Sunday, March 7, 2010

Chapter 67- Original Cause of All Causes

One of the ‘Panchananam’ group members asked, “Swami! There are many Gurus who talk about various theories behind the origination of the universe. But which one is true we aren't aware of. We want to listen from you how this entire universe was created. Who was the first God where all other gods emerged from? How does the supreme lord look like? Please reveal these secrets to us and make us blessed.”

Swami recited one verse in Sanskrit as follows:

तस्य शंभोः परेषस्य मूर्त्यष्टकमयं जगत
तस्मिन व्याप्य स्थितं विश्वं सूत्रे मणिगणा इव
ब्राह्मो विष्णुस्तथा रुद्रो सूर्यो चन्द्रो अग्निः
ईशानश्च महादेवो मुर्तयश्चष्ट विश्रुतः
"This entire universe is of the eight forms of that Supreme Lord ‘'Paresha' (Para Isha) who is Shambhu’ (Derived from Swayambhu) entire universe is pervaded by him and everything rests upon him, as like as pearls are strung on a thread. He is Brahma, Vishnu, Rudra, Agni, Surya, and Chandra. Also he is Mahadeva, and Ishana".

When Swami recited this ‘Sloka’ one of the ‘Panchananam’ group members asked, “Swami! How does this supreme lord look like?”
Swami replied, पञ्चमुखं दशभुजं त्रिनेत्रकं”.

When Swami replied in ‘Sanskrit’ one of the ‘Panchananam’ group members immediately questioned out of curiosity, “Swami! You said, ‘Panchamukham trinetrakam’; please tell us who is that Lord having five faces and 3 eyes? Who is his father? Please tell these things in more details”.

Swami replied with the following ‘Sloka’ (verse) in Sanskrit:

न भूमि न जलं चैव न तेजो न च वायवः
न चाकाषो न चित्तञ्च, न बुद्ध्या घ्राण गोचराः
नचब्रह्मा नचविष्णु नचरुद्रस्च्तारकः
सर्वशून्य निरालंबः स्वयम्भो विराटसदाशिवः"

Swami explained the meaning and said, “It means, when there was nothing called as earth, water, fire, wind, sky, consciousness, and mind; when there were no Brahma, Vishnu, Rudra, and stars; when there was everything null and void; then also in that Sarva-shoonya (void space) there existed the Pranava (Omkara) in the form of a ‘Brahma Jyoti’ (divine flame) whose brilliance was more than the brilliance of a billion suns. From that divine flame, Pranava (OM sound) resonated with Dasavidha Nadam [Ten different kinds of sounds viz. Chitti, Chini, Ghanta (Bell), Sankha (Conch), Taala (Cymbal), Venu (Flute), Bheri (Bugle), Mrudanga (Drum), and Meghanada (thunder)’]. That Jyotiswaroopa (Form of flame) is the actual form of that Swayambhu Lord (Emerging from self, who has no sire) called as ‘Virat Parashiva’ who is the 'Para Brahman'. His form is of the form of ‘Jyoti’ having great brilliance. That Jyoti Roopa Lord transformed himself into a form of ‘Panchamukha Virat Sadashiva’. That Lord is the origin of all origins and is the Parameshwara (Greatest Lord). Now I will explain the form of that Lord ‘Parashiva’ who is the emperor of the universe; and is called ‘Vishwakarma’ in Vedas since he sired the entire universe. Now listen to his form carefully and let us meditate on his form which is:”

ईशानः पुरुषो अघोरः वामः सद्यस्तथैव
ब्रःमन्यैतानि देवस्य मूर्तयः पञ्च विश्रुतः

Swami explained, “Sadyojata, Vamadeva, Aghora, Tatpurusha, and Eshana are the five faces of that Supreme Lord. From his five faces sprang Brahma and others”.
Swami explained further, “That Virat Para Brahma who is called as ‘Sada Shiva’ or ‘Para Shiva’ appeared with a form having five faces ten hands and three eyes (Panchamukham Dashabhujam Trinetrakam). The names of those five faces were, Sadyojata, Vamadeva, Aghora, Tatpurusha and Ishana”.

Swami continued, “Now, I’ll explain you how that ‘Swayambhu’ lord “Sadashiva” who is the first cause of everything, expanded himself into various forms. But children! You should keep this in mind that all the things which emerged out of him are not different from him. You should know that he himself transforms into many forms, but there is none other than him which exists or which existed. All the mobile or immobile creation, entire universe, Vedas, Gods, Goddesses, Matter, Energy and everything whatever you can perceive with your senses, knowledge and wisdom; or whichever things are beyond your perception levels; know that they are none other than that ‘Para Shiva’ himself. He is all alone without any duality. He is one without a second. Therefore, see no duality between him and his manifestations”.

After having instructed the audience with the actual ‘Tattwam’ (basic element or gist) in such a short and concise manner which otherwise people fail to receive even after doing penance or yoga for many years”.

Swami recited another Sanskrit verse describing briefly the attributes of the five faces as given below and then he gave a detailed explanation of each face separately as follows:

ऐन्द्रं मुखमिदं पूर्वं तपश्चर्यपरं सदा
दक्षिणं मे मुखं दिव्यं रौद्रं संहारति प्रजाः
लोककर्यकरं नित्यं पश्च्मिमं मे मुखं
वेदनाधिते सततं अद्भुतं चोत्तरं मुखं

Sadyojata Face (Birth/Emergence of Lord Brahma):-

Swami continued further, “That face of ‘Parameshwara’ which always remains facing westwards is known as ‘Sadyojata’. This face shines with ‘Sphatika Varnam’ (Crystal / Pure white color).
‘Sadyojata’ is the Creator aspect of Lord Parameshwara. From this face of that Parabrahma Sadashiva the deities which took birth were, Lord Brahma, and from the mind of the Sadyojata Moon took birth. From his energy aspect ‘Adi Para Shakti’ (Primal Supreme Energy), that Lord ‘Para Shiva’ created ‘Ichcha Shakti’ (power of will/desire) which was, goddess ‘Lakshmi’ who later on manifested herself into a form as “Shri (Lakshmi)” the daughter of Sage Bhrigu.
Rig Veda, Mantras, Ruk-Shaakha, Sadyojaata-Pravara, Roupyam Upaveetam (Silver Sacred Thread), Trikona Homagundam (triangular altar for sacrificial fire), and GarhapathyAgni (Household fire) emerged from this face.

Sadyojata represents the ‘Jagrut’ level/stage of consciousness. Among the ‘Pancha Bhoota’ (five vital elements) the element “Prithvi” (Earth) was created from this face.

Among the seven Swaras of Music: “SHADJAMA (sa), RUSHABHA (ri) AND GANDHARA (ga)” emerged from this face. Among the five basic sounds of the “Mridangam”, “Jem” sound was born out of Sadyojata. Among the five “Talas” (Tempo / Rhythm) of “Dance and Music”, “Chaa Cha Puta Tala” originated from Sadyojata face.

Sadyojata represents and rules over the “Mooladhara” and “Swadhishthana” Chakras among the “Shat Chakras” (6 energy shells) of our body, because this face is the sire of Brahma and Brahma is the presiding deity of “Swadhishthana” chakra. Sadyojata is the seed letter “NA”, in the ‘Panchakshari Mantra’ (NaMaSiVaYa). And Sadyojata is the “A” in “OMKARA”.

Out of the 28 Shaiva Agamas which were revealed by the 5 faces of this Parabrahma Sadashiva, this Sadyojata face revealed the Kamika, Yogaja, Cintya, Karana and Ajita. Later on, these were taught to Sage Kausika who transferred this knowledge to 3 celestials who propagated this knowledge on Earth”.

Vamadeva Face (Birth/Emergence of Lord Vishnu):-

Swami said, “Now I’ll describe the ‘Vamadeva’ face of that great lord ‘Sadashiva’. Listen carefully! ‘Vamadeva’ face of that lord ‘Sadashiva’ remains northwards and is in ‘Dhoomra Varnam’ (Greyish Black color of the cloud). ‘Vama’ means ‘Left’ side and left side of a person represents the ‘Shakti’ aspect. Left stands for feminine strength and beauty as well.

‘Vamadeva’ is the Preserver aspect of that supreme Lord. From this face of that Parabrahma the deities which sprang out were Lord Vishnu, and Sun. From the ‘Adi Para Shakti’ (Primal Supreme Power) which is the energy aspect of that Supreme Para Brahman, he manifested himself as ‘Para Shakti’ (Supreme power) which took a form as ‘Sati’ (Daksha’s daughter) and later on again took a form as Goddess ‘Parvati’ (Daughter of the mountain).

Yajur Veda, Mantras, Yajus-Shaakha, Vamadeva-Pravara, ‘Padmajandhyam’ (lotus sacred thread), Chatushkona Homagundam (Quadrangular altar for sacrificial fire), and ‘AhwaneeyaAgni’ emerged from this face.

Vamadeva represents the ‘Swapna’ level/stage of consciousness. Among the ‘Pancha Bhoota’ (five elements) Vamadeva created “Jalam” (Water).

Among the seven Swaras of Music: “MADHYAMA (ma)” emerged from Vamadeva. Among the five basic sounds of the “Mridangam”, “Nam” sound was born out of Vamadeva. Among the five “Talas” (Tempo / Rhythm) of “Dance and Music”, “Chach Chatputa Tala” originated from this face.

Vamadeva represents and rules over the “Manipooraka Chakra” among the “Shat Chakras” (6 energy shells) of our body, because Vamadeva face is the sire of Vishnu and Vishnu is the presiding deity of “Manipuraka” chakra. Vamadeva is the seed letter “MA”, in the ‘Panchakshari Mantra’ (NaMaSiVaYa). And it is the “U” in “OMKARA”.

Out of the 28 Shaiva Agamas which were revealed by the 5 faces of this Parabrahma Sadashiva, this Vamadeva face gave rise to Dipta, Sukshuma, Sahasra, Amsumat and Suprabheda, and taught them to Kasyapa Rishi (sage) who transferred this knowledge to 3 celestials who propagated this knowledge on Earth”.

Aghora face (Manifestation of Lord Rudra):-

Swami started explaining further, “That face of that ‘Para Shiva’ which faces southwards is called as ‘Aghora’ (means, not terrible, peaceful). ‘Aghora’ face represents the element ‘Fire’ and is the aspect of ‘Destruction and Regeneration'.

From this face which is of ‘Neela Varnam’ (bluish color), that supreme lord manifested himself as Lord ‘Rudra’ and from the ‘Adi Para Shakti’ manifested the ‘Gyana Shakti’ (power of Knowledge) which is Goddess ‘Saraswati’ who later on manifested into a form from the mouth of Lord Brahma.

Atharva Veda, Mantras, Atharvana-Shaakha, Aghora-Pravara, Nagopaveetam (Sacred thread of snake), Vartulakara Homagundam (circular altar of sacrificial fire), DakshinAgni (the fire of the south), and Varna Mala (50 letters of the Sanskrit alphabet) took birth from Aghora face of Sadashiva. This face destroys all sins, destroys all that is evil and grants riches.

Aghora represents the ‘Sushupti’ level/stage of consciousness. Among the “Pancha Bhootas” (five elements) Aghora created “Agni (fire)”.

Among the seven Swaras of Music: “PANCHAMA (pa)” emerged from Aghora. Among the five basic sounds of the “Mridangam”, “Thom” sound was born out of Aghora. Among the five “Talas” (Tempo / Rhythm) of “Dance and Music”, “Shatpita Putrika Tala” originated from this face.
Aghora represents and rules over the “Anahata Chakra” among the “Shat Chakras” (6 energy shells) of our body, because Aghora face is the sire of Rudra and Rudra is the presiding deity of “Anahata” chakra. Aghora is the seed letter “SI”, in the ‘Panchakshari Mantra’ (NaMaSiVaYa). And it is the “MA” in “OMKARA”.

Out of the 28 Shaiva Agamas which were revealed by the 5 faces of this Parabrahma Sadashiva, this Aghora face revealed Vijaya, Nisvasa, Svayambhuva, Agneya (or Anala) and Vira, and gave them to Rishi Bharadvaja who transferred this knowledge to 2 celestials who propagated this knowledge on Earth”.

Tatpurusha face (Lord of the universe, Ruler/Emperor aspect-Maheshwara):-

Swami, said, “Children! The word “TAT” means ‘That’ (who is absent or not seen), therefore it represents ‘Nirguna Paramatma’ (Supreme soul which is formless). “Tatpurusha” means ‘Saguna’ form of the Para Brahma (Supreme Para Brahma in a form). This is that face of the ‘Para Shiva’ which remains in meditating posture, monitoring the world, and Blessing the universe. This eastern face is considered as the First face. That Supreme Being is the one who is always behind us as a protector and guide, is Tatpurusha.

This face is of ‘Hema Varnam’ (Golden / Yellow color), and from the ‘Adi Para Shakti’ he created the ‘Kriya Shakti’ (Power of Action).

