Is there any reference that Krishna was connected to Brahman while speaking Gita?

Question

I recently came across a claim that it is not Krishna who spoke Bhagavad Gita, but he was connected to Brahman while speaking Gita. Is there any reference for this?

Answer 1

Apparently this comes from a statement from Anugita, as another member Lakhi has posted. Here's the explanation given by the authors of the Narayanastra blog.

para.n hi brahma kathitaM yogayuktena tanmayA |itihAsa.n tu vakShyAmi tasminnarthe purAtanam || 12||

They explain Yoga as "Dhyana" as in thought/will instead of being in meditation or connection with brahman.

yogaH sannahana upAya dhyAna san’gati yuktishu (amara kosha 3.3.22)

In this context, the meaning for this anugita reference is as below.

Indeed, the highest knowledge (paraM) of the vedas (brahma) was described by me (on the battlefield), by making use of my will which is unfettered (yoga yuktEna), ie, it was not because you performed any sAdhana to earn it. But now (on account of your rejection of my grace), I shall relate to you an ancient history based on that subject.

Wherein yogayuktena is explained as "by using my unimpeded divine will or sankalpa", not that he was in yogic connection to another entity.

Answer 2

Yes, reference is there in Mahabharata.Anugita Parva:

परं हि बरह्म कथितं यॊगयुक्तेन तन मया

[Krishna said:]

I discoursed to thee on Supreme Brahma, having concentrated myself in Yoga.

Answer 3

Lord Krishna was not a mediator of someone else and he spoke Bhagavad Gita directly. However, some claim it was not him and he was just meditating on Brahman.

The reason for that claim comes from a single passage from Anugita Parva of the Mahabharata. (Chapter 16 from Ashwamedha Parva). The passage is as follows. To be more precise, it is three or four shlokas.

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, having concentrated myself in Yoga.

So, let us look at some more context and detail what caused Lord Krishna to say those words to Arjuna. From the same chapter (with my emphasis).

Vaisampayana said, "The son of Pritha (Arjuna), having recovered his own kingdom, joyously spent his time, without doing anything else, in the company of Krishna, his heart filled with delight, in that palace of celestial beauty. One day, those two listlessly proceeded to a particular part of the palace that looked, O king, like a veritable portion of Heaven. Themselves filled with delight, they were then surrounded by their relatives and attendents. Pandu's son, Arjuna, filled with joy in the company of Krishna, surveyed that delightful mansion, and then addressed his companion, saying, 'O--mighty-armed one, thy greatness became known to me upon the approach of the battle. 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 affection, has all been forgotten by me, O chief of men, in consequence of the fickleness of my mind. Repeatedly, however, have I been curious on the subject of those truths. Thou again, O Madhava, wilt repair to Dwaraka soon.'

Arjuna forgot every sacred teaching very soon after the battle has ended. If we think, he got under influence of Maya again when his son Abhimanyu died. He forgot that he is only a tool of destruction of both the sides and felt proud of his victories. Lord Krishna went to a separate state (Yoga with himself) to show his universal form to Arjuna. He revived a lost knowledge and discoursed it to Arjuna but Arjuna forgot it due to fickleness of his mind.

This caused a displease to Lord Krishna and he said the following as a reply.

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.

Due to the that reason, Lord Krishna did not say that again and again because Bhagavad Gita is not a simple story or normal passage to say again and again. So, Lord Krishna did not repeat the same. He gave another way instead of repeating again.

Based on the passage, some people say that it is Nirguna Brahman who was speaking through Krishna. But Nirguna Brahman is devoid of all the senses and disinterested. He/That doesn't take part in any action. All the actions happen under the influence of Prakruti. However Prakruti itself is spawned under the control of "Absolute Brahman".

Is this notion that Nirguna Brahman is speaking through Krishna accepted by any commentator?

No. Adi Shankaracharya who consolidated Advaita Philosophy and identified himself with Brahman also wrote in his commentary that it is Lord Krishna who spoke Gita to Arjuna in the midst of battle field.

