WHO IS THE GREAT GOD- LORD SHIVA OR AVTAR KRISHNA?

WHO IS THE GREAT GOD- LORD SHIVA OR AVTAR KRISHNA?

The issue with people is that, they have taken mythology too seriously..........and have forgotten the underlying philosophical message. Mythology was meant for those who had little access to education and the only way they could understand was with the help of characters and stories. Unfortunately, mythology has made a negative impact in modern times because even literate beings have become worse than illiterates and have taken characters and stories too seriously......they have turned blind to the philosophical, moral, ethical and deep spiritual meanings behind these stories. They developed various sects and began fighting in the name of Shiva, Vishnu and Brahma. They difference exists in one's head and not in Shiva, Vishnu or Brahma.

Take a copy of Shiva sahasranaama and take a copy of Vishnu sahasranama.  In Shiva Sahasranaama, the name Vishnu exists and in Vishnu Sahasranama, the names Shiva, Rudra and Isha exists.............so, do you think they are different????

Apart from sharing the same name our sacred puranas say

"Shivasya Hridayam Vishnur, Vishnoshcha Hridayam Shivaya" (Shiva resides in the heart of Vishnu and Vishnu resides in the heart of Shiva)

Hence, Shiva and Vishnu are non-dual. They are aspects of the same reality. Just as VIBGYOR comes from the same white light.....similarly, Shiva and Vishnu are diffrent names of one supreme who is Birth-less, Deathless, Changeless and also Nameless.

Understand this by an example. You are Avani.....you are a boss at office, a child to your parents, a student to your teacher, parent to your child and a friend to your peer group. However, you are one single person who plays multiple roles as a friend, boss, student, parent and child. To call you only as a boss in unfair, to term you only as a parent in ignorance, to say that you are just a student is being narrow minded. Likewise, Sadashiva is Brahamma when he creates, he is Vishnu when he preserves and Rudra when he destroys but these are merely his different functions, these functions do not divide the lord into three.

Besides this "The Vedas proclaim Shiva and Narayana as one and as Brahmaswarup, God's true nature, and, therefore, they should be known accordingly."

Those who think of God differently as Shiva and Narayana  are insulting God. Such people should have their eyes removed. Such a person is blind to the truth and can never be enlightened to that truth.

Many Shastras speak of the oneness of Narayan and Shiva. Our ancient Shastras in some instances speak of Shiva as supreme and in other instances speak of Narayana as supreme. Both views should be accepted as correct, hence they should be accepted as the one and the same. The following Veda scriptures are Shaiva in context as they speak of Shiva as Brahman:

Atharvashikha, Atharvashirsha, Svetasvatara, Mantropanishad, Kaivalyopanishad.

The following speak of Vishnu as the supreme Brahman:

Mahanarayanopanishad, Narayanopanishad, Mahopanishad, Shubhalopanishad.

Thus the four Vedas sing only the oneness of Shiva and Narayan.

BHAGWAD PURAN- Devi laxmi gets upset when Vishnu says "Half of my heart belongs to Shiva and half has the brahman in it". Note: brahman is yet another name for Shiva

SHRI MADBHAGWAD, CHAPTER 4 explains, "Those who find indifference in Brahma, Vishnu and Shiva and recognise the oneness in them obtain eternal peace."

SHREE MADBHAGWAD, CHAPTER 8-, "Shiva Brahma and Vishnu are thy manifested forms, which create, maintain and destroy the universe at thy will. Thou is Ishwara who delivers Moksha (Salvation). Thou is Parabrahman (the Supreme Lord)."

NARAD PANCHRATRA succinctly states:

Shivo Harirhariha Shakshatchiva Eva Nirupitaha |

Shivadveshi Haridrohi Vishnum Nityam Bhajanapi ||

‘Shiva is Hari and Hari is none other than Shiva. An enemy of Shiva is an enemy of Hari, even though he may daily worship Vishnu.’