He is the greatest teacher and lord of the Yogis. Ashtanga Yoga, Tarakam, Sankhyam, Amanaskha, Laksha Trayam, Dhyana Mudras like Khechari, Bhoochari, Madhyama, Shanmukha, Shambhavi, and all other Yoga Kriyas got their origination from Tatpurusha. This face is the ‘Eshwara’ (controller) aspect of the ‘Sada Shiva’. Tatpurusha is the ‘Maheshwara’ (Supreme Lord / Controller) and remains as the source of Indra (He creates Indras). He is ever awake, remains beyond good and bad, since he is the ascetic who is not tainted by good or bad actions. This radiant lord bestows favors on other gods including Brahma, Vishnu, and Indra. He is Hamsa, and Pranava. In fact, Lord Parashiva in perceivable form is Maheshwara.

Tatpurusha represents the ‘Turiya’ level/stage of consciousness. Tatpurusha face (Maheshwara) is the “Obscurer” aspect of Sadashiva which veils all the souls under the blanket of his ‘Supreme Maya (Illusion)’.

Sama Veda, Mantras, Sama-Shaakha, Tatpurusha-Pravara, and Panchakona Homagundam (Pentangleular altar of sacrificial fire) were generated from this face.

Among the “Pancha Bhootas” (five elements) Tatpurusha created “Vayu (Air)”. Among the seven Swaras of Music: “DHAIVATA (da)” emerged from Tatpurusha. Among the five basic sounds of the “Mridangam”, “Dhi” sound was born out of Tatpurusha face. Among the five “Talas” (Tempo / Rhythm) of “Dance and Music”, “Sampadveshtakaa Tala” originated from this face.

Tatpurusha represents and rules over the “Visuddha Chakra” among the “Shat Chakras” (6 energy shells) of our body. Tatpurusha is the seed letter “VA”, in the ‘Panchakshari Mantra’ (NaMaSiVaYa). And it is the “Bindu” in “OMKARA”.

Out of the 28 Shaiva Agamas which were revealed by the 5 faces of this Parabrahma Sadashiva, this Tatpurusha face revealed Raurava, Mukata, Vimala, Chandrajnana and Mukhabimba (or Bimba), and taught them to Sage Gautama, who transferred this knowledge to 2 celestials who propagated this knowledge on Earth”.

Ishana face (Supreme Consciousness, Salvation giving-Sadashiva):-

Swami continued, “I hope you all have understood the elegance of “Tatpurusha” face of the lord Sadashiva. Now I’ll explain his fifth and supreme face called “Ishana”. Listen to me carefully!
This Ishana face points/looks skywards and hence it represents the totality of supreme control over the entire creation, Gods, and everything which is manifested/concealed, living/non living. It is the Lord which is not bound under any shackles, it is beyond space and time, it is beyond the three qualities, it is beyond any emotion, It is the supreme consciousness and is ultimate in every sense. It balances all the tasks called "Pancha krutya". Ishana represents the total energy of Sadashiva which is the "Adi Para Shakti". Ishana is peaceful, and beyond that also. It shines by its own brilliance. This Sadashiva is the cause of all causes, within whom the entire set of universes reside. Ishana is the highest realm of peacefulness, greatest truth, and supreme consciousness.

Ishana represents the ‘Samadhi’ level/stage of consciousness. This face is the bestower of “Salvation” and is the controller of “Surya” the Sun (However it is sometimes equated to Surya also). Ishana face represents ‘Chit Shakti’ (Supreme Consciousness). This Ishana face gives that ultimate wisdom of the ‘’Para Brahma’ which once obtained, takes a person beyond all experiences of pleasures and pains, makes the person a ‘Witnesser’ as like as the Sada Shiva himself who remains unchanged under any circumstances, who is the controller, and witnesser. Since this Sada Shiva is the ‘Para Brahma’ he is eternal, unchanging, is the Karta (doer), Karma (action) and the Kriya (task) but still doesn’t do any work. For him one is neither dearer than another being nor he despises nor discriminates. He is the Judge, only with his wish & will the entire universe, lords, celestials, humans, and everything functions, yet he is unattached with the Karma of those jobs. This supreme Lord bestows this kind of Supreme consciousness and liberation.

Among the “Pancha Bhootas” (five elements) Ishana created “Akasha (Sky/Ether)”. Among the seven Swaras of Music: “NISHADA (ni)”emerged from Ishana. Among the five basic sounds of the “Mridangam”, “Tha” sound was born out of Ishana face. Among the five “Talas” (Tempo / Rhythm) of “Dance and Music”, “Udghatta Tala” originated from this face.

Ishana represents and rules over the “Ajna & Sahasrara Chakra” among the “Shat Chakras” (6 energy shells) of our body because Sahasrara represents the highest realm of consciousness presided by “Lord Sadashiva” and same is the case with Ishana face. Ishana is the seed letter “YA”, in the ‘Panchakshari Mantra’ (NaMaSiVaYa). And it is the “Nada” in “OMKARA”.

Out of the 28 Shaiva Agamas which were revealed by the 5 faces of this Parabrahma Sadashiva, this Ishana face revealed Prodgita, Lalita, Siddha, Santana, Sarvokta, Parameswara, Kirana and Vatula to Sage Agastya who transferred this knowledge to 2 celestials who propagated this knowledge on Earth”.

Swami continued, “This ‘Panchamukha Virat Sadashiva’ is called by the name of “Vishwakarma” in ‘Sama Veda’ because he is the father of the entire universe, Brahma, Vishnu, Rudra, Surya, Chandra, Agni, and Vedas. Since he created, ‘Para Shakti’, ‘Ichcha Shakti’, ‘Kriya Shakti’ and ‘Gyana Shakti’ out of his own supreme energy “Adi Para Shakti”, he is to be known as the Supreme power beyond which no other power exists. Also, the seven 'Oordhwa lokas' namely, Bhu, Bhuvah, Swar, Mahar, Jano, Tapo, and Satya lokas have also been created by this Supreme Lord 'Maheshwara' himself".

“These energies manifested themselves later as the consorts of the lords, who emerged out of his five faces. “Ichcha Shakti” manifested herself into a form as “Lakshmi” as the daughter of Sage Bhrigu and later married Vishnu. “Gyana Shakti” who manifested herself as in a form as “Saraswati” through Brahma’s mouth, became his wife”.

“Apart from these great Lords and Shaktis (energies), five celestial artisans called, Manuvacharya (Blacksmith), Mayacharya (Carpenter), Twasthacharya (Metal Craftsman), Shilpi (Stone carver) and Vishvagyan (Goldsmith) emerged from his faces Sadyojata, Vamadeva, Aghora, Tatpurusha and Ishana respectively. These five celestial artisans (who also became ‘Prajapatis’) produced the lineage of craftsmen. Today’s Viswabrahmins (caste of craftsmen) are the descendents of these five prajapatis”.

“Panchamukhi Sadashiva; who is the eternal Para Brahma, who is formless, whose form is indivisible and consists of a formless form of “Ardhanarishwara” (an inseparable union of AdiPara Shakti with Sadashiva). But he appeared in a form as “Maheshwara” on the “Rajata Giri” (Silver Mountain-Kailash) for the sake of mankind; and blesses us with his benevolent looks and serene face. However, essentially there is no difference between his one face form “Maheshwara (Tatpurusha)” and his five faced Para Brahma form as “Sadashiva” since whichever direction he appears to face even in his Eka-Mukhi( (one-faced) form, he would have the attributes of that face which belongs to that direction in his SadaShiva form. But know that, “Sada Shiva” is beyond the perceptions, but can be seen within us through self realization or awakening. This Maheshwara is the consort of “Parvati” who is not different than the total energy “Adi Para Shakti” (Primal Supreme Power) of his true form- “Sada Shiva”. “Parvati” is the manifestation of that supreme energy in a form and is the consort of Maheshwara/Shiva. They are not different, there is no duality”.

Swami repeated, “Children! I again emphasize on the point that, there is nothing except that Para Shiva. Whatever exists or doesn’t exist, whatever is visible or invisible, day or night, past, present, future; mortals or celestials; there is essentially no duality among anything. Always keep your heart and mind filled with the sense of Advaita (non dualism). That Sada Shiva is himself Vishnu, Brahma, Surya, Agni, Chandra, Lakshmi, Saraswati, Parvati and everyone. Hence a man who is gifted with the vision of non-dualism, doesn’t see anything else existing other than Shiva, and doesn’t see a duality between Sadashiva and any of his forms is a real ‘Gyani’ (wise man), and such a blemish less human is equal to the lord himself. Therefore, worship that Parabrahma in any form of your choice”.

Swami further explained, “Now in short I’ll explain you the creation process which took place after this. The creation of “Pancha Maha Bhoota” viz. “Earth, Water, Fire, Air, and Ether” was not enough since this was the “Sookshma Srushti” (Micro universe). Lord wanted to create a “Sthoola Srushti” (macro universe) which he created by dividing the 5 elements into 96 “tatwams” (essences) and mixing them with the 3 qualities”.

पञ्चैतानि, दसेन्द्रियाणि, विषयाः, प्रनास्चस्त चक्राय, रगष्ठकरुधचतुष्ह्दूर्मुभिः, साप्तानि तधतवः, नादि, मण्डल, मीशनत्त्रयः, गुनवस्थास्च तापत्रयं
कोसा, पराच, तनुस्च शन्नतिकं तवानि जीवात्मना

Swami continued, “It means, 5 ‘Pancha Bhootam’, 10 ‘Vishayam’ (subjects), 10 ‘Prana Vayu’ and ‘Upa Prana Vayu’, 6 ‘shatchakram’ (energy shells), 8 ‘Ragam’, 4 ‘Anthahkaranam’, 3 ‘Shadoorma’, 3 ‘Ooshanam’, 3 ‘Gunam’, 3 ‘Avastha’, 3 ‘tapatraya’, 5 ‘Kosam’; all these constitute a pack of 96 ‘tatwams’. The mortal body which is made up of these 96 ‘tatwams’, is known as ‘Jeevatma’ which feels itself with the ‘I’ identity”.

Swami stopped for a while and said, “These details are called as “Sankhya Yogam”, which I had once explained in detail to Siddhaiyya; but I would explain the same to you all some other time if you like to know. However, I would tell you now the five prime functions called “Pancha krutyam” that the Lord “Sada Shiva” does through his manifestations”.

On hearing that word, a curious listener from the audience asked a question, “Swami! We have heard about Panchkrutyams. However I would like to know the details about the same from you”.

Swami said, “Alright! With the ‘Panchakrutya’ how the universe was created I will explain now. Listen carefully!” 
(Discussed in next chapter)

FOOTNOTES (Applying Thoughts Further):-

Note to the readers:- Readers please note that this theory could seem new/contradictory to what you have been listening through some Puranas. However this theory exists in Upanishadas which were derived from Vedas. Panchabrahmopa-nishat, Rudrahridayopanishat, Parabrahmopanishat are majorly in sync with Swami’s theory. Moreover, Swami’s theory also touches many aspects from some other Upanishads and scriptures like Mananarayanopanishat, Agama Shastra etc. However from Puranic angle if we see, this theory would seem new and contradictory to many stories what we learnt so far.

