Hare Krishna to all devotees,
i came into krishna consciousness 2 months ago.
if someone is having various issues in life like not getting success ( even he is much intelligent),
not getting enough rewards for the hard work he is doing , having other problems in life also.
if he is having issues in getting married or problems in relationships or getting married very late.
on above cases usually pandits and astrologers say tht he or she should do lord shiva bhakti by pouring milk on Shivling and bailpatri.
so lord shiva will be pleased and he can fulfill our desires.
but if lord krishna is supreme then why not pandits and astrologers say tht chant holy name of krishna and you will be happy and krishna will fulfill your desires,??
some astrologers also say that chant gayatri mantra to some people but no one empahsis much on lord krishna bhakti???
pardon me devotees if my knowledge is weak as i am new to krishna consciousness.
please reply to my discussion.thanks
HARI BOL
Replies
As has already been mentioned, we worship the demigods for material benedictions (as Krsna says in the Gita). But when we worship Krsna, we do so out of pure, sweet, ecstatic love for Him.
But, Krsna knows He is very hard to attain. Nanda Maharaja and Yashoda Mata in their previous life as Drona and Dhara had to do a lot of tapasya to get baby Krsna and see his wonderous childhood leelas... what to speak of our short 30-second attention span in this cruel age of woe.
Besides, Krsna is always with us as the Paramatma, so he is always guiding us and giving what we want. He gives us energy to stand up everyday, he gives us water to drink, the sun to rest in, the rain to farm in, and this entire planet to live on. Materially speaking, if we have a deep desire, he will fulfill it... it won't be immediately or even in this life, but be assured he will fulfill it because only He knows our deepest thoughts :)
But again, this is Kali Yuga and Krsna has a different style (to say the least) of being pleased. You want to please Krsna, then raise your hands in the air and shout Hare Krsna from every inch of your heart, body, and soul (as a child cries out to his/her mother or father) and Krsna will immediately be next next to you (in his two armed form).
That is the sole purpose of coming down as Lord Chaitanya Mahaprabhu, to bestow unconditional love of God to everyone!
So raise your hands in the air, close your eyes, and visualize the Pancha-Tattva!
jaya sri-krishna-chaitanya
prabhu nityananda
sri-adwaita gadadhara
shrivasadi-gaura-bhakta-vrinda
Hare Krsna Hare Krsna
Krsna Krsna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
Gaura Prema Anande Haribooooool!
Lord Chaitanya Mahaprabhu as the Supreme Personality of Godhead is immediately please when you think of Krsna, even if it is once a day, or when you chant the Mahamantra. But this is only for spiritual progress, and when you have spirituality, all the material stuff just sort of falls in (kill two birds with one stone type of thing)
Hare Krishna Prabhuji,
PAMHO, AGTSP !!
As i have learned that Srila Prabhupada use to give an example of Father - Uncle
When a child goes with uncle and ask for Chips-Cold Drink-Icecream and cries, Uncle will immediately buy him the stuff he wants so that he stops crying. But a Father will check whether the stuff is good for him or not, whether he is not having cold n all. Similarly, Krishna is our Supreme Father, He will check whether the thing which we desire is good for us or not.
So its up to the child whether he wants a Caring Father who takes responsibility or a Wish Fulfilling Uncle who will never take responsibility. Hare Krishna !!
Your Servant
Above was from Krsna Book
Paramtma 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.
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.
Hare Krishna Varinder Prabhuji,
It is a contradiction that Lord Shiva, who is an ascetic, grants material benediction quickly and Lord Shrinivasa, in whose heart Shri or Lakshmiji resides, does not immediately fulfill material desires. This same question has been asked by Yudhishthira Maharaj to Lord Krishna in the 10th canto of Shrimad Bhagvatam.
The reason for Krishna not immediately fulfilling the material desires of His devotees is that he cares for their spiritual well-being. Whereas, other devatas/demigods are very easily pleased and grant material benedictions without taking into consideration the spiritual consequences of their devotees.
