Krishna Seva

[Hoshil]

JSK lovely Vaishnavs,

Why do we have more then one god?

Doesn't it create confusion for people? I know many people that pray to more then one god, which doesn't seem right.

Appreciate everyone's thoughts.
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Jai Shree Krishna

[unnati]

Jai Jai Shri Gokulesh

Very shortly i will try to explain,

Shri Krishna is a Parabrahma. He felt of doing a play so he gave permission to Brahmaji to create jeeva and jagat. And during his play he took many avtaars and this avtars are the parts of Shri Krishna in form of different god.

Hence, he is said as an avtar and rest all gods are the aavtari's.
So this is the reason why we have many gods.

See this given by Goswami Shri Shyam Manoharji
"Mahabhagyat Ekasahyaadevata Anyadevata Anganibhavati"

Which means:

"For the God to whom i do Devotion, the rest of the Gods are the parts of it".

So u have to stick to one god and think him as parabrahma so there will not be any confusion. And it is not right to do the devotion of all, ya but we have to respect them. And if we do devotion of other gods along with the god to whom u thought as parabrahma then this will be an Anyashray.

Please correct me if i am wrong.
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Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....
Unnati M. Kadakia

[Vasant Punjabi]

Jai Shri Krishna,

There is also a story that once Sage Bhrigu wanted to test that who is the Supreme God so He went one at a time to check who is the greatest between Lord Brahma, Lord Mahadev (Shiva) and Lord Vishnu.

This Unnatibhen and vallah vaishnavs you should be knowing so please tell us the story.
_________________
Vasant Punjabi.

"Shri Vallabh Shri Vithal Sukh-kari naa-me nishpap thai nur-nari,
------Nitya Lila nitya nautam shruti na pame par."----

[unnati]

Jai Jai Shri Gokulesh

Vasantji Is this the story,

There is a famous story about the great sage Bhrigu. Bhrigu wanted to examine the cosmic gods to see who was the greatest. He went to the abode of Brahma, the Creator, and very abruptly entered Brahma's room without any permission. Brahma became furious. He said, "How is it you did not take my permission before entering?"

Then Bhrigu went to see Shiva, the Transformer. There also he misbehaved and angered Shiva.

Finally, Bhrigu went to see Vishnu, the Preserver. Vishnu was fast asleep. Seeing him sleeping, Bhrigu said, "Why does Vishnu have to sleep now?"

Then the sage jumped up and down on Vishnu's chest. Suddenly Vishnu awoke. He grabbed Bhrigu's feet and asked, "Are you hurt? Are you hurt? I am so sorry."

Bhrigu was the one who had jumped on Vishnu's chest, and yet Vishnu said, "I am so sorry."

Then Bhrigu declared that the greatest of the cosmic gods was Vishnu, not Shiva and not Brahma. They both became angry, but Vishnu did not get angry even when Bhrigu provoked him. Vishnu had conquered anger, and he did not have any pride. So in the opinion of the sage, Vishnu was the best.
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Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....
Unnati M. Kadakia

[Vasant Punjabi]

Jai Shri Krishna,

Yes Unnatiji that was the story let me explain it

Bhrigu discovers Vishnu is the greatest

Brahma’s son was Bhrigu. Once Bhrigu wanted to know who among the trinity was the greatest: his father, Vishnu or Shiva. He decided that he would be the examiner because he did not want others to make the decision on his behalf.

Bhrigu began his examination with his father. While Brahma was reading the scriptures, Bhrigu came before him in a very haughty way, without bowing. Brahma said, “What! You are coming into my room without showing me any respect? I never thought that you would be so insolent and undivine!” He scolded his son mercilessly.

Silently Bhrigu went away, saying to himself, “This proves that my father cannot be the greatest of the three.”

Next Bhrigu went to see Shiva. When Shiva saw Bhrigu coming towards him, he did not know how to greet him. Why? Because Shiva was very unclean, even filthy. In spite of this, Shiva grabbed Bhrigu and embraced him. “You are so dirty and filthy! Why do you have to make me dirty also?” protested Bhrigu.

Shiva became furious. “You have to call me dirty and filthy? This is what I get for embracing you! I came to you with such affection! I love you. You are Brahma’s son. Now you have to say all kinds of things against me?” Shiva was so furious that he wanted to kill Bhrigu.