Every Purana tells a different story eulogizing the central deity as Su-preme! There are many mutually conflicting stories in Puranas which made me feel that all Puranas passed through various hands over the time and based on the interests of people they were modified. Hence all ‘Smriti’ based texts contradict each other as relates to stories. However the author-itative and authentic texts viz. ‘Vedas’, Epics (Ramayana, and Mahabhara-ta), and Upanishads can be relied upon to seek the truth and evidence. Having stated my opinion about interpolation of various stories in Puranas, I would also like to make a point that with the above theory of Swami I could draw some logical correlation among the Puranas which we will discuss here. We would finally understand that whatever ‘Sri Veera Brahmendra Swami’ preached is actually in line with the authentic texts as well as with Puranas also! Here I haven't gone deep into analysis with respect to Vedas/Upanishads. However; here I've tried to analyze the above theory with reference to Puranas and we would start with analysis (break down), and finally when we synthesize (put together) the Puranic parts, we would arrive at beautiful discoveries. I would start with questioning the Puranas which might sound offensive initially but kindly be patient; at the end I would prove that the current beliefs and Puranic theories also speak the same truth. This analysis is a kind of Proof by Contradiction and hence initially it would sound as negating, but later on we would understand the beauty of Hinduism when I synthesize the analyzed portions. Let’s proceed now:-

Why the name Vishwakarma? : - Here Veera Brahmendra Swami uses a new term ‘Vishwakarma’ to refer to that Supreme Lord who is the cause of all causes, first cause of everything, who is ‘Svayambhu’ (emerged from himself and who has no sire), who is the sire of all. But in fact he is none other than the lord ‘Sadashiva’ of five faces. Here ‘Virat Vishwakarma’ should not be confused with the ‘Dev Shilpi Vishwakarma’ (sculptor/architect of gods). Here ‘Virat Vishwakarma’ is an attribute. It specifies that lord ‘Sadashiva’ is the creator of everyone including universes and he is very vast. We have evidences available in our texts which call Lord ‘Shiva’ by the name ‘Vishwakarma’ viz.
  • Shiva Sahasranama Stotram from ‘Shiva Purana’, ‘Koti Rudra Samhita’ says that Shiva’s one name is ‘Vishwakarma’
  • Sama Veda’ calls Shiva by the following verse
ॐ त्वामिन्द्रग्निभूरसि त्वम् अन्गुःसूर्योमरीचयः
विश्वकर्म विश्वदेवो महादेवो महान आसीः (samveda chapter 33 verse 22)

  • A rarely found Purana (among 18 Upa-Purana) called ‘Vashishtha Purana’ also has a verse which is as follows:
ॐ विश्वकर्म परब्रःमन जगदाधारं मूलकः
तन्मुखानि तुर्वै पञ्च पञ्च ब्रःमोत्युदाःरुतं (vashishtha purana kanda-3, chapter-6 verse 1.1)
  • We have the following sloka in "Purusha Suktam" which describes Sadashiva, and Vishnu (Purusha).
अध्भ्या संभूथ पर्थ्व्यै रसस्च.विस्वकर्मनस् समवर्थधि.
तस्यास त्वश्ता विधादः द्रुपमेथि.तद पुरुषस्य विस्व माजनं अग्रे. 2-1
"From water and essence of earth was born, the all pervading universe. From the great God Vishwakarma (=Sadashiva) who is the creator, then appeared that Purusha (=Vishnu). And the great God, who made this world Vishwakarma (=Sadashiva), is spread as that Purusha (=Vishnu), in all fourteen worlds. And also the great form of Purusha (=Vishnu), came into being before the start of creation". (Translation done by P.R. Ramachander. Only the names within brackets have been inserted by me)
  • This Purusha Suktam is actually a stotram for Vishnu however this above verse also remembers to mention about Sadashiva who manifested himself as Vishnu from his Vamadeva face.
Beauty of connection between Lords and Vedas: - We know from Puranas and Gita that Vishnu represents Sama Veda, Rudra represents Rig Veda, Brahma represents Yajur Veda. Here from the above figure one may observe easily the unity among the deities. Each deity represents the Veda which sprang from the face at the Dakshina disha (right hand side direction). And each deity created and preached the rituals (It’s given in next chapter) of that Veda which belongs to the God who stands at his Vama disha (Left hand side). Here if we note this, we’ll see that Brahma who represents Yajur Veda created rituals and recitals of Rigveda (which represents Rudra). Vishnu who represents Sama Veda created rituals and recitals of Yajur Veda, Tatpurusha (Maheshwara) who created rituals of Sama Veda Parayana which belongs to Vishnu. This shows the beauty of the unity, mutual respect and integrity among the Lords and teaches us that although Vishnu, Brahma, and Rudra sprang out of Sadashiva, yet they are not different from Shiva. This indicates Advaita (non Dualism) among them

Shiva’s Hari-Hara Form: - In our scriptures we have one popular form of Shiva as “HariHaraMurty”. But why was Shiva and Vishnu depicted as sharing one body as like as Shiva and Parvati (Ardhanarishwara)? The answer lies right in the above story as told by Swami Veerabrahmendra. Vishnu emerged from Sadashiva’s Vamadeva face. Vama means left. And from the same face Sadashiva’s shakti manifested herself as Para Shakti and became his consort as Parvati. Sadashiva in his maheshwara form (One face form-Tatpurusha), his left portion is occupied by Parvati. Since Vishnu also sprang from the same portion of him, it can be assumed that Shiva’s Vama Bhagam (Left portion) represents Vishnu. Hence the name “hari-hara” which teaches us that Shiva is Vishnu and there is no difference between them. This erases duality between them.

Understanding the secret behind Adi Shankara's statement, "बान्धवाः शिवभक्तास्च" : - In "Annapoornashtakam" an octet hymn composed by Adi Shankara on Goddess Annapoorna, that great poet says,
माता च पार्वति देवी पिता देवो महेश्वरह्
बान्धवाः शिवभक्तास्च स्वदेशो बुवनत्त्रयं
(Which means, Goddess Parvati is my mother, Lord Maheshwara is my father, all devotees of Shiva are my relatives and the three worlds are my own country!)
What a deep secret that great poet hid inside these two seemingly simple lines. If we can understand the meaning of this verse, we have in fact understood entire Hinduism!
That poem was written on Goddess Annapoorneshwari, hence it was a Shakta hymn. Shankara had also composed few hymns on Vaishnava forms like 'Lakshmi Narasimha Karavalamba Stotram', 'Kanakadhaara Stotram', 'Krishnashtakam' etc. So isn't his statement "All Shiva devotees are my relatives" an offense to Shakta or Shatkti followers and Vishnu or Vaishnava devotees? Had he been a modern day poet, by this time his statement would have become popular as a controversial statement. Why didn't he mention that even Vishnu devotees are his relatives? Why didn't he mention all Shakti worshipers are his relatives? Was he partial? Did he commit an offense to Vaishnavism and Shaktism? Is this statement not controversial?
Answer to all such controversial questions is "No". In fact, he had explained the entire concept of Supreme Parabrahman and his manifestations in a nutshell within two lines of that hymn.
He said, "Maheshwara is his father, and Shiva's devotees are his relatives". That means, Maheshwara who is the visible and perceivable form of the Supreme Para Shiva who is the Brahma Jyoti who has no form, that ParaShiva is the father and protecter of the universes as Maheshwara. Shiva is a short term commonly used to refer to the word 'Sadashiva' or 'Parashiva'. Shiva is a very broad name. Shiva himself manifested and exists as Brahma, and Narayana. So Shiva is a super set of all perceivable forms. Shiva is Vishnu, Shiva is Brahma, Shiva is Parvati, Lakshmi, Saraswati. So when Adi Shankara says "All Shiva devotees are his relatives", he in fact means all the devotees of that Super Set are his own relatives. So, when Shiva is himself present as Vishnu, where is Vishnu's separate existence? When Vishnu himself is full of Shiva tattwam (essence), where is a separate cult called Vaishnavism? In fact, be it Vishnu devotees, Shakti devotees, or Maheshwara's devotees; all are directly or indirectly worshiping Sadashiva only. So, Sankara's statement explains this true fact that these divisions of cults are man made, and there are no separate deities called Vishnu, Brahma and others. All "Isms" are branches or paths which ultimately converges at the lotus feet of Shiva only. Adi Shankara's statement is in line with Swami Veera Brahmendra's explanation.

Beautiful Logic/Reasoning in Relationships (Siblings and Consorts):- This theory matches closely with reality since it fits logically with the stories given in Puranas. Let us analyze the beauty of this story.
  • Siblings:- Some Puranic stories depict that Vishnu and Parvati share a brother-sister relationship. But we rarely find any story which gives us the reason why they are called siblings. Also, Shakta texts (like Durga Saptashati etc.) tells us that Lakshmi-Brahma, Saraswati-Shiva and Parvati-Vishnu are siblings. Shakta/Tantra texts say that these Siblings were created by Mahalakshmi, Mahasaraswati and Mahakali. Similarly Lalitopakhyana tells us that they were created by Goddess Lalita tripura Sundari. But what's in a name? All energies are energies and it doesn't make any difference whether we consider those manifestations as originated from Shakti or Shaktimaan (Shiva). But the question here is, these texts explains the siblings relationship among Trinity-Tridevi as mentioned above. However there is a drawback of these theories that these texts can't explain the reasons behind couple formation among them. Why Brahma-Saraswati, why not Brahma-Parvati? Story of 'Panchamukhi Parashiva' explains everything. The story what Veera Brahmendra Swami said seems logical for the following reasons.
  • Brahma and Ichcha Shakti (Lakshmi) emerged from same face (Sadyojata), hence they are siblings. Vishnu and Para Shakti (Parvati) emerged from same face (Vamadeva) hence they are siblings. Rudra and Gyana Shakti (Saraswati) emerged from same face (Aghora) hence they became siblings.Continuing on the same lines we can also deduce why Chandra (Moon) is called Lakshmi's brother.
  • Vedic thumb rule:- Secondly, as per Vedic philosophy of Hinduism, in any ritual it is a rule that “Sister” always sits/stands at the side of “Dakshina Hastam” (Right hand side) of a Man. And consort/wife should stand/sit at the side of“Vama Hastam (Left hand)” (Sadhashiva’s ArdhaNareeshwara form depits this as an example). With this Vedic rule if we see, Brahma, Vishnu and Maheshwara married the energies (Shaktis) which emerged from their left side face only. Brahma (emerged from Sadyojata) married Saraswati (emerged from Aghora), Vishnu (emerged from Vamadeva) married Lakshmi (emerged from Sadyojata), and Tatpurusha face who himself is Maheshwara married Parvati who is his eternal “Adi Para Shakti” which always remains occupied his left half of the body and that “Adi Para Shakti” manifested herself as Parvati from his Vamadeva face which falls at the left side (‘Vama’ itself means left). Secondly, Saraswati is Rudra’s sister, but one of the 108 names of Saraswati calls her as “Shivanuja” (Sister of Shiva). Now to analyse this, if we sit in front of the Tatpurusha face of Shiva which is his first/prime face who is Shiva/Maheshwara when he remains in one face form, if we observe carefully, Aghora face falls at the Dakshina hasta (Right hand side) of Tatpurusha (Maheshwara), from which Saraswati emerged as Gyana Shakti. Hence she being Rudra’s sister, she also became Sadashiva / Maheshwara’s sister. Hence the name ‘Shivanuja’ becomes true and tested.
  • Atmika:- "Atmika" is a sanskrit word which means "Of one's soul". It is used primarily in relation with either Sister or Consort. Lakshmi's 'Astottara Shata Namavali' (108 names) has "Om Brahma-Vishnu-Sivatmikaya Namah" as the 107th name. Whereas Saraswati's 108 names has "On Brahma-Sivatmikaya Namah" as the 108th name, why 'Vishnu' is omitted here?. There lies deeper meaning to everything in Hindu scriptures/texts. Let's understand how. Vamadeva and Aghora faces being at back to back, there is no direct formula to deduce any relationship between Vishnu and Saraswati. They are neither siblings nor consorts. This makes the relationships logically correct. That's the beauty of this symmetrical evolution theory from Sadashiva which keeps the sanctity of the relationships by breaking the link from becoming circular. Now, If we place the skyward facing face (Isana) in it's actual Esanya (North-East) direction, then symmetrically the five heads would get arranged as shown in the first figure of Lord Shiva above. There the Sadyojata face falls towards the right hand side of Shiva (If we sit in front of Tatpurusha). So, being origintaed from the direction of 'Dakshina Hasta', Lakshmi becomes the sister of Shiva. This way the names "Brahma-Vishnu-Shivatmikaya Namah" and "Brahma-Shivatmikaya Namah" becomes meaningful. Saints who deduced these names were great thinkers indeed. Beauty of "Panchamukhi Sadashiva" theory of origin is that, this can only explain the relationships between Trinity and Tridevi in such a depth. Other theories of origination from any school, any Purana, any Epic just state the relationships, but they fail to explain the reasoning behind the same.
Relating Shaktis as Goddesses in sync with Puranas:-The above story of origination doesn’t conflict with Puranas. In fact it supports them in the following analysis. Puranas tell us that Lakshmi emerged out of ocean and married Vishnu, Saraswati was born out of Brahma’s tongue, and Parvati was Himalaya Mountain’s daughter. But from the above theory of Swami they all emerged from Shiva’s faces. Is it a contradiction? Certainly not because, for energy there is no form. If they have to manifest themselves in a form and stay somewhere, they need to enter a body. Hence Ichcha Shakti took birth as Sage Brigu’s daughter (Shri / Lakshmi) who used to stay in heaven, and later went inside ocean as a result of Sage Durvasa’s curse to Indra. Thereafter with the churning of ocean she emergfed out and married Vishnu. Saraswati Sahasranama Stotram from Skanda Purana states that when Brahma created universe, he found it all dull without sound. He also didn’t get further ideas of creation, he felt like he was lacking some power of knowledge. Then he did penance for some 100s of years and then Gyana Shakti emerged out of his mouth (अविर्वभुव तत्पश्चन्मुखतः परमात्मनः) as goddess Saraswati and gave him knowledge of creation and also infused sound in the world (she is vak devi). Similarly, Para Shakti transformed herself as a daughter of Daksha called “Sati” and later self immolated her and again took birth as Himalaya’s daughter “Parvati” and married Shiva. The origin of these goddesses looks logical and also matches with the Puranas without contradicting them

Analysis and correlation between the sounds of the above theory and Puranas:-Swami narrated how each sound of Music (SaRiGaMaPaDhaNi), Sounds of Mridangam, Omkara Nadam etc emerged from Shiva. But Puranas call Saraswati as vagdevi (goddess of speech and sound). Her Sahasranama Stotram says that she infused sound in the creation and made it beautiful. So don’t these two theories sound contradictory? Certainly Not! One thing we should understand is the types of Nadam (sound). Sound is referred to as the “Nada Brahma” or the divine sound, that is to say, in abstraction too there is a connection with the divine. There are two types of sound: un-struck/un-heard sound and struck/heard sound. Un-struck sound is a vibration of ether, the upper or purer air near the celestial realm. The enlightened yogis seek the unstruck sound called “Anaahata Nada”, and only they can hear it. The struck sound or “Aahata Nada” is the vibration of air in the lower atmosphere closer to the earth. It is any sound that we hear in nature or man-made sounds, musical, and non-musical. So all sounds emerged from Shiva were Anahata in nature which became hearable by us when Saraswati transformed them into Aahata (heard) sound. Hence the same note of music can be created in Aahata way (which we hear) and also in Anahata way (which needs Yogic powers to perceive). So, hopefully the contradiction is clarified now.

