Bhagavat Gita - repreaching the Ishwar Gita

Bhagvat Gita – Reiterating the Ishwar Gita.

The Bhagvat Gita is the well-recognised scripture, age-old discourse between Nara-Rishi (Arjuna) and Narayan-Rishi (Sri Krishna). But very few people are aware that Bhagvat Gita is Sequential of Ishwar Gita. Yes, Ishwar Gita is age-old discoursed between Ishwara (Lord Shiva) and Royal Sages (Raj-Rishis).

We would verify this on the following basis: -

v Bhagvat Gita-repeat version of Ishwar Gita as per Ved-Vyasa.

nārāyaṇo ‘pi bhagavān devakītanayo hariḥ |

arjunāya svayaṃ sākṣāt dattavānidamuttamam ||” (kurma purana 2:11:131)

“Even Narayana, who is  the son of devaki called Hari, had himself passed on that excellent knowledge (of Ishwar Gita) to Arjuna in the form of Krishna, ”.

Here, Veda-Vyasa Clearly says that Knowledge of Ishwara Gita was passed to Arjuna (and mankind) by Sri Krishna. Thus, according to Ved-Vyasa Ishwar Gita is what repeated as the Bhagvat Gita by Sri Krishna.

v Bhagvat Gita-repeat version of Ishwar Gita as per Lord Sri Vishnu.

Vishnu prays to Shiva asking him to speak about the excellent science of Brahman. Note here carefully the words where Vishnu requests Shiva to speak about the divine knowledge which is about him (shiva). Also, note carefully the words of Vishnu where he says, “only you are well aware of yourself, and there is none else who knows you better”. This is the reason the great god Vishnu himself secretly summoned Mahadeva there.

“yadi prasanno bhagavān munīnāṃ bhāvitātmanām |

sannidhau mama tajjñānaṃ divyaṃ vaktumihārhasi || 40

tvaṃ hi vettha svamātmānaṃ na hyanyo vidyate śiva |

tatastvamātmanātmānaṃ munīndrebhyaḥ pradarśaya ||” (Kurma purana 2:1:40-41)

“In case, you are pleased with these rishis, then you kindly bestow your divine knowledge on them in my presence. O Siva, only you are well aware about yourself, there is none else who knows you better”.

So here Lord Vishnu himself request Lord Shiva to provide the excellent knowledge of Bramhan (Shiva). And Lord Vishnu further says that no one can give that excellent Knowledge of Brahman except Lord Shiva himself. Which also indirectly conveys that Shiva is the only “Brahman”.

Even Sri Krishna reveal this same truth in the Mahabharata that he was united with Parambramhan through "Yoga" and hence it wasn't possible for him to impart Gita Once more to Arjuna.

‘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 Religion in its true form and on all the eternal regions. It is exceedingly disagreeable 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. Without 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 that 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 again in detail. I discoursed to thee on Supreme Brahma(Shiva), having concentrated myself in Yoga’”. (MBH 14:16:5-13a)

Now if thoughts come in mind that Supreme Bramhan can also be Lord Vishnu too. Without any doubt yes Vishnu is PArambramha but here in verse of Mahabharata Parambramha means only Lord Shiva is refered. Not Lord "पद्मनाभं". The reason for the same is explained by Lord Vishnu himself.

 Lord Vishnu says the same thing which sri Krishna had said in Mahabharata in different manner in the Padma-Purana .

“śrībhagavānuvāca |

nāhaṃ sumukhi nidrālurnijaṃ māheśvaraṃ vapuḥ |

dṛśā tatvānuvarttinyā paśyāmyaṃtarnimagnayā ||” (Padma Purana:UK: 175:7)

“[The lord said]: O you of beautiful face, I’m not sleeping, rather, by the vision which sees (follows) the truth, I am contemplating by being fixed (nimagna) in my true form of lord Maheshvara (lord Shiva)”.

The above verse is again very significant one. It is in sync with Mahabharata as well as Kurma Purana incidents. The way in Mahabharata, Krishna was in communion with Shiva via Yoga and then delivered Bhagavad Gita, the way Narayana remembered Shiva and silently called him to the vicinity to recite Ishvara Gita to the seekers, here Vishnu was again in oneness with Shiva in his Yoga, and then when Lakshmi started asking questions he stated answering, it is as like as Krishna started answering to Arjuna’s questions in Mahabharata in Bhagavad Gita.

In the above verse Lord Vishnu Clearly says that his true form is Lord Maheshwar himself. And Lord Vishnu’s form is illusion.

“śrībhagavānuvāca |

māyāmayamidaṃ devi vapurme na tu tātvikam |

sṛṣṭisthityopasaṃhārakriyājālopabṛṃhitam || 16

ato’nyadātmanorūpaṃ dvaitādvaitavivarjitam |

bhāvābhāvavinirmuktamādyaṃtarahitaṃ priye ||17

śuddhasaṃvitprabhālābhaṃ parānaṃdaikasuṃdaram |

rūpamaiśvaramātmaikyagamyaṃ gītāsu kīrtitam ||” (Padma Purana UK: 175:16-18)

“[Lord Vishnu said]: O goddess, this my body is illusory and not real, and is augmented with the mass of the acts of creation, maintenance and withdrawal. O dear one, the nature of the self is different form this. It is without duality and unity. It is free from existence and non-existence; and without beginning or end. It is pure consciousness, has acquired luster, is beautiful due to great joy, is the form of the Ishvara (lord), can be known only through the unity with the self, and this is what is told in the Gita”.

Now Lord Vishnu in above verse says that his form is not real and is form is actually the form of Maheshwar. The same is testified again.

“īśvara uvāca |

śriyaḥ śrutvā vacoyuktamitihāsapuraḥsaram |

ātmānugāminīṃ dṛṣṭiṃ gītāṃ bodhitavānprabhuḥ ||20

ahamātmā pareśāni parāparavibhedataḥ |

dvidhā tataḥ paraḥ sākṣī nirguṇo niṣkalaḥ śivaḥ ||21

aparaḥ paṃcavaktro’haṃ dvidhā tasyāpi saṃsthitiḥ |

śabdārthabhedato vācyo yathātmāhaṃ maheśvaraḥ ||22

gītānāṃ vākyarūpeṇa yannirucchidyate dṛḍhaḥ |

madīyapāśabaṃdho’yaṃ saṃsāraviṣayātmakaḥ ||23

yadābhyāsaparādhīnau paṃcavaktramaheśvarau |

iti tasya vacaḥ śrutvā gītāsāramahodadheḥ ||24

idaṃ paravibhedena budhyate bhavabhīrubhiḥ |

tamapṛcchadidaṃ lakṣmīraṃgapratyaṃgasaṃsthitam ||25

māhātmyaṃ setihāsaṃ ca sarvaṃ tasyai nyavedayat |26a” (Padma Purana:UK:175:20-26a)

“[Lord Shiva said]: Having heard the proper words of Lakshmi, the lord told her the Gita, the vision leading one towards the self, along with an historical account. “O great lordess, I am the ‘self’ differentiated in two ways, – as higher and lower. The higher is a witness, attributeless, partless, Shiva. As the lower one, I am ‘panchavaktra (of five faces)’ it also remains in two forms. I, Maheshvara, am the self, am to be explained through the distinction in words and meanings, as, through the words of the Gita, my strong noose of the nature of objects in the worldly existence, is completely cut off; since (realization of my two forms) ‘Panchavaktra’ and ‘Maheshvara’, are dependent on its study “. Hearing these words of him (which were) the great ocean of essence of the Gita, those afraid of the worldly existence know it through the difference between this and that. Lakshmi asked thus to him. He told her about the Mahatmayam (greatness) along with the corresponding historical accounts (stories) in its major and minor details.”.

