1 – Uttarardha: The Dialogue Between Sages and Vyasa

Chapters 1 to 11 of this part (Uttarardha) of KP. Constitute Ishvara-gita-the song of Ishvara (god Shiva) just as the BG (Bhagavadgita) is “the song of the Lord (Krishna)”. The similarity is not merely in titles but in the contents as well. The lshvaragita has incorporated a number of verses mainly from the BG. and next to that from UpanIshads like Katha, Shvetashvatara.

This chapter presents the setting for the proposed dialogue. The sages in the Naimişhāraṇya wanted to get from Sūta, the supreme knowledge of the Brahman which leads to the annihilation of Samsāra. Sūta was about to tell when his preceptor Vyasa came therc. Sūta requested him to explain to the sages the knowledge about Brahma which Vyasa taught him as it was explained by Lord Kūrma to the sages of old (Verse 12.) 

Vyasa now attributes the knowledge to Shiva who explained it to ten sages like Sanatkumāra and others (V. 15), who at Badarikäśhrama appealed to Nārāyana for this spiritual knowledge (vv. 16-30). While Nārāyana was about to speak god Shiva came there (v. 31). Nārāyana conveyed the request of the sages to him (v. 40) and god Shiva co-seated with Nārāyana began to speak. The Pāśhupata twist in this episode is obvious. 

The Sages said:

1. O holy Lord! The creative activity of the self-born god Brahma has been duly recounted by you; so also the earlier extent of the Cosmic Egg and the ascertainment of (the nature and extent of) the Manvantaras (periods of different Manus).

2. It has been mentioned by you in that connection that the Lord of Lords, the Supreme god, should be propitiated by persons of all castes who are exclusively devoted to Dharma and are always engaged in the paths of knowledge and Yoga.

3. You have expounded to us the excellent knowledge which has Brahman as its only object and which leads to the complete annihilation of all the miseries of Samsara (worldly existence) and where-with we can perceive that Supreme Brahman.

4. O holy lord, indeed you have acquired the entire perfect wisdom from Krishna Dvaipayana who is Narayana himself. Hence we ask you again.

5. On hearing that request of the sages, the holy lord Suta who had heard the Puranas from Krishna Dvaipayana, just began to narrate.

6. In the meanwhile, at that juncture, Vyasa, Krishna Dvaipayana, himself, arrived there where the excellent sages were performing the satra (sacrificial session).

7. On seeing Vyasa who was a deep scholar of the Vedas, whose lustre was like that of a black cloud and whose eyes were like petals of a lotus, the leading Brahmanas bowed to him (out of respect).

8. On seeing him, Lomaharşhaņa fell on the ground like a staff. After bending down the head, he dedicated himself unto him (v.l. circumambulated Vyāsa and sat by his side) with the palms joined in reverence. 

9. Shaunaka and other Brāhmaṇas were duly enquired after their health. Thereupon they assured the great sage (about their health) and offered him a befitting seat. 

10. Then the holy lord, the son of Parāśhara, addressed these words to them, "I hope there is no deficiency or difficulty in your penance, in your learning, and in your practice of the self-study of the Vedas". 

11-13. After bowing down to his preceptor, the great sage Sūta said: "It behoves you to recount to the sages the perfect knowledge pertaining to Brahman. Indeed, these sages are quiescent. They are ascetics solely devoted to Dharma. They have the keen desire to hear. It behoves you to explain (everything) precisely, the divine knowledge that bestows liberation, that has been directly taught to me by you and that had been formerly narrated to the sages by Vişhnu in the form (incarnation) of Kūrma (Tortoise)”. 

14. On hearing the words of Sūta, the saintly son of Satyavati, bowed down his head to Rudra and spoke these pleasing words of discourse. 

Vyasa said: 

15. I shall now narrate to you what formerly Lord Mahādeva was asked by the leading Yogins, the chief of whom was Sanatkumara and what he himself has expounded it.¹ 

1. As Hazra points out, this irrelevance of Vyasa's answer is a Päśhupata interpolation (PRHRC pp. 62.63) Sūta has requested Vyasa to narrate the spiritual knowledge which he (Vyasa) heard from Lord Kūrma and taught him (Sūta). 

16-18. The following sages viz. Sanatkumara, Shanaka, Sanandana (and Sanātana), Angiras, Bhrugu, the knower of the supreme Dharma and accompanied by Rudra, Kaņāda, Kapila, Garga, the great sage Vámadeva, Shukra and lord Vasishtha-all of them had perfectly controlled their minds. They consulted one another. *With full self-control on their minds, they performed terrible penance in the holy Badarikāśhrama. 

*In view of V. 25 below, a better v.l.is Samshaya instead of Samyata. v.l. means, but had their minds engrossed in doubt.'

19. They saw the sage Nārāyaṇa of great Yogic power, the son of sage Dharma, devoid of beginning and end, and accompanied by Nara. 

20. They eulogised him with various hymns taken from the Vedas. The Yogins, endowed with devotion, bowed down to the deity, the most excellent among the knowers of Yoga. 

