isvarah paramah krsnah
sac-cid-änanda-vigrahah
anädir ädir govindah
sarva-kärana-käranam
sac-cid-änanda-vigrahah
anädir ädir govindah
sarva-kärana-käranam
"Krsna who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes."
Nirākāra means He, He has no such form, as we have got this material form.
(Bhagavad Geeta (BG-2.1))
Paraḥ means transcendental, beyond this material conception. Kṛṣṇa, or
the Absolute, Nārāyaṇa, that is para. Nārāyaṇaḥ paraḥ avyaktāt. Nārāyaṇa
is not anything of this material world. Nārāyaṇa, Kṛṣṇa, Viṣṇu. The
Absolute Personality of Godhead, He is not anything of this material
world. When we use this word, nirākāra, that means His form is not
anything of this material world. But He has got His form. That is a
transcendental form. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Nirākāra means
He, He has no such form, as we have got this material form. This
material form is neither of the three transcendental bliss,
sac-cid-ānanda. This is asat, acit, and nirānanda. This body, this
material body is asat, acit, and nirānanda. Therefore, when in the Vedic
literature or in authorized statement we find "nirākāra," that means
His form does not belong to this asat, acit, or nirānanda. But He has
His form. Divyam. Janma karma me divyam (BG 4.9).
Divyam, transcendental. And Śrīpāda Śaṅkarācārya also, who especially
preached impersonalism, he also admits that nārāyaṇaḥ paraḥ avyaktāt:
"Nārāyaṇa, the form of Nārāyaṇa, is beyond the range of this avyakta."
Nirākāra means we cannot calculate the ākāra, the actual form.
BG- 2.13
So similarly, we, we living entities, we are also spiritual atoms. We
are spiritual atoms. And our magnitude also has assessed in the śāstras.
That magnitude is stated in the Purāṇas that keśāgra-śata-bhāgasya
śatadhā kalpitasya ca (CC Madhya 19.140).
Keśāgra, your hair. I have no long hair. You have got. Now, you can see
the point of the hair, keśa-agra. Agra means the point of the hair.
Keśāgra-śata-bhāgasya. Now, the point of the hair, you divide into
hundred. That is imaginable. That is not imaginable by you, how the
point of the hair can be divided into hundred. Keśāgra-śata-bhāgasya.
Now, you take one part of that division and again divide into hundred.
This is beyond your experience, beyond your power. The, by arithmetic
calculation the mathematicians say that "The point has no length and
breadth." Oh, this is, this is, this is a disappointment. Because he
cannot measure the length and breadth of the point, therefore he says
like that. But point has length and breadth. Aṇor aṇīyān mahato mahīyān.
Therefore a certain class of philosophers, they are astonished simply
by seeing the great magnitude of the Lord, but there is smaller,
smallest, aṇor aṇīyān. These are much smaller than the atom, but that is
beyond our experience. Therefore we say, nirākāra. Nirākāra means
we cannot calculate the ākāra, the actual form. Nirākāra does not mean
that it has no form. It has form. Just see. That they say, that the
point has no length and breadth. Similarly, the soul has everything,
length and... Within that point it has got his head, leg, everything,
consciousness, everything there. And because it is beyond the
calculation of our human knowledge, therefore they are disappointed:
"Nirākāra, nirākāra, nirākāra." Not nirākāra. It has ākāra. But we are
so, our senses are so blunt that we cannot calculate.
Nirākāra means He has no prakṛta-ākāra, material form.
BG-7.1
Nityo
nityānām, the chief of the all eternals. Cetanaś cetanānām. He is the
supreme living entity of all living entities. He is also living entity.
So if I am a living entity, I have got a form, so why the supreme living
entity will not have a form? This is poor fund of knowledge. He is not
nirākāra. But we cannot estimate His ākāra. That is nirākāra. Nirākāra means
to estimate. We cannot estimate how big He is. That means nirā...
Nirākāra does not mean formless. When there is in the śāstra, nirākāra,
this word is used, nirākāra means
He has no prakṛta-ākāra, material form. That is nirākāra, not that he
has no form. That is poor fund of knowledge. He is
sac-cid-ānanda-vigraha (Bs. 5.1). Therefore Kṛṣṇa says in the
Bhagavad-gītā, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: (BG 9.11) "My original form is like human being." And the Bible also it is said, "Man is made after the form of God."
