Jeevas take bodies and g
ain re-births based on their Vasanas (remnant desires), Karma (actions) and Phal
as (results). Vasanas get dissolved in the hiranyagarbha after the death of the
gross body. And based on these vasanas again the creatures manifest.
Whereas in the verses (BG. 8.21) and (BG. 8.22) the un-manifest being talked abo
ut which is called superior that the Unmanifest (Hiranyagarbha) is nothing but t
he Purusha / Eshwara / Brahman which is imperishable. That Eshwara is the cause be
hind all causes, creates beings at the beginning of Kalpa from the Hiranyagarbha
and Virat and again becomes the cause behind the destruction of them at the end
of the kalpa. That Brahman (Purusha) is the same who pervades all living beings
as the indweller (Atman). And that Brahman (Purusha) is none other than Rudra (
Shiva) as per shruti.
Lets see the evidences now.
cond, 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, ta
kes them back into Himself at the end of time.
There are two more aspects of the same Brahman (Purusha), Hiranyagarbha (Sum tot
al of all subtle bodies), Viraat (sum total of all gross bodies). But Brahman (E
shwara / Purusha) always is above these two entities, viz. Hiranyagarbha and Vir
at. And Shruti says Bhagawan Shiva is the Brahman who is above Viraat and Hirany
agarbha also.
tataH paraM brahma paraM bRîhanta.n yathaanikaaya.n sarvabhuuteshhu guuDham.h |
vishvasyaikaM pariveshhTitaaramiisha.n ta.n GYaatvaa.amRîtaa bhavanti | (Svetasw
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 H
im who alone pervades the universe, men become immortal.
Shiva is the Purusha about whom Svetaswatara Upanishad states:
nishad 3:08)
I know the great Purusha, who is luminous, like the sun and beyond darkness. Only
by knowing Him does one pass over death; there is no other way to Liberation.
Purusha (Rudra) pervades entire universe. There is nothing beyond Purusha (Rudra
).
ajurveda)
and all the worlds, let my salutations be to that Rudra".
n glory.
People who know Shiva get liberated, others have to suffer pain.
tato yaduttaratata.n tadaruupamanaamayam.h |
ya etadviduramRîtaaste bhavanti athetare duHkhamevaapiyanti | (Svetaswatara Upan
ishad 3:10)
That which is farthest from this world is without form and without affliction The
y who know It become immortal; but others, indeed, suffer pain.
Shiva indeed is all these, all forms are his forms only. There is none who can e
ver have a separate existence from Shiva. He dwells in the hearts of all.
sarvaanana shirogriivaH sarvabhuutaguhaashayaH |
sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH | (Svetaswatara Upanishad
3:11)
This Upanishad again affirms that Purusha (Shiva) is one who is the lord of crea
tion, maintenance and destruction alone. It is inline with (Svetaswatara Upanish
ad 3:02) as quoted above in the very first verse in this section.
He (Rudra), indeed, is the great Purusha, the Lord of creation, preservation and
destruction, who inspires the mind to attain the state of stainlessness. He is t
he Ruler and the Light that is imperishable".
Knowing Rudra alone gives liberation. Rudra alone is all this and only by knowin
g him one gains liberation.
ya etad.h viduramRîtaaste bhavanti | (Svetaswatara Upanishad 3:13)
They who know Him (Rudra - the Purusha), become immortal".
purushha evedam sarva.n yad.h bhuuta.n yachcha bhavyam.h |
utaamRîtatvasyeshaano yadannenaatirohati | | (Svetaswatara Upanishad 3:15)
The Purusha alone is all thiswhat has been and what will be. He is also the Lord o
f Immortality and of whatever grows by food.

ajurveda)
Bhagawad Gita verse (BG. 8.21) above states tad dhama paramam mama which means, Tha
t is my supreme seat. This means that the speaker of Gita is the one who is the B
rahman (Purusha) who is beyond the Hiranyagarbha and is the most supreme entity.
We have seen from above analysis who is beyond Hiranyagarbha, and Virat and who
is called as Purusha in Vedas and Upanishads. This proves that the supreme seat
being talked about is Brahman who is Bhagawan Rudra only. Hence it again proves
that speaker of Gita was Lord Shiva not Krishna.
Conclusion: - Shiva is the Brahman, Purusha and is higher than Hiranyagarbha and
is the supreme Brahman. Based on the above analysis it is ocne again proved tha
t Bhagawad Gita was actually spoken by Bhagawan Shiva and Krishna was just a mod
e of communication.
BHAGAVAD GITA Verse(s) (BG. 9.4 - 9.6)
maya tatam idam sarvam jagad avyakta-murtina
mat-sthani sarva-bhutani na caham tesv avasthitah | (BG. 9.4)
na ca mat-sthani bhutani pasya me yogam aishvaram
bhuta-bhrn na ca bhuta-stho mamatma bhuta-bhavanah | (BG. 9.5)
yathakasa-sthito nityam vayuh sarvatra-go mahan
tatha sarvani bhutani mat-sthanity upadharaya | (BG. 9.6)
"This entire universe is pervaded by me in my unmanifest form. All entities are
in me, but I do not reside in them. Nor yet are all entities in me. Behold my di
vine power. Supporting all entities and producing all entities, myself doth not
(yet) reside in (those) entities. As the mighty wind moving everywhere rests eve
r in the Akasa, so, know thou, do all beings, rest in Me".
Bhagawad Gita verse (BG. 9.4) is a repeat (another way to say the same) of the p
revious (immediately above) verses of Bhagawad Gita. But (BG. 9.5) is what we wo
uld be focusing here. However for the sake of continuity let em again repeat the
analysis for the verse (BG. 9.4) also for those readers who might directly jump
to this section.
As per Vedas and Upansiahds the entire universe is actually pervaded by Lord Rud
ra. He pervades all worlds, all living beings and even gods, but he despite bein
g present within these entire, he is beyond all these. That means, even though R
udra is contained in these beings and universe because of his pervasiveness, he
is not contained totally within them, he contains all the worlds within himself.
and all the worlds, let my salutations be to that Rudra".
n glory.
Rudra is even higher than all the Gods since he created them and he only pervade
s inside all Gods as their indweller (Spirit).
"devana hridayebhyo namah |" (Yajurveda Sri Rudram - Anuvaka-9)
"Salutations to Rudra who is the indweller of the hearts of all Gods"
"vishvarupebhyashcha vo namo |" (Yajurveda Sri Rudram - Anuvaka-4)
"Salutations to Lord Rudra who assumes universal form or vishvaroopam"
taswatara Upanishad. 3:4)
But based on the above verses it should not be assumed that Rudra is contained i
n all these entities and thats over. Rudra is infinite, he pervades within all th
ese but he is outside of all these as well, which means Rudra with a small porti
on of his generated these worlds, gods and beings and pervaded within them with
that portion only. Remaining part of the infinite Rudra is still unknown to Veda
s. Rudra in his Jwala-Linga (Skhambha) form in a formless way pervades entire ja
gat but he is not contained in that he contains the Jagat and he is infinite.
"skambh ddhra dyvprthiv ubh im skambh ddhrorv ntrikam

skambh ddhra prada urv skambh id vva bhvanam vivea" (Atharvaveda X:7.35
|
us of the other?"
Hence from above verse from Atharvaveda it is very clear that Lord Rudra from "H
ALF" of his Jwala-Linga form (Skhambha) generated all Jagats, and his other half
is not known even to Vedas. Therefore Lord Rudra is infinite and in reality Lor
d Rudra is higher than the Heaven (Swarga). He alone supports Heaven, Earth, all
abodes and created beings. Also, all 14 Bhuvanams are inside the Hiranyagarbha
(shining visible universe) and as per the above quote it becomes clear that Lord
Rudra is higher than Hiranyagarbha hence he is the limitless infinite Para-Brah
man.
Conclusion: - Based on above analysis on (BG. 9.4-9.6) it is again evident that

Rudra was the speaker of Bhagawad Gita and Krishna was a mediator to pass on his
message in secrecy.
BHAGAVAD GITA Verse(s) (BG. 9.7), (BG. 9.8), (BG. 9.10 9.13)
sarva-bhutani kaunteya prakritim yanti mamikam
kalpa-ksaye punas tani kalpadau visrjamy aham | (BG. 9.7)
prakritim svam avastabhya visrijami punah punah
bhuta-gramam imam krtsnam avasam prakriter vasat | (BG. 9.8)
mayadhyaksena prakritih suyate sa-caracaram
hetunanena kaunteya jagad viparivartate | (BG. 9.10)
avajananti mam mudha manusim tanum asritam
param bhavam ajananto mama bhuta-maheshvaram | (BG. 9.11)
moghasa mogha-karmano mogha-jnana vicetasah
rakshasim asurim caiva prakritim mohinim sritah | (BG. 9.12)
mahatmanas tu mam partha daivim prakritim asritah
bhajanty ananya-manaso jnatva bhutadim avyayam | (BG. 9.13)
"All entities (beings), O son of Kunti, go into my Prakriti at the close of a Ka
lpa. I create them again at the beginning of next Kalpa. Resorting to My Prakrit
i, I again and again send forth the whole multitude of beings, powerless under t
he control of the Prakriti.
Through me, the overlooker, primal nature produceth the (universe of) mobiles an
d immobiles. For the reason, O son of Kunti, the universe passeth through its ro
unds (of birth and destruction). Not knowing my supreme nature of the great lord
of all entities, ignorant people of vain hopes, vain acts, vain knowledge, conf
ounded minds, wedded to the delusive nature of Asuras and Rakshasas, disregard m
e (as one) that hath assumed a human body. But high-souled ones, O son of Pritha
, possessed of divine nature, and with minds directed to nothing else, worship m
e, knowing (me) to be the origin of all entities and indestructible".
Well, we have earlier also discussed at length about the supreme Prakriti, and i
t had already been proved in previous sections that the possessor of that suprem
e Prakriti is Shiva and therefore it was also proved that the speaker of the Bha
gawad Gita was Shiva.
Here in ths current section, once again Bhagawad Gita touches the concept of sup
reme Prakriti, this concept is just a variation of the previous verses of Bhagaw
ad Gita where similar stuff was preached. However, Ill not skip this section even
though it happens to be another variant of past ones, and Ill repeat my analysis
here.
Here we need to discuss the following points:
e
d
-
Supreme Lord creates all the beings from his Prakriti and dissolves them at th
end. Supreme Lord arouses Primal Prakriti and she produces the whole mobile an
immobile creation
Supreme lord has not assumed a human body he is the Brahman the unmanifest and
supreme
- Supreme lord is the origin of all origins and is indestructible
Lets discuss these points one by one. But let me take this opportunity to explain
few things about the Primal nature first.
The supreme and indestructible Prakriti of Lord Shiva is Goddess Maha Tripura Sun
dari. She is one but she is also threefold as Red (Rajasic), White (Satwik) and B
lack (Tamasic) where Red is Mahalakshmi, White is Mahasaraswati and Black is Mah
akali. There three are the aspects (Qualities) of Maha Tripurasundari, but indee
d she is one. The one non-dual Prakriti is also called goddess Lalita and the sa
me Tripurasundari has a form which has four hands holding flower-arrows, sugarca
ne bow, noose and goad. She the Tripurasundari Devi (Lalita) in order to kill de
mon Mahishasura assumed the form of eighteen hands - Ashtadasa Bhuja MahaLakshmi
(the red goddess) and killed him. She in order to kill Shumbha and Nishumbha as
sumed the form of eighteen hands - Ashtadasa Bhuja MahaSaraswati (the white godd
ess) and killed them. Again she only helped lord Vishnu by assuming a form of ei
ghteen hands - Ashtadasa Bhuja MahaKali (the black goddess) in killing the demon
s Madhu and Kaithabha. But in fact these three forms have no difference and they
are collectively called as DURGA in all Hinduism texts. Only Devi Bhagawatam an
d Devi Saptashati texts narrate the story of Durga in three separate forms of Re
d, White and Black goddesses. But that is just to praise Tripurasundari Devi (Du
rga / Lalita) in her three attributes of Satwa, Rajas and Tamas which she used t
o kill the correspondingly matching demoniac forces. Therefore Durga is one and
only one. She is called Tripurasundari Lalita in her soft natured form where she
appears with four hands and she becomes Durga with eighteen hands in her fearso
me form, but essentially there is zero difference in any of the forms of goddess
Uma who is the Tripura Sundari Lalita Devi. She is one and she is diverse, she
is Matrikas, Maha Vidyas and many many more but essentially Uma is one and onely
one, she is the power of Shiva.
It is to be noted here that due to insufficient knowledge on scriptures few peop
le have started considering that Red goddess Mahalakshmi as goddess Lakshmi (the
wife of Vishnu) and I have even seen them spreading lies saying Mahishasura was
killed by Vishnus wife Lakshmi whom they called as Durga. But thats totally a ref
lection of their poor understanding of scriptures. Goddess Lakshmi and Goddess M
ahalakshmi are totally two different goddesses where Lakshmi is Vishnus consort a
nd Mahalakshmi is Lord Shivas consort Tripurasundari. They look similar only in n
ames but Mahalakshmi has three eyes, wears a crescent moon on her matted locks,
and holds diverse weapons of war in her eighteen hands and rides on a Lion; wher
eas Lakshmi is lotus seated has four hands, looks soft and pleasant natured, has
two eyes, and is associated with the softer aspects of divinity. Lakshmi is a m
anifestation of the supreme Tripurasundari Devi only but she cant be equaled with
her super senior viz. Mahalakshmi (Tripurasundari). Also, another confusing ter
m I would like to clarify here to the readers. The goddess Lakshmi is called as S
ri. But Actual Sri is Goddess Tripurasundari Devi (Lalita), as is evident from (Bah
vricha Upanishad 8) which well see below. Hence in the Sri-Vidya tradition the na
mes Shodasi, Sri Mata and Sri Devi refer to Lalita Tripurasundari Devi and not to Laks
hmi Devi. But since Lakshmi is a manifestation of Tripurasundari only from her p
otency of Sriyam" (prosperity) she inherited the name as Sri.
Well see evidences of this supreme Prakriti of Lord Shiva now. Regarding the Supr
eme and indestructible Prakriti Svetaswatara Upanishad states the following fact
.
ra Upanishad 4:05)
as to be eaten.
ad 3:01)

0)
The Supreme Lord appears as Isvara, omniscient and omnipotent; and as the jiva, o
f limited knowledge and power; both unborn. But this does not deny the phenomena
l universe; for there exists further the unborn prakriti, which creates the idea
s of the enjoyer, enjoyment and the object. Atman is infinite and allpervading an
d therefore devoid of agency. When the seeker knows all these three to be Brahma
n, he is freed from his fetters.
Lets study further from other Upanishads about this Supreme Prakriti who is Red,
White and Black but is still only one and is the power of Lord Shiva. There is n
o difference between Tripurasudnari and Shiva since they are one being Ardhanare
eshwara. So, thats why the following verses from Bahvricha Upanishad of "Rig Veda
" we can see the same supreme nature of Prakriti (Uma) as we know of Lord Shiva.
devI hyekAgra evAsIt.h | saiva jagadaNDamasRîjat.h |
kAmakaleti vij~nAyate | shrRî.ngArakaleti vij~nAyate | (Bahvricha Upanishad 1)
The Goddess was indeed one in the beginning. Alone she emitted the world-egg. (Sh
e) is known as Loves Part (IM). (She) is known as the half-syllabic instant after
OM.
tasyA eva brahmA ajIjanat.h | viShNurajIjanat.h |
rudro.ajIjanat.h | sarve marud.hgaNA ajIjanat.h |
gandharvApsarasaH kinnarA vAditravAdinaH samantAdajIjanat.h |
bhogyamajIjanat.h| sarvamajIjanat.h | sarvaM shAktamajIjanat.h |
aNDajaM svedajamudbhijjaM jarAyujam.h yatkiMchaitat.h prANi
sthAvaraja.ngamaM manuShyamajIjanat.h | (Bahvricha Upanishad 2)
Of Her was Brahma born; was Vishnu born; was Rudra (the destroyer deity who is a
manifestation of Bhagawan Rudra [Shiva]) born. All wind-gods were born, celestia
l minstrels, nymphs, semi-human beings playing on instruments, were born (of Her
), all around. What is enjoyed was born; everything was born (of Her). Everythin
g of Power was born (of Her). The egg-born, the sweat-born, the seed-born, the w
omb-born, whatever breathes here, the stationary as well as the moving, and man
were born (of Her).
anishad 4)
saivAtmA tato.anyamasatyamanAtmA | ata eShA
brahmAsaMvittirbhAvabhAvakalAvinirmuktA
chidvidyA.advitIyabrahmasaMvittiH sacchidAnandalaharI
mahAtripurasundarI bahirantaranupravishya svayamekaiva vibhAti |
yadasti sanmAtram.h | yadvibhAti chinmAtram.h |
yatpriyamAnandaM tadetat.h pUrvAkArA mahAtripurasundarI |

tvaM chAhaM cha sarvaM vishvaM sarvadevatA itarat.h
sarvaM mahAtripurasundarI | satyamekaM lalitAkhyaM vastu
tadadvitIyamakhaNDArthaM paraM brahma | (Bahvricha Upanishad 5)
o assumes all forms. You and I and the entire world and all divinities and all b
esides are the Maha-Tripura-Sundari. The sole Truth is the thing named the Beauti
ful. It is the non-dual, integral, supreme Brahman.
yo.ahamasmIti vA sohamasmIti vA yo.asau so.ahamasmIti vA
yA bhAvyate saiShA ShoDashI shrIvidyA pa~nchadashAkSharI
shrImahAtripurasundarI bAlAMbiketi bagaleti vA mAta.ngIti
svayaMvarakalyANIti bhuvaneshvarIti chAmuNDeti chaNDeti
vArAhIti tiraskariNIti rAjamAta.ngIti vA shukashyAmaleti vA
laghushyAmaleti vA ashvArUDheti vA pratya.ngirA dhUmAvatI
sAvitrI gAyatrI sarasvatI brahmAnandakaleti | (Bahvricha Upanishad 8)
She who is contemplated as That which I am or I am He or What He is that I am, is the
odasi, the Science of Sri, the fifteen-syllabled (science), the sacred Maha-Trip
ura-Sundari, the Virgin, the Mother, Bagala, the Matangi, the auspicious one who
chooses her own Partner, the Mistress of the world, Chamunda, Chanda, the Power
of the Boar, She who veils, the royal Matangi, dark like a parrot, light dark,
mounted on a horse; opposed to Angiras; smoke-bannered; Power of Savitur, Sarasv
ati, Gayatri, part of Brahmic bliss.
We have seen enough verses describing the Unborn and Indestructible Prakriti of
Lord Shiva. Now the next task is to analyze the following points of Gita.
e
d
-
Supreme Lord creates all the beings from his Prakriti and dissolves them at th
end. Supreme Lord arouses Primal Prakriti and she produces the whole mobile an
immobile creation.
Supreme lord has not assumed a human body he is the Brahman the unmanifest and
supreme
- Supreme lord is the origin of all origins and is indestructible
For the first point, here also Shruti recognizes only lord Shiva as the one nondual origin and end of all the creation. All beings are parts of Shivas form only
created from his Prakriti and Lord of supreme Prakriti is Shiva.
0)
ole universe is filled with objects which are parts of His being (form).
Shiva arouses his Prakriti, lays his seed in her and she gets pregnant and engen
ders the universe from her womb. That universe is called as Hiranyagarbha which me
ans golden womb or egg. Shiva is called Soma (Sa + Uma) which means the God who is
conjoint with Uma viz. Shiva.
Then the prakriti (Aditi / Uma) engenders all the mobile and immobile creation.
ll be born
gaurrmimya salilni takatyekapad dvipad s catupad
apad navapad babhvu sahasrkar parame vyoman (RV 1.164.41)
tasy samudr adhi vi karanti tena jvanti pradiacatasra
tata karatyakara tad vivamupa jvati (RV 1.164.42)
erse hath life.
But one thing we should understand is Purusha lays his seed into Prakriti and sh
e creates the universe of gross form. Purusha makes the gross forms alive by ent
ering as the indwelling Atman. So, here even though Uma manifested as all those
gross forms of mobile and immobile creation through her Pradhana aspect (which is
a lower form of Mula-Prakriti and is destructible), that creation becomes alive
only when Shiva enters into them as the soul. Therefore Purusha (Shiva) gave the
m life by entering into them. And Shiva-Uma are one and the same being Ardhanare
eshwara, thats the reason Vedas see absolute non-duality between Uma(Aditi) and S
hiva and interchangeably call them as the generator of universe. It s a simple f
act if understood clearly - Purusha (Shiva) with his power (Shakti) creates the
mobile and immobile creation and makes them alive.
Rudra manifests himself as all the creatures and Gods (through his Prakriti) and
enters into them as the indweller spreading into all the directions taking vari
ous forms.
soma pavate janit matn janit divo janit pthivy |
janitghnerjanit sryasya janitendrasya janitota vio | (Rig Veda.IX.96.5)
Lets analyze the second and third points of Bhagawad Gita verses of this section
now which state that Supreme lord has not assumed a body he is Brahman, the unma
nifest and supreme. And that supreme Brahman is the origin of all causs and is t
he point where everything dissolves at the end.

Supreme Lord Rudra is the Brahman of Vedas, he is the Purusha who has entered al
l the entities which have form or which are devoid of form. Entire creation is a
ctually Rudra alone. He is the supreme self (Atman) and is unmanifest Brahman. V
irat is the sum total of all gross bodies, Hiranyagarbha is the sum total of all
subtle minds and these two proceed forth from Brahman (Eshwara).
4:02)
"That Supreme Self is Agni (Fire); it is Aditya (Sun); It is Vayu (Wind); It is
ter; it is Virat.
From the Unmanifest Brahman (Rudra) only proceeds the unmanifest Hiranyagarbha (
Universe).
hiraNyagarbha.n janayaamaasa puurva.n sa no buddhyaa shubhayaa sa.nyunaktu | (Sve
agarbhamay He endow us with clear intellect!
Rudra is the Brahman (Eshwara / Purusha) who is even beyond the Virat and Hirany
agarbha.
|
Regarding the formless unmanifest nature of Rudra (Brahman) who is identical wit
h the Atman, shruti speaks the following things.
Now, the below verse describes the properties or qualities of the Brahman (Atman
) in detail. Brahman is minute, it is like lightening, unmanifest and wonderful.
hRîtpuNDariikaM virajaM vishuddhaM vichintya madhye vishadaM vishokam.h |
achintyamavyaktamanantaruupaM shivaM prashaantamamRîtaM brahmayonim.h | (Kaivaly
a Upanishad 6)
The same Upanishad further clarifies that the same Soul which is the Brahman is
none other than Bhagwan Shiva as follows.
alya Upanishad 7)
Supreme lord Shiva only remains as the witness, all tasks are carried out by his
power viz. Prakriti.
)
Supreme Lord Rudra is the origin, middle and end of all causes.
namo bhavaya cha rudraya cha namah sharvaya cha pashupataye cha| (Yajurveda Sri Ru
dram Anuvaka-5)
Salutations to Him who is the source of all things (Bhava) and to Him who is the
destroyer of all ills (Rudra). Salutations to the destroyer of everything at the
end of the time (Sharva) and to the protector of all beings in bondage (pasupat
i).
Conclusion: - We have analyzed the Bhagawad Gita verses (BG. 9.7, BG. 9.8, BG. 9
.10, BG. 9.11, BG. 9.12, and BG. 9.13) in detail and have found that Supreme Pra
kriti belongs to Shiva, Supreme Lord is Shiva who is the origin, middle and end
of all causes. Therefore this again proves that this section is a tale of the gl
ories of Shiva and Uma and the speaker of Bhagawad Gita is Shiva not Krishna.
jnana-yajnena capy anye yajanto mam upasate
ekatvena prithaktvena bahudha vishvato-mukham | (BG. 9.15)
"Worshiping by the wisdom-sacrifice, others adore Me, the All-faced, in various
ways, as One, as different".
Here the Bhagawad Gita verse gives a very easy to guess clue by stating that the
supreme god is Vishwatomukham (has faces everywhere). And it also states another
great point that this only god who is truly one, is worshiped in various forms.
These all are again the attributes of Mahadeva alone. In the entire Hinduism in
any scripture, the only one god who has faces in all directions is Shiva. And hi
s Vishwatomukham aspect has been sung in many verses of Vedas.

