Was Krishna in Yoga with Shiva or kal-purush?

Was Krishna not able to recollect Bhagwat-Gita to Arjun?

Today i would like to clear all the doubts regarding the original speaker of the most revered text “Bhagawadgita”.

Now-a-days few Shavaites are claiming that Krishna was in “yog awastha” with Lord Shiva while imparting Bhagwadgita knowledge.

let us see how much true is this.

Two main reasons given by shaivates are=

1. Shri Krishna said in Mahabharat that it is impossible for him to impart Gita to arjun again.

2. The Gita was undoubtedly not spoken by Krishna since it is “Shri Bhagwan uvaca” and actually not Shri krishna.

Reply:

First I would like to encounter second point because it is very silly reasoning.

In the same Mahabharata,Krishna is referred to as “Bhagavan”

and  it occurs as #558th name of lord Vishnu in Vishnu Sahasra namam which is from same Mahabharata. The Vishnu Sahasranama as found in the Anushasana Parva[1] of Mahabharat

Secondly,

Lord Krishna preached Bhagwat Gita in Kurukshtera. Again he preached the whole Gita in short to Arjuna called- ‘Anu-Gita’. Anu-Gita contains Karm-Yoga, Gyaan-Yoga and Bhakti-Yoga in short.

Again he preached ‘Uddhav-Gita’ to Uddhav.

Later, Bhism too, before preaching Vishnu-sahastranaam, identifies Krishna as Brahman and cause of all causes. The Vishnu Sahasranama as found in the  of Mahabharat, Yuddhishtir asks several questions to Bhism. It has been commented upon by Adi Shankaracharya,

Do Shaivites agrue that, all the three times, it was Shiva who preached using Krishna as an ‘instrument’?

Why Krishna was not able to recite the whole Gita again?

Answer is that it wasn’t necessary at all. Krishna preached Gita in short as it would have been sufficient for him. Krishna being sitted in the Heart of Arjun Knew the need of Arjun. It was just like a crash-course, since the student had already done the basic course.

In Anugita Parva of Aswamedha Parva, Arjuna asked Krishna to repeat Bhagavadgita.

That foremost of speakers, embraced Phalguna and replied unto him as follows.

“Vasudeva said, ‘I made thee listen to truths that are regarded as mysteries. I imparted to thee truths that are eternal. Verily, I discoursed to thee on Religion in its true form and on all the eternal regions. It is exceedingly disagreeable to me to learn that thou didst not, from folly, receive what I imparted. The recollection of all that I told thee on that occasion will not come to me now. Without doubt, O son of Pandu, thou art destitute of faith and thy understanding is not good”

http://www.sacred-texts.com/hin/m14/m14016.htm

Here,Krishna clearly points out that the gyaan  (Knowledge ) which he delivered was more than enough to understand brahma. that is Arjuna was imparted with adequate knowledge then. the situation in kurukshetra was very much suitable to make Arjuna aware of the divine knowledge.

abuddhvA yanna gR^ihNIthAstanme sumahadapriyam |

nUnamashraddadhAno.asi durmedhAshchAsi pANDava || 10||

Meaning: pANDava! It is to my great displeasure that you have not grasped it due to not possessing the determination to pursue it (ie, interest). Therefore, ie, due to a lack of determination, you are indeed devoid of a firm conviction in the truth, and are certainly of a perverse intellect (thus ineligible for liberation).

“abuddhva” refers to a lack of determination. “buddhi” means determination and in turn interest. In other words, Arjuna lacked the interest in parabrahman and was still possessed of interest in vishayAntarams.

Krishna never used a single word referring to Shiva when he imparted Gita.

https://narayanastra.blogspot.com/p/sridhara-anu-gita-and-miscellaneous.html

yOga-yuktEna” has been misused and abused by a number of internet vishNu-dvEshis.

If they had read how many times “yOga” occurs in the gIta, they wouldn’t be misusing this term to claim that “krishNa was in yOga with shiva to discourse gIta”. For that matter, why bizarrely introduce shiva when he is nowhere mentioned either here or in the bhagavad gIta?

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

Based on this, “yoga” can be interpreted in the following way for bhagavAn:

“yoga” means “dhyAna” – for bhagavAn, “dhyAna” means “thought” or “will”.

“yoga-yukta” – By engaging or making use of my divine will, which is unimpeded by anything. It was his will or sankalpa to discourse the gIta to Arjuna, and he does not have that sankalpa now, due to Arjuna causing displeasure for him.

Thus, “yOga-yukta” has the same meaning as “Atma yOgAt” here. It is not to be interpreted as “meditation”, etc.