21. After knowing their desire, the omniscient lord spoke in a majestic tone: “Why is this penance being performed by you?" 

22. With delighted minds, they bowed to the eternal (lord), the Atman of the universe, lord Nārāyaṇa himself who had arrived, indicating the Siddhi (achievement of their desires). 

23. “We have adopted the attitude of self-control** even though all of us are expounders of the Brahman. We have sought refuge in you, the only Puruşhottama. 

**v.l. samshayam apannah (Although all of us are expounders of Brahman) we are entangled in a doubt. 

24. You are Lord Narayana, the ancient sage, the unmanifest Being. You know the entire Supreme esoteric doctrine. 

25. Excepting you, the great Ishvara, there is no other knower. It behoves you, of such a nature, to dispel our formidable doubts. 

26. What is the cause of all these things in the world)? * Who undergoes worldly existence for ever? What is the Atman? What is salvation? What causes the rebirth or recurring worldly existence?

*or "What is the (nature of this) entire cause?

27. What is (the nature of this worldly existence? Who is Ishana, who perceives everything? What is the supreme Brahman? It behoves you to explain everything". 

28. After saying this, the sages stood looking at Purushottama, who shedding off his guise as an ascetic, was stationed there in his own brilliance. 

29-30. He was shining free from impurity. He was embellished with a halo of brilliant splendour. He was the lord having the lustre of molten gold. He was marked by the Shrivatsa mark on his chest. He was holding Shankha, Chakra, mace and the Sāranga bow in his hands. He was enveloped by glory and splendour. Thanks to his brilliance, Nara was not even seen from that moment. 

31. In the meanwhile, Maheśhvara, the great lord, whose coronet was marked with the (crescent of the) moon, Rudra (the deity) appeared before them disposed to bestow Grace upon them.¹ 

1. This uninvited entry of Shiva is a ruse to Pāśhupatise this text. 

32. On seeing the three-eyed moon-bedecked lord of the universe, Parameśhvara (Shiva), they were delighted in their minds. With devotion they eulogised the great lord: 

33. "O Iśhvara, be victorious, O Mahadeva, O Shiva, the lord of the goblins, be victorious; Glory unto you, O Lord of the sages, O lord worshipped by means of penance. 

34. O Ātman of the universe, O God of thousands of forms, O activiser of the machine of the universe, O Infinite one, be victorious. Glory to you, O cause of the origin, sustenance and annihilation of the universe. 

35. Be victorious O Iśhāna, O Shambhu, O thousand footed one, O deity bowed down by leading Yogins, O consort of Ambika. O lord Parameśhvara, obeisance to you." 

36. On being thus eulogised, the three-eyed lord Isha, favourably disposed towards the devotees, embraced Hruşhīkeśha (lord Vişhņu) and addressed him in a majestic tone: 

37. “O Puņdarīkākşha (lotus-eyed god), why have these leading sages, the expounders of Brahman, come to this place. O Achyuta, what is to be done for them by me?” 

38. On hearing those words of his, Janardana, the lord of Devas, spoke to Mahadeva who was standing there well disposed to confer grace. 

39-40 "O lord, these sages and ascetics have shed off their sins. If the lord be delighted with the sages who have sought refuge in you, who are desirous of your perfect vision and whose Ātmans are purificd, it behoves you to impart to them that divine wisdom in my presence. 

41. O Shiva, indeed, you know your own Atman. No one else does so. You explain your own Ātman yourself. Reveal your Atman to the leading sages". 

42. After saying thus, Hruşhikeśha (Nārāyana) looked at the bull-bannered Deity (Shiva) and exhibiting his accomplishments in Yoga, instructed the great sages (as follows): 

43. "It behoves you to realise precisely that you are all blessed by the vision of the Trident-bearing Shankara, the great Isha. You now deserve to know precisely (the divine knowledge). 

44. It behoves you to see the lord of devas who stands in front and who is visible in form. He alone is capable to say precisely everything in my presence". 

45. After hearing the words of Vişhnu and bowing down to the bull-bannered deity, those sages the chief of whom was Sanatkumara, asked Maheśhvara: 

46. In the meanwhile, a holy auspicious divine seat shone there for the sake of Ishvara. It appeared from the sky in an unimaginable way (lit. was beyond the ken of imagination). 

47. The creator of the universe, the Yogic Atman, occupied it along with Vişhņu. Lord Maheśhvara shone there filling the universe with his brilliance.  

48. Then the expounders of the Brahman saw Shankara, the overlord of the chiefs of Devas, shining brilliantly on the faultlessly pure seat. 

49-50. They saw the lord of the Bhūtas (goblins or living beings) seated on the throne, the lord, within whom all the universe exists, and from whom the universe does not exist separately. They saw Ishana, the great Isha accompanied by Vasudeva. On being asked, Parameśhvara spoke to the sages about the excellent Yoga of the Atman, after glancing at Pundarikakşha. "O sinless ones! Listen ye all, with calm minds the knowledge (as it is) recounted by me. It is the pure knowledge pertaining to Ishvara. Be ye all calm in minds."