Of all demigods, Lord Shiva is very easily pleased. Therefore, someone desiring material progress in life are always advised by the astrologers and brahmanas to worship Lord Bholanath i.e Lord Shiva.
It is not that Lord Krishna never grants wealth to His devotees. He grants wealth to devotees He 'likes', but He also snatches away the wealth if He 'loves' them. If a Krishna loves a specific devotee, He will take away all of his wealth so that all his relatives and friends will desert him, thus leaving him with no one's support except that of Krishna.
It is for this reason that Krishna takes away the wealth of his beloved dveotees.
Hare Krishna from this dasanudasa.
Harshikesh Bhattacharya
HARE KRISHNA
HARI BOL
JAI SRILA PRABHUPADA
JAYA ACHARYAS AND VAISHNAVAS
NITYANANDA GAURANGA!
OUT OF ALL DEMIGODS, LORD SIVA OR ASHUTOSHA IS PLEASED MOST EASILY. BUT THE DIFFERENCE BETWEEN WORSHIP OF DEVI-DEVAS AND WORSHIP OF SUPREME LORD KRSNA OR VISNU TATTVA IS:
DEMIGOD WORSHIP: IMMEDIATELY GOOD, ULTIMATELY HARMFUL.
HARI BHAKTI OR EVEN WORSHIP WITH MATERIAL DESIRES: ULTIMATELY GOOD, SEEMINGLY MAY NOT BE GOOD, IMMEDIATELY MAY NOT BE GOOD.
ACTUALLY, THE DIFFERENCE IS DUE TO BOONS GIVEN.
AVAISHNAVAS OR KARMIS ATTAIN MATERIAL OPULENCES, NOT MUKTI, NOT BHAKTI.
BUT VAISHNAVAS EASILY ATTAIN DHARMA-ARTHA-KAMA-MOKSHA AND ALSO BEST GOAL OF LIFE PANCHAM PURUSHARTHA PREMA.
WORLDLY THINGS ARE NOTHING BEFORE PREMA.
WHY ASTROLOGERS AND PANDITS DO NOT RECOMMEND KRSNA BHAKTI?
FIRST OF ALL, THEY DO NOT READ SCRIPTURES TO GET TO KNOW ABOUT ABSOLUTE TRUTH, BUT JUST TO MAKE LIVELIHOOD OR AT BEST MATERIAL WELFARE. ALSO, PANDITA MEANS ONE WHO SEE PARAMATMA SITUATED IN EVERYONE'S HEARTS.
SO, THESE ARE NOT PANDITS BY QUALIFICATION.
PEOPLE DO NOT GO TO KRSNA BECAUSE HE GENERALLY DOES NOT FULFILL MATERIAL DESIRES. OFCOURSE, HE MAY FULFILL BUT THEN DEVOTEE LOOSES DESIRES AND BECOMES PURER. HE/SHE WANTS CAUSELESS DEVOTIONAL SERVICE. THIS IS THE SERCRET OF KRSNA BHAKTI. APPARENTLY, HE/SHE IS POOR BUT SPIRITUALLY HE/SHE IS FILLED WITH JEWEL AND OPULENCES OF BHAKTI.
No one is new to Krsna COnsciousness. It is our eternal religion and duty and nature. We have forgotten it due to maya. We are in process of reviving it and regaining devotion.
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Re: SIVA JI AND VISNU BHAGAVAN
Mikku SHUBHAm
<mikku.shubham@gmail.com>Yes, In one way Lord Siva and Visnu are non-different. Both are
guna-avatars of Lord Krishna. But the best boon is given by Sri Hari
as milk is different from curd.
It is no easy to accept the fact. Out of Trimurti Lord visnu is
supreme. Yes a Vaishnva never insults Lord Siva or any demigod. He/she
resppects devotees very much.
PLEASE READ THIS PASTIME:
As a great devotee of Krsna, King Pariksit was already liberated, but
for clarification he was asking various questions of Sukadeva Gosvami.