When we say bhagavān nirākāra, that means either we have no knowledge of Bhagavān or nirākāra means He is not a form like us
BG-7.1
There
are two living beings. One is Bhagavān, and the other is the living
being as we are. That is the Vedic version. Nityo nityānāṁ cetanaś
cetanānām (Kaṭha Upaniṣad 2.2.13). Bhagavān means He is also a living
being. He is not nirākāra. When we say bhagavān nirākāra, that means
either we have no knowledge of Bhagavān or nirākāra means
He is not a form like us. Our form and Kṛṣṇa's form—different. Kṛṣṇa is
complete spiritual, divine, and we are, at the present moment, although
we have got our spiritual form within this body, but because we have no
vision of the spiritual form, we are taking this body as our form. This
is called illusion.
Nirākāra means "who has no form"—it does not mean that God has no form.
He has got form, but His form is different from this form upon which you
have got experience.
Srimad Bhagavatam (SB)-1.2.1
So there are different types of bodies within this material world. We
can compare. Just like ant's body, a fly's body, and my body. A fly's
body may remain for few years, or, few hours. So our body may remain for
few years. And similarly, there are other living entities like Brahmā,
their body remains for a few decades. But every body, each body, is
subjected to this law of nature: birth, death, disease, and old age. So
God's body is not like that. It is eternal. Here in this material world
we can possess a body which may exist for millions of years, but that
does not mean it is eternal. It is not eternal. But God's body is
eternal. Therefore, in the Vedic language, when it is said, nirākāra-nirākāra means
"who has no form"—it does not mean that God has no form. He has got
form, but His form is different from this form upon which you have got
experience. Our experience is whatever form we can think of, even
Brahma's form, that is liable to be annihilated. But God's form is not
like that. So when in the Vedic language it is said, nirākāra—means nir,
nir means "not," and ākāra means "form"—that means "God's form is not
like ours." It is not that He has no form. He has form, but His form is
different from ours.
Nirākāra means to avoid. How Supreme God can be nirākāra? If the Supreme Lord is the supreme father.
SB-1.2.6
Real dharma is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma. All bogus type of dharma—Hindu religion, Muslim religion, this religion, that religion—they are not dharma.
Therefore it is said here, sa vai puṁsāṁ paro dharmaḥ. Paraḥ means
Supreme. What is that? Yato bhaktir adhokṣaje, "Wherein this is taught,
'Just surrender to the Supreme Lord, Kṛṣṇa, that is first-class
religion." All other religions, they are bogus. That is not religion.
Just like good citizenship means to abide by the laws of the state, of
the government. That is good citizenship. Similarly, a real religious
person means who is abiding by the orders of the Supreme Lord.
Unfortunately, they have no information of the Supreme Lord. Although
the Lord, the Supreme Lord Kṛṣṇa, is present, still, they are thinking
that Supreme Lord is nirākāra. Nirākāra means
to avoid. How Supreme God can be nirākāra? If the Supreme Lord is the
supreme father... We have got experience: I am a person, my father is
person, his father is person, his father is person... In this way, if
you go to the topmost platform to find out the Supreme Person or Supreme
God, why He should be imperson?
Nirākāra means His body, ākāra, or form, is not like ours. That is to be understood. He is sac-cid-ānanda-vigrahaḥ. SB-5.5.31
First Brahmā was created in the lotus flower from Garbhodakaśayī Viṣṇu,
so Brahmā is the first creature, living creature, but he also is born of
Viṣṇu. Therefore Kṛṣṇa said, aham ādir hi devānām (Bg 10.2). Then
Brahma, Lord Śiva was born, Rudra. In this way, Viṣṇu or Viṣṇu-tattva,
that is original. Sarva-yoniṣu kaunteya sambhavanti mūrti..., ahaṁ
bīja-pradaḥ pitā (BG 14.4).
Still, he is nava-yauvanaṁ ca. Nava-yauvanam means it begins from the
sixteenth year. He looked like that, a boy of sixteen to twenty years
old, and... This is only description of His transcendental body,
sac-cid-ānanda vigrahaḥ (Bs. 5.1). This is the difference between
material body and spiritual body. It doesn't matter. The Māyāvādīs, they
cannot think of, that material body can be so beautiful, neither they
can think of, that the Supreme to possess a body... But He possesses
body. The description of the body is there. But it is not like our body.
Therefore nirākāra means His body,
ākāra, or form, is not like ours. That is to be understood. He is
sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda vigrahaḥ
(Bs. 5.1). Vigraha means body. He has got body, but not a body like
ours. That is misunderstanding.
