Hare Krishna ! Please accept my humble obeisances ! All glories to Shrila Prabhupada !
Many people have raised a question that why does our Guru Parampara tell everyone that Krishna is greater than Lord Shiva ? The answer is that Padma Purana warns the devotees of Lord Krishna to be careful against the ten offenses to the Holy Name otherwise they will not be able to get the fruit of their chanting i.e love of God. One of the offenses is to consider Lord Shiva equal or greater than Lord Krishna. Therefore our guru paramapara has been educating the sincere devotees that Lord Shiva is subordinate to Lord Krishna to save them from the offense.
Following is from Jaiva Dharma-
Vijaya-kumara: O master, what result is obtained by namaparadha (offenses to the holy name)?
Babaji: Even if they were multiplied millions of times, the five sins would not equal an offense to the holy name. You can very easily see the result reaped by offending the holy name.
Vijaya-kumara: O master, a person who offends the holy name certainly reaps an inauspicious result. Still, does he not also obtain a good result because he has spoken the syllables of the holy name?
Babaji: The holy name fulfills the chanter's desires, whatever they are. However, to the offensive chanter the holy name will not give pure love for Lord Krishna (krishna-prema). Eventually the offensive chanter must taste the result of his offenses. However, a person who, although he commits offenses to the holy name, regularly chants the holy name will attain the result of his chanting. After some time his chanting will become a great transcendental pious deed. As that transcendental pious deed grows greater and greater, he will attain the association of saintly devotees who devotedly chant the holy name in a pure way. Thus by always chanting the holy name, the offender eventually becomes free of his offenses to the holy name. By following this path even impersonalists gradually become sincere devotees of Lord Hari.
Replies
Text 10
ata eva sthity-adaye hari-virinci-hareti samjnah ity anyatrapi.
ata eva-therefore; sthity-adaye hari-virinci-hareti samjnah iti-Shrimad-Bhagavatam 1.2.23; anyatra-in another place; api-also.
This is also described in the following words of Shrimad-Bhagavatam (1.2.23):
"The transcendental Supreme Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness, and ignorance, and just for the material world's creation, maintenance, and destruction He accepts the three qualitative forms of Brahma, Vishnu, and Shiva."*
Text 11
shri-dravido nimim.
shri-dravidah-Shri Dravida; nimim-to Nimi.
The verse quoted in the beginning of this anuccheda was spoken by Shri Dravida to King Nimi.
Anuccheda 9
Text 12
evam yo va aham ca girishash ca vibhuh svayam ca ity adau tripat iti.
evam-thus; yo va aham ca girishash ca vibhuh svayam ca ity adau tripat iti-Shrimad-Bhagavatam 3.9.16.
This is also described in the following prayer addressed to Lord Vishnu (Shrimad-Bhagavatam 3.9.16):
"Your Lordship is the prime root of the tree of the planetary systems. This tree has grown by first penetrating the material nature in three trunks-as me, Shiva, and You, the almighty-for creation, maintenance, and dissolution, and we three have grown with many branches. Therefore I offer my obeisances unto You, the tree of the cosmic manifestation."*
Text 13
öika ca yo vai ekas tripat trayo brahmadayah padah skandha yasya ity esha.
öika-commentary; ca-and yo vai ekas tripat-yo vai ekas tripat; trayah-three; brahmadayah-beginning with Brahma; padah-padas; skandhah-trunks; yasya-of whom; iti-thus; esha-it.
Shrila Shridhara Svami comments:
"The words `yo vai ekas tripat' mean `the guna-avataras headed by Brahma are three trunks from Him'."
Text 14
vriksha-rupatvena tad-varnanad esham skandhatvam. brahma shri-garbhodashayinam
vriksha-rupatvena-with the form of a tree; tad-varnanat-from that description; esham-of them; skandhatvam.-the status of trunks; brahma-Brahma; shri-garbhodashayinam-to Shri Ga4rbhodakashayi Vishnu.
Thus they are described as trunks of a tree. This verse was spoken by Brahma to Shri Garbhodakashayi Vishnu.
Anuccheda 10
Text 1
tesham avirbhavo yatha
tapyamanam tri-bhuvanam
pranayamaidhasagnina
nirgatena muner murdhnah
samikshya prabhavas trayah
tesham-of them; avirbhavah-the manifestation; yatha-as; tapyamanam-while practicing austerities; tri-bhuvanam-the three worlds; pranayama-practice by breathing exercise; edhasa-fuel; agnina-by the fire; nirgatena-issuing out; muneh-of the great sage; murdhnah-the top of the head; samikshya-looking over; prabhavas trayah-the three great gods (Brahma, Vishnu, and Maheshvara).
The guna-avataras are also described in these words of Shrimad-Bhagavatam (4.1.21-22):
"When Atri Muni was engaged in these severe austerities, a blazing fire came out of his head by virtue of his breathing exercise, and that fire was seen by the three principal deities of the three worlds.*
Text 2
apsaro-muni-gandharva-
siddha-vidyadharoragaih
vitayamana-yashasas
tad-ashrama-padam yayuh. ity adi.
apsarah-heavenly society women; muni-great sages; gandharva-the inhabitants of the Gandharva planet; siddha-of Siddhaloka; vidyadhara-other demigods; uragaih-the inhabitants of Nagaloka; vitayamana-being spread; yashasah-fame, reputation; tat-his; ashrama-padam-hermitage; yayuh.-wen; iti-thus; adi.-beginning.
"At that time, the three Deities approached the hermitage of Atri Muni, accompanied by the denizens of the heavenly planets, such as the celestial beauties, the Gandharvas, the Siddhas, the Vidyadharas, and the Nagas. Thus they entered the ashrama of the great sage, who had become famous by his austerities."*
Text 3
muner atreh. shri-maitreyo viduram.
muneh-muneh; atreh.-of Atri; shri-maitreyah-Shri Maitreya; viduram-to Vidura.
Here the word "muneh" means "of Atri Muni". This verse was spoken by Shri Maitreya to Vidura.
Anuccheda 11
Text 1
yatha va
sarasvatyas taöe rajan
rishayah satram asate
vitarkah samabhut tesham
trishv adhisheshu ko mahan ity adi itihasah.
yatha-as; va-or; sarasvatyah-of the Sarasvati; taöe-on the bank; rajan-O king; rishayah-sages; satram-sacrifice; asate-do; vitarkah-sipute; samabhut-arose; tesham-of them; trishv-in the three; adhisheshu-demigods; kah-who?; mahan-the greatest; iti-thus; adi-beginning; itihasah-the story.
This is also described in the story narrated in Shrimad-Bhagavatam, Canto Ten, Chapter Eighty-nine, which begins with this verse (Shrimad-Bhagavatam 10.89.1):
"Long ago there was an assembly of great sages on the bank of the river Sarasvati, and they performed a great sacrifice of the name Satrayajna. In such assemblies, the great sages present usually discuss Vedic subject matters and philosophical topics, and in this particular meeting the following question was raised: The three predominating deities of the material world, namely Lord Brahma, Lord Vishnu, and Lord Shiva, are directing all the affairs of this cosmos, but who among them is the Supreme?"*
Text 2
atra shri-vishnoh sthanam ca kshirodadikam padmottara-khandadau jagat-palana-nimittika-nivedanartham brahmadayas tatra muhur gacchantiti prasiddheh. vishnulokataya prasiddhesh ca. brihat-sahasra-namni ca kshirabdhi-mandira iti tan-nama-gane paöhyate. shvetadvipa-pateh kvacid aniruddhataya khyatish ca. tasya sakshad evavirbhava ity apekshayeti. shri-shukah.
atra-here; shri-vishnoh-of Lord Vishnu; sthanam-the position; ca-and; kshirodadikam-beginning with the milk ocean; padmottara-khandadau-beginning with the Padma Purana, Uttara-khanda; jagat-of thwe worlds; palana-protection; nimittika-cause; nivedana-request; artham-for the purpose; brahmadayah-headed by Brahma; tatra-there; muhuh-again and again; gacchanti-go; iti-thus; prasiddheh.-from the proof; vishnulokataya-as the planet of Lord Vishnu; prasiddheh-from the proof; ca.-also; brihat-sahasra-namni-in the Brihat-sahasra-namna; ca-also; kshirabdhi-mandira-in the abode mof the milk ocean; iti-thus; tan-nama-gane-in chanting His holy names; paöhyate-is read; shvetadvipa-pateh-of the master of Svetadvipa; kvacit-somwehere; aniruddhataya-as Aniruddha; khyatih-celebrated; ca.-and; tasya-of Him; sakshat-directly; eva-indeed; avirbhava-manifestation; iti-thus; apekshaya-in relation; iti.-thus; shri-shukah-Shri Sukadeva Gosvami.
This truth (that Lord Vishnu is the Supreme) is also proved by the fact that Brahma and the other demigods again and again go to the milk-ocean and the other abodes of Lord Vishnu to beg the Lord for protection, and also by the fact that the transcendental realm of Lord Vishnu is celebrated above all others. For example, the Lord's abode is glorified in the Brihat-sahasra-nama, which counts "kshirabdhi-mandira" (He whose palace is on the milk-ocean) among Lord Vishnu's names. In some places in the scriptures, Lord Aniruddha is called “shvetadvipa-pati" (the master of Shvetadvipa). Lord Aniruddha is a direct incarnation of Lord Vishnu. The verse quoted in the beginning of this anuccheda was spoken by Shrila Shukadeva Gosvami.
Anucchedas 12 and 13
Text 1
evam parikshaya tatra tri-devyas taratamyam api sphuöam. tatha canyatra dvayenaha
evam-thus; parikshaya-by a test; tatra-there; tri-devyah-the three demigods; taratamyam-the various statuses; api-also; sphuöam.-clearly seen; tatha-so; ca-also; anyatra-in another place; dvayena-by two verses; aha-said.
In this story (Shrimad-Bhagavatam, Canto Ten, Chapter Eighty-nine) a certain test clearly determines the relative importance of the three Deities (Vishnu, Brahma, and Shiva). The relative of importance of these three Deities is also explained in two verses of Shrimad-Bhagavatam. The first of these verses is given here (Shrimad-Bhagavatam 1.2.23):
Text 2
sattvam rajas tama iti prakriter gunas tair
yuktah parah purusha eka ihasya dhatte
sthity-adaye hari-virinca-hareti-samjnah
shreyamsi tatra khalu sattva-tanor nrinam syuh
sattvam-goodness; rajah-passion; tama-the darkness of ignorance; iti-thus; prakriteh-of material nature; gunah-qualities; taih-by them; yuktah-associated with; parah-transcendental; purushah-the personality; eka-one; iha asya-of this material world; dhatte-accepts; sthity-adaye-for the matter of creation, maintenance, and destruction, etc.; hari-Vishnu, the Personality of Godhead; virinca-Brahma; hara-Lord Shiva; iti-thus; samjnah-different features; shreyamsi-ultimate benefit; tatra-therein; khalu-of course; sattva-goodness; tanoh-form; nrinam-of the human being; syuh-derived.
"the transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness, and ignorance, and just for the material world's creation, maintenance, and destruction He accepts the three qualitative forms of Brahma, Vishnu, and Shiva. Of these three, all human beings can derive ultimate benefit from Vishnu, the form of the quality of goodness."*
Text 3
iha yadyapy eka eva parah puman asya vishvasya sthity-adaye sthiti-shrishöi-layartham taih sattvadibhir yuktah prithak prithak tat-tad-adhishöhata. tathapi paras tad-asamslishöah san hari-virinci-hareti samjna bhinna dhatte. tat-tad-rupenavirbhavatity arthah. tathapi tatra tesham madhye shreyamsi dharmartha-kama-moksha-bhakty-akhyani sattva-tanor adhishöhita-sattva-shakteh shri-vishnor eva syuh.
iha-here; yadyapi-although; eka-one; eva-indeed; parah-supreme; puman-person; asya-of this; vishvasya-universe; sthity-adaye-beginning with maintenance; sthiti-shrishöi-laya-maintenance, creation, and destruction; artham-the meaning; taih-by them; sattvadibhih-beginning with goodness; yuktah-engaged; prithak prithak-separately; tat-tad-adhishöhata-the controller of them; tathapi-nevertheless; parah-supreme; tad-asamslishöah-not touched by them; san-being so; hari-virinci-hara-Brahma, Vishnu, a dn Siba; iti-thus; samjna-names; bhinna-different; dhatte.-places; tat-tad-rupena-in these forms; avirbhavati-manifests; iti-thus; arthah-the meaning; tathapi-still; tatra-theer; tesham-of them; madhye-in the midst; shreyamsi-the best; dharmartha-kama-moksha-bhakty-akhyani-called religion, economic development, sense gratification, liberation, and devotional service; sattva-tanoh-of the form of goodness; adhishöhita-manifested; sattva-shakteh-of the power of goodness; shri-vishnoh-of Lord Vishnu; eva-indeed; syuh.-are.
This verse means: "Even though (api) He employs goodness and the other modes of material nature (taih) to create, maintain, and destroy (sthity-adaye) the material universe, the one (ekah) Supreme Person (parah) remains always untouched by these three modes. In this way He appears as the three forms Vishnu, Brahma, and Shiva (hari-virinca-hareti-samjnah). Nevertheless, the best results are obtained from Lord Vishnu, who is the master of the potency of goodness (sattva-tanoh). These best results are religion, economic development, sense gratification, liberation, and devotional service."
Text 4
ayam bhavah upadhi-drishöya tau dvau sevamane rajas-tamasor ghora-vimudhatvat bhavanto 'pi dharmartha-kama nati-sukhada bhavanti. tathopadhi-tyagena sevamane bhavann api moksho na sakshan na jaöhiti. kintu katham api paramatmamsha evayam ity anusandhanabhyasenaiva paramatmana eva bhavita.
ayam-this; bhavah-the meaning; upadhi-drishöya-by the sight of designations; tau-they; dvau-both; sevamane-serving; rajas-tamasoh-of passion and ignorance; ghora-vimudhatvat-because of being horribly bewildered; bhavantah-being; api-even; dharmartha-kama-religion, economic development, and sense gratficiation; na-not; ati-great; sukhada-bringing happiness; bhavanti-are; tatha-so; upadhi-tyagena-by renouncing designations; sevamane-serving; bhavann-being so; api-even; mokshah-liberation; na-not; sakshat-directly; na-not; jaöhiti.-at once; kintu-however; katham api-in some way; paramatmamsha-a part of the Supersoul; eva-indeed; ayam-this; iti-thus; anusandhanabhyasena-bys earching; eva-indeed; paramatmana-of the Supersoul; eva-indeed; bhavita-will be.
Here is the meaning: One who worships Brahma or Shiva with the idea that they are the deities of the modes of passion and ignorance obtains only religion, economic development, and sense gratification, which bring only very little happiness, as his result. He obtains only this because he is completely bewildered by the modes of passion and ignorance. Even if he abandons the idea that Brahma and Shiva are the Deities of specific modes, such a person cannot at once attain true liberation. Only when he understands that Brahma and Shiva are partial expansions of the Supersoul, and when he strives to find the Supersoul, can that person attain true liberation.