The above verse talks about the all facing nature of Shiva and also it says that h
e is truly one (single). The above verse is ofcourse called as Viswakarma Sukta, b
ut in Vedas lord Shivas glories have been sung under various names. Viswakarma (a
rchitect) in any Purana has never been said to possess multiple faces. It is onl
y Shiva who has faces in all directions, and hence this humn is a praise of Shiv
a under the pseudonym Vishwakarma. This is the reason why Rishi Swetaswatara copie
d this verse as it is for eulogizing Rudra in his Upanishad. Thats why this above
verse exists in Svetaswatara Upanishad 3:03.
For the supreme god who is one and only who appears as many, Shruti again points
towards Bhagawan Rudra alone. Vedas glorify Rudra by various names (pseudonyms)
but careful study would reveal that Vedas praise only Rudras glories in various
ways. Vedas are totally built one the law of Advaita (non-dualism). In fact apar
t from Rudra there is no one else. All forms are his forms only.
agnirvai sa devastasyaitni nmni arva iti yath prcy
tnyasyntnyevetari nmnyagnirityeva ntatama | (Shatapatha Brahmana 1:7:3:8)
Indeed, Agni is THAT god;--his are these names: Sarva, as the eastern people call
him; Bhava, as the Bhkas (call him); Pasnm pati ( lord of beasts, Pasupati), Rudra
, Agni. The name Agni, doubtless, is the most auspicious (snta), and the other na
mes of his are inauspicious.
Further Shatapatha Brahmana states that Agni (Rudra) is all the gods. Means Rudr
a has manifested himself as all the various forms that we know of as Gods.
agnirvai sarv devat | (Shatapatha Brahmana 3.1.3.1)
Agni (Rudra) is himself all the deities
Rig Veda elaborates on Agnis (Rudra) forms in detail and clearly states that Vish
nu is also a form of Agni (Rudra). No god or goddess is different from Rudra.
tvamaghna indro vabha satmasi tva viururughyo namasya
tva brahm rayivid brahmaas pate tva vidhartasacase purandhy (RV 2.1.3)
"Hero of Heroes, Agni! Thou art Indra, thou art Viu of the Mighty Stride, adorable
: Thou, Brahmaaspati, the Brahman finding wealth: thou, O Sustainer, with thy wis
dom tendest us".
And thats why the illustrious sage Svetaswatara mentioned the following thing in
his Upanishad. The same verse even exists in Atharvasiras Upanishad by Sage Atha
rvana.

pratya jans tihati sacukocnta-kle sasjya viv bhuvanni gop | (Svetasvatara Upa
, takes them back into Himself at the end of time."
This analysis is enough to understand that Rudra alone exists, other than him ev
erything else is unreal (Mithya). He alone has faces on all sides and is worship
ed under various names and forms.
Conclusion: - Bhagawad Gita verse (BG. 9.15) is again a verse stating Shivas glor
ies and it is clear that Shiva was the speaker of Bhagawad Gita not Krishna.
BHAGAVAD GITA Verse(s) (BG. 9.16 9.19)

aham kratur aham yajnah svadhaham aham ausadham
mantro ham aham evajyam aham agnir aham hutam | (BG. 9.16)
pitaham asya jagato mata dhata pitamahah
vedyam pavitram omkara rk sama yajur eva ca | (BG. 9.17)
gatir bharta prabhuh saksi nivasah saranam suhrt
prabhavah pralayah sthanam nidhanam bijam avyayam | (BG. 9.18)
tapamy aham aham varsam nigrhnamy utsrijami ca
amritam caiva mrityus ca sad asac caham arjuna | (BG. 9.19)
"I am the Vedic sacrifice, I am the sacrifice enjoined in the Smritis, I am Swad
ha, I am the medicament produced from herbs; I am the mantra, I am the sacrifici
al libation, I am the fire, and I am the (sacrificial) offering. I am the father
of this universe, the mother, the creator, grandsire; (I am) the thing to be kn
own, the means by which everything is cleaned, the syllable Om, the Rik, the Sam
an and the Yajus, (I am) the goal, the supporter, the lord, the on-looker, the a
bode, the refuge, the friend, the source, the destruction, the support, the rece
ptacle; and the undestructible seed. I give heat, I produce and suspend rain; I
am immortality, and also death; and I am the existent and the non-existent, O Ar
juna".
The below verse from Ekakshara Upanishad explains many attributes of Lord Shiva in
one shot. It covers Shiva is the sacrifice. Shiva is Agni. Shiva is the Lord of
the universe. Shiva is the father and mother since he is unborn and first born
(as Grandsire). Shiva is the ancient and omnipresent God.
had 2)
Thou art immanent in all; from (the view-point) of the wise, Thou, the Lord of th
e world art the all-knowing Agni (Fire). In the beginning Thou art unborn, the f
irst born, the sacrifice, too, art Thou. Thou alone the one omnipresent and anci
ent.
The above verse pretty much covers almost all the attributes talked in the Gita
verse. Well now touch upon the missing features now.
Shiva is the Omkara (Pranava) as Yajurveda states "nama staraya cha" (Yajurveda
Sri Rudram Anuvaka-8), which means, "Salutations to Him (Rudra) who is the TARAK
A (Pravana mantra - Om)".
It is again from Shiva only that the Riks, Yajus, Samans (Vedas) were born. In A
tharvana Veda, Kala Sukta, A hymn to Maha Kala form of Lord Shiva, says :
kl ha bht bhvya ca putr ajanayat pur |
kld ca sm abhavan yju kld ajyata | ( Atharva Veda 19:54:3)
"In Kala erst the text produced what is and what is yet to be.The Riks arose fro
m Kala, the Yagus was born from Kala".
Same is even confirmed in Svetaswatara Upanishad also.
asmaan.h maayii sRîjate vishvametattasmi.nshchaanyo maayayaa sanniruddhaH | (Sve
"The sacred verses, the offerings (yajna), the sacrifices (kratu), the penances
(vrata), the past, the future and all that the Vedas declare, have been produced
from the imperishable Brahman. Brahman projects the universe through the power
of Its maya. Again, in that universe Brahman as the jiva is entangled through ma
ya.
Well, instead of discussing each attribute why not shoot all the birds with one
single bullet? Here is the answer to all the miscellaneous attributes.

pratya jans tihati sacukocnta-kle sasjya viv bhuvanni gop | (Svetasvatara Upa
, takes them back into Himself at the end of time."
Shiva is existent as the world, the beings etc. and he is non-existence also as
the unmanifest reality (Brahman). Rudra is the Brahman of Vedas as the Sri Rudra
m of Yajurveda (IV.5.5.i) says, namo brihate cha which means, "Salutations to Lord
Rudra who is Brihat i.e., Brahman". The same lord Shiva is beyond the cosmos
(Hiranyagarbha) and Viraat and also is present as the self of all as evident in
the following verse.
|
"The Supreme Lord Rudra is higher than Virat, beyond Hiranyagarbha. He is Brihat
(=Brahman) and is hidden in the bodies of all living beings. By knowing Him who
alone pervades the universe, men become immortal".
So, the above evidences pretty much cover Rudras attributes of being Supreme Brah
man, the existence and non-existence, source of immortality, source of death of
all (being the universal cause of destruction) and the self of all pervading eve
ryone. This pretty much covers almost all the aspects spoken in the Bhagawad Git
a verses (BG. 9.16-9.19)
Conclusion: - It is evident once again that the speaker of Bhagawad Gita is Shiv
a and not Krishna.
ye py anya-devata-bhakta yajante shraddhayanvitah
te pi mam eva kaunteya yajanty avidhi-purvakam | (BG. 9.23)
"Even those devotees who, endued with faith worship other godheads even they, O
son of Kunti, worship me alone, in ignorance".
Once again this verse is a quality of Bhagawan Shiva only. It is lord Shiva who
created all the Gods and exists as their inwelling Atman in their hearts.
"There is none greater than him, on whom all the worlds are strung like beads. O
ver ages, nothing so far in the past was ever greater than him and nothing is go
ing to be greater than him in future".
Even Vishnu is a created by Shiva and hence he is a form of Shiva. Soma (Lord of
Uma = Shiva) is said to be the father of Indra, Agni Deva and Vishnu also.
"soma pavate janit matn janit divo janit pthivy |
janitghnerjanit sryasya janitendrasya janitota vio |" (Rig Veda IX.96.5)
"Father of sacred chants, Soma flows onwards, the Father of the Earth, Father of
the Celestial region: Father of Agni, the creator of Surya, the Father who gave
birth to Indra and Vishnu".
But when talking about the primordial Agni (Jwala Linga) of Shiva Vedas have cle
arly stated that the supreme Agni (Shiva) is the one who exists as all the deiti
es. It says Agni (Shiva) assumes the forms of Indra, Vishnu, Varuna, Mitra (Sun
god), Aryanam, Aditi, Bharati, Ila, lord of wealth, and Saraswati. A lot many ot
her names are also given in that hymn but to keep this consise not quoting every
thing here.
tvamaghna indro vabha satmasi tva viururughyo namasya
tva brahm rayivid brahmaas pate tva vidhartasacase purandhy (RV 2.1.3)
"Hero of Heroes, Agni! Thou art Indra, thou art Viu of the Mighty Stride, adorable
: Thou, Brahmaaspati, the Brahman finding wealth: thou, O Sustainer, with thy wis
dom tendest us".
tvamaghne rj varuo dhtavratastva mitro bhavasi dasma ya |
tvamaryam satpatiryasya sambhuja tvamao vidathe deva bhjayu | (Rig Veda 2:1:4)
Agni, thou art King Varua whose laws stand fast; as Mitra, Wonder-Worker, thou mus
t be implored.Aryaman, heroes Lord, art thou, enriching all, and liberal Aa in th
e synod, O thou God.
tvamaghne aditirdeva due tva hotr bhrat vardhaseghir |
tvami atahimsi dakase tva vtrah vasupate sarasvat | (Rig veda 2:1:11)
Thou, God, art Aditi to him who offers gifts: thou, Hotr, Bhrat, art strengthened by
the song.
Thou art the hundred-wintered I to give strength, Lord of Wealth! Vtra-slayer and S
arasvat.
In fact Agni (Rudra) exists in the form of all the gods and goddesses.
agnirvai sarv devat | (Shatapatha Brahmana 3.1.3.1)
Agni (Rudra) is himself all the deities
And Vedas call Rudra by the name of Agni. So, all glories of Agni are actually R
udras glories.
agnirvai sa devastasyaitni nmni arva iti yath prcy
tnyasyntnyevetari nmnyagnirityeva ntatama | (Shatapatha Brahmana 1:7:3:8)
Indeed, Agni is THAT god;--his are these names: Sarva, as the eastern people call
him; Bhava, as the Bhkas (call him); Pasnm pati ( lord of beasts, Pasupati), Rudra
, Agni. The name Agni, doubtless, is the most auspicious (snta), and the other na
mes of his are inauspicious.
Sumamrizing the above factors we can read a single to the point verse which stat
es that all gods were created by rudra and it is Rudra who gave them their power
s.
Upa. 3:4)
"devana hridayebhyo namah |" (Yajurveda Sri Rudram Anuvaka-9)
"Salutations to Rudra who is the indweller inside the hearts [as Atman] of all G
ods"
All forms are Rudras forms only as stated below.
sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH |" (Svetaswatara. Upanish
ad. 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 allpervading Bhagavan. Therefore He is the
omnipresent Lord Shiva".
Therefore, whosoever worships other forms of Shiva including Vishnu; they all wo
rship Shiva only under ignorance. Now I leave it upto the Vaishnavites whether t
hey would like to abandon hatred for Shiva to get salvation or they would still
want to continue their hatred for Shiva and land up in the abode of Yama.
Conclusion: - Everyone who worships God in various forms (including Vishnu); the
y actually worship Shiva only in ignorance. And Bhagawad Gita verse (BG. 9.23) i
s spoken by Shiva. This proves that Bhagawad Gita is spoken by Shiva and not by
Krishna. Krishna is just a mode adopted by Shiva to pass his message.
aham hi sarva-yajnanam bhokta ca prabhur eva ca
na tu mam abhijananti tattvenatas cyavanti te | (BG. 9.24)
"I am the enjoyer, as also the lord, of all sacrifices. They, however, do not kn
ow me truly; hence they fall off (from heaven)".
This verse of Bhagawad Gita is a direct statement referring about Lord Rudra onl
y. It is Lord Rudra alone who is the lord (enjoyer) of all sacrifices. Who do no
t understand this secret falls off from their merits. Thats what had happened whe
n Daksha didnt invite Shiva and wanted to perform a nirEshwarA sacrifice. Even thou
gh he offered thats sacrifice to Vishnu what happened? All the scriptures state a
like that Daksha Yajna was never successful.
Lets see what Vedas say about the lord of Sacrifices.
Ekakshara Upanishad clearly states that Rudra is the Sacrifice and Rudra is agai
n the Leader (Lord) of the sacrifice too.
ara Upanishad 7)
The Vedic verses, prose formulas and songs proceed from Thy mouth. Thou [Shiva] s
hinest best (as) the Vasus and the sky. Thou art the leader of the sacrifice, th
e all-pervading fire and the Rudras. So also (art Thou) the hosts of demons and
Vasus.
had 2)
Thou [Shiva] art immanent in all; from (the view-point) of the wise, Thou, the Lo
rd of the world art the all-knowing (Fire). In the beginning Thou art unborn, th
e first born, the sacrifice, too, art Thou. Thou alone the one omnipresent and a
ncient.
ghthapati medhapati rudra jalabheajam | tacchayo sumnammahe | (Rig Veda 1:43:4)
To Rudra Lord of sacrifice, of hymns and balmy medicines, we pray for joy and hea
lth and strength.
rjantamadhvar ghop tasya ddivim | vardhamnasve dame | (Rig Veda 1:1:8)
Ruler of sacrifices you are O Agni [Rudra], guard of Law eternal, radiant One, In
creasing in thine own abode.
Rudra is the fulfiller of sacrifice. Without his grace none of the sacrifice can
ever become complete.
tvea vaya rudra yajasdha vaku kavimavase nihvaymahe |
re asmad daivya heo asyatu sumatimid vayamasy vmahe | (Rig Veda 1:114:4)
Hither we call for aid the wise, the wanderer, impetuous Rudra, perfector (fulfil
ler) of sacrifice.
May he repel from us the anger of the Gods: verily we desire his favourable grac
e.
It is Rudra whom Vedas call as Agni and since Rudra is the God having universal
form where in Rudra dwell all the other Gods or say rudra is alone present in va
rious forms of Gods. So, always Sacrifice is done through Agnihotra (fire altar)
since Agni is nothing but Rudra only and he indeed is all the Gods. When Agni e
ncompasses the sacrifice that becomes perfect and respective share goes to all t
he gods. This in reality means that Agni who is Rudra, when he accepts the sacri
fice as being its Lord, it goes to other gods also with respect to their individ
ual share.
In the below verse Rig Veda states that Agni makes the sacrifice perfect by encomp
assing it.
aghne ya yajamadhvara vivata paribhrasi sa iddeveu ghachati (RV 1.1.4)
"Agni, the perfect sacrifice which thou encompassest about Verily goeth to all t
he Gods".
And we have seen above in Rig Veda (1:114:4) that Rudra is called as the perfecto
r of the sacrifice. This means that Rudra (who is called by name Agni) is the lor
d of sacrifice who blesses it and makes it successful. Again he only passes on t
o other gods their individual shares. This Agni is just a pseudonym for Rudra as
clearly called out in the following verse.
tadv agnaya iti kriyate agnirvai sa devastasyaitni nmni arva iti yath prcy |
cakate bhava iti yath bhk panm pat rudro gniriti |
tnyasyntnyevetari nmnyagnirityeva ntatama tasmdagnaya iti kriyate |
vishtakrit.
Now the Gita verse says that people do not know this Original lord of sacrifice
truly hence they fall off from heaven. Can we trace this Gita statement to Vedas
and find out who that lord is being talked about? Yes, it is again lord Shiva o
nly. Dakshas Yajna (Sacrifice) is a PERFECT example here which has its roots in V
edas in fact! Yes, that story is Puranic but Daksha got punished because he didn
t follow the instructions of Vedas!
It is Rudra only who created sacrifice and sacrificial fees as well. A hymn to V
ratya (Shiva) from Atharva Veda states that from Shiva sacrifice and sacrificial
fees (Dakshina) emerged.
" tsya vrtyasya | sapt pr saptpn sapt vyn |" (Atharva Veda 15:15:1-2)
diffused breaths".
"y sya ah pn s yaj | y sya saptam pns t im dki |" (Atharva Veda 15
"His sixth downward breath is Sacrifice. His seventh downward breath are these s
acrificial fees".
Now we have learnt so far that Rudra is the Lord of sacrifice and he only create
d the sacrifice and Dkashina (fees) also. So, total proprietorship on Sacrifice
is copyrighted to Bhagawan Rudra only.
Well, from Puranas as well as from Mahabharata we have read the story of Dakshas
Yajna (Sacrifice), where he decides not to invite lord Shiva and proceeds to per
form the sacrifice. And we learn from the same stories that his sacrifice never
became successful because Lord Shivas incarnation Veerabhadra destroys the sacrif
ice as well as he kills Daksha also.
One might sometimes wonder what problem Lord Shiva had that he destroyed that sa
crifice. Why cant one perform a sacrifice without involving him? Daksha was devot
ed to Vishnu and made Vishnu the receiver of the sacrifice, so it was fine right
? Why does someone need to come uninvited and demolish a sacred ritual? Such kin
d of lot many stupid questions one might pose on Mahadevas character. So, let me
reveal here the reason why doing a Nireeshvara Yajna (sacrifice without Shiva) is
prohibited.
Actually Vedas themselves prohibit doing sacrifice without offering it to Mahade
va. And Daksha being the son of Brahma, he was very well versed in Vedas. But du
e to his personal ego he wanted to insult Mahadeva by doing a Nireeshwara Yajna. N
ow, lets analyze what Vedas have to say about doing sacrifice.
Atharva Vedas hymn to Vratya (Ascetic form of Shiva), gives clear cut instruction
s on this sacrifice. It instructs, it warns and it orders. But Daksha failed to
abide by the rules of the Vedas, and met with his death as the fruit of his wron
g deeds.
It is Mahadeva only who permits one to do sacrifice. Only with his permission on
e is supposed to do Yajna as said in below verses. It is Mahadeva who comes as g
uest first. One is supposed to understand his true nature and seek his permissio
n to do sacrifice. In Dakshas case, Shiva had actually come to his house once dur
ing a ritual, where Daksha instead of honoring him insults him and pronounces cu
rses on Shiva which is Not supposed to be done as per the following Vedic verses
.
td ysyaiv vidvn vrtya ddhrtev agnv dhirite gnihotr tithir grhn gchet | (A
The man, to whose house, when the fires have been taken up from the hearth and th
e oblation to Agni placed therein, the Vrtya (Shiva) possessing this knowledge co
mes as a guest.
svaym enam abhyudtya bryd vrtyti srja hoymti | (Atharva Veda XV:12:2)
Should [one] of his own accord rise to meet him and say, Vrtya (Shiva), give me pe
rmission. I will sacrifice.
s ctisrjj juhuyn n ctisrjn n juhuyt | (Atharva Veda XV:12:3)

And if he gives permission he should sacrifice, if he does not permit him he shou
ld not sacrifice.
When Shiva permits one to do sacrifice then if a person performs the Yajna, he g
ets raised to heavenly abodes (based on his virtue) as stated below.
s y ev vid vrtyentisro juhti | pr pitrya pnth jnti pr devaynam | (At

He who sacrifices when permitted by the Vrtya (Shiva) who possesses this knowledge
Well knows the path that leads to the Fathers and the way that, leads to the Go
ds.
And because he obtained the permission to do sacrifice from the lord who created
sacrifice (viz. Mahadeva), no other God dares to oppose him or create obstacles
in his way as stated below.
n devv vrcate hutm asya bhavati | (Atharva Veda XV:12:6)
He does not act in opposition to the Gods. It becomes his sacrifice.
The person gains long life when he does sacrifice under the grace of Mahadeva.
pry asysml lok ytana iyate y ev vid vrtyentisro juhti | (Atharva Veda
The abode of the man who sacrifices when permitted by the Vrtya (Shiva) who posses
ses this knowledge is long left remaining in this world.
Now, the same hymn states what would happen if someone performs sacrifice agains
t the permission of Vratya (Shiva). It is said that he falls from heavenly abode
s (if he is a celestial), Gods become his enemies; and if he lives in the abode
of man (Earth), he dies. And Daksha performed sacrifice on Earth only, without i
nviting Mahadeva. So, as a result he had to meet his death.
tha y ev vid vrtyennatisro juhti | n pitrya pnth jnti n devaynam |
12:8-10)
But he who sacrifices without the permission of the Vrtya who-possesses this knowl
edge, knows not the path that leads to the Fathers nor the way that leads to the
Gods. He is at variance with the Gods. He hath offered no accepted sacrifice.
nsysml lok ytana iyate y ev vid vrtyennatisro juhti | (Atharva Veda XV

The abode of the man who sacrifices without the permission of the Vrtya (Shiva) wh
o possesses this knowledge is not left remaining in this world.
So, from above analysis from Vedas it is clear that the Original lord of sacrifi
ce (Yajna) is lord Shiva, and if someone doesnt recognize him as tries to do a sa
crifice without involving him (advertantly or inadvertently), he falls down from
heaven and also his sacrifice never becomes successful. This is what that has b
een stated in the Bhagawad Gita verse (BG. 9.24) above.
Therefore it is evident from the above analysis that Lord Rudra is the sole lord
of all sacrifices and also the first enjoyer. He accepts the sacrifice, blesses
it to be successful and gives other Gods their share.
And people who do not understand this truth, fail in their attempts as like as D
aksha.
Conclusion: - Bhagawad Gita verse (BG. 9.24) is clear evidence that Lord Shiva w
as the speaker of Gita not Krishna.
patram puspam phalam toyam yo me bhaktya prayacchati
tad aham bhakty-upahrtam asnami prayatatmanah | (BG. 9.26)

"They who offer me with reverence, leaf, flower, fruit, water--that offered with
reverence, I accept from him whose self is pure".
Well, this verse of Gita is a personal statement and need not be present really
in Vedas and Upanishads. This is a generic statement which applies on the God si
nce God is most benevolent in nature.
Here are the references from Upanishads which talk about the list of items viz.
Leaves, fruits, flowers etc. They were offered to Shiva by Bhushunda and Shiva g
etting pleased with that worship taught him essential knowledge of all the Vedas
. And the second reference also states about Shivas worship by offering these ite
ms to him.
atha jAbAlo bhusuNDaH kailAsashikharAvAsamo.nkArasvarUpiNaM brahmaviShNurudrAtIta
mekamAshAsyaM bhagavanta.n shivaM praNamya
muhurmuhurabhyarchya shrIphaladalaistena bhasmanA cha natottamA~NgaH
kRîtA~njalipuTaH | (Bhasma Jabala Upanishad)
Once Bhusunda, a descendant of Jabali went to the Kailas Peak and prostrated befo
re Lord Mahadeva Siva, who is the form of Omkara and who is beyond the trinity o
f Brahma, Vishnu and Rudra (destroyer deity). Bhusunda worshipped Siva with grea
t devotion again and again through fruits, flowers and leaves.
raama.n trinetra.n somaardhadhaariNa.n shuulinaM param.h
bhasmoddhuulitasarvaa~Nga.n kapardinamupaasmahe |
dhyaayanneva.n varNalaksha.n japatarpaNatatparaH |
bilvapatraiH phalaiH pushhpaistilaajyaiH pa~Nkajairhunet.h | (Ramarahasya Upanish
ad 2:32, 2:34)
I worship that Rama, Who has three eyes, Who wears the crescent, Who holds the tr
ident, Who is anointed all over by ash, And who is with matted hair. Thus medita
ting, devoted wholly to recitation and oblations one shall chant mantras one-hun
dred thousand times, offering bilva leaves, fruits, flowers, gingili seeds, and
lotuses.
The above evidence is enough and at the same time based on other Puranic scriptu
ral injunction also we can clearly identify which god is worshiped using those i
tems as stated in the Gita verse.
Who in the entire Hinduism is the most innocent and easily pleasing God? Who is
the god who doesnt need any costly items for his worship? Who is that God who get
s satisfied with a Bilva leaf offering, with Abhishekam of water, with even wild f
lowers of forest? And who is that god who surrenders himself to the devotees reve
rence, faith and devotion easily?
Answer to all these questions is well known to every single Hindu that it is tha
t God who is known by name Ashutosh (easily pleasing), and Bhole Nath (Innocent God
); yeah, he is none other than the supreme Lord Mahadeva alone!
Periya Puranam a south Indian religious text which documents the stories of 63 gre
at Saivite devotees, has a story of Bhakta Kannappa, who was a hunter. He didnt hav
e anything to offer to Shiva and hence he offered a boar (pig)s meat to Shiva and
that was accepted with love by Shiva and he consumed without any feeling of dis
gust. That shows how devotion can bind and capture that supreme lord.
Conclusion: - Although this Bhagawad Gita verse (BG. 9:26) cannot be verified wi
th too many references with respect to Vedas or Upanishads, yet by the two avail
able references as cited above it is clear that it is Shiva being talked in this
Gita verse. By the Gita verse itself it is clearly visible that it is the prope
rty of Lord Shivas magnanimous nature. Therefore Bhagawad Gita is spoken by Shiva
only.
man-mana bhava mad-bhakto mad-yaji mam namaskuru
mam evaishyasi yuktvaivam atmanam mat-parayanah | (BG. 9.34)
"Fix thy mind on me; be my devotee, my worshipper; bow to me; and thus making me
thy refuge and applying thy self to abstraction, thou wilt certainly come to me
, the self. "
Who is the supreme Atman (Self) that has been clearly and elaborately discussed
in section (BG. 2.16-2.18) in the very beginning. Please refer to that section t
o learn who is the self (Atman / Purusha / Brahman) as per Vedas. Let me simply gi
ve the answer it is again Lord Shiva alone and no one else.
Conclusion: - This Bhagawad Gita verse (BG 9.34) is again the property of Lord S
hiva only. And it again proves that speaker of Gita is Shiva not Krishna.
a me viduh sura-ganah prabhavam na maharsayah
aham adir hi devanam maharsinam ca sarvasah | (BG. 10.2)
yo mam ajam anadim ca vetti loka-maheshvaram
asammudhah sa martyesu sarva-papaih pramucyate | (BG. 10.3)
"Neither the hosts of gods know my origin, nor the great Rishis, since I am, in
every way, the source of the gods and the great Rishis. He that knoweth me as th
e Supreme Lord of the worlds, without birth and beginning, (he), undeluded among
mortals, is free from all sins".
Here in the (BG. 10.3) clearly two words viz. aja and maheshvaram have been used whi
ch apply only on Lord Shiva. Aja means unborn and it applies only on lord Shiva. And
likewise Mahesvara means the supreme ruler. And again it is an attribute of Shiva s
ince Shiva rules on everyone but there is none who is the boss of Shiva.
ishad 2)
d ancient"
Lord Rudra is the only unborn lord as described in Vedas and Upanishads. Lets see
some evidences in support of this point.
vedaahametam ajaraM puraaNa.n sarvaatmaana.n sarvagata.n vibhutvaat.h |
janmanirodhaM pravadanti yasya brahmavaadino hi pravadanti nityam.h | (Svetaswata
ra Upanishad 3:21)
I know this undecaying, primeval One, the Self of all things, which exists everyw
here, being all-pervading and which the wise declare to be free from birth. The
teachers of Brahman, indeed, speak of It as eternal.
This above verse is affirmed by the brahmavdin, the teachers of Brahman, paying a
bouquet of flowery tributes to the Supreme Purusha (Rudra) as: Ajaram - never a
ging, Purnam-eternal, Sarvtmnam - the Self of all, Sarvagatam - everywhere and in e
very being, Vibhutvt - all pervasive, and Janmanirodham - without birth and death
and chanting that the Self is nityam - eternal..
Further it again states the unborn nature of Rudra in another verse as follows.
ajaata ityeva.n kashchidbhiiruH
rudra yatte daxiNaM mukha.n tena
21)
It is because you are birthless
and death, take refuge in you. O
!
prapadyate .
maaM paahi nityam.h | (Svetaswatara Upanishad 4:
(Aja), that some rare souls, frightened by birth
Rudra, may your benign face protect me for ever
Even Rig Veda sings the praises of Rudras unborn nature as follows.
"tamid gharbha prathama dadhra po yatra devsamaghachanta vive |
ajasya nbhvadhyekamarpitayasmin vivni bhuvanni tasthu |" (Rig Veda 10:82:6)
"The waters, they received that germ primeval wherein the Gods were gathefed all
together. It rested set upon the Unborn s [Aja] navel, that One wherein abide a
ll things existing".
This is from a hymn to Viswakarman. And it is to be noted that Vedas describe lo
rd Rudra by various names due to fear of calling Rudra by his actual names; henc
e among them Viswakarman is one. In fact Rig Veda 10:81:3 clearly talks about Vi
swakarma (Rudra) s attribute of having faces, eyes, everywhere. It is only Bhaga
wan Rudra who has faces in every direction viz. Sadyojata (west), Vamadeva (Nort
h), Aghora (South), Tatpurusha (East), Eeshana (Skywards). Also Tantra states th
at he also has one more face which remains hidden and facing downwards. Whatever
it may be, there is only one God in our scriptures who has faces in all directi
ons Rudra! Lets see another verse from Rig Veda as follows.
The above verse RV 10:81:3 is from hymn to Viswakarma again; but that is EXACTLY
same as mentioned in Svetaswatara Upanishad (3:03) as mentioned below.
That one god (Rudra), having his eyes, his face, his arms, and his feet in every
place, when producing heaven and earth, forges them together with his arms and h
is wings.
So, RV 10:82:6 beyond doubt, talks about Aja (Rudra) who is unborn and whose navel
is the support of existence. Note that, by the word navel one should not start as
suming things like Vishnus nabhi Kamala etc. Navel being support of universe is a
way to say that he balances the universe by his support. Navel is symbolic to c
eter of gravity of human body. In fact Aja means Unborn and this is a very common na
me applied on Lord Rudra in his 108 names as well as in his 1000 names. (This wa
s just for additional information only).
Further lets see some more verses supporting Lord Rudras unborn nature.
"hirayagarbhm paramm anatyudy jn vidu |
skambhs td gre prsicad dhraya lok antar|" (Atharva veda X:7:28)
"Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the m
idst of the world, Skambha (pillar/Jwala-linga) poured (i.e., gave birth) that H
iranyagarbha.
So, Lord Shiva in his Jwala-Linga form existed even before Prajapati (Hiranyagar
bha), and he gave birth to Prajapati.
ishad 2)
the first born (as Hiranyagarbha), the sacrifice, too, art Thou. Thou alone the
one omnipresent and ancient"
Regading the undecaying nature of the supreme Lord, Shruti again supports only l
ord Rudra as follows:
"xaraM pradhaanamamRîtaaxara.n haraH xaraatmaanaaviishate deva ekaH |
H |" (Svetaswatara Upanishad 1:10)
sunirmalaamimaaM praaptimiishaano jyotiravyayaH |" (Svetaswatara Upanishad 3:12)
aying.
Rudra is the highest Brahman of Vedas beyond whom nothing exists.
nishad 2:19)
m again and again".
"There is none greater than him (Rudra), on whom all the worlds are strung like
beads. Over ages, nothing so far in the past was ever greater than him and nothi
ng is going to be greater than him in future".
It is only Lord Shiva who transcends everything and is the highest Brahman. Ther
e is nothing superior to Shiva. We have the following verse from Yajurveda which
also testifies this.
"yo vedaadau svaraH prokto vedaante cha pratishhThitaH
tasya prakRîtiliinasya yaH paraH sa maheshvaraH " (Taittiriya Aranyaka 10.12.3.
17)
"It is Lord Maheshwara who transcends the syllable Om which is uttered at the co
mmencement of the recital of the Vedas, which is well established in the Upanish
ads and which is dissolved in the primal cause during contemplation".
ka 10.23.1)
Upanishad 1)
a Upanishad 3)
excellent bow and arrow.
:4)
Same thing has been stated in Skhambha Suktam (Hymn to Shiva s Jwala-Linga) from
Atharva Veda .

