Hare Krishna

If Shiva was no beging or no end, He creates brahma, and brahma creates visnhu, and vishnu have 10 incarnations, like Lord Rama, like Sri Krishna. Why we call Sri Krishna the supreme God ?

Someone make me that question and i didnt know how to replay

Thank you,

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  • Hari Bol prabhu ji!

    Jai Srila Prabhupada

    Jai Ekadasi


    I would like to answer your question- If Krsna takes birth as human and Siva ji does not, how can Krsna be Supreme?

    Bhagavad Gita As It IS

    TEXT 24
    avyaktam vyaktim apannam
    manyante mam abuddhayah
    param bhavam ajananto
    mamavyayam anuttamam
    avyaktam—nonmanifested; vyaktim—personality; apannam—achieved; manyante—think; mam—unto Me; abuddhayah—less intelligent persons; param—supreme; bhavam—state of being; ajanantah—without knowing; mama—My; avyayam—imperishable; anuttamam—the finest.
    Unintelligent men, who know Me not, think that I have assumed this form and personality. Due to their small knowledge, they do not know My higher nature, which is changeless and supreme.
    Those who are worshipers of demigods have been described as less intelligent persons, and here the impersonalists are similarly described. Lord Krishna in His personal form is here speaking before Arjuna, and still, due to ignorance, impersonalists argue that the Supreme Lord ultimately has no form. Yamunacarya, a great devotee of the Lord in the disciplic succession from Ramanujacarya, has written two very appropriate verses in this connection. He says, "My dear Lord, devotees like Vyasadeva and Narada know You to be the Personality of Godhead. By understanding different Vedic literatures, one can come to know Your characteristics, Your form and Your activities, and one can thus understand that You are the Supreme Personality of Godhead. But those who are in the modes of passion and ignorance, the demons, the nondevotees, cannot understand You. They are unable to understand You. However expert such nondevotees may be in discussing Vedanta and the Upanishads and other Vedic literatures, it is not possible for them to understand the Personality of Godhead."
    In the Brahma-samhita it is stated that the Personality of Godhead cannot be understood simply by study of the Vedanta literature. Only by the mercy of the Supreme Lord can the Personality of the Supreme be known. Therefore in this verse it is clearly stated that not only the worshipers of the demigods are less intelligent, but those nondevotees who are engaged in Vedanta and speculation on Vedic literature without any tinge of true Krishna consciousness are also less intelligent, and for them it is not possible to understand God's personal nature. Persons who are under the impression that the Absolute Truth is impersonal are described as asuras, which means one who does not know the ultimate feature of the Absolute Truth. In the Srimad-Bhagavatam it is stated that supreme realization begins from the impersonal Brahman and then rises to the localized Supersoul—but the ultimate word in the Absolute Truth is the Personality of Godhead. Modern impersonalists are still less intelligent, for they do not even follow their great predecessor, Sankaracarya, who has specifically stated that Krishna is the Supreme Personality of Godhead. Impersonalists, therefore, not knowing the Supreme Truth, think Krishna to be only the son of Devaki and Vasudeva, or a prince, or a powerful living entity. This is also condemned in Bhagavad-gita: "Only the fools regard Me as an ordinary person." The fact is that no one can understand Krishna without rendering devotional service and without developing Krishna consciousness. The Gita confirms this.
    One cannot understand the Supreme Personality of Godhead, Krishna, or His form, quality or name simply by mental speculation or by discussing Vedic literature. One must understand Him by devotional service. When one is fully engaged in Krishna consciousness, beginning by chanting the mahamantra-Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare—then only can one understand the Supreme Personality of Godhead. Nondevotee impersonalists think that Krishna has a body made of this material nature and that all His activities, His form and everything, are maya. These impersonalists are known as Mayavadi. They do not know the ultimate truth.
    The twentieth verse clearly states: "Those who are blinded by lusty desires surrender unto the different demigods." It is accepted that besides the Supreme Personality of Godhead, there are demigods who have their different planets (Bg. 7.23), and the Lord also has a planet. It is also stated that the worshipers of the demigods go to the different planets of the demigods, and those who are devotees of Lord Krishna go to the Krishnaloka planet. Although this is clearly stated, the foolish impersonalists still maintain that the Lord is formless and that these forms are impositions. From the study of the Gita does it appear that the demigods and their abodes are impersonal? Clearly, neither the demigods nor Krishna, the Supreme Personality of Godhead, are impersonal. They are all persons; Lord Krishna is the Supreme Personality of Godhead, and He has His own planet, and the demigods have theirs.
    Therefore the monistic contention that ultimate truth is formless and that form is imposed does not hold true. It is clearly stated here that it is not imposed. From the Gita we can clearly understand that the forms of the demigods and the form of the Supreme Lord are simultaneously existing and that Lord Krishna is sac-cid-ananda, eternal blissful knowledge. The Vedas also confirm that the Supreme Absolute Truth is anandamaya, or full of blissful pleasure, and that He is abhyasat, by nature the reservoir of unlimited auspicious qualities. And in the Gita the Lord says that although He is aja (unborn), He still appears. These are the facts that we should understand from the Gita. We cannot understand how the Supreme Personality of Godhead can be impersonal; the imposition theory of the impersonalist monist is false as far as the statements of the Gita are concerned. It is clear herein that the Supreme Absolute Truth, Lord Krishna, has both form and personality.

