My Dearest and Beloved Devotees,
Please accept my humble obeisance. All glories to Srila Prabhupada,
I want to know,
What is the difference between Brahma, Vishnu adn Shiva? Are they seperate entity or they are manifested from a super energy?
Why Brahma is not worshipped by most of the people?
My best regards ever,
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Paramatma Sandarbha
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.
Paramatma Sandarbha
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).
svapne jagarane sasvath krsna dhyana ratah sivah
yatha krsnas tatha sambhur na bhedo madhavesayoh
"Sleeping or awake, Siva is constantly absorbed in meditation on
Krsna. As is Krsna, so is Sambhu; there is no difference between
Madhava and Isa." (Brahma Vaivarta Purana, Prakriti Khanda 2.56.61)
Please read from Anuccheda 8 to Anuccheda 20(I think).
Srila Jiva Goswami states that Brahma is like suryakant jewel which possess just a portion of sun's energy. Lord Siva is like curd non-different and different from milk. Lord Visnu is like candle non-different from Lord Krsna. This is from Brahma Samhita.
So, Lord Visnu can be called Supreme Personality of Godhead. But Krsna is the original person. Brahma and Siva are gunavtaras. but best boon is derived from Lord Hari.
JAI SRILA PRABHUPADA
HARI BOL
JAI ACHARYAS AND VAISHANAVAS
Brahma is the position.
Lord Shiva is the expansion of Sada Shiva who is Sankarshana.
Lord Vishnu is expansion of Krishna.
Brahma's position may take a simple jiva like we but sometimes Lord Vishnu Himself takes that position if there is no qualified soul among us.
....
Lord Brahma is not worshiped much because he was cursed by one Muni.
Your servant,