Then Vishnu explains the swarUpa (form) of Bhagavad Gita itself. He says the eighteen chapters are the various body parts of the five faced lord Shiva. The first five chapters are the five faces of the lord Shiva. The next ten chapters are the ten hands. The sixteenth chapter is the belly and the final two i.e., the seventeenth and eighteenth chapters are the two feet of the lord.

“śṛṇu suśroṇi vakṣyāmi gītāsu sthitimātmanaḥ ||26

vaktrāṇi paṃca jānīhi paṃcādhyāyānanukramāt |

daśādhyāyā bhujāścaika udaraṃ dvau padāṃbuje ||27

evamaṣṭādaśādhyāyā vāṅmayī mūrtiraiśvarī |

vijñeyā jñānamātreṇa mahāpātakanāśinī ||28

atodhyāyaṃ tadardhaṃ vā ślokamarddhaṃ tadardhakam |

abhyasyati sumedhā yaḥ suśarmeva samucyate ||” (Padma Purana: UK: 175:26b-29)

“[Lord Vishnu said]: O you, beautiful lady, I’ll tell you about my firm existence in the Gita. The five chapters are the five faces in order. The (next) ten chapters are the (ten) hands; one is the belly, and the (remaining) two are the lotus like feet. Thus, the eighteen chapters are the divine forms of words. It, destroying great sins, should be known through knowledge only. Therefore, he, the very intelligent one, who studies a chapter, or half of it, or a verse of a half-verse is liberated like ‘Susharma’”.

Thus, from above discussion it is clear that Vishnu understands his true nature as that of Shiva because Vishnu is Shiva’s own form among his ‘Panchabrahma’ manifestations. Vishnu clearly recognizes his ‘Vishnu’ form as illusionary and the original form as that of Shiva of five faces (when in the active saguNa state) and as attributeless Shiva (when in the inactive nirguNa brahman state). Vishnu says Bhagavad Gita’s all chapters constitute the parts of the body of the fife faced Sadashiva, the supreme being. Thus, he clearly indicates that Bhagavad Gita teaches about the swarUpa (nature) of lord Shiva only!

What more can be true that the fact that the very Yajur Veda in the Sri Rudram has stated that it is Shiva who assumes the form of Vishnu – “namo giriśāya ca śipiviṣṭāya ca ||” (Yajur Veda IV:5:5:f), which means, “Salutations to Rudra who is the lord of the mountains and salutations to Rudra who is in the form of shipivishta (Vishnu)”.

v Bhagvat-Gita repeat version of Ishwar Gita as per Adi-Shankaracharya.

In his commentary on brahmasutras, Sri Adi Shankaracharya cites Bhagawad Gita verse in BSB (2:3:45), but terms it as ‘ishvara Gita’.

“īśvaragītāsvapi ca īśvarāṃśatvaṃ jīvasya smaryate mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ iti ||” (Shankara’s Brahmasutra Bhashya 2:3:45)

“In the Isvaragita (Bhagavad-gîtâ) also it is said that the soul is a part of the Lord, ‘an eternal part of me becomes the individual soul in the world of life. [This verse is from Bhagavad Gita (BG 15:07)]”.

Thus Ishwar-Gita is already mentioned and quoted by Adi-Shankaracharya in his Bramhasutra Bhasya, which proves beyond doubt that Ishwar Gita was  present at the time of Adi-Shankaracharya. 

And Clearly, he knows that Bhagavad Gita is not any different Gita, rather, it is the very same Shiva whose Ishvara Gita was spoken in more elaborate way by himself via the mouth of Krishna, while maintaining the core message of Vedanta identical.

v Bhagvat Gita-repeat version of Ishwar Gita as per Bhagvat Gita itself!

“Then Sanatkumara imparted this divine Knowledge to Samvarta, which was further passed on by him to Satyavrata his disciple. Sanandana the Yogiswara too passed on this Knowledge to Sage Phulaha, who in turn gave it to Gautama. Thereafter Angiraj imparted this Knowledge to Sage Bharadvaja, who was well-versed in the Knowledge of Vedas. Kapila gave it to the Jagisvaya and Pacasikha. Parasara, my father who was master of all tattvas received it from Sanaka. Sage Valmiki received the same Knowledge from Parasara. Earlier, the Great Yogi Vamadeva, Rudra, the controller of Kala and wielder of Pinaka, who emerged out of the body of sati, imparted this said Knowledge to me (Vyasa). Narayana, Hari, the son of Devaki, He himself transferred this Knowledge to Arjuna. When I received the Knowledge from Lord Vamdeva, only then my devotion towards the lord of mountains started. I have particularly taken refuge with Girisha, the Lord of Mountains. (Ishwar Gita 11 : 126-133).

Here the set of Tradition of passing the Knowledge of Ishwara (Shiva) is elaborated. And the Bhagvat Gita too says that from tradition, the royal sages came to know it.

“evaṃ paramparāprāptam imaṃ rājarṣayo viduḥ | sa kāleneha mahatā yogo naṣṭaḥ paraṃtapa ||

sa evāyaṃ mayā te ‘dya yogaḥ proktaḥ purātanaḥ | bhakto ‘si me sakhā ceti rahasyaṃ hy etad uttamam ||” (Bhagvat Gita 4:2-3)

“Descending thus from tradition, the Royal sages came to know it. But, O chastiser of foes, by (lapse of a) long time, that knowledge became lost to the world. Even the same knowledge hath today been declared by me to thee, for thou art my devotee and friend, (and) this is a great mystery”.

Now before analysing further let’s understand the Chain followed in the transmission of the Knowledge.

The Divine Chain of Successor as per Ishwar Gita. The Chapter 6, Verse 10-11 of Ishwar Gita says the following.

यो हि सर्वजगत्साक्षी कालचक्र प्रवर्तकः |

हिरण्यगर्भ मार्तण्डः सोऽपि  मद्देह सम्भवः || (Ishwar Gita 6:10)

तस्मेेदिव्यं स्वमेेश्वरयं ज्ञान योगं सनातनम् |
दत्तवानात्मवान्वेदान् कल्पादो चतुरोद्विजा || (Ishwar Gita 6:11)

“The Sun-God (Martand) who is also known as Hiranya-Garbha, is witnessing the world, due to him(Sun) wheel of time is moving, that Sun is emerged from Me (Lord Shiva). For the very same reason, O Sages at the beginning of every Kalpa, I bestow upon him the four Vedas, Divine Glories of mine, and eternal Knowledge.”