In the previous chapter, King Pariksit's question was, "What is the
ultimate goal of the Vedas?" And Sukadeva Gosvami explained the matter
giving authoritative descriptions from the disciplic succession,
beginning with Sanandana down to Narayana Rsi, Narada, Vyasadeva, and
then he himself. The conclusion was that devotional service, or
bhakti, is the ultimate goal of the Vedas. A neophyte devotee may
question, "If the ultimate goal of life, or the conclusion of the
Vedas, is to elevate oneself to the platform of devotional service,
then why is it observed that a devotee of Lord Visnu is generally not
very prosperous materially, whereas a devotee of Lord Siva is found to
be very opulent?" In order to clarify this matter, Pariksit Maharaja
asked Sukadeva Gosvami: "My dear Sukadeva Gosvami, it is generally
found that those who engage in the worship of Lord Siva, whether in
human, demoniac, or demigod society, become very opulent materially,
although Lord Siva himself lives just like a poverty-stricken person.
On the other hand, the devotees of Lord Visnu, who is the controller
of the goddess of fortune, do not appear to be very prosperous, and
sometimes they are even found to be living without any material
opulence at all. Lord Siva lives underneath a tree or in the snow of
the Himalayan Mountains. He does not even construct a house for
himself, but still the worshipers of Lord Siva are very rich. Krsna,
or Lord Visnu, however, lives very opulently, whether in Vaikuntha or
in this material world, but His devotees appear to be
poverty-stricken. Why is this so?"
Maharaja Pariksit's question is very intelligent. The two classes of
devotees, namely the devotees of Lord Siva and the devotees of Lord
Visnu, are always in disagreement. Even today in India these two
classes of devotees still criticize each other, especially in South
India, the followers of Ramanujacarya and the followers of
Sankaracarya hold occasional meetings for understanding the Vedic
conclusion. Generally, the followers of Ramanujacarya come out
victorious in such meetings. So Pariksit Maharaja wanted to clarify
the situation by asking this question of Sukadeva Gosvami. That Lord
Siva lives as a poor man although his devotees appear to be very
opulent, whereas Lord Krsna or Lord Visnu is always opulent, and yet
His devotees appear to be poverty-stricken, is a situation which
appears contradictory and puzzling to a discriminating person.
Sukadeva Gosvami began to reply to King Pariksit's inquiry about the
apparent contradictions regarding the worship of Lord Siva and that of
Lord Visnu. Lord Siva is the master of the material energy. The
material energy is represented by goddess Durga, and Lord Siva happens
to be her husband. Since goddess Durga is completely under the
subjugation of Lord Siva, it is to be understood that Lord Siva is the
master of this material energy. The material energy is manifested in
three qualities, namely goodness, passion and ignorance, and therefore
Lord Siva is the master of these three qualities. Although he is in
association with these qualities for the benefit of the conditioned
soul, Lord Siva is the director and is not affected. Although the
conditioned soul is affected by the three qualities, Lord Siva,
because he is the master of these qualities, is not affected by them.
From the statements of Sukadeva Gosvami we can understand that the
effects of worshiping different demigods are not, as some less
intelligent persons suppose, the same as the effects of worshiping
Lord Visnu. He clearly states that by worshiping Lord Siva one
achieves one reward, whereas by worshiping Lord Visnu one achieves a
different reward. This is also confirmed in the Bhagavad-gita: Those
who worship the different demigods achieve the desired results which
the respective demigods can reward. Similarly, those who worship the
material energy receive the suitable reward for such activities, and
those who worship the pitas receive similar results. But those who are
engaged in devotional service or worship of the Supreme Lord, Visnu or
Krsna, go to the Vaikuntha planets or Krsnaloka. One cannot approach
the transcendental region or paravyoma, the spiritual sky, by
worshiping Lord Siva or Brahma or any other demigod.
Since this material world is a product of the three qualities of
material nature, all varieties of manifestations come from those three
qualities. With the aid of materialistic science, modern civilization
has created many machines and comforts of life, and yet they are only
varieties of the interactions of the three material qualities.