Minor deities / Major deities? : -
  • Agni: - Here Swami stated that Agni was born from Aghora face. However, Agni is said to be the son of Brahma in Puranic stories. So does that mean there was no fire before Brahma sired him? Secondly, if Agni was Brahma’s son, then why does Rig Veda praise him as a form of the Supreme Lord calling him as emerged from Virat Purusha? Agni in Rigveda is equated to Vishnu, Indra, and Rudra also. How can Agni be praised like that if he was a demi god? Also, Agni and Rudra are more or less same as per Vedas and Upanishads. Agni was also like Surya, a manifestation of the Para Brahman at the very beginning of the universe itself. The above story by Swami clarifies this point very well since deities emerging out of Para Brahma (Sadashiva) can’t be minor deities / demi gods. Hence if we have to correlate this to match Purana then we may assume that Agni would have manifested himself later as a son of Aditi and kashyap and became subordinate deity to Indra.
  • Bhudevi, Varuna, and Vayu: - To extend the above point on Agni, I would say even Bhudevi, Varuna and Vayu are also not demi Gods (minor deities). Without “Pancha bhuta” no creation can start. Entire universe is composed of those five vital elements. Hence the Puranic stories which make them minor deities who originated later as the sons of sage Kashyap do not conform with the truth of Pancha Bhutas. Hence here if we want to understand the inner meaning of Puranic story then we should consider that these elements Water, Air, Fire, attained a form of a deity after taking birth from sage kashyap. Also, Bhudevi (Goddess of Earth) is considered a wife of Vishnu and an aspect of Lakshmi herself. So, definitely even Bhudevi can’t be called a minor deity since she pervaded the entire universe, without earthly element no creation can exist.
  • Chandra: - ‘Chandra’ is called as a minor deity who was born to Atri and Anusuya as per Puranas. However here Swami said that Chandra (moon) emerged from the Sadyojata face of Sadashiva. This definitely seems contradicting but we have to understand the scriptures in depth. ‘Purusha Suktam’ from Rig Veda says, “Chandrama manaso Jatha” (from his mind was born the moon), which is what Swami explained about Chandra’s origin. However the Puranic story is also correct, and like Surya and Agni he might have taken a form of a deity as Atri-Anasuya’s son later on.
  • Indra: - Tatpurusha face of Sadashiva (known as Maheshwara) represents “Indra” and also creates Indras as told by Swami. In the “Para Brahmopanishad” Eswara is considered as Indra since ‘Eshwara’ means Ruler / Lord’ and Indra rules the heavens and earth. Hence it seems logical that Indra is also a form of Maheshwara who is controlled by Maheshwara himself. But with Puranic angle of vision we see Indra as son of kashyap and Aditi. But Vedas praise Indra a a major god and equate him with Agni and Vishnu also. So, the only possibility to erase the contradiction and build compromise between Vedic and Puranic story is by logically connecting them. This Tat Purusha himself incarnates as Indra from the womb of Aditi. Since Tatpurusha (maheshwara) is a Supreme God, hence Indra is also exhaulted as Supreme in Vedic verses.
  • Surya: - Here Swami mentioned that Sun (Surya) also emerged from this Sadashiva (Vamadeva face). Now Puranas tell us that Surya was a son of ‘Aditi-Kashyap’ couple. But the question arises, was the entire universe dark before he was born to Aditi? Certainly not! Also Puranas have demoted Surya to a lower position as one of the ‘Demi Gods’. But here I present a verse from ‘Maha Narayanopanishad’ which calls Sun as the one directly sprung out of the Supreme Para Brahma. And it also tells that this Supreme solar deity creates multiple clones just like him who are ‘Adityas’ (Here with this we may assume that this Surya would have incarnated himself as 12 Adityas as sons of kashyap and Aditi). So, based on this analysis it looks like the Sun who sprang out of lord Sadashiva’s ‘Vamadeva’ face creates ‘Adityas’ like him to illuminate the universes, and could be those were born as the children of sage ‘Kashyapa’ and his wife ‘Aditi’. The below verse appears not only in ‘Maha Narayanopanishad’, but also in ‘Taittariya Samhita of Krishna Yajurvedam’ and ‘Atharva Veda’
ब्रह्मजज्ञानं प्रथमं पुरस्ताद विसीमथ सुरुचो वेन आपः स बुद्ध्निय उपमा अस्य विष्टा सतस्च योनिं असतस्च विवाह.
"Vena, the noon sun who was born at the beginning of the creation as the first effect of the Supreme Reality, Brahman, and who is of excellent brilliance spreads over the whole world up to its boundary. He illuminates also the heavenly bodies. He remains manifold in his own limited forms which are like himself. He also spreads over and permeates the causal substance out of which the visible and invisible universe emerges"

Dance & Music: - We all have heard that Music and dance came from Shiva. He is the Nataraja. The above details given by Swami support this point. Mahabharata-Anushasana parva says, “He plays on diverse musical instruments. He is a vocalist

Supreme ParaBrahman in Sahasrara Chakra: - From the Yogis and Advaitic saints like Sankara, Ramakrishna, and Ramana we know that kundalini awakening takes a soul to supreme consciousness and makes him equal to Para Brahman. We know from Kundalini Yoga the presiding deities of each Chakra and the Beejaksharas (seed letters) of each chakra which are ‘Na’,’Ma’, ‘Shi’, ‘Va’, and ‘Ya’. When you read them together they become ‘NamahShivaya’. The same ‘NamahShivaya’ is told in above story also. As per Yogis and Gyanis who realized their true self, they call themselves as “Shivoham” and in the Sahasrara they find SadaShiva as Guru seated. Also every chakra has the presense of this lord in a linga form along with a Shakti (Refer to chapter 60 for details).This tells that the Supreme ParaBrahma is SadaShiva which is supported by the above theory

Shiva meditates on whom? :-People usually raise questions like Shiva always remains seated in meditation. On whose figure does he meditate? Shiva Purana clearly says, “सर्वे रुद्रं भजन्तेव रुद्रः किञ्चिद भेजेन्नाहि स्वात्मना भक्तवात्सल्याद भजत्येव कदाचन (Everyone worships Rudra but Rudra doesn’t worship anyone. For the sake of devotees he meditates on himself)”. Some people argue saying he meditates on Rama and some others say he meditates on Krishna/Vishnu. However we all know that Vishnu and Brahma also remain meditating (Yoga Nidra of Vishnu is a popular story). As told by Swami above, Tatpurusha is the face which teaches us Ashtanga Yoga, Sankhya Yoga, Amanaskha Yoga, Tarakam, Lakshya-Trayam and meditation techniques like Bhoochari, khechari, Madhyama, Shanmukha and Shambhavi. So, Shiva’s meditation is symbolic and he doesn’t meditate on anyone since he is the Supreme Lord himself (Tat Purusha). Rather he bestows us with such techniques for self realization and encourages us to follow him becoming our role model. Also, as Tatpurusha he is the Supreme Controller of the universe, so he looks like meditating but he is actually monitoring the Panchakrutyam of the universe (Read next chapter to know about ‘Panchakrutyam)
But people may get a question which is common in our minds, "Then why did Shiva say he meditates on Rama?" The popular verse "श्री राम रामरामेति मनो रामे मनो रमे " as believed to be spoken by Shiva to Parvati which means "I always meditate on Rama" (taken from Vishnu Sahasranama Stotram). But there is no such sloka or any Testimonial in praise of Vishnu spoken by Shiva in Vishnu Sahasranama Stotram narrated by Bheeshma to Yudhisthira in "Ch 135, Anushasana Parva-Mahabharata" (However that verse exists in the Padma Purana version of Vishnu Sahasranama Stotram). So, it's all basically a matter of one's belief and faith on one of the forms of that lord Parashiva which interests people in a 'specific' version of a hymn. People who like Parashiva in Vishnu form, they prefer verses and stories where Shiva eulogizes Rama/Vishnu/Vaishnava incarnations of their taste. However the fact is Mahabharata which contains the original version of Vishnu Sahasranama stotram has only 4 lines (two verses) of 'Phalasruti' (benefits) of chanting that hymn and has no testimonials/praises given by Shiva and other deities. But on the other hand we have Shiva Sahasranama Stotram in the same Mahabharata where, in the end, we see Phalasruti and also Testimonials/Praises from various great sages and also by Vasudeva (Krishna) himself. Readers may kindly note that this statement of mine is not an attempt to degrade Rama/Vishnu but to say that original texts do not mention about Shiva meditating on any other God. And i am very well aware of the fact that all forms of the Lord which interest us are none other than lord Shiva himself as also stated by Swami above. Just to give a clarification on this section heading i had to chose these examples, to give a reason behind Shiva's meditation and it's related controversial statements or understandings which are prevalent in the minds of the devotees.

Five stages of Conciousnes: - There are 5 stages of consciousness Jagrut, Swapna, Sushupti, Turiya, and Samadhi. Sadashiva’s five faces represent these five stages, which can’t be logically explained by any other cult of Hinduism. Srishti is active brain’s involvement hence it represents Jagrut state. Sthiti is the balancing act and dreams are the results of the impressions of our daily life. Whatever the mind couldn’t do in active state tries to enjoy/achieve/wander into in the dreams, which fulfils its needs and makes the soul happy. This is balancing act of the soul, mind and body. Hence Sthiti which represents Vishnu is Swapna stage. Sushupti means dreamless sleep which represents the silence after annihilation. Hence it represents Rudra. Turiya is the level where the consciousness scales the levels of Maya illusion, and enters a state of pure consciousness. Hence it pases through the task of Tirodhana and reaches the ‘Anugraha’ stage. Samadhi is nothing but becoming one with the Sadashiva. Samadhi makes a realized soul merge with Sadashiva (Para Brahma) and hence it represents ‘Anugraha’. So these stages of consciousness can be exactly justified with their association with Shiva’s five faces and tasks. Hence this makes it logical and true.

False propaganda about Shiva as Demi God: - We have all Shaivite texts which most of the times stress on Advaita (non dualism). Even the Chapter-07 and 33 of the life history of Veera Brahmendra Swami shows us a great example of Advaita. Shiva promises to Swami’s parents that he would take birth but actually Vishnu takes birth. Likewise Parvati promises Swami’s father-in-law that she would take birth as her daughter but Lakshmi takes birth. Shiva always shows non dualism. Shiva is Vishnu in Vaikuntha and Parvati is Lakshmi. But unfortunately some cults call Shiva as a minor deity (demi-God) to make their favorite god supreme. But the same Mahabharata calls Shiva as the “Original cause of all causes”, “Supreme Lord”, and hails him above Krishna, Vishnu and Brahma. Bheeshma in Anushasana Parva narrates Vishnu Sahasranama Stotram (1000 names of Vishnu), but expresses his inability to talk about Shiva and says that no one can know him completely. Only to a great extent Narayana or Krishna would be able to know. Also Bheshma says Shiva as Supreme Brahman. Anushasana Parva says, “Bhava assumes the forms of Brahma and Vishnu and the chief of the celestials of the Rudras, the Adityas, and the Aswins; and of those deities that are called Viswadevas”. Hence there are umpteen examples in Mahabharata itself which proves Shiva as the Supreme Brahman who has no superior power above him. Hence the above story of universe by Veera Brahmendra Swami fits well with the theories of Mahabharata. Let's analyze a bit further about Shiva’s status and then let's decide whether he is a demi God or not.

Establishing connection between all the Puranas (Solving contradictions, competitions, and conflicts):
We have total 18 Puranas and 18 Upa-Puranas in Hinduism. All these Puranas talk differently regarding the origin of universe and Gods. Every Purana eulogizes its central deity as the origin of other deities. At present, let us keep aside the discussion about the contradictions in the Puranic general stories regarding Glories/acts of the trinity. The sole aim of this section is to analyze all the Major Puranas in terms of the story of ‘Origin of universe’.

