Who's God

[Sonic Yogi]

 

Quote:

<table border="0" cellpadding="6" cellspacing="0" width="100%"><tbody><tr><td style="border: 1px solid rgb(102, 102, 102); padding-right: 3ex; padding-left: 3ex;" bgcolor="#e0e0e0">Devi Bhagavat is only supreme in tamasic Puranas</td></tr></tbody></table>sonic yogi tell one text that says devi bhagawatam is tamasic

 

Puranas are classified as sattvic, rajasic and tamasic based upon which god is most important in the Purana.

 

The Puranas where Vishnu, who is the deity of sattva guna, is most important are the sattvic Puranas.

The Puranas where Lord Brahma, the deity of raja guna is most important are the Puranas of the mode of passion.

The Puranas where Lord Shiva, who is the deity of tama guna, is most important are the tamasic Puranas.

 

Since Durga Devi is the shakti of Lord Shiva, the deity of tama-guna, the Devi Bhagavat then by default must be classified as for the persons in tama-guna who deny the supremecy of Lord Vishnu.

 

The Devi Bhagavat is not in the list of sattvic, rajasic and tamasic Puranas because it is such an obscure and remote Purana that the Vedic sages didn't even give it in the list of important Puranas to be classified.

 

Durga Devi is the shakti of Lord Shiva and therefore Devi worship is within the same category of the tama guna.

 

Only worship of Vishnu is in the mode of sattva guna.

Devi worship is in tama guna because there is ignorance of the truth about the supremecy of Lord Vishnu who is a form of Lord Krishna.

 

This is standard Vedic understanding.

[sant]

can you tell me clearly about lord shiva

i have read brahm samhita in which lord shiva is considered non different from krishna just as yogurt from milk but differentat the same time

ALSO JAGAT GURU KRIPALU MAHARAJ WEBSITE SAYS THAT LORD SHIV, DURGA ,RAM ,VISHNU AND KRISHNA AND NRAHMAN MAKE 6 FORMS OF GOD.

http://www.jkp.org/path_to_God/sanatan_dharm_the_eternal_religion.html

ALSO THERE IS THE PRAYER THAT BRAHMA ADRESSES LORD SHIVA IN SRIMAAD BHAGWATAM.

[Sonic Yogi]

 

can you tell me clearly about lord shiva

i have read brahm samhita in which lord shiva is considered non different from krishna just as yogurt from milk but differentat the same time

ALSO JAGAT GURU KRIPALU MAHARAJ WEBSITE SAYS THAT LORD SHIV, DURGA ,RAM ,VISHNU AND KRISHNA AND NRAHMAN MAKE 6 FORMS OF GOD.

http://www.jkp.org/path_to_God/sanatan_dharm_the_eternal_religion.html

ALSO THERE IS THE PRAYER THAT BRAHMA ADRESSES LORD SHIVA IN SRIMAAD BHAGWATAM.

Srimad Bhagavatam explains that Lord Shiva is a form of Garbhodakshayi Vishnu that has undergone a kind of transformation in order to be in contact with the material energy Durga Devi.

Lord Shiva is in fact in the category of Godhead and not one of the jiva souls like even Lord Brahma, Indra or Agni.

 

 

Śrīmad Bhāgavatam 10.88.3

 

śrī-śuka uvāca

 

śivaḥ śakti-yutaḥ śaśvat

tri-lińgo guṇa-saḿvṛtaḥ

vaikārikas taijasaś ca

tāmasaś cety ahaḿ tridhā

 

SYNONYMS

 

śrī-śukaḥ uvāca — Śrī Śuka said; śivaḥ — Lord Śiva; śakti — with his energy, material nature; yataḥ — united; śaśvat — always; tri — three; lińgaḥ — whose manifest features; guṇa — by the modes; saḿvṛtaḥ — prayed to; vaikārikaḥ — false ego in the mode of goodness; taijasaḥ — false ego in the mode of passion; ca — and; tāmasaḥ — false ego in mode of ignorance; ca — and; iti — thus; aham — the principle of material ego; tridhā — threefold.