"Where Skambha (Jwala-Linga of Shiva) generating gave the Ancient World its shap
e and form, They recognized that single part of Skambha (Linga) as the Ancient W
orld."
e Rudra is the Brahman above whom there is nothing superior. Since Rudras only a
quarter portion has manifested as this world with all the deities and creatures;
it is for anyone impossible to know Rudra in totality. So, Rudra transcends all
types of knowledge, he cannot be known by the hosts of gods or by sages. He is
infinite and cannot be known truly.
Lets now see some verses supporting Rudras supremacy in direct words.
n glory.
"sa vishvakRîd.h vishvavidaatmayonirGYaH kaalakaalo guNii sarvavid.h yaH |

pradhaanaxetraGYapatirguNeshaH sa.nsaaramoxasthitibandhahetuH |" (Svetaswatara U
panishad 4:16)
"He (Rudra) makes all, he knows all, the self-caused, the knower, the time of ti
me (destroyer of time), who assumes qualities and knows everything, the master o
f Prakriti (unmanifest nature) and of Jiva, the lord of the three qualities (gun
a), the cause of the bondage, the existence, and the liberation of the world".
It is Rudra who exists as everyone. No one is different from him.
sarvaanana shirogriivaH sarvabhuutaguhaashayaH | sarvavyaapii sa bhagavaa.nstasma
at.h sarvagataH shivaH | (Svetaswatara Upanishad 3:11)
He, indeed, is the great Purusha, the Lord of creation, preservation and destruct
ion, who inspires the mind to attain the state of stainlessness. He is the Ruler
and the Light that is imperishable.
Lord Rudra has no boss above him. He is the only boss of entire creation includi
ng all gods and creatures. Other Gods are incapable of ruling over everything wi
th perfection. It s only Lord Rudra who is capable since he is the highest God a
nd hence he continues to be the ruler forever.
"ya iishe.asya jagato nityameva naanyo heturvidyata iishanaaya |" (Svetaswatara
Upanishad. 6:17)
"He rules this world for ever, for no one else is able to rule it".
e |
knowledge".
sa kaaraNa.n karaNaadhipaadhipo na chaasya kashchijjanitaa na chaadhipaH (Svet.
Upa. 6:09)
"No one in the world is His master; there is no ruler who has control over him,
not even a sign of him exists who rules him. He is the cause of all, and the rul
er of individual souls. He has no parent, nor is there any one who is His lord".
Bhagawan Rudra is the creator of all Gods and giver of their positions and power
s.
No one escapes from Rudras blows. Be it a God or be it a normal creature, when th
ey do errors in their duty Rudra punishes them and Veda says that no one even am
ong Gods, can escape from his blows. So, it is Rudra alone who is the Maheshwara
(Supreme ruler) of all the worlds and beings.
yyor vadhn npapdyate k canntr devt mnueu

yv asyathe dvipdo yu ctupadas tu no mucatam hasa | (Atharva Veda IV:28:5)
Ye from whose blows no one either among gods or men escapes; ye who rule all thes
e twofooted and fourfooted creatures, deliver us from grief and trouble.
Rudra is the only one god who exists; there is none who is his match. All gods,
creatures and entire creation is his own reflection.
pratya~NjanAstiShThati sa.nchukochAntakAle sa.nsRîjya vishvA bhuvanAni goptA | (
Svet. Upa 3.02 & Atharvasiras Upanishad 5.2)
takes them back into Himself at the end of time".
Rudra is the Parabrahman, he is the Omkara also.
That which is like lightning power is the Para-Brahman. That Brahman is one and
only one. That one and only one is Rudra, it is also the Eeshana, it is also th
e ultimate God (Bhagavan) and it is also the lord of all things".
Conclusion: - With the above mentioned detailed analysis it is crystal clear tha
t Rudra is the supreme Brahman, the Maheshwara of all the worlds and is unborn a
nd eternal. He is not known to even the Gods and sages. Therefore Bhagawad Gita
(BG. 10.2) and (BG. 10.3) are direct glorification of Lord Shivas qualities and h
ence it proves once again that Bhagawad Gita was spoken by Shiva not Krishna.
buddhir jnanam asammohah ksama satyam damah samah
sukham duhkham bhavo bhavo bhayam cabhayam eva ca | (BG. 10.4)
ahimsa samata tustis tapo danam yaso yasah
bhavanti bhava bhutanam matta eva prithag-vidhah | (BG. 10.5)
"Intelligence, knowledge, the absence of delusion, forgiveness, truth, self-rest
raint, and tranquillity, pleasure, pain, birth, death, fear, and also security,
abstention from harm, evenness of mind, contentment, ascetic austerities, gift,
fame, infamy, these several attributes of creatures arise from me".
Well, every quality good or bad; arises from the same supreme Brahman (Rudra) on
ly. Sri Rudram of Yajurveda is a clear cut evidence to see how enourmous is Rudr
as pool of qualities from which the Vedic seers wanted to gain certain drops of t
hem.
Sri Rudrams namakam portion shows lord Rudras presence in all good as well as all ba
d things. And the chamakam portion requests Rudra to grant all the great qualities
and boons to the devotees.
Here I would quote only few of such qualities for the sake of evidence, sicne th
at hymn is a huge oen and entirely copying that here is impractical. But whateve
r may be the case, it is only from Lord Rudra everything proceeds as there is no
thing that is different from Rudra as evident from the below verses from Vedas
urveda)
Since describing Bhagawan Rudra in every minute detail is even impossible for Ve
das thats the reason why Vedas have even declared that only from one-fourth part
Rudra has become everything here, and still his three-fourths are not known to a
nyone. It is about lord Rudra only the Vedantis contemplate as Brahman and go in
to neti neti (not this not that) kind of whirlpool. How can one describe Rudra tru
ly when Vedas themselves have stated that he cannot be known completely?
So, let me cite evidences from Vedas which are known to me.
In the Chamakam portion of Sri Rudram of Yajur Veda, Bhagawan Rudra is requested
to provide the devotees with these qualities. So, Rudra is the giver of these m
eans all such qualities proceed from him only.
ojashcha me | (O Lord Rudra! Grant me the highest intelligence)
vriddhishcha me | (O Lord Rudra! Grant me the superiority born out of knowledge an
d personality)
mahas cha may samvich cha may | (O Lord Rudra! make me the embodiment of vedic kno
wledge and the profundicity to impart the same to all others)
aadhiitam cha me | (O Lord Rudra! Grant me the mental knowledge)
satyam cha me | (O Lord Rudra! make me conscious of truth always)
abhayam cha me | (O Lord Rudra! Grant me Absence of fear)
Namakam portion of Sri Rudram says.
Bhavaya Cha | (O Rudra, you are the Source of all)
There is nothing in the universe which lord Rudra cannot grant. Everything proce
eds from him only. Rudra is the Kamadhenu for those who know his nature to be su
ch.
Conclusion: - It is from Shiva only everything proceeds; hence this verse of Bha
gawad Gita is a glorification of Mahadeva alone. Therefore (BG. 10.4 10.5) again
testify that the speaker of Gita is Shiva not Krishna.
aham sarvasya prabhavo mattah sarvam pravartate
iti matva bhajante mam budha bhava-samanvitah | (BG. 10.8)
"I am the origin of all things, from me all things proceed. Thinking thus, the w
ise, endued with my nature, worship me".

This is again a simple verse which directly hints about Lord Shiva only. As per
Shruti, it is Shiva who is the origin of all things, he is the maintainer also,
and finally all things dissolve in him only. Well see some evidences from Vedas h
ere now.
"Namo bhavaya cha rudraya cha | namah sharvaya cha pashupataye cha |" (Yajurveda
Sri Rudram- Anuvaka 5)
"Salutations to Rudra who is the source of all things (Bhava) and to Him who is
the destroyer of all ills (Rudra). Salutations to the destroyer of everything (S
harva) and to the protector of all beings in bondage (Pashupati)".
Taittiriya Aranyaka of Yajurveda clearly explains that everything is verily Rudr
a and everything is from him only.
urveda)
Conclusion: - Once more this verse of Bhagawad Gita (BG. 10. 8) is an evidence t
hat the speaker of Bhagawad Gita was Shiva.
adityanam aham vishnur jyotisam ravir amsuman
maricir marutam asmi nakshatranam aham sasi | (BG. 10.21)
"I am Vishnu among the Adityas, the resplendent Sun among all luminous bodies; I
am Marichi among the Maruts, and the Moon among constellations".
Well, Vibhooti Yoga chapter of Bhagawad Gita selectively picks up certain attribut
es of the Supreme Lord and shows them. Among all the Adityas he is Vishnu, that
doesnt mean other Adityas are manifestations of someone else. In fact everything
is Supreme Lord only.
All the Vibhootis (manifestatiosn) are the manifestatiosn of Bhagawan Rudra ONLY
; as per Vedas. There are twelve Adityas (sons of Aditi) among which Vishnu is o
ne of them. Aditi is nothing but Uma the consort of Shiva and she when termed as
Aditi represents the infinite and unbound nature of Prakriti (Uma). Shiva is the
Purusha of Vedas and Uma is the supreme Prakriti. In order to multiply and manif
est the creation, Purusha (Rudra) lays his seed within the womb of Prakriti (Adi
ti), and she engenders it as Hiranyagarbha (Universe), and within that golden wo
mb manifests the entire creation including all Gods. But all these Gods are agai
n the combined manifestations of Shiva and Uma only since Shiva creates the Gods
(through Uma) and pervades into them as their consciousness or Atman. Therefore
there is nothing or none who is not a manifestation of Uma-Maheshwara.
Adityas are the sons of Aditi. In fact everything is a progeny of Aditi-Shiva. B
ut in the heavenly region Uma is referred to as Aditi and hence Rudras children b
orn there are called Adityas. In intermediate region (Antariksha), Uma is referr
ed as Prishni and Rudras children born out of Uma there are called as Rudras, in th
e lowest region Uma is referred to as Prithvi and Rudra creates all creatures he
re.
Shatapatha Brahmana clearly says that from Rudra Aditya manifested. Aditya is no
t an independent name, and it doesnt mean a singular entity. Aditya means son of A
diti, and there are twelve suns (luminaries) by various names but all are classif
ied under the name Aditya. Therefore all the twelve Adityas (including Vishnu) are
the manifestations of Bhagawan Rudra only as shown below.
tamabravdno sti | tadyadasya tannmkaroddityastadrpamabhavaddityo v

na dityo hyasya sarvasyee so bravdetvnv asmi m meta paro nma dh iti | (Shatap
:3:17)
He said to him, Thou art sna (the Ruler). And because he gave him that name, the
Sun (Aditya) became suchlike, for sna is the Sun, since the Sun rules over this Al
l. He said, So great indeed I am: give me no other name after that!
Atharva Veda also clearly says that Shiva (Vratya) became Vishnu as follows.
He, when he went away to the stedfast region, went away having become Vishnu and
having made Virj an eater of food.
When Rudra entered the Hiranyagarbha and created all the Gods from his own self,
he manifested various deities into various directions like scattering away. Hen
ce he went away to stedfast region means Rudra projected Vishnu from himself tow
ards the stedfast region.
Lets see the evidences for whatever in theory we discussed so far.
This Soma (Sa+Uma=Shiva) lays his germ upon his consort Aditi (Uma the Mula-Prak
riti) and she produces this world. Means she brings the existence into picture.
Therefore she is the mother of universe.
Rudra manifests himself as all the creatures and Gods projecting them into vario
us directions.
Rig Veda also confirms that Soma (Shiva) is the father of Vishnu.
who gave birth to Indra and VISHNU".
Since Rudra and Uma (Aditi) being Ardhanareeshwara are one and non-distinct in a
ny sense; all the Gods and creatures are from Aditi (Uma).

ll be born
Well, the Mahabharata itself states various vibhootis of lord Shiva where lord S
hiva is praised by the following verse.
"dityn bhavn viur vasn caiva pvaka |
paki vainateya ca ananto bhujageu ca |" (MBH. 13:14:158)
"Among the Adityas thou art Vishnu (Upendra), among the Vasu thou art Pavaka, am
ong birds thou art the son of Vinata (Garuda), and among snakes thou art Ananta
(Sesha)".
Conclusion: - It is Lord Shiva who is present as Vishnu. Therefore the verse (BG
. 10.21) is an evidence that Bhagawad Gita was spoken by Shiva only.
vedanam sama-vedo smi devanam asmi vasavah
indriyanam manas casmi bhutanam asmi cetana | (BG. 10.22)
"I am the Sama Veda among the Vedas; I am Vasava among the gods; I am the mind a
mong the senses; I am the intellect in (living) beings".
This is one of the interesting verses. Here it is strange to see why God has cal
led himself as Sama Veda especially when earlier it has been spoken of like all th
e Vedas proceed from him only [vedyam pavitram omkara rk sama yajur eva ca | (BG
. 9.17)].
Of course all the four Vedas are manifestation of the supreme lord, but the reas
on why Sama Veda has been specially called out well discuss now.
Among all the Vedas, Sama Veda receives special honor in Chhandogya Upanishad, i
t is called as the essence of Rig Veda from which nearly all the verses are deri
ved. Rig Veda is most important of all the Vedas being the oldest one. Moreover,
Sama Veda hymns are musical and their renditions are blissful.
eShAM bhUtAnAM pRîthivI rasaH pRîthivyA apo rasaH |
apAmoShadhayo rasa oShadhInAM puruSho rasaH |
puruShasya vAgraso vAcha Rîgrasa RîchaH sAma rasaH |
sAmna udgItho rasaH | (Chhandogya Upanishad 1:1:2)
The essence of all these beings is the earth. The essence of the earth is water.
The essence of water is vegetation. The essence of vegetation is man. The essenc
e of man is speech. The essence of speech is Rik. The essence of Rik is Saman. T
he essence of Saman is Udgitha.
It is again from Shiva only that the Riks, Yajus, Samans (Vedas) were born. Lets
see the evidences of Vedas being born from Shiva.
In Atharvana Veda, Kala Sukta, A hymn to Maha Kala form of Lord Shiva, says:
kl ha bht bhvya ca putr ajanayat pur |
kld ca sm abhavan yju kld ajyata | ( Atharva Veda 19:54:3)
"In Kala erst the text produced what is and what is yet to be.The Riks arose fro
m Kala, the Yagus was born from Kala".
Even Skhambha Suktam of Atharva Veda which is a hymn to Lord Shivas Jwala-Linga f
orm talks about Vedas manifesting from Shiva as follows.
ysmd rco aptakan yjur ysmd
smni ysya lmny atharvgirso
Who out of many, tell me, is that
om whom they chipped the Yajus, he
tharvngi- rases?
apkaan |
mkha skambh t brhi katam svid ev s | (Atharva
Skambha From whom they hewed the lichas off, fr
Whose hairs are Sma-verses and his mouth the A
Same is even confirmed in Svetaswatara Upanishad also.

from the imperishable Brahman. Brahman projects the universe through the power
of Its maya. Again, in that universe Brahman as the jiva is entangled through ma
ya.
In fact all the sacred chants are produced from Shiva (Soma=lord with Uma) as co
nfirmed in Rig Veda as well.
We have extensively analyzed and proved in our analysis in the first set of Gita
verses (BG. 2.16-2.18) that the supreme self (Atman) is none other than Lord Sh
iva alone. Now with that axiom in mind, if we read the below verses from Upanish
ads; it would become clear again that all Vedas have sprung from the breath of t
he Supreme Self (Atman) who is Bhagawan Rudra who is the Brahman.
etadyadRîgvedo yajurvedaH sAmavedo.atharvAN^girasa itihAsaH purANaM vidyA upanis
hhadaH shlokAH sUtrANyanuvyAkhyAnAni vyAkhyAnani asyaivaitAni sarvANi nishvasitA
ni | (Brihadaranyaka Upanishad 4:5:11)
As from a fire kindled with wet faggot diverse kinds of smoke issue, even so, my
dear, the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa, history, mythology, a
rts, Upanishads, pithy verses, aphorisms, elucidations, explanations, sacrifices
, oblations in the fire, food, drink, this world, the next world and all beings
are (like) the breath of this infinite Reality. They are like the breath of this
(Supreme Self).
tasmaadvaa etasmaadaatmani sarve praaNaaH sarve lokaaH sarve vedaaH |
sarve devaaH sarvaaNi cha bhuutaanyuchcharanti tasyopaniShatsatyasya satyamiti |
atha yathaardraidhaagnerabhyaahitasya pRîthagdhuumaa nishcharantyeva.n vaa |
etasya mahato bhuutasya niHshvasitametadyadRîgvedo yajurvedaH saamavedo.atharva
a~Ngirasaa
itihaasaH | puraaNam.h vidyaa upaniShadaH shlokaaH suutraaNyanuvyaakhyaanaani
vyaakhyaanaanyasyaivaitaani vishvaa bhuutaani | (Maitrayani Upanishad 6:32)
From this very Self (Atman = Shiva), abiding within his Self, come forth all Prnas
(speech etc.), all worlds, all Vedas, all gods, and all beings; its Upanishad (
revelation) is that it is the true of the true. Now as from a fire of green wo
od, when kindled, clouds of smoke come forth by themselves (though belonging to
the fire), thus from that great Being has been breathed forth all this which is
the Rig-veda, the Yagur-veda, the Sama-veda, the Atharvgirasas (Atharva-veda), the
Itihsa (legendary stories), the Purna (accounts of the creation, etc), Vidy (cerem
onial doctrines), the Upanishads, the Slokas (verses interspersed in the Upanish
ads), the Stras (compendious statements), the Anuvykhynas (explanatory notes), the
Vykhynas (elucidations) --all these things are his.
From the above analysis it is clear that all the Vedas have sprung from lord Shi
va only. And we have also seen the importance of Sama Veda in above discussion.
Therefore it is crystal clear that this verse of Bhagawad Gita is a praise of Su
preme Lord Shiva only. Now lets see other aspects discussed in this Gita verse.
Vedas proclaim that Indra is an aspect of Rudra only. It is Rudra who manifested
himself as Indra (Vasava)
sa.vai.tvam.ity.abravd.aanir.eva.iti yad.aanir.indras.tena | (Kaushitaki Brahmana 6:3
:41)
Prajapathi said to Rudra Thou art Asani ; for Asani is Indra.
s yd dki dam nu vycalad ndro bhtvnuvycalad blam annd krtv | (Atharva Ve

He [Vratya (Shiva)], when he went away to the southern region, went away having b
ecome Indra, and having made Strength an eater of food.
Again another hymn from Atharva Veda called as "Hymn to Bhava and Sarva" eulogizes l
ord Rudra in his two aspects (names) viz. Bhava and Sarva. If we understand thes
e names with reference to Sri Rudram hymn from Yajurveda, then it would become c
lear to us that Rudra is called Bhava because he is the source of all and everythi
ng which exists (bhavati); and Rudra is called as Sarva because he destroys everyt
hing from creatures to gods to galaxies to entire universe at the end of time. H
ence he is called the one who destroys everything (sarvam) hence the name Sarva. A
tharva Vedas hymn to Bhava and Sarva depicts Rudras these two names as two aspects
and praises him with a song. But essentially Rudra is truly one. That hymn call
s Rudra (Bhava / Sarva) as the slayer of demon Vritra as follows:
sahasrku vrtrahn huveh drgavyt stuvnn emy ugru |
The thousand-eyed slayers of Vritra both do I invoke. I go praising the two stron
g gods (ugrau) whose pastures extend far. Ye who rule all these two-footed and f
our-footed creatures, deliver us from grief and trouble.
It might confuse some people how can Rudra be called as the slayer of Vritra dem
on when actually Indra killed him? Thats because Vedas always eulogize only Rudra
under various names. All forms (gods and beings) are the forms manifested from
Rudra and Indra is one of them as seen in above verses. In fact there is no dual
ity; it is Rudras lordship aspect which is termed as Indra in Vedas. Even Rig Veda ca
lls Indra by name Shiva in certain places. All glories of all Gods are the glories
of Rudra alone because there is none other than Rudra in existence! So, this pr
oves that as per Vedas Vasava is nothing but a form of Rudra who symbolizes the
"lordship" of Rudra.
Mind and Intellect are nothing but Moon (chandrama) and Sun (aditya) respectivel
y. Shatapatha Brahmana (6:1:3:16) states that chandrama is this Rudra and Shatap
atha Brahmana (6:1:3:17) states that Aditya is also Rudra. This mapping of mind
and intellect with moon and sun is an indepth one, well study generic meaning in
next section. But whatever be the case, it is Rudra who is all these.
"smaveda ca vedn yaju atarudriyam |
sanatkumro yogn skhyn kapilo hy asi |" (MBH. 13:14:159)
"Among the Vedas thou art the Samans, among the Yajushes thou art the Sata-Rudri
yam, among Yogins thou art Sanatkumara, and among Sankhyas thou art Kapila"..
From above detailed analysis it is again proved that Bhagawad Gita verse (BG. 10
.22) talks about Bhagawan Rudras aspects only.
Conclusion: - Bhagawad Gita is a song of lord Shivas glories and the speaker is a
lso lord Shiva only.
rudranam sankaras casmi vitteso yaksha-rakshasam
vasunam pavakas casmi meruh sikharinam aham | (BG. 10.23)
"I am Sankara among the Rudras, the Lord of treasures among the Yakshas and the
Rakshasas; I am Pavaka among the Vasus, and Meru among the peaked (mountains)".
Well, the supreme lord cannot be limited to one form among many; he cannot be pr
esent in one thing and absent in another. This Bhagawad Gita verse should not be
understood like Supreme Lords manifestation is only one among the Rudras and oth
er Rudras are not his forms. These verses of Bhagawad Gita only highlight the si
gnificant aspects of the Supreme Lord. Well study here how the Rudra named Shankar
a is considered significant among others and talked about with prime importance.
Well, this verse has two meanings when it comes to the topic of Rudras; that Ill
elaborate here. But before that I need to put a caution statement on the incorre
ct interpretations prevailing around.
The above Gita verse is purposely mistranslated by Vaishnava websites as "among
the Rudras I m lord Shiva". No doubt Shankara is the name of lord Shiva only a
nd they are one and the same, however the phrase "among the Rudras" needs to be
taken into account while translating this verse. Let me explain the real meaning
here.
Primarily, there are eleven Rudras called as Ekadasha-Rudras. They all are MANIF
ESTATIONS of Lord Rudra (Shiva) as the children of Goddess Prishni (Goddess Uma re
presented as the celestial cow). That Prishni is called as Surabhi in Puranas,
and her sons viz. the eleven Rudras are called as Maruts also in Vedas.
Rudras (Maruts) are like sons (or manifestation or incarnation) of lord Rudra (S
hiva). Their names have been given differently in various Puranas and Mahabharat
a; because, the Puranas many a times depict the stories of previous Kalpas also.
And in every Kalpa these eleven Rudras are created by lord Shiva and the names
of these eleven Rudras change in every Kalpa. Lord Rudra and Prishni procreated
Maruts (Rudras) as per Rig Veda as shown below.
ajyehso akanihsa ete sam bhrtaro vvdhu saubhaghya |
yuv pit svap rudra e sudugh pni sudin marudbhya | (Rig Veda 5:60:5)
None being eldest, none among them youngest, as brothers they have grown to happy
fortune.
May their Sire Rudra, young and deft, and Pni pouring much milk, bring fair days t
o the Maruts.
In the present Kalpa the names of the eleven Rudras are:
1. Mahadeva, 2. Shiva , 3. Maha Rudra, 4. Shankara, 5. Neelalohita, 6. Eshana Ru
dra, 7. Vijaya Rudra, 8. Bheema Rudra, 9. Devadeva, 10. Bhavodbhava, and 11. Adi
tyatmaka Srirudra.
Their 11 consorts of these 11 Rudras in this present Kalpa are respectively the
following names:1. Dhee devi, 2. Dhritti devi, 3. Ushna (Rasala) devi, 4. Uma devi, 5. Neeyut de
vi, 5. Sarpi devi, 7. Eela devi, 8. Ambika devi, 9. Ieravati devi, 10. Sudha dev
i and 11. Deeksha devi

So, it s just a matter of shear coincidence that the 4th son of Prishni, the 4th
Marut has been named Shankara and again it s a divine coincidence that his wi
fe s name happens to be Uma devi . In next Kalpa these names might change. And
since Bhagawad Gita available with us belongs to narration based on this current
ly running Kalpa, it is said he is Shankara among the Rudras.
But from the above quoted Rig Vedic verse we come to know that it is Rudra who h
as manifested (fathered) all the Rudras (maruts), so it is lord Rudra (Shiva) wh
o is present as the Rudras including the one named Shankara. So, it again proves t
hat, in this Bhagawad Gita verse (BG. 10.23) it is Lord Shiva only speaking Gita
to Arjuna. Lets now understand the other and indepth meaning of the 11 Rudras an
d why one of them is marked as more prominent than others.
Maruts (Rudras) are eleven and they are nothing but the Pranas present in our bo
dy. They govern the life forces and actions of our body. Rudra (Shiva) is the At
man (Self) from which the Pranas (rudras) spring into existence. Now, lets unders
tand what are these eleven pranas.
Upanishads classify the Pranas in various ways; hence the numbers differ largely
. Somewhere pranas are called only seven, somewhere they are said to be eight, s
omewhere nine, ten, eleven, twelve, thirteen. All these statements are true base
d on the method adopted in categorization. However, at the end there is only one
Prana which is seen in so many ways. This again matches with the non-duality as
pect of Vedas. But for current Bhagawad Gita verse we need to identify that syst
em which classifies Pranas as eleven. In this context Brihad Aranyaka Upanishad
classifies the Organs (pranas) as:
katame rudrA iti | dasheme purushhe prANAAtmaikAdashas te yadA.asmAchchharIrAnmar
tyAdutkrAmanty | atha rodayanti tadyadrodayanti tasmAdrudrA iti | (Brihad Aranyak
a Upanishad III:9:4)
Which are the Rudras ? The ten organs in the human body, with the mind as the ele
venth. When they depart from this mortal body, they make (ones relatives) weep. B
ecause they then make them weep, therefore they are called Rudras.
These Pranas are eyes, nose, ears, tongue, touch (skin), speech, and mind (inner
organ); hands, feet, anus and the organ of generation. These are the eleven Prana
s (Rudras). One need not get confused to see that why the organs are called as P
ranas, when traditionally Pranas are meant to convey winds (life forces). The an
swer is, as discussed above, Upanishads have classified Pranas in various ways.
Speech, Eyes etc. are also called Pranas in Brihand-Aranyaka Upanishad (III:2:1III:2:9) and even in Chandogya Upanishad these organs have been termed as Pranas
.
Out of these eleven Pranas viz. eyes, nose, ears, tongue, touch (skin), speech, a
nd mind (inner organ); hands, feet, anus and the organ of generation which are Ru
dras; all are equally important but it is the Mind which controls every other or
gan. Therefore even though all these are equally important, the Mind becomes the
leader of them. This Prana (Rudra) by name Mind is the Shankara discussed in the
Gita verse.
As said, Pranas can be classified in several ways, another way is to classify th
em as five vital winds (Prana, Samana, Udana, Apana, Vyana), and five sub-winds
(upa-Pranas) viz. naga, korma, krukura, dhananjaya, devadatta and finally the mi
nd (manas). Here again the Mind prevails over other Pranas, hence that is the pr
ominent Rudra among the Ekadasha Rudras (pranas). That is what is being highligh
ted when Gita says among all the Rudras I am Shankara.
Since all the pranas (rudras) are born from Atman (Rudra) where Atman is called
"Prana of Pranas", the duality ceases here and there is only one true god who re
mains i.e., Atman (Rudra) and that is called as that (TAT). At the end of life, al
l the Pranas merge in mind (main rudra among eleven) and the mind merges into At
man (Rudra-Shiva). The same case happens with the cosmos also; everything merges
into the five elements, they inturn merge into subtle elements and likewise fin
ally everything even time gets destroyed and merged into Rudra. Only reality tha
t shines alone is Rudra - the Brahman!
"katama eko deva iti | prANa iti sa brahma tyadityAchakshate |" (Brihadaranyaka
Upanishad III:9:9)
Which is the one god? The Prana (here it implies Atman which is Prana of all Pranas)
is the one god; it is Brahman, which is called Tyat (that).
The same has been expounded in Svetaswatara Upanishad as follows:
(Atman) of every living being. After having created all the worlds, He, their P
rotector, takes them back into Himself at the end of time."
Eight Vasus as classified in Brihadaranyaka Upanishad (III:9:3) are agnishcha pR^
ithivI cha vAyushchAntarikshaM chA.a.adityashcha dyaushcha candramAshcha nakshat
rANi chaite vasava | , which means, Fire, the earth, air, the sky, the sun, heaven,
the moon and the stars these are the Vasus. Regarding these eight vasus we need
not analyze separately since we have analyzed that extensively in Bhagawad Gita
verse (BG. 7.4) earlier. Vasus are nothing but Bhagawan Rudras eight manifestatio
ns also called as Ashtamurty forms. Rudra indeed in all these.
Svetaswatara Upanishad (3:04) states that Rudra is the creator of all Gods and b
estower of their powers and positions. So, this includes all Gods including Kube
ra. And everything that exists in this universe is Rudra as per the below Vedic
verse. So, all mountain ranges are Rudra alone, out of them since Meru is the mo
st prominent one, it is primarily highlighted in Gita verse.
"parvatn mahmerur nakatr ca candram |" (MBH. 13:14:156)
"Thou art Meru amongst mountains, thou art the Moon among all luminaries of the
firmament".
So, from the above analysis, it is clear that this Gita verse sings praise of Ru
dra alone.
Conclusion: - Bhagawad Gita verse (BG. 10.23) once again proves that Gita preach
er was Shiva through the mouth of Krishna.
purodhasam ca mukhyam mam viddhi partha brihaspatim
senaninam aham skandah sarasam asmi sagarah | (BG. 10.24)
"Know me, O son of Pritha, to be Vrihaspati, the chief of household priests. I a

m Skanda among commanders of forces. I am Ocean among receptacles of water".
Well, this is a very direct statement revealing the God in praise as Bhagawan Ru
dra.
It is Bhagawan Shiva who manifested or assumed the form of Brihaspati. This is c
learly stated in the following verse of Atharva Veda in a hymn to Vratya (asceti
c form of Shiva).
s yd rdhv dam nu vycalad brhasptir bhtvnuvycalad vaakrm annd krtv | (A