Text 5
tatra tatra sakshat paramatmakarenaprakashat tasmat tabhyam shreyamsi na bhavantiti. athopadhi-drishöyapi shri-vishnum sevamane sattvasya shantatvat dharmartha-kama api sukhadah.
tatra tatra-there; sakshat-directly; paramatma-of the Supersul; akarena-as a form; aprakashat-because of non manifestation; tasmat-from that; tabhyam-by them; shreyamsi-the best; na-not; bhavanti-are; iti-thus; atha-then; upadhi-drishöya-by seeing the designation; api-also; shri-vishnum-Lord Vishnu; sevamane-serving; sattvasya-of goodness; shantatvat-because of being peaceful; dharmartha-kama-religion, sense gratifcation, and liberation; api-also; sukhadah.-giving happiness.
If one does not see them as expansions of the Supersoul, one will not attain auspiciousness by worshiping Brahma and Shiva. However, even thinking Him only the Deity of the mode of goodness, if one worships Lord Vishnu, one will attain auspiciousness. Such a person will easily attain whatever happiness may be obtained from religion, economic development, and sense gratification. He obtains this because of the peaceful and auspicious nature of the mode of goodness.
Text 6
tatra nishkamatvena tu na sevamane sattvat sanjayate jnanam iti. kaivalyam sattvikam jnanam iti cokter mokshash ca sakshat.
tatra-there; nishkamatvena-without material desires; tu-but; na-not; sevamane-serves; sattvat sanjayate jnanam iti-Bhagavad-gita 14.17; kaivalyam sattvikam jnanam iti-Shrimad-Bhagavatam 11.25.24; ca-and; ukteh-of the statement; mokshah-liberation; ca-and; sakshat-directly.
Thus by worshiping Lord Vishnu without any material desires one attains true liberation. This is hinted by the following words of Bhagavad-gita (14.17):
"From the mode of goodness, real knowledge develops."*
It is also hinted by these words of Shrimad-Bhagavatam (11.25.24):
"The mode of goodness brings spiritual knowledge."
Text 7
ata uktam skande
bandhako bhava-pashena
bhava-pashac ca mocakah
kaivalyadah param brahma
vishnur eva sanatanah. iti.
atah-then; uktam-said; skande-in the Sakdna Purana; bandhakah-bondage; bhava-pashena-by the ropes of birth and death; bhava-pashat-from the ropes of birth and death; ca-and; mocakah-releasing; kaivalyadah-giving liberation; param-the Supreme; brahma-Absolute; vishnuh-Lord Vishnu; eva-indeed; sanatanah.-eternal; iti.-thus.
That the worship of Lord Vishnu brings liberation is also confirmed by the following words of the Skanda Purana:
"He binds the souls with the ropes of birth and death. He unties the ropes of birth and death that bind the souls. Eternal Lord Vishnu, the Supreme Personality of Godhead, brings liberation."
Text 8
upadhi-parityagena tu pancama-purushartho bhaktir eva bhavati. tasya paramatmakarenaiva prakashat. tasmat shri-vishnor eva shreyamsi syur iti.
upadhi-parityagena-by abandoning the designation; tu-but; pancama-purusharthah-the fifth goal of life; bhaktih-devotional service; eva-indeed; bhavati.-is; tasya-of Him; paramatmakarena-as a form of the Supersoul; eva-indeed; prakashat.-fromk the manifestation; tasmat-from Him; shri-vishnoh-from Lord Vishnu; eva-indeed; shreyamsi-the best; syuh-are; iti-thus.
By giving up the idea that Lord Vishnu is merely the Deity of the mode of goodness one becomes eligible to attain devotional service, which is the fifth goal of life (superior to the other four goals: religion, economic development, sense gratification, and liberation). Such a person attains devotional service because he understands that Lord Vishnu is identical with the Supersoul. In this way all good things (shreyamsi) come from worshiping Lord Vishnu.
Text 9
atra tu yat-trayanam abheda-vakyenopajapta-matayo vivadante. tatredam kramah yadyapi taratamyam idam adhishöhana-gatam eva. adhishöhata tu parah purusha eka eveti bhedasambhavat. satyam evabheda-vakyam tathapi tasya tatra tatra sakshattvasakshattva-bedena prakashena taratamyam durnivaram eveti sa-drishöantam aha
atra-here; tu-but; yat-which; trayanam-of the three; abheda-vakyena-by the declataionm of non-difference; upajapta-matayah-they who declare the idea; vivadante-debate; tatra-there; idam-thus; kramah-in sequence; yadyapi-although; taratamyam-relative importance; idam-this; adhishöhana-establishment; gatam-attained; eva.-indeed; adhishöhata-the establisher; tu-indeed; parah-superior; purusha-the Supreme Personality of Godhead; eka-one; eva-indeed; iti-thus; bhedasambhavat-because of non0differentce; satyam-truth; eva-indeed; abheda-of non difference; vakyam-statement; tathapi-nevertheless; tasya-of Him; tatra-there; tatra-there; sakshattva-directly; aasakshattva-not directly; bhedena-by difference; prakashena-manifestation; taratamyam-relatuve importance; durnivaram-dififcult to prevent; eva-certainly; iti-thus; sa-drishöantam-with an example; aha-said.
Some philosophers, claiming that the three Deities Brahma, Vishnu, and Shiva are identical in all respects, may dispute these conclusions. Here is the explanation given in Shrimad-Bhagavatam (1.2.23): Although the three modes of nature are not equal, and are indeed situated in different levels of merit, nevertheless, they are all manifested and controlled by the one Supreme Personality of Godhead (parah purusha ekah). Therefore the controllers of the modes are not different from Lord Vishnu. These words are certainly the truth. However, Brahma, Vishnu, and Shiva are still different in the sense that some are direct manifestations of the Supreme Personality of Godhead and others are indirect manifestations of the Lord. Therefore one cannot reject the idea that the modes and their Deities are situated in different levels of importance. This is described in the following example given by Shrimad-Bhagavatam (1.2.24):
Text 10
parthivad daruno dhumas
tasmad agnis trayimayah
tamasas tu rajas tasmat
sattvam yad brahma-darshanat
parthivat-from earth; darunah-firewood; dhumah-smoke; tasmat-from that; agnih-fire; trayi-Vedic sacrifices; mayah-made of; tamasah-in the mode of ignorance; tu-but; rajah-the mode of passion; tasmat-from that; sattvam-the mode of goodness; yat-which; brahma-the Absolute Truth; darshanat-realization.
"Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge (through Vedic sacrifices). Similarly, passion (rajas) is better than ignorance (tamas), but goodness (sattva) is best because by goodness one can come to realize the Absolute Truth."*
Text 11
parthivan na tu dhumavad amshenagneyat. tata eva vedokta-karmanah sakshat pravritti-prakasha-rahitad daruno yajniyan mathana-kashöhat sakashad amshenagneyo dhumas trayimayah purvapekshaya vedokta-karmadhikyavirbhavaspadam. tasmad api svayam agnis trayimayah sakshat tad-ukta-karmavirbhavaspadam. evam kashöha-sthaniyat sattva-guna-vidurat tamasah sakashad dhuma-sthaniyam kincit sattva-sannihitam rajo brahma-darshanam. vedokta-karma-sthaniyasya tat-tad-avatarinah purushasya prakasha-dvaram.
parthivat-from earth; na-not; tu-but; dhumavat-like smoke; amshena-by a part; agneyat-frpm fire; tata-from that; eva-indeed; vedokta-spoken in the Vedas; karmanah-of duties; sakshat-directly; pravritti-action; prakasha-manifestation; rahitat-without; darunah-firewood; yajniyan-suitable ofr yajnas; mathana-kashöhat-by rubbing the wood; sakashat-in the presence; amshena-by a part; agneyah-possessing fire; dhumah-smoke; trayimayah-consisting of the three Vedas; purvapekshaya-in relation ot the previous; vedokta-spoken in the Vedas; karma-actions; adhikya-superiority; avirbhava-manifestation; aspadam-abode; tasmat-from that; api-even; svayam-personally; agnih-fire; trayimayah-the three Vedas; sakshat-directly; tad-ukta-karmavirbhavaspadam-the manifestation of the activities described there; evam-thus; kashöha-sthaniyat-the situation of wood; sattva-guna-vidurat-far from the mode of goodness; tamasah-of ignorance; sakashat-in the presence; dhuma-sthaniyam-the situation of smoke; kincit-something; sattva-sannihitam-with goodness; rajah-passion; brahma-the Absolute Truth; darshanam-seeing; vedokta-described in the Vedas; karma-actions; sthaniyasya-of the situation; tat-tad-avatarinah-incarnations; purushasya-of the Supreme Personality of Godhead; prakasha-dvaram-by the manifestation.
Firewood manifested from earth (parthivat) is not like smoke, for smoke has some fire within it. In the same way the mode of ignorance does not manifest the duties described in the Vedas, but in the mode of passion the duties described in the Vedas may be partially manifested. By rubbing two wooden sticks one may create some and then a fire that may be used to perform a yajna. In this way smoke may lead to performance of Vedic duties (tryimayah). In this way smoke, or passion, is considered to be a better resting place for the duties described in the Vedas. Better than smoke, however, is fire. In this way it is seen that in the mode of goodness the duties described in the Vedas are directly manifested. Therefore goodness is better than passion. As wood is far from actual fire, so ignorance is far from goodness. As smoke is not as far from fire, so passion is not as far from goodness. From the mode of goodness one may attain brahma-darshanam (the realization of the Absolute Truth). Thus by following the duties described in the Vedas one comes to have realization of the Supreme Personality of Godhead.
Text 12
tu-shabdena layatmakat tamasah sakashad rajasah sopadhika-jnana-hetutveneshat tad-guna-cchavi-pradurbhava-rupam kincid brahma-darshana-pratyasatti-matram uktam. na tu sarvatha. vikshepakatvat.
tu-shabdena-by the word tu; layatmakat-the nature of destruction; tamasah-of ignorance; sakashat-in the presence; rajasah-of passion; sa-with; upadhika-designation; jnana-knowledge; hetutvena-by the cause; ishat-from the Supreme Personality of Godhead; tad-guna-of those modes; cchavi-light; pradurbhava-manifestation; rupam-form; kincit-something; brahma-of the Supreme Personality of Godhead; darshana-the sight; pratyasatti-nearness; matram-only; uktam.-said; na-not; tu-but; sarvatha-in all respects; vikshepakatvat-because of throwing.
By the word "tu" (but) is hinted the truth that the mode of ignorance brings destruction. Because it brings some material knowledge, the mode of passion brings a little light to see the Supreme. In other words, in the mode of passion one comes closer to seeing the Supreme. However, because it is so agitating and troublesome, the mode of passion does not allow one to see the Supreme properly.
Text 13
yad agni-sthaniyam sattvam. tat sakshad brahmano darshanam. sakshad eva samyak tat-tad-guna-rupavirbhava-dvaram. shanta-svaccha-svabhavatmakatvat. ato beahma-shivayor asakshattvam shri-vishnau tu sakshattvam siddham iti bhavah.
yat-what; agni-sthaniyam-the place of fire; sattvam.-goodness; tat-that; sakshat-directly; brahmanah-of the Supreme; darshanam.-the sight; sakshat-directly; eva-indeed; samyak-properly; tat-tad-guna-rupa-the nature of that mode; avirbhava-dvaram-by the manifestation; shanta-peaceful; svaccha-clear; svabhavatmakatvat-because of the nature; atah-then; beahma-shivayoh-of Brahma and Siva; asakshattvam-the nature of nnot being direct; shri-vishnau-in Shri Vishnu; tu-but; sakshattvam-directness; siddham-proved; iti-thus; bhavah-the meaning.
In this verse goodness is compared to fire. This is because in goodness one can directly see the Supreme. Because goodness is by nature peaceful and pure, goodness enables one to directly and properly see the Supreme. In this way it is proved that Brahma and Shiva are indirect incarnations and Lord Vishnu is a direct incarnation of the Supreme Personality of Godhead. That is the meaning.
Text 14
tatha ca shri-vamana-purane
brahma-vishnv-isha-rupani
trini vishnor mahatmanah
brahmani brahma-rupah sa
shiva-rupah shive sthitah
prithag eva sthito devo
vishnu-rupi janardanah. iti.
tatha-so; ca-and; shri-vamana-purane-in Shri Vamana Purana; brahma-vishnv-isha-rupani-the forms of Brahma, Vishnu, and Shiva; trini-thre; vishnoh-of Vishnu; mahatmanah-the Supreme Personality of Godhead; brahmani-in Brahma; brahma-rupah-the form of Brahma; sa-he; shiva-rupah-the from of Siva; shive-in Siva; sthitah-situated; prithag-separately; eva-indeed; sthitah-situated; devah-the Lord; vishnu-rupi-in the form of Vishnu; janardanah.-who rescues His devotees from troubles and sufferings; iti-thus.
The ruth that Lord Vishnu is directly the Supreme Personality of Godhead is also explained in these words of Shri Vamana Purana:
"The three forms of Brahma, Vishnu, and Shiva are all manifested from Lord Vishnu, who is the Supreme Personality of Godhead. Brahma appears in the form of Brahma, and Shiva appears in the form of Shiva. Lord Vishnu, however, is different from either Brahma or Shiva, for Lord Vishnu is the Supreme Personality of Godhead Himself, the Lord who delivers His devotees from distress."
Text 15
tad uktam brahma-samhitayam
bhasvan yathashma-sakaleshu nijeshu tejah
sviyam kiyat prakaöayaty api tadvad atra
brahma ya eva jagadanda-vidhana-karta
govindam adi-purusham tam aham6 bhajami
tat-that; uktam-said; brahma-samhitayam-in Brahma-samhita; bhasvan-splendid; yatha-as; ashma-sakaleshu-in all jewels; nijeshu-own; tejah-light; sviyam-own; kiyat-how much?; prakaöayati-manifests; api-even; tadvat-like that; atra-here; brahma-Brahma; ya-who; eva-indeed; jagadanda-vidhana-karta-the creator of the universe; govindam-Lord Krishna; adi-purusham-the Supreme Personality of Godhead; tam-Him; aham-I; bhajami-worship.
The relative natures of Brahma, Shiva, and Vishnu are also described in these words of Brahma-samhita (5.49, 5.45, and 5.46):
"I adore the primeval Lord Govinda from whom the separated subjective portion Brahma receives his power for the regulation of the mundane world, just as the sun manifests some portion of his own light in all the effulgent gems that bear the names of suryakanta etc.**
Text 16
kshiram yatha dadhi-vikara-vishesha-yogat
sanjayate na tu tatah prithag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusham tam aham6 bhajami
kshiram-milk; yatha-as; dadhi-vikara-vishesha-yogat-the transformastion of yogurt; sanjayate-is born; na-not; tu-but; tatah-then; prithag-separat; asti-is; hetoh-from the reason; yah-whom; sambhutam-born; api-even; tatha-so; samupaiti-attains; karyat-from trhe action; govindam-Krishna; adi-purusham-the Supreme Personality of Godhead; tam-Him; aham-I; bhajami-worship.
"Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither the same as, nor different from, its cause, viz. milk, so I adore the primeval Lord Govinda of whom the state of Shambhu is a transformation for the performance of the work of destruction."**
Text 17
diparcir eva hi dashantaram abhyupetya
dipayate vivrita-hetu-samana-dharma
yas tadrig eva hi ca vishnutaya vibhati
govindam adi-purusham tam aham6 bhajami. ity adi.
diparcih-the light of a lamp; eva-indeed; hi-indeed; dashantaram-another lamp; abhyupetya-expanding; dipayate-illuminates; vivrita-hetu-samana-dharma-the equally powerful expansion; yah-who; tadrig-like that; eva-indeed; hi-indeed; ca-also; vishnutaya-as Lord Vishnu; vibhati-is manifested; govindam-Lord Krishna; adi-purusham-the Supreme Personality of Godhead; tam-Him; aham-I; bhajami-worship.
"The light of one candle being communicated to another candle, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda, who exhibits Himself equally in the same mobile manner in His various manifestations."**
Text 18
na ca dadhi-drishöantena vikaritvam ayatam. tasya shrutes tu shabda-mulatvat iti nyayena muhuh parihritatvat.
na-not; ca-qand; dadhi-drishöantena-by the4 example of curd; vikaritvam-transformation; ayatam.-attained; tasya-of that; shruteh-of the Sruti; tu-indeed; shabda-mulatvat-because of being the root of the scriptures; iti-thus; nyayena-by the Vedanta-sutra; muhuh-again and again; parihritatvat-because of being refuted.
The example of curd given in this verse does not support the impersonalists' theory of transformation, for that theory is again and again refuted by the scriptures, and the scriptures' opinion should be accepted, as is declared by the Vedanta-sutra (2.1.27):
shrutes tu shabda-mulatvat
"The scriptures are the root of knowledge."
Text 19
yathoktam yata udayastamayo vivriter mrd ivavikritat iti.
yatha-as; uktam-said; yata udayastamayo vivriter mrd ivavikritat iti-Shrimad-Bhagavatam 10.87.15.
An example of the scriptures refutation of the impersonalists' theory of transformation is given in these word of Shrimad-Bhagavatam (10.87.15):
"As many things may be created from clay and then again dissolved into the original clay, but the original clay itself remains unchanged, in the same way the Supreme Personality of Godhead creates and annihilates the worlds, but He Himself remains always unchanged."
Text 20
drishöanta-trayena tu kramenedam labhyate. suryakanta-sthaniye brahmopadhau suryasyeva tasya kincit prakashah. dadhi-sthaniye shambhupadhau kshira-sthaniyasya na tadrg api prakashah. dasantara-sthaniye vishnupadhau tu purna eva prakasha iti. shri-sutah.
drishöanta-trayena-by three examples; tu-indeed; kramena-in sequence; idam-this; labhyate-is obtained; suryakanta-of suryakanta; sthaniye-in the place; brahmopadhau-the designation of Brahma; suryasya-of the sun; iva-like; tasya-of Him; kincit-something; prakashah.-manifestation; dadhi-sthaniye-in the place of curd; shambhupadhau-the designbation of Shiva; kshira-sthaniyasya-of the place of milk; na-not; tadrg-like that; api-even; prakashah-manifestation; dasantara-sthaniye-in the place of lamps; vishnupadhau-the designation of Vishnu; tu-but; purna-full; eva-indeed; prakasha-manifestation; iti-thus; shri-sutah-Shri Suta Gosvami.
The three examples given in the verses from Brahma-samhita may be understood in the following way. The example of the sun and the suryakanta jewels describes Brahma. In this way it is seen that Brahma is a very limited manifestation of the Supreme Lord. The example of milk and curd describes Shiva. In this way it is seen that Shiva is not like the Supreme Lord. The example of one lamp lighting other lamps describes Lord Vishnu. In this way it is seen that Lord Vishnu is the Supreme Personality of Godhead Himself in all fullness. The verse quoted in the beginning of this anuccheda was spoken by Shri Suta Gosvami.
Anuccheda 14
Text 1
evam evaha tribhih
shivah shakti-yutah sakshat
tri-lingo guna-samvritah
vaikarikas taijasash ca
tamasash cety aham tridha
evam-thus; eva-indeed; aha-says; tribhih-by three; shivah--Lord Shiva; shakti-yutah-associated with material nature; sakshat-eternally; tri-lingah-in three features; guna-samvritah-covered by the modes of nature; vaikarikah-one is called vaikarika; taijasas ca-another is called taijasa; tamasas ca-as well as tamasa; iti-thus; aham-egotism; tridha-three kinds.
The relative status of Brahma, Vishnu, and Shiva is also described in these words of Shrimad-Bhagavatam (10.88.3-5):
"The truth about Lord Shiva is that he is always covered with three material coverings: vaikarika, taijasa, and tamasa. Because of these three modes of material nature, he always associates with the external energy and egotism itself.*
Text 2
tato vikara bhagavan
shodashamishu kincana
upadhavan vibhutinam
sarvasam ashnute gatim
tatah-from that; vikara-transformations; abhavan-were; shodasha-sixteen; amisu-among them; kincana-something; upadhavan-pursuing; vibhutinam-of opulences; sarvasam-of all; ashnute-enjoys; gatim-goal.
"From egotism are manifested the sixteen elements. Pursuing these elements, the living entity enjoys various opulences.
Text 3
harir hi nirgunah sakshat
purushah prakriteh parah
sa sarva-drig upadrashöa
tam bhajan nirguno bhavet
harih-the Supreme Personality of Godhead, Vishnu; hi-certainly; nirgunah-transcendental to all material qualities; sakshat-directly; purushah-the supreme enjoyer; prakriteh-material nature; parah-beyond; sa-He; sarva-drik-the seer of everything; upadrashöa-the overseer of everything; tam-Him; bhajan-by worshiping; nirgunah-transcendental to material qualities; bhavet-one becomes.
"Shri Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature. Therefore He is the supreme transcendental person. He can see everything inside and outside. Therefore He is the supreme overseer of all living entities. If someone takes shelter at His lotus feet and worships Him, he also attains a transcendental position."*
Text 4
shashvac-chakti-yutah prathamatas tavan nityam eva shaktya guna-samyavastha-prakriti-rupopadhina yuktah. guna-kshobhe sati tri-lingo guna-trayopadhih. prakaöaish ca sadbhis tair gunaih samvritash ca.
shashvac-chakti-yutah-shashvac-chakti-yutah; prathamatah-first; tavan-then; nityam-always; eva-inded; shaktya-by the potency; guna-modes; samyaa-equality; avastha-situation; prakriti-of matter; rupa-form; upadhina-with the designations; yuktah.-with; guna-kshobhe-in agitation of the modes; sati-being so; tri-lingah-three features; guna-trayopadhih.-designatuions of the htree modes; prakaöaih-manifested; ca-and; sadbhih-being so; taih-by them; gunaih-by the modes; samvritah-with; ca-also.
The word "shashvac-chakti-yutah" means "In the beginning Lord Shiva is accompanied by his eternal potency." That is to say he is accompanied by the material feature where the modes of nature are balanced equally against each other, and no one of them dominates the others. The word "tri-lingah" means "when the modes are agitated, the equilibrium is broken, and the three material modes manifest their individual natures."
Text 5
nanu tama-upadhitvam eva tasya shruyate. katham tat-tad-upadhitvam. tatraha vaikarika iti.
nanu-is it not so?; tama-upadhitvam-the designation of ignorance; eva-indeed; tasya-of that; shruyate.-is heard; katham-how?; tat-tat-various; upadhitvam-the state of having designation; tatra-there; aha-says; vaikarika iti-the word vaikarika.
Here someone may ask: "The scriptures declare that Lord Shiva associates with the mode of ignorance. Why do you say, then, that he associates with all the modes?"
To this question this passage of Shrimad-Bhagavatam answers with the word "vaikarikah" (Lord Shiva associates with goodness, passion, and ignorance).
Text 6
aham ahan-tattvam hi tat-tad-rupena tridha. sa ca tad-adhishöhatety arthah. mukhyataya nastam namanyad guna-dvayam. gaunataya tv asta evety arthah.
aham-aham; ahan-tattvam-egotism; hi-indeed; tat-tad-rupena-in various forms; tridha.-three kinds; sa-he; ca-and; tat-of that; adhishöhata-the controller; iti-thus; arthah.-the meaning; mukhyataya-primary meaning na-not; astam-may be; nama-name; anyat-another; guna-dvayam.-two modes; gaunataya-with the secondary meaning; tv-but; aste-is; eva-indeed; iti-thus; arthah-the meaning.
Here the word "aham" means "egotism", and "tridha" means "that egotism is manifested in three forms". The meaning is that Lord Shiva is the presiding deity of these three kinds of egotism. In this passage the direct meaning should not be accepted. The secondary meaning should be accepted in its place.
Text 7
tatas tena bhagavat-pratinidhi-rupenadhishöhitad ahan-tattvat shodasha vikara ye abhavann amishu vikareshu madhye sarvasam vibhutinam sambandhi kincana upadhavan. tad-upadhikatvena tam upasino gatim prapyam phalam labhate.
tatah-then; tena-by thisa; bhagavat-pratinidhi-rupena-as the representative of the Supreme Personality of Godhead; adhishöhitat-established; ahan-tattvat-from egotism; shodasha-sixteen; vikara-transformations; ye-which; abhavann-were; amishu-among them; vikareshu-transformations; madhye-in the midst; sarvasam-of all; vibhutinam-opulences; sambandhi-relationship; kincana-something; upadhavan-pursuing; tad-upadhikatvena-by that designation; tam-that; upasinah-worshiping; gatim-goal; prapyam-to be attained; phalam-result; labhate-obtains.
In this way Lord Shiva acts as a the representative of the Supreme Personality of Godhead. From egotism are manifested the sixteen (shodasha) transformations (vikarah) that are the material elements. The living entities pursue (kincana upadhavan) all (sarvasam) the opulences (vibhutinam) manifested among these elements. By worshiping Lord Shiva, they attain their goals (gatim).
Text 8
hi prasiddhau hetau va. haris tu prakriter upadhitah paras tad-dharmair asprishöah. ata eva nirguno 'pi kutas tri-lingatvadikam iti bhavah. tatra hetuh sakshad eva purusha ishvarah. na tu pratibimbavad vyavadhanenety arthah.
hi-hi; prasiddhau-in proof; hetau-in reason; va.-or; harih-Lord Krishna; tu-indeed; prakriteh-of matter; upadhitah-designated; parah-transcendental; tad-dharmaih-by those natures; asprishöah.-untouched; ata eva-therefore; nirgunah-nirguna; api-also; kutah-from where?; tri-lingatvadikam-beginning with the three features; iti-thus; bhavah.-the meaning; tatra-there; hetuh-the reason; sakshat-directly; eva-indeed; purusha-the Supreme Personality of Godhead; ishvarah.-the controller; na-not; tu-but; pratibimbavat-like a reflection; vyavadhanena-by separation; iti-thus; arthah-the meaning.
In the last of these verses the word "hi" means either "it is certainly well known" or "it is certainly proved". The words "harih purushah prakriteh parah" mean "Lord Hari is never touched by the material energy". For this reason, Lord Hari is said here to be “nirgunah" (beyond the modes of material nature). This being so, how is it possible that Lord Hari can come under the influence of the material modes? (It is not possible.) the reason Lord Hari never comes under the influence of the material modes is given in the words "sakshat purushah", which mean that He is the Supreme Personality of Godhead, the supreme controller. He is not a reflection of something else that is the true Supreme. He is the Supreme.
Text 9
atah vidyavidye mama tanu itivat tanu-shabdopadanat kutracit sattva-shaktitva-shravanam api prekshadi-matrenopakaritvad iti bhavah. ata eva sarvesham shiva-brahmadinam drik jnanam yasmat tatha-bhutah sann upadrashöa tad-adi-sakshi bhavati. atas tam bhajan nirguno bhaved gunatita-phala-bhag bhavatiti. shri-shukah.
atah-therefore; vidyavidye mama tanu itivat-as in Shrimad-Bhagavatam 11.11.3; tanu-shabdopadanat-from the word “tanu"; kutracit-somewhere; sattva-shaktitva-the goodness potency; shravanam-hearing; api-even; preksha-with seeing; adi-beginning; matrena-merely; upakaritvat-because of helping; iti-thus; bhavah.-the meaning; ata eva-therefore; sarvesham-of all; shiva-brahmadinam-beginning with Siva and Brahma; drik-seeing; jnanam-knowledge; yasmat-from which; tatha-bhutah-in that way; san-being so; upadrashöa-the oevrseer; tad-adi-of the living entities beginning with them; sakshi-the witness; bhavati.-is; atah-therefore; tam-Him; bhajan-worshipinf; nirgunah-beyond the modes of nature; bhavet-may become; guna-the modes; atita-beyond; phala-the result; bhak-possessing; bhavati-is iti-thus; shri-shukah-Shri Sukadeva Gosvami.
Here the word "tanuh" is used in the same way as in Shrimad-Bhagavatam 11.11.3. In various places in the scriptures the potency of the Lord is described. In this way, merely by glancing, Lord Hari can perform various activities. That is the meaning. The word "upadrashöa" here means that Lord Hari is the witness. "Sarva-drik" means that Lord Hari has direct knowledge of Shiva, Brahma, and all other living entities. The words "tam bhajan nirguno bhavet" mean that a person who worships Lord Hari also transcends the influence of the material modes. The verses quoted in the beginning of this anuccheda were spoken by Shrila Shukadeva Gosvami.
Anuccheda 15
Text 1
ata eva vishnor eva parama-purushena sakshad abhedoktim aha
ata eva-therefore; vishnoh-Lord Vishnu; eva-indeed; parama-purushena-as the Supreme Personality of Godhead; sakshat-directly; abheda-non-difference; uktim-statement; aha-says.
That Lord Vishnu is the Supreme Personality of Godhead Himself is confirmed by the following words, where the demigod Brahma describes Lord Vishnu (Shrimad-Bhagavatam 2.6.32):
Text 2
shrijami tan-niyukto 'ham
haro harati tad-vashah
vishvam purusha-rupena
paripati tri-shakti-dhrik. iti.
shrijami-do create; tat-by His; niyuktah-appointment; aham-I; harah-Lord Siva; harati-destroys; tad-vashah-under His subordination; vishvam-the whole universe; purusha-the Personality of Godhead; rupena--by His eternal form; paripati-maintains; tri-shakti-dhrik-the controller of three energies; iti.-thus.