 

TRANSLATION

 

Śrī Śukadeva said: Lord Śiva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of nature's three modes, he thus embodies the threefold principle of material ego in goodness, passion and ignorance

In Śrīmad-Bhāgavatam (10.88.3) it is stated that Lord Śiva is a combination of three kinds of transformed consciousness known as vaikārika, taijasa and tāmasa.

 

Similarly, by expanding Himself as Lord Śiva, the Supreme Lord is engaged when there is a need to annihilate the universe. Lord Śiva, in association with māyā, has many forms, which are generally numbered at eleven. Lord Śiva is not one of the living entities; he is, more or less, Kṛṣṇa Himself. The example of milk and yogurt is often given in this regard — yogurt is a preparation of milk, but still yogurt cannot be used as milk. Similarly, Lord Śiva is an expansion of Kṛṣṇa, but he cannot act as Kṛṣṇa, nor can we derive the spiritual restoration from Lord Śiva that we derive from Kṛṣṇa. The essential difference is that Lord Śiva has a connection with material nature, but Viṣṇu or Lord Kṛṣṇa has nothing to do with material nature.

 

The Viṣṇu incarnation, although master of the modes of goodness within each universe, is in no way in touch with the influence of material nature. Although Viṣṇu is equal to Kṛṣṇa, Kṛṣṇa is the original source. Viṣṇu is a part, but Kṛṣṇa is the whole. This is the version given by Vedic literatures. In Brahma-saḿhitā the example is given of an original candle which lights a second candle. Although both candles are of equal power, one is accepted as the original, and the other is said to be kindled from the original. The Viṣṇu expansion is like the second candle. He is as powerful as Kṛṣṇa, but the original Viṣṇu is Kṛṣṇa. Brahmā and Lord Śiva are obedient servants of the Supreme Lord, and the Supreme Lord as Viṣṇu is an expansion of Kṛṣṇa.

[ranjeetmore]

 

can you tell me clearly about lord shiva

i have read brahm samhita in which lord shiva is considered non different from krishna just as yogurt from milk but differentat the same time

ALSO JAGAT GURU KRIPALU MAHARAJ WEBSITE SAYS THAT LORD SHIV, DURGA ,RAM ,VISHNU AND KRISHNA AND NRAHMAN MAKE 6 FORMS OF GOD.

http://www.jkp.org/path_to_God/sanatan_dharm_the_eternal_religion.html

ALSO THERE IS THE PRAYER THAT BRAHMA ADRESSES LORD SHIVA IN SRIMAAD BHAGWATAM.

 

This Shiva is Sadashiva,the original personality,who is non-different from Sri Vishnu and who appeared as one of the panca tattva-thus signifying His indifference with the Supreme Person.

[ranjeetmore]

There is no point in bringing up this topic,when it is clearly stated in the Bhagavatam.

Lord Brahma reveals the position of Sadashiva in his prayer.

[ranjeetmore]

"

Before His ascension Uddhao came to Him. Krishn gave Uddhao all the philosophical and devotional teachings. They are fully described in the eleventh canto of the Bhagwatam. Krishn called for Arjun and advised him to take the people of Dwarika to a safer place because immediately after His ascension a sea deluge was going to destroy Dwarika.

Dwaparyug had ended, Krishn ascended to His Divine abode in 3102 BC, and kaliyug started. There is a reference in the Garg Sanhita (Ashvamedh Khand, chapter 60/21-25) that first Krishn disappeared from Dwarika and came to Braj, then, at the time of actual ascension of Krishn, a Divine figure, Who was Vishnu of this brahmand, came out of Krishn’s body and went to His own abode. Then Maha Vishnu and Maha Lakchmi emerged from Krishn and They went to Vaikunth abode; and then, Krishn and Radha along with Brajwasis, went to Golok abode. This statement further clarifies this situation that Vishnu and Maha Vishnu, as a subordinate Divine power, reside within the personality of Krishn."

