It is also explained in the Gītā that impersonal Brahman is also subordinate to the complete Supreme Person (brahmaṇo hi pratiṣṭhāham). Brahman is more explicitly explained in the Brahma-sūtra to be like the rays of the sunshine. The impersonal Brahman is the shining rays of the Supreme Personality of Godhead. Impersonal Brahman is incomplete realization of the absolute whole, and so also is the conception of Paramātmā. In the Fifteenth Chapter it shall be seen that the Supreme Personality of Godhead, Puruṣottama, is above both impersonal Brahman and the partial realization of Paramātmā. The Supreme Personality of Godhead is called sac-cid-ānanda-vigraha. The Brahma-saṁhitā begins in this way: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam. "Govinda, Kṛṣṇa, is the cause of all causes. He is the primal cause, and He is the very form of eternity, knowledge and bliss." Impersonal Brahman realization is the realization of His sat (eternity) feature. Paramātmā realization is the realization of sat-cit (eternal knowledge). But realization of the Personality of Godhead, Kṛṣṇa, is realization of all the transcendental features: sat, cit and ānanda (eternity, knowledge, and bliss) in complete vigraha (form).

Those who are in Kṛṣṇa consciousness sacrifice all material possessions for the satisfaction of the Supreme Lord, while others, who want some temporary material happiness, sacrifice their material possessions to satisfy demigods such as Indra, the sun-god, etc. And others, who are impersonalists, sacrifice their identity by merging into the existence of impersonal Brahman. The demigods are powerful living entities appointed by the Supreme Lord for the maintenance and supervision of all material functions like the heating, watering and lighting of the universe. Those who are interested in material benefits worship the demigods by various sacrifices according to the Vedic rituals.

The Supreme Transcendental Truth is Lord Kṛṣṇa. The whole Bhagavad-gītā centers around the declaration that Kṛṣṇa is the Supreme Personality of Godhead. That is the version of all Vedic literature. Para-tattva means the Supreme Reality, who is understood by the knowers of the Supreme as Brahman, Paramātmā and Bhagavān. Bhagavān, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that. The Lord says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya. Impersonal Brahman is also supported by Kṛṣṇa: brahmaṇo hi pratiṣṭhāham. Therefore in all ways Kṛṣṇa is the Supreme Reality. One whose mind, intelligence, faith and refuge are always in Kṛṣṇa, or, in other words, one who is fully in Kṛṣṇa consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge in everything concerning transcendence. A Kṛṣṇa conscious person can thoroughly understand that there is duality (simultaneous identity and individuality) in Kṛṣṇa, and, equipped with such transcendental knowledge, one can make steady progress on the path of liberation.

Kṛṣṇa is realized in different degrees as Brahman, Paramātmā and the Supreme Personality of Godhead. Kṛṣṇa consciousness means, concisely, to be always engaged in the transcendental loving service of the Lord. But those who are attached to the impersonal Brahman or the localized Supersoul are also partially Kṛṣṇa conscious, because the impersonal Brahman is the spiritual ray of Kṛṣṇa and the Supersoul is the all-pervading partial expansion of Kṛṣṇa. Thus the impersonalist and the meditator are also indirectly Kṛṣṇa conscious. A directly Kṛṣṇa conscious person is the topmost transcendentalist because such a devotee knows what is meant by Brahman and Paramātmā. His knowledge of the Absolute Truth is perfect, whereas the impersonalist and the meditative yogī are imperfectly Kṛṣṇa conscious.

There are many different kinds of living entities—human beings, demigods, animals, etc.—and each and every one of them is under the influence of material nature, and all of them have forgotten the transcendent Personality of Godhead. Those who are in the modes of passion and ignorance, and even those who are in the mode of goodness, cannot go beyond the impersonal Brahman conception of the Absolute Truth. They are bewildered before the Supreme Lord in His personal feature, which possesses all beauty, opulence, knowledge, strength, fame and renunciation. When even those who are in goodness cannot understand, what hope is there for those in passion and ignorance? Kṛṣṇa consciousness is transcendental to all these three modes of material nature, and those who are truly established in Kṛṣṇa consciousness are actually liberated.