He [Vratya (Shiva)], when he went away to the upper region, went away having beco
me Brihaspati and having made the exclamation Vashat an eater of food.
On similar lines the same hymn also states that it is Lord Shiva who became Ocea
n; as follows:
s mahim sdrur bhtvnta prthivy agachat samudr bhavat | (Atharva Veda XV:7:1)
He [Vratya (Shiva)], having become moving majesty, went to the ends of the earth
. He became the Ocean.
And as per our Shastras, a son born from the seed of a father is verily that fat
hers second birth (or reincarnation). The son is taken as the father himself born
through the womb of his wife again. In Mahabharata we have a good version of Sk
andas birth. Skanda was born from Shivas seed through the womb of Ganga when Agni
carried Shivas seed and implanted that in Gangas womb. Therefore Skanda who is Shi
vas son is verily Shiva himself. On the other hand, Ganesha was not born from Shi
vas seed, he was directly born from Parvati (from her bodys dirt), and since Uma-M
aheshwara are not separate, Ganesha is again a manifestation of Shiva only but p
rominently through Uma. Therefore here Bhagawad Gita didnt mention the name of Ga
nesha who is an indirect manifestation whereas Skanda is a direct one. Also, not
e that in this Bhagawad Gita only the prominent charecters are being described,
otherwise everything is Shivas manifestation only.
Well, the reason why a fathers seed born son is called verily the father himself
reappeared is, in the beginning there was only Lord Rudra in his Jwala-Linga for
m (pillar of fire), also called as the Purusha (Brahman). From him, his seed iss
ued out as seven sparks (Pranas) which he placed inside the womb of Aditi (Uma)
the unbound prakriti. Prakriti (Uma / Aditi) engendered it as her womb (Hiranyag
arbha). That womb is called as Prajapati also. The same Prajapati which is nothi
ng but Umas womb and since Uma is the Prakriti, her womb (Hiranyagarbha) was a sp
ace-time framework (Prajapati being the year personifying time and Usha being th
e space). Within that space-time framework this Rudra entered and assumed the fi
rst and foremost form of an infant named Kumara (the boy). That Kumara was again n
one other than Rudra himself, who assumed eight names and from each name manifes
ted eight Gods (Ashtamurtis) and entered those eight forms one by one. Since the
infinite Rudra himself entered the womb (Hiranyagarbha) of Uma as a child but t
hat chaild was verily Rudra himself; this incident most probably became the reas
on why Shastras call a son verily the father himself. In fact even Vedic hymns s
ay that it is ONLY lord Rudra who is the old man, the young man, woman, and he h
imself is in the womb. Means all forms are Rudra himself. There is no room for d
uality anywhere.
Ive explained the concept above, but let me quote few references in support of th
at here. Soma (Shiva) who was as an infinite pillar of fire (blazing consciousne
ss) termed usually as Brahman or Purusha; from him came seven sparks (seed) whic
h he laid in the lap of Aditi.
arvdau sacamna rmi devvya manue pinvatitvacam |

dadhti gharbhamaditerupastha yena toka ca tanaya ca dhmahe | (RV 9:74:5)
She engendered it as her womb which is termed as Prajapati in Satapatha Brahmana
, but essentially Prajapati is the Hiranyagarbha (visible universe) made of spac
e and time as said below.
tadyni tni bhtni | tavaste tha ya sa bhtnm pati savatsara so tha y so
patnyauas s tnmni bhtni ca bhtn ca pati savatsara uasi reto sicantsa
savatsare kumro jyata so rodt | (Satapatha Brahmana 6:1:3:8)
Now, those beings are the seasons; and that lord of beings (Prajapati) is the yea
r; and that Ushas, the mistress, is the Dawn. And these same creatures (seasons)
, as well as the lord of beings, the year, laid seed into Ushas (space). There a
boy (kumra) was born in a year: he cried.
As seen in above verse, Kumara (Rudra as infant) was born. Here birth shouldnt be
taken in literal sence, Rudra is unborn always! Here the infinite Rudra the Bra
hman entered the visible universe and appeared there. Thats it. It is not a manif
estation and not a birth in reality. Then Satapatha Brahmana (6:1:3:10-6:1:3:18)
narrates how that Kumara (Rudra) manifested eight celestial forms viz. Agni, Wa
ters, Indra, etc. from him etc. And then after entering all these eight manifest
ations; this boy (Rudra-Kumara) disappears. And later when all the other Gods go
away leaving the Prajapati alone, from his Anger once again Rudra appears in Sa
tapatha Brahmana (9:1:1:6). So, this again proves that Rudras birth is not litera
lly a birth. Since he disappears anytime and reappears again as per his wish.
This elaborate discussion was to explain only one small point a son born from a
fathers seed is verily the father himself. Assuming that, this logic is understoo
d, I conclude that Skanda is verily Rudra himself.
So, this again proves that the Supreme Lord glorified in Bhagawad Gita verse (BG
. 10.24) is verily Bhagawan Shiva only.
Conclusion: - It is again evident that Bhagawad Gita was spoken by Lord Shiva an
d not Krishna. Lord Krishna was just the messenger of Shivas voice to the mankind
.
maharsinam bhrgur aham giram asmy ekam aksharam
yajnanam japa-yajno smi sthavaranam himalayah | (BG. 10.25)
"I am Bhrigu among the great Rishis, I am the One, undestructible (syllable Om)
among words. Of sacrifices I am the Japa-sacrifice. Of immobiles I am the Himava
t".
Well, for the specially customized versions of Vibhhotis we may not be able to t
race evidences in Vedas for everything. Vedas have clearly told and yes, told nu
merous times that whatever exists as mobile or immobile creation including two f
ooted, four footed, winged creatures; and whatever existed in the past, whatever
exists at present, and whatever is destined to take birth in future; everything
is Rudra himself.
So, there is no point in trying to identify proofs for Brhigu Rishi, Himalaya Mount
ains etc. Every one who would have read Vedas and Upanishads would understand bey
ond doubt that Bhrigu, mountains, etc. forms (vibhhotis) are subsets of Rudras univ
ersal form. In fact Vedas have exhausted the best of tehir limits to describe Ma
hadeva s vibhootis in Sri Rudram itself. There is no "Vibhooti Yoga" in any Gita
which is as detailed as Rudram hymn. Satarudriya hymn is nothing but the bigges
t Vibhooti Yoga of Rudra. But still Vedas expressed their inability to describe
Mahadeva and said, they know only a quarter fragment of Rudra, his other portion
is unknown to them. That is the supreme nature of that illustrious deity, the h
usband of Bhavani viz. Shiva!
So, Ill only state here the generic super set from Vedas and that should include ev
erything.
ajurveda)
The above verses should suffice to understand that everything is Shiva only. Now
let me quote evidences from Vedas on the Pranavam (OM) aspect. This is again Lo
rd Rudra who is the indestructible syllable, OM.
sarvakaraNAni manasi saMpratiShThApya dhyAna.n viShNuH prANaM manasi saha karaNai
H saMpratiShThApya dhyAtA rudraH prANaM manasi sahakaraNairnAdAnte paramAtmani s
aMpratiShThApya dhyAyIteshAnaM pradhyAyitavya.n sarvamidaM | (Atharvashika Upanis
had 2:1)
The pranava (the sound of Om) makes all the souls to bow before it. It is the one
and only one which has to be meditated upon as the four Vedas and the birth pla
ce of all devas. One who meditates like that goes away from all sorrows and fear
s and gets the power to protect all others who approach him. It is because of th
is meditation only that Lord Vishnu who is spread every where, wins over all oth
ers. It is because Lord Brahma controlled all his organs and meditated upon it,
he attained the position of the creator. Even Lord Vishnu , parks his mind in th
e sound (Om) of the place of Paramathma (ultimate soul) and meditates upon Eesha
na, who is most proper to be worshipped. All this is only proper in case of Eesh
ana.
namastaraya cha | (Yajurveda Sri Rudram Anuvaka 8)
Salutations to Lord Rudra who is the Pranava Mantra OM

o the ultimate God and it is also the lord of all things".
Conclusion: - Vedas recognize only lord Shiva as everything including the Pranav
am (OM). So, doubtless it is that all the Vibhootis are Rudras vibhhotis only. Th
erefore speaker of Gita is again confirmed as Shiva only
ashvatthah sarva-vrksanam devarsinam ca naradah
gandharvanam citrarathah siddhanam kapilo munih | (BG. 10.26)
uccaihsravasam asvanam viddhi mam amrtodbhavam
airavatam gajendranam naranam ca naradhipam | (BG. 10.27)
ayudhanam aham vajram dhenunam asmi kamadhuk
prajanas casmi kandarpah sarpanam asmi vasukih | (BG. 10.28)
anantas casmi naganam varuno yadasam aham
pitrnam aryama casmi yamah samyamatam aham | (BG. 10.29)
prahladas casmi daityanam kalah kalayatam aham
mrganam ca mrgendro ham vainateyas ca paksinam | (BG. 10.30)
"I am the Ashwattha tree among all trees, I am Narada among the celestial Rishis.
I am Chitraratha among the Gandharvas and the ascetic Kapila among ascetics crow
ned with Yoga success. Know me to be Uchchaisravas among horses, brought forth b
y (the churning for) nectar, Airavata among princely elephants, and the king amo
ng men. Among weapons I am the thunderbolt, among cows I am (she called) Kamadhu
k. I am Kandarpa the cause of reproduction, I am Vasuki among serpents. I am Ana
nta among Nagas, I am Varuna among acquatic beings, I am Aryaman among the Pitri
s, and Yama among those that judge and punish. I am Prahlada among the Daityas,
and Time among things that count. I am the lion among the beasts, and Vinata s s
on among winged creatures".
Here Im excluding commenting on the Ashwattha Tree. That is a beautiful thing to wr
ite an elaborated commentary which I would write in Gita verse no. (BG. 15.1) wh
ere Ashwattha trees concept has been specifically cited.
Thunderbolt is called Vajra, which implies it is the indestructible and terrible
weapon. And in Vedas Rudra is called to be wielding Thunderbolt.
"reho jtasya rudra riysi tavastamastavas vajrabho |
pari a pramahasa svasti viv abht rapaso yuyodhi |" (Rig Veda 2.33.3)
" In glory thou art the most glorious of all that exists, O Rudra, the strongest
of the strong, thou wielder of the thunderbolt! Carry us happily to the other s
hore of our anguish, and ward off all assaults of mischief".
In fact Lord Rudra wields all the weapons. There is no weapon that is not his. E
ven the terrible Sudarshana discus is actually created by Rudra and it belongs t
o him, which he later donated to Vishnu. Lord Rudra wields thousands of weapons.
This is testified by Yajurveda itself.
Sahasrani sahasradha bahuvostava hetayah Tasamishano bhagavah parachina mukha kri
dhi | (Yajurveda Sri Rudram Anuvaka-10)
In your arms exist thousands of kinds of weapons in thousands of numbers.But Bhag
avan; You art Lord and master of them. Turn their hurtful faces away from us.
Kamadhuk, is a wish-fulfilling cow. But it has two meanings here. One generic mean
ing (ardham) is the celestial cow; and the inner meaning (antarArdham) is that t
he supreme lord is the one who can give away anything that is desired by the dev
otee. A God cannot be called Kamadhuk unless he has the capability of giving eve
rything desired. If he has any limitations, he cannot be all-wish-fulfilling one
.
The celestial cow in Vedas is called Prishni (and Aditi). She is the consort of
Rudra, and since they are one Rudra is the celestial cow Prishni. This is a norm
al meaning hence not desiring to elaborate on this.
It is Rudra only who is the one true God of Vedas who fulfills everything. Vedas
recognize only Lord Rudra as the "bounteous giver" of everything including immor
tality. Entire Chamakam portion of Satarudriya hymn is dedicated to seeking boons and
wishes from Rudra. I dont think anyone can have any other desire in their lifeti
me on this earth and also after departure apart from what has been listed in Cha
makam. Copying everything from Chamakam here is not possible, but one would easi
ly understand by reading Chamakam that Rudra has been asked to provide everythin
g that we can imagine mansions, prosperity, lands, cattle, progeny, health, long
evity of life, peace, wisdom, wealth, fame, name, crops, and what not? Everythin
g you name it, youll have it in Chamakam!
Not only these material desires, but even immortality has been asked in Rudram h
ymn. It would be surprising to note but it is a fact that in all the Vedas only
Lord Rudra has been asked to give Salvation (Moksha). Vedas do not recognize any
other God (Including Vishnu), who can award immortality. Maha Mrityunjaya Mantr
a is an example which exists in Rig Veda, and Yajur Veda also. In Rudram hymn it
has been clearly mentioned that it is Rudra who ferries men over the ocean of S
amsaara and awards them liberation (Moksha) from that vicious cycle of births an
d deaths.
There is none in the entire Vedas except Rudra, who can confer on us so many boo
ns including immortality.
kumracit pitara vandamna prati nnma rudropayantam |
bhrerdtra satpati ghe stutastva bheaj rsyasme | (Rig Veda 2:33:12)
I bend to thee as thou approachest, Rudra, even as a boy before the sire who gree
ts him.
I praise thee Bounteous Giver, Lord of heroes: give medicines to us as thou art
lauded.
ajaata ityeva.n kashchidbhiiruH prapadyate | rudra yatte daxiNaM mukha.n tena maa
M paahi nityam.h | (Svetaswatara Upanishad 4:21)
It is because you are birthless, that some rare souls, frightened by birth and de
ath, take refuge in you. O Rudra, may your benign face protect me for ever!
tvamaghne rj varuo dhtavratastva mitro bhavasi dasma ya |
tvamaryam satpatiryasya sambhuja tvamao vidathe deva bhjayu | (Rig Veda 2:1:4)
Agni, thou art King Varua whose laws stand fast; as Mitra, Wonder-Worker, thou mus
t be implored. Aryaman, heroes Lord, art thou, enriching all, and liberal Aa in t
he synod, O thou God.
In above verse it is Agni who is present in all other forms like Varuna, Aryaman
, Mitra. However Shatapatha Brahmana (1:7:3:8) clearly tells that Vedas call Rud
ra only under the name of Agni. In fact Vedas call Rudra under various names due
to fear of calling him by his direct names. Based on this, the below verse of V
eda is also about Rudra only as being present in all the forms of Gods.
indra mitra varuamaghnimhuratho divya sa suparo gharutmn |
eka sad vipr bahudh vadantyaghni yama mtarivnamhu | (Rig Veda 1:164:46)
They call him Indra, Mitra, Varua, Agni, and he is heavenly nobly-winged Garutmn.
To what is One, sages give many a title they call it Agni, Yama, Mtarivan.
Leaving the Puranic vibhootis aside we have seen that most of the Vibhootis are
Shivas forms as per Vedas. In fact everything is Shiva only.
Conclusion: - Bhagawad Gita is a song of Shivas glories. Shiva was the speaker of
Gita.
pavanah pavatam asmi ramah shastra-bhrtam aham
jhasanam makaras casmi srotasam asmi jahnavi | (BG. 10.31)
"Of purifiers I am the wind. I am Rama among wielders of weapons. I am the Makar
a among fishes, and I am Jahnavi (Ganga) among streams".
Rudra became the Wind god (Vayu) as stated in Shatapatha Brahmana (6:1:3:13). Ru
dra manifested as Waters as stated in Shatapatha Brahmana (6:1:3:11). Also, Sri
Rudram from Yajurveda talks extensively about Rudras presence in all sources of w
aters viz. wells, ponds, rivers, lakes, fountains etc. Hence Ganga is one of the
prominent expansion of Rudra among the water bodies.
All creatures are also created by Uma and Shiva and it is they who rule them als
o.
yyor vadhn npapdyate k canntr devt mnueu |
Ye from whose blows no one either among gods or men escapes; ye who rule all thes
e twofooted and fourfooted creatures, deliver us from grief and trouble.
gaurrmimya salilni takatyekapad dvipad s catupad |
apad navapad babhvu sahasrkar parame vyoman | (RV 1.164.41)
tasy samudr adhi vi karanti tena jvanti pradiacatasra |
tata karatyakara tad vivamupa jvati | (RV 1.164.42)
erse hath life".
Conclision: - Bhagawad Gita vibhootis are also the glories of Shiva only.
sarganam adir antas ca madhyam caivaham arjuna
adhyatma-vidya vidyanam vadah pravadatam aham | (BG. 10.32)
"Of created things I am the beginning and the end and also the middle, O Arjuna.
I am the knowledge of Supreme Spirit among all kinds of knowledge, and the disp
utation among disputants".

Beginning, Middle and End of created things implies that the creation (birth), m
aintenance (protection) and destruction (death) of all the creation is the Supre
me Lord. This is again nothing but the attributes of Mahadeva alone. He alone is
the creator, preserver and destroyer.
Vedas call only lord Rudra as the creator, preserver and destroyer.
"Namo bhavaya cha rudraya cha |
namah sharvaya cha pashupataye cha ||" (Yajurveda Sri Rudram- Anuvaka 5)
"Salutations to Him who is the source of all things (Bhava) and to Him who is th
e destroyer of all ills (Rudra). Salutations to the destroyer of everything (Sha
rva) and to the protector of all beings in bondage (Pashupati)".
"namo bhuvantaye varivaskritayaushhadhinam pataye namo | (Yajurveda Sri Rudram Anuvaka-2)
Salutations to Him who has created the world and spread it broad, the creator of
salutations".
Rudra is the supreme protector of all the worlds (bhuvanani) not just earth.
Rudra is not just the creator, preserver and destroyer, he is the lord of two mo
re tasks viz. Tirodhana (unveiling by Maya), and Anugraha (unveiling of Maya and
rewarding with Salvation).
"namah paryaya chavaryaya cha |
namah prataAranaya chottaranaya cha |" (Yajurveda Sri Rudram - Anuvaka:8)
sara altogether (liberates)".
From above analysis it is clear that these attributes pointed out in Bhagawad Gi
ta are those of Lord Shiva only.
Conclusion: - Bhagawad Gita is a song of Shivas glories and the actual revealer o
f Gita was Shiva.
aksharanam a-karo smi dvandvah samasikasya ca
aham evakshayah kalo dhataham vishvato-mukhah | (BG. 10.33)
"Among all letters I am the letter A, and (the compound called) Dwanda among all
compounds. I am also Time Eternal, and I am the Ordainer with face turned on ev
ery side".
In Sanskrit the sound of the letter A weighs more prominently in every letter,
and it makes the pronunciation of the words very sweet and rhythmical. Most of
the words or sentences of Saksrit either end in Akara or begin with Akara. It is the
first vovel sound also and in all the languages it occupies the first place amo
ng the alphabets. This is the reason A, carries such a great significance.
However that doesnt mean other letters are insignificant. We should understand th
at here the Gita is highlighting only the prominent aspects, but in reality ever
ything is the supreme lord only.
Out of all the syllables the foremost sound that exists is Pranavam (OM). The sy
llable OM, It is divided into primarily three components viz. A-U-M, where the thr
ee letters signify creation, preservation and destruction of the universe. Vedas
proclaim that it is Rudra who is the Omkara (Pranava) as Yajurveda states "nama
staraya cha" (Yajurveda Sri Rudram Anuvaka-8), which means, "Salutations to Him
(Rudra) who is the TARAKA (Pravana mantra - Om)". So, Rudra is himself situated
in the three letters viz. A, U, and M. So, this is a good evidence to understand that
the akaram (A ) is also Rudra only.
Dwandwa (two) is a type of compound word in Sanskrit language. In fact everywher
e we can see the Dwandwa (two fold) entity prevailing. This entire universe and
life is based on two concepts viz. Satyam (real) and Mithya (unreal). This duali
ty is caused by Maya and is born out of ignorance. As we know the lord of Maya i
s Shiva under whose control this world functions; this world which lives in dual
ity (Dwandwa) is caused by Maheshwara only. But when a devotee attaches himself
to Maheshwaras feet and discards all his worldly attachments; Maheshwara blesses
him wisdom and then the devotee sees only the Satyam (Real - which is Shiva), an
d the other aspect of Dwadwa viz. Mithya (false - which is jagat) ceases to exis
t; and that devotee gets ferried from bondage to salvation. This entire arrangem
ent of Dwandwa is Mahadeva only.
Rudra is only the god who is vishwatomukham (having faces every side). Well, thi
s also has two meanings. In a generic tone yes, Rudra has faces on all sides hen
ce he is the one god whom Vedas call with Vishwatomukham, Sarvatomukham kind of
adjectives. However the inner meaning is, the supreme lord is all-pervasise, he
sees everything, he hears everything, he is present in everything. In short, it
implies all forms (gods, creatures, humans) everything is his own form. In this
connection again Vedas call only lord Rudra as possessing that attribute of Brah
man.
d. 3:11)
present Shiva.
And it is again lord Rudra only who is the eternal time (Maha Kala). In Atharva
Veda (19:54) there is a hymn to Shiva on his time aspect called Kala Suktam.
Therefore it is to be understood that it is only Shiva who has been sung in the
entire Bhagawad Gita.
Conclusion: - Bhagawad Gita is a song of Shivas glories and (BG. 10.33) again pro
ves that God of Bhagawad Gita is Shiva.
mrityuh sarva-haras caham udbhavas ca bhavisyatam
kirtih srir vak ca narinam smritir medha dhrtih ksama | (BG. 10.34)
"I am Death that seizeth all, and the source of all, that is to be. Among female
s, I am Fame, Fortune, Speech, Memory, Intelligence, Constancy, Forgiveness".
This verse also sings only Shivas glories.
It is Lord Rudra whose one aspect is Mrityu (Death). All gods and aspects are th
e forms of Rudra only. Yajurveda hails in one verse the aspect of death as Rudra
as follows.
Ye te sahasramayutam pasha mrityo martyaya hantave |
Tanh yagyasya mayaya sarvanava yajamahe |
Mrityave svaha mrityave svaha | (Yajurveda Sri Rudram Anuvaka 11)
Oh Death in the form of Rudra. Those countless nooses of yours by which You destr
oy all mortal creatures, we shall loosen them by the efficiency of our worship o
f you.I offer this sacred food offering in sacrifice to Rudra the Destroyer.
Rudra is the source of all.
"Namo bhavaya cha " (Yajurveda Sri Rudram- Anuvaka 5)
"Salutations to Him who is the source of all things (Bhava).
The qualities of females viz., Fame, Fortune, Speech, Memory, Intelligence, Cons
tancy, and Forgiveness; all are usually bestowed by Goddess Lakshmi (Sri). She i
s the goddess who grants these auspicious qualities to females. These qualities
are not just materialistic; rather these qualities lead one towards the personal
ity having Satwik nature which inturn enables one towards visualizing divinity m
ore clearly. Of course these qualities are not just copyrighted for females as s
uch even men possess them, but here especially females have been cited because,
it is a female which always persuades a male towards goodness; a woman in the fo
rm of a mother (in childhood), in the form of a sister (till her marriage), and
in the form of a wife (till end of life), remains as a constant companion sharin
g all pleasures and pains, while at the same time ensuring that the males always
do what is right. (of course exceptions do exist, but Sanatana Dharma talks wha
t is the right thing to do). In Vedas & Smritis women have been given a high imp
ortance in the society.
yakshA uvAcha | dharmamarthascha kAmascha paraspara virodhina.h | EshAm nityivaru
ddhAnAm kathamEkatra sangamaM |
yudhishthirah uvAcha | yadA dharmasya bhAryAm cha parasparavashAnugau |
tadA dharmArdhakAmAnam trayAnAmapi sangamaM | (Mahabharata, Yaksha Prashna)
The yaksha is making a query -- virtue, welath and desire are three mutually conf
licting factors in human life. In pursuing virtue on can face a situation where
his wealth is depleted and his personal desires are challenged to their detrimen
t often. The query is as to how these three can be balanced to have a good life.
Yudhistira has a very learned answer. The day to day good deeds of a man are mo
stly under the silent guidance of his wife. Besides the domestic finance cannot
be managed without the active support of the good wife..And for an honest man al
l his desires are fulfilled and enjoyed in the happiness of his wife. Thus if on
e man has a discerning and wise lady as his wife..there will be absolute control
of all his varied aspects of life.
So, from the above verses from Mahabharata we can see how a woman (wife) with go
od qualities can fulfil all the three purusharthas for a man. So, this is the re
ason why this Gita verse hails the good qualities of woman more prominently. She
singly can transform the entire life of a man. Now, lets analyze them further.
All the good virtuous qualities of females are conferred by the grace of goddess
Sri. But it is in fact lord Rudra only who exists as Goddess Lakshmi and also a
s all the superior female goddesses.
Goddess Sri (lakshmi) the goddess of fortune manifested from Prajapati as shown
in below verse from Satapatha Brahmana.
prajpatirvai praj sjamno tapyata tasmcrntttapncrrudakrmats dpyamn |

bhrjamn lelyantyatihat dpyamnm bhrjamn lelyant dev abhyadhyyan | (Satapa
Pragpati was becoming heated (by fervid devotion), whilst creating living beings.
From him, worn out and heated, Sr (Fortune and Beauty) came forth. She stood ther
e resplendent, shining, and trembling. The gods, beholding her thus resplendent,
shining, and trembling, set their minds upon her.
Prajapati is nothing but a framework consisting of space and time.
tadyni tni bhtni | tavaste tha ya sa bhtnm pati savatsara | (Satapatha Brahman
Now, those beings are the seasons; and that lord of beings (Prajapati) is the yea
r;.
So, goddess Sri manifested inside the universe. But who is that Sri and where fr
om she manifested? It is again Lord Rudra who takes these forms within the unive
rse (Prajapati).
Athatva Veda has a hymn to Shiva (Vratya) which details out how Shiva first mani
fested himself within Prajapati and then later details out that it is Shiva who
spread inside the Prajapati (universe) assuming the forms of various deities.
vrtya sd yamna ev s prajpati sm airayat || s prajpati suvram tmnn apayat t