 

wow.

[bhaktajan]

The Creation is a result/the cause of "Duality".

 

At what point in the study of the Vedas does Duality become irrelevant?

 

Never!!!

 

There is PURUSHA & PRAKRITI.

 

I do NOT see a contradiction [i presume that Devi-purana is written by Vedvyasa --so it is injuxiposition to vedic injunctions elsewhere --not in contradiction to.]

 

Sri Devi is feminine and Sri Purusha is masculine.

 

They cannot be seperated.

 

Parkriti (energy) is feminine & Purusha (energetic) is Masculine.

 

Parkriti is enjoyed & Purusha is the enjoyer.

 

God is the first Purusha (energetic-source) and the enjoyed energy (eminating energy) is what He enjoys.

 

If Krishna is a manifestaion of Para-Prakriti, so be it. So what?

 

In Goloka one can find Krishna's Father, mother, grandmother etc --all in injuxiposition & in their alloted positions acting on cue when the orchestra kicks-up the band.

[ranjeetmore]

"It is beyond imagination how much Radha Krishn have Graced us. They descended only 5,227 years ago. They revealed such loving leelas that fascinated even God Shiv and Goddess Parvati and Maha Lakchmi. All of this They did only for us so that the eternally miserable souls could also receive the same Bliss of maharas which is beyond the reach of Brahma and which is earnestly desired by God Shiv. But see the people of this world whose kaliyug-affected minds still criticize and allegorize the leelas of Krishn. You must know that such doings are extreme transgressions, and as such, a lover of Sanatan Dharm should discard such diabolical publications, which, even in the least, criticize, allegorize and degrade the absolute Divinity of Bhagwan Ram and Sita or Radha and Krishn and Their Divine leelas, or dispute the Divine eternity of the Vedas, Upnishads and the Puranas, and the eternal Sages and Saints. You should remember that the Divine dignity of Bhagwan Ram and Krishn and Their loving leelas are the soul of Sanatan Dharm."

[Narasingh]

"It is beyond imagination how much Radha Krishn have Graced us. They descended only 5,227 years ago. They revealed such loving leelas that fascinated even God Shiv and Goddess Parvati and Maha Lakchmi. All of this They did only for us so that the eternally miserable souls could also receive the same Bliss of maharas which is beyond the reach of Brahma and which is earnestly desired by God Shiv. But see the people of this world whose kaliyug-affected minds still criticize and allegorize the leelas of Krishn. You must know that such doings are extreme transgressions, and as such, a lover of Sanatan Dharm should discard such diabolical publications, which, even in the least, criticize, allegorize and degrade the absolute Divinity of Bhagwan Ram and Sita or Radha and Krishn and Their Divine leelas, or dispute the Divine eternity of the Vedas, Upnishads and the Puranas, and the eternal Sages and Saints. You should remember that the Divine dignity of Bhagwan Ram and Krishn and Their loving leelas are the soul of Sanatan Dharm."

If I may ask...Where are you quoting this from?

[sant]

There is no point in bringing up this topic,when it is clearly stated in the Bhagavatam.

Lord Brahma reveals the position of Sadashiva in his prayer.

 

 

CAN YOU TELL ME MORE

 

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[sant]

There are mainly six forms of the same one single God that reveal and represent: His knowledge, His vision and Bliss, and His Divine love. They are termed as: chit shakti (चित् शक्ति), the power of knowledge; sandhini shakti (सन्धिनी शक्ति), the power of almightiness which also has Blissfulness; and hladini shakti (ह्लादिनी शक्ति), the power of affection or the Bliss of Bliss whose efflorescence is called ‘Divine love.’ In general, all the forms of God are the form of Bliss with Their special characteristics.