So, bhagavAn, anticipating the objection mentioned previously, is saying, “Do not think, Arjuna, that you had any merit back then. Because even back then, I discoursed the gIta out of my own will to favor you, not because you were eligible, but because you didn’t reject my grace, which is an alpa-vyAjam for me. But now, by forgetting everything, you have rejected my grace. So in that sense, I am not acting arbitrarily. The “acceptance or rejection of my grace” is my reason for deciding to teach you”.

By his divine will, he explained the gIta earlier to Arjuna although the latter, even back then, had not done any sAdhana and didn’t deserve it. It was purely his unconditional grace. The excuse he took for discoursing to Arjuna back then was, “Look, this Arjuna has not done any sAdhana, but he does not stop me from lecturing to him. I will consider that as “acceptance of my grace” and teach him”.

But now, he does not wish to explain again as Arjuna has not made use of that good fortune as follows.

maya prasannena tavarjunedam rupam param darsitam atma-yogat (~gIta 11.47)

Meaning: Through the unfettered power of my will (Atma-yOgAt), out of grace to you, ie, favoring you who are devoted to me (prasannEna), I have shown my cosmic form to you.

“yoga” can also be interpreted as follows – “yujyatE iti yogaH” – That which is united with bhagavAn is called “yoga”. What is united with him? Well, he is ever associated with innumerable auspicious attributes, which are denoted by “yoga”. That is one meaning of the word. Yet another meaning is “upAyatva”, as bhagavAn is of the nature of being the means.

So, bhagavAn, anticipating the objection mentioned previously, is saying, “Do not think, Arjuna, that you had any merit back then. Because even back then, I discoursed the gIta out of my own will to favor you, not because you were eligible, but because you didn’t reject my grace, which is an alpa-vyAjam for me. But now, by forgetting everything, you have rejected my grace. So in that sense, I am not acting arbitrarily. The “acceptance or rejection of my grace” is my reason for deciding to teach you”.

Ref:

https://narayanastra.blogspot.com/p/sridhara-anu-gita-and-miscellaneous.html

Bhisma’s View on Krishna’s Paratvam:

yudhiṣṭhira uvāca
kimekaṃ daivataṃ loke kiṃ vā‌உpyekaṃ parāyaṇaṃ
stuvantaḥ kaṃ kamarcantaḥ prāpnuyurmānavāḥ śubham || 8 ||

ko dharmaḥ sarvadharmāṇāṃ bhavataḥ paramo mataḥ |
kiṃ japanmucyate janturjanmasaṃsāra bandhanāt || 9 ||

Yudhishthira asked:

In this wide world, Oh Grandpa,

1. Which is that one God,
2. Who is the only shelter? Who is He whom,
3. Beings worship and pray, And get salvation great?
4. Who is He who should oft, Be worshipped with love?
5. Which Dharma is so great, There is none greater?
6. And which is to be oft chanted, To get free. From these bondage of life, cruel?

śrī bhīṣma uvāca
jagatprabhuṃ devadeva manantaṃ puruṣottamam |
stuvannāma sahasreṇa puruṣaḥ satatotthitaḥ || 10 ||

tameva cārcayannityaṃ bhaktyā puruṣamavyayam |
dhyāyan stuvannamasyaṃśca yajamānastameva ca || 11 ||

anādi nidhanaṃ viṣṇuṃ sarvaloka maheśvaram |
lokādhyakṣaṃ stuvannityaṃ sarva duḥkhātigo bhavet || 12 ||

brahmaṇyaṃ sarva dharmaṅñaṃ lokānāṃ kīrti vardhanam |
lokanāthaṃ mahadbhūtaṃ sarvabhūta bhavodbhavam|| 13 ||

eṣa me sarva dharmāṇāṃ dharmo‌உdhika tamomataḥ |
yadbhaktyā puṇḍarīkākṣaṃ stavairarcennaraḥ sadā || 14 ||

Bhism replies:

1. That purusha with endless devotion, Who chants the thousand names, Of He who is the lord of the Universe, Of He who is the God of Gods, Of He who is limitless, Would get free
2. That Purusha who does not change, That Vishnu who does not end or begin, That God who is the lord of all worlds, And Him, who presides over the universe
3. This worship of the Supreme Lotus-eyed Lord at all times by a person endowed with devotion is regarded as highest dharma.
4. Of Him who is purest of the pure, Of That which is holiest of holies, Of Him who is God among Gods, Of That father who lives Without death.
5. From Whom all beings originate in the beginning of the first Yuga and in Whom they merge again at the end of the Yuga.
6. O King! Hear from me the Thousand Names which remove sins and drive away fear. The appellations of that Vishnu, Lord of the Universe and Ruler of the World.