It is because it is mentioned several times that it was Lord Krishna himself who said Bhagavad Gita to Arjuna. When Lord Krishna showed his universal form, Arjuna was not able to se it completely with his naked eyes. He asks Lord for forgiveness and prays him to return to his usual form.

Be not afraid nor bewilderd on seeing such a terrible form of Mine as this; free from fear and cheerful at heart, do thou again see this My former form. [Bhagavad Gita 10.49]

Former form: which is so dear to you, four-armed, wearing a concb, discus and a club.

Sanjaya said:

Having thus spoken to Arjuna, Vasudeva again showed His Own form; and the Mighty Being, becoming gentle in form, consoled him who was terrified. [10.50]

His Own: as born in Vasudeva’s family.

So, it is clear that it is Lord Krishna who discoursed spoke the Gita directly and no one else. Adi Shankaracharya further refers to a shloka from Shanti Parva of the Mahabharata:

yaM devaM devakI devI vasudevAdajIjanat |
bhaumasya brahmaNo guptyai dIptamagnimivAraNiH || 47.18||

Like a couple of sticks generating a blazing fire, thou hast been born of the divine Devaki and Vasudeva for the protection of Brahma on earth.

Here's the introduction of Adi Shankaracharya's commentary translated by Alladi Mahadeva Shastri (hosted by archive.org). He says:

It was then that the original Creator (Adi.kartri), Vishnu, known as Narayana, wishing to maintain order in the universe, incarnated Himself as Krishna, begotten in Devaki by Vasudeva, for the preservation of the ‘earthly Brahman ‘ of spiritual life (Brahmanatva) on the earth. For it was by the preservation of spiritual life that the Vedic Religion could be preserved, since thereon depend all distinctions of caste and religious order.

Madhusudana Saraswati composed a dhyana shloka on Bhagavad Gita which is famous as Gita Dhyanam. Translation from advaita academy

AUM pArthAya pratibodhitAM bhagavatA nArAyaNena svayaM

vyAsena grathitAM purANamuninA madhyemahAbhAratam .

advaitAmRRitavarShiNIM bhagavatImaShTAdashAdhyAyinIm

amba tvAmanusandadhAmi bhagavadgIte bhavadveShiNIm .

O! (universal) mother! bhagavad-gita! I meditate on you. With you Partha was enlightened by the Lord Narayana Himself amidst mahAbhArata war. The ancient sage vyAsa set you in the middle of the great epic mahAbhArata composed by him. You are divine, bestower of nectarian advaita philosophy in the form of eighteen chapters, sure antidote to the repeated births (saMsAra).

There is no dispute among the Vaishnava commentators that the person who spoke is none other than Krishna. Because they agree that either it is Krishna/Vishnu speaking directly instead of being mediator.

Because Arjuna forgot the divine message within a few days, Lord was reluctant to say that again. That caused him to say "it is impossible to discourse the same message again". Anyways, it would be a cakewalk to him because he learnt 64 arts and 14 sciences each per day. Saying the shlokas again which are around 720 is not that hard to him. He is not an ordinary human like us.

Answer 4

It was Lord Krishna himself who spoke the Bhagvad Gita to Arjuna. Krishna himself is Brahman. Even before the war, Krishna had displayed his Virat roop in the Hastinapur sabha. Just after the Anugita, Krishna revealed that he is God to Sage Uttanka as well. Krishna also showed his Vishwaroopa to Sage Uttanka. So yeah, Krishna is Brahman himself.

Vaisampayana continued, 'Gratified with him, the holy one then showed Utanka that eternal Vaishnava form which Dhananjaya of great intelligence had seen. Utanka beheld the high-souled Vasudeva's universal form, endued with mighty arms. The effulgence of that form was like that of a blazing fire of a thousand suns. It stood before him filling all space. It had faces on every side. Beholding that high and wonderful Vaishnava form of Vishnu, in act, seeing the Supreme Lord (in that guise), the Brahmana Utanka became filled with wonder.'

https://sacred-texts.com/hin/m14/m14055.htm

Answer 5

The source of this contention is supposed to be this particular line from Mahabharata.

