Shiva Gita (study and summary)

by K. V. Anantharaman | 2010 | 35,332 words

This page is entitled “conclusion” contained in the Shiva Gita (Study and English comments by K. V. Anantharaman). The Shiva Gita is a philosophical text from the Padma-purana in the form of a dialogue between Lord Shiva and Shri Rama. It deals with topics such as Advaita metaphysics and Bhakti and consists of 768 verses.

Appendix 9 - Conclusion

11.1.0 Simplicity—the watchword

Detailed analysis on the text of Śiva Gītā and critical study of the various philosophies thrown up in the text, has been attempted in the foregoing pages. Śiva Gītā Abhijñāna Śākuntala a religious and philosophical treatise is unmatched and its message is directed to all humanity with no bar on caste, creed, religion or any parochial distinction. The ideas presented are in very simple language and it is intelligible even to a common man and great philosophical truths, very difficult to grasp even by intellectuals are presented in most acceptable form with down to earth expressions. Simplicity is the watchword and all noble lessons that the Upaniṣads teach viz. the identity of Self with the Supreme, the unreality of the world and so on, are treated of in this book in such simple and lucid style of narration that a man having only superficial knowledge of Sanskrit could acquire, in a very short space of time, the knowledge which is attainable by gifted alone with a good grounding in Vedānta, Mīmāṃsā, Nyāya and other difficult sciences through a long course of careful and laborious study. The mode of treatment adopted in this work is done in such a masterly way that on a cursory view of its contents the most prejudiced man will, in short time, be converted into a very religious person strictly confiding in scriptures, and sincere in performing what the vedic texts enjoin to do.

11.2.0 Universal Acceptance.

The text is open for acceptance for all the people with divergent views and even to non-believers and has its core philosophy of religious toleration Abhijñāna Śākuntala bulwark. Although, while discussing devotion the pre-eminence of Śiva is extolled, the text at the same breadth admits equality of Viṣṇu with Śiva and to the fact that both are one and the same and whoever is an enemy of Viṣṇu is Abhijñāna Śākuntala good Abhijñāna Śākuntala antipathic to Śiva.

tasmācchivārcanaṃ nityaṃ bhuvi mukti phalapradam |
hariśaṃkarorbhedaṃ nāsti nāsti janādhipa || Harivaṃśa (dvitīya pariśiṣṭa verse 5691)

The delineation of devotion is very elaborate Abhijñāna Śākuntala large part of humanity has not the requisite qualification to follow the path of knowledge. Hence worship and meditation on Lord Śiva is prescribed Abhijñāna Śākuntala the best treatment for the humanity to tide over the sufferings and shortcomings of the world in the form of ṣaḍūrmis (six billows) and the path is paved with studded stones like smearing holy ash on the body and wearing Rudrākṣa and fixing one’s mind on Lord Śiva by worshipping the Śiva idol in the form of Liṅga and doing ablutions to the Liṅga, all of which are highly inexpensive and practicable by everybody. This leads to purity of once heart and creates dispassion which is stepping stone for God realization. To such a devotee God has to extend his grace by default and liberation becomes automatic. For the knowledgeable, tougher practices are recommended and they in turn get their reward here and now.

11.3.0 Śiva Gītā—the fore-runner

A good attempt has been made to postulate the lead offered by Śiva Gītā to Bhagavad Gītā and it is amply shown that much of the messages of Bhagavad Gītā are already available in Śiva Gītā and very many verses are verbatim reproductions while so many are merely an a echo. Bhagavad Gītā owes very much to Śiva Gītā for its contents and ideas and the ideas are expressed in more elaborate descriptive terms. Chapters eight to eleven analyses the entire human nature on all aspects, pre-natal to various post-natal stages and origin, development, decline and death and even after death details including rebirth upto Self -realistion, which is a marvel in itself. The graphic details provided on the human anatomy and physiology will humble even modem medical fraternity.

11.4.0 Yonimudrābandha

All the different aspects of Devotion and Meditation have been discussed with accent on individual preferences and a special posture of Yonimudrābandha for this purpose is explained which finds a place in Lalitāsahasranāma too.

11.5.0 Dispassion -the clarion call

While explaining dispassion, one can observe the similarity Abhijñāna Śākuntala proclaimed in Aṣṭāvakra Gītā—“Mind and I (Ego-sense) are bondage. Extinction of mind and I is freedom”.

yadā nāhaṃ tadā mokṣo yadāhaṃ bandhanaṃ tadā |
matveti helayā kiñcinmā gṛhāṇa vimuñca mā || VIII.4

When there is no ego there is freedom; when there is ego there is bondage. Reflecting on this, refrain from acceptance or rejection of anything with ease.


“kiṃ duṣkaraṃ śaṃkarakiṃkarāṇām”

This attempt is made on the total and simple belief of “Kim duṣkaram śaṅkarakiṃkarāṇām”. It is the grace of Muse that inspired and provided necessary courage to take up this daunting task and consummate it. If this work inspires more to attempt unravel the gems of this Gītā from the abyss of unfathomable ocean of knowledge, feelings of satisfaction will be enshrined in my heart, and the purpose of work would be fulfilled.

11.7.0 Humble prayers.

Let me conclude this with all credit due to Śrī Madhusūdanasarasvatī for his inimitable style, by borrowing his idyllic epithet to Bhagavad Gītā , modified Abhijñāna Śākuntala :

sarvopaniṣado gāvo dogdhā ca pārvatīpatiḥ |
rāmo vatsaḥ sudhīrbhāktā dugdhaṃ gītāmṛtaṃ mahat ||

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