Then in the last chapter of Ishwar Gita it is explained further, from Verse 126-133 of Chapter 11 of Ishwar Gita the Chain is mentioned. Infact Bhagavat Gita Chapter 4:01 too says the same.

श्रीभगवानुवाच |
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् |
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ||
"Sri Bhagavan Said: - I taught this immortal yoga (Knowledge) to Sun-God. Sun-God imparted it to Manu. Manu imparted to  Iksvaku."  (Bhagavat Gita 4:01) 

So, it is clearly mentioned in the Bhagvat Gita itself that it was the repetition of the Knowledge of Ishwar Gita. Moreover, Ishawar Gita itself says that this Knowledge was imparted to Arjuna by Son of Devaki (Sri Krishna).

Now we shall see how Ishwar Gita was retold to Arjuna by Sri Krishna by analysing the teaching of Both the gitAs. So, let’s analyse the teaching of these treasures (Gita-s).  We are going to find it out how identical is both the Gitas.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

Ishwar Gita 2: 4-5 ßà Bhagavat Gita 13:23

आत्मायः केवलः स्वच्छः शुद्धः सूक्ष्मः सनातनः ।

अस्ति सर्वान्तरः साक्षाच्चिन्मात्रस्तमसः परः ॥ २.४॥

सोऽन्तर्यामी स पुरुषः स प्राणः स महेश्वरः ।

स कालोऽत्रस्तदव्यक्तं स एवेदमिति श्रुतिः ॥ २.५॥

“Know that the Soul is non-dual, spotless & pure, subtle, eternal and all-pervading. It is the form of Chit, and know it to beyond the darkness. That soul is “antaryamin” (witness of everything), (that soul) is Purusha, that soul is Prana, that soul is Maheshwar, that soul is kAlA, and that soul is only called as “Unmanifest”, the soul is VedA, this is verified by the Shruti”

Bhagavat Gita 13: 23

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वर: |
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुष: पर: || 23||

Within the body of an Individual there resides the Ultimate Purusha. That Lord is known  to be the Witness, the Permitter, the Supporter, Transcendental Enjoyer, the Maheswar, and the paramatma.

Here it is said that Individual Soul is non-different from Supreme Soul. Hence, that soul is called as Purusha, Maheshwar, witness of everything, etc. So, from the above-mentioned verses we can clearly see how the teaching of both the gitA-s are Identical. 

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

Ishwar Gita 2:21(b), 2:22(a) and 3: 11

 कर्माण्यस्य भवेद् दोषः पुण्यापुण्यमिति स्थितिः ॥ २.२१॥ (b)

तद्वशादेव सर्वेषां सर्वदेहसमुद्भवः । (2:22-a)

पुरुषः प्रकृतिस्थो हि भुङ्क्तेयः प्राकृतान् गुणान् ।

अहंकारविमुक्तत्वात् प्रोच्यते पञ्चविंशकः ॥ ३.११॥

 “Their Karma are tomb discoloration, which cause virtues as well as sins. [21-b] On the basis of this virtues and sins only, bodies of all living beings (in form of different species) emerge. 

[2:22-a]. ßà (Bhagvat Gita 13: 22-b)

Bhagavat Gita 13: 22

पुरुष: प्रकृतिस्थो हि भुङक्ते प्रकृतिजान्गुणान् | -a
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु || -b

 The individual soul situated in prakṛiti,  wishes to enjoy the three guṇas of Prakriti, attachment to those three gunas is the reason of its birth in superior and inferior wombs.

पुरुष: प्रकृतिस्थो हि भुङक्ते प्रकृतिजान्गुणान् | (Ishwar Gita 3:11) ßà (Bhagavat Gita 13:22-a) When Purusha seated in prakriti (material energy) desires to enjoy the 3 gunas, …

So here, if we want to arrange in sequence Ishwar Gita 3:11(a) and 2:21(a),2:22(b) respectively, is Same as Bhagavat Gita 13:22.

Human performs all the karmas influenced by 3 gunas, so all Karma are result of 3 gunas of Prakriti hence both the verses explains same Divine Concept.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

Ishwar Gita Ch-2: 43 ßà Bhagvat Gita Ch-5:05

यदैव योगिनो यान्ति सांख्यैस्तदति गम्यते | 

एकं सांख्यंञ्च योगञ्च यः पश्यति स तत्वित् || (Ishwar Gita 2:43)

Translation: -Know this secret that what is achieved by yogis, the very same is by those individuals who are enlightened in Samkhya(सांख्य) philosophy. Nothing left un-accomplishable to Individual who is blessed with Yoga and Knowledge. 

यत्साङ्ख्यै: प्राप्यते स्थानं तद्योगैरपि गम्यते |
एकं साङ्ख्यं च योगं च य: पश्यति स पश्यति || (Bhagvat Gita 5:05)

Translation: -  The Individual soul who is able to sees Samkhya Yoga and Karma Yoga without any difference sees(realise) true because the state which is achieved by Sankhya(सांख्य)-Yogi the very same is achieved by Karma-Yogi.

At a glance, it may seem that verses are conveying the different message. But the actual esoteric meaning of the above verses is that “All path be it सांख्य, Karma, Yoga, Bhakti, Knowledge (ज्ञानं) etc leads to same Goal.” All the Spiritual Pathways lead us to Same Goal(परमात्मा).

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

Now let’s analyse other verses,

Ishwar-Gita 2:49 ßà Bhagvat Gita 7:26

 वेदाहं सर्वमेवेदं न मां जानाति कश्चन ।

 प्राहुर्महान्तं पुरुषं मामेकं तत्त्वदर्शिनः ॥ २.४९॥

“I know everyone but none knows me. Those enlighten one who  knows the tattvas(तत्त्व) call me “ONE” and “Great Purusha.” (Ishwar-Gita 2:49)

वेदाहं समतीतानि वर्तमानानि चार्जुन |
भविष्याणि च भूतानि मां तु वेद न कश्चन ||
O Arjuna, I know all beings,  I even knows the past as well as present, even those who are yet to come (in future)  I knew them very well, but none without  faith and devotion, can be eligible to knows me. (Bhagvat Gita 7:26)

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 3:02) ßà (Bhagvat Gita 13:14)

सर्वतः पाणिपादं तत् सर्वतोक्षिशिरोमुखम् | 

सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति || (Ishwar Gita 3:02)

सर्वतः पाणिपादं तत् सर्वतोक्षिशिरोमुखम् | 

सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति || (Bhagvat Gita 13:14)

Translation: - It has hand and feet on all sides, eyes, head, and mouth in all directions, and ears all-around for it stands pervading all in Universe.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

 (Ishwar Gita 3:03) ßà (Bhagavat Gita 13:15)

 सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् |

 सर्वाधारं सदानन्दमव्यत्कं द्वैतवर्जितम् || (Ishwar Gita 3:03)

Translation: - “Though perceiving all sense-objects, He is devoid of all senses. He is base of all, is always blissful, invisible without duality.”