    SB 1.3.35
    TEXT 35
    Wv& JaNMaaiNa k-MaaRi<a hk-TauRrJaNaSYa c )
    v<aRYaiNTa SMa k-vYaae vedGauhaiNa ôTPaTae" )) 35 ))
    evam janmani karmani
    hy akartur ajanasya ca
    varnayanti sma kavayo
    veda-guhyani hrit-pateh
    evam—thus; janmani—birth; karmani—activities; hi—certainly; akartuh—of the inactive; ajanasya—of the unborn; ca—and; varnayanti—describe; sma—in the past; kavayah—the learned; veda-guhyani—undiscoverable by the Vedas; hrit-pateh—of the Lord of the heart.
    Thus learned men describe the births and activities of the unborn and inactive, which is undiscoverable even in the Vedic literatures. He is the Lord of the heart.
    Both the Lord and the living entities are essentially all spiritual. Therefore both of them are eternal, and neither of them has birth and death. The difference is that the so-called births and disappearances of the Lord are unlike those of the living beings. The living beings who take birth and then again accept death are bound by the laws of material nature. But the so-called appearance and disappearance of the Lord are not actions of material nature, but are demonstrations of the internal potency of the Lord. They are described by the great sages for the purpose of self-realization. It is stated in the Bhagavad-gita by the Lord that His so-called birth in the material world and His activities are all transcendental. And simply by meditation on such activities one can attain realization of Brahman and thus become liberated from material bondage. In the srutis it is said that the birthless appears to take birth. The Supreme has nothing to do, but because He is omnipotent, everything is performed by Him naturally, as if done automatically. As a matter of fact, the appearance and disappearance of the Supreme Personality of Godhead and His different activities are all confidential, even to the Vedic literatures. Yet they are displayed by the Lord to bestow mercy upon the conditioned souls. We should always take advantage of the narrations of the activities of the Lord, which are meditations on Brahman in the most convenient and palatable form.



    Therefore it is said, ajo 'pi sann avyayatma bhutanam isvaro 'pi san. Although He has no birth and death, still, He appears just like He has taken birth from Devaki's womb. It is just like the sun is rising from the eastern side. It does not mean that the eastern side has given birth to the sun. No. Sun is very big than the eastern side. But it appears like that. Therefore Krishna says, janma karma me divyam [Bg. 4.9]. Because there are many theologists. They say, "Why God shall take birth?" That is their argument. So our answer is, "Why God shall not take birth? If He is omnipotent, so why you are minimizing His power that He cannot take birth? He must take birth if He likes." And isvarah sarva-bhutanam hrid-dese 'rjuna tishthati [Bg. 18.61]. Isvara, the Supreme Personality of Godhead, is staying within the heart of everyone. So within the heart for everyone, if He can come out, so what is the difficulty for Him, from within the womb of somebody He can come? What is the difference between heart and womb? And Krishna entered within the womb of Maharaja Parikshit's mother to save Maharaja Parikshit. So Krishna can do anything. Therefore Kunti said that antar bahih: "Krishna is within and without. Still, we cannot see." Krishna is within and without, both ways, but we cannot see either within or without. This is called maya. This is called maya.