Bhrigu hastily left Shiva’s presence. On the way, he concluded, “Like my father, Shiva is also not good. Both of them have not conquered their anger. Since they have not conquered their anger, what kind of spiritual greatness do they have?”

Vishnu was the last member of the trinity to be examined by Bhrigu. When Bhrigu arrived at Vishnu’s abode, Vishnu was fast asleep. Bhrigu thought to himself, “Since both my father and Shiva showed their anger, let me see if I can also make Vishnu angry. I am sure it will be quite easy.”

While Vishnu was still asleep, Bhrigu started mildly kicking him. Vishnu did not wake up. Then Bhrigu kicked Vishnu extremely hard right on his chest. Vishnu woke up and immediately grabbed Bhrigu’s feet. “Are you hurt, are you hurt, my child? Please tell me. You kicked me so hard! I am deeply concerned that you have hurt yourself. Please tell me what I can do for you.”

Bhrigu replied, “My Lord, among the trinity— Brahma, Vishnu and Shiva –you are by far the greatest.”

This was Bhrigu’s realisation. His father scolded him because he showed no respect to his father; Shiva became enraged because Bhrigu insulted him; but Vishnu, in spite of being kicked ruthlessly, forgave Bhrigu and showed him such compassion and concern.

It is said that the mark of Bhrigu’s foot is still visible on Vishnu’s chest. Because of this incident, Bhrigu became known as Pada Bhrigu. ‘Pad’ means ‘foot,’ so Pada Bhrigu means ‘the sage who used his feet to examine the gods.’
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Vasant Punjabi.

"Shri Vallabh Shri Vithal Sukh-kari naa-me nishpap thai nur-nari,
------Nitya Lila nitya nautam shruti na pame par."----

[Hoshil]

JSK,

Thank you both for your posts and the very nice story.

So would everyone agree this is just part of Shree Krishna's leela and there is nothing more to it? I thought there would be more to this. What about the reasons for creating god with different characteristics? There must be a reason behind why some have certain characteristic's and some don't.
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Jai Shree Krishna

[jagdish]

Jai Shri Krishna,
Very nice questions and good responses with illustrations.

and to add a little .... (as always, please feel free to correct or point out any misunderstandings)

- The confusion is only there if we differentiate and try to separate all these gods and goddesses as being individuals having their own identities and being separate from God.
- Pujya Shyam Manoharji has given wonderful explanations in his vachnamruts on this matter, specially in Shri Sarvottam Stotram. One of his quotes that come to mind is "Sagar to Ek hai, par kinare alag alag hai", loosely translated it means that ultimately there is only one Ocean, although there are many shores and banks.... similarly there are many gods/godesses but ultimately there is only one God.

- We have numerous gods and goddesses for various purposes.
All of them are parts and parcels of Shri Krishna. He has created and manifested them from His various energies.
- Each god/goddess is responsible for certain function(s). Example, Lord Surya Narayan, is said to be responsible for eyesight.
Now the explanation given is that we as jeevs owe these gods and goddesses who are responsible for and maintain our senses such as eyes (sight), ears (hearing), nose (breathing/smell), and so forth. So, as part of our karmic duties we are to perform certain rites for them. To use an analogy, it is said to be the same as paying various taxes, income tax, VAT, capital gains tax, etc etc..

- This does not mean that we should have ashray in another god or goddess. Ashray should only be in one (this is further clarified in KrishnaAshray). Also, when performing our karmic duties (this is the duty of everyone - unless one is constantly in manasi) towards these gods or goddesses we should always be aware that they are Thakorji as they are His parts only. We are then doing His seva and offering the results (fruits) of that seva to Shri Krishna without expecting anything in return for it.

- The other way to look at it is that we 'see' Shri Krishna in all of them and that Thakorji has taken on all these forms for His leelas.

There are many examples on this, but one example that comes to mind is that of Ram Krishna Paramhans. Where, although externally it seemed to everyone that he worshipped Maa Kaali, for Ram Krishna, Maa Kali was the swaroop taken on by Parbrahm as he saw parbrahm to be having that motherly feelings towards her children. He had the relationship with God where he considered himself to be a child and God to be his mother. So to honour his (Ram Krishna's) devotional bhaav, God took on the form and associated with him as Maa Kaali.