Unlike the ordinary human being, Lord Kṛṣṇa clearly says that He completely knows what happened in the past, what is happening in the present, and what will happen in the future. In the Fourth Chapter we have seen that Lord Kṛṣṇa remembers instructing Vivasvān, the sun-god, millions of years ago. Kṛṣṇa knows every living entity because He is situated in every living being's heart as the Supersoul. But despite His presence in every living entity as Supersoul and His presence as the Supreme Personality of Godhead, the less intelligent, even if able to realize the impersonal Brahman, cannot realize Śrī Kṛṣṇa as the Supreme Person. Certainly the transcendental body of Śrī Kṛṣṇa is not perishable. He is just like the sun, and māyā is like a cloud. In the material world we can see that there is the sun and that there are clouds and different stars and planets. The clouds may cover all these in the sky temporarily, but this covering is only apparent to our limited vision. The sun, moon and stars are not actually covered. Similarly, māyā cannot cover the Supreme Lord. By His internal potency He is not manifest to the less intelligent class of men. As it is stated in the third verse of this chapter, out of millions and millions of men, some try to become perfect in this human form of life, and out of thousands and thousands of such perfected men, hardly one can understand what Lord Kṛṣṇa is. Even if one is perfected by realization of impersonal Brahman or localized Paramātmā, he cannot possibly understand the Supreme Personality of Godhead, Śrī Kṛṣṇa, without being in Kṛṣṇa consciousness.

We can actually understand Kṛṣṇa, who is eternal, full of bliss and knowledge, simply by studying His words in Bhagavad-gītā and Śrīmad-Bhāgavatam. The conception of God as some ruling power or as the impersonal Brahman can be reached by persons who are in the inferior energy of the Lord, but the Personality of Godhead cannot be conceived unless one is in the transcendental position.
Because most men cannot understand Kṛṣṇa in His actual situation, out of His causeless mercy He descends to show favor to such speculators. Yet despite the Supreme Lord's uncommon activities, these speculators, due to contamination in the material energy, still think that the impersonal Brahman is the Supreme. Only the devotees who are fully surrendered unto the Supreme Lord can understand, by the grace of the Supreme Personality, that He is Kṛṣṇa. The devotees of the Lord do not bother about the impersonal Brahman conception of God; their faith and devotion bring them to surrender immediately unto the Supreme Lord, and out of the causeless mercy of Kṛṣṇa they can understand Kṛṣṇa.

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  • सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
    अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

    Both Śrī Hari Narayan and Śrī Krishnā are the incarnation of the Perfect Supreme Personality of the GodHead Śrī Rāma.

    Their is no difference between Avatar and Avatari as पूर्णमद: पूर्णमिदं पूर्णात् concept always apply. Like wise their is no difference between Śrī Rāma himself and his incarnations like Śrī Hari Narayan, Śrī Krishnā etc.

    To think bigger and smaller is just a mere satisfaction of one's Ego and nothing else.

    That's Śrī Rāma who incarnates himself as Vishnu;

    ततस्त्वमसि दुर्धर्षात्तस्माद् भावात् सनातनात् ।

    रक्षार्थं सर्वभूतानां विष्णुत्वं उपजग्मिवान् ॥


    (Śrī Vālmiki Rāmāyaṇa 7.104.9)

    "After my prayers in the begining of the creation, Oh Rama ! You forsaken Your durdharsa (the swarupa which is difficult to be achieved for many) i.e. eternal Bhava (the eternal two armed Śrī Rāma form) and assumed the form of Vishnu for the sake of protection and sustenance of all the beings."

    One thing I want to say here is that Śrī Ramayana is an incarnation of Vedas so it has the same Authority as Vedas;

    As said;

    वेदवेद्ये परेपुंसि जाते दशरथात्मजे ।

    वेदःप्राचेतसादासीत् साक्षाद् रामायणात्मना ॥

    तस्माद्रामायणं देवि "वेद एव न संशयः॥


    (श्रीमद् वाल्मिकी रामायण-मङ्गलाचरण एवं अगस्त्य-संहिता)

    जो दशरथ के पुत्र हैं वे ही वेदवेद्य अर्थात वेदों से जाने जाने वाले परम पुरुष हैं, उनके प्रकट होने पर वेद ही साक्षात् श्रीरामायण रुप में प्राचेतसश्रीवाल्मीकि मुनि के श्रीमुख से अवतीर्ण हुए। भगवान शिव स्वयं कहते हैं, हे देवी! श्रीरामायण स्वयं वेद ही है इसमें कोई संशय नहीं है।

    Śrīmad Valmiki Ramayana is Veda itself as said in Valmiki Ramayan;

    "वेदोपबृंहणार्याय" तावग्राहयत प्रभुः ॥


    In Skandh Puran also;

    'रामायणाद काव्यं सर्व "वेदार्थ सम्मतम्"॥"


    (स्कन्द पुराण उ० ख० रा० मा०अ० ५-६४ )

    In Mantra Ramayana aslo;

    "वेदार्थानभिज्ञे सति न रामायणमपराद्धघति"


    So Ramayana's authority (Śrīmad Valmiki Ramayana & Śrīmad Rāmcharit Manas, as Tuslidas ji maharaj is incarnation of Śrī Valmiki muni as mentioned in scriptures) is same is of Vedas.