"By His will, I create, Lord Shiva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies."*
Text 3
aham brahma. shrutish catra sa brahmana shrijati. sa rudrena vilapayati. so 'nutpattir alaya eva harih parah paramanandah iti mahopanishadi.
aham-I; brahma.-Brahma; shrutih-The sruti-sastra; ca-also; atra-here; sa-He; brahmana-by Brahma; shrijati.-creates; sa-He; rudrena-by Siva; vilapayati-destroys; sah-He; anutpattih-never born; alaya-the abode; eva-indeed; harih-Lord Hari; parah-the Supreme; paramanandah-full of transcendental bliss; iti-thus; mahopanishadi-in the Maha Upanisad.
Here the word "aham" (I) refers to Lord Brahma. That Lord Hari is the Supreme Personality of Godhead is also confirmed by the following words of the Maha Upanishad (2.3.14):
"Using Brahma as His agent, Lord Hari creates the material universe. Using Shiva as His agent, Lord Hari destroys the material universe. Lord Hari is the blissful Supreme Personality of Godhead. He was never born. He is the shelter in which everything rests."
Text 4
shri-brahma shri-naradam
shri-brahma-Shri Brahma; shri-naradam-to Shri Narada.
The verse quoted in the beginning of this anuccheda was spoken by Shri Brahma to Shri Narada.
Anuccheda 16
Text 1
tathaivaha
atranuvarnyate 'bhikshnam
vishvatma bhagavan harih
yasya prasada-jo brahma
rudrah krodha-samudbhavah. iti.
tatha-so; eva-indeed; aha-said; atra-here; anuvarnyate-is described; abhikshnam-again and again; vishvatma-the soul of the universes; bhagavan-the Supreme Personality of Godhead; harih-Hari; yasya-of whom; prasada-jah-born from the mercy; brahma-Brahma; rudrah-Siva; krodha-samudbhavah-bron from the anger; iti-thus.
In Shrimad-Bhagavatam (11.5.1) it is also said:
"In this book the Supreme Personality of Godhead, Lord Hari, is described again and again. Lord Hari is the soul of the universe. From His mercy Brahma is born, and from His anger Shiva is born."
Text 2
atra shri-vishnur na kathita iti tena sakshad abheda evety ayatam. tad uktam sa u eva vishnuh iti.
atra-here; shri-vishnuh-Lord Vishnu; na-not; kathita-said; iti-thus; tena-by Him; sakshat-directly; abheda-not different; eva-indeed; iti-thus; ayatam-attained; tat-that; uktam-said; sa-He; u-indeed; eva-indeed; vishnuh-Vishnu; iti-thus.
Although the word "vishnu" is not expressly used here, Lord Vishnu is meant, for Lord Vishnu is not different from Lord Hari. This is confirmed by the following words of Shrimad-Bhagavatam (3.8.15):
"Lord Vishnu personally entered as the Supersoul."*
Text 3
shrutish ca purusho ha vai narayano 'kamayata. atha narayanad ajo 'jayata. yatah prajah sarvani bhutani.
shrutih-the Sruti-sastra; ca-laos; purushah-the Supreme Personality of Godhead; ha-indeed; vai-indeed; narayanah-Narayana; akamayata-desired; atha-then; narayanat-from Lord Narayana; ajah-Brahma; ajayata-was born; yatah-from whom; prajah-the living entities; sarvani-all; bhutani-elements.
In the Narayana Upanishad (1) it is said:
"Narayana is the Supreme Personality of Godhead. He desired, `I shall create children'. From Narayana Brahma was born. From Narayana the living entities and material elements were manifested."
Text 4
narayanah param brahma
tattvam narayanah param
shritam satyam param brahma
purusham krishna-pingalam. iti.
narayanah-Narayana; param brahma tattvam-the Supreme Truth; narayanah-Narayana; param-Supreme; shritam-manifested; satyam-eternal; param brahma purusham-the Supreme Personality of Godhead; krishna-pingalam-with a dark complexion; iti-thus.
In the scriptures it is also said:
"Narayana is the Supreme Brahman. He is the Supreme Truth. He is the real, eternal Supreme Spirit. He is a person with a dark complexion."
Text 5
eko narayana asin na brahma na ca shankarah. sa murtir bhutva samacintayat. tata evaite vyajayanta vishvo hiranyagarbho 'gnir varuna-rudrendrah iti ca.
ekah-one; narayana-Narayana; asit-was; na-not; brahma-Brahma; na-not; ca-and; shankarah-Siva; sa-this; murtih-form; bhutva-manifesting; samacintayat-thought; tata-then; eva-indeed; ete-they; vyajayanta-were born; vishvah-the universe; hiranyagarbhah-Brahma; agnih-Agni; varuna-rudrendrah-Varuna, Siva, and Indra; iti-thus; ca-also.
It is also said:
"In the beginning of creation there was only the Supreme Personality of Godhead, Narayana, and there was no existence of Brahma or Shiva.* Manifesting His transcendental form, Narayana began to think, and from His thinking were born the universe and the demigods Brahma, Agni, Varuna, Shiva, and Indra."
Text 6
tasmat tasyaiva varnaniyatvam api yuktam. shri-sutah.
tasmat-therefore; tasya-of Him; eva-indeed; varnaniyatvam-the state of being worthy to be described; api-also; yuktam-endowed; shri-sutah-Shri Suta Gosvami.
Therefore, for these reasons one should describe the glories of Lord Narayana. The verse quoted in the beginning of this anuccheda was spoken by Shrila Suta Gosvami.
Anuccheda 17
Text 1
nanu trayanam eka-bhavanam yo na pashyati vai bhidam. tatha na te mayy acyute 'je ca bhidam anv api cakshate ity adav abheda eva shruyate. puranantare ca vishnutas tayor bhede narakah shruyate. satyam. vayam api bhedam na brumah. parama-purushasyaiva tat-tad-rupam ity ekatmatvenaivopakrantatvat.
nanu-is it not so?; trayanam eka-bhavanam yo na pashyati vai bhidam-Shrimad-Bhagavatam 4.7.54; tatha na te mayy acyute 'je ca bhidam anv api cakshate ity adau-Shrimad-Bhagavatam 12.10.22; abheda-not different; eva-indeed; shruyate-described in the scriptures; puranantare-in another pUrana; ca-also; vishnutah-from Lord Vishnu; tayoh-of them both; bhede-in difference; narakah-a resident of hell; shruyate-is described in the scriptures; satyam-truth; vayam-we; api-also; bhedam-difference; na-not; brumah-say; parama-purushasya-of the Supreme Personality of Godhead; eva-indeed; tat-tad-rupam-various forms; iti-thus; ekatmatvena-as one person; eva-indeed; upakrantatvat-from what was begun.
Here someone may protest: Is it not so that Shrimad-Bhagavatam (4.7.54) declares:
"One who does not consider Brahma, Vishnu, and Shiva, or the living entities in general, to be separate from the Supreme, and who knows Brahman, actually realizes peace. Others do not."*
Is it not also so that in Shrimad-Bhagavatam (12.10.22) Lord Vishnu Himself declares:
"The devotees do not think that I am different from the demigod Brahma."
In another Purana it is also said that anyone who thinks that Brahma and Shiva are different from Lord Vishnu becomes a resident of hell.
To this protest I give the following reply: That is true. We also say that Brahma and Shiva are not different from Lord Vishnu. From the very beginning we have said that even though He manifests many different forms, the Supreme Personality of Godhead remains one person.
Text 2
shivo brahma ca bhinna-svabhavaditaya drishyamano 'pi pralaye shrishöau ca tasmat svatantra evanya ishvara iti na mantavyam. kintu vishnv-atmaka eva sa sa iti hi tatrarthah. tad uktam brahmani brahma-rupah sah ity adi.
shivah-Shiva; brahma-Brahma; ca-and; bhinna-svabhavaditaya-beginning with possessing a different nature; drishyamanah-being seen; api-also; pralaye-in annihilation; shrishöau-in creation; ca-also; tasmat-from that; svatantra-independent; evanya-personally; ishvara-the controller; iti-thus; na-not; mantavyam-to be considered; kintu-however; vishnu-Lord Vishnu; atmaka-the Self; eva-indeed; sa-he; sa-he; iti-thus; hi-indeed; tatra-there; arthah-the meaning; tat-that; uktam-said; brahmani-in Brahma; brahma-rupah-the form of Brahma; sah-he; iti-thus; adi-beginning.
Although Shiva and Brahma may seem to be independent of Lord Vishnu, they are not truly independent in their duties of cosmic creation and annihilation. They are dependent on Lord Vishnu. That is the meaning of the word "vishnv-atmaka" applied to them. The word means that they are dependent on Lord Vishnu. This is also described in the following words of the Vamana Purana:
"The demigod Brahma takes shelter of the Supreme Personality of Godhead."
Text 3
na ca prakashasya sakshad-asakshad-rupatvadi taratamyam vayam kalpayamah. param shastram eva vadati. shastram tu darshitam. evam bhagavad-avataranukramanikasu trayanam bhedam angi-krityaiva kevalasya shri-dattasya ganana. soma-durvasasos tv aganana.
na-not; ca-and; prakashasya-of manifestation; sakshat-direct; asakshat-indirect; rupatva-having the form; adi-beginning with; taratamyam-gradations of higher and lower; vayam-we; kalpayamah-consider; param-best; shastram-scripture; eva-indeed; vadati-says; shastram-scripture; tu-but; darshitam-shown; evam-thus; bhagavad-avatara-of the incarnations of the Supreme Personality of Godhead; anukramanikasu-in the sequence; trayanam-of the three; bhedam-difference; angi-kritya-accepting; eva-indeed; kevalasya-transcendental; shri-dattasya-of Lord Dattatreya; ganana-consideration; soma-durvasasoh-of Siva and Durvasa Muni; tv-but; aganana-not consideration.
Brahma and Shiva are not direct incarnations of the Supreme Personality of Godhead. they are indirect incarnations. We consider that the Lord has different grades of incarnations, some direct and other indirect. This is explained in the best of scriptures. Among the varying grades of incarnations the guna-avataras Shiva and Brahma are accepted as different from the Supreme Lord. Dattatreya is counted among the direct incarnations, but Shiva and Durvasa Muni are not counted among the direct incarnations.
Text 4
kim ca brahma-vaivarte ca brahma-vakyam
naham shivo na canye ca
tac-chakty-ekamsha-bhaginah
bala-kriidanakair yadvat
kridate 'smabhir acyutah. iti.
kim-furthermore; ca-also; brahma-vaivarte-in the Brahma-vaivarta Purana; ca-also; brahma-vakyam-the words of Brahma; na-not; aham-I; shivah-Shiva; na-not; ca-also; anye-others; ca-and; tac-chakty-ekamsha-bhaginah-parts of a part of His potency; bala-kriidanakaih-with childhood pastimes; yadvat-when; kridate-plays; asmabhih-with us; acyutah-the infallible Lord; iti-thus.
This is also confirmed in the Brahma-vaivarta Purana, where Brahma says:
"I am not the Supreme, Shiva is not the Supreme, and the other demigods are not the Supreme either. We are parts of the parts of one of the Supreme Lord's potencies. As an adult plays with children, so the infallible Supreme Personality of Godhead plays with us."
Text 5
ata eva shrutau yam kamaye tam ugram krinomi. tam brahmanam tam rishim tam sumedham ity uktva mama yonir apasv antah iti shakti-vacanam.
ata eva-therefore; shrutau-in the Sruti-sastra; yam-which; kamaye-desire; tam-that; ugram-horrible; krinomi-I do; tam-that; brahmanam-to Brahma; tam-him; rishim-the sage; tam-him; sumedham-intelligence; iti-thus; uktva-said; mama-of me; yonih-the birth; apasv-in water; antah-at the end; iti-thus; shakti-of the potency; vacanam-the words.
In the Shruti-shastra, Shakti says:
"The Supreme Personality of Godhead says: When I desire to destroy the universe, I employ ferocious Shiva. When I desire to create the universe, I employ saintly intelligent Brahma. When I desire to maintain the universe, I Myself appear. I manifest a form that lies down on the Karana waters."
Text 6
apasv antar iti karanodashayi sucyate apo nara iti proktah ity adeh. yonih karanam.
apasv antah-in the water; iti-thus; karanodashayi-Karanodakashayi Vishnu; sucyate-is inicated; apah-apa; nara-nara; iti-thus; proktah-is said; iti-thus; adeh-beginning; yonih-yoni; karanam-cause.
Here the words "apasv antah" refer to Lord Karanodakashayi Vishnu. Here "apah" means "water" and yoni" means "cause" (karana).
Text 7
evam eva skande
brahmeshanadibhir devair
yat praptum naiva shakyate
tadvat svabhavah kaivalyam
sa bhavan kevalo harih. iti.
evam-thus; eva-indeed; skande-in the Skanda Purana; brahmeshanadibhih-beginning with Brahma and Siva; devaih-by the demigods; yat-what; praptum-to attain; na-not; eva-indeed; shakyate-is able; tadvat-to that extent; svabhavah-own nature; kaivalyam-liberation; sa-He; bhavan-Your Lordship; kevalah-alone; harih-Lord Hari iti..
In the Skanda Purana it is said:
"O Lord Hari, You alone are the Supreme Personality of Godhead. If Brahma, Shiva, and the demigods cannot accomplish something, then only You can accomplish it."
Text 8
tatha vishnu-samanya-darshinam doshash ca shruyate. yatha vaishnava-tantre
tatha-so; vishnu-samanya-equality with Lord Vishnu; darshinam-of they who see; doshah-the defect; ca-also; shruyate-is explained in the scriptures; yatha-as; vaishnava-tantre-in the Vaishnava Tantra
Persons who think Brahma and Shiva equal to Lord Vishnu make a great mistake. This is explained in the following words of the Vaishnava Tantra:
Text 9
na labheyuh punar bhaktim
harer aikantikim jadah
ekagrya-manasash capi
vishnu-samanya-darshinah iti.
na-not; labheyuh-attain; punah-again; bhaktim-devotional service; hareh-to Lord Hari; aikantikim-pure; jadah-dull; ekagrya-single-pointed; manasah-mind; ca-also; api-and; vishnu-samanya-darshinah-seeing to be equal to Lord Vishnu; iti-thus.
Fools who think Brahma and Shiva equal to Lord Vishnu do not attain pure devotion to Lord Hari."
Text 10
anyatra ca
yas tu narayanam devam
brahma-rudradi-daivataih
samatvenaiva viksheta
sa pashandi bhaved dhruvam. iti.
anyatra-in another place; ca-also; yah-any person who; tu-however; narayanam-the Supreme Personality of Godhead, the master of such demigods as Brahma and Siva;; devam--the Lord; brahma-Lord Brahma; rudra-Lord Siva; adi-and others; daivataih-with such demigods; samatvena-on an equal level; eva-certainly; viksheta-observes; sa-such a person; pashandi-pasandi; bhavet-must be; dhruvam-certainly; iti-thus.