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् |
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च || (Bhagavat Gita 13:15)

Translation: - Know this truth that though He perceives all sense-objects, yet He is devoid of the senses. He is unattached to anything, and yet He is the sustainer of all. Although He is without attributes, yet He is the enjoyer of the three modes of Prakriti.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 3:06)ßà (Bhagvat Gita 13:16)

स आत्मा सर्वभूतानां स बाह्याभ्यन्तरः परः |

सोऽहं सर्वत्रगः शान्तो ज्ञानात्मा परमेश्वरः || 

Translation: - It is the soul of all beings, who dwells inside as well as outside. I am that all-pervading, calm and soul of Knowledge, Supreme Lord (Parmeshwar).

बहिरन्तश्च भूतानामचरं चरमेव च |
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् || (Bhagvat Gita 13:16)

Translation: - (Know about that Ultimate reality that )He exists outside and inside all beings, those that are mobile and immobile. He is subtle, and hence, He is incomprehensible. He is very far, but He is also very near.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 3:21-22) ßà (Bhagavat Gita 7:6-7 and 7:19)

नास्ति मत्तः परं भूतं माञ्च  विज्ञाय विमुच्यते | 

नित्यं हि नास्ति जगति भूतं स्थावर जङ्गमम् || (Ishwar Gita 3:21)

ऋते मामेवमव्यत्कं व्योमरूपं  महेश्वरम् | 

सोऽहं सृजामि सकलं संहारामि सदा जगत् || (Ishwar Gita 3:22)

Translation: - There is nothing superior to Me. One who realise my truth, gets liberated. The beings of the world either movable or unmovable are perishable except Me. Know that  Nothing is eternal except Maheshwar (Lord Shiva) who is in form of Solitary invisible Sky. I am the Source (Creator) and Destroyer of entire Universe.  

एतद्योनीनि भूतानि सर्वाणीत्युपधारय |
अहं कृत्स्नस्य जगत: प्रभव: प्रलयस्तथा || (Bhagvat Gita 7:06)

मत्त: परतरं नान्यत्किञ्चिदस्ति धनञ्जय |
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव || (Bhagvat Gita 7:07)

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते |

वासुदेव: सर्वमिति स महात्मा सुदुर्लभ: ||  (Bhagvat Gita 7:19)

Translation: - O Arjuna, Know that every living beings are manifested by these two energies of my prakriti. I am the source of the entire creation, and into me it again dissolves. There is nothing higher than myself, O Dhananjay, everything rests in me, as beads strung on a thread. After many births of spiritual practice, Individual who is provided with knowledge of everything is God (Vasudev) surrenders to me. Such a great soul is indeed very rare.

Here the Key-Point is

q  Lord Shiva is Creator and Destroyer of Universe.

q  There is nothing Superior to Lord Shiva.

q  There is nothing eternal except Mahadev (Maheshwar/ Vasudev). Vasudev sarvam iti is another way to say that Everything is God and Except God none exist. That is what Advait is all about.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 4:02)ßà (Bhagvat Gita 11:53-54)

नाहं तपोभिविविधैर्न दानेन न  चेज्यया | 

शक्यो हि  पुरुषैज्ञॉतुमृते भक्ति मानुत्तमाम् || (Ishwar Gita 4:02)

Translation: - Various types of Penance, or Donations, or fire Sacrifices fails to reveal my true form. Only through ardent and excellence devotion, Individual becomes eligible to know me.

नाहं वेदैर्न तपसा न दानेन न चेज्यया |
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा || (Bhagvat Gita 11:53)

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन |
ज्ञातुं द्रष्टुं च तत्वेन प्रवेष्टुं च परन्तप || (Bhagvat Gita 11:54)

Translation: - One should know that by merely Studying the Vedas, by penance, charity, or fire sacrifices, I cannot be seen (Known) as you have seen me. O Arjun,  know that by unconditional devotion only can I be known. Thereby, on receiving my divine vision, O scorcher of foes, one can enter into union with me.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 4:08)ßà (Bhagavat Gita: - 5:29 and 7:22)

अहं हि  सर्वाहविषां  भोक्ताः चैव फलप्रदः | 

 सर्वदेवतनुर्भूत्वा सर्वात्मा सर्वसंप्लुतः || (Ishwar Gita 4:08)

Translation: - Know me as the sole enjoyer of all Sacrificial offerings and the conferrer of the (Sacrificial) fruit thereof. I am present by assuming celestial body of all deities. (or as internal soul of all deities) 

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् |
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति || (Bhagavat Gita 5:29)

Translation: -  Indeed my true devotee realise me as the enjoyer of all sacrifices and penance, the Maheshwar of all the worlds and the Unconditional Friend of all beings, by knwing this my devotee attians peace.

स तया श्रद्धया युक्तस्तस्याराधनमीहते |
लभते च तत: कामान्मयैव विहितान्हि तान् || (Bhagavat Gita 7:22)

Translation: - Blessed with such faith Individual worships that particular deity and obtained his/her desired enjoyment without doubt through that deity, as destine by me.

Here it is said that Lord Shiva is Sole Enjoyer of all Sacrifices. And he alone bestows the blessings in the form of different deities. All Deities are just the form of Lord Shiva. This is details is explained in the Vedas. But to Conclude we are taking "सर्वो वै रुद्रः रुद्राय नमो अस्तु” - “All this is (entire universe) verily Rudra. We offer salutations to rudra who is such.”

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 4:11) ßà (Bhagavat Gita 9:32)

अन्येऽपि ये  स्वधर्मस्थाः शूद्रधा नीचजातयः | 

भक्तिमन्तः प्रमुच्यन्ते कालेनापि हि संगता: || (Ishwar Gita 4:11)

Translation: - The people of lower merits, discerning their own dharma(duties), if serves me with utmost devotion and faith, they also achieve Salvation.

मां हि पार्थ व्यपाश्रित्य येऽपि स्यु: पापयोनय: |
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् || (Bhagavat Gita 9:32)

Translation: - O Partha, know that even women, Vaisyas, Sudras as well as those of profane birth, they too attain supreme goal, taking refuge in me.  

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 4:12)ßà (Bhagavat Gita 9:31)

मद्भक्ता न विनश्यन्ति मद्भक्ता वीतकल्मषाः | 

आदावेव प्रतिज्ञातं न मे भक्तः प्रणश्यति || (Ishwar Gita 4:12)

Translation: -  Know that my devotees never get perish. They are mitigated of the sins. I had divulged in the exordium that my devotee shall never has to vanish.