    Now, Back to point,

    It's Śrī Rāma himself from whom Brahma, Vishnu, Mahesha gets incarnated.

    उपजहिं जासु अंस ते नाना।
    संभु विरंचि विष्णु भगवाना।।


    (Śrīmad Ramcharit Manas, Balkand)

    Meaning :- Many Lord Shiva, Brahma and Vishnu appear from the mere part of Śrī Rāma.

    Same is mentioned in Skandh Puran uttarkhand in Narad Sanathkumar Dialogue;

    ब्रह्मविष्णु महेशाद्या यस्यांशा लोकसाधकाः ।

    नमामि देवं चिद्रूपं विशुद्धं परमं भजे ॥


    अर्थ:~सम्पूर्ण जगत् के अभीष्ट मनोरथोंको सिद्ध करनेवाले, ब्रह्मा, विष्णु और महेश आदि देवता जिनके अभिन्न अंशमात्र हैं, उन परम विशुद्ध सच्चिदानन्दमय परमात्मदेव श्रीरामचन्द्रजीको मैं नमस्कार करता हूँ तथा उन्हींके भजन -चिन्तनमें मन लगाता हूँ।

    Same in Bhardwaj Samhita;

    नारायणोपि रामशः शंखचक्रगदाव्जधृक्। चतुर्भुजस्वरूपेण वैकुण्ठे च प्रकाशते॥
    अवतारा बहवः सति कलाश्र्चांशविभूतयः।
    राम एव परं ब्रह्म सच्चिदानन्दमव्ययम्।।


    (Śrī Bhardwaj Samhita)

    Śrī Hari Narayana is an incarnation of Śrī Rāma and shines in Vaikunth in the form of conch, chakra, mace with Four Arms. There are many incarnations of Śrī Rāma differentiating by Kalas, part, Vibhuti etc. But Śrī Rāma himself is ParBrahma who is devoid of Maya in his two armed form (human form).

    As Śrī Rāma himself says;

    योऽपि नारायणोऽनन्तो लोकानां प्रभवाव्ययः ।
    ममैव परमा मूर्तिः करोति परिपालनम्॥


    (श्रीमद्रामायणे वाल्मीकीये अद्भुतोत्तरकाण्डे भगवद्धनूमत्संवादो नाम चतुर्दशः सर्गः)

    The Lord of the infinite worlds, who is inseparable Narayan, is my supreme form and maintains the universe.

    As said in Śrīmad Kurm Puran;

    मत्स्यः कूर्मो वराहो नरहरिरतुलो वामनो जामदग्निः सभ्राता कंसशत्रुः करुणमदवपुर्लक्षिविध्वंसनश्च ।
    एते चान्येऽपि सर्वे तरणिकुलभुवो यस्य जाताः कुलांशे तं व्याप्तं ब्रह्मतेजं विमलगुणमयं रामचन्द्रं नमामि ॥


    (Śrīmad Kurm Puran)

    मत्स्य, कूर्म, वाराह अतुल तेजमय श्रीनृसिंह तथा वामन, यामदग्नि परशुराम, भ्राता बलदेव जी के सहित कंश के शत्रु श्रीकृष्ण भगवान, करुणामय वपु बौद्ध, म्लेक्ष विध्वंसक श्रीकल्कि ये दश अवतार और अन्य भी जो अवतार में परिगणित है पृथु ऋषभादि ये सब सूर्यकुल में उत्पन्न जिस पर पुरुष के अन्शकला से उत्पन्न होते हैं, उस व्याप्त ब्रह्म तेज रूप विमल सुखमय श्रीरामचन्द्र महाराज को मैं नमस्कार करता हूँ।


    Even Veda Narāyan saying same thing;

    ब्रह्मादिपञ्चब्रह्माणो यत्र विश्रान्तिमाप्नुयुः ।
    तदखण्डसुखाकारं रामचन्द्रपदं भजे ॥