- To go a little further with this... we can say based on other reasonings that Thakorji is so Param Dayalu, Krupalu (extremely kind) that in order to _help_ those who are less spiritually inclined (example, those who are more materialistically or maryada inclined), He has taken on all these various forms of different gods and goddesses to attract that particular type of jeev so that that, the jeev who has lost his/her path, may be pulled back on track towards Thakorji.
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Best Wishes
Jagdish

[kavita]

jai sri krishna.

dear jagdishji , your explanations are very good but i dint get the last para. please explain. thankyou.
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Jai Shree Krishna
Kavita Bhatia

[jagdish]

Jai Shri Krishna,

Kavitaji, thank you for your kind words and sorry for the confusion. Also, thank you for pointing out the same.
..will try and clarify a little as per my limited understanding. Apologies in advance if it creates further confusions or if anything is out of place. The faults stay with my limitations. Hoping others will contribute and _Help_ to enhance, elaborate and clarify further.

The reasoning behind the last para is as follows:

Shri Krishna is known for his generosity and extreme kindness.
Ultimately all jeevs belong to Him and for some reason or another have been separated away from Him.
Now He knows and sees that the jeev, being separated from Him is 'suffering' in the material world, and if the jeev was to be left alone to do his/her own things according to the karmic actions, then that jeev, most likely does not stand a chance of returning back to God, because that jeev would be continuously taking on new Karmas/Rna bandhans and will keep coming back in this world in any of the numerous life forms. So God makes arrangements (what we call chance encounters) for the jeev to come in contact with the right type of people or arranges for that jeev to visit places of pilgrimages or temples - knowingly or unknowingly when the jeev comes in contact with other jeevs who are more advance in the spiritual progress or when they visit these places of pilgrimages and temples, then their karmic actions are lessened (the burden is reduced) and then they are able to make further progress on the spiritual path in this way.

So then, according to the nature of the jeev (in its basic nature, lets say either of the three main modes of nature; goodness, passion or ignorance), Shri Krishna has manisfested Himself (either directly or through His various energies) to attract that jeev with that nature towards Him (through his manisfestation) - So for example, if the jeevs nature is more inclined towards the mode of karmic or materialistic actions, then that jeevs prescribed duties would be more karmic, and so that jeev would be attracted towards things like performing various sadhnas (yogic pratices) yagyas, kathas, listening to bhajans, going to kathas, visiting various temples or places of pilgrimages etc...

Whereas a more saatvic jeev (that which is situated in goodness) might be more inclined towards doing seva, etc..

So Krishna takes on various roles through His various energies and expansions (direct expansions can be Adi Sheshnaag (Balram) on whose hoods all the countless universes are balanced, or Anirudh, Pradyuman, the Mahavishnus and His other incarnations/tattvas, etc., or indeed Lord Brahma - representing the mode of passion/Rajas, and Lord Shiva - representing the mode of ignorance/tamas) in order to attract all these jeevs back to their constitutional positions and bring them back to Him (doing seva of God of various types), back in either Golok Vrindavan (Where His seva is done with natural bhaavs) or in any of the other numerous Vikuntha planets (where Shri Krishna is residing with various Chaturbhuj/four-armed forms and where His seva is done in Rajasi fashion)

As a rough example, in one of the stories. There was a case of a vairagya brahmin who used to do the path of Vishnu Sahasranaam without fail with pure devotion. So being pleased by his devotion, one day Thakorji bestowed His Grace on him and the brahmin found a divine swaroop of Thakorji. The brahmin told Thakorji, that he was a vairagya brahmin and would not be able to do proper seva and that it would be better if Thakorji were to reside with a Grahastha who could perform proper seva with various proper material and bhaavs, etc. To this Thakorji replied, I will stay with you for a month and then you take me to the person/place where I tell you to take Me.

The Brahmin performed seva with great devotion for the whole month and then Thakorji told the brahmin to take him to Mahaprabhuji who had arrived in the nearby vicinity. The brahmin did just that and Mahaprabhuji was more than happy to receive Thakorji.
-- This story was just to highlight, that because of the nature of brahmin's devotion, he got the benefit of doing one month's seva.... and to consider how fortunate this brahmin was ? and the true nature and importance of seva ...

Likewise, those situated in the modes of ignorance and passion tend to be attracted by various forms of gods and goddesses and hence they go to various temples, etc... while due to their nature, the minds are not able to be fixed on Shri Krishna alone. So for them out of His unlimited kindness, Shri Krishna exhibits and plays the role of those various gods and goddesses, though in reality they are all one and same, part and parcel of the same.