In another place in the scriptures it is said:
"A person who considers demigods like Brahma and Shiva to be on an equal level with Narayana is to be considered an offender, a pashandi."*
Text 11
tatha ca mantra-varnah madhye vamanam asinam vishve deva upasate iti.
tatha-so; ca-also; mantra-varnah-the words of the mantra; madhye-in the midst; vamanam-Lord Vamana; asinam-seated; vishve-in the universe; deva-the demigods; upasate-worship; iti-thus
This is also confirmed by the following words of the Mantra-varna:
"Then Lord Vamana sat in the middle and all the demigods worshiped Him."
Text 12
nanu kvacid anya-shastre shivasyaiva parama-devatvam ucyate.
nanu-is it not so; kvacit-somewhere; anya-shastre-in another scripture; shivasya-of Lord Shiva; eva--indeed; parama-devatvam-the position of the Supreme Personality of Godhead; ucyate-is said.
Here someone may protest: Is it not true that in other scriptures it is said that Lord Shiva is the Supreme Personality of Godhead?
Text 13
satyam. tathapi shastrasya sarasaratva-vivekena tad badhitam iti. tatha ca padma-saivayor umam prati shri-shivena shri-vishnu-vakyam anukritam
satyam-true; tathapi-nevertheless; shastrasya-of scripture; sara-important; asaratva-and not important; vivekena-by distinguishing; tat-that; badhitam-refuted; iti-thus; tatha-so; ca-also; padma-saivayoh-in the Pamda Purana and Shiva Purana; umam-to Goddess Partvati; prati-to; shri-shivena-by Lord Siva; shri-vishnu-vakyam-the words of Lord Vishnu; anukritam-repeated
That is true. Still, when the scriptures consider what is good and true, they reject that idea. For example, in both the Padma Purana (Uttara-khanda 42.105-106) and the Shiva Purana, Lord Shiva repeats to Parvati the following words originally spoken by Lord Vishnu:
Text 14
tvam aradhya tatha shambho
grahishyami varam sada
dvaparadau yuge bhutva
kalaya manushadishu
tvam-you; aradhya-worshiping; tatha-so; shambhah-O Shiva; grahishyami-I will accept; varam-a boon; sada-always; dvapara-of Dvapara-yuga; aadau-in the beginning; yuge-in the yuga; bhutva-becoming; kalaya-by a part; manusha-human; adishu-beginning.
"O Shiva, I will accept this service from you: When the Dvapara-yuga has ended and the Kali-yuga has begun, I want you to incarnate among the human beings.
Text 15
svagamaih kalpitais tvam tu
janan mad-vimukhan kuru
mam ca gopaya yena syat
shrishöir eshottarottara. iti.
sva-own; agamaih-with scriptures; kalpitaih-imagined; tvam-you; tu-indeed; janan-the people; mad-vimukhan-averse to me; kuru-make; mam-Me; ca-also; gopaya-conceal; yena-by which; syat-may be; shrishöih-creation; esha-this; uttarottara-more and more; iti-thus.
"In Kali-yuga, mislead the people in general by propounding imaginary meanings for the Vedas to bewilder them.* In this way turn the people away from Me. Make them averse to Me. Hide Me from them."
Text 16
varahe ca
esha moham shrijamy ashu
yo janan mohayishyati
tvam ca rudra maha-baho
moha-shastrani karaya
varahe-in the Varaha Purana; ca-and; esha-he; moham-illusion; shrijami-create; ashu-quickly; yah-who; janan-the people; mohayishyati-will be bewildered; tvam-you; ca-and; rudra-Shiva; maha-bahah-O mighty armed one; moha-shastrani-bewildering scriptures; karaya-please do.
In the Varaha Purana Lord Vishnu says:
"I will create a situation where the people will be bewildered. O mighty-armed Shiva, please write books that will bewilder the people.
Text 17
atathyani vitathyani
darshayasva maha-bhuja
prakasham kuru catmanam
aprakasham ca mam kuru
atathyani-without the truth; vitathyani-with lies; darshayasva-please show; maha-bhuja-O mighty-armed one; prakasham-manifestation; kuru-do; ca-and; atmanam-yourself; aprakasham-unmanifested; ca-also; mam-Me; kuru-please do.
"O mighty-armed Shiva, please write books that preach many lies and conceal the real truth. Make yourself prominent, and conceal Me."
Text 18
purananam ca madhye yad yat sattvika-kalpa-kathamayam tat tat shri-vishnu-mahima-param. yad yat tamasa-kalpa-kathamayam tat tac chivadi-mahima-param iti shri-vishnu-pratipadaka-puranasyaiva samyag-jnana-pradatvam sattvat sanjayate jnanam iti darshanat.
purananam-of the Puranas; ca-and; madhye-in the midst; yad yat-whatever; sattvika-kalpa-kathamayam-descriptions that are true and good; tat tat-they; shri-vishnu-mahima-param-devoted to the glories of Lord Vishnu; yad yat-whaetver; tamasa-kalpa-kathamayam-descriptions manifested from the mode of ignroance; tat tat-that; shivadi-mahima-param-the glories of Siva and others; iti-thus; shri-vishnu-pratipadaka-puranasya-of a Purana that describes the glories of Lord Vishnu; eva-indeed; samyag-jnana-pradatvam-giving true knowledge; sattvat sanjayate jnanam iti darshanat-from the description in Bhagavad-gita 14.17.
The Puranas in the mode of goodness glorify Lord Vishnu, whereas the Puranas in the mode of ignorance glorify Lord Shiva and others. Therefore the Puranas that glorify Lord Vishnu present the actual truth. This is also confirmed by the following words of Bhagavad-gita (14.17):
"From the mode of goodness real knowledge develops."*
Text 19
tatha ca matsye
sattvikeshu ca kalpeshu
mahatmyam adhikam hareh
rajaseshu ca mahatmyam
adhikam brahmano viduh
tatha-so; ca-and; matsye-in the Matsya Purana; sattvikeshu-in goodness; ca-also; kalpeshu-in determination; mahatmyam-glory; adhikam-better; hareh-of Lord Hari; rajaseshu-in passionm; ca-and; mahatmyam-glorification; adhikam-better; brahmanah-of Brahma; viduh-they know.
In the Matsya Purana (53.67-68) it is also said:
"The sages know that the glorification of Lord Hari, which is contained in the goodness Puranas is better than the glorification of Brahma, which is contained in the passion Puranas.
Text 20
tadvad agnesh ca mahatmyam
tamaseshu shivasya ca
sankirneshu sarasvatyah
pitrinam ca nigadyate. iti.
tadvat-in the same way; agneh-of Agni; ca-and; mahatmyam-the glorification; tamaseshu-in ignorance; shivasya-of Shiva; ca-also; sankirneshu-expanded; sarasvatyah-of Sarasvati; pitrinam-of the Pitas; ca-also; nigadyate-said; iti-thus.
"The sages also say that the glorification of Lord Hari is better than the glorification of Shiva and Agni, which is contained in the ignorance Puranas, and the glorification of Lord Hari is also better than the glorification of Sarasvati and the Pitas, which is contained in a host of miscellaneous scriptures."
Text 21
vaishnavam naradiyam ca
tatha bhagavatam shubhe
garudam ca tatha padmam
varaham shubha-darshane
vaishnavam-Vishnu; naradiyam-Narada; ca-and; tatha-so; bhagavatam-Shrimad-Bhagavatam; shubhe-O beautiful one; garudam-Garuda; ca-also; tatha-so; padmam-Padma; varaham-Varaha; shubha-darshane-O beautiful one.
In the Matsya Purana, Lord Shiva also says:
"O beautiful one, it is said that the Puranas in the mode of goodness are: 1. Vishnu, 2. Narada, 3. Shrimad-Bhagavatam, 4. Garuda, 5. Padma, and 6. Varaha.
Text 22
brahmandam brahma-vaivartam
markandeyam tathaiva ca
bhavishyam vamanam brahmyam
rajasani nigadyate
brahmandam-Brahmanda; brahma-vaivartam-Brahma-vaivarta; markandeyam-Markandeya; tatha-so; eva-indeed; ca-also; bhavishyam-Bhavishya; vamanam-Vamana; brahmyam-Brahma; rajasani-in the mode of passion; nigadyate-is said.
"It is said that the Puranas in the mode of passion are: 1. Brahmanda, 2. Brahma-vaivarta, 3. Markandeya, 4. Bhavishya, 5. Vamana, and 6. Brahma.
Text 23
matsyam kurmam tatha laingam
shaivam skandam tathaiva ca
agneyakam tathaitani
tamasani nigadyate. ity adi.
matsyam-Matsya; kurmam-Kurma; tatha-so; laingam-Linga; shaivam-Siva; skandam-Skanda; tatha-so; eva-indeed; ca-and; agneyakam-Agni; tatha-so; etani-they; tamasani-in ignorance; nigadyate-is said; iti-thus; adi-beginning.
"It is said that the Puranas in the mode of ignorance are: 1. Matsya, 2. Kurma, 3. Linga, 4. Shiva, 5. Skanda, and 6. Agni."
Text 24
ata uktam skande shanmukham prati shri-shivena
shiva-shastreshu tad grahyam
bhagavac-chastra-yogi yat
paramo vishnur evaikas
taj jnanam moksha-sadhanam
shastranam nirnayas tv
eshas tad anyan mohanaya hi. iti.
ata-therefore; uktam-said; skande-in the Skanda Purana; shanmukham-Karttikeya; prati-to; shri-shivena-by Lord Siva; shiva-of Siva; shastreshu-in the scriptures; tat-that; grahyam-to be accepted; bhagavac-chastra-yogi-appropriate for the scriptures of Lord Vishnu; yat-what; paramah-Supreme; vishnuh-Lord Vishnu; eva-indeed; ekah-one; taj-that; jnanam-knowledge; moksha-sadhanam-bringing liberation; shastranam-of scriptures; nirnayah-the conclusion; tv-indeed; eshah-this; tat-that; anyan-another; mohanaya-for bewilderment; hi-indeed; iti-thus.
In the Skanda Purana, Lord Shiva tells Karttikeya:
"The statements of the Shiva scriptures should be accepted only when they agree with the Vishnu scriptures. Lord Vishnu is the only Supreme Lord, and knowledge of Him is the path to liberation. That is the conclusion of all the scriptures. Any other conclusions are meant only to bewilder the people."
Text 25
tathaiva ca drishöam moksha-dharme narayaniyopakhyane. vaishampayana uvaca
tatha-so; eva-indeed; ca-also; drishöam-seen; moksha-dharme-in the Moksa-dharma; narayaniyopakhyane-in the story nof Lord Narayana; vaishampayana uvaca-Vaisampayana said.
This is also seen in the following passage of the Moksha-dharma, Narayaniyopakhyana, where Vaishampayana says:
Text 26
sankhyam yogah pancaratram
vedah pashapatam tatha
jnanany etani rajarshe
viddhi nana-matani vai
sankhyam-sankhya; yogah-yoga; pancaratram-Pancaratra; vedah-Vedas; pashapatam-Saiva-sastras; tatha-so; jnanani-knowledges; etani-these; rajarshe-O saintly king; viddhi-please know; nana-matani-various opinions; vai-indeed.
"O saintly king, please know that there are many different philosophies, such as the sankhya, yoga, pancaratra, Vedic, and Shaiva philosophies.
Text 27
sankhyasya vakta kapilah
paramarshih sa ucyate
hiranyagarbho yogasya
vetta nanyah puratanah
sankhyasya-of sankhya; vakta-the speaker; kapilah-Kapila; paramarshih-the great sage; sa-he; ucyate-is said; hiranyagarbhah-Brahma; yogasya-of yoga; vetta-the know; na-not; anyah-another; puratanah-ancient.
"The great sage Kapila is the propounder of the sankhya philosophy. Ancient Brahma is the knower of yoga. No one is like him.
Text 28
apantaratamash caiva
vedacaryah sa ucyate
pracinagarbham tam rishim
pravadanti hi kecana
apantaratamah-Apantaratama; ca-also; eva-indeed; veda-of the Vedas; acaryah-the teacher; sa-he; ucyate-is said; pracinagarbham-Pracinagarbha; tam-him; rishim-the sage; pravadanti-call; hi-indeed; kecana-some.
"The sage Apantaratama is said to be the teacher of the Vedas. Some call him by the name Pracinagarbha.
Text 29
uma-pator bhuta-patih
shrikanöho brahmanah sutah
uktavan idam avyagro
jnanam pashupatam shivah
uma-patoh-of the husband of Parvati; bhuta-patih-the master of the ghosts; shrikanöhah-who has a beautiful neck; brahmanah-of Brahma; sutah-the son; uktavan-said; idam-this; avyagrah-detached; jnanam-knowledg; pashupatam-Shaiva; shivah-Lord Shiva.
"Lord Shiva, who is Brahma's son, Parvati's husband, and the ghosts' master, and who has a glorious neck and is detached from material life, spoke the Shaiva philosophy.
Text 30
pancaratrasya kritsnasya
vakta tu bhagavan svayam
sarveshu ca nripa-shreshöha
jnaneshv eteshu drishyate
pancaratrasya-of pancaratra; kritsnasya-entire; vakta-the speaker; tu-indeed; bhagavan-the Supreme Personality of Godhead; svayam-Himself; sarveshu-in all; ca-also; nripa-shreshöha-O best of kings; jnaneshv-in knowledges; eteshu-in these; drishyate-is seen.
"The Supreme Personality of Godhead is Himself the speaker of the pancaratra philosophy. O best of kings, the pancaratra philosophy is seen as the best of all the philosophies.
Text 31
yathagamam yatha-jnanam
nishöha narayanah prabhuh
na cainam evam jananti
tamo-bhuta visham-pate
yatha-as; agamam-scripture; yatha-as; jnanam-knowledge; nishöha-faith; narayanah-Narayana; prabhuh-the Lord; na-not; ca-also; enam-to Him; evam-thus; jananti-know; tamo-bhuta-manifested in the mode of ignorance; visham-pate-O king.
"To whatever extent one understands the scriptures and knows the truth of spiritual life, to that extent one will have faith that Lord Narayana is the Supreme Personality of Godhead. O king, persons who are trapped in the mode of ignorance cannot understand that Narayana is the Supreme Lord.
Text 32
tam eva shastra-kartarah
pravadanti manishinah
nishöham narayanam rishim
nanyo 'stiti vaco mama
tam-Him; eva-certainly; shastra-kartarah-the austhors of the scriptures; pravadanti-say; manishinah-wise; nishöham-faith; narayanam-Narayana; rishim-sage; na-not; anyah-another; asti-is; iti-thus; vacah-words; mama-of me.