lmam abhavat tn mahd abhavat tj jyehm abhavat td brhmbhavat tt tpo bhavat tt sa
prjyata || (Atharva Veda 15:1:1-3)
s vardhata s mahn abhavat s mahdev bhavat || s devnm pry ait s no bhava
ta td evndradhan || nlam asyodra lhita prhm || nlenaivpriya bhrtrvya prrot
adanti || (Atharva Veda 15:1:4-8)
"There was Vratya( Ascetic form of Lord shiva) . He roused Prajapati to action.
Prajapati beheld gold in himself and engendered it. That became unique, that bec
ame distinguished, that became great, that became excellent, that became Brahman
, that became Tapas, that became Truth: through that he was born. He grew, he be
came great, he became Mahadeva.He gained the lordship of the Gods. He became Ish
ana. He became Eka Vratya. He held a bow, even that Bow of Indra. His belly is d
ark-blue, his back is red( Nila Lohitam) . With dark-blue he envelops a detested
rival, with red he pierces the man who hates him: so the theologians say".
All gods and all creatures are the forms manifested from Rudra only within this
universe (Prajapati / Hiranyagarbha). Atharva Veda makes this clear as follows.
uti pitt v putr em uti jyeh ut v kanih |
ko ha dev mnasi prvia pratham jt s u grbhe ant | (Atharva Veda X:8:28)
"Either the sire or son of these, the eldest or the youngest child.As sole God d
welling in the mind, first born, he still is in the womb."
Lord Rudra is all the female gods also. He is in fact all males, all females, ol
d men, infants and everything that exists is Rudra alone. Svetaswatara Upanishad
also confirms this fact as follows.
tv str tv pmn asi tv kumr ut v kumr |
tv jr dana vacasi tv jt bhavasi vivtomukha | (Svetasvatara Upanishad 4:03)
"Thou art woman, Thou art man; Thou art youth and maiden too. Thou as an old man
totterest along on a staff; it is Thou alone who, when born, assumest diverse f
orms".
So, goddess Lakshmi (Sri) who manifested from Prajapati is nothing but Rudra onl
y. Its Rudra who exists as Lakshmi (Sri) and in fact all the superior female godd
esses viz. Lakshmi, Saraswati etc. all are Rudras forms only. They are not differ
ent from him. This is confirmed in below verse from Yajur Veda.
"nama uganabhyastrihatibhyashcha vo namo |" (Yajurveda Sri Rudram Anuvaka-4)
"Salutations to you O Rudra, who are in the form of the superior female Gods and
the fierce vengeful and powerful Goddesses".
In fact Rudra is all those born on earth and all those born in other worlds (god
s, goddesses, sadhyas, pitris, demons, gandhervas, nagas etc. everything):
"Namo sobhyaya cha parthi saryaya cha |" (Yajurveda Sri Rudram Anuvaka-6)
Salutations to him who is born in earth and to him who is born in other worlds.
Even in Shiva Sahasranama Stotram from Anushasana Parva of Mahabharata Lord Shiv
a is eulogized as "Om Ye Namah" which means "Salutations to the Lord who is in t
he form of goddess Lakshmi".
This proves that all the female qualities of fortune and prosperity which come f
rom the grace of Sri (lakshmi) are actually derived from Rudra. From a specific
potency of Rudra a god / goddess manifests. But original source always remains R
udra only. That is the reason why Vedas requested lord Rudra only to shower all
those qualities on the devotees in Chamakam portion of Satarudriya hymn. Sri Rud
ram Chamakam portion states it clearly that the Lord of Riches is Rudra alone. A
nd hence Vedic hymns of Chamakam request time and again to Lord Rudra to shower
proeprity, grace, fame, wealth, etc. on them. Here are few direct extarcts from
Chamakam to support this point. "shreyashcha me", "vasyashcha me", "yashashcha m
e", "arthashcha me", "dhanam cha me"etc.
So, this is proven beyond doubt that it is Rudra who is the death, it is Rudra w
ho is the source of everything to be and it is again Rudra from whom all the fem
ale qualities take their birth from.
Conclusion: - This is again proven beyond doubt that Bhagawad Gita is spoken by
Shiva and it entirely revolves around Shivas glories and about the path which lea
ds towards him.
brihatsaama tathaa saamnaam gaayatree chhandasaamaham
maasaanam maargasheersho ham ritoonaam kusumaakarah | (BG. 10.35)
Among the Saman-hymns I am the Brihat Saman; among the metres Gayatri I am ; amo
ng months I am Margashirsha; and among seasons (I am) the flowery spring.
This Vibhooti Yoga chapter actually states some selectively picked Vibhootis (it
ems or forms), of the supreme lord. But in fact the supreme lord is everything.
Well, here also it is a clear cut proof that the speaker of Gita was lord Shiva
only. It is lord Shiva who exists in all the hymns, he exists in the Gayatri met
er, and he exists in all the seasons.
Rudra is the lord of hymns as well as their creator too. Lets first see the super
set and then we would proceed to the details of the subsets.
The below verse from Rig Veda narrates the lordship of Rudra on the sacred chant
s and hymns.
ghthapati medhapati rudra jalabheajam tacchayo sumnammahe (RV 1:43:5)
To Rudra Lord of sacrifice, of hymns and balmy medicines, We pray for joy and hea
lth and strength.
Atharva Vedas Vratya Suktam which Is a hymn to Lord Rudras ascetic form (Vratya) s
tates that, It is Rudra (Vratya) from whom all the sacred formulas (includes all
hymns, rituals etc), and Vedas got manifested.
s uttam dam nu vy calat | tm rca ca smni ca yji ca brhma cnuvycalan |

rc ca vi s smn ca yju ca brhmaa ca priy dhma bhavati y ev vda | (Atharv
He went away to the last region. Richas, Smans Yajus formulas and Devotion followe
d him. He who possesses this knowledge becomes the dear home of Earth and Agni a
nd herbs and trees and shrubs and plants
The same is confirmed in Svetaswatara Upanishad also as mentioned below.
from the imperishable Brahman (Rudra). Brahman (Rudra) projects the universe th
rough the power of its Maya. Again, in that universe Brahman (Rudra) as the Jiva
is entangled through Maya.
We have seen the superset in the above discussion. Now lets focus on each aspect
distinctly.
Brihatsaman - Of all the meters in Sama Veda, the meter called Brihati is the
most difficult one and the songs composed in this meter are called Brihatsaman
. And as per Vedas it is lord Rudra only who exists in the form of Brihati meter
. In fact Brihati and Ratnatara meters emerged from Rudra only. This is evident
from the below verses.
Rudra (Vratya) created Brihati, and Ratnatara meters and projected them towards
the eastern region.
s d atihat s prc dam nu vy calat | t brhc ca rathantar cdity ca vve ca

He (Vratya / Shiva) arose and went his way to the eastern region. The Brihat, the
Rathantara, the dityas and all the Gods followed him.
Note here that in the above verse, the phrases he went away And they followed him are
poetic expressions to state that the meters and gods emerged from Rudra. It shou
ld be understood as Vratya (Rudra) manifested these all from him and projected t
hem in the eastern direction. Just in case someone is still not convinced with t
his point, let me quote an example here to explain the poetic style adopted in t
his hymn.
Here in the below verse it is stated that when Vratya went towards western regio
n, King Varuna followed him.
s d atihat s pratc dam nu vy calat | t vairp ca vairj cpa ca vrua c

He arose and went away to the western region. Vairpa and Vairja, the Waters, and Ki
ng Varuna followed him.
This is a poetic way to state that god Varuna got manifested from Vratya and was
projected in western direction. This is made clear in the same hymn in another
place as follows.

He (Vratya-Shiva), when he went away to the western region, went away having beco
me King Varuna, and having made the Waters eaters of food.
So, I suppose my previous point has become convincing now to the readers. Lets no
w proceed further.
Therefore, all these manifestations are actually not different from Vratya (Rudr
a) and he himself becomes all these. So, the meters viz. Brihati and Ratnatara w
ere produced by Vratya (Rudra) and in fact he himself is all these. So, he is pr
esent in the form of these meters also. Hence, all the hymns which are composed
in Brihati meter contain Rudras presence in them.
Gayatri - This meter is the most divine and powerful. It has three feet and each
foot has eight syllables. Therefore Gayatri meter consists of 24 syllables in t
otal. The hymn composed in this meter is called Gayatri Mantra which glorifies the
Supreme Being (Rudra) as Savitar (Sun). This discussion is a lengthy one and si
nce I had already written an elaborated article on this, would like to redirect
the readers to that article for a detailed understanding of Gayatri. Please read
my article titled, Rudra! - The God of Sandhya Vandanam and Gayatri Mantra. From
that article it would become clear that Gayatri Mantra, God of Gayatri Mantra, t
he three Sandhya Times, Sandhya Vandanam, the Deity of Sandhya Vandanam everythi
ng is Bhagawan Rudra only.
Margasira month & Spring Season Margasira month marks the end of cold season and
initiates the beginning of the pleasant season called spring. Spring is the sea
son which is called kusumAkarA because in this season all trees shed their
Link
old leaves and create new leaves, and flowers. Spring is the flowery season with
all colors, beauty and charm. Hence Margasira and spring are taken as the most
pleasant periods of the year, where Margasira is the month and spring is the sea
son. Here these seasons are specifically cited in Gita just because from the asp
ect of comfort this period remains as the most favorable one among all other sea
sons. That doesnt mean other seasons are not the manifestations of the Supreme Be
ing.
And as per Vedas, all the seasons and months emerged from Rudra only. The Hymn t
o Vratya (Rudra) states that four seasons, and the Year (comprises of 12 months)
all were created from Vratyas breath as follows.
So, from above discussion it is evident that the Brihatsaman, Gayatri, Margasira
, and spring all are the manifestations of Bhagawan Rudra only. So, it is Rudra
who is present in these.
Conclusion: - It is once again evident from the above discussion that the speake
r of Bhagawad Gita was Lord Shiva and Krishna was just a mode of communicating S
hivas divine message to the mankind.
dyutam chalayatam asmi tejas tejasvinam aham
jayo smi vyavasayo smi sattvam sattvavatam aham | (BG. 10.36)
"I am the game of dice of them that cheat, and the splendour of those that are s
plendid. I am Victory, I am Exertion, I am the goodness of the good".
In Vedas we have only one god whom Veda praises as present in everything, viz. g
ood and bad both. In Sri Rudram hymn to lord Rudra which is available in Yajurve
da; it has been described at leangth all the vibhootis of Lord Rudra. The Mantra
Drashta (seer) of that hymn realized the presence of Rudra in everything right
from the rising and setting sun to thieves, robbers, soldiers, commanders, smugg
lers, wells, ponds, streams, plants, audience, host and in every good and bad th
ing Rudras presence was found to be existing.
Well, in this Bhagawad Gita verse we have very customzed version of vibhootis; w
hich we may not find specifically as it is, but if one reads the Satarudria hymn
it would become clear to us that Rudra is not only present in all the good thin
gs, but he is present even in thieves, murderers etc. also.

So, definitely these qualities spoken in this Gita verse solely belong to Rudra
only. Lets see some of his attributes described in Satarudriya hymn from where we
can understand that Rudra is in fact in everything.
Rudra is in the form of all the kinds of thieves and Cheats:
"stenanam pataye namo |" (Leader of the thieves) - (YajurVeda 4:5:3.1.2)
"thaskaraanam pathaye namo |" (Lord of those smugglers and dacoits who thieve op
enly, salutations) - (YajurVeda 4:5:3.1.3)
"Vanchathe pari vanchathe sthayoonam pathaye namo nama |" (Salutations and salut
ations, To him who cheats, To him who is the greatest cheat, And to him who is l
eader of those who steal by cheating.) - (YajurVeda 4:5:3.1.4)
Rudra is in the form of all those who sit, sleep, lie down, who are awake, who s
tands, who runs:
"Aaseenebhya sayanebhyascha vo namo nama |" (Salutations and salutations, To him
who sits, And to him who lies down.) - (YajurVeda 4:5:3.2.5)
"Swapadbhyo jagardbhyascha vo namo nama |" (Salutations and salutations, To him
who sleeps, And to him who is awake) - (YajurVeda 4:5:3.2.6)
"Sthishtathbyo dhavadbyascha vo namo nama |" (Salutations and salutations, To hi
m who stands still, And to him who runs.) - (YajurVeda 4:5:3.2.7)
Rudra is the audience (sabha) as well as the speaker (sabhapati):
"Sababhya sabha pathibhyascha vo namo nama |" (Salutations and salutations, To h
im who is one among the audience, And to him who presides over the audience.) (YajurVeda 4:5:3.2.8)
Rudra is the horse as well as the rider also:
"Aswebhyo aswapathibhyascha vo namo nama |" (Salutations and salutations, To him
who is the horse, And to him who is the rider of the horse.) - (YajurVeda 4:5:3
.2.9)
Rudra is even present in the form of evil spirits:
"Nama avyadheeneebhyo vividhayantheebyascha vo namo nama |" (Salutations and sal
utations, To him who is the evil spirits that surround and torment, And to him w
ho is the evil spirits that attack and kill.) - (YajurVeda 4:5:4.1.1)
Rudra is in the form of all superior female goddesses and also fierce goddesses.
(Means Rudra is Saraswati, Lakshmi, Parvati and he is only Kali, Bhairavi, Durg
a, Chamunda etc. also):
"Uganabhysthrum hathobyhascha vo namo nama |" (Salutations to you who are in the
form of the superior female Gods and the fierce vengeful and powerful Goddesses
.) - (YajurVeda 4:5:4.1.2)
Rudra is even in those forms who are attached and possessive:
"Gruthsebhyo gruthsa pathibyascha vo namo nama |" (Salutations and salutations,
To him who is attached and greedy, And to him who is the chief of those who are
attached.) - (YajurVeda 4:5:4.1.3)
Rudra is in the form of ascetics and their leader also:

"Vrathebhyo Vrathapathibyascha vo namo nama |" (Salutations and salutations, To
him who is the assembly of different types of ascetics and people, And to him wh
o is the chief of such assemblies.) - (YajurVeda 4:5:4.1.4)
Rudra is the member of a clan and also its chief:
"Ganebhyo ganapathibyascha vo namo nama |" (Salutations and salutations, To him
who is the member of a clan, And to him who is the chief of a clan.) - (YajurVed
a 4:5:4.1.5)
Rudra is in all the great men and also in the fallen souls:
"Mahadbhya kshullakebyascha vo namo nama |" (Salutations and salutations, To him
who is a great souls, And to him who is a small being.) - (YajurVeda 4:5:4.1.7)
All those who have vehicles, and those who do not have - Rudra exists in all of
them equally:
"Radhibhyo aradhebhyascha vo namo nama |" (Salutations and salutations, To him w
ho rides a chariot, And to him who does not have a chariot.) - (YajurVeda 4:5:4.
1.8)
Rudra himself is in the form of chariot (vehicles) and also in the form of the d
river too:
"Radhebhya radha pathibhyscha vo namo nama |" (Salutations and salutations, To h
im who is a chariot, And to him who is the leader of the chariot.) - (YajurVeda
4:5:4.2.1)
Rudra is in the form of a foot soldier as well as the commander or leader of the
armies:
"Senabhya Senanibhyascha vo namo nama |" (Salutations and salutations, To him wh
o is the soldier, And to him who is the leader of the armies.) - (YajurVeda 4:5:
4.2.2)
Rudra dwells is in the carpenters who do wood works:
"Sthakshabhyo rathakarebhyascha vo namo nama |" (Salutations and salutations, To
him who is a carpenter, And to him who makes chariots.) - (YajurVeda 4:5:4.2.4)
Rudra remains in the form of a potter and a blacksmit also:
"Kulalebhya kamaribhyascha vo namo nama |" (Salutations and salutations, To him
who is the potter, And to him who is the black smith.) - (YajurVeda 4:5:4.2.5)
Rudra remains in the forms of a bird hunter as well as a fisherman:
"Punchishtebhyo nishadebhyascha vo namo nama |" (Salutations and salutations, To
him who is the hunter of birds who uses nets, And to him who is the fisherman.)
- (YajurVeda 4:5:4.2.6)
Rudra remains in the form of animal hunter and also in the form of Chandala:
"Mrugayubhya swanibhyascha vo namo nama |" (Salutations and salutations, To him
who hunts animals, And to him who drags dogs using a rope.) - (YajurVeda 4:5:4.2
.8)
Rudra is even in the form of dogs and the owner of the dogs:
"Swabhya swapathibhyascha vo namo nama |" (Salutations and salutations, To him w
ho is a dog,
And to him who protects the dogs.) - (YajurVeda 4:5:4.2.9)
Rudra is all those born on earth and all those born in other worlds (gods, sadhy
as, pitris, demons etc. everything):
"Namo sobhyaya cha parthi saryaya cha |" (Salutations to him who is born in eart
h and to him who is born in other worlds.) - (YajurVeda 4:5:6.1.5)
Rudra is the Yama and Indra too:
"Namo yaamyaya cha kshemyaya cha |" (Salutations to him to him who punishes in h
ell and to him who grants favours in heaven.) - (YajurVeda 4:5:6.1.6)
Rudra is in the fields and in the gardens:
"Namo oorvarya cha khalyaya cha |" (Salutations to him who is in the fields and
who is in gardens.) - (YajurVeda 4:5:6.1.7)
Rudra is in the Vedas and in the Vedanta (Upanishads):
das and to him who is praised at the end of Vedas.) - (YajurVeda 4:5:6.1.8)
Rudra is in forests, trees, and plants:
"Namo vanyaya cha kakshyaya cha |" (Salutations to him who exists as tree in for
est and to him who exists as plants in bushes.) - (YajurVeda 4:5:6.1.9)
Rudra is the sound and Rudra is the Echo:
"Namo sravaya cha prathisravaaya cha |" (Salutations to him who is of the form o
f sound and to him who is in the form of echo.) - (YajurVeda 4:5:6.1.10)
Rudra is the cavalries and troops:
"Nama aasushenaaya cha asuradhaya cha |" (Salutations to him who is the fast mov
ing troops and to him who is the fast moving cavalry.) - (YajurVeda 4:5:6.2.1)
Rudra is in the form of all heroes and knights:
"Nama sooraya cha avabindhathe cha |" (Salutations to him who is in the form of
heroes and to him who is in the form of knights.) - (YajurVeda 4:5:6.2.2)
Rudra is the drum as well as the drumstick:
"Namo dunthubhyaya cha hananyaya cha |" (Salutations to him who is kettle drum a
nd to him who is the drumstick.) - (YajurVeda 4:5:7.1.1)
Conclusion: - From this we can conclude that there is nothing where Rudras presen
ce cannot be found. Hence (BG. 10.36) is also a glorification of him only.
yac capi sarva-bhutanam bijam tad aham arjuna
na tad asti vina yat syan maya bhutam caracaram | (BG. 10.39)
"That which is the Seed of all things, I am that, O Arjuna. There is nothing mob
ile or immobile, which can exist without me".
Rudra is the seed of all things. In Sanskrit Bhavati means whatever exists. And Rudr
a is called Bhava, because he is the source of all existences. Means, everything m
obile or immobile that has its existence in this universe, including the very su
perior Gods to lowest of the creatures; everything derives its existence from Ru
dra. Therefore Rudra is the seed of all existences.
"Namo bhavaya cha |" (Yajurveda Sri Rudram- Anuvaka 5)
"Salutations to Him who is the source of all things (Bhava).
Vedas have sung Rudras glories very extensively. We have discussed these numerous
times, but still since the context has come up once more; lets revisit Rudras glo
ries once more. In fact no other Gods glories as the source of everything has bee
n sung so extensively in the Vedas except Rudra because Rudra is verily the Brah
man on whom everything subsists. There is nothing that can live independently le
aving Rudra.
urveda)
"All this is verily Rudra. To Rudra who is such we offer our salutations."
tasmai rudraya namo astu" (Yajur Veda 5:5:9:i or Taittiriya Samhita 5.5.9.3)
"Bhav div bhav e prthivy bhav papra urv ntrikamtsyai nmo yatamsy dit" (A
"Bhava rules the sky (ntrikam), Bhava rules the earth (prthivy); Bhava has filled the
broad: atmosphere. Reverence be to him in whatever direction from here (he abide
s)!"
In Atharvaveda there is a hymn to lord Rudra s Jwala-Linga form which is called
Skhambha. It says,
"skambh ddhra dyvprthiv ubh im skambh ddhrorv ntrikam |

skambh ddhra prada urv skambh id vva bhvanam vivea |" (Atharvaveda X:7.
"ardhna vva bhvana jajna yd asyrdh katam s ket |" (Atharvaveda X:8.13)
us of the other?"
Earth (Bhuloka) and Heaven (Swargaloka) are one of the 14 Bhuvanam (abodes). Hen
ce from above verse from Atharvaveda it is very clear that Lord Rudra from "HALF
" of his Jwala-Linga form (Skhambha) generated all Jagats. Therefore Lord Rudra
is infinite and in reality Lord Rudra is higher than the Heaven (Swarga). He alo
ne supports Heaven, Earth, all abodes and created beings. Also, all 14 Bhuvanams
are inside the Hiranyagarbha (shining visible universe) and as per the below qu
ote it becomes clear that Lord Rudra is higher than Hiranyagarbha hence he is th
e limitless infinite Para-Brahman.
|
Lord Rudra is the superlative degree of all sorts of comparative terms. He is g
reater than the Greatest , he alone fills the entire universe and there is no pl
ace where he is absent:
"etvnasya mahimto jyyca prua |" (Rig Veda 10:90)
"So mighty is his greatness; yea, greater than this is Purua".
ai rudrah" and correlating this with the above Rig Vedic verse we can infer that
Veda Purusha Rudra is the highest. He stands alone, there is no one apart from
Rudra who exists. Whatever exists, whatever existed once upon a time, and whatev
er will exist in future all is this Mahadeva only. This is also supported by the
following verses.
|
vetaswatara. Upanishad. 3:09)
Yajurveda Sri Rudram (Anuvaka-4) states, "vishvarupebhyashcha vo namo", which me
ans, "Salutations to Lord Rudra who assumes universal form or vishvaroopam". Aga
in, Yajurveda Sri Rudram (Anuvaka-9) states, "devana hridayebhyo namah", means,
"Salutations to Rudra who is the indweller of the heart of all Gods". Therefore
Rudra exists as the Atman (Spirit) of even the celestial Gods also. So, all the
Gods are Lord Rudras forms and not different from him.
The below verse also confirms that everything that is there is Rudra only. All f
orms are Lord Rudras forms.
d 3:11)

resent Shiva.
From above verses we read that Rudra is, the indweller / present in the hearts o
f all Gods, and he is also the indweller of all beings. So, who is left without
being a form of Shiva? This proves that Vedas recognize Lord Rudra as the one wh
o entered all beings (including Gods). Rudra is the past, present and future too
. He is the one who existed once upon a time, he is the one who exists now and h
e is the one who will manifest in future, this is supported in below verse.
Conclusion: - It is Lord Shiva who is the seed of all exitences, he is the suppo
rt of all existences and there is nothing which can sustain itself without Rudras
support. Therefore (BG. 10.39) is a glorification of Shivas qualities. This prov
es oncemore that Bhagawad Gita is spoken by Shiva only.
yad yad vibhutimat sattvam srimad urjitam eva va
tat tad evavagaccha tvam mama tejo-msa-sambhavam | (BG. 10.41)
atha va bahunaitena kim jnatena tavarjuna
vistabhyaham idam krtsnam ekamsena sthito jagat | (BG. 10.42)
"Whatever of exalted things (there is) or glorious, or strong, understand thou t
hat everything is born of a portion of my energy. Or rather, what hast thou to d
o, by knowing all this in detail, O Arjuna? Supporting this entire universe with
only a portion (of myself), I stand".
This Gita verse is the STRONGEST proof that Bhagawad Gita was spoken by Bhagawan
Shiva only and not by Krishna. Bhagawad Gita is again the song of Lord Shivas gl
ories only.
Whatever glorious things exist, everything gains their glory from Rudra. Whateve
r things shine (shining refers to intelligence also), all such luminaries gain s
plendor from Rudra. This is evident from the below verse.
ara Upanishad 6:14)
In this Gita verse the speaker says that with only a portion of the supreme bein
g entire universe is supported. This is sufficient to understand that God of Git
a is Shiva only.
This entire universe actually sprang from Rudra who is the Veda Purusha. From a
portion of the infinite Jwala-Linga (Skhamba) form of Rudra this universe sprang
forth. Lets see the evidences from Shruti now.

ka 10.23.1)
Lord Shiva is the supreme Purusha stated in Vedas. The below verse from Ekakshar
a Upanishad states that from a quarter portion of Shiva this universe is created
and pervaded.
Upanishad 1)
a Upanishad 3)
:4)
Vedas time and again sing lord Shivas glories only, in various ways. In Atharva V
eda there is a hymn to Jwala Linga form of Shiva called Skhambha Suktam. It also s
tates that a portion of Shiva became this universe.

us of the other?"
Well, in Skhambha Suktam it says that with one half Rudra generated this world,
and Purusha Suktam says from one fourth part of himself, Purusha (Rudra) generat
ed this world, is this confusing? Certainly not! Purusha is nothing but infinite
ly extending pillar of fire of consciousness which is otherwise called as Skhamb
ha or Brahman. It is limitless, and infinite. And even mathematics tell us that
any portion of infinity is infinity only. So, "half of infinity = one quarter of
infinity = one-fourth part of infinity". All these terms are just to teach that
only from a portion Rudra created this universe, still his other infinite porti
on is not known to Vedas.
Rudra is the Brahman above whom there is nothing superior.

n glory.
From above analysis it must be clear that Bhagawad Gita verses (BG. 10.41 BG. 10
.42) are features of Lord Rudras infinite nature.
Conclusion: - There is no room for any confusion about the speaker of Bhagawad G
ita. It is Mahadeva who spoke Gita not Krishna!
pasyadityan vasun rudran asvinau marutas tatha |
bahuny adrsta-purvani pasyascaryani bharata | (BG. 11.6)
ihaika-stham jagat krtsnam pasyadya sa-caracaram |
mama dehe gudakesha yac canyad drastum icchasi | (BG. 11.7)
"Behold the Adityas, the Vasus, the Rudras, the Aswins, and the Maruts. Behold,
O Bharata, innumerable marvels unseen before (by thee). Behold, O thou of curly
hair, the entire universe of mobiles and immobiles, collected together in this b
ody of mine, whatever else thou mayst wish to see".
Here starts the chapter named Viswaroopa Sandarsana Yoga (display of cosmic form).
Well, here all those verses which describe how Arjuna prayed to lord etc. kind
of miscellaneous verses Im excluding from this analysis. Ill include only those wh
ich require to be interpreted.
Well, these verses (BG. 11.6 BG. 11.7) again show the Virat form of Bhagawan Rud
ra only. We have earlier studied that as per Vedas Aditya (all twelve luminaries
) are Rudras manifestations, Vasus (Ashtamurty forms) are also Rudras manifestatio
ns and also we had seen earlier in our analysis that the eleven Rudras (maruts)
are also Rudras manifestations (sons).
All these gods reside in the body of Rudra only. He is the only god whom Vedas s
ay as having a Vishwaroopam. Yajurveda clearly calls Rudra in Satarudriya hymn a
s following:
vishvarupebhyashcha vo namo | (Yajurveda Sri Rudram Anuvaka-4)
Salutations to lord Rudra who assumes universal form or vishvaroopam.
There are 33 classes of Gods in total viz. 11 Rudras, 12 Adityas, 8 Vasus, Praja
pati and Indra. It is a misinterpretation by other religions (and even by some i
gnorant Hindus) when they consider 33 koti as 33 crores. Koti means class like uccha K
ti (Upper class)", nimna koti (lower class) etc. So, the number - 33 koti gods mea
ns 33 class (types) of gods. And other gods like Ashwins, Gandhervas etc. are al
l various forms of these gods and their progeny only.
All these 33 classes of Gods viz., Adityas, Rudras, Prajapati, and Indra are sit
uated in Lord Rudras body only. The hymn to Jwala-Linga (Skhambha) form of Rudra
confirms this fact as follows.
ysya tryastriad dev ge srve samhit |
skambh t brhi katam svid ev s | (Atharva Veda X:7:13)
Who out of many, tell me, is that Skambha He in whose body are contained all thre
e-and-thirty Deities?
ysya tryastriad dev ge gtr vibhejir |
tn vi tryastriad devn ke brahamvdo vidu | (Atharva Veda X:7:27)
The three-and-thirty Gods within his body were disposed as limbs: Some, deeply ve
rsed in Holy Lore, some know those three-and- thirty Gods.
Not only the gods, in fact all the mobile and immobile creation also subsists on
Rudras form thats why he is called as having Vishwaroopam in Yajurveda. Here is t
he evidence for the same.
skambh ddhra dyvprthiv ubh im skambh ddhrorv ntrikam

skambh ddhra prada urv skambh id vva bhvanam vivea | (Atharva Veda X:7
Skambha set fast these two, the earth and heaven, Skambha maintained the ample ai
r (Antariksham) between them. Skambha established the six spacious regions: this
whole world Skambha entered and pervaded.
The same is stated in another hymn for Rudra as follows:
tsyai nmo yatamsy dit | (Atarva Veda IX:2:27)
"Bhava rules the sky(ntrikam), Bhava rules the earth(prthivy); Bhava has filled the br
oad: atmosphere. Reverence be to him in whatever direction from here (he abides)
!"
So, not only the Gods and creatures, but all the abodes (of heaven), all the wor
lds (of Antariksham) and even Earth everything together with the mobile and immo
bile creation exists within the body of Rudra. He rules all of them pervading wi
thin them.
So from above analysis it becomes doubtlessly clear that Arjuna had seen Lord Ru
dras Vishwaroopam.
Conclusion: - Verily Bhagawad Gita is lord Shivas glorious song and the speaker w
as Shiva himself.
arjuna uvaca |
pasyami devams tava deva dehe sarvams tatha bhuta-visesa-sanghan |
brahmanam isam kamalasana-stham rsims ca sarvan uragams ca divyan | (BG. 11.15)
"Arjuna said, I behold all the gods, O God, as also all the varied hosts of cre
atures, (and) Brahma seated on (his) lotus seat, and all the Rishis and the cele
stial snakes".
Well, one important thing that I would like to mention here is, I have not taken
translations of Bhagawad Gita verses from any of the Vaishnava works. Since all
Vaishnava translations of Bhagawad Gita are incorrect at many places, especiall
y in this verse.
This verse is Incorrectly (and purposely) translated by the Vaishnava websites a
s :
"Arjuna said: My dear Lord Krishna, I see assembled in Your body all the demigod
s and various other living entities. I see Brahma sitting on the lotus flower, a
s well as Lord Shiva and all the sages and divine serpents."
However this translation is NOT authentic.