  • Vishnu Purana: - Vishnu Purana talks about Vishnu as appeared sleeping on water (hence the name Narayana) It says, there originated as a big egg (Brahmanda) which was completely pervaded by him (Hence the name Vishnu which means the one who pervades entire universe). ‘Vishnu-Purana’ further states that from his navel a lotus flower was born and Brahma was born seated inside that flower. This way, Vishnu is shown as the father of Brahma. This Purana further states that Brahma was desirous of creating a son and hence from him ‘Rudra’ (in fact eleven Rudras emerged from Brahma as supported by many Puranas) which means ‘one who cries’ (as per Vishnu Purana). Vishnu Purana as like as many other Puranas starts the origination of universe from the point where Vishnu is seen sleeping on the water of destruction (Pralayodakam). That means this story begins from the point of beginning of new Kalpa. But the question, how all Lords, matter, Panchabhoota and everything originated first when there was nothing before that, is not clearly explained in such Puranas. Moreover, this Purana/theory seems to be contradicting the story told by Swami Veerabrahmendra above. But we’ll see in the below sections finally that all these Puranic stories actually match with the above mentioned story by Swami.
  • Bhagawatam, Gaudiya/Nimbaraka/ISKCON Vaishnavism: - Gaudiya Vaishnavism and ISKCON followers believe that the first Supreme Para Brahma is Krishna. The left portion of the body of the Supreme Lord is Shrimati Radha as said in the below sloka from Nimbaraka Sampradaya (Sect of Vaishnavism):
    अङ्गे तु वामे वृषभानुजां मुदा विराजमानां अनुरूपसौभगाम्.
    सखीसहस्रैह् परिसेवितां सदा स्मरेम देवीम् सकलेष्ठकामादा