परं हि बरह्म कथितं यॊगयुक्तेन तन्मया

Notice the use of योगयुक्तेन मया in the 14-17-13 of the Anugita Prava of the Ashwamedhika Parva of Mahabharata. Now, योगयुक्त could also mean 'someone who is joined by someone adept in Yoga' grammatically. You can treat योगयुक्त as a मध्यमपदलोपीतत्पुरुषसमास i.e. योगयुक्तयुक्त being shortened to योगयुक्त then it makes sense. In the war, Arjuna was eligible to receive this knowledge as in he was योगयुक्त. Since, he was with Lord Krishna, Lord Krishna was योगयुक्तयुक्त which is shortened to योगयुक्त. But after war, Arjuna is not the same intelligent person who is eligible for this knowledge, hence, Lord Krishna is not योगयुक्त anymore, hence, He can't repeat this knowledge. That is why Lord Krishna did not repeat the knowledge. The can be easily inferred if you go through the conversation preceding this particular shloka. So, there is no way to actually construe a meaning that Lord Krishna is 'connected to some higher power', He is the highest power there is.

Answer 6

Yes, it's true that Lord Krishna Spoke Bhagwat Gita by connecting himself with Parambrahma.

Lord Krishna to his best devotee Arjuna when the latter forgot the preaching about Geeta delivered to him by Lord Krishna just before the Kurukshetra war :

“viditaṃ me mahābāho saṅgrāme samupasthite। māhātmyaṃ devakīmātastacca te rūpamaiśvaram॥ 5 yattadbhagavatā proktaṃ purā keśava sauhṛdāt। tatsarvaṃ puruṣavyāghra naṣṭaṃ me bhraṣṭacetasaḥ॥ 6 mama kautūhalaṃ tvasti teṣvartheṣu punaḥ punaḥ। bhavāṃstu dvārakāṃ gantā na cirādiva mādhava॥ 7 vaiśampāyana uvāca evamuktastu taṃ kṛṣṇaḥ phālgunaṃ pratyabhāṣata। pariṣvajya mahātejā vacanaṃ vadatāṃ varaḥ॥ 8 vāsudeva uvāca śrāvitastvaṃ mayā guhye jñāpitaśca sanātanam। dharmaṃ svarūpiṇaṃ pārtha sarvalokāṃśca śāśvatān॥ 9 abuddhyā nāgrahīryastvaṃ tanme sumahadapriyam। na ca sādya punarbhūyaḥ smṛtirme sambhaviṣyati॥ 10 nūnamaśraddadhāno’si durmedhā hyasi pāṇḍava। na ca śakyaṃ punarvaktumaśeṣeṇa dhanañjaya॥ 11 sa hi dharmaḥ suparyāpto brahmaṇaḥ padavedane। na śakyaṃ tanmayā bhūyastathā vaktumaśeṣataḥ॥ 12 paraṃ hi brahma kathitaṃ yogayuktena tanmayā। itihasam tu bakshyami tasminnarthe puratanam”॥ (MBH 14:16:5-13)

English translation is available in SECTION XVI – Book 14: Aswamedha Parva:

“'[Arjuna said]: O–mighty-armed one, thy greatness became known to me upon the approach of the battle. 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 affection, has all been forgotten by me, O chief of men, in consequence of the fickleness of my mind. Repeatedly, however, have I been curious on the subject of those truths. Thou again, O Madhava, wilt repair to Dwaraka soon.’ Vaisampayana continued, ‘Thus addressed by him, Krishna of mighty energy, that foremost 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 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 Brahman. I cannot discourse on it again in detail. I discoursed to thee on Supreme Brahman, having concentrated myself in Yoga’”.