RISHI BHATTACHARYA STATES- "I have looked in the Puranas, Upapuranas, Vedas, Smritis and all other such Shastras, but have not come across anything to suggest a difference in Shiva and Vishnu."

VALLABHACHARYA who is a well known Vaishnava, says, "Glory to thee, who is honoured as Brahman in the Vedanta - Lord of the three worlds - Mahadev."

IN PURANA'S   "Lord Siva is described in "Rudram" as "Tai-karaa-naam pathaye namo namaha". The meaning of this Vedic pronouncement is "The leader of thieves."

"Lord Vishnu, on the other hand, is described as "Chork-karaya-kanyaka". The meaning of this is "The first among the thieves."

Therefore, there is no difference between Lord Siva and Lord Vishnu:"Tai-karaa-naam pathaye", essentially, means "the thief's husband." In other words, Lord Siva is the husband of Lord Vishnu, who is, as the aforesaid sloka says, is "the thief".

That is, if Lord Vishnu is Lord Siva's wife, then, Lord Vishnu is none other than Sakthi herself: one cannot exist without the other.

Krishna is the 127th name of Lord Shiva. And Shiva sahasranama was told to Yudhisthira by Lord Krishna Himself.

Vishnu is one of the 8 rudras according to Shiva Purana.

Shiva, Mahadeva, rudr are names of Vishnu in Vishnu Sahasranama

So those small minded demons who differentiate between Shiva and Vishnu will reside in hell eternally and this is a standard statement in all scriptures.

Even though you see Shiva predominant or Vishnu predominant scriptures all of them foretell the residence of hell for the demons who differentiate between Them. No where in puranas irrespective of ShaiviC or Vaishnavic is there a mention to call either of Them demigods or to differentiate Them. Its just the mental self concocted versions of some devils who self title themselves as acharyas and try to spread irreligion by singing dancing and then exploiting the innocence/ignorance of hippies.

A practical example is a famous cult propagating the supremacy of Krishna calling others demigods,propagating caste system,dancing singing and performing everything which is superficial,non spiritual and devoid of intelligence,, ending up with shameful criminal and civil suits including child abuse. It is indeed amusing where they can call drug addicts as sanyyasis and child molesters as acharyas but they have a problem with Lord Shiva being a God.

TECHNICAL REFERENCES WHERE KRISHNA PRAYED TO SHIVA.

AT NO POINT IN MAHABHARATA OR GITA KRISHNA CALLS HIMSELF "GOD". KRISHNA IS ARJUN'S FRIEND AND GURU (AS PER OUR CUSTOM OF "gurur brahma, gurur vishnu, gurur devo maheshwara" ARJUN SEEKS REFUGE IN KRISHNA AS A GURU). THE FOLLOWING REFERENCES FROM MAHABHARATA, SHOULD MAKE THINGS CLEAR TO YOU. FURTHER, YOU CAN GO AHEAD AND READ THEM ON YOUR OWN IN ANY COPY OF MAHABHARATA THAT IS AVAILABLE TO YOU.

Though, Shiva and vishnu are one ye we cannot change our texts. I am giving a few references here:

Mahabharata Shanthi Parva

Krishna states that vishnu and Shiva are one and later in the chapter talks of the 100 name of Vishnu that includes names of Shiva

Mahabharata, Book 13, Chapter 14, Verse 16:

'तवया दवादश वर्षाणि वायुभूतेन शुष्यता

आराध्य पशुभर्तारं रुक्मिण्या जनिताः सुताः"

Pasubhati - Lord Shiva, dvadasa varsani - twelve years.

'Observing a vow for twelve years and purifying thyself, thou hadst adored the Lord of all creatures (viz., Mahadeva) and then begot upon Rukmini the sons that she has obtained from thee.