Nirākāra means He has no form, He has no eyes, no leg. If I say that God
has no leg, no eyes, it is defaming. He has got the brilliant eyes.
Yac-cakṣur eṣa savitā. Here is one of the eyes of Kṛṣṇa: the sun.
SB-6.1.14
So
these nirākāra vādīs, they are..., they cannot think of that there can
be any eye which can act from Vaikuṇṭha, which we cannot ascertain how
far it is, still you can keep traveling. We can simply think of that "I
can see three yards; therefore Kṛṣṇa can see also three yards." But the
actual fact is Kṛṣṇa can see you from any distant place. Sarvata pāṇi
pādas... sarvato. He has got eyes everywhere. That eyes is not exactly
your eyes. Therefore it is called apāṇi acakṣur. Acakṣur means his eyes
are not like your eyes. So as soon as we consider "Kṛṣṇa like me, Kṛṣṇa
like me," that is natural for a foolish person. That is the first
consideration. Because they cannot adjust that God can have eyes
different from me, therefore they take nirviśeṣa, nirākāra. Nirākāra means
He has no form, He has no eyes, no leg. If I say that God has no leg,
no eyes, it is defaming. He has got the brilliant eyes. Yac-cakṣur eṣa
savitā. Here is one of the eyes of Kṛṣṇa: the sun. When as soon as they
declare "God has no eyes," if we take in that way that we cannot see, He
has no eyes, then it is blaspheme.
That is another thing. All-pervading we also accept. He is brahmajyoti.
He is spread all over the creation. That is His nirākāra. Another
meaning of nirākāra, that He hasn't got His form like
us—sac-cid-ānanda-vigraha—you may say that.
SB-6.1.22
So these varieties of this material world, wherefrom it came? What is the answer?
Guest (2): From God.Prabhupāda: Then how God can be nirākāra or impersonal?
Guest (2): Nirākāra means all-pervading.
Prabhupāda: That is another thing. All-pervading we also accept. He is brahmajyoti. He is spread all over the creation. That is His nirākāra. Another meaning of nirākāra, that He hasn't got His form like us—sac-cid-ānanda-vigraha (Bs. 5.1)—you may say that. Or nirākāra means where the varieties are not manifested.
Nirākāra does not mean God has no akāra. That nirākāra means that not
this material akāra. Iśavaraḥ paramaḥ kṛṣṇah sac-cid-ānanda vigrahaḥ.
His body is sac-cid-ānanda. That is completely impossible to see within
this material world.
SB-7.9.2
Pāṣaṇḍi means devil, or nondevotee. Abhaktā hīna cara. Be careful not to
mix with nondevotee who imagines about God. They do not believe in God
actually. This pāṣaṇḍi means who do not believe in God. They think that
there is no God, but they simply say, "Yes, there is God, but God has no
head, no tail, no mouth, nothing." And then what is God then? But these
rascals say nirākāra. Nirākāra means
there is no God. Say frankly that there is no God. Why do you say,
"Yes, there is God, but He has no head, no tail, no leg, no hand"? So
what is there? So this is another cheating. Those who are atheist, they
say frankly, "I do not believe in God. There is no..." That we can
understand. But these rascals, they say, "There is God, but nirākāra." Nirākāra means there is no God, but sometimes the word is used nirākāra. But that nirākāra does not mean God has no akāra. That nirākāra means
that not this material akāra. Iśavaraḥ paramaḥ kṛṣṇahsac-cid-ānanda
vigrahaḥ. His body is sac-cid-ānanda. That is completely impossible to
see within this material world. Our body is not sat. It is asat. This
body which I have got now or you have got, it will remain so long this
life... And when it is finished, it is finished forever. You'll never
get this body again. Therefore asat.
Our body is asat, acit and nirānanda, just opposite. It will not stay,
and there is no knowledge, acit, and there is no bliss. Always we are
unhappy. So nirākāra means not a body like this. His body is different.
SB-7.9.2
Kṛṣṇa's another name is narakṛti. Our body is imitation of Kṛṣṇa's body,
not that Kṛṣṇa's body is imitation of our body. No. Kṛṣṇa has got His
body, narakṛti, nara-vapu. These things are there. But that vapu is not
like this asat. Our body is asat. It will not stay. His body is
sac-cid-ānanda. Our body is asat, acit and nirānanda, just opposite. It
will not stay, and there is no knowledge, acit, and there is no bliss.
