Shiva is Narashima

[gokulkr]

Actually Shiva means "Auspicious". Sada-shiva menans "ever-auspicious". both these terms belong to Sankarsana ie., Narashima.

 

if you have doubt regarding this then read 1008 names of Lord Narashima, there you will see Narashima is chanted as shiva, sada-shiva, etc...

 

Actually Narashima is the Sankarsana. Sankarsana is the destroyer. Rudra is devotee of Narashima. Rudra carries out his activities thru divine energy of "Sankarsana (Narashima) only.

 

Vishnu & Narashima are forms of Same Supreme God - Narayana (krishna).

 

So we should not see any difference between Vishnu & shiva as both are forms of Narayana(krishna).

 

It is the truth supported by Vedas & Smritis.

 

/images/graemlins/smile.gif Om Namah Shivaya

/images/graemlins/smile.gif Om Namo Venkatesaya

[Guest guest]

from Brahma Samhita

 

niyatih sa rama devi

tat-priya tad-vasam tada

tal-lingam bhagavan sambhur

jyoti-rupah sanatanah

ya yonih sapara saktih

kamo bijam mahad hareh

 

[The secondary process of association with Maya is described.] Ramadevi, the spiritual [chit] potency, beloved consort of the Supreme Lord, is the regulatrix of all entities. The divine plenary portion of Krishna creates the mundane world. At creation there appears divine halo of the nature of His own subjective portion [svamsa]. This halo is divine Sambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix [niyati]. The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Maya, the limited, non-absolute [apara] potency, the symbol of mundane feminine productivity. The intercourse of these two brings forth the faculty of perverter cognition, the reflection of the seed of the procreative desire of the Supreme Lord.

 

 

Commentary by Srila Bhaktisiddhanta Saraswati

 

 

Sankarsana possessed of creative desire is the subjective portion of Krishna taking the initiative in bringing about the birth of the mundane world. Lying in the causal water as the primalpurusa-avatara He casts His glance towards Maya (the limited potency). Such glance is the efficient cause of the mundane creation. Sambhu the symbol of masculine mundane procreation is the dim halo of this reflected effulgence. It is this symbol which is applied to the organ of generation of Maya, the shadow of Rama or the divine potency. The first phase of the appearance at the mundane desire created by Maha-Vishnu is called the seminal principle of mahat or the perverted cognitive faculty. It is this which is identical with the mental principle ripe for procreative activity. The conception underlying it is that it is the will of the purusa who creates by using the efficient and material principles. Efficiency is Maya or the productive feminine organ. The material principle is Sambhu or the pro- creative masculine organ. Maha-Vishnu is purusa or the dominating divine person wielding the will. Pradhana or the substantive principle in the shape of mundane entities, is the material principle. Nature embodying the accommodating principle (adhara), is Maya. The principle of embodied will bringing about the intercourse of the two, is the dominating divine person (purusa), subjective portion of Krishna, the manifestor of the mundane world. All of these three are creators. The seed of amorous creative desire in Goloka, is the embodiment of pure cognition. The seed of sex desire to be found in this mundane world, is that of Kali, etc., who are the shadows of the divine potency. The former, although it is the prototype of the latter is located very far from it. The seed of the mundane sex desire is the perverted reflection in this mundane world of the seed of the original creative desire. The process of the appearance of Sambhu is recorded in the tenth and fifteenth slokas.

 

 

saktiman purusah so 'yam

linga-rupi mahesvarah

tasminn avirabhul linge

maha-visnur jagat-patih

 

The person embodying the material causal principle, viz., the great lord of this mundane world [Maheshvara] Shambhu, in the form of the male generating organ, is joined to his female consort the limited energy [Maya] as the efficient causal principle. The Lord of the world Maha-Vishnu is manifest in him by His subjective portion in the form of His glance.

