What Lord Sri Krishna states in Bhagavad gita 4.24 and 14.27?

Question

Lord Sri Krishna states in Bhagavad gita 4.24 and 14.27

brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina

Lord sri.Krishna talks about Brahmam-He does not talk about Himself!! There is a cult initiated by sri.Prabhu Paadha(a microscopic minority) who try to establish that Brahmam and Lord Krishna are synonyms.We the majority of Hindus (Smaarthas-followers of Acharya sri.Sankara) do NOT accept this stand.We have high regard,respect,devotion for sri.Krishna- but sri. Krishna is not Brahmam. sri.Krishna Himself says Brahmaarpanam and not "Ahamaarpanam"- Every thing is dedicated to Brahmam-He also says all oblations(Havis) go to Brahmam and not to sri.Krishna--"Rudraayasvaahaa-Rudraye ithan na mama"(Veda Mantram)here it goes to Lord sri.SIVA.Veda Vaakyam is Supreme Authority(Supreme Court) -not "Aaptha Vaakyam" like sri Bhagavad Gita-"Aham Braahmaasmi"-'Sarvam Kalvitham Braahmam" are Veda Vaakyams-,

Answer 1

No doubt all the schools of faiths should be respected,but Srila Prabhupad`s movement is not at all a Microscopic.Nobody like Srila Prabhupada has preached in the other countries about the message of Godhead.He is the ambassodor of Indian festivals to all the other countries.He left India to preach westerners about the Indian valuable vedic life & He did the magic of changing so many lives & saved them from this material world.& still He is working for this wonders.
He comes under the Bramha Madhva Goudiya parampara,an bonofied family tree branch from Lord Krishna.

In the 18th chap.Lord sri Krishna speaks about to surrender on to Him,"Sarva Darman Parithyja Maam ekam sharanam vraja",whats this mean then?
He also speaks about the "Bhoktaram Yajana tapasam" in BG,explaining about He is the receiver of all the yajna offerings.He is the creator of this materila world & spiritual worlds.Ho can there be difference in Brahman & Krishna,since He is the object of everything.
In the following verse He is clearly explaining about,He is the source of Bramhan.

In chap.14 verse 27 Lord Sri Krishna Says & should be understood like this:

brahmaëo hi pratiñöhäham
amåtasyävyayasya ca
çäçvatasya ca dharmasya
sukhasyaikäntikasya ca

SYNONYMS
brahmaëaù—of the impersonal brahmajyoti; hi—certainly; pratiñöhä—the rest; aham—I am; amåtasya—of the immortal; avyayasya—of the imperishable; ca—also; çäçvatasya—of the eternal; ca—and; dharmasya—of the constitutional position; sukhasya—of happiness; aikäntikasya—ultimate; ca—also.