Always we are unhappy. So nirākāra means
not a body like this. His body is different. Ānanda cinmāyā rasa
pratibhavitabhis (Bs. 5.37). Ānanda-cinmāyā. Aṅgāni yasya sakalendriya
vṛtti-manti paśyanti pānti kalayanti ciraṁ jaganti (Bs. 5.32). His
aṅgāni, aṅgāni, parts of the body, are described,
sakalendriya-vṛtti-manti. I can see with my eyes. My, this special
function of my, this part of the body is to see. But Kṛṣṇa,
sakalendriya-vṛtti-manti—He can not only see, but He can eat also. That
is import. By seeing, we cannot eat, but whatever we offer, if Kṛṣṇa
sees, He eats also. Aṅgāni yasya sakalendriya-vṛtti-manti. So how we can
compare Kṛṣṇa's body with our body? But avajānanti māṁ mūḍhāḥ (BG 9.11).
Those who are rascals, they think that "Kṛṣṇa has two hands, two legs;
therefore I am also Kṛṣṇa. I am also." So don't be misled by the
rascals, pāṣaṇḍi. Take as there in the śāstra, learn it from authorized
sources, and be happy.
Nirākāra means nirākṛta ākāra, "This ākāra, this form, is being
nullified." Nirākāra does not mean there is no ākāra. This body. When it
is said, nirākāra, that means the soul, the Supersoul or the soul, has
no this ākāra, as we see.
So soul has got form. It is not formless. Similarly, Kṛṣṇa has got also
form. But that form is different from this form. When in the śāstras it
is said, nirākāra, nirākāra means
nirākṛta ākāra, "This ākāra, this form, is being nullified." Nirākāra
does not mean there is no ākāra. This body. When it is said, nirākāra,
that means the soul, the Supersoul or the soul, has no this ākāra, as we
see. Just like we are seeing some dog or some cat or some hog, some
tree, some plants, so many, eight million four hundred thousands of
forms, but this is not the form. Nirākāreti. Not this form. The soul has
got a different form. That is described. Keśāgra-śata-bhāgasya śatadhā
kalpitasya ca (CC Madhya 19.140).
We cannot see, at the present moment. So as we cannot see you. I am not
seeing you, you are not seeing me... Just like a man's son dies, or
father dies. He cries, "Oh, my father is gone, my father is gone." Where
is your father gone? Your father is lying on the floor. Why do you say
the father is gone? "No, he's gone. He's no more." That means this thing
which has gone, he has never seen. He has seen simply this outward
body, dress. This is called ignorance. I am not seeing you; still, I am
speaking that I see you. So if I cannot see you, the part and parcel of
God, how can I see God with these eyes?
All the above para and explanation is given in Sri Bhagavad Gita as it is -Holly Book and Srimad Bhagavatam-- Translation of Srilla Prabhupada -Acharya and Guru.
Shiva VS Vishnu- they both are one and the Same......
Rudraanaam shankarashchaasmi vittesho yaksharakshasaam;
Vasoonaam paavakashchaasmi meruh shikharinaamaham.
And, among the Rudras I am Shankara; among the Yakshas and Rakshasas, the Lord of
wealth (Kubera); among the Vasus I am Pavaka (fire); and among the (seven) mountains I am the
Meru. (from Sri Bhagavad Geeta)
Shiva is the 27th name in the Vishnu Sahasranaamam
rudra is the 114th name
ahadev is the 492nd name
sivaha -607th name
lokadyaksha -135th name
2 names that make it clear that Lokadyaksha is indeed Narayana is
upendra -brother to indra
vamana-the dwarf form
11th chapter of the bhagavath Gita Sri Krishna shows universal
forms and arjuna is able to see all the rudras as a part of this form
hence Siva is a part of supreme..and is not the supreme himself .In the
same chapter He shows Arjuna his ultimate 4 armed form as Narayana
with disc ,conch,mace and lotus and then transforms back to a human
form ..also that Ganges water that originates from the toes of
Narayana,Shivan takes on his head ...
different meanings of Narayana
resting place of all jivas
human goal
resting on the cosmic waters
In the Vedas
The Sama Veda reads: "'Om Namo Narayanayeti mantra upasaka Vaikuntha
bhuvanam gamishyati', or "Whosoever chants the 'Om Namo Narayana' mantra
reaches the ultimate goal Vaikuntha planet where one attains eternal
blissful life." Vaikuntha is the supreme spiritual abode; there is
nothing that exists beyond Vaikuntha, Vaikuntha means 'no desires'.