Although the devotees of Lord Siva are able to obtain many material
acquisitions, we should know that they are simply collecting products
manufactured by the three qualities. The three qualities are again
subdivided into sixteen, namely the ten senses (five working senses
and the five knowledge-acquiring senses), the mind, and the five
elements (earth, water, air, fire and sky). These sixteen items are
further extensions of the three qualities. Material happiness or
opulence means gratification of the senses, specifically the genitals,
the tongue and the mind. By exercising our minds we create many
pleasurable things just for enjoyment by the genitals and the tongue.
The opulence of a person within this material world is estimated in
terms of his exercise of the genitals and the tongue, or, in other
words, how well he is able to utilize his sexual capacities and how
well he is able to satisfy his fastidious taste by eating palatable
dishes. Material advancement of civilization necessitates creating
objects of enjoyment by mental concoction just to become happy on the
basis of these two principles: pleasures for the genitals and
pleasures for the tongue. Herein lies the answer to King Pariksit's
question to Sukadeva Gosvami as to why the worshipers of Lord Siva are
so opulent.
The devotees of Lord Siva are only opulent in terms of the material
qualities. Factually, such so-called advancement of civilization is
the cause of entanglement in material existence. It is actually not
advancement, but degradation. The conclusion is that because Lord Siva
is the master of the three qualities, his devotees are given things
manufactured by the interactions of these qualities for satisfaction
of the senses. In the Bhagavad-gita, however, we get instruction from
Lord Krsna that one has to transcend the qualitative existence.
Nistraigunyo bhavarjuna: the mission of human life is to become
transcendental to the three qualities. Unless one is nistraigunya, he
cannot get free from material entanglement. In other words, favors
received from Lord Siva are not actually beneficial to the conditioned
souls, although apparently such facilities seem to be opulent.
Sukadeva Gosvami continued: "The Supreme Personality of Godhead Hari
is transcendental to the three qualities of material nature." It is
stated in the Bhagavad-gita that anyone who surrenders unto Him
surpasses the control of the three qualities of material nature.
Therefore, since Hari's devotees are transcendental to the control of
the three material qualities, certainly He Himself is transcendental.
It is stated, therefore, in the Srimad-Bhagavatam that Hari, or Krsna,
is the original Supreme Personality. There are two kinds of prakrtis,
or potencies, namely the internal potency and the external potency,
and Krsna is the overlord of both these prakrtis or potencies. He is
sarva-drk, or the overseer of all the actions of the internal and
external potencies, and He is also described as upadrasta, the supreme
advisor. Because He is the supreme advisor, He is above all the
demigods, who merely follow the directions of the supreme advisor. As
such, if one directly follows the instructions of the Supreme Lord, as
inculcated in the Bhagavad-gita and the Srimad-Bhagavatam, then
gradually one becomes nirguna, or above the interaction of the
material qualities. To be nirguna means to be bereft of material
opulences because, as we have explained, material opulence means an
increase of actions and reactions of the three material qualities. By
worshiping the Supreme Personality of Godhead, instead of being puffed
up with material opulence one becomes enriched with spiritual
advancement of knowledge in Krsna consciousness. To become nirguna
means to achieve eternal peace, fearlessness, religiousness, knowledge
and renunciation. All these are symptoms of becoming free from the
contamination of the material qualities.
Sukadeva Gosvami, in answering Maharaja Pariksit's question, went on
to cite an historical instance regarding Pariksit Maharaja's
grandfather, King Yudhisthira. He said that after finishing the
Asvamedha sacrifice in the great sacrificial arena, King Yudhisthira,
in the presence of great authorities, inquired on that very same
point: how is it that the devotees of Lord Siva become materially
opulent, whereas the devotees of Lord Visnu do not? Sukadeva Gosvami
specifically referred to King Yudhisthira as "your grandfather" so
that Maharaja Pariksit would be encouraged to think that he was
related to Krsna and that his grandfathers were intimately connected
with the Supreme Personality of Godhead.