---

Mhabharata, Bhishma Parva

Rudra Bhakthya Thu Krishnena Jagat Vyaptham Mahathmana,

Tham Prasadhya Thadha Devam Bhadaryam Kila Bharatha.

Arthath Priya Harathwam Cha Sarva Lokeshu Vai Yadhaa,

Prapthavaaneva Rajendra Suvarnaakshan Maheswaraath.

Meaning:

The Great Krishna, due to His devotion to the Supreme Lord Rudra,has Spread All Over The Universe, Oh Bharatha, Lord Shiva pleased by His penance in Badri granted Him the boon due to which He has Attained The State Of Being More Dear,Than All The Worlds And All Aspects Of Knowledge.

Mahabharata, Bhishma Parva

Yuge Yuge Thu Krushnena Thoshitho Vai Maheswara,

Bhakthya Paramaya Chaiva Prathi Sruthwa Mahatmana.

Meaning :

Lord Maheshwara becomes pleased and happy Yugas After Yugas, By this Krishna who is THE SUPREME DEVOTEE Of Lord Shiva which is accepted by mahatmas.

Mahabharata, Anusasana Parva

Krishna is initiated to worship Shiva and regularly offers rudrabhishik at Dwrka and Nageshwaram Jyotirlinga.

Mahabharata, Anushasana Parva

Krishna initiates arjun to worship Shiva in order to get the Pashupata Shastra in order to win the battle of Mahabharata.

Mahabharata, Vanaparva, Adhyaya 84 also called the Tirthayatraparva

Sage pulastya instructs pandavas about the importance of tirthyatra and describes Suvarnaksha as extremely important as Vishnu worshiped Shiva here.

Mhabharata, Anushanaparva, Adhyaya 17

Krishna recites Shiva Sahasranama. He refers to shiva as Sarvaatma, Sarvagya, Parabrahmma, Sarvabrahmma

Krishna's Penance to Shiva to get a son like hima

Krishna  underwent austerest of penances on the breast of Himavat, with a view to gratifying the god Mahadeva. Lord Shiva appeared before and said,

'Behold, Krishna, and speak to me. Thou hast adorned me hundreds and thousands of times. There is no one in the three worlds that is dearer to me than thou. .........'

Parvati said, 'The puissant Mahadeva has granted thee, O sinless one, a son who shall be named Samva. ........'

The son obtained as a boon from Mahadeva was Samva upon Jamvavati.

Vishnu gets his Sudarshan Chakra- As per puranas there was a time when asuras, or demons, tortured the cosmic gods almost every other day. The cosmic gods were suffering so much that they went to see Lord Vishnu to seek his help and defeat the demons once in for all. However, Vishnu told them that he doesn’t have enough power to destroy the demons and he will have to ask Lord Shiva for help. When Vishnu went to Shiva, he found Lord Shiva in trance.Vishnu did not want to disturb Shiva’s meditation, so he started praying to Shiva with the hope that his voice would reach Shiva one day. Many years passed by but Vishnu didn’t give up; he prayed and chanted Shiva’s name with great devotion. He offered one thousand lotus blossoms to Shiva every day. In the meanwhile the gods were being mercilessly tortured by the demons. Finally, after many long years, Shiva came out of his trance.Lord Vishnu ran to gather one thousand lotus blossoms so that he could worship Lord Shiva. Shiva had already decided that he would grant Vishnu whatever he wants, but first he wanted to play a trick on Vishnu. He secretly went to the spot where Vishnu had placed the lotus flowers and stole one of them. While offering his prayers, when Lord Vishnu realized that one flower is missing, he immediately plucked out one of his eyes and placed it before Shiva.When Shiva saw that Vishnu had such devotion for him, he said, “I will grant you anything that you ask for.” “Please give me something that will help me to conquer the asuras,” said Vishnu. Shiva replied, “I give you this round disc. It will help you to conquer all your enemies. No matter how many demons come to attack you and the other gods, you will be able to defeat them all with this disc.”