The phrase in 11.15 is "brahmanam isham kamalasana-stham". Because the word "ish
am" appears between "brahmanam" and "kamala-asana-stham" it is a designation of
Brahma who sits on the lotus, and hence the CORRECT translation should be - "Bra
hma who is the lord, is found seated on his lotus seat". It very strongly proves
that the sandwiched "Isham" is the quality of lordship and not a proper name. T
herefore it refers to Brahma and states, "Lord Brahma is seated on a lotus".
Ramanuja and Madhva both suggest that "isha" means Shiva who is seated on Brahma
who is on the lotus seat. In his Bhashya Ramanuja writes, "tatha isham kamalasa
na-stham kamalasane brahmani sthitam" and Madhva follows Ramanuja here. However
Adi Shankaracharya CORRECTLY interprets it that "isham" refers to Brahma in this
verse and not to Shiva. In his bhashya Shankaracharya writes, "brahmanam chatur
-mukham isham ishataram prajanam kamalasana-stham" and all the western translato
rs (including Robert Zaehner who followed Ramanuja throughout differs with him a
nd adopts Shankara s interpretation as correct for this verse) follow Shankara.
Brahma is "isham" because of his lordship over all creatures. Adi Shankaracharya
is more reliable saint than the Ramanuja and Madhwa. Hence here Shankara s word
s needs to be taken as true.
Ramanujacharya and Madhwacharya were not open to non-dualism principle, they pro
pounded philosophies favoring Vishnu, and hence it becomes obvious why that atte
mpt was made by them and subsequent Vaishnavas to explain the verse in that way
but it is rather unlikely.
Even the great Sanskrit scholar Mr. Kesari Mohan ganguly (KMG) who translated th
e Vyasa Mahabharata from Sanskrit to English in the period 1883-1896; even he di
d not err the way Ramanuja and Madhava erred in translating verse BG 11:15. He d
idn t give importance of word "isha" at all. He simply translated it as follows:
"Arjuna said, I behold all the gods, O God, as also all the varied hosts of cre
atures, (and) Brahma seated on (his) lotus seat, and all the Rishis and the cele
stial snakes. I have taken translation of KMG in my work here.
Therefore it should have become clear by now that Lord Shiva was not captured in
the Vishwaroopa of Bhagwad Gita. In fact Lord Shiva is called as possessing Vis
hwaroopa in Vedas - "vishwaroopebhyo namah" (Sri Rudram of Yajurveda).
But a question may arise why was Lord Shiva not seen in the body of the universa
l form? There are two aspects that need to be told to answer this question. One
is, Vishwaroopam that Arjuna had seen, was that of Lord Shivas only since as per Sh
ruti (Vedas and Upanishads) the only one god who possesses Vishwaroopam is Lord
Shiva. So, definitely the Vishwaroopam of Gita was Shivas cosmic form. In his cos
mic form he displayed all other deities, how can shiva display himself within hi
mself, which is absurd?
Secondly, the form which we call as Vishwaroopam is nothing but virAt rUpam. For tho
se who do not understand Vedanta let me explain that there are three aspects of
the supreme Brahman viz. Eshwara, Hiranyagarbha and Viraat. Eshwara is Brahman in
active state, Hiranyagarbha is the sum total of all the subtle bodies (minds) o
f the universe and Viraat is the sum total of all the gross bodies of the univer
se. Here well not dig into the details of the first two, were interested only in t
he third one viz. Viraat. All the beings which were born having a gross body in
the universe; sum total of all their bodies is Viraat. And except Shiva all othe
r Gods were born within the universe (in fact Shiva only created all Gods). So,
Viraat cannot display that entity which is unborn. Thats the reason Viraat form c
ould display all gods including Brahma and Vishnu (who is one among the Adityas)
, but Shiva cannot be displayed in Virat as he is beyond. Shiva himself is the B
rahman and in his threefold form, the other two are Hiranyagarbha and Viraat. Al
though Shiva is Viraat or in other words, although Shiva has Virat form which co
ntains everyone, yet Shiva cannot exist within that because Shiva is unborn, ete
rnal god and is beyond Virat and Hiranyagarbha because Shiva is Brahman as confi
rmed in the following Shruti-Vakyam.
|
"The Supreme Lord Rudra is higher than Virat, beyond Hiranyagarbha. He is Brihat
(= Brahman) and is hidden in the bodies of all living beings. By knowing Him wh
o alone pervades the universe, men become immortal".
So, again it gets proved here that the cosmic form that Arjuna had seen, was tha
t of lord Shivas cosmic form not that of Krishnas.
Conclusion: - Vishwaroopam that was displayed, that belongs to Shiva. And again
it clearly proves that God of Gita was Shiva not Krishna.
aneka-bahudara-vaktra-netram pasyami tvam sarvato nanta-rupam |
nantam na madhyam na punas tavadim pasyami visvesvara vishva-rupa | (BG. 11.16)
"I behold Thee with innumerable arms, stomachs, mouths, (and) eyes, on every sid
e, O thou of infinite forms. Neither end nor middle, nor also beginning of thine
do I behold, O Lord of the universe, O thou of universal form".
There is only one God Rudra whom Sruti recognizes as having innumerable arms, fe
et, eyes etc. Again Sruti says it is he alone who has no beginning or end. Also,
its again Lord Shiva who is called as possessing Vishwaroopa in Vedas.
Shiva has eyes, feet, faces everywhere.
That one god, having his eyes, his face, his arms, and his feet in every place, w
hen producing heaven and earth, forges them together with his arms and his wings.
In fact all forms are his own forms, so all faces, eyes, feet of everyone belong
s to him only.
d. 3:11)
present Shiva.
Shiva has a thousand (means uncountable with our senses) heads, eyes, feet. This
verse has been taken from Purusha Suktam because Veda Purusha is Shiva only.
sahasrashiirshhaa purushhaH sahasraaxaH sahasrapaat.h |
sa bhuumi.n vishvato vRîtvaa atyatishhThaddashaaN^gulam.h | (Svetaswatara Upanis
had 3:14)
The Purusha (Rudra) with a thousand heads, a thousand eyes, a thousand feet, comp
asses the earth on all sides and extends beyond it by ten fingers breadth.
sarvataH paaNipaada.n tat.h sarvato.axishiromukham.h |

sarvataH shrutimalloke sarvamaavRîtya tishhThati | (Svetaswatara Upanishad 3:16)
His hands and feet are everywhere; His eyes, heads and faces are everywhere; His
ears are everywhere; He exists compassing all.
Shiva has no beginning or end.
anaadyananta.n kalilasya madhye vishvasya srashhThaaramanekaruupam.h |
vishvasyaikaM pariveshhTitaara.n GYaatvaa devaM muchyate sarvapaashaiH | (Svetasw
He who knows him (Shiva), who has no beginning and no end, in the midst of chaos,
creating all things, having many forms, alone enveloping everything; is freed f
rom all fetters.
Salutations to lord Rudra who is of universal form.
So, from above analysis it is clear that Lord Shivas numerous faces, numerous fee
t, numerous eyes, his infinite, beginless, endless nature and his Viswaroopam ha
s been sung extensively in the Upanishads and also in Vedas. SO, the Virat Form
that Arjuna has witnessed, belongs to that of Shiva.
Conclusion: - Arjuna witnessed the Virat form of Shiva.
anadi-madhyantam ananta-viryam
ananta-bahum sasi-surya-netram
pasyami tvam dipta-hutasa-vaktram
sva-tejasa vishvam idam tapantam | (BG. 11.19)
"I behold thee to be without beginning, mean, end, to be of infinite prowess, of
innumerable arms, having the Sun and the Moon for thy eyes, the blazing fire fo
r thy mouth, and heating this universe with energy of thy own".
This is once again the direct description of Lord Shivas cosmic form. In Atharva
Veda there is a hymn to Shivas Agni-Linga called Skhambha), it clearly describes Sh
iva having the same attributes as depicted in the Gita verse.
ysya srya cku candrm ca pnarava |
agn y cakr sy tsmai jyehya brhmae nma | (Atharva Veda X:7:33)
Homage to highest Brahman, him whose eye is Srya and the Moon who groweth young an
d new again, him who made Agni for his mouth.
And the other attributes of possessing innumerable arms and being infinite have
already been discussed in previous verse analysis. But here Im repeating the same
.
Shiva has a thousand arms. In Sanskrit Sahasra (thousand) is meant to reflect so
me innumerable or uncertain number. Thousand doesnt really mean 1000 here.
That one god, having his eyes, his face, his arms, and his feet in every place, w
hen producing heaven and earth, forges them together with his arms and his wings.
Shiva has no beginning or end, hence he is infinite. Also since this all pervadi
ng universe is created from just a portion of him, his other portion still is un
known to Vedas. Therefore he is infinite.

rom all fetters.
:4)
Therefore it is clear that Arjuna had seen lord Shivas cosmic form, which Arjuna
under the stupor of Shambhavi-Maya, considered as Krishnas form
Conclusion: - Bhadawad Gita is spoken by Shiva and its a text of Shivas glory only
dyav a-prithivyor idam antaram hi
vyaptam tvayaikena disas ca sarvah
drishtvadbhutam rupam ugram tavedam
loka-trayam pravyathitam mahatman | (BG. 11.20)
"For the space betwixt heaven and earth is pervaded by Thee alone, as also all t
he points of the horizon. At sight of this marvellous and fierce form of thine,
O Supreme Soul, the triple world trembleth".
It is again a direct description of Shivas form only. It is Rudra only who pervad
es the three worlds and fills them completely. The below verse from Atharva Veda
clearly states that Shiva has filled the intermediate space, he has filled the
Earth and Heaven and also rules these regions. This Veda salutes Shiva in whiche
ver direction he abides (stays / stands / pervades).
Same has been expressed in another hymn to Shivas Linga form as follows.
ysmin bhmir antrika dyur ysminn dhy hit
ytrgn candrm sryo vtas tihanty rpit skambh t brhi katam svid ev s |
Who out of many, tell me, is that Skambha (Linga) On whom as their foundation ear
th and firmament and sky are set; In whom as their appointed place rest Fire and
Moon and Sun and Wind?

Skambha (Linga) set fast these two, the earth and heaven, Skambha maintained the
ample air between them. Skambha established the six spacious regions: this whole
world Skambha entered and pervaded.
Not only does Rudra pervade and suppor these three regions, but in fact these al
l regions belong to Rudra only.
tva ctasra pradas tva dyus tva prthiv tvedm ugrorv ntrikam
tved srvam tmanvd yt prt prthivm nu | (Atharva Veda XI:2:10)
Thine, O strong god (ugra), are the four regions, thine the sky, thine the earth,
and thine this broad atmosphere; thine is this all that has a spirit and has br
eath upon the earth.
Again its as clear as pure water that Arjuna behelf the cosmic form of Mahadeva o
nly!
Conclusion: - Bhagawad Gita is a song of Shivas glories and it has been spoken by
Shiva himself; only the messenger was Krishna.
tvam adi-devah purushah puranas
tvam asya vishvasya param nidhanam
vettasi vedyam ca param ca dhama
tvaya tatam vishvam ananta-rupa | (BG. 11.38)
vayur yamo gnir varunah sasankah
prajapatis tvam prapitamahas ca
Thou art the First God, the ancient (male) Being, thou art the Supreme refuge of
this universe. Thou art the Knower, thou art the Object to be known, thou art t
he highest abode. By thee is pervaded this universe, O thou of infinite form. Th
ou art Vayu, Yama, Agni, Varuna, Moon, Prajapati, and Grandsire.
This verse again is very direct in stating lord Shivas attributes only. In the Ve
das these qualities have been used to praise only one God viz. Mahadeva!
Shiva is the first God:
namo jyeshhthaya cha | (Yajurveda Sri Rudram Anuvaka-6)
Salutations to Rudra who is seniormost (first) god.
Shiva is the Ancient Purusha:
namah purvajaya cha | (Yajurveda Sri Rudram Anuvaka-6)
Salutations to Rudra who is the most ancient god.
purusho vai rudrah | (Yajur Veda Taittirya Aranyaka 10:24:1)
Lord Rudra is Veda Purusha
Shiva is the supreme refuge of this universe:
viv bhuvanni gop | (Svetasvatara Upanishad 3:02)
Rudra is the supreme protector (refuge) of all the worlds.
Lord Shiva is the knower of everything since he is the witnesser:
)
Again it is lord Shiva only who is the object to be known. Without knowing him,
truly there is no liberation:

alya Upanishad 7)
Shiva is the highest abode viz. Brahman (there is nothing above Brahman):
namo brihate cha | (Yajurveda Sri Rudram Anuvaka-5)
Salutations to Lord Rudra who is Brihat (Brahman).
By Shiva only entire universe is pervaded:

Skambha (Linga) set fast these two, the earth and heaven, Skambha maintained the
ample air between them. Skambha established the six spacious regions: this whole
world Skambha entered and pervaded.
Lord Shiva only has a universal form as per Vedas:
Salutations to lord Rudra who is of universal form.
Shiva is all the Gods. In Atharva Vedas hymn to Vratya (Ascetic Shiva), we can cl
early understand that Shiva became all the Gods by assuming (manifesting as) the
ir forms. Here are the evidences which are clear cut proofs to understand that A
rjuva beheld Mahadevas various vibhootis (forms) in the Vishwaroopa.
Shiva became Vayu:
s yt prc dam nu vycalan mruta rdho bhtvnuvycalan mno nnd krtv | (Atha
He when he went away to the eastern region, went away having become the Marut hos
t, and having made Mind an eater of food.
Shiva became Yama:
s yt pitrn nu vycalad yam rj bhtvnuvycalat svadhkrm annd krtv | (Atharva V

He, when he went away to the Fathers, went away having become King Yama and havin
g made the exclamation Svadh an eater of food.
Shiva became Agni:
s yn manuyn nu vycalad agnr bhtvnuvycalat svhkrm annd krtv | (Atharva Ved

He, when he went away to men, went away having become Agni and having made the ex
clamation Svh an eater of food.
Shiva became Varuna:

He, when he went away to the western region, went away having become King Varuna,
and having made the Waters eaters of food.
Shiva became King Soma (Moon God):
s yd dc dam nu vycalat smo rj bhtvnuvycalat saptarbhir hut hutim annd

He, when he went away to the northern region, went away having become King Soma a
nd having made the Seven Rishis oblation an eater of food.
Shiva became Prajapati:
s yt praj nu vycalat prajpatir bhtvnuvycalat prm annd krtv | (Atharva Veda
He, when he went away to creatures, went away having become Prajpati and having ma
de vital breath an eater of food.
Shiva became Parameshthin Pitamaha (Grandsire):
s yt srvn antarden nu vycalat parameh bhtvnuvycalad brhmnnd krtv | (Ath

He, when he went away to all the intermediate spaces, went away having become Par
ameshthin and having made Devotion an eater of food.
From the above analysis it is doubtlessly clear that Arjuna beheld Bhagawan Shiv
as various forms in the Vishwaroopa. Of course Arjuna was ignorant of the fact th
at whatever he was seeing was indeed Shivas cosmic form, but based on Arjunas pray
ers and descriptions it is crystal clear that he beheld Mahadevas divine universa
l form.
Conclusion: - Arjuna beheld the various forms of Shiva in that cosmic form. Bhag
awad Gita is a text of Lord Shivas glories and the speaker was Shiva through the
mouth of Krishna.
namo namas te stu sahasra-kritvah
punas ca bhuyo pi namo namas te | (BG. 11.39)
namah purastad atha prsthatas te
namo stu te sarvata eva sarva
ananta-viryamita-vikramas tvam
sarvam samapnosi tato si sarvah | (BG. 11.40)
"Obeisance be to thee a thousand times, and again and yet again obeisance to the
e. Obeisance to thee in front, and also from behind. Let obeisance be to thee fr
om every side, O thou that art all. Thou art all, of energy that is infinite, an
d prowess that is immeasurable. Thou embracest the All".
These verses are to be noted very carefully. It has a strong correlation with Ya
jur Veda. Here Arjuna salutes the Vishwaroopa in the same manner as how the Yaju
r Veda saluted Bhagawan Rudra and his soldiers (Rudra Ganas).
Rudra and his soldiers remain spread throughout the universe. They are everywher
e on the Earth, they remain overspreading the intermediate regions (antariksha),
and they remain spread in the heaven as well. Its like Rudra is spread in the en
tire universe, and one cannot locate a place even of the size of a needle tip wh
ere Rudra is absent. So, entire worlds are always a Vishwaroopa of Rudra. Theref
ore recognizing this secret knowledge about Bhagawan Mahadeva, Vedas praised him
offering salutations to him and his troops in every direction left, right, east
, west, south etc.
namo rudrebhyo ye prithivyam ye antarikshe ye divi yeshhamannam |
vato varshhamishhava stebhyo dasha praachirdasha dakshina dasha | pratichirdasho
diichirdashordhvaastebhyo namaste no mridayantu te yam dvishhmo yashcha no dvesh
hti tam vo jambhe dadhami | (Yajurveda 4:5:11:11)
My salutations to [Rudra and] all those soldiers of Rudra,
Who are on earth,
Who are in the sky (antariksha),

Who are in the worlds above (Heaven),
And to those whom air and food,
Become weapons for killing beings.
I salute them with ten fingers joined,
I salute them facing the east,
I salute them facing south,
I salute them facing west,
I saut them facing north,
I salute them facing above,
My salutations to all of them,
Let them grant happiness to me.
I would deliver those of my enemies,
And those who consider me as enemy,
In to their wide-open mouth.
The same exact style of prayers we see in this Bhagawad Gita when Arjuna offers
his obeisances to the Cosmic form which is seen spread in the entire universe.
Conclusion: - Bhagawad Gita is a playground of Lord Shiva and his glories only.
ye tu sarvani karmani mayi sannyasya mat-parah
ananyenaiva yogena mam dhyayanta upasate | (BG. 12.6)
tesam aham samuddharta mrityu-samsara-sagarat
bhavami na cirat partha mayy avesita-cetasam | (BG. 12.7)
"They (again) who, reposing all action on me (and) regarding me as their highest
object (of attainment), worship me, meditating on me with devotion undirected t
o anything else, of them whose minds are (thus) fixed on me, I, without delay, b
ecome the deliverer from the ocean of (this) mortal world".
As per Vedas it is only lord Shiva who delivers the pious men from this world an
d awards them salvation. As per Vedas, It is lord Shiva who loves his devotees.
Bhuvanthaye varivaskruthaa oushadinaam pathaye namo nama | (Yajurveda Sri Rudram A
nuvaka-2)
Salutations to Him who has created the world and spread it broad; the creator of
salutations.
Vedas have requested for Salvation only to Mahadeva in various places. The below
verse is from Rig Veda, but same verse exists in YajurVeda also.
tryambaka yajmahe sughandhi puivardhanam |
urvrukamivabandhann mtyormukya mmtt | (Rig Veda 7:59:12)
He who has divine fragrance, He who makes men powerful and full of plenty, Him ev
en we worship, the three-eyed Rudra. Like a ripe berry from its stalk, release m
e from death, and let me not turn away from immortality and salvation.
It is Shiva who takes us out of the Samsaara and gives us Salvation. Vedas recog
nize no other God who can give Salvation.
"namah prataranaya cha uttaranaya cha |" (Yajurveda Sri Rudram Anuvaka-8)
sara altogether by giving Salvation".
So, from above analysis, once again it is neatly clear that (BG. 12.6 BG. 12.7)
are about the Salvation giving capability and Bhakta-Vatsal (lover of devotees)
nature of Shiva.
Conclusion: - It is evident that the Bhagawad Gita is spoken by Shiva only; Kris
hna passed on Shiva s divine message to Arjuna and mankind.
idam sariram kaunteya kshetram ity abhidhiyate
etad yo vetti tam prahuh kshetra-jna iti tad-vidah | (BG. 13.1)
kshetra-jnam capi mam viddhi sarva-kshetresu bharata
kshetra-kshetrajnayor jnanam yat taj jnanam matam mama | (BG. 13.2)
This body, O son of Kunti, is called Kshetra. Him who knoweth it, the learned ca
ll Kshetrajna. Know me, O Bharata, to be Khetrajna in all Kshetras. The knowledg
e of Kshetra and Kshetrajna I regard to be (true) knowledge.
Here this concept of Kshetra-Kshetrajna is once again a testimony that the speak
er of Bhagawad Gita is none other that Lord Shiva.
Lets note the key points here:- Here the speaker says that this body is called as Kshetra, and the indwelling sp
irit within this body is called Ksetrajna who is the knower and lord of this Kshet
ra.
- The speaker further states that he himself is the Kshetrajna dwelling within t
he body.
- Every mobile and immobile creation is created by the combination of Kshetra (P
rakriti) and Khetrajna (Purusha).
Well see evidences now. Kshetra means field (body) which is formed out of Prakrit
i. The indwelling spirit called Purusha is the Kshetrajna (knower). It is Purush
a who knows the Prakriti and enjoys in by remaining within it.
Yajurveda clearly explains about him who is the Khetrajna dwelling in all bodies (
Kshetra). It is Lord Rudra only as evident from the below verse.
kshetranam pataye namo | (Yajur Veda Sri Rudram Anuvaka-2 )
Salutations to Rudra who is the lord (indweller) of the Kshetras (fields = bodies
)
In the verse (BG. 13.1) it is clearly said that the body is called as Kshetra (fi
eld), and from above verse from Rudram we learnt that indweller (lord) of the Ksh
etra is Rudra only. Therefore it is doubtlessly clear that the Kshetrajna is Shi
va dwelling inside the bodies.
Further, in Bhagawad Gita verse (BG. 13.2) the speaker reveals clearly that the
Kshetrajna dwelling within the bodies is HE himself. So, this again proves that
the speaker of Bhagawad Gita was Lord Shiva not Krishna. Krishnas mouth was used
by Shiva to convey his divine science to mankind.
Conclusion: - The Kshetrajna (knowler of field) who dwells within all Kshetras (
bodies) is Lord Shiva. And this section once again proves beyond doubt that the
speaker of Bhagawad Gita is Shiva not Krishna.
jneyam yat tat pravaksyami yaj jnatvamritam asnute
anadi mat-param brahma na sat tan nasad ucyate | (BG. 13.13)

sarvatah pani-padam tat sarvato ksi-siro-mukham
sarvatah shrutimal loke sarvam avrtya tishthati | (BG. 13.14)
"That which is the object of knowledge I will (now) declare (to thee), knowing w
hich one obtaineth immortality. [It is] the Supreme Brahma having no beginning,
who is said to be neither existent nor non-existent; whose hands and feet are on
all sides, whose eyes, heads and faces are on all sides, who dwells pervading e
verything in the world".
After having shown the divine cosmic form where Arjuna had witnessed the supreme
Viraat form of the Brahman with his eyes, here now the speaker of Gita is descr
ibing the same form in words.
These are again very much the attributes of Lord Shiva only as per the below evi
dences.
watara Upanishad 3:03 & Rig Veda 10:81:3)
That one god (Shiva), who hath eyes on all sides round about him, a mouth on all
sides, arms and feet on all sides, He, the Sole God, producing earth and heaven,
weldeth them, with his arms as wings, together.
Shiva has no beginning or end, hence he is infinite.
rom all fetters.
Atharva Veda cleary says about Shiva (the Brahman) that he is non-entity (non-ex
istent or unmanifest), but since he has pervaded this universe from a quarter of
his infinite portion, his that portion is manifest to the men as the visible Go
d. So, people of less intelligence see only his manifest portion; whereas the hi
gher minds know that Shiva is manifest as well as unmanifest, he is neither exis
tent nor nonexistent. He is the Parabrahman.
asacckh prathant paramm iva jn vidu |
ut sn manyant vare y te khm upsate | (Atharva Veda X:7:21)
Men count as it were a thing supreme nonentity s visible (not concealed) branch;
And lower man who serve thy branch regard it as an entity.
Therefore, it is evident from the above analysis that the Brahman who has faces,
eyes, limbs in every direction, who is existent, pervades entire universe and n
onexistent and is infinite without any beginning or end; is none other that Lord
Shiva!
Conclusion: - The charecteristics described in Bhagawad Gita verse (BG. 13.13 BG
. 13.14) are that of lord Shiva only. And sicne these qualities were already sho
wn practically to Arjuna in the cosmic form, the speaker of Gita is none other t
hat lord Shiva only.
bahir antas ca bhutanam acaram caram eva ca
suksmatvat tad avijneyam dura-stham cantike ca tat | (BG. 13.16)
avibhaktam ca bhutesu vibhaktam iva ca sthitam

bhuta-bhartr ca taj jneyam grasisnu prabhavishnu ca | (BG. 13.17)
jyotisam api taj jyotis tamasah param ucyate
jnanam jneyam jnana-gamyam hridi sarvasya visthitam | (BG. 13.18)
without and within all creatures, immobile and mobile, not knowable because of (
his) subtlety, remote yet near, undistributed in all beings, (yet) remaining as
if distributed, who is the sustainer of (all) beings, the absorber and the creat
or (of all); who is the light of all luminous bodies, who is said to be beyond a
ll darkness; who is knowledge, the Object of knowledge, the End of knowledge and
seated in the hearts of all.
Here the speaker is elaborating on the qualities of Brahman in detail. Lets break
down the points to understand them more clearly.
- Brahman is within and without (outside) of all creatures immobile and mobile
- Brahman is subtle and minute hence not knowable easily
- He is remote yet near, is undistributed in all beings yet looks like distribut
ed
- He is the sustainer of all beings, the absorber and creator of all beings
- He is the light of all luminous bodies and is beyond all darkness (Avidya)
- He is knowledge (janana) and object of knowledge (Brahman), and end of knowled
ge (Vedanta)
- He is seated in the hearts of all
Now lets analyze each aspect point by point. Let me tell in the beginning itself,
that all these attributes are proprietary copyright qualities of Bhagawan Rudra
only, as per Shruti. Lets see the evidences now.
1) Brahman is within and without (outside) of all creatures immobile and mobile
There is no difference between Shiva and Shakti. They are one body shared half i
n such a way that it depicts the Androgenous form implying that he is the father
and mother too. This is only to teach that Brahman and Shakti are coexistent wi
th each other and for the sake of creation they become two and Shakti creates, a
nd Brahman pervades in the creationa s the indwelling Atman giving life to the c
reation (Pradhana). For the same reason Rig Veda (RV 1:89:10) clearly says about
Aditi (the SHakti of Shiva) as aditirmt sa pit, which means, Aditi is the Mother and
the Sire as well.
So, with this knowledge if we see, Shakti and Brahman (Shiva) are one and the sa
me sharing half body with each other. Thats the reason why Ardhanareeshwara conce
pt has been sung in scriptures.
This is the reason Shruti says Shakti (Uma) pervades within and without all the
beings as the Atman (Purusha / Brahman). This is given in Bahvricha Upanishad fr
om Rig Veda. As discussed above, Shakti and Shiva are same. So, the same Vedas w
hich call Shiva as the Atman, as the Purusha and Brahman have called Shakti as t
he Atman here. But the point which we need to understand here is Uma-Maheshwara
is everywhere, within and without (outside) of all creatures immobile and mobile
.
saiShA parA shaktiH | saiShA shAMbhavIvidyA kAdividyeti vA hAdividyeti vA sAdivid
yeti vA |
She, here, is the Power supreme. She, here, is the science of Sambhu, (known) eit
her as the science beginning with ka, or as the science beginning with ha, or as
the science beginning with sa. This is the secret Om grounded in the word Om.
Uma is called Tripurasudnari since she pervades the three cities and three bodie
s illuminating thema s consciousness. Now who is the consciousness? It is the Pu
rusha (Shiva). So, this again testifies the oneness of Shiva and Shakti.
anishad 4)
saivAtmA tato.anyamasatyamanAtmA | ata eShA brahmAsaMvittirbhAvabhAvakalAvinirmuk
tA
chidvidyA.advitIyabrahmasaMvittiH sacchidAnandalaharI mahAtripurasundarI bahiran
taranupravishya svayamekaiva vibhAti | yadasti sanmAtram.h | yadvibhAti chinmAtr
am.h | yatpriyamAnandaM tadetat.h pUrvAkArA mahAtripurasundarI | tvaM chAhaM cha
sarvaM vishvaM sarvadevatA itarat.h
sarvaM mahAtripurasundarI | satyamekaM lalitAkhyaM vastu tadadvitIyamakhaNDArtha
M paraM brahma | (Bahvricha Upanishad 5)
o assumes all forms. You and I and all the world and all divinities and all besi
des are the Maha-Tripura-Sundari. The sole Truth is the thing named the Beautiful.
It is the non-dual, integral, supreme Brahman".
From the above analysis we have seen that Shiva (Shakti) pervade within and outs
ide of all the bodies. But this is not just that. Shiva actually pervades even w
ithin and outside the Trinity as mentioned below.
"sarvamidaM brahmaviShNurudrendrAste saMprasUyante sarvANi chendriyANi saha bhUt
airna kAraNa.n kAraNAnA.n dhyAtA kAraNa.n tu dhyeyaH sarvaishvaryasaMpannaH shaM
bhurAkAshamadhye dhruva.n" (Atharvashikha Upanishad 2.2)
"Brahma, Vishnu, Rudra (deity of destruction) and Indra are creating all beings,
all organs and all karanas. They are also capable of controlling them. But Lord
Shiva exists in between them like sky and is permanently stable"
2) Brahman is subtle and minute hence not knowable easily
Atharvasiras Upansiahd calls Rudra as the minute (Sukshma)
atha kasmAduchyate sUkShma.n yasmAduchchAryamANa eva sUkShmo |
bhUtvA sharIrANyadhitiShThati sarvANi chA~NgAnyamimRîshati | tasmAduchyate sUkS
hmam.h | (Atharvasiras Upanishad 4)
He (Rudra) is called sookshma (minute), because he pervades in a minute form all
over the body without touching any of the organs.
Further the same Upansiahd confirms that Rudra is minute and is the Parabrahman
IshAnaH sa bhagavAn.h maheshvaraH |" (Atharvasiras Upanishad 3)
3) He is remote yet near, is undistributed in all beings yet looks like distribu
ted
Below verse from a hymn in Atharva Veda the Vedic seer states that Rudra is omni
scient and can see and know everything about any remote area jyst by his will.
n te dr n parihsti te bhava sady srv pri payasi bhmi prvasmd dhasy ttar
5)
O Bhava, no distance, and no barrier. At a glance thou lookest around the entire
earth; from the eastern thou slayest in the northern ocean.
And he being one pervades all the bodies as their indwelling Atman. To the unint
elligent it looks like every Atman is a distinct one, but the learned men know t
hat Atman is one and pervades entire creation but still it is not distributed. B
odies are called as Kshetra and the Atman pervading within is the lord of Kshetr
a. It is the one non-dual Rudra who is the undistributed yet apparently distribu
ted Atman of all beings.
kshetranam pataye namo | (Yajur Veda Sri Rudram Anuvaka-2 )
Salutations to Rudra who is the lord (indweller) of the Kshetras (fields = bodies
)
4) He is the sustainer of all beings, the absorber and creator of all beings
Again this is the attribute of Mahadeva alone.
alya Upanishad 7)
5) He is the light of all luminous bodies and is beyond all darkness (Avidya)
It is Rudra who shines and with his splendor illuminates all the luminaries.
nishad 2:19)
m again and again".
ara Upanishad 6:14)

