There is someone who said this

[Guest guest]

and his name is Srila Prabhupada

 

Allah-Buddha-Jehova-Rama: ALL are Krishna, all are ONE.

 

So why does that person preach against the oneness of Lord Shiva and lord Vishnu. That is not what he should do. Let us act like smart people now. In Hinduism and in hindu scriptures: the vedas, puranas and itihasas, both Vishnu and Shiva are the same. Their is no difference between them.

 

Shivo Vishnu Vishnu Shivah

[theist 1]

Who is Sadasiva, as in the below quote from Sb 10.34

 

 

"One day Nanda Mahäräja and the other cowherd men placed their family members on their bullock carts and went to the Ambikävana forest to worship Lord Siva. After bathing in the Sarasvati River and worshiping Lord Sadäsiva, a form of Lord Vishnu,..."

[Subala 1]

This is an offencive post which has to be purged. Person doesn't know how to ask question or build argument.

 

 

 

[Govindaram 1]

Hare Krishna

 

hello, Subala a lot of Hindu's believe that Lord Vishnu and Lord Siva are the same, esp. even my brother-in-laws mother-in-law, I think they get it wrong as Lord Vishnu (the All-Merciful One) says that His devotees are just like Himself, but Hindu's etc.. interpret it wrongly, thinking that Lord Vishnu and Lord Siva are the same. But when you go onto Lord Krishna there is no comparison.

 

[Guruvani 0]

Actually, the quote that the original poster of this thread is attributing to Prabhupada was actually written by George Harrison I believe in his introduction to Krishna Book. I don't think Prabhupada ever made such a statement. Actually, here is the exact quote from George Harrison's introduction to Krishna Book:

 

Everybody is looking for Krsna.

Some don't realize that they are, but they are.

KRSNA is GOD, the source of all that exists, the Cause of all that is, was, or ever will be.

As GOD is unlimited, HE has many Names.

/images/graemlins/blush.gif<font color="red"> Allah-Buddha-Jehova-Rama: ALL are KRSNA, all are ONE.</font color> /images/graemlins/blush.gif

God is not abstract; He has both the impersonal and the personal aspects to His personality which is SUPREME, ETERNAL, BLISSFUL, and full of KNOWLEDGE. As a single drop of water has the same qualities as an ocean of water, so has our consciousness the qualities of GOD'S consciousness … but through our identification and attachment with material energy (physical body, sense pleasures, material possessions, ego, etc.) our true TRANSCENDENTAL CONSCIOUSNESS has been polluted, and like a dirty mirror it is unable to reflect a pure image.

With many lives our association with the TEMPORARY has grown. This impermanent body, a bag of bones and flesh, is mistaken for our true self, and we have accepted this temporay condition to be final.

Through all ages, great SAINTS have remained as living proof that this non-temporary, permanent state of GOD CONSCIOUSNESS can be revived in all living Souls. Each soul is potentially divine.

Kåñëa says in Bhagavad Gita: "Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness." (VI, 28)

YOGA (a scientific method for GOD (SELF) realization) is the process by which we purify our consciousness, stop further pollution, and arrive at the state of Perfection, full KNOWLEDGE, full BLISS.

If there's a God, I want to see Him. It's pointless to believe in something without proof, and KRSNA Consciousness and meditation are methods where you can actually obtain GOD perception. You can actually see God, and hear Him, play with Him. It might sound crazy, but He is actually there, actually with you.

There are many yogic Paths-Raja, Jnana, Hatha, Kriya, Karma, Bhakti-which are all acclaimed by the MASTERS of each method.

SWAMI BHAKTIVEDANTA is as his title says, a BHAKTI Yogi following the path of DEVOTION. By serving GOD through each thought, word and DEED, and by chanting HIS Holy Names, the devotee quickly develops God-consciousness. By chanting

Hare Krsna, Hare Krsna

Krsna Krsna, Hare Hare

Hare Räma, Hare Räma

Räma Räma, Hare Hare

One inevitable arrives at KRSNA Consciousness. (The proof of the pudding is in the eating!)

I request that you take advantage of this book KRSNA, and enter into its understanding. I also request that you make an appointment to meet your God now, through the self liberating process of YOGA (UNION) and GIVE PEACE A CHANCE.

 

(hand written)

All you need is Love (Krishna) Hari Bol.

George Harrison 31/3/70

[Avinash 0]

Often people think that the word same refers to identical. Of course, this is one possible meaning. But, it is not the only meaning. As an example,

"For me, both my son and my daughter are the same."

 

The above statement does not mean that I have a single child who is both a son as well as a daughter. It means that I give equal importance to both of them.