Churning of the ocean-churning of the ocean in Bhagavata describes Lord Vishnu praying to Lord Shiva and seeks His protection against the poison. only shiva had the potential to take the vish as per puranas no other could do this.

THE BHAGWAD GITA-

KRISHNA ONLY GAVE THE MESSAGE OF GITA.......BUT THE MESSAGE CAME TO HIM FROM A SUPREME SOURCE

Firstly, the Speaker of Gita ji in Adhyay 18 Shlok 62 is asking Arjun to go in to the refuge of some other Supreme God to achieve Supreme Peace, happiness and Eternal Place.

Secondly, Lord Krishna says that his salvation is of inferior quality in Gita Adhyay 7 Shlok 18.

People ask this Question: - You have written incorrect meaning in the translation of Gita Adhyay 7 Shlok 18. You have written the meaning of “Anuttamaam” as “Ashreshth” / “Bad / Inferior”; whereas in compound, the meaning of ‘Anuttam’ is ‘Ati Uttam’ / ‘very good’. Compared to whom there is no one better, regarding him/it in compound the meaning of ‘Anuttam’ is ‘Ati Uttam’.

Answer: - The giver of the knowledge of Gita is telling about his worship in Gita Adhyay 7 Shlok 16 to 18. If in Gita Adhyay 7 Shlok 18 he is describing his worship as “Anuttam”, whose meaning according to your compound is this that there is no better salvation than the salvation of the giver of the knowledge of Gita then there should be no other God superior to him.

Then why in Gita Adhyay 18 Shlok 62 and Adhyay 15 Shlok 4, the speaker of Gita is himself telling Arjun to go in the refuge of some other God? He further says that only by the grace of "that God", supreme peace and the eternal place, the ever-lasting place of salvation i.e. Satlok will be attained. About himself also, he has said that I am also in His (that God's) refuge only. One should worship that Supreme/Complete God alone, and has stated that one should attain the supreme state (Satlok) of that Supreme God. Having gone where, worshippers never return to this world i.e. their birth and death ends forever.

In Gita Adhyay 18, 61-62, 64, 66; Adhyay 15 Shlok 4, 16-17; Adhyay 13 Shlok 12 to 17, 22 to 24, 27-28, 30-31, 34; Adhyay 5 Shlok 6 to 10, 13 to 21 and 24-25-26; Adhyay 6 Shlok 7, 19, 20, 25, 26-27; Adhyay 4 Shlok 31-32; Adhyay 8 Shlok 3, 8 to 10, 17 to 22; Adhyay 7 Shlok 19 to 29; Adhyay 14 Shlok 19 etc-etc Shloks the speaker of Gita has mentioned about some other God than himself.

Gita Adhyay 7 Shlok 19:

In this mantra, Brahm (Kaal) is saying that even my sadhna is done by only a few; only a fortunate person does it after many births; otherwise, one’s intellect does not rise above the bhakti of the lower gods, Shri Brahma Ji, Shri Vishnu Ji, Shri Shiv Ji and other gods, ghosts and pitras (spirits of deceased ancestors). But it is very difficult to find a saint who tells that only the Supreme God is worthy of being worshipped. He is the Creator of the whole universe; He only fosters and protects everyone, is the Almighty. In reality, He only is ‘Vasudev’. The meaning of Vasudev is ‘the Master of all’.

In Gita Adhyay 7 Shlok 29 the speaker of Gita says

"Those who know my entire adhyatm/religious knowledge and all actions, those men strive to get rid of old age and death and they know that Brahm (tat brahm)."

Here the Speaker of Gita ji is referring to some other God. Therefore Arjun asks the speaker of Gita ji in Adhyay 8 Shlok 1 about "that Brahm" (tat brahm). Arjun questions Krishna ji that "who is that brahm you are talking about?"