 

Commentary by Srila Bhaktisiddhanta Saraswati

 

In the transcendental atmosphere (para-vyoma), where spiritual majesty preponderates, there is present Sri Narayana who is not different from Krishna. Maha-Sankarsana, subjective plenary facsimile of the extended personality of Sri Narayana, is also the divine plenary portion of the propagatory embodiment of Sri Krishna. By the power of His spiritual energy a plenary subjective portion of Him, eternally reposing in the neutral stream of Viraja forming the boundary between the spiritual and mundane realms, casts His glance, at creation, unto the limited shadow potency, Maya, who is located far away from Himself. Thereupon Sambhu, lord of pradhana embodying the substantive principles of all material entities, who is the same as Rudra, the dim reflection of the Supreme Lord's own divine glance, consummates his intercourse with Maya, the efficient mundane causal principle. But he can do nothing independently of the energy of Maha-Vishnu representing the direct spiritual power of Krishna. Therefore, the principle of mahat, or the perverted cognitive faculty, is produced only when the subjective plenary portion of Krishna, viz., the prime divine avatara Maha-Vishnu who is the subjective portion of Sankarsana, Himself the subjective portion of Krishna, is propitious towards the active mutual endeavors of Maya, Siva's consort (sakti), and pradhana or the principle of substantive mundane causality. Agreeably to the initiative of Maha-Vishnu the consort of Shiva creates successively the mundane ego (ahankara), the five mundane elements (bhutas) viz., space etc., their attributes (tan-matras) and the limited senses of the conditioned soul (jiva). The constituent particles, in the form of pencils of effulgence of Maha-Vishnu, are manifest as the individual souls (jivas). This will be elaborated in the sequel.

 

 

vamangad asrjad visnum

daksinangat prajapatim

jyotir-linga-mayam sambhum

kurca-desad avasrjat

 

The same Maha-Vishnu created Vishnu from His left limb, Brahma, the first progenitor of beings, from His right limb and, from the space between His two eyebrows, Sambhu, the divine masculine manifested halo.

 

Commentary by Srila Bhaktisiddhanta Saraswati

 

 

The divine purusa, lying in the ocean of milk, the same who is the regulator of all individual souls, is Sri Vishnu; and Hiranyagarbha, the seminal principle, the portion of the Supreme Lord, is the prime progenitor who is different from the four-faced Brahma. This same Hiranyagarbha is the principle of seminal creating energy of every Brahma belonging to each of the infinity of universes. The divine masculine manifested halo, Sambhu, is the plenary manifestation of his prototype Sambhu, the same as the primary divine masculine generative symbol Sambhu whose nature has already been described. Vishnu is the integral subjective portion of Maha-Vishnu. Hence He is the great Lord of all the other lords. The progenitor (Brahma) and Sambhu are the dislocated portions of Maha-Vishnu. Hence they are gods with delegated functions. His own potency being on the left side of Godhead, Vishnu appears in the left limb of Maha-Vishnu from the unalloyed essence of His spiritual (chit) potency. Vishnu, who is Godhead Himself, is the inner guiding oversoul of every individual soul. He is the Personality of Godhead described in the Vedas as being of the measure of a thumb. He is the nourisher. The karmis (elevationists) worship Him as Narayana, the Lord of sacrifices, and the yogis desire to merge their identities in Him as Paramatma, by the process of their meditative trance.

 

 

ahankaratmakam visvam

tasmad etad vyajayata

 

The function of Sambhu in relation to jivas is that this universe enshrining the mundane egotistic principle has originated from Sambhu.