Rudra is the Veda Purusha who is beyond darkness of Avidya sicne he is the supre
me light of consciousness the wisdom.
nishad 3:08)
alya Upanishad 7)
6) He is knowledge (janana) and object of knowledge (Brahman), and end of knowle
dge (Vedanta)
It is Eshana who rules over all knowledge.
n to me. That Sadasiva I am described thus and denoted by Pranava".
Rudra has the highest knowledge within him. Therefore Vedas sing his praise for
gaining his favors.
kadrudraaya prachetase miiDhushhTamaaya tavyase | vochema sha.ntamam hRîde |
sarvohyeshha rudrastasmai rudraaya namo astu | (Taittiriya Aranyaka 10.25.1)
We sing a hymn that confers on us happiness in the highest degree to Rudra who is
worthy of praise, who is endowed with the highest knowledge, who rains objects
to the worshippers most excellently, who is more powerful and who is dwelling in
the heart. Indeed all this is Rudra. Salutations be to Rudra who is such.
Rudra is called as Vaidyuta because in the state of darkness (Avidya), to the devo
tee it is Rudra who comes as the knowledge (vijnana) and shines his self and fin
ally takes him towards salvation.
atha kasmAduchyate vaidyuta.n yasmAduchchAryamANa eva vyakte
mahati tamasi dyotayati tasmAduchyate vaidyutam.h | (Atharvasiras Upanishad 4)
He is called vaidhyutha (electric) because as soon as his name is pronounced , in t
he state of darkness where nothing is visible, the holy knowledge comes like a r
ay of lightning.
Lord Shiva is the Brahman of Vedas.
namo brihate cha | (Yaurveda iv.5.5.i)
Salutations to Rudra who is Brihat (= Brahman)

The below verse has been spoken by Shiva himself.
ahamasmi parashchaasmi brahmaasmi prabhavo.asmyaham.h |
sarvalokagurushchaami sarvaloke.asmi so.asmyaham.h | (Maitreya Upanishad 3:01)
I am I (Jiva), I am the other (the supreme self Atman), I am Brahman, I am the so
urce (of all), I am also the Guru of all the worlds, I am all the worlds, That I
am.
It is again Shiva who is the goal of the Vedanta (Upanishads)
sarvendriyavihiino.asmi sarvakarmakRîdapyaham.h |
sarvavedaantatRîpto.asmi sarvadaa sulabho.asmyaham.h | (Maitreya Upanishad 3:15)
I am devoid of all the senses and all the actions and I. I am the (object of) sat
isfaction to all the Upanishads, I am always easily accessible (to the devoted).
7) He is seated in the hearts of all
)
So, from the above detailed analysis, we have seen that all the attributes descr
ibed in the Gita verses (BG. 13.16 BG. 13.18) about the Brahman, all are actuall
y the qualities of Rudra. So, Rudra is the Brahman of Vedas possessing such attr
ibutes.
Conclusion: - It is Lord Shivas glories which have been sung in this section of B
hagawad Gita.
BHAGAVAD GITA Verse(s) (BG. 13.20), (BG. 13.21), (BG. 13.27)
prakritim purusham chaiva viddhyanaadee ubhaavapi
vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan | (BG. 13.20)
kaaryakaaranakartrutwe hetuh prakritiruchyate
purushah sukhaduhkhaanaam bhoktritwe heturuchyate | (BG. 13.21)
yavat sanjayate kincit sattvam sthavara-jangamam
kshetra-kshetrajna-samyogat tad viddhi bharatarsabha | (BG. 13.27)
"Know you that Prakriti and Purusha are both without beginning and know you also
that all forms and gunas are born of Prakriti.
Prakriti is said to be the cause of the generation of the body and the organs an
d Purusha is said to be the cause of the experience of pleasure and pain.
Whatever entity, immobile or mobile, cometh into existence, know that, O bull of
Bharata s race, to be from the connection of Kshetra (Prakriti) and Kshetrajna
(Purusha)".
This point has already been analyzed at length two times in previous sections. S
o, I would not like to repeat the same here now.
Please refer to the analysis done in the following sections
- Analysis on (BG. 7.4)
- Analysis on (BG. 9.7, 9.8, 9.10-13) These all have been analyzed in one single
section.
- Analysis on (BG. 13.1-13.2) Here we have proved already that Kshetra is body (
Prakriti) and Kshetrajna is Shiva

From that analysis we had already understood that it is Rudra who is the Purusha
and it is Uma who is the Prakriti, both are unborn and undecaying in nature. Pr
akriti creates the universe and forms. Rudra enters into them as the indwelling
Atman. Because of the presence of Atman (Purusha-Rudra), the creatures experienc
e pleasures or pains.
A dead body wouldnt cry if pricked by a pin or cut using a knife. A dead body wou
ldnt laugh when tickled or a joke is cracked. All bodies are made of Prakriti but
unless Rudra (Purusha) enters/remains within them, they are as good as corpses.
Thats why it is said that the cause of experience is due to Purusha (Rudra).
Conclusion: - This section (BG. 13.20 13.21, BG. 13.27) also sings the glories o
f Rudra and Uma and the way they function together. This again proves that Bhaga
wad Gita is a song of the glories of Mahadeva!
purushah prakriti-stho hi bhunkte prakriti-jan gunan
karanam guna-sango sya sad-asad-yoni-janmasu | (BG. 13.22)
upadrastanumanta ca bharta bhokta maheshvarah
paramatmeti capy ukto dehe smin purushah parah | (BG. 13.23)
ya evam vetti purusham prakritim cha gunaih saha
sarvathaa vartamanopi na sa bhooyobhijaayate | (BG. 13.24)
"Purusha, when seated in Prakriti, experiences the qualities born of Prakriti. A
ttachment to the qualities is the cause of his birth in good and evil wombs.
The Supreme Purusha in this body is said to be surveyor (witness), approver, sup
porter, enjoyer, he is the Supreme Soul - mighty lord (maheshwara).
He who thus knows the Purusha and Prakriti along with the gunas is not born agai
n, in whatsoever condition he may be".
Here these verses bring a great Vedantic concept to ponder about. Sometimes the
verses (BG. 13.22) and (BG. 13.23) might confuse as realted to the word Purusha. O
ne may think how can the Purusha become bound and fall into the cycle of births
(BG. 13.22) and at the same time as per (BG. 13.23) he remain untouched by karma
s as the witnesser and approver? Actually its the upAdhi (designation) which make
s them act separately, but indeed they are same.
This concept actually talks about the Jiva and the Atman. They are not two, but the
same Atman (Self) when binds itself with Ahamkara (Ego), and associates with the
mind-body complex and Avidya (Ignorance); due to the blanket of ignorance he is
said to wear a Karana Deham (Causal body) which is nothing but composed of ignoran
ce only. This is the Karana Shareeram which is responsible for ones rebirths. Only w
hen it gets destroyed, a person gets liberated. And since it is composed of Avid
ya (ignorance), it can only be destroyed though wisdom (Vidya or Jnanam).
And as ver Shruti, this Jiva as well as the Atman (Purusha) both are Lord Shiva
only. It is the same supreme witnesser Shiva (who is the Brahma) who identifies
himself with ignorance and eats the fruits of karmas in the form of Jiva. This i
s the reason why Vedanta says Jiva and Brahman are not different. Both are same Sh
iva playing different roles due to difference in context.
Regarding this Vedas and Upanishads have given many evidences. Lets see them now.
The Jiva is Shiva only. It is the same Brahman (Shiva) who mixes with the attrib
ute of Prakriti and acts as this ignorant Jiva.
nama ataryaya chaladyaya cha | (Yajur veda Sri Rudram Anuvaka -8)
Salutations to Rudra who is born again and again in Samsara; and who tastes the f
ruits of Karmas in the form of Jiva.
)
And when the same Shiva (as Jiva) worships himself (the Shiva); then he (the Shi
va) bestows knowledge on himself (as Jiva) and breaks the ignorance created by P
rakriti and then the Jiva comes to know that he and Shiva are same; and thereaft
er that Jiva gets Salvation (by knowing his identity as one with Shiva, it becom
es one with Shiva because at that point Maya ceases to function).
"namah prataranaya cha uttaranaya cha |" (Yajurveda Sri Rudram Anuvaka-8)
sara altogether by giving Salvation".
But till that time due to Maya of prakriti one Shiva appears as two viz. the Shi
va and Jiva. And the same Shiva (Brahman) is the witnesser, is beyond Avidya, as
the pure Atman in our body while parallel there sits his own image Jiva bewilde
red by Maya. This Jiva and Shiva are seen as two birds, one bird (Jiva) eats the
fruits of samsaara and the other one (Eshwara) remains as the witnesser.
dvaa suparNaa sayujaa sakhaayaa samaana.n vRîxaM parishhasvajaate |
tayoranyaH pippala.n svaadvattyanashnannanyo abhichaakashiiti | (Svetaswatara Upa
nishad 4:06)
Like two birds of golden plumage, inseparable companions, are perched on a branch
of the same tree. One of them tastes the sweet and bitter fruits of the tree; t
he other, tasting neither, calmly looks on.
The same is further elaborated as follows. The same Jiva when attains knowledge
and realizes that he and the Brahman are one, his avidya gets erased out and he
becomes the same as the witnesser Shiva.
samaane vRîxe purushho nimagno.aniishayaa shochati muhyamaanaH |
jushhTa.n yadaa pashyatyanyamiishamasya mahimaanamiti viitashokaH | (Svetaswatara
Upanishad 4:07)
On the same tree man (Jiva) sits grieving, immersed, bewildered, by his own impot
ence (an-s). But when he sees the other lord (sa) contented, and knows his glory, t
hen his grief passes away.
But the Jiva, Eshwara and the Prakriti (which created this apparent difference)
all this triad are nothing but same Brahman (Rudra).
The Supreme Lord appears as Isvara, omniscient and omnipotent and as the jiva, of
limited knowledge and power, both unborn. But this does not deny the phenomenal
universe; for there exists further the unborn prakriti, which creates the ideas
of the enjoyer, enjoyment and the object. Atman is infinite and all-pervading a
nd therefore devoid of agency. When the seeker knows all these three to be Brahm
an (Shiva), he is freed from his fetters.
And the learned man who understands that he and the Atman (Shiva) are one and wo
rks towards attaining knowledge of the self; his Avidya gets destroyed thereby d
estroying his Karana deham (Causal body); and when causal body gets destroyed, th
ere remains no cause for his re-birth. So, he becomes emancipated. Emacipation i
s only possible by knowing Shiva truly. For that Shruti again says that by medit
ating on Shiva only one gets liberated. There is no other way to liberation exce
pt Shiva.
alya Upanishad 7)
sa eva sarvaM yadbhuutaM yachcha bhavyaM sanaatanam.h | j~naatvaa taM mRîtyumat
yeti naanyaH panthaa vimuktaye | (Kaivalya Upanishad 9)
This section entirely plays around the concept of Jiva, Shiva and their oneness
(in truth) and difference (due to ignorance). So, this again proves that the Bha
gawad Gita is a song of lord Shivas glories only.
Conclusion: - Bhagawad Gita is a text which talks about lord Shiva and his teach
ings only.
samam sarveshu bhutesu tisthantam paramesvaram
vinasyatsv avinasyantam yah pasyati sa pasyati | (BG. 13.28)
"He sees, who sees the Supreme Lord (Parameshwara) dwelling alike in all beings,
the Imperishable in the Perishable".
This is again a verse which describes about Shiva only. Body is perishable, and
the indweller Atman who is lord Parameshwara (Shiva) is imperishable. The perish
able body is created by the lower order of Prakriti called Pradhana, and that is p
erishable; but the indweller lord Shiva is imperishable. He pervades alike in ev
ery being without any discrimination.
Prakriti is perishable. HARA, the Lord, is immortal and imperishable. The non-dua
l Supreme Self rules both prakriti and the individual soul. Through constant med
itation on Him, by union with Him, by the knowledge of identity with Him, one at
tains, in the end, cessation of the illusion of phenomena.
This lord Shiva who is non-dual and the Supreme Brahman, pervades every being wi
thout any discrimination.

The Atman (soul) of all (viz. Shiva) is the Supreme Brahman.
Therefore, it is very clear from above discussion that the Parameshwara (shiva) on
ly pervades in all the perishable bodies, himself being imperishable.
In Bhagawad Gita verse (BG. 10.20) the speaker mentions that he is himself the A
tman of all beings pervading within them. So, this current verse is a variant of
that verse. And this ocne again proves that the Atman (Shiva) who pervades all
bodies, the same lord Shiva was giving this Bhagawad Gita lecture through the mo
uth of Krishna.
Conclusion: - This section once again proves that Bhagawad Gita is a book of Shi
vas glories and the speaker is Lord Shiva not Krishna.
yatha prakasayaty ekah krtsnam lokam imam ravih
kshetram ksetri tatha krtsnam prakasayati bharata | (BG. 13.34)
"As the single Sun lights up the entire world, so the embodied Spirit, O Bharata
, illumines all bodies".
This Gita verse is pregnant with great meaning. Outwardly it means that like the
sun which illuminates all world, Atman keeps the bodies alive. Of course that m
eaning is also correct, but that a superficial one.
The inner meaning is to say that the way sun illuminates all the worlds, similar
ly when the realization of the self (Atma-Jnanam) is attained; all the Maya ceas
es to exists and the one Atman remains as truth illuminating the body with the k
nowledge of the self.
That same Atma-jnanam is called in Shruti as the light of Savitar. Savitar repre
sents the supreme Sun (Illumination) who is the presiding deity of Gayatri mantr
a. In fact Savitar is nothing but Shivas wisdom only. The same has been explained
below.
yadaa.atamastaanna divaa na raatriH na sannachaasachchhiva eva kevalaH |
tadaxara.n tat.h saviturvareNyaM praGYaa cha tasmaat.h prasRîtaa puraaNii | (Sve
When there is complete absence of the darkness of ignorance, then what is experie
nced is neither day nor night; neither existence or non-existence; only one pure
Siva is there; that is indestructible; that is adorable light of even Savitar;
from that this ancient wisdom proceeded all over the world (bodies).
In above verse it is stated as prasRîtaa puraaNii, where Pura means abodes, and its
another meaning is body. So, it is againg Lord Shiva who illuminates the bodies (
Pura) with his rays of knowledge and erases the ignorance of the individuals the
reby leading them to salvation.
Conclusion: - This verse of Bhagawad Gita also extols the greatness of Mahadeva
alone. And the speaker is none other than Shiva.
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 Bh
arata, is the birth of all beings.
Whatever (bodily) forms, O son of Kunti, are born in all wombs, of them Mahat-Br
ahma is the mighty womb, (and) I the seed-imparting Sire".
This is one of the most incorrectly translated verse of Gita; and the ones who t
ranslate it incorrectly are all Vaishnavas. They have a strong intention to prov
e 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, assumin
g that the real meaning is clearly understood lets proceed now.
The Brahman as the kshetrajna associating himself with the Kshetra (Prakriti) be
comes 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 role
s are just two aspects of same Brahman. As the father he seeds, and as the mothe
r he becomes the receiver. Although we had discussed this creation concept at le
ngth 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 i
ndwelling Atman. So, here even though Shiva manifested as various forms of creat
ion, all those forms are made up of Pradhana which is a lower form of Mula-Prakrit
i (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 Mu
la-Prakriti) and she produces this world. Means she brings the existence into pi
cture. Therefore she is the mother of universe.
arvdau sacamna rmi devvya manue pinvatitvacam |
dadhti gharbhamaditerupastha yena toka ca tanaya ca dhmahe | (RV 9:74:5)
Rudra manifests himself as all the creatures and Gods with the help of his Prakr
iti.

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 creati
on.
gaurrmimya salilni takatyekapad dvipad s catupad |
apad navapad babhvu sahasrkar parame vyoman | (RV 1.164.41)
the thousand-syllabled in the sublimest heaven".
tasy samudr adhi vi karanti tena jvanti pradiacatasra |
tata karatyakara tad vivamupa jvati | (RV 1.164.42)
erse hath life".
And Vedas call Shiva as the father of the entire creation.
soma pavate janit matn janit divo janit pthivy |
janitghnerjanit sryasya janitendrasya janitota vio | (Rig Veda.IX.96.5)
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 f
ollowing verse also which states that Aditi (Uma) is all this creation as a fath
er and as a mother too.
aditirdyauraditirantarikamaditirmt sa pit sa putra |
vive dev aditi paca jan aditirjtamaditirjanitvam | (RV 1:89:10)
ll be born
Therefore from the above analysis it is too easy to understand that the seed giv
ing 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-Shak
ti. And the speaker is none other than Shiva.
Conclusion: - Once again its proved that the speaker of Bhagawad Gita is Shiva an
d not Krishna.
mam ca yo vyabhicarena bhakti-yogena sevate
sa gunan samatityaitan brahma-bhuyaya kalpate | (BG. 14.26)
brahmano hi pratishthaham amritasyavyayasya ca
sasvatasya ca dharmasya sukhasyaikantikasya ca | (BG. 14.27)
"He also who worshippeth Me with exclusive devotion, he, transcending those qual
ities, becometh fit for admission into the nature of Brahma. For I am the stay o
f Brahma, of immortality, of undestructibility, of eternal piety, and of unbroke
n felicity".

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 i
s the foundation (Pratishtha) of Brahman, hence he is higher than Brahman of Ved
as hence Krishna is their Supreme Personality of Godhead. Therefore all other go
ds are his servants. This interpretation of that phrase is incorrect.
Actually here the speaker of Gita declares Himself as the ground of that imperis
hable 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 c
ase 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 a
ham 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 Brahma
n as the subject, then the first meaning is lost. So Adi Sankaracharya treats bot
h as subject alternately by equating them so that the unity of attribute-less Bra
hman and attribute-full Lord (Eswara) comes out clearly. Brahman (Atman) is establi
shed in the self (Jiva) firmly as like as self (Jiva) is established in the inne
r self (Brahman). Since self and the inner self are not different, one may use e
ither of them as subject. Its 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 t
o say aham brahmAsmi (I am Brahman). Assuming this is clear now; let me proceed wi
th the analysis part.
Shruti calls Rudra as the Brahman and says by knowing him truly, one transcends
death.
|
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.
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 etern
al, 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 f
or its twigs and below, in the world of men stretch forth the roots, giving rise
to actions".
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 en
ding 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 kno
wledge, it remains as the cause for the rebirth of that Jiva. The main root of t
he tree is firmly fixed high above In the Absolute, the subsidiary roots grow al
l around including downwards in the world of men initiating action. These second
ary roots are vasanas created in us as a result of our past deeds driving us for a
ctions and reactions, good or evil, in the world. And thats how this tree perpetu
ates.
These Bhagawad Gita verses have been adopted from Krishna Yajur Vedas upanishad c
alled Katha Upanishad. The exact verse from katha Upanishad is as follows.
uurdhvamuulo.avaakshaakha eshho.ashvatthaH sanaatanaH |
tadeva shukraM tadbrahma tadevaamRîtamuchyate |
tasmi.NllokaaH shritaaH sarve tadu naatyeti kashchana | etadvai tat.h | (Katha Up
anishad 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 s
eekest).
From this Katha Upanishad verse we get more clarity on this subject as the Ashwa
ttha trees source is Brahman who is immortal. On this tree are strung all the world
s.
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 inne
r meaning (antarArdham). On a high level in general, it means that, lord Shiva i
s the lord of all trees (mango tree, banana tree, Ashwattha tree which grows on
earth, coconut tree etc.). But thats not the actual meaning. A primary school stu
dent might only understand Newtons three laws, by definition or by their simple f
ormulas. But a higher secondary student would understand the real applicability
and field of application of those three seemingly simple Newtons laws. This stude
nt would know that entire mechanics, fluid dynamics, projectile motion, linear a
nd oblique collision, and circular motion kind of entire mechanics is ruled and go
verned 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 absolutel
y 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 th
e limits if this Earth. Rudra (Shiva) is the lord of Samsaara Vruksham (Ashwatth
a) talked in Bhagawad Gita in above verses. Shiva is the cause of this tree. Not
e that this tree is a world tree, and Shiva extends beyond this world while simu
ltaneously this world being a part of Shiva. So, this tree is a subset of Shivas
form. Shiva is the cause of this tree and its lord also.
Lord Shiva although being one, appears as three viz. Brahma, Vishnu and Maheshwa
ra, 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 th
e Maya (Illusion) one perceives one Maheshwara in other two forms viz. Brahma an
d Vishnu also.
"kaarya.n vishhNuH kriyaa brahmaa kaaraNa.n tu maheshvaraH |
prayojanaartha.n rudreNa muurtirekaa tridhaa kRîtaa |" (Rudra Hridayopanishad 1
5)
"The effect is Vishnu. The action is Brahma. The cause is Maheshwara. For the be
nefit 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 trailokyavRîkshasya bhuumau viTapashaakhinaH .
agraM madhya.n tathaa muula.n vishhNubrahmamaheshvaraaH |" (Rudra Hridayopanisha
d 14)
This whole creation of Svarga, Martya and Patala Lokas is a big tree. Vishnu is t
he fore-portion (branches) of this tree. Brahma is the stem. The root is Lord Ma
heshwara.
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 avai
lable 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 whi
ch means his other three parts are not even known to Vedas. Vedas know Shivas onl
y one quarter (part) as this universe. This implies Bhagawan Rudra is infinite a
nd 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 u
niverse, 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 Rudras forms only, in that sense Rudra is this wo
rld tree also. Thats 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 tr
ee also. And here in Anuvaka-8 Rudram hymn states that lord Rudra is the world t
ree also. This is the same conclusion what we had drawn in above analysis with r
eferences 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 a
nd Cause.
This is the explanation for Bhagawad Gita verse (BG. 10.26) where the lord of Gi
ta says ashvatthah sarva-vrksanam which means, Among all the trees Im the aswattha t
ree. If one remembers it correctly, in that section (BG. 10.26), I had skipped do
ing analysis on this particular Aswattha feature since I wanted to do that detaile
d analysis exclusively here. So, now, that verse of Gita is also proven to be ap
plicable only on Rudra and the speaker was Rudra only not Krishna.
Lets summarize now; as stated in Rudram verse (of Anuvaka-2), Shiva is the LORD (M
ASTER / RULER) of this tree. And Shruti texts unanimously call Shiva as the Brahm
an. So, it is again clear that the Katha Upanishad verse cited above which states
that this trees cause and lord is Brahman, is none other than Rudra only.
This is why even Swetaswatara Rishi attributed the lordship of this tree to Rudr
a as follows. This verse says that Rudra (Brahman) is beyond this Tree, from who
m this world (Tree) moves around (takes birth).
sa vRîxakaalaakRîtibhiH paro.anyo yasmaat.h prapaJNchaH parivartate.ayam.h |
dharmaavahaM paapanudaM bhagesha.n GYaatvaatmasthamamRîta.n vishvadhaama | (Svet
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 re
moves evil, the lord of bliss, as dwelling within the self, the immortal, the su
pport 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 Shi
va is beyond that tree. Also, that trees lord and cause both is again Lord Shiva.
Yogic secret about the
inverted tree :
This tree in reality doesnt exist anywhere outward in this universe. It is an int
ernal 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. It
s roots are in Sahasrara and originate from Brahman. This is clarified in below
verses from Uttara Gita.
nAnAnADIprasavakaM sarvabhUtAntarAtmani | UrdhvamUlamadhaH shAkhaM vAyumArgeNa sa
rvagam.h | (Uttara Gita 18)
As various Ndis have sprung up from the Susumn, the receptacle of the Inner soul of
all Jvas - and are stretched out in all directions of the physical body, therefo
re it is considered like a huge tree reversed. The Tattva-Jnnins alone are able t
o walk on every branch of this tree by the help of Prna-Vyu.
dvisaptatisahasrANi nADyaH syurvAyugocharAH | karmamArgeNa suShirAstirya~nchaH su
ShirAtmakAH | (Uttara Gita 19)
In this human body there exist seventy-two thousand Ndis which admit of sufficient
space for entrance into them through Vyu; the Yogins alone become acquainted wit
h the true nature of these Ndis by the virtue of their Yoga-Karma.
Actually, our birth and our karmas are decided by the path (nerve) that our Prnas take while leaving our body at the time of death. Every nerve in the n-maala 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 ach
ieve liberation. Once Prna-s move out through sahasrara, there is no return (for
rebirth) of that Jiva. Jiva becomes liberated. Other than the path of Sushumna a
ll other nerves lead one to Karmas and rebirth. Therefore this inverted tree who
se stem is Sushumna and whose roots are in Sahasrara is the n-maala tree and in Vedan
tic 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 de
tails out city of Brahman (Sahasrara) as folows.
atha yadidamasminbrahmapure daharaM puNDarIkaM veshma daharo.asminnantarAkAshasta