[Subala 1]

There is no problem is someone worship Lord Siva or Lord Siva and Vishnu together... Problem is Person who made this post is not asking why - but bluntly offends Prabhupada (moreover it was George Harrisons words) basicly it doesn't matter what he asking or on what topic -I can't stand people who done nothing throwing stones at great personalities...

 

If there is really Lord Shiva bhakta out there - they pay obeisances to all Vishnu bhaktas according instructions of Lord Shiva.

 

And those who really like smoke ganja and opium they will speak all kind of nonsense and offend anyone to support their smoking habbits.

 

 

[Guest guest]

you wrote

And those who really like smoke ganja and opium they will speak all kind of nonsense and offend anyone to support their smoking habbits.

 

I don't like you offend us Shaivists like this. Not all of us do ganja things. We see the trimurti as one, also vishnu.

[Guest guest]

Sri Vakrathunda mahaakaaya kotisuryasamaprabha

nirvighnam kurume deva subhakaryeshu sarvadaa

 

It is rather sad how the followers of sanatan dharma (Hindus) fight each other needlessly.

 

Sri Vayasdev wrote the Shastras and we all accept his authority (I guess) and there are clear references to the oneness of the trinity. We should respect others worship be that Lord Brahama, Lord Vishnu or Lord Shiva or Lord Buddha, Devi Maa, Ala, Christ Etc and I dare say majority off Hindus do that.

So instead of making judgment on others sadhna we should perfect our own after all we are all in this together suffering but we have to pass the life&#8217;s exam on our own. Whichever subject we choose we have to perfect it

 

 

 

Jai Shree Krishna

 

[Guest guest]

Hello! Hinduism is a monotheistic religion and believes only in one Brahman. This One Brahman can express himself in the form that his devotee envisages him in, because of his infinite love for his devotee.

 

If Brahman can appear in the form of Krishna, so can he appear in the form of Shiva. Krishna, Vishnu and Shiva are all just different forms of the One Truth! Realize that.

[Guest guest]

in this way, saying that these personalities have not a real, personal and distinct existence you are lowering the value of the objects of worship of your religion

 

and the result is that the monotheism goes away, everything continues to appear, especially in western countries, as a meaningless jungle of strange idols

 

so let us (indians and western pratictioners) emancipate hinduism at the eyes of the world with the (re)iniection of some krishna consciousness

 

 

(the same thing happened in ancient greece, there was gods, the philosophers were thinking that they were only manifestations of a more big and impersonal principle, now we remember that greece was polytheist)

[gHari 0]

Sri Caitanya-caritamrita Adi 88-89:<blockquote><center>yAGra bhagavattA haite anyera bhagavattA

‘svayaM-bhagavAn'-zabdera tAhAtei sattA

</center>

yAGra--of whom; bhagavattA--the quality of being the Supreme Personality of Godhead; haite--from; anyera--of others; bhagavattA--the quality of being the Supreme Personality of Godhead; svayam-bhagavAn-zabdera--of the word svayaM-bhagavAn; tAhAtei--in that; sattA--the presence.

"Only the Personality of Godhead, the source of all other Divinities, is eligible to be designated svayaM bhagavAn, or the primeval Lord.

 

<center>

dIpa haite yaiche bahu dIpera jvalana

mUla eka dIpa tAhA kariye gaNana

</center>

dIpa--a lamp; haite--from; yaiche--just as; bahu--many; dIpera--of lamps; jvalana--lighting; mUla--the original; eka--one; dIpa--lamp; tAhA--that; kariye--I make; gaNana--consideration

"When from one candle many others are lit, I consider that one the original.

 

PURPORT

The Brahma-saMhitA, Chapter Five, verse 46, states that the viSNu-tattva, or the principle of the Absolute Personality of Godhead, is like a lamp because the expansions equal their origin in all respects. A burning lamp can light innumerable other lamps, and although they will not be inferior, still the lamp from which the others are lit must be considered the original. Similarly, the Supreme Personality of Godhead expands Himself in the plenary forms of the viSNu-tattva, and although they are equally powerful, the original powerful Personality of Godhead is considered the source. This analogy also explains the appearance of qualitative incarnations like Lord Siva and Lord BrahmA. According to SrIla JIva GosvAmI, zambhos tu tamo-'dhiSThAnatvAt kajjalamaya-sUkSma-dIpa-zikhA-sthAnIyasya na tathA sAmyam: "The zambhu-tattva, or the principle of Lord Siva, is like a lamp covered with carbon because of his being in charge of the mode of ignorance. The illumination from such a lamp is very minute. Therefore the power of Lord Siva cannot compare to that of the ViSNu principle."</blockquote>

 