    (इति पञ्चब्रह्मोपनिषत् यजुर्वेदीय श्रुति)

    मैं अखंड आनंद के कारक भगवान श्री रामचंद्र के चरणों की वंदना करता हूं, जहां ब्रह्मा आदि समेत पांच ब्रह्म (श्रीशिव, श्रीहरि विष्णु, श्रीगणेश, भगवती दुर्गा और श्रीसूर्य) सदैव विश्राम (आश्रय) पाते हैं।

    एतेषु चैव सर्वेषु तत्त्वं च ब्रह्म तारकम् ।
    राम एव परं ब्रह्म राम एव परं तपः ।।
    राम एव परं तत्त्वं श्रीरामो ब्रह्म तारकम् ।।
    वायुत्रेणोक्तास्ते योगीन्द्रा ऋषयो विष्णुभक्ता हनूमन्तं पप्रच्छुः रामस्याङ्गानि नो ब्रूहीति ।
    वायुपुत्रं विघ्नेशं वाणीं दुर्गां क्षेत्रपालकं सूर्यं चन्द्रं नारायणं नारसिंहं वायुदेवं वाराहं तत्सर्वान्त्समात्रान्त्सीतं लक्ष्मणं शत्रुघ्नं भरतं विभीषणं सुग्रीवमङ्गदं जाम्बवन्तं प्रणवमेतानि रामस्याङ्गानि जानीथाः ।


    (यजुर्वेद श्रुति श्रीराम रहस्योपनिषद)

    वेद आदि सभी शास्त्रों में परमतत्त्व ब्रह्मस्वरूप 'तारक राम' ही है। राम ही परमब्रह्म है। राम ही परमतप स्वरूप है। राम ही परमतत्त्व हैं। राम ही तारकब्रह्म हैं।
    हनुमान जी ने श्रीहरि विष्णु के भक्त और अन्य ऋषियों को उपदेश दिया "मैं स्वयं, श्री गणेश, देवी सरस्वती, देवी दुर्गा, सभी क्षेत्र पाल, सूर्य, चंद्रमा ,भगवान श्रीहरि नारायण, भगवान नरसिंह, भगवान वासुदेव (श्री कृष्ण), भगवान वराह, आदि सभी जन भगवान श्रीराम के अंश हैं। लक्ष्मण, शत्रुघ्न, भरत, विभीषण, सुग्रीव, अंगद, जाम्बवंत और प्रणव (ॐ) भी भगवान श्रीराम के अंश मात्र हैं।

    यो रामः कृष्णतामेत्य सार्वात्म्यं प्राप्य लीलया । अतोषयद्देव्मौनिपटलं तं नतोऽस्म्यहम्।।


    (Atharvaveda Shruti Krishnopanishad)

    That Śrī Rāma, who transformed himself (incarnated) as Krishna, attained Sarvaatmakta (सार्वभौमिकता) by his very lila (divine exploits, pastimes); and thus deities-sages-masses were completely satisfied on this earth. I make prostration before that same Śrī Rāma.

    वासुदेवादि मुर्तिनाम् चतुर्नाम् कारणं परम्।
    चतुर्विंशति मुर्तिनाम् आश्रय श्रीरामः शरणं मम।।


    (Brihad Brahma Samhita 2.7.8, Śrī Hari Narayan to Brahma)

    The supreme cause of the four vyuhas, such as Vasudeva. Śrī Rāma, the shelter of the twenty-four avtars, is my refuge.


    One thing has become clear from here that the same Supreme Soul who is called Śrī Rāma is established in all forms as said in Vedavataar Śrīmad Valmiki Rāmayana,

    एतत्तदुक्तमव्यक्तमक्षरं ब्रह्म सम्मितम् ।
    देवानां हृदयं सौम्य गुह्यं रामः परंतपः ॥


    (Śrīmad Valmiki Rāmayana 7.119.32)

    Śrī Rāma is the eternal akshar brahman mentioned in Vedas who is the innerself (heart) of all Gods.

    रामाद् विशिष्टः कोऽन्योऽस्ति कश्चित् सौमित्रिणा समः


    (स्वयंवेद श्रीमद् वाल्मीकि रामायण ५.३९.५३)

    "Who else is greater than Śrī Rāmā? and who else is equal to even Lakshmana? (means no one is greater than him)

    रामात् नास्ति परोदेवो रामात् नास्ति परंव्रतम्


    (श्रीपद्मपुराण, पातालखण्ड ३५/५१ क )

    No God is superior than Lord Rama; No penance has greater fruit than Lord Rama.