The wise authors of the scriptures declare that Narayana is the Supreme Lord. The sages place their faith in Lord Narayana. None but Him is the Supreme. Those are my words.
Text 33
nihsamshayeshu sarveshu
nityam vasati vai harih
samshayad dhetu-valanan
nadhyavasati madhavah
nihsamshayeshu-without doubt; sarveshu-in all; nityam-always; vasati-resides; vai-indeed; harih-Lord Krishna; samshayat-from doubt; hetu-cause; valanat-from the action; na-not; adhyavasati-resides; madhavah-Lord Krishna.
"Lord Hari always stays with persons who have faith in Him. He does not stay among the faithless.
Text 34
pancaratra-vido ye tu
yathakrama-para nripa
ekanta-bhavopagatas
te harim pravishanti vai
pancaratra-the pancaratra; vidah-know; ye-who; tu-indeed; yatha-as; krama-sequence; para-devoted; nripa-O king; ekanta-bhavopagatah-pure devotees; te-they; harim-Lord Krishna; pravishanti-attain; vai-indeed.
O king, the pure devotees, who know the truths explained in the Pancaratras, attain the company of Lord Hari.
Text 35
sankhyam yogash ca sanatane dve
vedash ca sarve nikhile 'pi rajan
sarvaih samastair rishibhir nirukto
narayanam vishvam idam puranam. iti.
sankhyam-sankhya; yogah-yoga; ca-and; sanatane-eternal; dve-two; vedah-the Vedas; ca-and; sarve-all; nikhile-all; api-also; rajan-O king; sarvaih-by all; samastaih-by all; rishibhih-the sages; niruktah-said; narayanam-Narayana; vishvam-universe; idam-this; puranam-ancient; iti-thus.
"Sankhya and yoga are both eternal. All the Vedas are also eternal. All the sages declare that Lord Narayana is the ancient Supreme Personality of Godhead, the master of all the worlds."
Text 36
atra apantaratamah iti shri-krishna-dvaipayanasyaiva janmantara-nama-vishesha iti tatraiva jneyam. atraivam vyakhyeyam pancaratra-sammatam shri-narayanam eva sarvottamatvena vaktum nana-matam darshayati sankhyam iti. tatra pancaratram eva garishöham acashöe pancaratrasyety adau bhagavan svayam iti.
atra-here; apantaratamah-apantaratama; iti-thus; shri-krishna-dvaipayanasya-of Shri Krishna-dvaipayana Vyasa; eva-certainly; janma-birth; antara-in another; nama-name; vishesha-specific; iti-thus; tatra-there; eva-indeed; jneyam-to be known; atra-here; evam-thus; vyakhyeyam-to be explained; pancaratra-of the Pancaratras; sammatam-the conclusion; shri-narayanam-Shri Narayana; eva-indeed; sarvottamatvena-as the best of all; vaktum-to say; nana-matam-various opinions; darshayati-reveal; sankhyam-sankhya; iti-thus; tatra-there; pancaratram-Pancaratra; eva-indeed; garishöham-the best; acashöe-says; pancaratrasya-of Pancaratra; iti-thus; adau-beginning; bhagavan-the Supreme Personality of Godhead; svayam-personally; iti-thus.
Here the word "apantaratama" is Shri Krishna-dvaipayana Vyasa's name in a previous birth. These verses explain that all these different philosophies ultimately lead to the Pancaratra philosophy, which declares that Lord Narayana is the supreme master of all. The verse quoted here in text 30 specifically declares that the Pancaratra philosophy is the best of all philosophies.
Text 37
atha dvau bhuta-sargau loke 'smin daiva asura eva iti shri-gitasu shruyate.
atha-now; dvau bhuta-sargau loke 'smin daiva asura eva iti shri-gitasu-in Bhagavad-gita 16.6; shruyate-is heard.
In Bhagavad-gita (16.6) the Supreme Personality of Godhead declares:
"O son of Pritha, in this world there are two kinds of created beings. One is called the divine and the other the demonic."*
Text 38
yad eva tani nana-matani ity uktam tattvasura prakrity-anusarenety eva jneyam. daiva-prakritayas tu tat-tat-sarvavalokanena pancaratra-pratipadye shri-narayana eva paryavasyantity aha sarveshv iti. asurams tu nindati na cainam iti.
yad eva-therefore; tani nana-matani ity uktam-said in the passage beginnignw ith the words "nana-matani"; tattva-truth; asura-asura; prakrity-anusarena-following matter; iti-thus; eva-indeed; jneyam-to be known; daiva-prakritayah-who have a spiritual nature; tu-but; tat-tat-various; sarva-all; avalokanena-by seeing; pancaratra-pratipadye-explained in the Pancaratra; shri-narayana-Shri Narayana; eva-indeed; paryavasyanti-comes to the conclusion; iti-thus; aha-said; sarveshv iti-in the passage beginning with the word sarvesu; asuramh-the demons; tu-but; nindati-criticizes; na cainam iti-the passage beginning with the words "na cainam".
In these verses (beginning with text 26) the demonic and saintly natures are both described. In the words beginning with te verse quoted here in text 30 it is said that the final conclusion of the Pancaratra philosophy is the understanding that Lod Narayana is the Shri Supreme Personality of Godhead. In the verse quoted here and in text 31 the demons are criticized.
Text 39
tad uktam vishnu-dharmagni-puranayoh
dvau bhuta-sargau loke 'smin
daiva asura eva ca
vishnu-bhaktah smrito saiva
asuras tad-viparyayah. iti.
tat-that; uktam-said; vishnu-dharmagni-puranayoh-in the Vishnu, Dharma, and Agni Puranas; dvau-two; bhuta-of the living beings; sargau-dispositions; loke-in the world; asmin-in this; daiva-godly; asura-demonic; eva-certainly; ca-and; vishnu-bhaktah-a devotee of Lord Vishnu; smritah-remembered; daiva-godly; asurah-demonic; tad-viparyayah-the opposite of that; iti-thus.
In the Vishnu Purana, Dharma Purana, and Agni Purana it is said:
"There are two classes of men in the created world. One consists of the demonic and the other of the godly. The devotees of Lord Vishnu are the godly, whereas those who are just the opposite are called demons."*
Text 40
nanu tatra tatra mataya eva drishyante. tatraha tam eveti. pancaratretara-shastra-kartaro hi dvi-vidhah kincij-jnah sarva-jnash ca. tatradya yatha sva-sva-jnananusarena yat kincit tattvaika-desham vadanti. tat tu samudraika-desha-varnanam samudra iva purna-tattve shri-narayana eva paryavasyatiti te tam eva kincid vadanti.
nanu-is it not so; tatra tatra-there; mataya-opinions; eva-indeed; drishyante-are seen; tatra-there; aha-said tam eva iti-the words "tam eva"; pancaratra-Pancartara; itara-other; shastra-scriptures; kartarah-authors; hi-indeed; dvi-vidhah-two kinds; kincij-jnah-they who have some knowledge; sarva-jnah-they who have all knowledge; ca-also; tatra-there; adyah-the former; yatha-as; sva-sva-jnana-one's own knowledge; anusarena-according to; yat-what; kincit-something; tattva-truth; eka-only; desham-place; vadanti-say; tat-that; tu-but; samudra-ocean; eka-only; desha-place; varnanam-description; samudra-ocean; iva-like; purna-full; tattve-truth; shri-narayana-Shri Narayana; eva-indeed; paryavasyati-concludes; iti-thus; te-they; tam-Him; eva-indeed; kincit-something; vadanti-say.
Here someone may protest: Is it not true that there are many different philosophies, and they are all valid in their own way?
To this protest a reply may be given by quoting the verse given here in text 32. Aside from the author of the Pancaratras, the authors of the scriptures are of two kinds: 1. prsons who have some knowledge, and 2. persons who have all knowledge. The first of these, the persons who have some knowledge, can describe some portions of the truth, according to what they have the power to understand of it. It is very difficult to describe the entire ocean, but one may describe a portion of it. The glories of Lord Narayana are vast like an ocean. Therefore these authors of scripture are able to describe only a certain portion of them.
Text 41
ye tu sarvajnas te caivam abhiprayanti nasmabhir asuranam mohanartham eva kritani shastrani. kintu daivanam vyatirekena bodhanartham.
ye-who; tu-but; sarvajnah-knowing all; te-they; ca-and; evam-thus; abhiprayanti-intend; na-not; asmabhih-by us; asuranam-of demons; mohanartham-for bewilderment; eva-indeed; kritani-done; shastrani-books; kintu-however; daivanam-of godly; vyatirekena-by contrast; bodhanartham-for enlightening.
Scripture authors who have all knowledge do not think `Let us write misleading things to bewilder the demons'. On the contrary, they think `Let us write things to enlighten the godly'.
Text 42
te hi rajas-tamah-shavalasya khandasya ca tattvasya tatha klesha-bahulasya sadhanasya ca pratipadakany etani shastrani drishöva vedamsh ca durgaman drishöva ca nirvidya sarva-vedartha-sarasya shuddhakhanda-tattva-shri-narayanasya sukhamaya-tad-aradhanasya ca sushöhu pratipadake pancaratre eva gadham pravekshyantiti.
te-they; hi-indeed; rajah-passion; tamah-ignorance; shavalasya-barbarian; khandasya-broken; ca-and; tattvasya-truth; tatha-so; klesha-bahulasya-of many troubles; sadhanasya-of the method; ca-and; pratipadakani-proved; etani-these; shastrani-scriptures; drishöva-seeing; vedamh-the Vedas; ca-and; durgaman-difficult to follow; drishöva-seeing; ca-and; nirvidya-being dissatisfied; sarva-all; veda-Vedas; artha-the meaning; sarasya-of the best; shuddha-pure; akhanda-unbroken; tattva-truth; shri-narayanasya-of Lord Narayana; sukhamaya-consisting of happiness; tat-of Him; aradhanasya-of the worship; ca-and; sushöhu-clearly; pratipadake-proved; pancaratre-in the Pancaratra; eva-indeed; gadham-firmly; pravekshyanti-will explain; iti-thus.
Seeing that the imperfect scriptures in the modes of passion and ignorance bring only a host of troubles, and also seeing that the original Vedas are very difficult to follow properly, and thus being very dissatisfied with both of them, the all-knowing scripture authors affirm the superiority of the Pancaratras, which describe the pure absolute truth, Lord Narayana, and the worship of Lord Narayana, which is very easy to perform.
Text 43
tad etad aha nihsamshayeshv iti. tasmat jhaöiti vedartha-pratipattaye pancaratram evadhyetavyam ity aha pancaratreti. yata evam tata upasamharati sankhyam ca yogash ceti.
tat-this; etat-that; aha-said; nihsamshayeshv iti-in the verse beginning with the word nihsamsayesu; tasmat-from that; jhaöiti-at once; vedartha-the meaning of the Vedas; pratipattaye-to establish; pancaratram-thew Pancaratra; eva-certainly; adhyetavyam-to be studied; iti-thus; aha-said; pancaratra iti-the vesre beginning with the word "pancaratra; yata-from that; evam-thus; tata-from that; upasamharati-concludes; sankhyam ca yogash ca iti-the verse beginning with the words “sankhyam ca yogash ca".
This is confirmed in the Moksha-dharma verse quoted here in text 33. In the Moksha-dharma verse quoted here in text 34, it is said that to quickly understad the true meaning and purpose of the Vedas one should study the Pancaratras. That conclusion is given its final form in the Moksha-dharma verse quoted in this anuccheda in text 35.
Text 44
tad evam pancaratra-pratipadya-rupasya shri-bhagavata evam utkarshe sthite atmaramash ca munayah ity ady asakrid apurvam upadishata shri-bhagavatena pratipadya-rupasya tasya kim utety api vivecaniyam.
tat-that; evam-thus; pancaratra-of the Pancaratras; pratipadya-to be established; rupasya-of the form; shri-bhagavata-of the Supreme Personality of Godhead; evam-thus; utkarshe-position of being most exalted; sthite-situated; atmaramash ca munayah ity adi-in Shrimad-Bhagavatam 1.7.10; asakrit-many times; apurvam-unprecedented; upadishata-shows; shri-bhagavatena-by Shrimad-Bhagavatam; pratipadya-rupasya-the form to be proved; tasya-of that; kim uta-how much more?; iti-thus; api-also; vivecaniyam-to be said.
That the form of the Supreme Personality of Godhead is the original, the highest feature of the Supreme is the truth taught in the Pancaratras. This truth is also confirmed by the following words of Shrimad-Bhagavatam (1.7.10):
"All different varieties of atmaramas (those who take pleasure in atma, or spirit self), especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls."*
What more need be said?
Text 45
tad etad uktanusarena sada-shiveshvara-tri-devi-rupa-vyuho 'pi nirastah. tasmad eva ca shri-bhagavat-purushayor eva shaivagame sadashivadi-samjne tan-mahima-khyapanaya dhrite iti gamyate. sarva-shastra-shiromanau shri-bhagavate tu tri-devyam eva tat-taratamya-jijnasa. purusha-bhagavatos tu tat-prasanga eva nasti.
tat-this; etat-that; ukta-said; anusarena-following; sada-shiveshvara-of Lord Sadashiva; tri-devi-rupa-vyuhah-the forms of the three goddesses; api-also; nirastah-rejected; tasmat-therefgore; eva-indeed; ca-also; shri-bhagavat-purushayoh-of the Supreme Personality of Godhead and the purusha-avatara; eva-indeed; shaivagame-in the Shiava scriptures; sadashiva-with Lord Sadashiva; adi-beginning; samjne-names; tan-mahima-khyapanaya-for describing His glories; dhrite-held; iti-thus; gamyate-is attained; sarva-shastra-shiromanau-in the crest jewel of all scriptures; shri-bhagavate-in Shrimad-Bhagavatam; tu-but; tri-devyam-in the three goddesses; eva-indeed; tat-taratamya-of the gradations of higher and lower; jijnasa-the desire to understand; purusha-bhagavatoh-of the purusha-avatara and the Supreme Personality of Godhead; tu-but; tat-prasanga-in association with Him; eva-indeed; na-not; asti-is.
In may also be noted in the context of these words that Lord Shadashiva is not the same as the demigod Shiva of the three guna-avataras. In the Shiva scriptures it is clearly said that Lord Sadashiva is an expansion of the purusha-avatara and the Supreme Personality of Godhead. In Shrimad-Bhagavatam (in Canto Ten. Chapter Eighty-nine), the crest jewel of all scriptures, the question "Who is the most exalted of the three guna-avataras?" is raised. In the answer given there it is clear that the demigod Shiva is not an expansion of the Supreme Personality of Godhead and the purusha-avatara.