All the six forms of God relate to these three powers and every form of God has His own Divine dimension or abode called lok (लोक). These forms and Their abode are: (1) Nirakar brahm (the formless aspect of God that represents only the knowledge aspect or the chit shakti of God). This Divine existence, where all the liberated souls of Gyanis and Yogis enter, is called brahm drav (ब्रह्मद्रव). It is also called avyakt shaktik brahm (अव्यक्तशक्तिक ब्रह्म), which means that it is such an aspect of God where all of His Divine attributes and virtues are in an absolutely dormant state; that’s why it remains formless (nirakar). (2) God Vishnu, (3) God Shiv, and (4) Goddess Durga. The abode of all the three forms of God is collectively called Vaikunth (or परम् व्योम param vyom) and it is the form of sandhini shakti. These are the almighty forms of God. (5) God Ram, His abode is called Saket, and (6) God Krishn, He has three abodes, Dwarika, Golok and Vrindaban. Bhagwan Ram and Krishn are the Divine love forms of God, whereas Bhagwan Ram reveals the modest form of Divine love mixed with almightiness, and Bhagwan Krishn reveals and represents the intimate, more intimate, and the most intimate forms of His Divine love in His three abodes (respectively). These four abodes are related to hladini shakti, the Divine love power.

These are thus the six forms of the same one single God. There are some more forms of God which are mentioned in the scriptures, like: Ganesh, Kartikeya, Gauri, Kali, Nav Durga, Saraswati etc. All of these forms are the affiliates of the almighty forms of God of Vaikunth abode, God Vishnu, God Shiv, or Goddess Durga.

http://www.jkp.org/path_to_God/sanatan_dharm_the_eternal_religion.html

 

can any vaishnav help me

6 forms of god?

incuding shiv durga?

[sant]

isnt vaikunth lord vishnu's abode

[Sonic Yogi]

 

isnt vaikunth lord vishnu's abode

 

Yes.

 

In shastra Godhead is known as Vishnu-tattva.

Even Krishna is known as Vishnu-tattva.

So, to be Godhead or God the test is if the god is of the Vishnu-tattva category.

Vishnu-tattva has all the power of Godhead.

Shiva has a little less but is still considered in the Godhead.

 

Lord Brahma is not Vishnu-tattva, so he is not really God.

Ganesh is not Godhead. He is just a powerful jiva.

 

 

SB 1.3.1: Sūta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the puruṣa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe.

SB 1.3.2: A part of the puruṣa lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmā, the master of all engineers in the universe, becomes manifest.

SB 1.3.3: It is believed that all the universal planetary systems are situated on the extensive body of the puruṣa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.

SB 1.3.4: The devotees, with their perfect eyes, see the transcendental form of the puruṣa who has thousands of legs, thighs, arms and faces — all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.

SB 1.3.5: This form [the second manifestation of the puruṣa] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.

SB 1.3.6: First of all, in the beginning of creation, there were the four unmarried sons of Brahmā [the Kumāras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth.

SB 1.3.7: The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe.

SB 1.3.8: In the millennium of the ṛṣis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarṣi Nārada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action.

SB 1.3.9: In the fourth incarnation, the Lord became Nara and Nārāyaṇa, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.

SB 1.3.10: The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Āsuri Brāhmaṇa, for in course of time this knowledge had been lost.

SB 1.3.11: The sixth incarnation of the puruṣa was the son of the sage Atri. He was born from the womb of Anasūyā, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlāda and others [Yadu, Haihaya, etc.].

SB 1.3.12: The seventh incarnation was Yajña, the son of Prajāpati Ruci and his wife Ākūti. He controlled the period during the change of the Svāyambhuva Manu and was assisted by demigods such as His son Yama.

SB 1.3.13: The eighth incarnation was King Ṛṣabha, son of King Nābhi and his wife Merudevī. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.

SB 1.3.14: O brāhmaṇas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Pṛthu] who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive.

SB 1.3.15: When there was a complete inundation after the period of the Cākṣuṣa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.

SB 1.3.16: The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarācala Hill, which was being used as a churning rod by the theists and atheists of the universe.

SB 1.3.17: In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink.

SB 1.3.18: In the fourteenth incarnation, the Lord appeared as Nṛsiḿha and bifurcated the strong body of the atheist Hiraṇyakaśipu with His nails, just as a carpenter pierces cane.