The ‘ishvara gita’, which was originally discoursed by lord Shiva, and which was transmitted by various other personalities to sages mentioned above, in same lines, Bhagavan narayana also himself as Krishna, the son of Devaki had discoursed to Arjuna.

“nārāyaṇo ‘pi bhagavān devakītanayo hariḥ | arjunāya svayaṃ sākṣāt dattavānidamuttamam ||” (kurma purana 2:11:131) “Also the lord Narayana, who is called Hari, had himself passed on that excellent knowledge to Arjuna in the form of Krishna, the son of devaki”.

In Kurma Purana, there is yet another chapter where Vyāsa and Arjuna converse on the topic of symptoms and duties of Kali age. In that chapter, Vyāsa stresses many a times on the necessity of worship of Lord Rudra, and finally with much delight Vyāsa touches Arjuna with both his hands and calling him as the greatest of the devotees of Shiva praises him for being the luckiest to have witnessed the cosmic form of lord Shiva during the Bhagavad Gītā discourse that hṛṣīkeśa spoke to him.

“dṛṣṭavānasi taṃ devaṃ viśvākṣaṃ viśvatomukham | pratyakṣameva sarveśaṃ rudraṃ sarvajaganmayam ||60 jñānaṃ tadaiśvaraṃ divyaṃ yathāvad viditaṃ tvayā | svayameva hṛṣīkeśaḥ prītyovāca sanātanaḥ ||” (Kurma Purana 1:28:61) “[Vyasa says]:You have directly perceived that Lord Rudra who has his eyes everywhere, who has his faces everywhere, who is the very embodiment of the universe. That divine lordly knowledge (of śiva) has been precisely understood by you. That ancient Hrsikesha (Krishna) himself had recounted it to you out of delight”.

In Sri Ishwara Gita, 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”.

So, here Arjuna's delusion played an important part for Lord Krishna to again follow the chain of tradition of passing Lord Shiva's grand knowledge to everyone through Vedavyasa by connecting himself in yoga with Lord Shiva himself.

Even, 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)]”.

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.

Therefore Bhagavad Gita was the same discourse of Shiva passed on to us by the teacher (Acharya) Krishna, in his yogic trance where through Krishna Shiva spoke the Gita. Hence Krishna is our gitacharya.

Even in Padma Purana, Lord Vishnu himself says to Maa Lakshmi that he always remains connected with Lord Shiva through yoga and Bhagwat Gita are the body parts of Lord Shiva only and Mahabharata also says that Lord Krishna always stays connected to Lord Shiva through yoga.

I hope this clarifies your queries.