    • SB 1.15.32
      TEXT 32
      iNaXaMYa >aGavNMaaGa| Sa&SQaa& Yaduku-l/SYa c )
      Sv"PaQaaYa MaiTa& c§e- iNa>a*TaaTMaa YauiDainr" )) 32 ))
      nisamya bhagavan-margam
      samstham yadu-kulasya ca
      svah-pathaya matim cakre
      nibhritatma yudhishthirah
      nisamya—deliberating; bhagavat—regarding the Lord; margam—the ways of His appearance and disappearance; samstham—end; yadu-kulasya—of the dynasty of King Yadu; ca—also; svah—the abode of the Lord; pathaya—on the way of; matim—desire; cakre—gave attention; nibhrita-atma—lonely and alone; yudhishthirah—King Yudhishthira.
      Upon hearing of Lord Krishna's returning to His abode, and upon understanding the end of the Yadu dynasty's earthly manifestation, Maharaja Yudhishthira decided to go back home, back to Godhead.
      Maharaja Yudhishthira also turned his attention to the instructions of the Bhagavad-gita after hearing about the Lord's departure from the vision of earthly people. He began to deliberate on the Lord's way of appearance and departure. The mission of the Lord's appearance and disappearance in the mortal universe is completely dependent on His supreme will. He is not forced to appear or disappear by any superior energy, as the living beings appear and disappear, being forced by the laws of nature. Whenever the Lord likes, He can appear Himself from anywhere and everywhere without disturbing His appearance and disappearance in any other place. He is like the sun. The sun appears and disappears on its own accord at any place without disturbing its presence in other places. The sun appears in the morning in India without disappearing from the Western Hemisphere. The sun is present everywhere and anywhere all over the solar system, but it so appears that in a particular place the sun appears in the morning and also disappears at some fixed time in the evening. The time limitation even of the sun is of no concern, and so what to speak of the Supreme Lord who is the creator and controller of the sun. Therefore, in the Bhagavad-gita it is stated that anyone who factually understands the transcendental appearance and disappearance of the Lord by His inconceivable energy becomes liberated from the laws of birth and death and is placed in the eternal spiritual sky where the Vaikuntha planets are. There such liberated persons can eternally live without the pangs of birth, death, old age and disease. In the spiritual sky the Lord and those who are eternally engaged in the transcendental loving service of the Lord are all eternally young because there is no old age and disease and there is no death. Because there is no death there is no birth. It is concluded, therefore, that simply by understanding the Lord's appearance and disappearance in truth, one can attain the perfectional stage of eternal life. Therefore, Maharaja Yudhishthira also began to consider going back to Godhead. The Lord appears on the earth or any other mortal planet along with His associates who live with Him eternally, and the members of the Yadu family who were engaged in supplementing the pastimes of the Lord are no other than His eternal associates, and so also Maharaja Yudhishthira and his brothers and mother, etc. Since the appearance and disappearance of the Lord and His eternal associates are transcendental, one should not be bewildered by the external features of appearance and disappearance.


      Verse 13


      Lord Krishna is the original Personality of Godhead, and everything that exists has emanated from Him. In the Bhagavad-gita (10.8) the Lord says,
      aham sarvasya prabhavo
      mattah sarvam pravartate
      iti matva bhajante mam
      budha bhava-samanvitah
      "I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."
      Here is a correct description of the Supreme Lord, given by the Lord Himself. The words sarvasya pra-bhavah indicate that Krishna is the creator of everyone, including Brahma, Vishnu and Siva. And because these three principal deities of the material world are created by the Lord, the Lord is the creator of all that exists in the material and spiritual worlds. In the Atharva Veda (Gopala-tapani Upanishad 1.24) it is similarly said, "He who existed before the creation of Brahma and who enlightened Brahma with Vedic knowledge is Lord Sri Krishna." Similarly, the Narayana Upanishad (1) states, "Then the Supreme Person, Narayana, desired to create all living beings. Thus from Narayana, Brahma was born. Narayana created all the Prajapatis. Narayana created Indra. Narayana created the eight Vasus. Narayana created the eleven Rudras. Narayana created the twelve Adityas." Since Narayana is a plenary manifestation of Lord Krishna, Narayana and Krishna are one and the same. The Narayana Upanishad (4) also states, "Devaki's son [Krishna] is the Supreme Lord." The identity of Narayana with the supreme cause has also been accepted and confirmed by Sripada Sankaracarya, even though Sankara does not belong to the Vaishnava, or personalist, cult. The Atharva Veda (Maha Upanishad 1) also states, "Only Narayana existed in the beginning, when neither Brahma, nor Siva, nor fire, nor water, nor stars, nor sun, nor moon existed. The Lord does not remain alone but creates as He desires." Krishna Himself states in the Moksha-dharma, "I created the Prajapatis and the Rudras. They do not have complete knowledge of Me because they are covered by My illusory energy." It is also stated in the Varaha Purana: "Narayana is the Supreme Personality of Godhead, and from Him the four-headed Brahma was manifested, as well as Rudra, who later became omniscient."
      Thus all Vedic literature confirms that Narayana, or Krishna, is the cause of all causes. In the Brahma-samhita (5.1) also it is said that the Supreme Lord is Sri Krishna, Govinda, the delighter of every living being and the primeval cause of all causes. The really learned persons know this from evidence given by the great sages and the Vedas, and thus they decide to worship Lord Krishna as all in all. Such persons are called budha, or really learned, because they worship only Krishna.