SB 1.3.19: In the fifteenth incarnation, the Lord assumed the form of a dwarf-brāhmaṇa [Vāmana] and visited the arena of sacrifice arranged by Mahārāja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land.

SB 1.3.20: In the sixteenth incarnation of the Godhead, the Lord [as Bhṛgupati] annihilated the administrative class [kṣatriyas] twenty-one times, being angry with them because of their rebellion against the brāhmaṇas [the intelligent class].

SB 1.3.21: Thereafter, in the seventeenth incarnation of Godhead, Śrī Vyāsadeva appeared in the womb of Satyavatī through Parāśara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.

SB 1.3.22: In the eighteenth incarnation, the Lord appeared as King Rāma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rāvaṇa, who was on the other side of the sea.

SB 1.3.23: In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarāma and Lord Kṛṣṇa in the family of Vṛṣṇi [the Yadu dynasty], and by so doing He removed the burden of the world.

SB 1.3.24: Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjanā, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.

SB 1.3.25: Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viṣṇu Yaśā. At this time the rulers of the earth will have degenerated into plunderers.

SB 1.3.26: O brāhmaṇas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.

SB 1.3.27: All the ṛṣis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajāpatis.

SB 1.3.28: All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

SB 1.3.29: Whoever carefully recites the mysterious appearances of the Lord, with devotion in the morning and in the evening, gets relief from all miseries of life.

SB 1.3.30: The conception of the virāṭ universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent [and neophytes] to adjust to the idea of the Lord's having form. But factually the Lord has no material form.

SB 1.3.31: Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self.

SB 1.3.32: Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births.

SB 1.3.33: Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord.

SB 1.3.34: If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory.

SB 1.3.35: 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.

SB 1.3.36: The Lord, whose activities are always spotless, is the master of the six senses and is fully omnipotent with six opulences. He creates the manifested universes, maintains them and annihilates them without being in the least affected. He is within every living being and is always independent.

SB 1.3.37: The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words.

SB 1.3.38: Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Kṛṣṇa, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence.

SB 1.3.39: Only by making such inquiries in this world can one be successful and perfectly cognizant, for such inquiries invoke transcendental ecstatic love unto the Personality of Godhead, who is the proprietor of all the universes, and guarantee cent-percent immunity from the dreadful repetition of birth and death.

SB 1.3.40: This Śrīmad-Bhāgavatam is the literary incarnation of God, and it is compiled by Śrīla Vyāsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.

SB 1.3.41: Śrī Vyāsadeva delivered it to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of the universe.

SB 1.3.42: Śukadeva Gosvāmī, the son of Vyāsadeva, in his turn delivered the Bhāgavatam to the great Emperor Parīkṣit, who sat surrounded by sages on the bank of the Ganges, awaiting death without taking food or drink.

SB 1.3.43: This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purāṇa.

SB 1.3.44: O learned brāhmaṇas, when Śukadeva Gosvāmī recited Bhāgavatam there [in the presence of Emperor Parīkṣit], I heard him with rapt attention, and thus, by his mercy, I learned the Bhāgavatam from that great and powerful sage. Now I shall try to make you hear the very same thing as I learned it from him and as I have realized it.

 

[sant]

yes but 5 forms of god

i thought only krishna was god and there was supersoul paramatma and the brahman

[Sonic Yogi]

 

yes but 5 forms of god

i thought only krishna was god and there was supersoul paramatma and the brahman

 

 

In Śrīmad-Bhāgavatam (10.46.31) it is said that Balarāma and Kṛṣṇa are the origin of all living entities and that these two personalities enter into everything. A list of incarnations is given in Śrīmad-Bhāgavatam (1.3), and they are as follows: (1) Kumāras, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣa, (10) Haḿsa, (1 1) Dhruvapriya or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiḿha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava (Paraśurāma), (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha (25) Kalki. Because almost all of these twenty-five līlā-avatāras appear in one day of Brahmā, which is called a kalpa, they are sometimes called kalpa-avatāras. Out of these, the incarnation of Haḿsa and Mohinī are not permanent, but Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are five eternal forms, and they are more celebrated. The incarnations of the tortoise Kūrma, the fish Matsya, Nara-nārāyaṇa, Varāha, Hayaśīrṣa, Pṛśnigarbha, and Balarāma are considered to be incarnations of vaibhava. Similarly, there are three guṇa-avatāras, or incarnations of the qualitative modes of nature, and these are Brahmā, Viṣṇu and Śiva.