Gita Adhyay 8 Shlok 1

"Oh Purushottam! What is that Brahm? What is Adhyatm? What is Karm? What is called by the name Adhibhoot, and who is said to be Adhidev?"

The speaker of Gita ji then answers in Adhyay 8 Shlok 3 and says it is "Param Aksharam Brahm".

The Speaker of Gita ji is referring to some other God as Param Akshar Brahm here.

In Gita Adhyay 8 Shlok 6, the speaker of Gita has said that it is a rule that in the final moments, while remembering whichever God (Brahm, ParBrahm, Purna Brahm), a devotee leaves his body, he goes to him (that God) only.

It is this same God "Param Akshar Brahm" (Supreme God), that the Speaker of Gita ji is asking Arjun to go in to refuge of in Adhyay 18 Shlok 62 and then again in shlok 66.

Gita Adhyay 18 Shlok 62

Oh Bharat! You, in every respect, go in the refuge of only that Supreme God hidden in the darkness of ignorance. By the grace of that Supreme God, you will attain the supreme peace and the everlasting – Sat lok (place-dhaam).

Gita Adhyay 18 Shlok 66

Abandoning all my religious practices in me, you go in the refuge of that one Purna Parmatma (Supreme God). I will liberate you from all the sins; you do not grieve.

The speaker of Gita claims to be in birth and death

In Holy Gita Adhyay 4 Shlok 5 God (Brahm), the narrator of Gita, is saying that oh Arjun! You and I have had many births.

This very evidence is given in Gita Adhyay 2 Shlok 12; where the narrator of Gita has said that oh Arjun! You, I and all these soldiers have taken birth before and will also take birth in future.

{It is clear from this that Brahm (the narrator of Gita) is also a perishable/Mortal God (Kshar Purush).}

Therefore in Gita Adhyay 15 Shlok 16-17, there is a distict description of the three Gods – two Gods are Kshar Purush (Perishable God – Brahm) and Akshar Purush (Imperishable God – Akshar Brahm ); but in reality imperishable/immortal is some other God, who is actually known as the Eternal Parmatma Parmeshwar (Supreme God).

The discussion proves the following things

1. The narrator of Gita is saying to Arjun that if you worship me with one mind then you will achieve me but if you want to achieve eternal place and supreme happiness then go in to the refuge of that Supreme God.2. The narrator of Gita is in birth and death.

3. The narrator of Gita is also in the refuge of that Supreme God.(Adhyay 15 Shlok 4)

Hence it proves that Lord Krishna is not the Supreme God.

The speaker of Bhagavad Gita in Adhyay 18 Shlok 62 is instructing Arjun to go in to the refuge of some other Supreme God to attain Supreme Peace and Eternal Place.Then he further says that this God that I am pointing you towards is my Supreme God too.

Gita Adhyay 18 Shlok 62

Tam, ev, sharnm, gachchh, sarvbhaaven, bharat,Tatprsaadaat, paraam, shaantim, sthaanm, praapsyasi, shaashvatam

Translation: (Bharat) Oh Bharat! You (sarvbhaaven) in every respect (tam) that Parmeshwar/Supreme God hidden in the darkness of ignorance (ev) only (sharnm) in the refuge (gachchh) go (tatprsaadaat) by grace of that Supreme God /Parmatma, you (paraam) supreme (shaantim) peace and (shaashvatam) the everlasting, Sat (sthaanm) place – dhaam – lok (praapsyasi) will attain.

Translation: Oh Bharat! You, in every respect, go in the refuge of only that Supreme God hidden in the darkness of ignorance. By the grace of that Supreme God, you will attain the supreme peace and the everlasting – Sat lok (place-dhaam).

In Gita Adhyay 18 Shlok 64, it has been said that now again hear the most confidential knowledge of all confidential knowledge that this very Purna Parmatma (about whom there is a mention in Adhyay 18 Shlok 62) is my definite venerable God i.e. I (Brahm / Kshar Purush) also worship Him. I will say this in your benefit.