 

Commentary by Srila Bhaktisiddhanta Saraswati

 

The basic principle is the Supreme Lord Himself who is the embodiment of the principle of existence of all entities devoid of separating egotisms. In this mundane world the appearance of individual entities as separated egotistic symbols, is the limited perverted reflection of the unalloyed spiritual (cit) potency; and, as representing the primal masculine divine generative function Sambhu, it is united to the accommodating principle, viz., the mundane female organ which is the perverted reflection of the spiritual (cit) potency, Ramadevi. At this function Sambhu is nothing but the mere material clausal principle embodying the extension in the shape of ingredient as matter. Again when in course of the progressive evolution of mundane creation each universe is manifested, then in the principle of Sambhu, born of the space between the two eyebrows of Vishnu, there appears the manifestation of the personality of Rudra; yet under all circumstances Sambhu fully enshrines the mundane egotistic principle. The innumerable Jivas as spiritual particles emanating from the oversoul in the form of pencils of rays of effulgence, have no relation with the mundane world when they come to know themselves to be the eternal servants of the Supreme Lord. They are then incorporated into the realm of Vaikuntha. But when they desire to lord it over Maya, forgetting their real identity, the egotistic principle Sambhu entering into their entities makes them identify themselves as separated enjoyers of mundane entities. Hence Sambhu is the primary principle of the egotistic mundane universe and of perverted egotism in jivas that identifies itself with their limited material bodies.

 

 

ksiram yatha dadhi vikara-visesa-yogat

sanjayate na hi tatah prthag asti hetoh

yah sambhutam api tatha samupaiti karyad

govindam adi-purusam tam aham bhajami

 

 

Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction.

 

Commentary by Srila Bhaktisiddhanta Saraswati

 

(The real nature of Sambhu, the presiding deity of Mahesa-dhama, is described.) Sambhu is not a second Godhead other than Krishna. Those, who entertain such discriminating sentiment, commit a great offense against the Supreme Lord. The supremacy of Sambhu is subservient to that of Govinda; hence they are not really different from each other. (just like the Guru represents God and is the subservient potency of God and therefore non different then God ) The nondistinction is established by the fact that just as milk treated with acid turns into curd so G odhead becomes a subservient when He Himself attains a distinct personality by the addition of a particular element of adulteration. This personality has no independent initiative. The sail adulterating principle is constituted of a combination of the stupefying quality of the deluding energy, the quality of nonplenitude of the marginal potency and a slight degree of the ecstatic-cum-cognitive principle of the plenary spiritual potency. ( exactly the same as a jiva ) This specifically adulterated reflection of the principle of the subjective portion of the Divinity is Sadasiva, in the form of the effulgent masculine-symbol-god Sambhu from whom Rudradeva is manifested. In the work of mundane creation as the material cause, in the work of preservation by the destruction of sundry asuras and in the work of destruction to conduct the whole operation, Govinda manifests Himself as guna-avatara in the form of Sambhu who is the separated portion of Govinda imbued with the principle of His subjective plenary portion. (Sambhu is not a plenary (identical duplicate) portion rather only imbued with the principle of a plenary portion and is instead a seperated portion, just like a jiva ) The personality of the dest ructive principle in the form of time has been identified with what of Sambhu by scriptural evidences that have been adduced in the commentary. The purport of the Bhagavata slokas, viz., vaisnavanam yatha sambhuh, etc., is that Sambhu, in pursuance of the will of Govinda, works in union with his consort Durga-devi by his own time energy. He teaches pious duties (dharma) as stepping-stones to the attainment of spiritual service in the various tantra- sastras, etc., suitable for jivas in different grades of the conditional existence. In obedience to the will of Govinda, Sambhu maintains and fosters the religion of pure devotion by preaching the cult of illusionist (Mayavada) and the speculative agama-sastras. The fifty attributes of individual souls are man ifest in a far vaster measure in Sambhu and five additional attributes not attainable by jivas are also partly found in him. So Sambhu cannot be called a jiva. He is the lord of jiva but yet partakes of the nature of a separate portion of Govinda.

 

 

diparcir eva hi dasantaram abhyupetia

dipayate vivrta-hetu-samana-dharma

yas tadrg eva hi ca visnutaya vibhati

govindam adi-purusam tam aham bhajami

 

The light of one candle being communicated to other candles, 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.