  • I just finished reading a book "Soul Wise" Wisdom by Radhanath swami - Throughout the book, there is lot of mention of Krsna, Allah, Jesus, Jehovah etc etc...........

    Swami says there is ONLY ONE GOD, but different ways/names to get there.

    Let us be practical, there cannot be a separate god for Arabs, a separate god for europeans, a separate god for Hindus, a separate god for Africans etc etc....

    The key is to have a single minded focus. I believe for ISKCON that focus is Krsna. Often when we go to a Hindu temple, there are so many "Gods" - so by praying to many, is your focus not diluted??

    My take is, stop arguing who is supreme, who is god. You do not want to go the Islamic way, they way the sunni and shia are slaughtering each other.

    We have so much tolerance in Sanatan Dharma - you can have a Vaishnava respecing a shivaite and vice a versa

    That is the way forward


  • hare krsna...
    i answer short and simple...
    many of my friends ask me...why not shiv is supreme??? as if it is you will give me references from bagwat puran i can give you references from shiv puran..
    i said yes in shiv puran its claims that shiv is above every god ....but i still i ask why nt shiv or any other demi god speak geeta...why only krsna speaks geeta...and said no one is equal or above me...???coz its the truth krsna is the supreme personality...
  • We First Need to understand the Definitation of God else there will remain a confusion about who is supreme brahma,vishnu or shiva ?? and because of this confusion some people accepts that Brahma Vishnu and Shiva Are different Manifestations of Impersonal Brahman for creation,preservation and destruction of universe !

    Vedanta Sutra 1.1.2 defines God –
    " God Is The Source Of Everything. "

    So, if God is the source of everything, then He must possess the essential attributes of everything, or else He would be less than His own creation. In this world, both personal beings and impersonal forces exist, so both these aspects must be present in God. If God were not a person, then He, by definition the Complete Being, would be incomplete.

    The Vedic texts reconcile these two apparently contradictory aspects through the example of the sun. The sun has form as a celestial globe and is formless as its widespread effulgence. Similarly, God has a form as the Supreme Person, Krishna, and is formless as the all-pervading effulgence, known as brahman. Just as the sun globe is the source of the sunlight, Krishna is the source of the Brahman, as is confirmed in the Gita (14.27 – brahmaṇo hi pratiṣṭhāham – I’m The Basis Of Impersonal Brahman).

    coming back to the original question -

    Why Only Krishna Is Supreme ?

    Because Lord Krishna demonstrated His godhood by displaying to Arjuna His universal form, wherein lay everything and everyone in existence: the planets, stars, and universes as well as all living beings celestial, terrestrial, and sub-terrestrial. Brahma,Shiva,Indra and all other deities are different parts of His Vishwarupa.

    Position of Lord Shiva –
    Vaishnavanam Yatha Shambhuh : Lord Shiva is Greatest Among All Vaishnavas.

    Brahma Samhita describes the relationship between Shiva and Lord Krishna as follows:
    siram yatha dadhi vikara-visesa-yogat
    sanjayate na hi tatah prthag asti hetoh
    yah sambhutam api tatha samupaiti karyad
    govindam adi-purusam tam aham bhajami

    Lord Shiva is described in the Brahma-samhita to be like curd or yogurt. Curd is not different from milk. Since milk is transformed into curd, in one sense curd is also milk. Similarly, Shiva is in one sense the Supreme Personality of Godhead, but in another sense he is not, just as curd is milk yet we have to distinguish between the two.Lord Brahma also explains that many candles lit by a single candle may all looksimilar, yet one candle remains the original. Krishna is like the original candle, because He is the source of Lord Siva and all other spiritual and material energies.