Sri Brahma-Samhita 5.45-46:<blockquote><center>kSIraM yathA dadhi vikAra-vizeSa-yogAt

saJjAyate na hi tataH pRthag asti hetoH

yaH zambhutAm api tathA samupaiti kAryAd

govindam Adi-puruSaM tam ahaM bhajAmi

</center>

kSIram--milk; yathA--as; dadhi--yogurt; vikAra-vizeSa--of a special transformation; yogAt--by the application; saJjAyate--is transformed into; na--not; hi--indeed; tataH--from the milk; pRthak--separated; asti--is; hetoH--which is the cause; yaH--who; zambhutAm--the nature of Lord Siva; api--also; tathA--thus; samupaiti--accepts; kAryAt--for the matter of some particular business; govindam--Govinda; Adi-puruSam--the original person; tam--Him; aham--I; bhajAmi--worship.

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.

 

PURPORT

(The real nature of Sambhu, the presiding deity of Maheza-dhAma, is described.) Sambhu is not a second Godhead other than KRSNa. 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. The nondistinction is established by the fact that just as milk treated with acid turns into curd so Godhead 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 said 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. This specifically adulterated reflection of the principle of the subjective portion of the Divinity is SadAziva, 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. The personality of the destructive principle in the form of time has been identified with that of Sambhu by scriptural evidences that have been adduced in the commentary. The purport of the BhAgavata zlokas, viz., vaiSNavAnAM yathA zambhuH, etc., is that Sambhu, in pursuance of the will of Govinda, works in union with his consort DurgAdevI by his own time energy. He teaches pious duties (dharma) as stepping-stones to the attainment of spiritual service in the various tantra-zAstras, 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 illusionism (MAyAvAda) and the speculative Agama-zAstras. The fifty attributes of individual souls are manifest 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 separated portion of Govinda.

 

 

<center>dIpArcir eva hi dazAntaram abhyupetya

dIpAyate vivRta-hetu-samAna-dharmA

yas tAdRg eva hi ca viSNutayA vibhAti

govindam Adi-puruSaM tam ahaM bhajAmi

</center>

dIpa-arciH--the flame of a lamp; eva--as; hi--certainly; dazA-antaram--another lamp; abhyupetya--expanding; dIpAyate--illuminates; vivRta-hetu--with its expanded cause; samAna-dharmA--equally powerful; yaH--who; tAdRk--similarly; eva--indeed; hi--certainly; ca--also; viSNutayA--by His expansion as Lord ViSNu; vibhAti--illuminates; govindam--Govinda; Adi-puruSam--the original person; tam--Him; aham--I; bhajAmi--worship.

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.

 

PURPORT

The presiding Deities of Hari-dhAma, viz., Hari, NArAyaNa, ViSNu, etc., the subjective portions of KRSNa, are being described. The majestic manifestation of KRSNa is NArAyaNa, Lord of VaikuNTha, whose subjective portion is KAraNodakazAyI ViSNu, the prime cause, whose portion is GarbhodakazAyI. KSIrodakazAyI is again the subjective portion of GarbhodakazAyI ViSNu. The word "ViSNu" indicates all-pervading, omnipresent and omniscient personality. In this zloka the activities of the subjective portions of the Divinity are enunciated by the specification of the nature of KSIrodakazAyI ViSNu. The personality of ViSNu, the embodied form of the manifestive quality (sattva-guNa) is quite distinct from that of Sambhu who is adulterated with mundane qualities. ViSNu's subjective personality is on a level with that of Govinda. Both consist of the unadulterated substantive principle. ViSNu 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 functional 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, ViSNu, 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 ViSNu is the full subjective portion and belongs to the category of the superior Izvaras. He is the Lord of the deluding potency and not alloyed with her. ViSNu 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 Siva are entities adulterated with mundane qualities. Though ViSNu 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 GarbhodakazAyI and the appearance of ViSNu in the form of KSIrodakazAyI, are examples of the ubiquitous function of the Divinity. ViSNu 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 KAraNodakazAyI, GarbhodakazAyI, KSIrodakazAyI 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.

</blockquote>

[Guest guest]

Sri Vakrathunda mahaakaaya kotisuryasamaprabha

nirvighnam kurume deva subhakaryeshu sarvadaa

 

One can go round in circle quoting one shastra from another and depending on which one is reading that one establishes the supremacy off that lord be that Brahma, Vishnu or Shiva. At the same time they all declare they are one and the same person.

 

I don’t have to look much further it is as simple as you want it to be or make it as complicated as you want .Krishna in answer to Arjun declares I am Vishnu I am Shankar either he is wrong or Vayasdev is wrong or we can go on argue about it for ever.

 

Jai Shree Krishna