    Their texts including Bhagawatam further states that Krishna expanded himself further into other forms. From Krishna’s plenary expansions Vishnu was born and Vishnu expanded himself further into other identical forms like ‘Garbhodakasayi Vishnu’, ‘Ksheerodakasayi Vishnu’ etc. From ‘Garbhodakasayi Vishnu’ Brahma was born seated on the lotus sprouted from his navel. These expansions are further discussed in their texts where they say that Radha expanded herself as Lakshmi and other Goddesses. This theory contradicts Vishnu Purana and ancient texts and beliefs that Vishnu incarnated as Krishna. Scholars of this Sampradaya (cult) when asked about this contradiction between Vishnu and Krishna origination sequence, they state a verse from Bhagwad Gita where Sri Krishna told to Arjuna that he had given this Gita discourse to Sun god (Surya) at the beginning of the universe (इमां विवस्वते योगं प्रोक्तवान अहं अव्ययं). They say that this statement not only supports the historical presense of Gita but also tells us that Krishna always existed and is not an incarnation of Vishnu. This theory contradicts Vishnu Purana and also seems contradicting the story detailed by Swami Veera Brahmendra, an incarnation of Vishnu himself.
  • Shakta Texts: - Now let’s briefly discuss what the Shakta texts like Devi Bhagawatam say about the Origin of universe. Texts which praise ‘Devi’ the energy aspect as the supreme goddess say that from the divive ‘Adi Para Shakti’ (they term it as Mahalakshmi, Mahasaraswati, Mahakali’ in Devi Puranas and as ‘Lalita Tripura Sundari’ in Brahmanda Purana and ‘Lalitopakhyana’ texts. But the common message from these texts is that the Trinity (Brahma, Vishnu, and Shiva’) were created by the Shakti (energy as Goddess). Lalitopakhyana tells us that Goddess ‘Sri Lalita Tripura Sundari’ created ‘Brahma-Lakshmi’ from her left eye, ‘Vishnu-Parvati’ from her right eye, and ‘Rudra-Saraswati’ from her third eye. On similar lines Devi Purana states that goddess Mahalakshmi created Brahma and Lakshmi, Mahakali created Shiva and Sarasvati, and Mahasarasvati produced Vishnu and Parvati.
  • This theory also contradicts the theory given by Swami above. Now let’s analyze and relate these stories and understand why each Purana talks differently regarding the Origin of the universe.
  • Analysis and correlation between all the conflicting Puranic stories with respect to Swami’s Panchamukha Para Brahma Story: -
    The above Puranic stories not only contradict the ‘Pancha Mukhi Para Brahma’ story revealed by Swami Veera Brahmendra; but also conflicts with each other. The Puranic stories just state the Brother-Sister relationships between the Trinity and TriShakti. However there is no logical statements why Brahma married only Saraswati why not Parvati? Similarly there is no logical reason given which resolves the question why they didn’t form couples like Shiva-Lakshmi and Vishnu-Saraswati? (We've already analyzed and drawn a logical reason behind these questions in previous sections)
  • Secondly, all these Puranic stories say Brahma originated from Vishnu’s navel, hence Vaishnavites consider Brahma as Vishnu’s son. Also, Vishnu Purana and Bhagawatam states that Rudra emerged as Brahma’s sons. In that case there arise few more contradictions viz. If Brahma is Vishnu’s son, and If Shakta texts are taken as correct for the origination of Goddesses, then Brahma and Lakshmi being siblings, makes Lakshmi the daughter of Vishnu in relation. On similar lines, Parvati, who is stated as Vishnu’s sister in Shakta texts becomes Rudra’s maternal grandmother (Rudra being born from Brahma as per Vaishnava texts, and as they falsely interpret Rudra as Parvati’s consort) and becomes super senior than Rudra. Of course earthly relationships are not completely applicable in celestial plane, but as per our scriptures, Trinity-Tridevi do share brother sister relationships, hence reasoning around this relationship can't be ruled out.
  • Thirdly, the Krishna centric texts don’t explain why there was no presence of ‘Krishna’ in Vedas if it was true that Krishna was the source from where Vishnu was born. Fourthly, in some places Mahabharata calls Brahma as the one who is self born etc. Also, Krishna related stories of his expansions as Vishnu, Brahma, Rudra and Radha’s expansions as Goddesses do not properly explain the sibling relations between the Trinity and Tri-Devi.
    Since each Purana is specifically tailored to discuss the glories of the central hero; if we read Puranas separately then none of the Puranas would tell us truth. One beautiful thought striked me when I read Swami’s ‘Pancha Mukhi Para Brahma’ theory and compared all the Puranas with it. Yes! All the Puranas tell us Truth about the Origination of the Universe. They all need to be studied together which gives the following conclusion which remains in sync with the theory of ‘Pancha Mukhi Para Brahma’.
  • Putting scattered things together:- Now let me bring all the major Puranas together and combine their theories. Vishnu Purana says from Vishnu’s navel Brahma was born which creates many contradictory questions as raised above. However the mystery is resolved if we include “Linga Purana”. Linga Purana states that Brahma was always there as like as Vishnu, but in one Kalpa after the dissolution, Vishnu addresses Brahma as “Son”, which enrages Brahma and he questions him why did he call him “Son”. Vishnu tells him that in the previous Kalpa once Vishnu sleeping on waters out of boredom created a lotus flower from his navel and sported with it. Brahma being the god of creation didn't tolerate this creation from Vishnu and argued with him. they fought over the superiority aspect when Brahma said he had all the universes within him. To know the truth Vishnu entered Brahma’s mouth and traversed through the infinite body for many years and found Brahma’s statements as true. Finally he came out of his mouth and accepted his statement. Next, Vishnu told him to enter his body and check out. Vishnu also claimed that he too contained all the universes within him. When Brahma entered his mouth to verify the truth in his words, Brahma finds all universes inside Vishnu's body and realizes Vishnu's words also as true. However, Vishnu playfully closed all the nine doors (Nava Dwarams) of exit (2 eyes, 2 nostrils, 1 mouth, 2 ears, anus and phallic holes). Brahma failed to find a path to come out and finally got one path which was actually the path through the navel. Finally Brahma emerged from the lotus which sprouted from Vishnu’s navel. Later Vishnu requested him to accept himself as Vishnu’s son and Brahma agreed to that request. Since then because Brahma emerged from Vishnu’s navel he is popular as Vishnu’s son. Later Shiva tells them that both of them emerged from the Param Jyoti of Para Brahma.
  • This Linga Purana has resolved many conflicts with this story. Hence Brahma and Vishnu both have emerged from the Para Brahma. This brings Brahma and Vishnu closer to the ‘Pancha MUkhi Sada Shiva’ story of first origination of Lords.
  • Analysing Radha-Krishna: - Now let me bring Krishna and Radha for the analysis, which are considered as Source of Vishnu by Krishna centric cults. Vedas do not mention anything about Krishna, but Rigveda does mention about Vishnu. So definitely Krishna is not ancient than Vishnu. Hence Vishnu-Puranic story of Vishnu incarnating as Krishna in Dwapar Yuga becomes correct with respect to Vedas. But then, Bhagawatam and Krishna centric texts are highly revered by various sects of Vaishnavism. Since Truth can’t be ‘two’, one of the stories becomes correct making the other one false. So, which one is correct?
  • Similarly, there is no mention of ‘Radha’ in Srimad Bhagawatam itself. Neither Bhagawatam, Harivamsham, Vishnu Purana nor Mahabharata talks about Radha. Later texts like 'Brahma Vaivarta Purana', and poem-'Geetagovinda' includes her though. But it’s a strange experience to see Radha not mentioned in Krishna’s important texts like Mahabharata, Harivamsham and Bhagawatam. This fact makes many scholars believe that Radha is an imaginary figure; a deity created by Krishna devotees and poets.
  • Stolen concept?: - Also, Krishna centric texts copied the ‘Ardhanareeshwara’ concept (form) of Lord ParaShiva who showed his Ardhanareeshwar (half-male and half-female) form where Shiva’s left portion is shared by goddess ‘Adi Para Shakti’. As discussd earlier, Krishna and Radha are said to be sharing one body, Radha occupying the left portion. Radha is called as Krishna’s Shakti and Krishna as her Shaktimaan. All these concepts are reproduction of "Ardhanareeshwara" form of Shiva-Shakti . But again, since many popular saints of Gaudiya Vaishnavism cults have believed Radha and Krishna. They also believed Radha-Krishna as the source of universe including Vishnu. Is there anything which could resolve this contradiction? Is the question now! Let’s analyze!
  • The name 'Krishna':- Shiva Purana, Linga Purana and even Mahabharata tells us the same story alike about the infinite pillar of fire of SadaShiva. These Puranas mention that when Brahma and Vishnu failed to locate the ends, finally SadaShiva appeared in the form of Ardhanareeshwara where he was seen as half man half woman where the woman was goddess ‘Adi Para Shakti’ (primal Supreme Energy). Now, if we consider this Ardhanareeshwar Sadashiva as Krishna-Radha, then all the conflicts rose above on the names of Krishna and Radha gets solved. Because from Sadashiva only even lord Narayana (Vishnu) emerged, hence if we name Sadashiva as Krishna, the story of Vishnu emerging from Krishna becomes true. Also, since all the Shaktis (goddesses) emerged as the manifestations of ‘Adi Para Shakti’ as per the ‘Pancha Mukhi Sada Shiva’ story above as well as all Shakta texts also conforms with it; giving ‘Adi Para Shakti’ the name of “Radha” erases all the conflicts and makes Krishna-Radha’s stories as true. Now the question which comes is why did I think of equating Krishna and Radha to that ‘Para Shiva and Adi Para Shakti’? The reason behind this is; as per the ‘Pancha Mukhi Para Shiva’ story as told by Swami Sri Veera Brahmendra; Lord ‘Para Shiva’ manifested himself as ‘Vishnu’ from his Vamadeva face. Vamadeva face is black in color (Dhoomra Varnam). Black is also called as ‘Krishna Varnam’ and in our Hindu scriptures at many places Dark complexioned people were called as “Krishna". Arjuna, and Draupadi both had one of their names as ‘Krishna’ owing to their dark complexion. Hence Vamadeva face of lord SadaShiva being black in color, he can be called as ‘Krishna’. Also, in Shiva Sahasranama Stotram from ‘Shiva-Purana, Koti-Rudra Samhita’ where Vishnu recited 1000 names of Shiva, he called Shiva by name “Krishna” which becomes the 590th name of Shiva. In "Brahma Gita" from 'Brahma Purana', lord Brahma addressed Shiva as "Krishna" owing to his black color (Obviously he was referring to his Vamadeva face in that verse).
  • Vamadeva is Vasudeva?:- So, if we take Shiva's 590th name which is "Krishna" into consideration we reach a logical conclusion that; the “Vasudeva” whom Gaudiya cult worships as the Supreme cause of all causes, is none other than the “Vamadeva”.
  • Secondly, Krishna is called as "Brahmachari" in Brahma Sutras and also in Popular stories. Vishnu Sahasranama Stotram doesn't have the name "Brahmachari" for Vishnu whereas in Shiva Sahasranama Stotram from Shiva Purana as well as from Mahabharata, Shiva's 78th name occurs as "Brahmachari". So, if we put this point also as a bead in our rosary, we get more closer to the conclusion that- 'Vasudeva is actually Vamadeva'.
  • Display of similar feats:- In Anushasana Parva (Section CXXXIX) a ferocious Yuga fire emanates from Krishna's mouth which burns the mountain and again Krishna makes everything back to normal. Seeing this feat the saints present there remembers of a similar incident done by Lord Shiva once when Parvati playfully closed his eyes, a Yuga fire burst out of his third eye which incinerated the Himalayas which were restored afterwards by Lord Shiva's grace. On remembering this, the saints praise Krishna saying he is none other than that lord Shiva himself. This incident also brings Krishna closer to Shiva
  • Lasya or Rasa?:- It's a known fact that Lord Shiva and Goddess Parvati are the founders of various Arts, mainly Dance and Music. Among the various categories of Dance there are primarily two important types viz. "Lasya" and "Tandav". Lasya is a dance which depicts love, happiness while tandav is performed by them at the time of cosmic dissolution and depicts anger. In the mission of bringing Radha-Krishna's existence as real a thought provoking point came to my mind which is, "Is it the same Lasya which got twisted into a word Rasa over the period of time due to differences in speech?". If this thought has a point, then surely Radha-Krishna of Kraishnavism is Shiva-Parvati in disguise!
  • Vibhuti Yoga:- Another point which strikes me is, in Bhagwad Gita's "Vibhuti Yoga" chapter where Krishna told to Arjuna about his presence in various forms of deities, he mentioned that he is "Skanda" among the warriors. However, he mentioned no where that he was "Ganesha". There lies a catch! As per Hinduism scriptures and scholars, a child born from the father's seed is exactly a reincarnation of that father himself. Skanda was born from the seed of Lord Shiva. Hence many scholars believe that he (Skanda) is Shiva himself (a manifestation). Of course Parvati's son Ganesha is Shiva's son only (but indirect manifestation). But direct manifestation of Shiva was Skanda. So, if we equate Vasudeva who was preaching Gita to Arjuna, as that Vamadeva (Shiva) himself, then it becomes logical to conclude why he omitted calling himself as Ganesha in Gita (remember that Ganesha is not an ordinary lord, he is the best among the wise, in fact he outsmarted Skanda in a competition using his wits ; he is also a great warrior and a great God, so omission of his name from Gita sounds illogical otherwise. With the above reasoning only i could arrive at a reasonable answer as discussed above).
  • Gita's history speaks:- So, that Sadashiva and AdiPara Shakti are their Krishna-Radha whom they see as the source of Vishnu, Brahma and all goddesses. Now let’s analyze another verse from the Bhagwad Gita where Krishna says he had preached Gita to Vivasvan-Solar Deity (इमं विवस्वते योगं प्रोक्तवान अहं अव्ययं) at the beginning of the creation. This again builds more confidence in my analysis that Gaudiya cult as well as Bhagwad Gita calls Krishna as Supreme but actually points towards Sadashiva. What’s the reason behind this confidence/conclusion? The answer lies in Padma Purana Uttara Khanda. In Padma Purana there is another Gita called as “Shiva Geeta” which is a divine discourse given by Lord Sadashiva to Sri Rama in Treta Yuga. There Shiva tells to Rama that in the beginning when Lord Brahma and deities were desirous of knowing True form of Shiva, they gathered near the Mandara Mountain (Mount Meru) which is the favorite of Lord Sadashiva. There Lord appeared in his true form and stole the knowledge and memory of all the deities. Due to this trick, the victimized Gods started asking Shiva “Who are you?” and other questions. In reply to their questions Sadashiva revealed the true knowledge about himself which is ‘Shiva geeta”. This happened at the beginning of the creation. Later SadaShiva preached the same to Sri Rama. The above story is mentioned by Sadashiva to Sri Rama in the following verses in “Shiva Geeta”:
    पुरा ब्रह्मादयो देवा-द्रष्टुकामा ममाकृतिं
    मन्दरं प्रयायुस-सर्वे मम प्रिरतरं गिरिं
    स्तुत्वा प्राञ्जलयो देवा-मां तधापुरतस्थिताः
    तावददृष्टवा ध मया देवान-लीलकुलितचेतसः
    तेषा मपःरुतं ज्ञानं-ब्रह्मादीनां दिवोउकसां
  • So, if we correlate the statements of lord Shiva to Rama and Krishna to Arjuna in their respective Gitas; it becomes logical to map that whatever Krishna said in Bhagwad Gita that he discoursed that Gita to Sun God in the beginning of the creation and from Sun this divine knowledge percolated to his dynasty; it becomes clear that Krishna is pointing about the Sadashiva only (Although there are so many forms of Sadashiva, yet there is no duality as already told by Veera Brahmendra above. Hence Even if Krishna claims that he told that knowledge to Surya at the beginning, it’s not a problem at all, since there in only one Lord who manifests himself into various forms and people see God in terms of dualism “Ekam Sat Viprah Bahudha vadanti” a verse from Rig-Veda confirms the Non-Duality of the Gods saying, “truth (God) is one, Scholars speak (visualize him) in various forms)
  • Identifying Radha:- Using traditional approach if we try to find Radha’s existence; she qualifies as an "imaginary" deity and not real since, “Radha” is not mentioned in Srimad Bhagawatam, Harivamsham and Mahabharata kind of great Krishna centric texts itself. However when we identify Krishna as Vamadeva face of Lord SadaShiva where from Vishnu and Parvati manifested; Radha’s existence becomes true / logical only if we equate her to be “Adi Para Shakti” who is also known as “Maha Tripura Sundari”, and is the eternal consort of lord “Sadashiva”.
  • Relating Durga:- Furthermore if we investigate about Radha is Gaudiya ssscriptures; those texts say that Radha herself is “Durga”, from Shakta texts we read stories like Durga is a combination of energies (Shaktis) of the Trinity (Brahma, Vishnu and Rudra); hence she is the sum total of Saraswati, Lakshmi and Parvati. Now if we go back to Swami Veera Brahmendra’s revelation, we see that “Adi Para Shakti” herself manifested as Lakshmi, Saraswati, and Parvati. So, here also when Gaudiya texts say that Radha is Durga, and when Shakta texts states that Durga is the combination of Lakshmi, Saraswati and Parvati, we get a logical conclusion that Radha’s existence is true and she is none other than the eternal consort “Maha Tripura Sundari” “AdiPara Shakti” of the Supreme Lord “Para Shiva”.
  • It has been observed that some scholars don't accept “Durga" as Shiva’s wife-Parvati. since she is the embodiment of all three goddesses Saraswati, Lakshmi, and Parvati. So how can she be Shiva’s consort? Let's analyze this issue further. There is a famous Durga stotram composed by Adi Shankara-“Mahishasura Mardini Stotram” which praises her using Parvati’s names. “Mahishasura Mardini Stotram” says,
    अयि गिरि नन्दिनी नन्दितमोदिनि विश्वविनोदिनि नन्दिनुते,
    जय जय हे महिषासुर मर्दिनि रम्य कपर्दिनी शैल सुते
    Which means “Daughter of the mountains (Giri Nandini, Parvati), who is Ramya, Kapardini Daughter of Mountain (Saila Sute)” All names appearing in the stotram like Ramya, Kapardini are all Parvati’s names. Moreover, the second line repeats in the stotram in every verse till the end. Another stotram “Devi Aparadha Khshamapana Stotram” also hails her as the Goddess Parvati and Shiva’s consort. But if one simply goes by Devi Purana and related texts, they would not be ready to accept her as the consort of Shiva.
  • But when a person knows that lord Shiva's cosmic / Nirgun form is lord “Para-Shiva” one can easily relate that Durga is the “Adi Parashakti” herself, which becomes evident and clear with “Pancha Mukhi Sadashiva” revelation by Swami where Swami said “Parvati” as “Para Shakti” (Supreme Energy). Now when Durga is Sadashiva’s consort, “Maha Tripura Sundari” / “Adi ParaShakti”; then it makes sense if Gaudiya Vaishnavism relates Durga as Radha (and vice versa) since they worship Krishna in Vamadeva form of Sadashiva.
  • Bringing all the Puranas together to draw logical conclusions: -
    Now from the theory revealed by Swami and from my aforementioned analysis, it is evident that “Virat Vishwakarma Parabrahma” (Para Shiva) is like a huge Banyan tree, and all cults / sects are his Brahches.
  • Vaishnavism:- Vaishnavism in general where a devotee isn't related to any sampradayas as such but follows Vishnu as his ideal Lord. This group considers their starting point in that branch as-Vishnu; considers Vishnu’s navel born son Brahma and Brahma born Rudras and runs that cult as “Vaishnavism”, where Vishnu is also called by name “Narayana”. But they may/may not believe in Plenary Expansion theories.Smarthas who worship all the Gods like Shiva, Vishnu, Devi, Ganesha etc equally they can be ranked under this category. Their favourite deity may be Vishnu and hence they may follow Vishnu Purana firmly, but they may not be aware of or believe in pleanary expansions. Their life is simple in the sence that they may see God as only the Trinity. For such devotees of Vishnu their belief starts from Vishnu and extends downwards in the lineage of Vamadeva face.
  • Sri Vaishnavism:- Sri Vaishnavism is that branch of Vaishnava sampradaya which is believed to be established by Goddess "Sri" (lakshmi) herself. This is traced from “Para Shiva’s Vamadeva face to downwards touching the related descendants or expansions. But this cult considers their starting point in that branch as-Vishnu; considers Vishnu’s navel born son Brahma and Brahma born Rudras and runs that cult as “Vaishnavism”, where Vishnu is also called by name “Narayana”. But they also believe in Plenary Expansion theories as like as Gaudiya School. Here they call “Maha-Vishnu” as the Supreme Personality of Godhead. From MahaVishnu, Narayana (Vishnu) takes birth as per their belief. This Narayana (Vishnu) brings forth Brahma and the story continues further. How many other types of Vishnu(s) this Lord 'Vishnu' expands himself into, is out of scope here since, the main purpose of this analysis is to show that all Puranas converge at one point only. They believe that this Mahavishnu cannot be reached normally and hence he expands himself as Narayana (Vishnu) in Vaikuntha and expands further in some other forms. This is inline with Shaivite philosophy where Parashiva can't be seen normally. He can only be seen by the Yogic eye in Sahasrara. Hence Parashiva assumed a form as Maheshwara (tatpurusha) and remains in Kailash. Now since God is one, it's humans who call him by various names (एकं सत् विप्रः बहुधा वदन्ति), we can equate Vaishnava Mahavishnu to Vamadeva face of the Sadashiva who is the Supreme Para Brahma in a form (Sadashiva in formless Para form is 'Parashiva'). Also, Vaishnavism considers ‘Mahalakshmi’ superior to ‘Lakshmi’. They believe ‘Mahalakshmi’ is Maha-Vishnu’s consort and one with Maha Vishnu (no difference between them, indicating towards Ardhanareshwara aspect of Shiva & Shakti who are inseparably united as one). Also, if we read ‘Maha-Lakshmi Sahasranama Stotram’ available in Skanda Purana, we would see all names of Mahalakshmi are names of Goddess Parvati. Even it calls Mahalakshmi as “Yoni-Lingardha Dharini (having half female and half male genital emblem, which is actually the emblem of Shiva-Shakti (Linga-Yoni)”. This implies Sri Vaishnavism calls Shiva’s Vamadeva face as Mahavishnu. Hence Sri Vaishnavism can be understood as the branch starting from Vamadeva face of Sadashiva and expanding the lineage further as Vishnu (Narayana), Brahma, and Rudras etc.
  • Gaudiya Vaishnavism:- Kraishnavism (Krishna centric Vaishnavism) followers which belong to many Sampradayas (cults) like Gaudiya, Nimbaraka, ISKCON, Swami Narayana etc., considers the branch evolved from the Vamadeva face of Lord ‘Para Shiva’ as their basis and includes “Vamadeva” face also in the chain of expansions and incarnations. Here Vamadeva face (which is of Krishna Varnam) forms the basis or origin of all the other deities and is termed as “Krishna”, “Para Shiva’s” supreme energy “Adi Para Shakti” or “Maha Tripura Sundari” is considered as “Radha”, in this form Krishna-Radha are considered as the celestial form of this couple. From them Vishnu, Brahma, Rudra expand. This Vishnu here expands further as “Garbhodakasayi Vishnu”, “Kseerodakasayi Vishnu” etc. forms which need not be included here for analysis.
  • Ramananda School:- This group belives in the superiority of lord Rama over all other Gods. They say Mahavishnu of two hands is Rama and is the source of Narayana of four hands. Now if we correlate their Mahavishnu (Rama) to Vamadeva face; Sadashiva being of five faces ten hands each face shares two hands. Hence we can conclude that the Vamadeva is their Rama. Also they believe Mahalakshmi (Sita) is inseparable with Mahavishnu (Rama) which we have already discussed above that they are essentially that Ardhanareeshwara form of Shakti-Shiva only
  • Shaktas:- Shakta cult which worships Supreme Energy as the root cause of everything; they actually worship the energy aspect of that original Supreme Personality “Para Shiva” who is the "Original cause of all causes" (as Mahabharata exclaims about Shiva), who is manifest and un-manifest, who is changeless, who is the supreme consciousness. As there is no difference between Shakti and the Shiva; it doesn’t matter if the Shakta cult considers Shakti as the source and power behind Brahma, Vishnu and Rudra or Advaita Vedantis term him as “Para Brahman Para Shiva” as the source and power behind Brahma, Vishnu and Rudra. Both paths make sense.
Final Notes: - Based on the above mentioned analysis on the major cults and related texts with reference to the “Pancha Mukhi Para Brahman” theory as revealed by Swami Sri Veera Brahmendra; it becomes evident that all cults, all theories, all sects, all deities everything when traced upwards by following a bottom-up approach; finally converge at one point named; “Virat Viswa Brahman” who is called as “Para Shiva” and “Sadashiva”. Apart from this theory stated by the great guru, no other individual Purana could completely explain the questions raised and discussed above. And also texts / Puranas read separately bring contradictions, and superiority debates. The Shaivite Puranas closely tell the same theory as stated by Swami Veera Brahmendra about the lord “Pancha Mukhi Virat Para Shiva”, however simply following Shaivite puranas also invite conflicts with other cults which follow other Puranas where the central deity and story of evolution is different. Only when all the Puranas are read and related with each other tracing them backwards; we get to the conclusion that all deities find their origination from “Sadashiva” who is the “Para Brahman” and is the supreme divine consciousness.