Although Krsna is always very satisfied by nature, when this question
was asked by Maharaja Yudhisthira He became even more satisfied
because these questions and their answers would bear a great meaning
for the entire Krsna conscious society. Whenever Lord Krsna speaks
about something to a specific devotee, it is not only meant for that
devotee, but for the entire human society. Instructions by the Supreme
Personality of Godhead are important even to the demigods, headed by
Lord Brahma, Lord Siva and others and anyone who does not take
advantage of the instructions of the Supreme Personality of Godhead,
who descends within this world for the benefit of all living entities,
is certainly very unfortunate.
Lord Krsna answered the question of Maharaja Yudhisthira as follows:
"If I especially favor a devotee and especially wish to care for him,
the first thing I do is take away his riches." When the devotee
becomes a penniless pauper or is put into a comparatively
poverty-stricken position, his relatives and family members no longer
take interest in him, and in most cases they give up their connection
with him. The devotee then becomes doubly unhappy. First of all he
becomes unhappy because his riches have been taken away by Krsna, and
he is made even more unhappy when his relatives desert him because of
his poverty-stricken condition. We should note, however, that when a
devotee falls into a miserable condition in this way, it is not due to
past impious activities, known as karma-phala; the poverty-stricken
position of the devotee is a creation of the Personality of Godhead.
Similarly, when a devotee becomes materially opulent, that is also not
due to his pious activities. In either case, whether the devotee
becomes poorer or richer, the arrangement is made by the Supreme
Personality of Godhead. This arrangement is especially made by Krsna
for His devotee just to make him completely dependent upon Him and to
free him from all material obligations. He can then concentrate his
energies, mind and body--everything--for the service of the Lord, and
that is pure devotional service. In the Narada-pancaratra it is
therefore explained, sarvopadhi-vinirmuktam, which means "being freed
from all designations." Works performed for family, society,
community, nation or humanity are all designated: "I belong to this
society," "I belong to this community," "I belong to this nation," "I
belong to this species of life." Such identities are all merely
designations. When, by the grace of the Lord, a devotee becomes freed
from all designations, his devotional service is actually naiskarmya.
Jnanis are very much attracted by the position of naiskarmya, in which
one's actions no longer have material effect. When the devotee's
actions are freed from effects, they are no longer in the category of
karma-phalam, or fruitive activities. As explained before by the
personified Vedas, the happiness and distress of a devotee are
produced by the Personality of Godhead for the devotee, and the
devotee therefore does not care whether he is in happiness or in
distress. He goes on with his duties in executing devotional service.
Although his behavior seems to be subject to the action and reaction
of fruitive activities, he is actually freed from the results of
action.
It may be questioned why a devotee is put into such tribulation by the
Personality of Godhead. The answer is that this kind of arrangement by
the Lord is just like a father's sometimes becoming unkind to his
sons. Because the devotee is a surrendered soul and is taken charge of
by the Supreme Lord, whenever the Lord puts him into any condition of
life--either in distress or happiness--it is to be understood that
behind this arrangement there is a large plan designed by the
Personality of Godhead. For example, Lord Krsna put the Pandavas into
a distressed condition so acute that even grandfather Bhisma could not
comprehend how such distress could occur. He lamented that although
the whole Pandava family was headed by King Yudhisthira, the most
pious king, and protected by the two great warriors Bhima and Arjuna,
and although, above all, the Pandavas were all intimate friends and
relatives of Lord Krsna, they still had to undergo such tribulations.
Later on, however, it was proved that this was planned by the Supreme
Personality of Godhead Krsna as part of His great mission to
annihilate the miscreants and protect the devotees.