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति |
कौन्तेय प्रतिजानीहि न मे भक्त: प्रणश्यति || (Bhagavat Gita 9:31)

Translation: - Swiftly one becomes virtuous and attains abiding peace. O Son of Kunti, know that My Devotee are imperishable.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 4:14)ßà (Bhagavat Gita 9:26)

पत्रं पुष्पं फलं तोयं मदाराधनकारणात् | 

यो मे ददाति नियतं स च भक्तः प्रियो मम् ||  (Ishwar Gita 4:14)

Translation: - One who Devotionally offers the Leaves, Flower, Fruits and water, such devotee is beloved to me.

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति |
तदहं भक्त्युपहृतमश्नामि प्रयतात्मन: || (Bhagavat Gita 9:26)

Translation: -  Know that If one offers to Me with devotion a leaf, a flower, a fruit, or even water, I delightfully accept that offering, which is offered with love by My devotee in pure consciousness.

We all are aware that Worship of all deities require certain types of norms to be observed and various rules are to be followed in order to worship them. It is only Lord Shiva, who expect nothing from the Devotee. Here in both the Shlokas Lord is saying that he excepts everything offered to him with pure devotion. And again, it is Mahadeva only in whose worship even if rules are not followed and someone worships him with devotion he would be pleased.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 5:25)ßà (Bhagavat Gita 3:15)

त्वत्तोहि वेदाः सकलाः सम्प्रसूतास्त्वय्येवान्ते संस्थितिं ते लभन्ते | 

पश्यामस्तवां जगतो हेतुभूतं नृत्यन्तं स्वे ह्रदये संनिविष्टम् || (Ishwar Gita 5:25)

Translation: - Veda(s) have emerged from you (Shiva) and they will going to merge in you ultimately. Entire Universe is caused by you, and you are layed in your own heart, you as dancing, is witnessed by us (Sages)

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् |
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् || (Bhagavat Gita 3:15)

Translation: - O Arjuna know that The actions are prescribed in the Vedas, and the Vedas are originated from God himself. Therefore, know that the all-pervading Lord is eternally present in acts of sacrifice

Here it is clearly mentioned that Vedas are manifested from Lord. Ishwar Gita confirms that “Lord” is Shiva. In other words, it is Lord Shiva from whom Vedas are emerged.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita: - 6:03)ßà (Bhagavat Gita: - 9:04 & 9:17)

सर्वेषामेव वस्तूनामान्तर्यामी महेश्वरः | 

मध्ये चान्तः स्थितं सर्व नाहं सर्वत्र संस्थितः || (Ishwar Gita: - 6:03)

Translation: - Because I am Maheshwar, I am knowing internal feelings or experience of all the Subjects.  Everything is placed in me but I am not placed in them.

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना |
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थित: || (Bhagavat Gita: - 9:04)

Translation: - Know me to be Unmanifest Divinity, the whole Universe is permeated by me, and all beings lodged within me , but I am not present in them. 

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

Ishwar Gita: 6:07)ßà (Bhagavat Gita 10:42)

एकांशेन जगत्कृत्स् नं  करोमि मुनिपुंगवाः | 

संहाराम्येक रूपेण स्थितावस्था ममैवतु || (Ishwar Gita: 6:07)

Translation: - Know that I create this entire cosmic creation with an amsa (portion) of mine and it is destroyed by me in another form.  O best of sages Such, characteristics is attributable to me only. 

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन |
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् || (Bhagavat Gita 10:42)

Translation: - O Arjuna What is the purpose of knowing all this in much detail? Know that it is me  hold this universe by fraction of my yogic power.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 6:17)ßà (Bhagavat Gita 15:14)

भुक्तमाहारजातञ्च पचते तदहर्निशम् |

वैश्वानरोअग्निर्भगवानीश्वरस्य  नियोगतः || (Ishwar Gita 6:17)

Translation: - At my order only Vaisvanara (Agni) digests the food consumed by living beings in day or night.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रित: |
प्राणापानसमायुक्त: पचाम्यन्नं चतुर्विधम् || (Bhagavat Gita 15:14)

Translation: - Know that it is me who assume the form of Vaisvanara, layed in the body of all creatures and united with exhalation and inhalation to digest and assimilate the four kinds of food.  

Here in Bhagavat Gita, Lord says that He himself is that Vaisvanara but earlier in Ishwar Gita Lord says that Vaisvanara functions as per Shiva’s command. Both verses are true. Actually, we should know that creation is not different from Creator. Veda clearly says that “सर्वो वै रुद्रः रुद्राय नमो अस्तु” - “All this is (entire universe) verily Rudra. We offer salutations to Rudra who is such.” So, it is Lord Shiva himself who appeared as Agni.

(Atharva Veda XV: 14:8)

“He (Vratya-Shiva), when he went away to men, went away having become Agni and having made the exclamation Svāhā an eater of food”.

 (Shatapatha Brahmana 1:7:3:8)

“That (offering) then is certainly made to ‘Agni,’ for, indeed, Agni is THAT god; –his are these names: Sarva, as the eastern people call him; Bhava, as the Bâhîkas (call him); Pasûnâm pati (‘lord of beasts,’ Pasupati), Rudra, Agni. The name Agni, doubtless, is the most auspicious (sânta), and the other names of his are inauspicious: hence it is offered to (him under the name of) ‘Agni,’ and to (him as) the Svishtakrit”.

(Yajur Veda 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 entered all beings, to that Rudra be homage”.

So, it is Lord Shiva alone who manifested as Agni.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 6:46 and 7:22)ßà (Bhagavat Gita 7:04)

भूमिरापोऽनलो वायु: खं मनो बुद्धिरेव च |

भूतादिरादि प्रकृतिर्नियोगे मम वर्तते || (Ishwar Gita 6:46)

Translation: - By my elegance only, the earth, the Water, the Wind, the Sky, the Fire, the mind, the intelligence and the primordial Prakriti, functions.

भूमिरापोऽनलो वायु: खं मनो बुद्धिरेव च |
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा || (Bhagavat Gita 7:04)

Translation: - The eight components of mylower order prakriti are Earth, water, fire, air, space, mind, intellect, and ego.

मनो बुद्धिरहंकारः खानिलाग्निजलानी भूः | 

एता प्रकृतयस्त्वष्टौ विकराश्चा  तथापरे || (Ishwar Gita 7:22)

Translation: - It is to be known that the mind, intelligence, ego, sky, wind, fire, water and Earth are eight Prakriti’s (material energy). Rest is deformity.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 7:04-05)ßà(Bhagavat Gita 10:21, 10:23, 10:27, 10:30, 10:31)

योगिनामरम्यहं शम्भुः स्रीणां देवी गिरीन्द्रजा | 

आदित्यनामहं विष्णुर्वसूनामस्मि पावकः || (Ishwar Gita 7:04)

रुद्राणां शङ्करश्चाहं गरुडः पततामहम् | 

ऐरावतो गजेन्द्राणां  रामः शस्त्र भृतामहम् ||  (Ishwar Gita 7:05)

Translation: - Know that among the Yogis I am Shambhu, Know me to be the daughter of King of Mountain among all women, Know me to be the Vishnu among the Aadityas,  I am fire-god among Vasus.  I am Shankara among the eleven Rudras, Garuda among the bird, Airaavata among the Elephant, and Rama among the carrier of weapons.