sminyadantastadanveShTavyaM tadvAva vijij~nAsitavyamiti | (Chandogya Upanishad VI
II-I-1)
Om. Now, in this city of Brahman, there is a mansion in the shape of a small lotu
s; in it is a small inner Akasa. What is within that - that should be sought; th
at indeed, one should desire to understand.
The above verse states that region of Akasa is the abode of Brahman. Now, the fo
llowing 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 dhRîtabaalendumaulinam.h |
pa~nchavaktrayuta.n saumya.n dashabaahu.n trilochanam.h |
sarvaayudhairdhRîtaakaara.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 th
e great god (Mahadeva), as having the shape of Akasa, as shining like pure cryst
al, as wearing the rising crescent of moon on his head, as having five faces, te
n hands and three eyes, as being of a pleased countenance, as armed with all wea
pons, 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 Br
ahman who is at the root of Sushumna tree (at Sahasrara) is again Shiva. the Bra
hman 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 lo
rd of Uma and sings his glories. The Acharya (one who imparted that knowledge) i
s Krishna.
Conclusion: - This section of Bhagawad Gita describes a great Vedantic fact abou
t Lord Shiva and his relation with the Ashwattha tree.
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 re
turneth, that is my supreme seat".
Sun, Moon and Fire are external luminaries or objects that give light. But a dea
d 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 pe
rceptions 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 hurt
s because this Atman tells us to feel that way, whereas a dead body doesnt get ef
fected 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 em
anated from the luminaries viz. Sun, moon, stars and fire. So, this verse of Bha
gawad Gita actually means to state that the self (Atman) is the consciousness wi
thin us with whose splendor all these external objects of light seem to shine.
Now, lets go to the analysis part. We have studied numerous times in previous sec
tions of this Article, that it is Shiva who is the Atman within us. He is the Br
ahman (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 on
e whose essence has been spoken in Bhagawad Gita.
tameva bhaantamanubhaati sarva.n tasya bhaasaa sarvamida.n vibhaati | (Svetaswata
ra Upanishad 6:14)
t all this is lightened.
Rudra is the supreme light and he is the only Bhagawan whose splenour illuminate
s all illuminaries.
nishad 2:19)
m again and again".
And after realizing that supreme original splendor of Brahman (Atman / Shiva) on
e is said to be self-realized and that great man never takes birth again. He bec
omes emancipated. So, that is the highest position of Brahman which once attaine
d by a man, there ends the Maya and he becomes one with Brahman. The supreme abo
de (tad dhama paramam mama) that has been discussed in this Gita verse,is the se
at 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 s
peaker of Gita was lord Shiva and not Krishna as traditionally everyone thinks.
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 t
he world of life, draweth to itself the (five) senses with the mind as the sixth
which all depend on nature".
Well, here again this verse is a very direct evidence that the speaker of Gita w
as 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 J
iva.
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.
)
1.2)
So, it is crystal clear that this Bhagawad Gita verse speaks about the role of S
hiva as a Jiva, and it is evident that the speaker is none other than Shiva hims
elf.
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.
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 (whic
h is) in the moon, and that (which is) in the fire, know that splendour to be mi
ne.
This Gita verse also speaks about the quality of lord Rudra only. Rudra is the s
upreme light and he is the only Bhagawan whose splenour illuminates all illumina
ries.
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 pass
ion, etc.
Further, other Upanishads also support Shiva being the original source of all ef
fulgence (of consciousness).
nishad 2:19)
m again and again".
And this Rudra himself entered into the entire world, gods and five elements, hi
s 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, a
nd all the worlds, let my salutations be to that Rudra.
Similarly there is another story in Yajurveda where it has been clearly stated t
hat its by the grace of Lord Rudra that Sun (Aditya) gained his splendor, the sam
e is depicted below. Soma is the healing aspect of Rudra and Rudra only is the h
ighest 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 of
fered this oblation to Soma and Rudra: verily thereby they bestowed brightness u
pon him. If he desires to become resplendent, he should offer for him this oblat
ion to Soma and Rudra; verily he has recourse to Soma and Rudra with their own p
ortion; verily they bestow upon him splendour; he becomes resplendent".
And again, we shouldnt see any duality between Rudra and Sun also. Nothing is dif
ferent 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.
bhayaadindrashcha vaayushcha mRîtyurdhaavati 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 . yatpr
ayantyabhisa.nvishanti . taM mAmeva viditvopAsIta . bhUtebhirdevebhirabhiShTuto.
ahameva . bhIShAsmAdvAtaH pavate . bhIShodeti sUryaH . bhIShAsmAdagnishchendrash
cha . somo.ata eva yo.aha.n sarveShAmadhiShThAtA sarveShA.n cha bhUtAnAM pAlakaH
. so.ahaM pRîthivI . so.ahamApaH . so.aha.n tejaH . so.aha.n vAyuH | so.aha.n
kAlaH . so.aha.n dishaH . so.ahamAtmA . mayi sarvaM pratiShThitam.h | brahmavidA
pnoti param.h . brahmA shivo me astu sadAshivom.h | (Bhasma Jabala Upanishad)
Further Svetaswatara Upanishad clearly states about Lord Rudra (who is the Purus
ha) stating that with his splendor only all illuminaries shine as follows.
ara Upanishad 6:14)
So, from above analysis it is very clear that it is lord Rudras splendor which ma
kes Sun, moon, Fire and other objects splendid.
Conclusion: - This analysis has again proved that the speaker of Bhagawad Gita w
as Lord Shiva.
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".
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 moo
n. Since Shiva is the Purusha, (Atman), with his presence even in the immobile c
reation, 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 d
o 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 doesnt know who is within her.
yaH pRîthivyAM tishhThanpRîthivyA antaro | yaM pRîthivI na veda | yasya pRîth
ivI sharIra.n
yaH pRîthivImantaro yamayaty | eshha ta AtmA.antaryAmyamRîtaH | (Brihad Aranyak
a 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) pe
rvades Moon and Stars and they do not know who is within them controlling them a
nd their functions of nourishing herbs.
yashchandratArake tishhThamchandratArakAdantaro | yaM chandratArakaM na veda | ya
sya chandratArakam sharIra.n | yashchandratArakamantaro yamayaty | eshha ta AtmA
.antaryAmyamRîtaH | (Brihad Aranyaka Upanishad 3:7:11)
He who inhabits the moon and stars, but is within it, whom the moon and stars doe
s not know, whose body is the moon and stars, and who controls the moon and star
s 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 lets
see few references.
Taittiriya Aranyaka (10.16.2) of Yajurveda calls lord Shiva as the Atman (Self)
of everyone.
ll creatures)
This Atman (Rudra) has pervaded into not just the earth, but in fact he has perv
aded into entire universe.
"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 veril
y Rudra only as stated below.

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

pratya jans tihati sacukocnta-kle sasjya viv bhuvanni gop | (Svetasvatara Upan
, takes them back into Himself at the end of time".
Finally it is Rudras unprecedented sole lordship over the three regions that life
is getting sustained properly in the three regions. It is Rudra who upholds lif
e in these three regions viz. earth (creatures), Antariksha (celestial creatures
,s ages, Sadhyas, Pitris, Nagas, Gandhervas etc.), and Heaven (Gods).
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 Sh
iva only.
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 di
gest the four kinds of food".
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 wou
ld follow now would be a bit complex, hence the readers are suggested to read ev
erything with great attention.
One shouldnt get confused by seeing this buzzword Vaiswanara. It is not anything di
fferent, 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.
Well not touch upon the jataveda name here. The same Agni (Atman) with its heat di
gests our food. Rig Veda has a hymn calling Agni as Vaiswanara as follows.
sa jinvate jahareu prajajivn v citreu nnadan na siha |
vaivnara pthupj amartyo vasu ratn dayamno vi due | (Rig Veda 3:2:11)
He the generator, the strong one, stirs in the resplendent bellies like a roaring
lion, Vaisvnara 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 Vaiswa
nara 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, i
t doesnt put off anytime except after the death of the creature. This fire (vaisw
anara) is in fact the very same Atman which is said to be of the form of fire. T
his fire is kindled constantly by the inflow-outflow of breaths (prana), and tha
ts 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 w
ho 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 |
nRîshhadvarasadRîtasadvyomasadabjaa gojaa Rîtajaa adrijaa RîtaM bRîhat.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 f
ire 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 th
at is the Supreme Truth, the Reality underlying all.
The above verse glorifies fire as the supreme truth (Brahman) which is present i
n all beings as the Atman (soul). CAREFULLY note this point that this verse descr
ibes 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 so
metimes 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 (Pran
a) pouring into that.
So, here sacrifice in general is Yajna which is true, and also the in-depth meanin
g of the same is Prana (life breaths). The same Agni even dwells as the innermos
t 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 ca
nnot 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 evi
dent in the below verse from Shatapatha Brahmana.
athaina dev | antartmanndadhata ta imamamtamantartmanndhymt
bhtvstarym bhtv staryntsapatnnmartynabhyabhavastatho evaia
etadamtamantartmanndhatte nmtatvasysti sarvamyuretyastaryo haiva
bhavati na haina sapatnastustramacana stute
tasmdyadhitgnicnhitgnica spardhete hitgnirevbhibhavatyastaryo hi khalu
sa tarhi bhavatyamta | (Shatapatha Brahmana 2:2:2:14)
The gods then established that (fire) in their innermost soul; and having establi
shed that immortal element (Agni) in their innermost soul, and become immortal a
nd unconquerable, they overcame their mortal, conquerable enemies. And so this o
ne now establishes that immortal element in his innermost soul; and--though ther
e is for him no hope of immortality--he obtains the full measure of life; for, i
ndeed, he becomes unconquerable, and his enemy, though striving to conquer, conq
uers him not. And, accordingly, when one who has established his fires and one w
ho has not established his fires, vie with each other, he who has established hi
s fires overcomes the other, for, verily, he thereby becomes unconquerable, he t
hereby becomes immortal.
Note that in the above verses gods established Agni in their innermost soul, shoul
d be understood as gods have Agni as their innermost soul. Since without soul th
e body is inert and one cant establish an externally available soul within onesel
f. Vedas are little esoteric in meaning and complex in poetic style. This expres
sion 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, deva
na hridayebhyo namah, which means, salutations to the Lord Rudra who is the indwel
ler 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 usin
g fire (kindles Atman by using Prana). The below verse confirms this fact that A
gni is indeed this Prana which inturn produces Agni (Vaiswanara Atman).
tadyatrainamado manthanti | tajjtamabhipriti pro v
agnirjtamevainametatsanta janayati sa punarapniti tadenamantartmanndhatte so
syaio ntartmannagnirhito bhavati | (Shatapatha Brahmana 2:2:2:15)
Now, when, on that occasion, they produce that (fire) by churning, then he (the s
acrificer) breathes (blows) upon it, when produced; for fire (Agni) indeed is br
eath (prana): he thereby produces the one thus produced. He again draws in his b
reath: thereby he establishes that (fire) in his innermost soul; and that fire t
hus becomes established in his innermost soul.
The below verse clarifies in more detail about the Prana being fires.
"te v ete pr eva yadagnaya | prodnvevhavanyaca grhapatyaca vyno
nvhryapacana |" (Shatapatha Brahmana 2:2:2:18)
The (sacrificial) fires, assuredly, are those breaths: the havanya and Grhapatya are
the out-breathing and the in-breathing; and the Anvhrya-pakana is the through-bre
athing.
Agni of the sacrifice (This we had noted carefully as stated in verse from Taitt
iriya Aranyaka (10.12.2.6).
If one has understood everything thats said till now, one must have understood th
at VAISWANARA AGNI which is in our body as the Atman, is kindled using Prana (wh
ich 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 sin
ce Agni is the purifier hence most auspicious name it is. In this connection lets
see evidence from Shatapatha Brahmana to stay in sync with Shruti.
Svishtakrit.
ch is called Vaiswanara-Atman (or Vaiswanara Agni) is verily the Lord Rudra only
. Now, lets see some more verses from Upanishads also. Shvetaswatara Upanishad st
ates that the one, who is called as the Atman or Self (soul) of all, is none oth
er than Bhagwan Rudra.
"pratyaN^janaastishhThati saJNchukochaantakaale |
sa.nsRîjya 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 wouldnt present here entrie discussion t
hat 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 s
hArkarAkShyo | buDila AshvatarAshviste haite mahAshAlA mahAshrotriyAH | sametya
mImA\m+sAM chakruH ko na AtmA kiM brahmeti | (Chhandogya Upanishad 5:11:1)
Pracinasala the son of Upamanyu, Satyayajna the son of Pulusa, Indradyumna the so
n of Bhallavi, Jana the son of Sarkaraksa, and Budila the son of Asvatarasva the
se 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 jus
t a name of Rudra and Rudra is the Atman of all; the below discussion also is ab
out Rudra only given under the pseudonym vaiswanara.
aupamanyava kaM tvamAtmAnamupAssa iti divameva bhagavo | rAjanniti hovAchaiSha va
i sutejA AtmA vaishvAnaro yaM | tvamAtmAnamupAsse tasmAttava sutaM prasutamAsuta
M kule dRîshyate | (Chhandogya Upanishad 5:12:1)
O Aupamanyava, what is the Atman on which you meditate? He replied, Heaven only, O v
enerable king. The king said, This that you meditate upon as Atman is the Vaisvana
ra Atman known as "the highly luminous". Therefore in your family are seen the S
uta, Prasuta and Asuta libations of Soma-juice.
This Atman (Vaiswanara Agni) is kindled by the Agni called Prana. For that reaso
n, when one consumes food, that food becomes the oblation in this sacrifice. The
refore 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 als
o.
tadyadbhaktaM prathamamAgachChettaddhomIyam sa yAM | prathamAmAhutiM juhuyAttAM j
uhuyAtprANAya svAheti | prANastRîpyati | (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 Pran
a; 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 int
o all the worlds, all the beings, and all the selves.
So, this Vaiswanara Agni is nothing but the Self (Atman) which is the Brahman, whi
ch is nothing but RUDRA. Hence when food is properly offered to Vaishwanara (Rud
ra), it goes to everyone in this world. And that digestive fire Vaiswanara is no
ne 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 s
peaker of Bhagawad Gita.
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 Veda
s. I am the author of the Vedantas, and I alone am the knower of the Vedas".
We had studies this feature many times previously. But let me quickly mention fe
w verses which speak out the real god who is hidden in the cave of our hearts. A
gain it is lord Shiva who dwells in the hearts of all beings.
ll creatures)
d. 3:11)
present Shiva.
Memory comes from Mind and Knowledge comes from intellect. Mind and Intellect ar
e nothing but Moon (chandrama) and Sun (aditya) respectively. Shatapatha Brahman
a (6:1:3:16) states that chandrama is Rudra and Shatapatha Brahmana (6:1:3:17) s
tates that Aditya is also Rudra. So, memory and knowledge- these two come from R
udra only. And loss of both happens due to falling into illusion. And illusion i
s Rudras 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 righ
t candidate.
Vedas and Vedanta are authored by Rudra only. They proceeded from him only. We h
ad 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 he
re.
ara Upanishat 7)
Vasus.
In fact it is Rudra only who is the object of knowledge (Brahman) to be known th
rough the study of Vedas.

Rudra is in the Vedas and in the Vedanta (Upanishads) as stated in Yajurveda Sri
Rudram Anuvaka-6:
das 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 Mahadev
a 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.
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; th
e perishable comprises all creatures, the immutable is called the imperishable.
But distinct is the Highest Spirit spoken of as the Supreme Self, the indestruct
ible 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".
Here the Gita verse (BG. 15.16) says that there are two Purushas viz. Kshara-Pur
usha (perishable being) and the Akshara-Purusha (Imperishable being). All the cr
eatures born out of Prakriti nature are the former and the latter is only the su
preme Purusha (Rudra).
But then Gita verses (BG. 15.17-19) talk about another supreme purusha higher th
an the imperishable purusha. This is confusing right? Certainly not! There is no
confusion. Know that there are no three states like perishable, imperishable an
d supremely imperishable etc. Its 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-r
ealization, his individual DUAL entity ends and he realzies that he and the impe
rishable Atman is one and the same.
So, here even though the individual self (which is same as Atman) is not perishi
ng in reality, but with the destruction of its Maya covering, its individual exist
ence is perishing. And finally the designation called Jiva comes to an end and onl
y designation that remains is Atman, which is imperishable.
This is a game of relativity; not of absoluteness. Here with reference to the Ks
hetra (body) which is an Upadhi, the same Atman (which is imperishable), when take
s 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 complet
ely (means making it gain the identity of Atman for ever). But note that these t
wo states are roles played within the Kshetra. So, it is the kshetra (body) whic
h is the stage.
Now, coming to the Gita verses (BG. 15.17-19), here it says that there is anothe
r being who is beyond the imperishable also. But actually as per Vedas and Upani
shads there are no three Purushas. Atman is itself the highest which we have alr
eady seena s imperishable in above analysis. Beyond Atman (which Is Brahman) the
re is nothing. So, where from this third imperishable being has arisen? The answ
er 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 t
he 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. Wh
en 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 an
d he remains as the Atman within that body. But after that body perishes, that Atm
an attains its pure state of being pure Atman devoid of any connection with the ks
hetra. So, this pure state of Atman is pictured as the third state which is beyo
nd 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 visualiz
ed as the third state. That pure Atman is the Purushottama.
Well, with that explanation, lets see now who is the imperishable and Purushottam
a as per Vedas. The answer is, the three states described here are again none ot
her 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
Lets 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 peris
hable. Only the supreme lord Rudra is eternal and imperishable as per Shruti. He
re 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 f
ruits of Karmas in the form of Jiva.
"deho devaalayaH proktaH sa jiivaH kevalaH shivaH |
)
1.2)
Shiva as the imperishable Atman (Brahman):

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 havent quoted all the verses but every verse is su
perb in itself. Here in verse 3.24, Shiva himself states that he is the Purushott
ama. 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 whic
h means he is the Pure Atman. In verse (3.22) he explicitly states that he is be
yond 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 sai
d: 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 th
e source (of all), I am also the Guru of all the worlds, I am all the worlds, Th
at 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 alw
ays, I am He, I am eternal, I am pure.
ekasa~Nkhyaavihiino.asmi dvisa~Nkhyaavaahana.n
sadasadbhedahiino.asmi sa~Nkalpsrahitosmyaham.h
I am beyond the number one and I am beyond the
distinction of good and bad and I am devoid of
na cha |
| (Maitreya Upanishad 3:7)
number two as well. I am above the
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 3:1
0)
I am devoid of all things such as the mind, I am the supreme, greater than the gr
eat. I am always of the form of investigation, I am free from investigation. I a
m 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 Existe
nce, Consciousness and Bliss. I am of the form of all holy places, I am the supr
eme Atman, I am Shiva.
kaayikaadivimukto.asmi nirguNaH kevalo.asmyaham.h |
muktihiino.asmi mukto.asmi mokshahiino.asmyaham.h sadaa | (Maitreya Upanishad 3:2
2)
I am above the body and its dweller and I am unique, devoid of attributes. I am b
eyond 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 w
ho 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 PURUSHO
TTAMA. And the lower order Prakriti (Pradhana) which makes thiese bodies and uni
verse is Perishable, but he remains as the only eternal being.
Conclusion: - This is evident from this section of Gita that Gita verse (BG. 15.
16) clearly is a praise of lord Shiva only.
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, tu
rning 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 tr
anquillity, the eternal seat".
Well, in Bhagawad Gita verse (BG. 10.20) the speaker said, aham atma gudakesha sa
rva-bhutasaya-sthitah, meaning, I am the self (Atman), O thou of curly hair, seate
d in the heart of every being. And in (BG. 13.28), the speaker said, samam sarvesh
u bhutesu tisthantam paramesvaram, meaning, Lord Parameshwara pervades equally (wi
thout discrimination) in all beings.
So, this current set of verses of Bhagawad Gita viz. (BG. 18.61 BG. 18.62) is an
other 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.

second. He rules all worlds by his power. He dwells as the inner Self of every liv
ing being. After having created all the worlds, He, their Protector, takes them
back into Himself at the end of time".
Well, Im not using a weak argument here to analyze but as on a side note, just li
ke a food for thought wouild like to mention a weak but significant point for th
e beginners. In a common mans 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 ti
me 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 on
ly.
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.
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 devoti
on, nor to one who does not render service, or who does not desire to listen, no
r to one who talks ill of Me".
Here the speaker of Gita instructs or rather warns Arjuna (means us), telling hi
m not to impart this knowledge to few types of people, among which the last type
is the one which Im interested to elaborate on.
The lord of Gita says that Bhagawad Gita shouldnt be told to those men who malign
the Lord of Gita.
Do we really understand where this world is heading towards in todays followers o
f Hinduism? We have analyzed extensively numerous verses from Gita and have foun
d that Bhagawad Gita is a book which sings glories of Lord Shiva. And the speake
r 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 gu
na etc. etc. which I cant 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 Rud
ra 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 S
hiva devotees as demons and material mongers?
Just by prefixing your name with Srila, and suffixing with Gosvami / Dasa / Thakura,
one wouldnt become a Brahmarishi. Unless and until one becomes eligible to gain
the grace of Mahadeva as shining in ones heart, that person cannot become a learn
ed 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 wouldnt ever maligh Shiv
a even in his dreams.
I request all the readers to remain aloof from those groups of so called devotee
s 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 worshi
pable? Vedas recommend us to worship him round the clock.
nma sy nma prtr nmo rtry nmo dv |
bhavya ca arvya cobhbhym akara nma | (Atharva Veda XI:2:16)
Let us pay our homage in the morning, during the day, in the evening, and at nigh
t 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 greatn
ess of Mahadeva that they got a license to abuse lord Shiva? When Vedas couldnt d
are to abuse him, who are these unintelligent scholars (read fools) to abuse Mah
adeva?
sahasrkm atipay purstd rudrm syanta bahudh vipactam |
mprma jihvyyamnam | (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-devotee
s are demons? Are they so great that they can redefine the standards of Vedas? Y
ajurVeda states clearly that Shiva is the lord of devotees who have SATWIK qualiti
es.
dhavathe sathvanaam pathaye namo namah | (Yajurveda Sri Rudram Anuvaka -2)
Salutations and salutations, to him who rushes to save his devotees, And to him w
ho is the lord of people with Satva qualities".
N.B:- Lord Vishnu is spoken as having full Satva qualities, and hence Shiva is t
he lord of Vishnu as well. Thats where Hari Vallabha name of Shiva comes into pictu
re.
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 intellige
nce to understand the true glory of Bhaagwan Shiva; with this wish I leave the d
ecicion of their lives to themselves There is only one way which leads one towar
ds liberation, that path goes and ends at the lotus feet of Mahadeva; if that pa
th is not chosen, then unlimited free trips to these material worlds is impossib
le to be avoided!
May Uma-Maheshwara grant everyone the minimum knowledge of Shiva-tatwam with whi
ch these Shiva-offenders can rectify their heinous sins of maligning the Bhagawa
n of Vedas viz. Shiva!
FINAL VERDICT
By doing an extensive analysis of Bhagawad Gita with respect of Vedas and Upanis
hads, it is evident that Bhagawad Gita is a scripture which sings lord Shivas glo
ries 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 t
o the mankind where Sri Krishna was just an instrument used to covey (pass on) t
he 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 ||

BG

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Hidden Secrets of Bhagawad Gita Revealed -1

ting the authenticity of entire Bhagawatam as a scripture are documented as a se

This attribute belongs only to Bhagawan Rudra because he is the Purusha, he is t

nirAkA~NkShaH sarvavyApI so.achintyo nirvarNyashcha punAtyashuddhAnyapUtAni .

s uttam dam nu vy calat |

sya ah pn s yaj |" (Atharva Veda 15:16.6)

brahma v agni (Shatapatha Brahmana 2:5:4:8)

all the universes. I am that Brahman, I am Omkara; I am the Creator, Preserver a

sAdhu pR^iShTaM mahAbhAga durj~neyamamarairapi.

Reasoning & Analysis:

"vrtya sd yamna ev s prajpati sm airayat || s prajpati suvram tmnn apayat t

lalmam abhavat tn mahd abhavat tj jyehm abhavat td brhmbhavat tt tpo bhavat tt

"y sya pacam vyns t rtva |" (Atharva Veda 15:17.5)

Conclusion: - By this analysis even an unintelligent person would understand tha

Yajur Veda (Sri Rudram hymn) confirms this fact as follows.

sa ea rudra bhakta ca keavo rudra sabhava | (Mbh 7:172:89)

t their author and undecaying".

vrtya sd yamna ev s prajpati sm airayat ||

brahma v agni katramindraste | (Shatapatha Brahmana 2:5:4:8)

tamabravdrudro sti | tadyadasya tannmkarodagnistadrpamabhavadagniva rudro yadarodttas

vivata cakur uta vivato-mukho vivato-bhur uta vivatas-pt |

"annanam pataye namo" (Yajurveda Sri Rudram - Anuvaka-2)

eko hi rudro na dvityya tasthur ya iml lokn ata anbhi |

sampreksya nasikagram svam disas canavalokayan | (BG. 6:13)

tasmaajj~naana.n cha yoga.n cha mumukshurdR^iDhamabhyaset.h | (Yogashikha Upanish

punarAsphAlayedadya susthira.n kaNThamudrayA |" (Varaha Upanishad 5:60)

ich is infinite and unmanifest, is established in (i.e., is non-different from)

"namo bhuvantaye varivaskritayaushhadhinam pataye namo | (Yajurveda Sri Rudram Anuvaka-2)

. And Sri Krishna was just a mode or instrument of communication.

"skambh ddhra dyvprthiv ubh im skambh ddhrorv ntrikam |

sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH" (Svetaswatara Upanishad

"Ganebhyo ganapathibyascha vo namo nama |" (Salutations and salutations, To him

Rudra is the footpaths and highways also:

savatsare kumro jyata | (Shatapatha Brahmana 6:1:3:8)

tamabravtsarvo sti | tadyadasya tannmkarodpastadrpamabhavannpo vai sarvo

tamabravtpaupatirasti | tadyadasya tannmkarodoadhayastadrpamabhavannoadhayo vai pau

tamabravnmahndevo sti | tadyadasya tannmkaroccandramstadrpamabhavatprajpatirvai can

tamabravdno sti | tadyadasya tannmkaroddityastadrpamabhavaddityo v

tnyetnyavagnirpi | kumro navama saivgnistrivtt | (Shatapatha Brahmana 6:1:3:18

the following fact.

ajo hyeko jushhamaaNo.anushete jahaatyenaa.n bhuktabhogaamajo.anyaH | (Svetaswata

saiva puratrayaM sharIratrayaM vyApya bahirantaravabhAsayantI

ytra skambh prajanyan pur vyvartayat | ka td ga skambhsya purm anusvidu

brahmavidApnoti param.h . brahmA shivo me astu sadAshivom.h | (Bhasma Jabala Upan

BHAGAVAD GITA Verse(s) (BG. 7.9)

"Namo jyeshhthaya cha kanishhthaya cha |

nsistent with duty, in all creatures".

duvpnya kma durit ca kamprajstm asvagtm vartim |

e Shakti becomes a maid servant.

ytra skambh prajanyan pur vyvartayat | ka td ga skambhsya purm anusvidu

"vishve nimagnapadaviiH kaviinaaM tva.n jaatavedo bhuvanasya naathaH |

"tasyottarataH shiro dakShiNataH pAdau ya uttarataH sa o~NkAraH ya o~NkAraH sa p

s yd dki dam nu vycalad ndro bhtvnuvycalad blam annd krtv | (Atharva Ve

s yt pratc dam nu vycalad vruo rj bhtvnuvycalad ap nnd krtv | (Atharv

s yd dc dam nu vycalat smo rj bhtvnuvycalat saptarbhir hut hutim annd

s yt pitrn nu vycalad yam rj bhtvnuvycalat svadhkrm annd krtv | (Atharva V

s yn manuyn nu vycalad agnr bhtvnuvycalat svhkrm annd krtv | (Atharva Ved

s yd rdhv dam nu vycalad brhasptir bhtvnuvycalad vaakrm annd krtv | (A

s yd devn nu vycalad no bhtvnuvycalan manym annd krtv | (Atharva Veda XV:14

s yt srvn antarden nu vycalat parameh bhtvnuvycalad brhmnnd krtv | (Ath

"yasmaat.h para.n naaparamasti ki.nchidya smaannaNiiyo na jyaayo.asti kashchit.h

"hR^itpuNDariikaM virajaM vishuddhaM vichintya madhye vishadaM vishokam.h |

the one Imperishable in the Imperishable, conjoint with Uma. As known by