Another question may be raised: Since a devotee is put into different
kinds of happy and distressful conditions by the arrangement of the
Personality of Godhead, and a common man is put into such conditions
as a result of his past deeds, then what is the difference? How is the
devotee any better than the ordinary karmi ? The answer is that the
karmis and the devotees are not on the same level. In whatever
condition of life the karmi may be, he continues in the cycle of birth
and death because the seed of karma, or fruitive activity, is there,
and it fructifies whenever there is an opportunity. By the law of
karma a common man is perpetually entangled in repeated birth and
death, whereas a devotee's distress and happiness, not being under the
laws of karma, are part of a temporary arrangement by the Supreme Lord
which does not entangle the devotee. Such an arrangement is made by
the Lord only to serve a temporary purpose. If a karmi performs
auspicious acts, he is elevated to the heavenly planets, and if he
acts impiously, he is put into a hellish condition of life. But
whether a devotee acts in a so-called pious or in an impious manner,
he is neither elevated nor degraded, but is transferred to the
spiritual kingdom. Therefore a devotee's happiness and distress and a
karmi's happiness and distress are not on the same level. This fact is
corroborated by a speech by Yamaraja to his servants in connection
with the liberation of Ajamila. Yamaraja advised his followers that
persons who have never uttered the holy name of the Lord nor
remembered the form, quality and pastimes of the Lord should be
approached by his watchguards. Yamaraja also advised his servants
never to approach the devotees. On the contrary, he instructed his
messengers that if they meet a devotee they should offer their
respectful obeisances. So there is no question of a devotee's being
promoted or degraded within this material world. As there is a gulf of
difference between the punishment awarded by the mother and the
punishment awarded by an enemy, so a devotee's distressed condition is
not the same as the distressed condition of a common karmi.
Here another question may be raised. If God is all-powerful, why
should He try to reform His devotee by putting him in distress? The
answer is that when the Supreme Personality of Godhead puts His
devotee into a condition of distress, it is not without purpose.
Sometimes the purpose is that in distress a devotee's feelings of
attachment to Krsna are magnified. For example, when Krsna, before
leaving the capital of the Pandavas for His home, was asking for
permission to leave, Kuntidevi said, "My dear Krsna, in our distressed
condition You were always present with us. Now, because we have been
elevated to a royal position, You are leaving us. I would therefore
prefer to live in distress than to lose You." When a devotee is put
into a situation of distress, his devotional activities are
accelerated. Therefore, to show special favor to a devotee, the Lord
sometimes puts him into distress. Besides that, it is stated that the
sweetness of happiness is sweeter to those who have tasted bitterness.
The Supreme Lord descends to this material world just to protect His
devotees from distress. In other words, if devotees were not in a
distressed condition, the Lord would not have come down. As for His
killing the demons or the miscreants, this can be easily done by His
various energies, just as many asuras are killed by His external
energy, goddess Durga. Therefore the Lord does not need to come down
personally to kill such demons, but when His devotee is in distress He
must come. Lord Nrsimhadeva appeared not to kill Hiranyakasipu but to
see Prahlada and to give him blessings. In other words, because
Prahlada Maharaja was put into very great distress, the Lord appeared.
When, after the dense, dark night, there is finally sunrise in the
morning, it is very pleasant. When there is scorching heat, cold water
is very pleasant and when there is freezing winter, hot water is very
pleasant. Similarly, when a devotee, after experiencing the condition
of the material world, relishes the spiritual happiness awarded by the
Lord, his position becomes still more pleasant and enjoyable.
The Lord continued: "When My devotee is bereft of all material riches
and is deserted by his relatives, friends and family members, because
he has no one to look after him, he completely takes shelter of the
lotus feet of the Lord." Srila Narottama dasa Thakura has sung in this
connection, "My dear Lord Krsna, O son of Nanda Maharaja, You are now
standing before me along with Srimati Radharani, the daughter of King
Vrsabhanu. I am now surrendering unto You. Please accept me. Please do
not kick me away. I have no shelter other than You."