Text 46
brahmadayo yat krita-setu-pala
yat karanam vishvam idam ca maya
ajna-kari yasya pishaca-carya
aho vibhumnash caritam vidambanam
brahmadayah-demigods like Brahma; yat-whose; krita-activities; setu-religious rites; palah-observers; yat-one who is; karanam-the origin of; vishvam-the universe; idam-this; ca-also; maya-material energy; ajna-kari-order carrier; yasya-whose; pishaca-devilish; carya-activity; ahah-O my Lord; vibhumnah-of the great; caritam-character; vidambanam-simply imitation.
The demigod Lord Shiva is described in the following words of Shrimad-Bhagavatam (3.14.29):
"Demigods like Brahma also follow the religious rites observed by him (Shiva). He (Shiva) is the controller of the material energy, which causes the creation of the material world. he is great, and therefore his devilish activities are simply imitation."*
Text 47
ity asya tritiye gunavataratvena parameshvarabheda-drishöya tathatvam uktam iti jneyam.
iti-thus; asya-of this; tritiye-in the Third Canto; gunavataratvena-as a guna-avatar; parameshvarabheda-drishöya-by the explanation that he is different from the Supreme Personality of Godhead; tathatvam-the state of being like that; uktam-said; iti-thus; jneyam-to be known.
From these words of Shrimad-Bhagavatam it should be understood that the demigod Shiva is one of the guna-avataras. He is different from the Supreme Personality of Godhead.
Text 48
nanu
na te giritrakhila-loka-pala-
virinca-vaikunöha-surendra-gamyam
jyotih param yatra rajas tamash ca
sattvam na yad brahma nirasta-bhedam
ity asya tasya paratvam shruyate evashöame.
nanu-is it not said?; na-not; te-of your Lordship; giritra-O king of the mountains; akhila-loka-pala-all the directors of departments of material activities; virinca-Lord Brahma; vaikunöha-Lord Vishnu; surendra-the king of heaven; gamyam-they cann understand; jyotih-effulgence; param-transcendental; yatra-wherein; rajah-the mode of passion; tamash ca-and the mode of ignorance; sattvam-the mode of goodness; na-not; yad brahma-which is impersonal Brahma; nirasta-bhedam -without distinction between demigods and human beings; iti-thus; asya-of Him; tasya-of Him; paratvam-supremacy; shruyate-is heard; eva-indeed; ashöame-in the Eighth Canto.
Here someone may protest: Is it not so that the following words are found in the Eighth Canto of Shrimad-Bhagavatam (8.7.31):
"O Lord Girisha, since the impersonal Brahman effulgence is transcendental to the material modes of goodness, passion, and ignorance, the various directors of the material world certainly cannot appreciate it or even know where it is. It is not understandable even to Lord Brahma, Lord Vishnu, or the King of heaven, Mahendra."*
These words of Shrimad-Bhagavatam's Eighth Canto clearly show that Lord Shiva is the Supreme Personality of Godhead.
Text 49
maivam. mahimna stuyamana hi deva viryena vardhate iti vaidika-nyayena tad-ayukteh. sa hi stavah kalakuöa-nashartham eva.
ma-not; evam-like that; mahimna-glory; stuyamana-praising; hi-indeed; deva-demigods; viryena-with power; vardhate-increase; iti-thus; vaidika-of the Vedas; nyayena-by the example; tad-ayukteh-not logical for that; sa-that; hi-indeed; stavah-prayer; kalakuöa-nashartham-to destroy the kalakuta poison; eva-indeed.
To this protest I reply: It is not so. The idea that Lord Shiva is the Supreme Personality of Godhead is disproved by the following words of the Vedas:
"By glorifying Lord Vishnu, the demigods become powerful."
The Shrimad-Bhagavatam verse you quoted was an appeal to Lord Shiva begging him to destroy the ocean of Kalakuöa poison.
Text 50
tatraiva prite harau bhagavati priye 'ham sa-caracarah iti.
tatra-there; eva-indeed; prite harau bhagavati priye 'ham sa-caracarah iti-Shrimad-Bhagavatam 8.7.40.
In that same chapter of Shrimad-Bhagavatam (8.7.40) Lord Shiva himself affirms the supremacy of Lord Vishnu. Shiva says:
"My dear gentle wife Bhavani, when one performs benevolent activities for others, the Supreme Personality of Godhead, Hari, is very pleased. And when the Lord is pleased, I am also pleased, along with all other living creatures."*
Text 51
tatha navame
vayam na tata prabhavama bhumni.
yasmin pare 'nye 'py aja-jiva-koshah
bhavanti kale na bhavanti hidrishah
sahasrasho yatra vayam bhramamah. iti.
tatha-so; navame-in the Ninth Canto; vayam-we; na-not; tata-O my dear son; prabhavama-sufficiently able; bhumni-unto the great Supreme Personality of Godhead; yasmin-in whom; pare-in the Transcendence; anye-others; api-even; aja-Lord Brahma; jiva-the living entities; koshah-the universes; bhavanti-can become; kale-in due course of time; na-not; bhavanti-can become; hi-indeed; idrishah-like this; sahasrashah-many thousands and millions; yatra-wherein; vayam-all of us; bhramamah-are rotating; iti-thus.
That Lord Shiva is not the Supreme Personality of Godhead is also confirmed by these words of Shrimad-Bhagavatam (9.4.56) where Lord Shiva himself explains:
"My dear son, I, Lord Brahma, and the other demigods, who rotate within this universe under the misconception of our greatness, cannot exhibit any power to compete with the Supreme Personality of Godhead, for innumerable universes and their inhabitants come into existence and are annihilated by the simple direction of the Lord."*
Text 52
ete vayam yasya vashe mahatmanah sthitah shakunöha iva sutra-yantritah iti ca tad-vakya-virodhat.
ete- vayam yasya vashe mahatmanah sthitah shakunöha iva sutra-yantritah iti-Shrimad-Bhagavatam 5.17.23; ca-also; tad-vakya-virodhat-because of refuting those words.
In Shrimad-Bhagavatam (5.17.23) Lord Shiva himself affirms:
"Therefore, I worship the Supreme Personality of Godhead, who is greater than any of us and under whose control are situated all the demigods, material elements, and senses, and even Lord Brahma and I myself, like birds bound by a rope."*
These two verses of Shrimad-Bhagavatam clearly refute the idea that Lord Shiva is the Supreme Personality of Godhead.
Text 53
athava yat shivasya jyotis tatra sthitam paramatmakhyam chaitanyam tat-samyag-jnane tasyapy akshamata yuktaiva.
athava-or; yat-which; shivasya-of Lord Shiva; jyotih-effulgence; tatra-there; sthitam-situated; paramatmakhyam-called the Supersoul; chaitanyam-coscious; tat-samyag-jnane-in right knowledge; tasya-of Him; api-also; akshamata-inability; yukta-proper; eva-indeed.
Or, considering this from another point of view, it may be said that Lord Shiva's effulgence, which is described in the verse (Shrimad-Bhagavatam 8.7.31, quoted here in text 48) previously quoted by you, is the home of all-knowing Lord Vishnu, who is known s the Paramatma, or Supersoul. Understood in this way, it is quite proper that Lord Shiva's effulgence is beyond the living entities' understanding.
Text 54
yad uktam dyu-pataya eva te na yayur antam anantataya tvam api yad antaranda-nicaya nanu savaranah iti.
yat-what; uktam-said; dyu-pataya eva te na yayur antam anantataya tvam api yad antaranda-nicaya nanu savaranah iti-Shrimad-Bhagavatam 10.87.41.
That Lord Vishnu is the Supreme Personality of Godhead is also confirmed by the following words of Shrimad-Bhagavatam (10.87.41), where the Personified Vedas pray to Lord Vishnu:
"Our dear Lord, although Lord Brahma, the predominating deity of the highest planet, Brahmaloka, and King Indra, the predominating demigod of the heavenly planet, as well as the predominating deities of the sun planet, the moon planet, etc. are all very confidential directors of this material world, they have very little knowledge about You. And what to speak of ordinary human beings and mental speculators? It is not possible for anyone to enumerate the unlimited transcendental qualities of Your Lordship. No one, including the mental speculators and the demigods in the higher planetary systems is actually able to estimate the length and breadth of Your form and characteristics."*
Text 55
brahma-samhita-mate tu bhagavad-anga-vishesha eva sadashivah. na tv anyah. yatha tatraiva sarvadi-karana-govinda-kathane
brahma-samhita-mate-in the opinion of Brahma-samhita; tu-indeed; bhagavad-anga-vishesha-as a limb of Lord Krishna's body; eva-indeed; sadashivah-Lord Sadashiva; na-not; tv-but; anyah-another; yatha-as; tatra-there; eva-indeed; sarvadi-karana-the original cause of all causes; govinda-of Lord Krishna; kathane-in the description.
In the words of Brahma-samhita it is said that Lord Sadashiva is a direct expansion of Lord Vishnu. However, the other Shiva, the demigod Shiva, is not a direct expansion of Lord Vishnu. This is described in the following words of Brahma-samhita (5.8 and 5.10) where Lord Krishna's status as the original cause of all causes is described in these words:
Text 56
niyatih sa rama devi
tat-priya tad-vashamvada
niyatih-regulatrix; sa-she; rama-goddess Rama; devi-goddess; tat-priya-dear to him; tad-vashamvada-under cotnrol.
"Ramadevi, the spiritual (cit) potency, beloved consort of the Supreme Lord, is the regulatrix of all entities."**
Text 57
tal-lingam bhagavan shambhur
jyoti-rupah sanatanah
ya yonih sa para shaktih ity adi.
tal-lingam-the emblem of Him; bhagavan-Lord; shambhuh-Shambhu; jyoti-rupah-the form of light; sanatanah-eternal; ya-which; yonih-place of birth; sa-she; para-divine; shaktih-potency; iti-thus; adi-beginning.
"The divine plenary portion of Krishna creates the mundane world. at creation there appears a divine halo of the nature of His own subjective portion (svamsha). This halo is divine Shambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence . This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix (niyati). The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Maya, the limited non-absolute (apara) potency, the symbol of mundane feminine productivity."*
Text 58
tasminn avirabhul linge
maha-vishnuh ity ady-antam.
tasmin-in that; avirabhut-maniefsted; linge-emblem; maha-vishnuh--Lord Maha-Vishnu; iti-thus; adi-beginning; antam-end.
"the Lord of the world Maha-Vishnu is manifest in him (Shiva) by His subjective portion in the form of His glance."**
Text 59
tad etad abhipretya sadashivatvadi-prasiddhim apy akshipyaha
tat-this; etat-that; abhipretya-underdtanding; sadashivatva-the status of Lord sadashival adi-beginning; prasiddhim-proof; api-also; akshipya-throwing away; aha-said.
Lord Sadashiva is thus a direct expansion of Lord Vishnu. Therefore the words of the following verse (Shrimad-Bhagavatam 1.18.21) refer not to Him, but to the demigod Shiva:
Text 60
athapi yat-pada-nakhavashrishöam
jagad-virincopahritarhanambhah
sesham punaty anyatamo mukundat
ko nama loke bhagavat-padarthah
atha-therefore; api-certainly; yat-whose; pada-nakha-nails of the feet; avashrishöam-emanating; jagat-the whole universe; virinca-Brahmaji; upahrita-collected; arhana-worship; ambhah-water; sa-along with; isham-Lord Shiva; punati-purifies; anyatamah-who else; mukundat-besides the Personality of Godhead, Shri Krishna; kah-who?; nama-name; loke-within the world; bhagavat-Supreme Lord; pada-position; arthah-worth.
"Who can be worthy of the name of the Supreme Lord but the Personality of Godhead, Shri Krishna? Brahmaji collected the water emanating from the nails of His feet in order to award it to Lord Shiva as a worshipful welcome. This very water (the Ganges) is purifying the whole universe, including Lord Shiva."*
Text 61
spashöam. shri-sutah.
spashöam-clear; shri-sutah-Shri Suta Gosvami.
The meaning of this verse is clear. The verse quoted in the beginning of this anuccheda was spoken by Shrila Suta Gosvami.
FROM PARAMATMA SANDARBHA BY JIVA GOSWAMI
To add other verses on Krsna's supremacy:
Sri Brahma-samhita 5.45
kshiram yatha dadhi vikara-visesha-yogat
sanjayate na hi tatah prithag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusham tam aham bhajami
TRANSLATION
Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval LordGovinda of whom the state of Sambhu is a transformation for the performance of the work of destruction.
============================================
TEXT 23
rudranam sankaras casmi
vitteso yaksa-raksasam
vasunam pavakas casmi
meruh sikharinam aham
TRANSLATION
=======================================================
I do have a few questions though:
1) It isn't offensive to state that Lord Shiva is Lord Krsna, but in a specific and different mood (like what the Brahma Samhita says). I always enjoy mentioning this to others because it shows how amazing both Lord Shiva and Lord Krsna are.
2) I do know that Lord Krsna has all 6 opulences to the fullest degree. Does Lord Shiva have all 6 too, but at a much lower degree (ie. incomplete of course). Or does Lord Shiva possess only 4 or 5?
3) Finally, I have heard various arguments pro and con about this and it has always left me confused. Lord Shiva is a Jiva-Tattva, which is higher than the Jiva-Atma. Further, as the Samhita describes, Lord Shiva is higher in the planetary systems than Lord Brahma, but lower than the Vaikuntha planets. So at the time of destruction, does Lord Shiva also "die" like Lord Brahma. Or does he enter the body of Lord Vishnu at the time of destruction? Forgive my inquisitive nature if I have offended anyone with that last part. I'm very curious about that.
My automatic answer would be that Lord Shiva doesn't die because he is a jiva-tattva. Lord Brahma dies so another jiva-atma can take his place.
4) Going off that last question. There are millions of Brahmas, one for each universe that is created from MahaVishnu's exhale, so in that sense are there also countless Lord Shivas? My answer would be no, again referencing the Samhita where Mahesh-Dhama is placed above the material creation.
5) To confirm - Mahesh Dhama is ABOVE the Brahma-Jyoti right?
Thanks you dear Prabhus and Matajis :)
HARI BOL PRABHU JI!
JAI ACHARYAS
1) It isn't offensive to state that Lord Shiva is Lord Krsna, but in a specific and different mood (like what the Brahma Samhita says). I always enjoy mentioning this to others because it shows how amazing both Lord Shiva and Lord Krsna are.
YES IN ONE WAY HE IS SAME AS LORD BUT ALSO DIFFERENT. THE BEST WAY IS TO SEE HIM AS BEST VAISHNAVA AND A GUNAVATARA.
2) I do know that Lord Krsna has all 6 opulences to the fullest degree. Does Lord Shiva have all 6 too, but at a much lower degree (ie. incomplete of course). Or does Lord Shiva possess only 4 or 5?
MAY BE. BUT NOT FULL IN 6 OPULENCES.