    To Understand More in Detail About Shiva Tatva,Read This – http://www.purebhakti.com/resources/ebooks-a-magazines-mainmenu-63/...

    Jay Srila Prabhupada !
    Hare Krishna !!
  • I don't care if Krishna is the supreme God or not, I just want humble devotional service to His lotus self, in all my lives and beyond.
  • Hare Krishna , Dandavats

    Bhagavat gita is a Part of Mahabharata , Which is written by Lord Ganesha ,as Vyasa Dev was Continuously Speaking to him on one agreement that ganesha would write it down only after discriminating it to be true/ false .since Lord Ganesha himself Wrote Bhagavat Gita (Which is a Part of Mahabharata ) it is proved Krishna is Greater than Lord Shiva who is ganesha's Father 

    "I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."
    -Bhagavad Gita 10.8

    Bhagavad-gita 7.26, "O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows...." 

    In your Service 

    Bhanu Kiran

  • SB 3.12.4In the beginning, Brahmā created four great sages named Sanaka, Sananda, Sanātana and Sanat-kumāra. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen’s flowing upwards.
    SB 3.12.5Brahmā spoke to his sons after generating them. “My dear sons,” he said, “now generate progeny.” But due to their being attached to Vāsudeva, the Supreme Personality of Godhead, they aimed at liberation, and therefore they expressed their unwillingness.
    SB 3.12.6On the refusal of the sons to obey the order of their father, there was much anger generated in the mind of Brahmā, which he tried to control and not express.
    SB 3.12.7Although he tried to curb his anger, it came out from between his eyebrows, and a child mixed blue and red was immediately generated.
    SB 3.12.8After his birth he began to cry: O destiny maker, teacher of the universe, kindly designate my name and place.
    SB 3.12.9The all-powerful Brahmā, who was born from the lotus flower, pacified the boy with gentle words, accepting his request, and said: Do not cry. I shall certainly do as you desire.
    SB 3.12.10Thereafter Brahmā said: O chief of the demigods, you shall be called by the name Rudra by all people because you have so anxiously cried.
    SB 3.12.11My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.
    SB 3.12.12Lord Brahmā said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja, Ugraretā, Bhava, Kāla, Vāmadeva and Dhṛtavrata.
    SB 3.12.13O Rudra, you also have eleven wives, called the Rudrāṇīs, and they are as follows: Dhī, Dhṛti, Rasalā, Umā, Niyut, Sarpi, Ilā, Ambikā, Irāvatī, Svadhā and Dīkṣā.
    SB 3.12.14My dear boy, you may now accept all the names and places designated for you and your different wives, and since you are now one of the masters of the living entities, you may increase the population on a large scale.
    SB 3.12.15The most powerful Rudra, whose bodily color was blue mixed with red, created many offspring exactly resembling him in features, strength and furious nature.
    SB 3.12.16The sons and grandsons generated by Rudra were unlimited in number, and when they assembled together they attempted to devour the entire universe. When Brahmā, the father of the living entities, saw this, he became afraid of the situation.
    SB 3.12.17Brahmā told Rudra: O best among the demigods, there is no need for you to generate living entities of this nature. They have begun to devastate everything on all sides with the fiery flames from their eyes, and they have even attacked me.
    SB 3.12.18My dear son, you had better situate yourself in penance, which is auspicious for all living entities and which will bring all benediction upon you. By penance only shall you be able to create the universe as it was before.
    SB 3.12.19By penance only can one even approach the Personality of Godhead, who is within the heart of every living entity and at the same time beyond the reach of all senses.
    SB 3.12.20Śrī Maitreya said: Thus Rudra, having been ordered by Brahmā, circumambulated his father, the master of the Vedas. Addressing him with words of assent, he entered the forest to perform austere penances.
    SB 3.12.21Brahmā, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations.
    SB 3.12.22Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha, Dakṣa, and the tenth son, Nārada, were thus born.
    SB 3.12.4
    Although Brahmā created the principles of nescience as a matter of necessity for those living entities who were destined to ignorance by the will of…
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