आदित्यानामहं विष्णुर्ज्योतिषां   रविरंशुमान् |
मरीचिर्मरुतामस्मि नक्षत्राणामहं  शशी || (Bhagavat Gita 10:21)

रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् |
वसूनां पावकश्चास्मि मेरु: शिखरिणामहम् || (Bhagavat Gita 10:23)

उच्चै:श्रवसमश्वानां विद्धि माममृतोद्भवम् |
ऐरावतं गजेन्द्राणां नराणां च नराधिपम्  || (Bhagavat Gita 10: 27)

प्रह्लादश्चास्मि दैत्यानां काल: कलयतामहम् |

मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् || (Bhagavat Gita 10:30) 

पवन: पवतामस्मि राम: शस्त्रभृतामहम् |

झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी || (Bhagavat Gita 10:31)

The Highlighted Text is indicating the same Vibhooti of Lord Shiva from Ishwar Gita and Bhagavat Gita. Translation here would make it too large so not giving the Translation here. 

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 7:06)ßà (Bhagavat Gita 10:30, 10:22)

ऋषीणां च वसिष्टोहं देवनाश्च शतक्रतुः | 

शिल्पिनां विश्वकर्माहं प्रह्लादः सुरविद्विषाम् || (Ishwar Gita 7:06)

Translation: - It is to be known that Among the Rishis I am Vasistha, Indra among all deities, Among the artisans know me to be  Vishwakarman, Prahalad among the Demons.

वेदानां सामवेदोऽस्मि देवानामस्मि वासव: |
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना || (Bhagavat Gita 10:22)

Translation: -Know me to be the Sama Veda among the Vedas, and I am Indra amongst the deities. Amongst the senses know me to be the mind; amongst the living beings know me to be consciousness.

प्रह्लादश्चास्मि दैत्यानां काल: कलयतामहम् |
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् || (Bhagavat Gita 10:30)

Translation: - Amongst the demons know me to be the Prahlad; amongst all that controls I am time. I am lion amongst animals, and know me as Garuda amongst the birds.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 7:07)ßà(Bhagavat Gita 10:26, 10:37)

मुनीनामव्यहं व्यासो गणनाञ्च विनायकः | 

वीरणाम वीरभद्रोहं सिद्धानां कपिलो मुनिः || (Ishwar Gita 7:07)

Translation: - Know me to be Vyasa among the Sages, Vinayaka among all the Gana of Parvati-Pati,  know me to be Veerbhadhra among all the valorous, know me to be Kapila among the Siddha.

अश्वत्थ: सर्ववृक्षाणां देवर्षीणां च नारद: |
गन्धर्वाणां चित्ररथ: सिद्धानां कपिलो मुनि: || (Bhagavat Gita 10:26)

Translation: - I am the Asvattha tree Amongst all the trees; among the divinel sages know me to be Narad-muni. know me to be  Chitrath Amongst the Gandharvas, and amongst the siddhas know me to be sage Kapil.

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जय: |
मुनीनामप्यहं व्यास: कवीनामुशना कवि: || (Bhagavat Gita 10:37)

Translation: - Amongst the descendants of Vrishni, know me to be Krishna, and amongst the Pandavas I am yourself (Arjun). I am the Great Ved Vyas amongst the foremost sages, and know me to be Shukracharya amongst the great poets.

Here in these verses, Vibhooti of Lord Shiva is described and actually entire creation is manifestation of Mahadeva yet Lord Shiva selectively describes his various “Vibhooti”.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 7:08, 7:09)ßà (Bhagavat Gita 10:21, 10:28)

पर्वतानामहं मेरुर्नक्षत्राणाश्च चन्द्रमा | 

वज्रं प्रहरणानाश्च व्रतानां सत्यमस्म्यहम् || (Ishwar Gita 7:08)

अनन्तो भोगिनां देवः सेनानीनां च पावकिः | 

आश्रमाणां गृहस्थोड्हमिश्वराणाम महेश्वरः || (Ishwar Gita 7:09)

Translation: - Amongst the mountains know me to be Meru, amongst the constellations know me to be Moon, know me to be thunderbolt amongst the weapons, Satya (Truth) among all the Vrataa. I am Sesha amongst the serpents, amongst the Army Chief I am Skandha (Pavaki), amongst the stages of Life know me as Grushtashram, and I am Maheshwara among all the Ishwara.

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् |
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी || (Bhagavat Gita 10:21)

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् |
सेनानीनामहं स्कन्द: सरसामस्मि सागर: || (Bhagavat Gita 10:24)

आयुधानामहं वज्रं धेनूनामस्मि कामधुक् |
प्रजनश्चास्मि कन्दर्प: सर्पाणामस्मि वासुकि: || (Bhagavat Gita 10:28)

Here one can easily observes same vibhooti of Lord Shiva been discussed in Ishwar Gita and Bhagavat Gita.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 7:10)ßà (Bhagavat Gita 10:23)

महाकल्पश्च कल्पानां युगानां कृतमस्म्यहम् | 

कुबेरः सर्वयक्षाणां गणेशानां च विरुकः ||   

Translation: - Know me to be Maha-Kalpa among all the Kalpa(s), among the Yugas know me to be  Satayuga, among Yakshas know me to be the Kubera,  I am Viruka among all Ganas (or Ganeshwara).

The Bhagavat Gita 10:23 says that

रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् |
वसूनां पावकश्चास्मि मेरु: शिखरिणामहम् ||

Translation: - Amongst the eleven rudras, know me to be Shankar (not Parvati-Pati); amongst the yakshas I am Kuber. I am Agni amongst the Vasus and I am the Meru amongst the mountains.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 7:12)ßà (Bhagavat Gita 10:22, 10:30)

मृगेन्द्राणाश्च सिंहोऽहं यन्त्राणां धनुरेव च |

वेदानां सामवेदोऽहं यजुषां शतरुद्रियम् || (Ishwar Gita 7:12)

Translation: - Among the forest animal know me to be Lion, among the mechanical devices I am bow, among the Veda I am Samveda, Among the Hymns of Yajurveda know me to be Shatarudriya.

वेदानां सामवेदोऽस्मि देवानामस्मि वासव: |
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना || (Bhagavat Gita 10:22)

प्रह्लादश्चास्मि दैत्यानां काल: कलयतामहम् |
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् || (Bhagavat Gita 10:30)

Translation: - Amongst all Vedas, know me to be the Sama Veda and  Know me as Indra amongst the deities. the mind, amongst the senses;  Know me as consciousness amongst the living beings. I am Prahalad amongst the demons; amongst all that controls I am time. Know me to be the king of animal amongst animals, and amongst the birds I am Garuda.