- Another example was given where it is said that the gods and goddesses are compared to the leaves and branches of the tree where as the actual root is Shri Krishna, from where they all come. The real benefit is the happiness of the tree (Shri Krishna) and that is achieved by watering the roots of the tree. Watering the branches and leaves is not as efficient as watering the roots directly.

The water going to the roots automatically is received and nourishes the rest of the tree, including the leaves and branches (other gods and goddesses).

The watering of the tree is compared to performing seva/worship.

Perhaps one could elaborate to say that ....for those jeevs who are situated in a particular mode of nature it is appropriate for them to be worshipping that particular god/goddess towards whom they are attracted because they are attracted since they owe it to that god/goddess out of the karmic attachment/debt and also because maybe they have certain karmic burdens to burn off or that they have not progressed enough on the path to obtain direct seva of Thakorji ?

Ofcourse, one could ultimately look at it all as His Leela and play as it is all for His entertainment.
_________________
Best Wishes
Jagdish

[Vasant Punjabi]

Jai Shri Krishna,

Here is the reference from Shrimad Bhagwatam Chapter One

(Creation) Kṛisḥṇa Is the Source of All Incarnations

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 God, 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 God, 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 Krịṣhṇa 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

ete cāḿśa-kalāḥ puḿsaḥ

kṛisḥṇa tu bhagavān svayam

indrāri-vyākulaḿ lokaḿ

mṛḍayanti yuge yuge

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord,

but Lord Śhrī Kṛisḥṇa is the Supreme God.

All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.
_________________
Vasant Punjabi.

"Shri Vallabh Shri Vithal Sukh-kari naa-me nishpap thai nur-nari,
------Nitya Lila nitya nautam shruti na pame par."----

[unnati]

Jai Jai Shri Gokulesh

Very beautifully explained by Jagdishji and Vasantji. As Jagdishji explained

- Another example was given where it is said that the gods and goddesses are compared to the leaves and branches of the tree where as the actual root is Shri Krishna, from where they all come. The real benefit is the happiness of the tree (Shri Krishna) and that is achieved by watering the roots of the tree. Watering the branches and leaves is not as efficient as watering the roots directly.

Also this example is best for Anyashraya. As this was given to us by Goswami Shri Shyam Manoharji in one of his lectures.
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Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....
Unnati M. Kadakia

[kavita]

jai sri krishna.

thankyou jagdishji vasantji for nice explanations. please dont apologise .there are no more confusions. your explanations are very clear. its only that i take some time to understand. i have read many many of your articles previously from sites and they are amazing. i hope i can continue satsang for ever. thankyou very much.
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Jai Shree Krishna
Kavita Bhatia

[Vasant Punjabi]

Jai Shri KRishna,

Yes Kavitaji, you are right Jagdishbhai is doing real good. We should really appreciate his knowledge base that he is sharing with us.

His Hasya Prasangs translations are also real gooooooooooood.
Thankyou Jagdishbhai for sharing with us.

Just a note to add

"Lord Shiva and Brahma are incarnations of two of
the material modes created by Shri Krishna. Shri Krishna Himself is the
source of all incarnations. Therefore, by worshipping Lord Krishna
everyone's worship is performed, just as by watering the roots of a
tree all the leaves and branches become nourished.

Prahlad, Dhruva, Vibhisana and others were dear devotees of Shri Krishna. Therefore Lord Shiva and Lord Brahma were naturally favorably disposed to them, whereas Ravana, Kumbakarna, Banasura and other demons were only devotees of Lord Shiva and not devotees of Lord Krishna. Thus their ultimate end was to simply be destroyed.

"The shastras say that Lord Brahma was able to create this world due
to having successfully worshipped Shri Visnu. Similarly, Lord Shiva
has become qualified to invoke auspiciousness in this world due to
having received the foot wash water of Lord Visnu (Ganges) on his
head." Having heard these various statements from the shastras.
_________________
Vasant Punjabi.

"Shri Vallabh Shri Vithal Sukh-kari naa-me nishpap thai nur-nari,
------Nitya Lila nitya nautam shruti na pame par."----

[kavita]

jai sri krishna.

thankyou vasantji for nice explanations. its become very clear about anayashray in my mind. our thakurji is the supreme powerful of all other gods. thanks for sharing somuch knowledge with us. thank god for big mercies.
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Jai Shree Krishna
Kavita Bhatia