When a devotee is thus put into so-called miserable conditions and is
bereft of riches and family, he tries to revive his original position
of material opulence. But although he tries again and again, Krsna
again and again takes away all his resources. Thus he finally becomes
disappointed in material activities, and in that stage of frustration
in all endeavors, he can fully surrender unto the Supreme Personality
of Godhead. Such persons are advised by the Lord from within to
associate with devotees. By associating with devotees they naturally
become inclined to render service to the Personality of Godhead, and
they immediately get all facilities from the Lord to advance in Krsna
consciousness. The nondevotees, however, are very careful about
preserving their material condition of life. Generally, therefore,
such nondevotees do not come to worship the Supreme Personality of
Godhead, but worship Lord Siva or other demigods for immediate
material profit. In the Bhagavad-gita it is said, therefore,
kanksantah karmanam siddhim yajanta iha devatah: "The karmis, in order
to achieve success within this material world, worship the various
demigods." It is also stated by Lord Krsna that those who worship the
demigods are not mature in their intelligence. The devotees of the
Supreme Personality of Godhead, therefore, because of their strong
attachment for Him, do not foolishly go to the demigods.
Lord Krsna said to King Yudhisthira: "My devotee is not deterred by
any adverse conditions of life; he always remains firm and steady.
Therefore I give Myself to him, and I favor him so he can achieve the
highest success in life." The mercy bestowed upon the tried devotee by
the Supreme Personality is described as Brahman, which indicates that
the greatness of that mercy can be compared only to the all-pervasive
greatness. Brahman means unlimitedly great and unlimitedly expanding.
That mercy is also described as paramam, for it has no comparison
within this material world, and it is also called suksmam, very fine.
The Lord's mercy upon the tried devotee is not only great and
unlimitedly expansive, but it is of the finest quality of
transcendental love between the devotee and the Lord. Such mercy is
further described as cin-matram, completely spiritual. The use of the
word matram indicates absolute spirituality, with no tinge of material
qualities. That mercy is also called sat, eternal, and anantakam,
unlimited. Since the devotee of the Lord is awarded such unlimited
spiritual benefit, why should he worship the demigods? A devotee of
Krsna does not worship Lord Siva or Brahma or any other subordinate
demigod. He completely devotes himself to the transcendental loving
service of the Supreme Personality of Godhead.
Sukadeva Gosvami continued: "The demigods, headed by Lord Brahma and
Lord Siva and including Lord Indra, Candra, Varuna and others, are apt
to become very quickly satisfied and very quickly angered by the good
and ill behavior of their devotees. But this is not so with the
Supreme Personality of Godhead, Visnu." This means that every living
entity within this material world, including the demigods, is
conducted by the three modes of material nature, and therefore the
qualities of ignorance and passion are very prominent within the
material world. Those devotees who take blessings from the demigods
are also infected with the material qualities, especially passion and
ignorance. Lord Sri Krsna has therefore stated in the Bhagavad-gita
that to take blessings from the demigods is less intelligent because
when one takes benedictions from the demigods, the results of such
benedictions are temporary. It is easy to get material opulence by
worshiping the demigods, but the result is sometimes disastrous. As
such, the benedictions derived from demigods are appreciated by the
less intelligent class of men. Persons who derive benedictions from
the demigods gradually become puffed up with material opulence and
neglectful of their benefactors.
Sukadeva Gosvami addressed King Pariksit thus: "My dear King, Lord
Brahma, Lord Visnu, and Lord Siva, the principal trio of the material
creation, are able to bless or curse anyone. Of this trio, Lord Brahma
and Lord Siva become very easily satisfied, and at the same time they
become very easily angered. When they are satisfied they give
benedictions without any consideration, and when they are angry, they
curse the devotee without any consideration. But Lord Visnu is not
like that. Lord Visnu is very considerate. Whenever a devotee wants
something from Lord Visnu, Lord Visnu first of all considers whether
such a benediction will ultimately be good for the devotee. Lord Visnu
never bestows any benediction which will ultimately prove disastrous
to the devotee, He is, by His transcendental nature, always merciful;
therefore, before giving any benediction, He considers whether it will
prove beneficial for the devotee. Since the Supreme Personality of
Godhead is always merciful, even when it appears that He has killed a
demon, or even when He apparently becomes angry toward a devotee, His
actions are always auspicious. The Supreme Personality of Godhead is
therefore known as all-good. Whatever He does is good."