The Siva-Gita is a text of Vedantic Saivism that comes to us from the latter portion (uttara kanda) of the Padma Purana. In many ways, it is a text not unlike the Bhagavad-Gita, except the focus is fully on Siva. In the Siva-Gita, the teacher is Lord Siva and the disciple is Sri Rama, and the narrator is Suta.

The Siva-Gita begins with episode from the Ramayana epic, where Rama is despondent over the loss of Sita. At this time, Rama is visited by Sage Agastya, and the sage prescribes to Rama that he should observe a special vow called the Pasupata vrata. By observing this vow Agastya promises that Rama will have a vision of Lord Siva, and will receive the Pasupata astra (weapon) without which Ravana cannot be defeated. Rama performs the vow and at the end of four months receives a divine vision of Siva. Siva presents Rama with the Pasupata astra, and Rama in turn asks Lord Siva a series of questions. The dialogue between Rama and Lord Siva makes up the bulk of the Siva-Gita.

Chapter VI ñ Glory of God

Rama said:

O Lord! (Having heard You declare that You are the Creator of the world) a great wonder wells forth in me. You are the Lord with the moon on Your crest, with three eyes and as radiant as pure crystal. ||1||

You have a form with limited stature bearing masculine appearance, accompanied by Mother Parvati and sport here itself with Your entourage of attendants. ||2||

How is it that You (create, protect and dissolve) the world made of five elements and consisting of the animate and inanimate? Tell me, O Lord, the beloved of Parvati, should You have concern for me. ||3||

The Lord said:

Listen, Rama, the high-souled one and of noble observances! I will tell you that which is difficult to comprehend even for the Gods, (and which can be understood) only by continence and by effort, and through which you will with ease cross to the other shore of the sea of births and deaths. ||4||

The five elements, the fourteen worlds, the oceans, the mountains, the demons, and the sages; those that are seen as unmoving, like trees, and those that move (creatures), the Gandharvas, the Pramathas, the Nagas, all these are My glorious manifestations. ||5-6||

In ancient days, the Gods like Brahma, desirous to see My personal form, churned (the ocean) as a team, (using) the Mount Mandara, the dearest to Me. ||7||

The Gods, standing in front of Me, praised Me with folded palms. On seeing Me thus, the Gods were deluded by Me, and the intelligence of Brahma and the other celestial beings was obscured. ||8||



Remaining ignorant, they repeatedly asked Me: ìWho are You?î Then I told the Gods: ìI am that primordial Being. O Gods! I was the first of all! I am so even at the present, and I will be so in the future too. There is nothing other than I in this world. ||9-10||

O Leaders of Gods! There is nothing whatever other than Myself, either permanent or impermanent. Faultless, I am the Lord of the Vedas and of Brahma. ||11||

O Leaders of Gods! I extend unto the south, unto the north, unto the east, and the west, above and below. I am the terminal and the intermediate directions. ||12||

I am the Savitri and the Gayatri, I am woman, man, and neuter; the meters of Tri??up, Jagati, Anu??up, Pa?kti and the three Vedas. ||13||

I am the truth among all (the phenomena), the tranquil, the three household fires, scriptural study and ritual, the Preceptor, the speech, the secret, the heaven and the Lord of the world. ||14||

I am the foremost, the pre-eminent among all the Gods, greatest of knowers of truth, am the Lord of the waters, am the noblest, the supreme One with six attributes, the Ruler (Isa), the Light, and the first cause of the all. ||15||

I am the Rg Veda, the Yajur Veda, the Sama Veda, the Atharva?a, full of sacred mantras, and similarly the distinguished Angiras all originate from Me. ||16||

I am the Itihasas, the Pura?as, I am the kalpa (rituals), and the performer of the rituals. I am the Narasamsi (hymn of Rudra); I am the Gatha (hymn praising Vedic ritual). I am meditation and the secret wisdom. ||17||