n the Yajurveda it says Om adha nitya Narayan ha, brahma narayanaha,
shivasca narayana ha, shankarsca narayanaha and kalacha narayanaha,
sarva bhutasca mekam via narayana Karan purusha makarana parabramahan'
and ultimately it says 'Savo deve eko Narayana na dwitiyacha kaschit'
("There is only one God Narayana and no second"). He Himself expands as
Brahma the creator, Vishnu the maintainer and Shiva as the annihilator.
Whether you read Rig Veda or any other Vedas and Puranas it has said
Lord Narayan is the supreme and there is absolutely nothing beyond Him,
it says in Srimad Bhagavatam 'Yesha tu Narayanam devam adevam isham'
('Narayan is the lord of the lords beyond him there is nothing exists').
Whoever worships with love and devotion achieves the highest
destination Vaikuntha.
Vedas say that devotees of Narayana, Vishnu are quite rare, and still
more rare are those who are pure devotees (of Vishnu, Narayana,
Krishna). "nava-kotyas tu devanam rishayah sapta-kotayah narayanayanah
sarve ye kecit tat-parayanah" "There are ninety million demigods and
seventy million sages, who are all called narayanayana, devotees of Lord
Narayana. Among them, only a few are called narayana-parayana/direct
devotees are called narayana-parayanas.
all chit and achit are all the body of Narayana ..Lord Brahma says so to Lord Rama after defeating Ravana
" jagathsarvam shareeram te"
this entire universe is your body
and Rama is an incarnation of Sriman Narayana!
Adi Sankaracharya also says in bhaja govindam to sing the 1000 names of Vishnu
गेयं गीता नाम सहस्रं,
ध्येयं श्रीपति रूपमजस्रम्।
नेयं सज्जन सङ्गे चित्तं,
देयं दीनजनाय च वित्तम् ॥२७॥
Sing thousand glories of Lord Vishnu, constantly remembering his form in
your heart. Enjoy the company of noble people and do charity for the
poor and the needy. ॥27॥
NATURE OF SRI KRISHNA 'SHIVA'
Shiva means "all auspicious" Sri Krishna is all auspicious yes so nature
of Sri Krishna is 'Shiva' agreed .. but ... Rudra is not the supreme
..rudra is a part of the supreme he is not supreme himself ..
Yajurveda clearly says, 'Om
adha nitya Narayan ha, brahma narayanaha, shivasca narayana ha,
shankarsca narayanaha and kalacha narayanaha, sarva bhutasca mekam via
narayana Karan purusha makarana parabramahan' and ultimately it says
'Savo deve eko Narayana na dwitiyacha kaschit' ("There is only one God
Narayana and no second"). He Himself expands as Brahma the creator
(Generator), Vishnu the maintainer (Operator) and Shiva as the
annihilator (Destroyer)
So, GOD =
G as Generator(we call him Brahma in this form)
O as Operator (we call him Vishnu in this form)
D as Destroyer(we call him Siva in this form)
So it is the same supreme god whom Vaishnavas call him as VISHNU and Shaivas call him as Siva and some may call him as Allah (Vedic shiva) (Kabba-shiv ling and mohd paigambher or mohd prophet father is devote of lord shiva). So who still see the difference. Please understand it is all his play so please dont get confused under the influence of MAYA !
So, GOD =
G as Generator(we call him Brahma in this form)
O as Operator (we call him Vishnu in this form)
D as Destroyer(we call him Siva in this form)
So it is the same supreme god whom Vaishnavas call him as VISHNU and Shaivas call him as Siva and some may call him as Allah (Vedic shiva) (Kabba-shiv ling and mohd paigambher or mohd prophet father is devote of lord shiva). So who still see the difference. Please understand it is all his play so please dont get confused under the influence of MAYA !
so its MY OPINION that Sriman Narayana is the supreme !
Final word: Respect All Religion as all religions are path of God only
Just like All Rivers flow in different areas or places but finally merge in ocean at the End n its is only one example for reference if u find yourself u can have more examples on Maya of Maya Pati or Lord Narayana
He is our father and mother. He is creator of world and he is every where, he is in you and he is in me and he is in all of us. just we need to know him by getting qualification of Bhakthi..
very good
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