 

 

Commentary by Srila Bhaktisiddhanta Saraswati

 

The presiding Deities of Hari-dhama, viz., Hari, Narayana, Visnu, etc.. the subjective portions of Krishna, are being described. The majestic manifestation of Krishna is Narayana, Lord of Vaikuntha, whose subjective portion is Karanodakasayi Vishnu, the prime cause, whose portion is Garbhodakasayi. Ksirodakasayi is again the subjective portion of Garhhodakasayi Visnu. The word "Visnu" indicates all-pervading, omnipresent and omniscient personality. In this sloka the activities of the subjective portions of the Divinity are enunciated by the specification of the nature of Ksirodakasayi Vishnu.. The personality of Vishnu, the ennbodied form of the manifestive quality (sattva-guna) is quite distinct from that of Sambhu who is adulterated with mundane qualities. Vishnu's subjective personality is on a level with that of Govinda. Both consist of the unadulterated substantive principle. Vishnu in the form of the manifest causal principle is identical with Govinda as regards quality. The manifestive quality (sattva-guna) that is found to exist in the triple mundane quality, is an adulterated entity being alloyed with the qualities of mundane activity and inertia. Brahma is the dislocated portion of the Divinity, manifested in the principle of mundane action, endowed with the functional nature of His subjective portion; and Sambhu is the dislocated portion of the Divinity manifested in the principle of mundane inertia possessing similarly the function and nature of His subjective portion. The reason for their being dislocated portions is that the two principles of mundane action and inertia being altogether wanting in the spiritual essence, any entities that are manifested in them, are located at a great distance from the Divinity Himself or His facsimiles. Although the mundane manifestive quality is of the adulterated kind, Vishnu, the manifestation of the Divinity in the mundane manifestive quality, makes His appearance in the unadulterated manifestive principle which is a constituent of the mundane manifestive quality. Hence Vishnu is the full subjective portion and belongs to the category of the superior isvaras. He is the Lord of the deluding potency and not alloyed with her. Vishnu is the agent of Govinda's own subjective nature in the form of the prime cause. All the majestic attributes of Govinda, aggregating sixty in number, are fully present in His majestic manifestation Narayana. Brahma and Shiva are entities adulterated with mundane qualities .. Though Vishnu is also divine appearance in mundane quality (guna-avatara), still He is not adulterated. The appearance of Narayana in the form of Maha-Visnu, the appearance of Maha-Visnu in the form of Garbhodakasayi and the appearance of Vishnu in the form of Ksirodakasayi, are examples of the ubiquitous function of the Divinity. Vishnu is Godhead Himself, and the two other guna-avataras and all the other gods are entities possessing authority in subordination to Him. From the subjective majestic manifestation of the supreme self-luminous Govinda emanate Karanodakasayi, Garbhodakasayi, Ksirodakasayi and all other derivative subjective divine descents (avataras) such as Rama, etc., analogous to communicated light appearing in different candles, shining by the operation of the spiritual potency of Govinda.

 

Commentary by Srila Jiva Goswami

 

In this verse Lord Hari, the next in this sequence, is described. Now that the guna-avatara Shiva has been described, the guna-avatara Vishnu is described in this verse. The reason the guna -avataras have the same powers as the Lord Himself is given in these words:

 

"So they may manifest the material world, the guna-avataras are given powers like those of the Supreme Lord."

 

From a part of a part of Lord Govinda is manifested Lord Karanarnavasayi Visnu. From Him is manifested Lord Garbhodakasayi Visnu. From Garbhodakasayi Vishnu is manifested the Lord Vishnu who is a guna-avatara. As the light of one candle bei ng communicated to other candles, although it burns separately in them, is the same in its quality, so the different forms of the Lord are all the same Supreme Personality of Godhead.

 

In this example Lord Siva, because he is the controller of the mode of ignorance, is compared to the soot that is the by-product of these candles. Therefore He is not equal to the Supreme Personality of Godhead, as are the forms of Lord Visnu. In the following verses the various expansion of Lord Vishnu will be described.