Answer 7

According to Vedas Sri Rudra (Lord Shiva) is Lord of Liberation, none other Lord Shiva (Sri Rudram) is referred as Lord of Liberation, no one else is mentioned anywhere in Vedas at all other than Lord Shiva. And Vedas referred Purusha to many other deities like Varun, Inder and just like that calls Sri Hari Vishnu by referring Purusha is nothing special. Moreover, Vedas glories Lord Shiva (Sri Rudra) by calling - Param Purusha, Param Ishwara, Param Atma (Supreme Atman), Param Brahman, Maheswara, Mahadeva and Lord Pashupataya which most of the people thing that means Supreme Lord of animals but thats totally false. Lord Pashupataya means Lord which get Jiva atma out of Paash (Paash of illusion & Materialistic world) and Pashu refers to Jiva Atma, so Lord of Pashus (Jiva Atma) is Lord Pashupataya - Lord Shiva. Most importantly Lord Vishnu is referred as Sacrifice himself during Yagna, that means Sacrifice of Yagna = Sri Vishnu and Vedas referred Sri Rudra (Lord Shiva) is Lord of Yagna, also called Sri Rudra is father of Universe, all Creatures, father of Maruts & father of Rudras (11 Kal Rudras & Rudraranis which are different). Vedas only referred Lord Shiva (Sri Rudra) as Param Purusha, Jagatha Pita, Parameswara, Soma = Rudra just after stating that from Soma all Devtas including Inder, Varun, Vishnu, Chandar Brahma, Surya & others originated) and also glorified by stating that Sri Rudra is mightiest who destroy mightier heroes and clearly stated that Sri Rudra is only so nobody could takes his supreme position & he doesn’t tolerate that. Their are uncountable Upanishads which glorifies Lord Shiva is formal source of creation of Universe (Shrishti), creatures and end of Universe, creatures including all Devtas. Most importantly, Vedas stated that Greater than the great is great Brahma, Greater than the great Brahma is Sri Vishnu, Greater than Sri Vishnu is Ishna (Sri Rudra). And Lord Ishna (Lord Shiva) is one of the Pancha Brahman form according to Vedas and Ishna means Supreme Ruler of Universe, its also mentioned that Brahma’s lifespan is 4 inhaling of Sri Vishnu & Sri Vishnu’s lifespan is 4 inhaling of Lord Shiva hence only Lord Shiva is only Immortal cosmic being thats why stated as Mahakaal who is only Supreme Lord who is beyond kal chakra i.e cycle of birth & death. Now, tell about Mahabharta. Sri Krishna clearly told Arjuna that he doesn’t have power to tell that mysteries of Vedas, told that Bhagvata Gita gyan Arjuna heard came out from the mouth of Param Brahman of Vedas - Supreme Lord who got 3 eyes, hold Pinaka Bow, hold Trident, has glaze of million suns, rides on bull, dwells at Maha Kailasha. And also told he is none other Narayana, incarnation himself, he & Lord Brahma both originated from Lord Shiva & Devi Ambika (Parashakti) in very Beginning before creation of Materialistic world before Mahapralay. Ved Vyasa also told Arjuna that Bhagvata Gita gyan was given by Lord Shiva and by blessing of Lord Shiva Sri Krishna got Sudrashan Chakra & many other boons, also stated that Lord Shiva is the provider of Liberation & could avhieve higher Lokas after death, thats why Pandavas went to Lord Shiva for reaching Deva Loka. Just read Mahabharata Gitapress Gorukhpur, I have read and stating true fact that Ithihas shastras - Mahabharata, Ramayana only glorifies Lord Shiva as Supreme Lord of Universe, most of the Samritis Shastras that is Maha Purunas, Up-Puranas also glorifies Lord Shiva and Shruti Shastras - Vedas, Upanishads also Glorifies Almighty Supreme Lord Shiva clearly. Vedas are said to be Eternal, words of Param Brahman thats why referred as Shruti so nothing could match with Vedas at all. Vedas are highest scriptures and greatest scriptures of Sanatana, which has knowledge of both of spiritual & materialistic universe. So always keep Vedas and its knowledge on top of all other shastras in any contradiction and Vedas clearly Glorifies Lord Shiva is Supreme Lord of Universe.

OM NAMO BHAGAVATE RUDRAYA

OM NAMO SHIVAYA

HAR HAR MAHADEVA

Answer 8

QUOTED MANY REFERENCES FROM VEDAS —

Sri Rudra (LORD SHIVA) is the Almighty Supreme Brahman, Param Purusha, Param Ishwara, Mahadeva, Maheswara, Jagatha Pita, Veda Purusha, Param Atma, Supreme Ruler (Ishna) according to Vedas. Vedas glorifies Lord Shiva is only Lord of Liberation and Lord of Yagna, Lord Vishnu is referred as Sacrifice of Yagna where Lord Shiva is referred as Lord of Yagna, Lord Pashupataya also which means Lord who get Jiva Atma out from Paash of illusion, grief, sorrow of Materialistic universe and grant Liberation, Pashu = Jiva Atma. Vedas also stated Lord Shiva (Sri Rudra) is the mightiest and the supreme being as mentioned in Vedas. He is said to be the Lord of Yagnas, Mantras, and also the Lord of medicines. गा॒थप॑तिं मे॒धप॑तिं रु॒द्रं जला॑षभेषजम् ।
तच्छं॒योः सु॒म्नमी॑महे ॥ १.०४३.०४ To Rudra Lord of sacrifice, of hymns and balmy medicines,
We pray for joy and health and strength.