 

Of the manvantara-avatāras, there are fourteen: (1) Yajña, (2) Vibhu, (3) Satyasena, (4) Hari, (5) Vaikuṇṭha, (6) Ajita, (7) Vāmana, (8) Sārvabhauma, (9) Ṛṣabha, (10) Viṣvaksena, (11) Dharmasetu, (12) Sudhāmā, (13) Yogeśvara, (14) Bṛhadbhānu. Out of these fourteen manvantara-avatāras, Yajña and Vāmana are also līlā-avatāras, and the rest are manvantara-avatāras. These fourteen manvantara-avatāras are also known as vaibhava-avatāras.

 

The four yuga-avatāras are also described in Śrīmad-Bhāgavatam. In the Satya-yuga, the incarnation of God is white; in the Tretā-yuga He is red; in the Dvāpara-yuga, He is blackish; and in the Kali-yuga He is also blackish, but sometimes, in a special Kali-yuga, His color is yellowish (as in the case of Caitanya Mahāprabhu). As far as the śaktyāveśa-avatāras are concerned, they include Kapila and Ṛṣabha, Ananta, Brahmā (sometimes the Lord Himself becomes Brahmā), Catuḥsana (the incarnation of knowledge), Nārada (the incarnation of devotional service), King Pṛthu (the incarnation of administrative power), and Paraśurāma (the incarnation who subdues evil principles).

[sant]

ok tell me is does lord shiva eternally have mount kailash where his devotees enjoy the same joy as vaikunth

tell more about lord shiva.

[Narasingh]

Why not? I am not aware of Shiva Tattva as it pertains to Shaivite literatures, but since He is eternal and has parshads, why wouldn't His parshads have an eternal associative residence?

[Sonic Yogi]

 

ok tell me is does lord shiva eternally have mount kailash where his devotees enjoy the same joy as vaikunth

tell more about lord shiva.

 

Kailasa is within the material universe.

It is not eternal.

It comes and goes with the creation and dissolution of the material worlds.

 

Eternal life and eternal planets are found only in the Vaikuntha world of Lord Narayana.

At the pinnacle of Vaikuntha is Krsnaloka.

 

In the Bhagavatam Lord Siva says:

 

 

Lord Śiva said: My dear son, I, Lord Brahmā and the other demigods, who rotate within this universe under the misconception of our greatness, cannot exhibit any power to compete with the Supreme Personality of Godhead, for innumerable universes and their inhabitants come into existence and are annihilated by the simple direction of the Lord.

[Narasingh]

Sonic, there is a conundrum in your proposition? The shaivite literatures will say the same thing regarding Krsna and Govardhana etc...

[hindustani]

Sadly this comparison should be stopped but it goes on and on.First and last very few chaps here know the difference between Shri Rudra/Shri Mahesh/Shri Shankar and almighty God Shiva.

 

Sonic, there is a conundrum in your proposition? The shaivite literatures will say the same thing regarding Krsna and Govardhana etc...

[Sonic Yogi]

 

Sonic, there is a conundrum in your proposition? The shaivite literatures will say the same thing regarding Krsna and Govardhana etc...

 

then prove it by showing the references.

making unsubstantiated claims proves nothing.

 

Even if it does, if the Shaivite "literatures" so say they would be going against the conclusion of the Vedas which would make them illigitimate.

Any scripture that goes against the Vedic conclusions cannot be accepted as legitimate.

 

Shaivite literature cannot stand on their own.