    Only Lord Śrī Rāma is pervaded in all forms, that's why no one can be small or big. If you are down grading any form of Śrī Rāma, it means that you are down grading Śrī Rāma through them which will not be tolerated at all. The one with eight arms lord is also ours, the one with four arms lord is also ours, the one with two arms is also ours, the Jagannath with half arms is also ours and the one without arms i.e. Shaligram is also ours.

    One thing to note here is that the Supreme Soul who pervades is the two armed has been called the root of all. Let's understand through Proofs;

    द्विहस्तमेवऋञ्च शुद्धस्फटिकसन्निभम्।
    मरीचिमण्डले संस्थं बाणाद्यायुधलाञ्छितम्।।
    किरीट हार केयूर वनमाला विराजितम् ।
    पीताम्बर धरं सौम्यं रूपमाद्यमिदं हरेः॥


    (Narad Panchratra Śrī Padma Samhita)

    Concluding meaning is that, In the Sun (the divine light/effulgence), there is the original primeval-form of Śrī Hari having one face and two hands with bow and arrow."

    Same is their in Narad Panchratra Anand Samhita and Sundari Tantra;

    आनन्दो द्विधः प्रोक्तो मूर्तश्चामूर्त एव च ।
    अमूर्तस्याश्रयोमूर्तः परमात्मा नराकृतिः ।।
    स्थूलं चाष्टभुजं प्रोक्तं सूक्ष्मं प्रोक्तं चर्तुर्भुजम् ।
    द्विभुजं परात्परं प्रोक्तं तस्मादेतत्त्रयं यजेत् ॥
    सर्वशक्तिकलानाथं द्विभुजं रघुनन्दनम् । द्विभुजाद्राघवान्नित्यात्सर्वमेतत्प्रवर्तते ।।


    (इति आनंद संहिता एवं सुंदरी तंत्र)

    Wherever in the Vedas there has been a discussion of Parambrahma Paramatma, the word Dwibhuja has been used for them.

    सं "बाहुभ्यां" धमति सं पतत्रैर्द्यावाभूमी जनयन्देव एकः॥


    (Rig ved 10.81.3)

    Here the word Bhāubhyam (बाहुभ्यां) has been used in Dwi-Vachan representing two armes.

    Even in Purush Sukta of Vedas the sanskrit word used for arms has been used in Dwi-Vachan, (10 & 11th mantra)

    ब्राह्मणोऽस्य मुखमासीद् "बाहू राजन्य: कृत:"। •

    यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् मुखं किमस्यासीत् "किं बाहू" किमूरू पादाऽउच्येते।।


    So the Purush Sukta is exclusively dedicated to Śrī Rāma but as Śrī Hari Narayan and Śrī Krishnā are his incarnations so this applies to them as well as their is no difference between Avatar and Avatari.

    Same like many Shloka are in Vedas which clearly speak up the same thing.

    यो विश्वचर्षणिरुत विश्वतोमुखो यो विश्वतस्पाणिरुत विश्वतस्पृथः। सं "बाहुभ्यां" भरति सं पतत्त्रैर्द्यावापृथिवी


    (Atharvaveda 13.2.23)

    विश्वतश्चक्षु विश्वतोमुखोविश्वबाहुरु विश्वतस्पात्। "सं बाहुभ्यां" धमति संपतत्रै र्द्यावाभूमीजनयन्देव एकः ॥


    (Krishna Yajurved Shvetashvatara Upanishad 3.3)

    वि॒श्वतः॑ऽपा॒दिति॑ वि॒श्वतः॑ऽपात्। सम्। "बा॒हुभ्या॒मति॑ बा॒हुभ्या॑म्"। धम॑ति। सम्। पत॑त्रैः।


    (Shukla Yajurveda 17.19)


    So from here it has been clear that the two armed form of God his Original Source of everything,

    As Tulsidas Maharaj has written in Ramcharit Manas,

    पुरुष प्रसिद्ध प्रकास निधि प्रगट परावर नाथ ।

    रघुकुलमनि मम स्वामि सोइ कहि सिवँ नायउ माथ॥


    जो वेदों और पुराणों में पुरुष प्रसिद्ध हैं, प्रकाश के भंडार हैं, सब रूपों में प्रकट हैं, जीव, माया और जगत् सबके स्वामी हैं, वे ही रघुकुल मणि राम मेरे स्वामी हैं - ऐसा कहकर शिव ने उनको मस्तक नवाया।

    That's why he has written;

    जगत प्रकास्य प्रकासक रामू। मायाधीस ग्यान गुन धामू।।


    In short, the whole universe (including Devi, Devata and Panch Brahma) are illuminated by the only one illuminator i.e. Śrī Rāma.