 

 

yasyaika-nisvasita-kalam athavalambya

jivanti loma-vilaja jagad-anda-nathah

visnur mahan sa iha yasya kala-viseso

govindam adi-purusam tam aham bhajami

 

Brahma and other lords of the mundane worlds, appearing from the pores of hair of Maha-Visnu, remain alive as long as the duration of one exhalation of the latter [Maha-Visnu]. I adore the primeval Lord Govinda of whose subjective personality Maha-Visnu is the portion of portion.

 

 

Commentary by Srila Bhaktisiddhanta Saraswati)

 

The supreme majesty of the subjective nature of Vishnu is shown here.

 

 

Commentary by Srila Jiva Goswami

 

Brahma and the other demigods assist Lord Visnu, the protector of all the universes. In that sense they are avataras, non-different from the Lord. The word "jagadanda-nathah" refers to the deities headed by Lord Visnu. The word "jivanti" means that they have specific powers and responsibilities in the management of the universe.

 

 

bhasvan yathasma-sakalesu nijesu tejah

sviyam kiyat prakatayaty api tadvad atra

brahma ya esa jagad-anda-vidhana-karta

govindam adi-purusam tam aham bhajami

 

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..

 

 

by Srila Bhaktisiddhanta Saraswati

 

Brahma is two types: in certain kalpas when the potency of the Supreme Lord infuses Himself in an eligible jiva, the latter acts in the office of Brahma and creates the universe. In those k alpas when no eligible jiva is available, after the Brahma of the previous kalpa is liberated, Krishna, by the process of allotment of His own potency, creates the Brahma who has the nature of the avatara (descent) of the Divinity in the active mundane prin ciple (rajo-guna). By principles Brahma is superior to ordinary jivas but is not the direct Divinity. The divine nature is present in a greater measure in Sambhu than in Brahma. The fundamental significance of the above is that the aggregate of fifty attr ibutes, belonging to the jiva, are present in a fuller measure in Brahma who possesses, in a lesser degree, five more attributes which are not found in jivas. But in Sambhu both the fifty attributes of jivas as also the the additional attributes found in Brahma are present in even greater measure than in Brahma.

 

 

Commentary by Srila Jiva Goswami

 

After thus revealing the deities who are shelters of the various abodes beginning with devi-dhama, the author explains that Brahma is an individual spirit soul (jiva), by nature different f rom the Supreme Lord. Here the word "bhasvan" means "shining like the sun", "nijesu" means "in His own eternal parts", and "asma-sakalesu" means "manifests some portion of his own light in all the effulgent gems that bear the names of suryakanta, etc."

The word "api" means "as a great fire employs a spark to set something else on fire, so the Supreme Lord manifests a certain portion of His own powers in a certain chosen individual soul (jiva)". In this way given a certain portion of the Supreme Lord's power, the demigod Brahma is able to create the material universe.

 

Although Goddess Maya, who is also known as Durga, is a maidservant of Lord Karanarnavasayi Vishnu and dutifully carries out His commands and although Brahma, Vishnu and others are avataras of Lord Garbhodakasayi Visnu, nevertheless Lord Govinda is the final shelter of all, and all others take shelter of Him. This will be further explained later in this book.

 

 

[gokulkr]

Even in Brahma Samhita we can clearly see that "Maha-Sankarsana" has been depicted as Destroyer. Rudra/sambhu being subservient to "Maha-Sankarsana". Maha-Sankarsana is Narashima.

 

when we say vishnu as supreme we actually tell "Narayana" as supreme. similarly, when we say shiva as supreme we actually refer "sada-shiva".

 

sada-shiva is name of "Maha-sankarsana" ie., Narashima.

 

also many times people use "shiva" instead of sada-shiva. so shiva is narashima only.

 

in above commentary word "shiva" would have been mistakenly used for refering Rudra.

 

while seeing original sanskrit texts of brahma samhita we dont see shiva mentioned as rudra.

 

so rudra & shiva are diffrent. shiva is name of narashima(sankarsana).

 

/images/graemlins/smile.gif Om Namah Shivaya

/images/graemlins/smile.gif Om Namo Venkatesaya