Here also Lord Shiva’s Divine Vibhooti is been mentioned. Other Vibhooti like Kaal(time), Garuda and Prahalad is been Vibhooti of Lord Shiva as shown earlier in Ishwar Gita.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 7:17)ßà (Bhagavat Gita 10:41)

यच्चान्यदपि लोकेऽस्मिन् सत्वं तेजोबलाधिकम् |

तत्सर्वं प्रतिज्ञानिध्वं मम तेजोविजृम्भितम् || (Ishwar Gita 7:17)

Translation: - know that whosoever possesses the best of strength and lustre, know it to be emerged by my own lustre.

यद्यद्विभूतिमत्सत्वं श्रीमदूर्जितमेव वा |
तत्देवावगच्छ त्वं मम तेजोंऽशसम्भवम् || (Bhagavat Gita 10:41)

Translation: - know it that everything you find as beautiful, glorious, or powerful,  sprang from a spark of my splendor.

Here also the same message is given, because this is what the Veda says that सर्वो वै रुद्रः रुद्राय नमो अस्तु” - “All this is (entire universe) verily Rudra. We offer salutations to Rudra who is such.”

Hence all the Opulences are Rudra Himself.  

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 8:03)ßà (Bhagavat Gita 14:03)

मम योनिर्महद् ब्रह्म तत्र गर्भ दधाम्यहम् |

मूल मायाभिधानं तं ततो जातिमिदं जगत् || (Ishwar Gita 8:03)

Translation: - Prakriti is my womb, that is known by the name of Moola-Maya, I insert my seed therein the Universe emerge out of the same.

मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् |
सम्भव: सर्वभूतानां ततो भवति भारत || (Bhagavat Gita 14:03)

Translation: - The prakriti is my womb. I impregnate it with the individual souls, and thus all living beings are born.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 8:07)ßà (Bhagavat Gita 14:04)

या सु योनिषु ताः सर्वाः सम्भवन्तिह  मूर्त्तयः | 

तां मातरं परां योनिं मामेव पितरं विदुः || (Ishwar Gita 8:07)

Translation: - The enlightened one knows that Prakriti is the supreme source known as mother and I alone am the sire of the all the species in which all those forms are born in this world.

सर्वयोनिषु कौन्तेय मूर्तय: सम्भवन्ति या: |
तासां ब्रह्म महद्योनिरहं बीजप्रद: पिता || (Bhagavat Gita 14:04)

Translation: - O Arjuna, know that for all species of life that are produced, the Mool Prakriti is the mother(womb), and I am the seed-imparting sire.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 8:10) ßà (Bhagavat Gita 13:28)

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् | 

विनश्यत्स्वविनशयन्तं   यः पश्यति स पश्यति || (Ishwar Gita 8:10)

Translation: - Anyone who perceives the Ultimate Consciousness residing equally in all living entities everywhere as imperishable within perishable; such a one actually perceives.

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् |
विनश्यत्स्वविनश्यन्तं य: पश्यति स पश्यति || (Bhagavat Gita 13:28)

Translation: - An Individual who perceives the Ultimate Consciousness residing equally in all living entities everywhere as imperishable within perishable; such a one actually perceives.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 8:11)ßà (Bhagavat Gita 13:29)

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् |
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् || (Ishwar Gita 8:11)

Translation: - Individual who sees the Lord in every living being and equal everywhere does not degrade himself by his mind. Thus, he attains the transcendental destination.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् |
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् || (Bhagavat Gita 13:29)

Translation: - Individual who sees the Lord in every living being and equal everywhere does not degrade himself by his mind. Thus, he attains the transcendental destination.

_-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 8:15)ßà (Bhagavat Gita 13:20)

या सा शक्तिः प्रकृतौ लीनरूपावेदेषूक्ता कारणं ब्रह्मयोनिः ।

तस्या एकः परमेष्ठी पुरस्ता-न्महेश्वरः पुरुषः सत्यरूपः ॥ ८.१५॥(Ishwar Gita 8:15)

Meaning: - The Sakti which is always lodged in Prakriti is cause of (every forms and qualities) and is called ‘Bramh-Yoni’ in the Veda(s). Non-Dual, Foremost, Supreme Maheshwar is the Purusha (of Prakriti) in the form of truth.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि |
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ||(Bhagavat Gita 13:20)

Meaning: - Prakriti and Purusha are eternal and Prakriti is the cause of all the forms and qualities. 

                                 _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 10:13)ßà (Bhagavat Gita 15:06)

न तत्र सूर्यः प्रतिभातीह चन्द्रो नक्षत्राणां गणो नोत विद्युत् ।

 तद्भासितं ह्यखिलं भाति विश्वमतीवभासममलं यद्विभाति ॥ १०.१३॥(Ishwar Gita 10:13)

Meaning: - Sun doesn’t shine there, nor does the moon or constellations, lightening fails to reach there. When it (Brahman) shines entire cosmos gets illuminated.

न तद्भासयते सूर्यो न शशाङ्को न पावक: |
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम || (Bhagavat Gita 15:06)
Meaning: - Sun cannot illuminate that, nor moon, nor fire is my ultimate abode. Reaching there one doesn't falls in the world again. 

                                       _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 11:02)ßà (Bhagavat Gita 4:37)

योगाग्निर्दहति क्षिप्रमशेषं पापपञ्जरम् ।

 प्रसन्नं जायते ज्ञानं साक्षान्निर्वाणसिद्धिदम् ॥ ११.२॥(Ishwar Gita 11:02)

Meaning: - All the sins can easily be burnt through the yogAgni in no time. After the burning of sins (one becomes free from all sins) the divine knowledge which is bestower of liberation, is manifested.

 यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन |
ज्ञानाग्नि: सर्वकर्माणि भस्मसात्कुरुते तथा || (Bhagavat Gita 4:37)

Meaning: - As kindled fire burns fuel to ashes, similarly, Fire of Jnana burns all the action into ashes, O Arjuna!


                              _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 11:72) ßà(Bhagavat Gita 4:11)

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।

ज्ञानयोगेन मां तस्माद् यजेत परमेश्वरम् ॥ ११.७२॥ (Ishwar Gita 11:72)

Meaning: - Those Individual who are devoid of fear, anger, attraction and they meditate on me by taking my refuge, completely contained with devotion towards me, are adored through devotion by me.


ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् |
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: || (Bhagavat Gita 4:11)
Meaning: - O Partha! Through various way Individual who comes to my refuge, I also worship them accordingly, because everyone is ultimately following my path. 