    As Śrī Parashara Smriti clearly says;

    राम एव परं ब्रह्म परमात्माभिधीयते।

    रामात्परतरं नास्ति यत्किचित्स्थूलसूक्ष्मकम्॥

    ब्रह्मविष्णुशिवाः सर्वेइंद्रो निर्वरुणो यमः ।

    सूर्यश्चंद्रश्च खं भूमिराकाशस्त्वनिलो ह्यपः॥

    सर्वे ते रामचंद्रस्य तेजसा संप्रतिष्ठिताः ।

    भूतं भव्यं भविष्यच्च सर्वे रामसमुद्भवम्॥


    (इति पराशर स्मृति वचने)

    अर्थ- भगवान श्रीरामभद्र ही परंब्रह्म परमात्मा है, जो भी कुछ स्थूल और सूक्ष्म वस्तु है उनमें से कुछ भी श्रीराम से परे नहीं है इसीलिए ब्रह्मा, विष्णु, शिव ये सभी तथा इंद्र, अग्नि, वरुण, यम, सूर्य, चंद्र, स्वर्ग, भूमि, आकाश, पवन, जल ये सब भगवान श्रीरामचंद्र के तेज से ही प्रतिष्ठित हुए हैं तथा भूत, भविष्य और वर्तमान ये तीनों काल तथा इन तीनों कालमें जो कुछ उत्पन्न होगा और उत्पन्न हुआ है, वो सब श्रीराम से ही उत्पन्न हुआ है।

    So from here we can conclude that Śrī Rāma is alone Par Brahma who resides in the heart of all Gods.

    As Tulsidas Maharaj has cleared in Śrīmad Rāmcharit Manas that;

    प्राननाथु रघुनाथ गोसाईं। जो बड़ होत सो राम बड़ाईं॥


    Who so ever is big is bigger by the praise of Śrī Rāma.

    As Valmiki Rāmayana says;

    रामाद् विशिष्टः कोऽन्योऽस्ति कश्चित् सौमित्रिणा समः


    (Śrī Valmiki Rāmayana 5.39.53)

    "Who else is greater than Śrī Rāmā? and who else is equal to even Lakshmana?
    [Means Śrī Rāmā is free from anyone equal to or greater than him, and there is none equal to even Lakshmana.]"

    Same is their in Śrīmad Bhagwat mahapurana;

    नेदं यशो रघुपतेः सुरयाच्ञयाऽऽत्त लीलातनोरधिकसाम्यविमुक्तधाम्नः।
    रक्षोवध जलधिबन्धनमस्त्रपूगैः किं
    तस्य शत्रुहनने कपयः सहायाः।।


    (इति श्रीमद्भागवत पुराण ९.११.२०)

    परीक्षित्! भगवान श्रीरघुवर के समान और कोई नहीं है, फिर उनसे बढ़कर तो हो ही कैसे सकता है। उन्होंने देवताओंकी प्रार्थनासे ही यह लीला-विग्रह धारण किया था। ऐसी स्थितिमें रघुवंश-शिरोमणि के लिये यह कोई बड़े गौरवकी बात नहीं है कि उन्होंने अस्त्र-शस्त्रोंसे राक्षसोंको मार डाला या समुद्रपर पुल बाँध दिया। भला, उन्हें शत्रुओंको मारनेके लिये बंदरोंकी सहायताकी भी आवश्यकता थी क्या? यह सब उनकी लीला ही है।


    One thing should always be noted that anything which applies to Śrī Rāma will be applied to his incarnations too as their is no difference between Avatar and Avatari.

    आनंद भाष्यकार श्रीमद जगद्गुरु रामानंदाचार्य भगवान की जय 🚩

    भगवान श्रीलक्ष्मी नारायण की जय 🚩

    वृंदावन बिहारी लाल संग राधारानी सरकार की जय 🚩

    अवध दुलारे अवध दुलारी प्रिया प्रियतम सरकार की जय 🚩

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