(Because God Brahm, the giver of the knowledge of Gita, has also given this very information in Gita Adhyay 15 Shlok 4, in which he has said that I am in the refuge of that same Aadi Purush Parmeshwar that is why he has said here that again hear this most confidential of the confidential knowledge.)

Important — The other translators of Gita have done wrong translation. They have written the meaning of “IshtH asi me drdam iti” as “you are dear to me”; whereas, the correct meaning is "God". Please read below—

Gita Adhyay 18 Shlok 64

Sarvguhyatmm bhooyH, shrnu, me, parmm, vachH,ishtH, asi, me drdam, iti tatH, vakshyami, te, hitam ll64ll

Translation: (Sarvguhyatmm) the most confidential of all confidential (me) my (parmm) utmost mysterious (hitam) beneficial (vachH) words (te) to you (bhooyH) again (vakshyami) will say (tatH) these (shrnu) listen to (iti) this Purna Brahm (me) my (drdam) definite (ishtH) venerable God (asi) is.

Translation: I will again say the most confidential of all confidential, my utmost mysterious beneficial words to you, listen to these — this Purna Brahm is my definite venerable God.

God Brahm (Kaal God / Kshar Purush), the giver of the knowledge of Gita, is saying in Gita Adhyay 18 Shlok 65 that if you want to remain in my refuge then worship me with undivided attention. Abandon the worship of other gods (CREATED BY HUMANS). Then you will attain me only i.e. you will go to the Mahaswarg (Great Heaven) built in Brahmlok. I truly promise this to you. You are dear to me.

Then again the speaker of Bhagavad Gita says to Arjun in Gita Adhyay 18 Shlok 66 that if you want to go in the refuge of that (Ekam / One) Unique God i.e. who is unequalled, the Almighty, the Creator of all the brahmands and the sustainer of all, then leave the sadhna(worship) of my level, which is the earnings of the jaap of Om naam, and the other religious scripturebased yagya in me (as a result of which you will become free from my debt). Go (vraj) in the refuge of that One (Ekam) Supreme God i.e. One who has no match. I will liberate you from all the sins (the debts of Kaal); you do not worry.

Important — The other translators of Gita have done wrong translation of Shlok 66 (see above). They have written the meaning of ‘Vraj’ as ‘Come’, whereas ‘Vraj’ means ‘Go’. Please read the actual translation below —

Gita Adhyay 18 Shlok 66

Sarvdharmaan, parityajya, mam, ekam, sharnm, vraj,Aham, tva, sarvpaapebhyaH, mokshyishyami, ma, shuchH ll 66 ll

Translation: (Sarvdharmaan) all my religious practices (mam) in me (parityajya) abandoning, you only (ekam) of that one Purna Parmatma (sharnm) in the refuge (vraj) go (aham) I (tva) you (sarvpapebhyaH) from all the sins (mokshyishyami) will liberate, you (ma, shuchH) do not grieve.

Translation: Abandoning all my religious practices in me, you go in the refuge of that one Purna Parmatma (Supreme God). I will liberate you from all the sins; you do not grieve.

God Brahm (the speaker of Bhagavad Gita) has given very decisive knowledge at two levels. He says to Arjun that if you worship me with one mind then you will achieve me but if you want to achieve eternal place and supreme happiness then go in to the refuge of that Supreme God.

NOTE:::

REFERENCES GIVEN TO YOU FROM MAHABHARAT AND GITA ARE FOR HISTORICAL UNDERSTANDING AS THEY CAN NOT BE CHANGED. HOWEVER, THE PHILOSOPHICAL SIGNIFICANCE OF ALL TEXT IS THAT

"the entire brahmman emerges from sadaa shiva, lives in him and emerges back into him"

DIYA VANDANA SHARAMA
Ph.D Scholar-Advait Vedanta
Department Of Philosophy
Annamalai University