3) Finally, I have heard various arguments pro and con about this and it has always left me confused. Lord Shiva is a Jiva-Tattva, which is higher than the Jiva-Atma. Further, as the Samhita describes, Lord Shiva is higher in the planetary systems than Lord Brahma, but lower than the Vaikuntha planets. So at the time of destruction, does Lord Shiva also "die" like Lord Brahma. Or does he enter the body of Lord Vishnu at the time of destruction? Forgive my inquisitive nature if I have offended anyone with that last part. I'm very curious about that.
THERE IS SADASHIVA WHO LIVES BETWEEN DEVI DHAMA AND VAIKUNTHA. READ BRIHAD BHAGAVATAMRITA.
SHIVA OF KAILASHA MAY DISAPPEAR AS BHAGAVATAM SAYS THAT SIVA AND BRAHMA OBTAINS SPIRITUAL PLANETS AFTER ANNIHILATION OF MATERIAL WORLD. LORD SHIVA IS SIVA TATTVA, BETWEEN JIVA TATTVA AND VISHNU TATTVA.
My automatic answer would be that Lord Shiva doesn't die because he is a jiva-tattva. Lord Brahma dies so another jiva-atma can take his place.
4) Going off that last question. There are millions of Brahmas, one for each universe that is created from MahaVishnu's exhale, so in that sense are there also countless Lord Shivas? My answer would be no, again referencing the Samhita where Mahesh-Dhama is placed above the material creation.
YES THERE ARE MILLIONS OF BRAHMAS, VISNUS, SIVAS AND THEY APPEAR FROM LORD MAHAVISHNU.
5) To confirm - Mahesh Dhama is ABOVE the Brahma-Jyoti right?
I HAVE READ IN BRIHAD BHAGAVATAMRITA THAT HIS ABODE IS JUST ABOVE OR BELOW BRAHMAN JYOTI.
Text 79
atha brahmanda-madhye 'smin
tadrin nekshe kripaspadam
vishnoh kintu mahadeva
eva khyatah sakheti yah
atha-therefore; brahmanda-of the universe; madhye-in the midst; asmin-in this; tadrk-like this; na-not; ikshe-I see; kripa-of mercy; aspadam-the object; vishnoh-of Lord Vishnu; kintu-however; mahadevah-Shiva; eva-certainly; khyatah-is celebrated; sakha-the friend; iti-thus; yah-who.
Shiva is famous as the personal friend of Lord Vishnu. In this universe I do not see anyone who is the object of the Lord's mercy as Shiva.
Text 80
yash ca shri-krishna-padabja-
rasenonmaditah sada
avadhirita-sarvartha-
paramaishvarya-bhogakah
yah-who; ca-also; shri-krishna-of Lord Shri Krishna; pada-feet; abja-of the lotus flower; rasena-by the nectar; unmaditah-intoxicated; sada-always; avadhirita-rejected; sarva-all; artha-materialistic goals of life; parama-supreme; aishvarya-power and opulence; bhogakah-and many varieties of sense-pleasures.
Always intoxicated by the sweet nectar of Shri Krishna's lotus feet, Shiva has lost all interest in material goals, in supreme power and opulence, and in varieties of sense-pleasure.
Text 81
asmadrisho vishayino
bhogasaktan hasann iva
dhusturarkasthi-mala-dhrig
nagno bhasmanulepanah
asmadrishah-like us; visayinah-sense-enjoyers; bhoga-to sense-gratification; asaktan-attached; hasan-laughing; iva-as if; dhustura-dhustura seeds; arka-arka leaves; asthi-of bones; mala-a garland; dhrik-wearing; nagnah-naked; bhasma-with ashes; anulepanah-anointed.
Eating Dhustura seeds and arka leaves, decorated with a garland of skulls, and his naked body smeared with ashes, Shiva laughs at materialists like myself, who are addicted to sense-pleasures.
Text 82
viprakirna-jata-bhara
unmatta iva ghurnate
tatha sva-gopanasaktah
krishna-padabja-saucajam
gangam murdhni vahan harshan
nrityamsh ca layate jagat
viprakirna-disheveled; jata-matted hair; bharah unmattah-a madman; iva-like; ghurnate-staggers about; tatha-then; sva-himself; gopana-concealing; asaktah-attached; krishna-of Lord Krishna; pada-feet; abja-of the lotus; sauca-from the washing; jam-produced; gangam-the Ganges River; murdhni-on his head; vahan-carrying; harshat-out of happiness; nrityan-dancing; ca-also; layate-becomes destroyed; jagat-the universe.
Wearing matted locks of disheveled hair, and eager to conceal his actual nature, he staggers about like a madman. On his head he happily carries the Ganges, which has washed the lotus feet of Lord Krishna. When he dances he destroys the universe.
Text 83
krishna-prasadat tenaiva
madrisham adhikarinam
abhishtarpayitum muktis
tasya patnyapi shakyate
krishna-of Lord Krishna; prasadat-because of the mercy; tena-by him; eva-certainly; madrisham-like us; adhikarinam-of the demigods; abhishta-desired; arpayitum-to be given; muktih-liberation; tasya-of him; patnya-by the wife; api-even; sakyate-is able.
Lord Krishna is so kind to him that not only does he have the power to grant the most valuable liberation to demigods like myself, but even his wife has that power.
Text 84
aho sarve 'pi te muktah
shivaloka-nivasinah
muktas tat-kripaya krishna-
bhaktash ca kati nabhavan
aho-ah!; sarve-all; api-even; te-they; muktah-are liberated; sivaloka-of Shivaloka; nivasinah-the residents; muktah-liberated; tat-of him; kripaya-by the mercy; krishna-of Lord Krishna; bhaktah-devotees; ca-also; kati-how many?; na-not; abhavan-have become.
Ah! All the residents of Shivaloka are liberated souls. By Shiva's mercy how many of them are not only liberated, but are now pure devotees of Lord Krishna?
Text 85
krishnac chivasya bhedeksha
maha-dosha-kari mata
ago bhagavata svasmin
kshamyate na shive kritam
krishnat-from Lord Krishna; sivasya-of Shiva; bheda-of a difference; iksha-the sight; maha-a great; dosa-fault; kari-doing; mata-is considered; agah-sins; bhagavata-by the Supreme Personality of Godhead; svasmin-to Himself; kshamyate-forgiven; na-not; sive-to Shiva; kritam-performed.
To consider Shiva different from Lord Krishna is a great offense. The Supreme Personality of Godhead may forgive offenses committed to Him, but He does not forgive those committed against Shiva.
Text 86
shiva-datta-varonmattat
tripureshvarato bhayat
tatha vrikasuradesh ca
sankatam paramam gatah
shivah samuddhrito 'nena
harshitash ca vaco-'mritaih
siva-by Shiva; datta-given; vara-a benediction; unmattat-maddened; tripureshvaratah-from Tripurasura; bhayat-fearful; tatha-also; vrkasura-with Vrkasura; adeh-beginning; ca-also; sankatam-danger; paramam-great; gatah-attained; sivah-Shiva; samuddhritah-was rescued; anena-by Him; harshitah-pleased; ca-also; vacah-with words; amritaih-as sweet as nectar.
When Tripureshvara, Vrikasura, and other demons maddened by benedictions he gave them, placed Shiva in a very dangerous position, Lord Krishna at once rescued him and comforted him with words as sweet as nectar.
Text 87
tad-antaranga-sad-bhaktya
krishnena vasha-vartina
svayam aradhyate casya
mahatmya-bhara-siddhaye
tat-of him; antaranga-confidential; sat-transcendental; bhaktya-by devotion; krishnena-by Lord Krishna; vasa-vartina-under the dominion; svayam-personally; aradhyate-is worshiped; ca-also; asya-of him; mahatmya-of the glory; bhara-of the abundance; siddhaye-for the perfection.
Conquered by the intimate love of His devotee, Lord Krishna personally worships Shiva just to glorify him.
Texts 88 and 89
tishthatapi svayam sakshat
krishnenamrita-manthane
prajapatibhir aradhya
sa gauri-prana-vallabhah
samanayya visham ghoram
payayitva vibhushitah
maha-mahima-dharabhir
abhishiktash ca tat sphutam
tishthata-standing; api-also; svayam-personally; sakshat-directly; krishnaena-by Lord Krishna; amrita-of nectar; manthane-in the churning; prajapatibhih-by the prajapatis; aradhya-worshiped; sah-he; gauri-of Gauri; prana-to the life; vallabhah-dear; samanayya-bringing; visam-the poison; ghoram-terrible; payayitva-causing to drink; vibhusitah-decorated; maha-great; mahima-of glory; dharabhih-with streams; abhisiktah-showered; ca-also; tat-that; sphutam-clearly.
Lord Krishna personally asked Shiva to drink the terrible poison produced from the churning of nectar. In this way Shiva became worshiped by the Prajapatis, and showered with streams of great glory.
Text 90
puranany eva gayanti
dayalutvam harer hare
jnayate hi tvayapy etat
param ca smaryatam mune
puranani-the Puranas; eva-certainly; gayanti-sing; dayalutvam-the mercifulness; hareh-of Lord Hari; hare-to Shiva; jnayate-is known; hi-indeed; tvaya-by you; api-also; etat-this; param-further; ca-also; smaryatam-should be remembered; mune-O sage.
The Puranas sing of the mercy of Lord Krishna to Shiva. You know this already. O sage, please remember his glories.
Text 91
shri-parikshid uvaca
gurum pranamya tam gantum
kailasam girim utsukah
alakshyoktah punas tena
sva-putrah putra-vatsale
shri-parikshit-Shri Parikshit; uvaca-said; gurum-to his spiritual master; pranamya-offering obeisances; tam-to him; gantum-to go; kailasam-to Kailasa; girim-mountain; punah-again; tena-by him; sva-putrah-his son; putra-to your son; vatsale-O affectionate one.
Shri Parikshit said: O affectionate mother, Narada offered obeisances to his spiritual master and was about to depart for Kailasa Hill when Brahma glanced at his son and said:
Text 92
shri-brahmovaca
kuverena puraradhya
bhaktya rudro vashi-kritah
brahmandabhyantare tasya
kailase 'dhikrite girau
shri-brahma-Shri Brahma; uvaca-said; kuverena-by Kuvera; pura-formerly; aradhya-worshiped; bhaktya-with devotion; rudrah-Shiva; vasi-kritah-under the control; brahmanda-the material universe; abhyantare-within; tasya-of him; kailase-in Kailasa; adhikrite-appointed; girau-on the mountain.
Shri Brahma said: Submissive to the loving service of Kuvera, Shiva resides in Kuvera's place on Mount Kailasa in the material universe.
Text 93
tad-vidik-pala-rupena
tad-yogya-parivarakah
vasaty aviskrita-svalpa-
vaibhavah sann uma-patih
tat-of that; vidik-direction; pala-of the protector; rupena-in the form; tat-for him; yogya-appropriate; parivarakah-with associates; vasati-resides; aviskrita-manifested; svalpa-small; vaibhavah-opulence; san-being so; uma-patih-Shiva, the husband of Uma.
Assuming the role of the protector of the northern direction, Shiva resides there, surrounded by his associates, and keeping very little material wealth.
Text 94
yatha hi krishno bhagavan
madrisham bhakti-yantritah
mama loke svaradau ca
vasaty ucita-lilaya
yatha-as; hi-indeed; krishnah-Krishna; bhagavan-the Supreme Personality of Godhead; madrisham-of those like myself; bhakti-by devotion; yantritah-controlled; mama-of me; loke-on the planet; svara-adau-beginning with Svargaloka; ca-also; vasati-resides; ucita-appropriate; lilaya-with pastimes.
The Supreme Personality of Godhead Krishna becomes conquered by the loving service of devotees like myself, and for this reason He resides on my planet, on Svargaloka, and in many other places as well, and enjoys suitable pastimes there. (In the same way Shiva resides in Kailasa because of the devotion of Kuvera.)
Text 95
atha vayu-puranasya
matam etad bravimy aham
shri-mahadeva-lokas tu
saptavaranato bahih
nityah sukhamayah satyo
labhyas tat-sevakottamaih
atha-now; vayu-puranasya-of the Vayu Purana; matam-the opinion; etat-this; bravimi-speak; aham-I; shri-mahadeva-of Shiva; lokah-the planet; tu-indeed; sapta-seven; avaranatah-the coverings; bahih-outside; nityah-eternal; sukhamayah-full of bliss; satyah-transcendental; labhyah-attainable; tat-of him; sevaka-of servants; uttamaih-by the best.
I quote the opinion of Vayu Purana:
"The planet of Shiva is beyond the seven-fold coverings of the material world. It is eternal, transcendental, and full of bliss. Only the greatest servants of Shiva may enter it."
Text 96
samana-mahima-shrimat-
parivara-ganavritah
maha-vibhutiman bhati
sat-paricchada-manditah
smana-equal; mahima-splendor; shrimat-and glory; parivara-of associates; gana-by hosts; avritah-surrounded; maha-great; vibhuti-opulences; man-possessing; bhati-is manifested; sat-transcendental; paricchada-with garments and ornaments; manditah-decorated.
In that place Shiva is decorated with splendid transcendental garments and ornaments. There He is the master of great powers and opulences, and there he is surrounded by many associates as splendid and glorious as he.
Text 97
shrimat-sankarshanam svasmad
abhinnam tatra so 'rcayan
nijeshta-devatatvena
kim va natanute 'dbhutam
shrimat-full of all powers and opulences; sankarshanam-Lord Sankarshana; svasmat-than himself; abhinnam-not different; tatra-there; sah-he; arcayan-worshiping; nija-own; ishta-worshipable; devatatvena-as the Deity; kim-whether?; va-or; na-not; atanute-manifests; adbhutam-wonder.
In that place, even though the two of them are not different, Shiva worships the supremely powerful and opulent Lord Sankarshana as his chosen Deity. Is this not very wonderful?
Text 98
tatra gantum bhavan chaktah
shri-shive shuddha-bhaktiman
abhigamya tam ashritya
kripam krishnasya pashyatu
tatra-there; gantum-to go; bhavan-you; shaktah-are able; shri-sive-for Shri Shiva; suddha-pure; bhaktiman-devotee; abhogamya-approaching; tam-of him; ashritya-taking shelter; kripam-the mercy; krishnasya-of Lord Krishna; pasyatu-may see.
Because you are a pure devotee of Shiva you have the power to go there. Go, take shelter of Shiva, and see how he is the object of Lord Krishna's mercy.
Text 99
shri-parikshid uvaca
ity evam shikshito matah
shiva-krishneti kirtayan
naradah shivalokam tam
prayatah kautukad iva
shri-parikshit-Shri Parikshit; uvaca-said; iti-thus; evam-in this way; sikshitah-instructed; matah-O mother; siva-Shiva; krishna-and Krishna; iti-thus; kirtayan-glorifying; naradah-Narada; sivalokam-to Shivaloka; tam-to that place; prayatah-went; kautukat-eagerly; iva-as if.
Shri Parikshit said: O mother, instructed in this way, and chanting the holy names of Shiva and Krishna, Narada eagerly went to Shivaloka.