                                 _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-


(Ishwar Gita 11:79) ßà (Bhagavat Gita 5:20)

तुल्यनिन्दास्तुतिर्मौनी संतुष्टो येन केनचित् ।

अनिकेतः स्थिरमतिर्मद्भक्तो मामुपैष्यति ॥ ११.७९॥(Ishwar Gita 11:79)

Meaning: -  Individual for whom the praise or insults doesn’t affect/matter (one who remains unaffected in the praise or insults) and remains peaceful and satisfied with whatever he obtains such enlightened one achieves me.   

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् |
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थित: ||(Bhagavat Gita 5:20)

Meaning: - One who has realized the Brahman, steady minded, neither rejoice on achieving pleasant, nor becomes disappointed for getting Unpleasant,  remains un-deluded, resting in Brahman.   

                                         _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

 (Ishwar Gita 11:80) ßà(Bhagavat Gita 8:07)

सर्वकर्माण्यपि सदा कुर्वाणो मत्परायणः ।

मत्प्रसादादवाप्नोति शाश्वतं परमं पदम् ॥ ११.८०॥(Ishwar Gita 11:80)

Meaning: - One who surrenders to me engaged in Karma for others welfare he also achieves the Ultimate abode (परम -पदम् ).

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च |
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ||(Bhagavat Gita 8:07)
Meaning: - Remembering me always, perform your duty of war. Come to my refuge with your mind and wisdom, Undoubtedly you will achieve me.

                                            _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 11:81-82) ßà (Bhagavat Gita 18:66)

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।

 निराशीर्निर्ममो भूत्वा मामेकं शरणं व्रजेत् ॥ ११.८१॥

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।

 कर्मण्यपिप्रवृत्तोऽपि नैव तेन निबध्यते ॥ ११.८२॥(Ishwar Gita 11:81-82)

Meaning: - One who detached all the Karma through his consciousness, devoid of hope and emotions, comes(goes) to my refuge alone, gets free from all the results of Karma, remains always satisfied and not-dependent (on material world), performs Karma without getting bound by the same.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: ||(Bhagavat Gita 18:66)
Meaning: - Abandon all types of duties and come to my refuge alone, I shall redeem you from all sins, don't get panic. 

Here, the core message is to surrender to Lord Shiva and he will make us free from all sins by destroying our sins (by letting us free from our Karma).


                           _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 11:88)ßà (Bhagavat Gita 9:22)

 मद्बुद्धयो मां सततं पूजयन्तीह ये जनाः ।

 तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ ११.८८॥(Ishwar Gita 11:88)

Meaning: - One who keep his intelligence in me and eulogize me constantly, I bring full securities and personally attends to their requirements.  

अनन्याश्चिन्तयन्तो मां ये जना: पर्युपासते |
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || (Bhagavat Gita 9:22)

Meaning: - Know that those who always remember me, engaged in devotion fro me and whose mind is absorbed in me, I bring full securities and personally attends to their requirements.  

                          _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-


(Ishwar Gita 11:90)ßà (Bhagavat Gita 9:23)

ये चान्यदेवताभक्ताः पूजयन्तीह देवताः ।

 मद्भावनासमायुक्ता मुच्यन्ते तेऽपि मानवाः ॥ (Ishwar Gita 11:90)

Meaning: - Those beings who are devotee of other deity, if they worship other deity while engaged in my thoughts (or develop affection fro me while worshiping others) also gets redeemed due to the same reason.

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विता: |
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ||(Bhagavat Gita 9:23)

Meaning: - Devotees of other deities also worships me only, but not in appropriate manner. 

                        _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 11:91)ßà (Bhagavat Gita 7:20 and 7:23)

तस्माद्विनश्वरानन्यांस्त्यक्त्वा देवानशेषतः ।  

 मामेव संश्रयेदीशं स याति परमं पदम् ॥ ११.९१॥(Ishwar Gita 11:91)

Meaning: - Hence one should discard all varieties of deity worships and eulogize me. Individuals should adopt refuge in me. Thus, by performing the same one achieves the Supreme abode.

कामैस्तैस्तैर्हृतज्ञाना: प्रपद्यन्तेऽन्यदेवता: |
तं तं नियममास्थाय प्रकृत्या नियता: स्वया ||(Bhagavat Gita 7:20)

Meaning: - Those who are less- intelligent, worship other gods, surrendering to their nature they worship and follow rituals to eulogize other deities. 

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् |
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ||(Bhagavat Gita 7:23)
Meaning: - But the outcomes obtained by such people of less- intelligent is not ever-lasting, people worshiping other deities goes to their abode, while my devotee shall ultimately achieve me. 
       
                     _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

(Ishwar Gita 11:97)ßà (Bhagavat Gita 7:07 and 9:04)

सर्वं लिङ्गमयं ह्येतत् सर्वं लिङ्गे प्रतिष्ठितम् ।

 तस्माल्लिङ्गेऽर्चयेदीशं यत्र क्वचन शाश्वतम् ॥ ११.९७॥ (Ishwar Gita 11:97)

Meaning: - Know that everything here is in the form of Linga, everything is contained in the Lingam. Hence one should worship eternal Isha (Lord) who is in the form of Lingam, wherever one likes. 

मत्त: परतरं नान्यत्किञ्चिदस्ति धनञ्जय |

मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव || (Bhagavat Gita 7:07)

Meaning: - O Dhananjaya! Know that there is nothing superior to me. Just as beads are strung in thread similarly everything is lodged in me. 


मया ततमिदं सर्वं जगदव्यक्तमूर्तिना |
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थित: ||(Bhagavat Gita 9:04)
Meaning: - Know that I pervade entire universe in my unmanifest form, All beings lodgedin me, but I am not lodged in them. 

Here it is to be noted that Ishwar Gita: - 3:21  Lord Shiva says that there is nothing superior to him, and Ishwar Gita: - 6:03 Lord says that everything is contained in Lord but Lord is not contained in them. 

                      _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-

The above analysis proves beyond doubts that the Ishwar Gita of Lord Shiva is re-imparted to humanity by Sri Krishna, Since later is the "Jagat-Guru". As Guru of entire Universe, Sri Krishna re-preached the Ancient Science of Lord Shiva which can never be taught by anyone except Lord Shiva.

“yadi prasanno bhagavān munīnāṃ bhāvitātmanām |

sannidhau mama tajjñānaṃ divyaṃ vaktumihārhasi || 40

tvaṃ hi vettha svamātmānaṃ na hyanyo vidyate śiva |

tatastvamātmanātmānaṃ munīndrebhyaḥ pradarśaya ||” (Kurma purana 2:1:40-41)

“In case, you are pleased with these rishis, then you kindly bestow your divine knowledge on them in my presence. O Siva, only you are well aware about yourself, there is none else who knows you better”.

 As Lord Sri Krishna is "योगेश्वर " he in the state of "योग" (union) re-preached the Ishwar Gita. Thus we offer our Salutaion unto lotus feet of Sri Krishna.

                                                      || कृष्णं  वन्दे जगतगुरु ||
                                                     || ॐ नमः शिवाय ||
                                                     || ॐ तत्त सत  ||

Bhagavat Gita - repreaching Ishwar Gita