The conclusions must be substantiated with the Vedas or they would otherwise be pashandi.

 

Shaivites make all sorts of claims but they never seem to prove anything by citing authentic Vedic scripture.

Such claims are meaningless.

[rajasanthi]

Na nirodho na chotpattir

Nabaddho na cha sadhakaha

Na mumukshur na vai mukta

Ityesha paramarthata

This verse appears in the second chapter [v. 32, vaithathya prakarana] of Gaudapada’s Karika [a commentary on the Mandukyopanishad]. It means really that there is no creation and no dissolution. There is no bondage, no one doing spiritual practices, no one seeking spiritual liberation, and no one who is liberated. One who is established in the Self sees this by his knowledge of reality. (The Power of the Presence, part one, p. 240)

[Sonic Yogi]

 

Na nirodho na chotpattir

Nabaddho na cha sadhakaha

Na mumukshur na vai mukta

Ityesha paramarthata

This verse appears in the second chapter [v. 32, vaithathya prakarana] of Gaudapada’s Karika [a commentary on the Mandukyopanishad]. It means really that there is no creation and no dissolution. There is no bondage, no one doing spiritual practices, no one seeking spiritual liberation, and no one who is liberated. One who is established in the Self sees this by his knowledge of reality. (The Power of the Presence, part one, p. 240)

 

That is not authentic Vedic shastra.

It is Gaudapada's unauthorized commentary.

 

Anybody can come along and make a comment in Sanskrit, but that does make make it Vedic or in accord with the Vedic siddhanta.

 

There is no reason to even accept that Gaudapada was self-realized.

His comments clearly show that he did not understand Vedic siddhanta.

 

Ultimately, Gaudapada cannot be accepted as a bona fide commenter on Vedic shastra.

 

Gaudapada was a fraud.

[hindustani]

Ok show us vedic reference then will comment on it.It should be in sanskrit and not in english mind you,better paste direct link rather than copy paste business.

 

then prove it by showing the references.

making unsubstantiated claims proves nothing.

 

[ranjeetmore]

sant,

why are you trying to mislead ??

God manifests in THREE FEATURES : Brahm,Paramatma and Bhagavan.

Whereas The six FORMS you have HIGHLIGHTED are commonly accepted(Brahm sanghita/ although there is no mention of Saketloka in it.)

 

The paramatma feature is a expansion of the Supreme Lord.

Gaudiya literatures state that sadahivaloka is eternal and blissful and is situated beyond maya.This position of it is clarified in the brahm samhita also.

 

Whereas,no shaivite scripture makes any such claim about vaikuntha.

 

The lord of Vaikuntha,Sri Narayana has many eternal forms for the sake of pastimes.

He manifests as Himself and as Mahesvara in Paravyoma.

Saying that Sadashiva is a mere living entity is like saying Parasurama is a jeevatma.It is OFFENSE.You cannot say on one hand that Sri Govinda manifests Himself as Sri Shiva and then on the other hand constantly go on trying to establish His 'position'.If Sri Bhagavan manifests partial/less energies in one of His manifestations,doesn't mean He is Jeevatma or He is not to be glorified.

It has been stated in the bhagavatam that the manus and several of the progenitors of the universe and expansions or the expansions of the expansions of Godhead.

It is also common knowlegde that the Asta sakhis are direct expansions of Sri Radha Krsna.

So why is it so unbelievable if Sri Sadashiva wishes to expand into His parshads like ganesha ???

Why isn't Kartikeya respected enough evnthough he is an incarnation of Hari-Hara ??Just becoz he lives with Shankara ???

Dattatreya is very well given respect on the other hand.

These details are explained clearly in the Nimbarka sampradaya('authentic sampradaya')

Sant,i see your agenda is different.You have pasted only one part of the exposition.

You have overlooked,the acceptance of Bhagavatam and Geeta as the final word in the said 'link'.

If we observe this fact,it immediately means that Sri Bhagavan is the basis of all forms in viakuntha as well as the basis of brahm.