• Rig Veda, Mandala 1, 43rd Suktam. According to Vedas there is none mightier than Sri Rudra: अर्ह॑न्बिभर्षि॒ साय॑कानि॒ धन्वार्ह॑न्नि॒ष्कं य॑ज॒तं वि॒श्वरू॑पम् ।
अर्ह॑न्नि॒दं द॑यसे॒ विश्व॒मभ्वं॒ न वा ओजी॑यो रुद्र॒ त्वद॑स्ति ॥ २.०३३.१०

Worthy, thou carriest thy bow and arrows, worthy, thy manyhued and honoured necklace. Worthy, thou cuttest here each fiend to pieces: a mightier than thou there is not, Rudra.

• Rig Veda, Mandala 2, 33rd Suktam He is greater than Vishnu and Brahma as per the authentic Shiva Sankalpa Suktam found in Rig Veda Khila portion: परा᳚त् परत॑रो ब्र॒ह्मा॒ त॒त्परा᳚त् पर॒तो ह॑रिः ।
त॒त्परा᳚त् पर॑तो ऽधी॒श॒स्तन्मे॒ मनः॑ शि॒वस॑ङ्क॒ल्पम॑स्तु ॥ 18

Greater than the great is Brahma, greater than the great Brahma is Vishnu. Greater than the greater Vishnu is Isha (Shiva). May my thoughts be filled with Shiva.

• Rig Veda Khila, Shiva Sankalpa Suktam, 18th Mantra. There is no one equal to Sri Rudra as per Yajur Veda. एक॑ ए॒व रु॒द्रो न द्वि॒तीया॑य तस्थे। Rudra is indeed the only one. There is none beside him who can make him a second.

• Taittriya Samhita, 1st Khanda, 8th Praphataka. He is called as Supreme Brahman and twice in Yajur Veda Taittriya Aranyaka and also called as Purusha and Purushottama many times. He who is the embodiment of the cosmic order and truth. He is the supreme Brahman and the great Purusha. The one whose completion is both dark and orangie-red. The one who possesses the highest power and the one with an odd number of eyes. He is the one whose cosmic form covers the entire universe.

• Yajur Veda, Taittriya Aranyaka, Chapter 10, 23rd Suktam. Also, the Mrityu Suktam which is found in Taittriya Aranyaka Chapter 3 and Chapter 10 call him Brahman. All the Gods follow this God who carries away Hari. He is the Lord of the Universe. He is the Supreme in His thoughts. This Supreme Brahman, who is the means, comes and receives the Yajamana. O Lord, be satisfied and do not destroy the means of submitting to You. Become forceful to destroy the evil forces in my path of submission to You.

• Taittriya Aranyaka, Chapter 3, 15th Suktam. Everything in this creation is Sri Rudra, all this is born and yet to be born is Sri Rudra. He is the great Purusha. Verily everything and everyone is Rudra, salutations to the Rudra, who is the great Purusha, who is the light of consciousness within all beings, salutation to that Rudra. The material universe and the beings in this world are varied and numerous. All that is born and those who are yet to be born are Rudra indeed. All this is Rudra alone and to him, I bow down again and again.

• Yajur Veda, Taittriya Aranyaka, Chapter 10, 24th Suktam. He is Purushottama: यो वै वेद महादेवं परमं पुरुषोत्तमम् ।
यः सर्व यस्य चित्सर्व तन्मे मनः शिवसंकल्पमस्तु ।। 22।। It is known that Mahadeva is the highest Purusha. All this is his consciousness, May my mind aspire towards Shiva.