Since Swami has repeatedly emphasized one point saying that Parashiva manifested himself as Brahma, Vishnu and other deities and related energies; ultimately it is that Parashiva only who appears as Vishnu, Brahma, Parvati, Lakshmi, Saraswati and other deities including Moon and Sun (who are otherwise considered as a minor demi-gods by ignorant people). Same is always emphasized by Advaitis (Non-Dualists). This is the reason why every scripture praises every god by words like “First cause of causes”, “Supreme Brahman” etc. Even Mahabharata uses such phrases for both Shiva, Vishnu, Rudra, and Brahma. However in Anushasana Parva we notice a strange thing that the same Bheeshma who praised Vishnu and Vasudeva as “first cause” to Yudhishthira; when he is asked specifically by Yudhishthira about Shiva as Isana, Isa calling him as “One who is called Swayambhu (self-creating) and that is the cause of the origin and dissolution of the universe”; Bheeshma remains speechless, calls Shiva by the phrase, “…that Original cause of the universe “and says “I do not, O Bharata, behold any one that is superior to Mahadeva. It is through Maheswara of celestial vision that Vasudeva has obtained the attribute of universal agreeableness. I am not competent to recite his names, only Krishna who is Narayana can comprehend that greatest lord”. Even Tandi, Krishna, Upamanyu, Brahma, Parashurama, Vashishtha, Garg, Parashara, Vyasa, Daksha, Arjuna, and many other sages and divine personalities talk so high about that ‘Parameshwara’ in Mahabharata.

I have tried to draw logical connections between Shaivite, Vaishnavite, Kraishnavite and Shaktism texts in above points to make the point clear that there is no dualism. God is one. It becomes evident now that Vyasa (Vishnu’s incarnation) divided the Puranas into various categories based on the faith that all forms of the Para Brahman are same without any duality; however the narrow minds of humans have created cults out of them. For this reason, the same Vishnu in the form of "Sri Veera Brahmendra Swami" has revealed the actual theory of origination and thereby achieved the aggregation of all the branches (Puranas) together and showed us the complete 'Tree' (Para Brahma who is the Supreme Original cause of all causes). But whichever form is actually the origin of all other forms, that should be given its due credits instead of calling that a demi-god for selfish motives.

Many cults see Shiva's physical appearance and call him as a deity filled with "Tamo Guna" since he appears to be filthily dressed, smears ash over his body, dwells in Grave yards (Smashaan Bhumi). However the truth is that Sadashiva is "TrigunATeeta" (Above the three qualities). There is a "symbolic wisdom" associated with every action of Maheshwara. That Sadashiva who is the foremost Guru as 'DakshinaMurty', imparts great teachings in every act he performs or every expression he exhibits. Let me first give here the meanings of few of his actions and then we'll see what great sages and Gods have said in Mahabharata about him.
  • Smearing of Ash all over his body:- Ash is the final residue which remains after everything gets incinerated. That Supreme Lord Parameshwara's act of applying ash on his body is symbolic and has a great teaching within it. He teaches us to recognize him as the Eternal "para Brahma" by telling us that "Even if the universes, creatures, Gods, demons, abodes, flora, fauna, & everything gets annihilated into ashes, then also i'll remain unchanged, eternal, undestroyed, and everlasting". He symbolically teaches us that all substances like sandalwood, perfumes, flowers etc are subject to destruction, and finally only ash remains as the residue which he applies on his body implying that he is the indestructible Para Brahman
  • Dwelling in Grave yards: - Shiva is known as "Smashaan Vaasi" (Dwelling in grave yards). One of Shiva's 108 names call him by the name "Om Jagadvyapine Namah" (means one who pervades entire universe). These two attributes seems contradicting? No! Indeed entire universe is a grave yard. Shiva teaches us a beautiful lesson by this attribute of graveyard dweller. Do we see any animal/plant/bird walking towards the grave yard and breathing its last in the cremation ground? Do we see any fish/ocean species coming out and breathing their last in the grave yard? Every creature, falls dead (when death comes) in the place they were at their last moment. hence every place is a grave yard. Only human beings take the corpses to an isolated ground called Grave yard for cremation purpose. But that area is cremation area, whereas entire earth is a grave yard. Extending the same reason in cosmos where living particles (Virus lives in inert cosmos since it is a particle not a micro organism) die after their time is over. So, where in the entire universe there is a place where death doesn't touch the mortals? So, Shiva's "Smashaan vasi" attribute actually teaches us that he is present everywhere. He is omnipresent.
Testimonials for Shiva by great visionaries:-
  • What Sages say about Sadashiva (from Anusasanika Parva-Part1(SECTION XVIII) : -Lord Brahma (and Sage Tandi) said, "Having created all the worlds beginning with Bhu, together with all the denizens of heaven, that upholdest and cherishest them all, distributing thyself into thy well-known forms numbering Eight. From thee flows everything. Upon thee rests all things. All things, again, disappear in thee. Thou art the sole object that is Eternal. Thou art that region of Truth which is sought by the righteous and regarded by them as the highest. Although thou residest in the heart, yet thou are concealed. Hence, stupefied by thee, deities and Asuras and human beings are all unable to understand thee, O Bhava, truly and in all thy details. Unto those persons that succeed in attaining to thee after having cleansed themselves by devotion, thou showest thyself of thy own accord, O thou that residest in all hearts. By knowing thee one can avoid both death and rebirth. Thou art the highest object of knowledge. By knowing thee no higher object remains for one to know. Thou art the greatest object of acquisition. The person that is truly wise, by acquiring thee, thinks that there is no higher object to acquire"
  • Vasudeva said,--Mahadeva gratified by me with my penances. Gratified with me, O Yudhishthira, the illustrious Deity said unto me,--Thou shalt, O Krishna, through my grace, become dearer to all persons than wealth which is coveted by all. Thou shalt be invincible in battle. Thy energy shall be equal to that of Fire. Thousands of other boons Mahadeva gave unto me on that occasion. In a former incarnation I adored Mahadeva on the Manimantha mountain for millions of years. Gratified with me, the illustrious Deity said unto me these words:--Blessed be thou, do thou solicit boons as thou wishest. Bowing unto him with a bend of my head, I said these words,--If the puissant Mahadeva has been gratified with me, then let my devotion to him be unchanged, O Isana! Even this is the boon that I solicit.--The great God said unto me,--Be it so--and disappeared there and then.'
  • Sage Galava, got his father (who died) back to life and he, his father and his mother enjoyed deathlessness.-Galava said, Formerly I studied at the feet of my preceptor Viswamitra. Obtaining his permission I set out for home with the object of seeing my father. My mother (having become a widow), was filled with sorrow and weeping bitterly, said unto me,--Alas, thy father will never see his son who, adorned with Vedic knowledge, has been permitted by his preceptor to come home and who, possessed of all the graces of youth, is endued with self-restraint.--Hearing these words of my mother, I became filled with despair in respect of again beholding my sire. I then paid my adoration with a rapt soul to Maheswara who, gratified with me, showed himself to me and said,--Thy sire, thy mother, and thyself, O son, shall all be freed from death (पिता माता ते तवं पुत्रमृत्युविवर्जिताः ).
  • Why do people not understand Shiva's Supreme nature easily?: -Vasudeva said, 'Upamanyu, who seemed to blaze with effulgence like the Sun, said unto me,--Those sinful men that are stained with unrighteous deeds, do not succeed in attaining to Isana. Their dispositions being stained by the attributes of Rajas and Tamas, they can never approach the Supreme Deity. It is only those regenerate persons who are of cleansed souls that succeed in attaining to the Supreme Deity. Even if a person lives in the enjoyment of every pleasure and luxury, yet if he be devoted to the Supreme Deity, he comes to be regarded as the equal of forest recluses of cleansed souls. If Rudra be gratified with a person, he can confer upon him the states of ether Brahma or of Kesava or of Sakra with all the deities under him, or the sovereignty of the three worlds. Those men, O sire, who worship Bhava even mentally, succeed in freeing themselves from all sins and attain to a residence in heaven with all the gods. A person who raises houses to the ground and destroys tanks and lakes indeed, who devastates the whole universe, does not become stained with sin, if he adores and worships the illustrious Deity of three eyes. A person that is destitute of every auspicious indication and that is stained by every sin, has all his sins destroyed by meditating upon Siva. Even worm and insects and birds, O Kesava, that devote themselves to Mahadeva, are enabled to rove in perfect fearlessness. Even this is my settled conviction that those men who devote themselves to Mahadeva become certainly emancipated from rebirth.
  • N.B:- Shiva Geeta also conforms the same truth as mentioned by Upamanyu. Let's see few verses from Shiva Geeta : -
  • किं तु यस्यास्ति दुरितं-कोटिजन्मसु संचितं,तस्य प्रकाशते नायं-त्वर्धोमोहान्धचेतसह् (A person who has done sins in numerous births and has accumulated a lot of vices such sinners, knowledge less people would not take interest and wouldn't like this 'Shaiva Tatwam'.)
  • कोटिजन्मार्जितैः पुण्यै-शिवे भक्तिः प्रजायते (One gets devotion towards Maheshwara only if he has accumulated Virtues over the past crore births)
  • बहुउनात्र किमुक्तेन- यस्य भक्ति शिवे दृढा,महापापौपपापौघ-कोटिग्रस्तौ विमुच्यते (The devotee who keeps an unshaken faith in lord Paramashiva, that person would get saved from Maha Papa (Great Sins) and Upa Paapa (Minor Sins) even if they are crores in number.)
  • अनादरेण शाथ्येन-परिहासै रसूयया,शिवभक्तिरतस्चेत्स्या-दन्त्यज्योपि विमुच्यते (Anyone while doing criticism of Shiva, or while disrespecting, or due to jealousy, if gets devoted or gains devotion for Shiva, he would get cleansed of all the Sins immediately)
  • Adi Shankara said:-
  • प्रदक्षिणा ह्यनन्तस्य ह्यद्वयस्य कुतो नतिः वेदवाक्यौरवेद्यस्य कुतः स्तोत्रं विधीयते (which means, "How is circumambulation of the infinite, Who is induplicable possible? (Induplicable means, one without a second; except Shiva who exists?),How do we eulogize an entity who is beyond the scope of the sentences of the Veda?). The same is believed by many scholars that vedas get confused to describe this Parashiva and end up stating "नेति नेति" (neither this nor that).
  • त्वमेको जगद्व्यपको विश्वरूपह् (You are the only One pervading in this universe, manifesting as the world)
  • परात्मानमेकं जगद्वीजमाद्यं निरीहं निरकारमोन्कारवेद्यं यतो जायते पाल्यते येन विश्वम् तमीशं भजे लीयते येन विश्वम् (That Lord — Who is beyond the Ātman, Who is the only One, Who is the fundamental element of the world, Who is the beginning, Who is without passion, Who is without form, and Who is propounded by the ॐ-kāra — Who gives birth, nourishes, and deludes this whole universe, I adore that One)
  • अजं शश्वतम् कारणं कारणानां शिवं केवलं भासकं भासकानां तुरीयं तमह्पारमाद्यन्तहीनम् प्रपद्ये परम् पावनं द्वैतहीनम् (I take the refuge in Śiva, Who is without birth, Who is eternal, Who is the reason behind all the reasons, Who is the Only One, Who shines everything that shine others, Who is turīya (pure impersonal state of soul), Who is beyond darkness (tamas), Who is without a beginning and an end, Who is beyond everyone, Who is pure, and Who is without duality)
  • त्वदन्यो वरेण्यो न मान्यो न गण्यः (There is nothing better or different from You which is countable or respectable.)
  • त्वत्तो जगद्भवति देव भव स्मरारे त्वयेव तिष्ठति जगन्म्रुद विश्वनाथ त्वय्येव गच्छति लयं जगदेतदीष लिङ्गात्मकं हर चराचरविश्वरूपिन् (O Deva, Who is the universe, Who slays Smara! This world emanates from You. O Mṛḍa, Who is the Lord of the world! The world sits inside You. O Īśa, O Hara, Who pervades the entire universe as moving and unmoving forms! This world finally contracts into Your egg-shaped form (lińga) during deluge.)