I am the Vedic verses, the aphorisms (Sutras), the sub-commentaries; I am the commentaries. Similarly, I am the sciences, the Vedic sacrifices, the oblation and the substances offered. ||18||

I am the giver as well as the gift; I am this world and the world hereafter; I am the imperishable and the perishable; I am control of senses and of the mind; I am the indweller of the senses. ||19||

I am the hidden secret in all the Vedas; I am the forest and I am the unborn. I am the nourisher and the pure; I am the middle and anything beyond it. I am the exterior as well as the interior; I am the front and the imperishable. ||20||

And I am light as well as darkness. I am the subtle elements and the senses. I am the intellect and the ego. Verily, I alone am all the objects of experience. ||21||

I am Brahma, Vi??u and Mahesa. I am Uma, Skanda, and Vinayaka. I am Indra, Agni, and Yama. I am Nir?iti, Varu?a and Vayu. ||22||

I am Kubera and Isana, the worlds of Bhu, Bhuva, Svaha, Maha, Jana, Tapa and Satya. And I am the earth and I am the waters, the fire and air. ||23||

I am space; I am the sun, the moon and the stars. The planets, too, am I. I am the vital breath (pra?a) and time, similarly death and immortality. I am the physical matter too. ||24||

I am the past and the future. I am the universe in its entirety. I am the sum and substance of everything. For those who silently chant, I am the Pra?ava (OM) at the beginning. I am the vyaharitis: bhu, bhuva, svaha in the middle; and then the Gayatri at the end. I am of the form of the extended universe. ||25||

I am the eaten and the drunk. I am, too the done and the undone. I am the superior and the inferior. I am the Sun and the Refuge of all. ||26||

I am the good of the world; I am the Divine imperishable and the subtle. I am the very self of Prajapati (Brahma). I am the sacred, the benign, the ungraspable and the first. ||27||

I alone am the withdrawer. I am the container of the luminous fire of deluge. I am established in the hearts of all as Divinity and vital power. ||28||

I am the very Pra?ava (Omkara) consiting of three morae (a, u, m) whose head is the north, feet the south and the middle is all that is in between. ||29||

I am truly the Pra?ava (Omkara), one, eternal and ancient because I lead (pious souls) upwards (to heaven) and send them down (when their merit is exhausted). ||30||

I am called Pra?ava because in the act of sacrifice I am Brahma (directing the sacrifice) make (the Rtviks) render obeisance to the brahma?as (or Rg, Yajus and Sama Vedas). ||31||

Just as ghee pervades a piece of meat and makes the body (of the eater) grow, I (pervade) similarly all the worlds; therefore, the Pervader of all am I. ||32||

Because Brahma and Vi??u, and other Deities did not see the beginning or end to My form (Jyotirli?ga), I am called the Infinite. ||33||

Since I save My devotee from the ocean of dread of being born in a womb, old age, death and the cycle of births and deaths, I am called the Savior. ||34||

I dwell as the soul in the four kinds of bodies (born of womb, of egg, of sweat and of the earth). Taking a subtle form I live in the heart. Hence, I am called subtle. ||35||

I illuminate the devotees immersed in the primeval darkness (of ignorance) with my incomparable light, like a flash of lightening. Therefore, I am known as lightening. ||36||

Since I alone create and dissolve the worlds, make (the souls) go from one world to another and bestow grace, I am the only supreme Lord. ||37||

Since there is no second to that transcendent Brahman, which withdraws all the beings into itself, I (that Brahman) alone exist as Rudra. ||38||

Since I rule all the worlds with My wondrous powers, I am the Isana (Ruler) of this world, the Lord and the witnessing eye. ||39||

(The scriptures extol Me) as Isana, as Indra, as Brahma and the Lord of all at all times, and the Lord of disciplines and knowledge. Hence, I am called Isana. ||40||

I behold all beings; I teach the knowledge of the Self and the path (to that knowledge). I pervade everything. Therefore, I am called Bhagavan. ||41||

I perpetually create, protect and dissolve all the worlds and enliven them all. And hence I am the great Lord. ||42||