• Shiva Sankalpa Suktam, Rig Veda Khila Bhaga. He is the head or leader of Brahmanas, Brahma, and is present in everyone and in all forms of knowledge: ईशानः सर्व॑विद्या॒ना॒मीश्वरः सर्व॑भूता॒नां॒ ब्रह्माधि॑पति॒र्ब्रह्म॒णोऽधि॑पति॒र्ब्रह्मा॑ शि॒वो मे॑ अस्तु सदाशि॒वोम् ॥ Ishana is present in the form of all the Vidyas or knowledge, Ishvara is present in all the things of this Universe, he is the head of Brahma and Brahmanas. May that supreme Shiva be benign to me."

• Yajur Veda, Taittriya Aranyaka, Chapter 10, 21st Suktam. He is the oldest - Foremost Lord - Foremost source of all creatures all creation including Narayana, Inder, Brahma all originated from Sri Rudram and he is the youngest of all, mightiest of all all, greatest of all & also mentioned Sri Rudra is again & again referred as Ishna who is greater than Sri Hari Vishnu, Sri Rudra is also ageless, Aadi, Ananta, Infinite, Immeasurable referred as unborn as per Yajur Veda. नमो᳚ ज्ये॒ष्ठाय॑ च कनि॒ष्ठाय॑ च॒ Salutation to the oldest and to the youngest.

• Taittriya Samhita, 4th Khanda, 5th Praphataka, 6th Anuvakam. He is the chief and the first. This means that none can give birth to Sri Rudra or exist before him, if someone gave birth to Mahadeva, then Sri Rudra cannot be the first. Whenever Rudra is called the son of someone or born from the head of Brahman, it is none other than Kala Rudra who is part of Trimurti. नमो॒ अग्रि॑याय च प्रथ॒माय॑ च॒ Salutation to the chief and to the first.

• Taittriya Samhita, 4th Khanda, 5th Praphataka, 5th Anuvakam. He is Tryambaka: त्र्य॑म्बकं यजामहे सु॒गन्धिं॑ पुष्टि॒वर्ध॑नम् ।
उ॒र्वा॒रु॒कमि॑व॒ बन्ध॑नान्मृ॒त्योर्मु॑क्षीय॒ मामृता॑त् ॥ ७.०५९.१२ We adore the Father of the three worlds, Tryambaka ( who has three eyes), bestower of the all-sided fragrance of grace, increaser of fullness and strength.

• Rig Veda, Mandala 7, 59th Suktam. He also has infinite eyes, legs, face, etc… स॒हस्र॑शीर्षा॒ पुरु॑षः सहस्रा॒क्षः स॒हस्र॑पात् ।
स भूमिं॑ वि॒श्वतो॑ वृ॒त्वाऽत्य॑तिष्ठद्दशाङ्गु॒लम् ॥१॥ A thousand heads hath Puruṣa, a thousand eyes, thousands of feet.
On every side pervading earth he fills a space ten fingers wide.

• Rig Veda, Mandala 10, 90th Suktam.

Answer 9

Lord Krishna is a manifestation/avatar of Lord Vishnu, who in turn is a manifestation of the source—Brahman. Brahman is the source of everything and is behind everything. Contrary to what ISKCON and most Vaishnavites teach, it is Brahman who is speaking through Lord Krishna/Vishnu in the Bhagavad Gita. It is Brahman who is the goal of Yoga.

I'm a Vaishnava because I believe that Lord Vishnu is the most important manifestation of Brahman (one can see this in the Vedas. It is Lord Vishnu who is Purusha). When I worship Lord Vishnu, like any other Deva, it is Brahman whom I'm actually worshipping.

Chapter 10, Verse 19 The Blessed Lord said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.

Chapter 10, Verse 20 I am the Self, O Gudakesa, seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings.

Chapter 10, Verse 21 Of the Adityas I am Visnu, of lights I am the radiant sun, I am Marici of the Maruts, and among the stars I am the moon.

Chapter 10, Verse 22 Of the Vedas I am the Sama-veda; of the demigods I am Indra; of the senses I am the mind, and in living beings I am the living force [knowledge].

Chapter 10, Verse 23 Of all the Rudras I am Lord Siva; of the Yaksas and Raksasas I am the lord of wealth [Kuvera]; of the Vasus I am fire [Agni], and of the mountains I am Meru.