Just because Rudra is similar in appearance, has matted locks, holds Trident as like as Shiva, our society doesn't see any difference in them hence there is no separate cult as 'Rudraism', however when the same Sadashiva remains in the form by name Vishnu with a different appearance; society made a separate cult out of him as Vaishnavism. No texts ask us to "not" worship other forms or consider them as favorite, but how far is it justified to call that Sadashiva as a minor deity just to make other favorite incarnations superior than him? This answer is left to the readers.

With this analysis I wish; all the contradictions, competitions, and con-flicts get erased; and may each cult and every disciple remain in eternal bliss by staying immersed in the trance of the form of his / her personal preference. All paths lead to the same goal. All forms are 'Sadashiva' only.

ॐ नमः शिवाय
ॐ ऐं ह्रीं श्रीं श्रीमात्रे नमः
ॐ तत् सत्


  1. awesome...

    veda vyasa preaches the same to his son suka in rudrahridaya upanishad.

    the god is infinite(omnipotent, omniscient, omnipresent) and universe lies in him. If that is the case how come we have 2 infiniti's. So it follows just one infinity.

    Formless vishnu is siva and form ful siva is vishnu.

  2. Thanks Sir/Madam,

    Your one liner statement encompasses entire essence of all scriptures, "Formless vishnu is siva and form ful siva is vishnu". Wow! This single statement has given so much of peace to my heart today that i am clueless of what words i should use for ur praise. I would say had you been in front of me, i would have fallen on ur feet today.
    You're absolutely correct. But it makes me irritated when i see people creating differences between Shiva and Vishnu and that too when they call that original form "Siva" as "Demigod" which bolis my blood. So, after a long time seeing you kind of Gyani's one liner statement which explained the whole gist of this post, i am so much pleased and comforted.

    Sir/madam, request you to reveal yourself. I would like to add you to my contacts and learn more from you.

  3. Sir, your two blogs are simply superb. I must definitely read all your posts on both the blogs and keep myself updated with the essential basics/fundamentals that have been confusing so far for me. A zillion THANKS for your two blogs.

  4. Thank you so much for the words of encouragement, Sai! I'm a small puppet in the hands of that great lord. I'll try my best to bring good stuff whatever i learn from our Hinduism which is an ocean.

  5. There are many such things which are described about Vishnu. And in ancient texts it is written that you cannot understand Vishnu. He can be described only in terms of what he is not and not in terms of what he is.
    People who actually know about Vishnu know that he is indescribable or he cannot be known.
    "Formless vishnu is siva and form ful siva is vishnu." It is also one such statement if correct which leads to confusion and still many doubts which tell us that what is written in texts is true about Vishnu or Shiva :)

  6. Brahma gives you a chance to attain salvation, Vishnu is Palanhaar - he shows you the path to attain salvation and cares for you. Shiva is the destroyer he is responsible to give you salvation. So all of them are important. All are one but work differently. Brahma was cursed that no one will worship him and there will be no temples of him. But Shiva and Vishnu Complement each other. Shiva is endless(panchmukhisadashiv) so we can call him Vishnu and similarly we can call Vishnu as Shiva. Clarify if I am mistaken.

  7. Dear Anonymous friend,

    What you said is right. But one small correction. Shiva is NOT the destroyer. It is a misconception among Hindus. Shiva's aspect caleld "Rudra" is the destroyer. Shiva is a short name for Sadashiva. Shiva actually gives Salvation.

    Shiva is a broader term. Shiva is present as Brahma for creation, Shiva is presenta s Vishnu for maintenance, Shiva bring Rudra for dissolution, as maheshwara Shiva himself is the God doing Tirodhana (veiling under maya), and again as Shiav (Sadashiva) he gives Salvation.

    Brahma, Vishnu and Rudra all have emerged from Panchamukhi Sadashiva hence all these three are his forms only. No differences among them. Hence Vishnu is also not different from Shiva. They are non dual. But the origin always is Sadashiva. Lord Sadashiva doesn't have any parent/origin. He manifests as Vishnu.

    In mahabharata Vyasa tells to Ashwatthama, "kesava sprang from Rudra" (Read Rudra as Shiva here).

    Vedas also mention that Shiva assumes the form of Vishnu, Agni, Indra, Sun, moon, prajapati and every gods and goddesses.

    So, essentially there is NO difference between Shiva and any god. And since Vishnu has attained more closer proximity to Shiva and became Shiva's half (hariharamurty), by his great love and devotion, Vishnu is more dearer to Shiva; hence there is zero difference between Shiva and Vishnu but if you ask about the origin - Shiva is the origin of all Gods including Vishnu. An dvice versa can't be true as per authentic scriptures.

  8. Hi Santosh,

    Thanks a lot for the fabulous work !

    The theory of five-fold aspect of Sada Shiva is the same as given in the Saiva-Agamas (Sanskrit) and Tamil Siddhar tradition (Tirumanthiram).

    Agamic texts are "Yogic-Tantric" and rarely printed in "Devanagari" .

    You can browse through Tirumantram(English traslation of Tamil) text if you like.

  9. Dear VA,

    Thank you so much for that wonderful link. I'll surely go through that. I'm always interested in Lord Shiva related scriptures, and your link is a great gift for me. I can't express how thankful I am feeling :)

    regarding Shiva's five fold aspect, yes even the same is given in Upanishads, Vedas but the depiction stle varies, but what's in style? The end message is same which says All gods are forms of lord Shiva !

  10. Sir,
    we know from chakra theory that Lord Vishnu is the presiding deity of 'manipooraka' chakra whose beejaksharam is 'si' but in this article Lord Rudra seem to represent letter 'si'.(Similarly Lord Rudra there represents 'va' and here 'si') May I know the reason for this difference?

  11. Dear Venkatesh,

    That's a very good question. I appreciate your observation skills. The Kundalini yoga chapter 59 is CORRECT for Kundalini shastra. You should follow that description for Kundlaini yoga. But at the same time this chapter's description is also correct. I'll explain how.

    Here in this chapter Swami is NOT teachning Kundalini details. Here he is describing the Seed letters of the five faces of Lord Shiva viz. Sadyojata (NA), Vamadeva (MA), Aghora (SI), Tatpurusha (VA) and Ishana (YA). Here the same seed letters which you found in chapter 59 represent the five "faces" of Lord Sadashiva.

    The seed letters found in chapter59 are all bija mantras of the "Chakras" and NOT of the Lords presiding the chakras. Here in this chapter the same deities are symbolic of the five faces of Shiva and here the same seed letters represent the "Faces" of Shiva.

    There are also three Grandhis found along the spine called Brahma Grandhi, Vishnu Grandhi, Rudra Grandhi and each grandhi envelops more than one chakra. Therefore there we may have doubt how come Vishnu Grandhi spans over Anahata Chakra which is ruled by Rudra? Here also it's confusing but the grandhis are knots which span above and below the chakras and hence we hav only 3 grandhis spanning the 6 chakras. Lalitha Sahasranama Stotram calls Lalitambika mata as "Brahma grandhi vibhedini, vishnu grandhi vibhedini, rudra grandhi vibhedini". So, did u see here also there is chances of confusion but carefully if we see then everything would become clear.

    Thanks for your interest in this book. May god bless you.

  12. Thank you sir for clarifying my doubt and for your beloved blessings :)

  13. More on Non Dualism please have a look.
    Shiva and Vishnu might be two different aspects of God. As we keep going down after Satya Yuga all these aspects are differentiated and God always appears in the form his bhakts see him in. In Satya yuga people dont differentiate in Shiva and Vishnu and Brahma. In Treta they say Shiva and Vishnu are different, in Dwapara they worship more aspects of him as Gods , in Kaliyuga they forget God and believe in anyone. Correct me if I m wrong.

  14. Dear anonymous friend,

    I would request all anonymous posters to atleast leave their name after the message otherwise it becomes difficult for thereaders to understand which anonymous user i replied to.

    Well, regarding ur point, yes even Vedas state the same fact "ekam sat viprah bahudha vadanti". God is one. But even vedas state that Vishnu manifested from Shiva. So, definitely they both are same but Vishnu being a form of shiva that is what has been given above in the article.

    Well, the link what you shared, that is a great and inspiring article where the morlas are nicely put. However i am sorry to say that many of the stories do not have scriptural evidences. So, they are good to learn the morals but I have crossed the stage of moral stories and want am heading towards advanced topics and i rely on authentic scriptural references.


    1. first of all brother it is mentioned in several puranas that the person who differentiates between lord vishnu and shiva goes to hell and stays there for trillion years. so lord shiva is not demi god.

  16. Dear K,

    I'm sorry to say but, Gaudiya Vaishnavism is just a demented philosophy and has no roots in Vedas. Gaudiya Vaishnavism etc. just gives a hyperbolic glorification of Krishna which is not the reality if you study authentic scriptures. Even in mahabharata itself you would find that krishna had lot many limitations, and Mahabharata is comparatively authentic. So, I do not believe in gaudiya Vaishnavism's fake books and samhitas.

    Secondly, Shiva is NOT a demi-god, and he is NOT a Vaishnava. Study authentic scriptures to learn about Shiva. Shiva is Supreme god and others are his own forms.

    Gita itself is completely a glorification of Lord Shiva's qualities. Do NOT read BG "As it is". There is nothjing "as it is" in that. If you analyze Gita carefully with authentic meaning of Vedanta, it is completely a glorification of Shiva and noone else's.

    And to gain salvation you can surely pray to krishna since Krishna is not different from Shiva he is Shiva's form only. But you can definitely get salvation by worshipping shiva. Do not believe what ISKCON or Gaudiyas say, they have their own self-cooked stories to falsify facts and to make Shiva's reputation go down so that they can be happy making their fav. god krishna as the supreme one.

    If still not clear and have any queries, I'll be gald to clarify them. Thanks!

  17. Shivaya Vishnu roopaya, Shiva roopaya vishnuve. Shivasya Hridayam Vishnu, Vishnoscha Hridayam Shivaha.

    shiva = Ananda Bairava,Vishnu = Veera Brahmendra

    In reality there is no shiva no vishu no brahma noting only and only i feel there is para vasudeva or para brahma or para shakti or para shiva or para ganapathi or para subramany.All this is only maya there is no difference in reality it is homogenous and same(Nirvikalpa,Nirakara,Nirguna,Nirmala,Niranjana,Nirhankara,Nirmama,Nirmoha,Nishkala,Nija,Nirvikara,Nimaya,Ni........etc).

    Seeing difference is Maya.
    Sama=equal adhi=mind
    Samadhi=Equimity of mind.
    Para Brahman = Maya
    Sarvamkaluvidam Brahmam.
    Eyeverything is Brahman.

    1. That was a good message. You are right in terms of Vedanta that it is only Brahman that exists. However you Vedantis forget to read and assimilate in your minds one point that Vedas clearly say who is that Parabrahman - Yajurveda says "name brihate cha" which means, "salutations to Lord Rudra who is brihat (Brahman)".

      So finally when vedanta says everything is Brahman, if we churn that brahman further it gives the most final solution as "everything is Rudra" that's why upanishads clearly say - "sarvo vai rudra tasmai rudraya namoastu" meaning "everything is rudra, therefore salutations to rudra".

    help me to add valuable information to our community website.

    1. Dear renu - This article is NOt related to any community as incorrectly understood. So, you shouldn't propagate this story as your community related story. Vedas are eternal, beyond community, beyond religions. And God belongs to everyone equaly. So, I don't like this content being used to promote any specific community because that divides people on the name of community.

      if you like to spread the story of creation from lord Shiva, you may share under the following license.

  19. Dear Santosh , this article truly is magnificent , just like Chaitanya said , Acintya Bheda-Abheda Tattwa , i can't say anything more , really happy in realizing Sarvam Siva Mayam