Chapter 10, Verse 24 Of priests, O Arjuna, know Me to be the chief, Brhaspati, the lord of devotion. Of generals I am Skanda, the lord of war; and of bodies of water I am the ocean.

Chapter 10, Verse 25 Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.

Chapter 10, Verse 26 Of all trees I am the holy fig tree, and amongst sages and demigods I am Narada. Of the singers of the gods [Gandharvas] I am Citraratha, and among perfected beings I am the sage Kapila.

Chapter 10, Verse 27 Of horses know Me to be Uccaihsrava, who rose out of the ocean, born of the elixir of immortality; of lordly elephants I am Airavata, and among men I am the monarch.

Chapter 10, Verse 28 Of weapons I am the thunderbolt; among cows I am the surabhi, givers of abundant milk. Of procreators I am Kandarpa, the god of love, and of serpents I am Vasuki, the chief.

Chapter 10, Verse 29 Of the celestial Naga snakes I am Ananta; of the aquatic deities I am Varuna. Of departed ancestors I am Aryama, and among the dispensers of law I am Yama, lord of death.

Chapter 10, Verse 30 Among the Daitya demons I am the devoted Prahlada; among subduers I am time; among the beasts I am the lion, and among birds I am Garuda, the feathered carrier of Visnu.

Chapter 10, Verse 31 Of purifiers I am the wind; of the wielders of weapons I am Rama; of fishes I am the shark, and of flowing rivers I am the Ganges.

Chapter 10, Verse 32 Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the Self, and among logicians I am the conclusive truth.

Chapter 10, Verse 33 Of letters I am the letter A, and among compounds I am the dual word. I am also inexhaustable time, and of creators I am Brahma, whose manifold faces turn everywhere.

Chapter 10, Verse 34 I am all-devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience.

Chapter 10, Verse 35 Of hymns I am the Brhat-sama sung to the Lord Indra, and of poetry I am the Gayatri verse, sung daily by brahmanas. Of months I am November and December, and of seasons I am flower-bearing spring.

Chapter 10, Verse 36 I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.

Chapter 10, Verse 37 Of the descendants of Vrsni I am Vasudeva, and of the Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers I am Usana.

Chapter 10, Verse 38 Among punishments I am the rod of chastisement, and of those who seek victory, I am morality. Of secret things I am silence, and of the wise I am wisdom.

Chapter 10, Verse 39 Furthermore, O Arjuna, I am the generating seed of all existences. There is no being-moving or unmoving-that can exist without Me.

Chapter 10, Verse 40 O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.

Chapter 10, Verse 41 Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.

Chapter 10, Verse 42 But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.

Lord Krishna's/Vishnu's Vishvarupa form in the Bhagavad Gita is proof that he is speaking as Brahman:

Answer 10

It is krishna himself who spoke bhagvad gita. Though there is no difference between krishna and brahman as brahman is the impersonal potency of lord krishna, and also brahman is the universal consciousness or self(atman) which applies also for krishna(as he is paramatma or supersoul or atman-the self), so if krishna would have united himself with brahman while speaking bhagavad gita, that actually means he had actually meditated upon himself. In case of material bodies, the soul remains inside our body as jiva(in subtle state), but for krishna who is PARAMATMA, his soul and body are not different(his body is transcendental) and in fact he is actually the origin of the soul. The effulgence coming out of his body is actually the brahman or universal consciousness, of which we are part of as jiva in the subtle body. So it's krishna only who spoke bhagavad gita in a personal form. The impersonal brahman who is depicted as supreme by vedas and upanishads is none other than krishna or narayana's bodily effulgence which is non different from him. Even in material body we contain personal and impersonal potencies, like our body is having personal form but our intelligence is formless. The thing is our formless potencies doesn't have an effulgence but for the supreme lord vishnu or krishna, his impersonal potencies are also effulgent and sat-chit-anand and that is the supreme formless consciousness or brahman.