TRANSLATION
And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

PURPORT
The constitution of Brahman is immortality, imperishability, eternity, and happiness. Brahman is the beginning of transcendental realization. Paramätmä, the Supersoul, is the middle, the second stage in transcendental realization, and the Supreme Personality of Godhead is the ultimate realization of the Absolute Truth. Therefore, both Paramätmä and the impersonal Brahman are within the Supreme Person. It is explained in the Seventh Chapter that material nature is the manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior, material nature with fragments of the superior nature, and that is the spiritual touch in the material nature. When a living entity conditioned by this material nature begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. This attainment of the Brahman conception of life is the first stage in self-realization. At this stage the Brahman-realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. If he wants, he can continue to stay in the Brahman position and then gradually rise up to Paramätmä realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature. The four Kumäras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional service. One who cannot elevate himself beyond the impersonal conception of Brahman runs the risk of falling down. In Çrémad-Bhägavatam it is stated that although a person may rise to the stage of impersonal Brahman, without going further, with no information of the Supreme Person, his intelligence is not perfectly clear. Therefore, in spite of being raised to the Brahman platform, there is the chance of falling down if one is not engaged in the devotional service of the Lord. In the Vedic language it is also said, raso vai saù, rasaà hy eväyaà labdhvänandé bhavati: "When one understands the Personality of Godhead, the reservoir of pleasure, Kåñëa, he actually becomes transcendentally blissful." (Taittiréya Upaniñad 2.7.1) The Supreme Lord is full in six opulences, and when a devotee approaches Him there is an exchange of these six opulences. The servant of the king enjoys on an almost equal level with the king. And so eternal happiness, imperishable happiness, and eternal life accompany devotional service. Therefore, realization of Brahman, or eternity, or imperishability, is included in devotional service. This is already possessed by a person who is engaged in devotional service.
The living entity, although Brahman by nature, has the desire to lord it over the material world, and due to this he falls down. In his constitutional position, a living entity is above the three modes of material nature, but association with material nature entangles him in the different modes of material nature—goodness, passion and ignorance. Due to the association of these three modes, his desire to dominate the material world is there. By engagement in devotional service in full Kåñëa consciousness, he is immediately situated in the transcendental position, and his unlawful desire to control material nature is removed. Therefore the process of devotional service, beginning with hearing, chanting, remembering—the prescribed nine methods for realizing devotional service—should be practiced in the association of devotees. Gradually, by such association, by the influence of the spiritual master, one's material desire to dominate is removed, and one becomes firmly situated in the Lord's transcendental loving service. This method is prescribed from the twenty-second to the last verse of this chapter. Devotional service to the Lord is very simple: one should always engage in the service of the Lord, should eat the remnants of foodstuffs offered to the Deity, smell the flowers offered to the lotus feet of the Lord, see the places where the Lord had His transcendental pastimes, read of the different activities of the Lord, His reciprocation of love with His devotees, chant always the transcendental vibration Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, and observe the fasting days commemorating the appearances and disappearances of the Lord and His devotees. By following such a process one becomes completely detached from all material activities. One who can thus situate himself in the brahmajyoti or the different varieties of the Brahman conception is equal to the Supreme Personality of Godhead in quality. [As-They-Surrender-Unto-Me ]

In the same Bhavad Gita Lord Krishna Says like this:
ahaà sarvasya prabhavo
mattaù sarvaà pravartate
iti matvä bhajante mäà
budhä bhäva-samanvitäù

TRANSLATION
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

PURPORT
A learned scholar who has studied the Vedas perfectly and has information from authorities like Lord Caitanya and who knows how to apply these teachings can understand that Kåñëa is the origin of everything in both the material and spiritual worlds, and because he knows this perfectly he becomes firmly fixed in the devotional service of the Supreme Lord. He can never be deviated by any amount of nonsensical commentaries or by fools. All Vedic literature agrees that Kåñëa is the source of Brahmä, Çiva and all other demigods. In the Atharva Veda (Gopäla-täpané Upaniñad 1.24) it is said, yo brahmäëaà vidadhäti pürvaà yo vai vedäàç ca gäpayati sma kåñëaù: "It was Kåñëa who in the beginning instructed Brahmä in Vedic knowledge and who disseminated Vedic knowledge in the past." Then again the Näräyaëa Upaniñad (1) says, atha puruño ha vai näräyaëo 'kämayata prajäù såjeyeti: "Then the Supreme Personality Näräyaëa desired to create living entities." The Upaniñad continues, näräyaëäd brahmä jäyate, näräyaëäd prajäpatiù prajäyate, näräyaëäd indro jäyate, näräyaëäd añöau vasavo jäyante, näräyaëäd ekädaça rudrä jäyante, näräyaëäd dvädaçädityäù: "From Näräyaëa, Brahmä is born, and from Näräyaëa the patriarchs are also born. From Näräyaëa, Indra is born, from Näräyaëa the eight Vasus are born, from Näräyaëa the eleven Rudras are born, from Näräyaëa the twelve Ädityas are born." This Näräyaëa is an expansion of Kåñëa.
It is said in the same Vedas, brahmaëyo devaké-putraù: "The son of Devaké, Kåñëa, is the Supreme Personality." (Näräyaëa Upaniñad 4) Then it is said, eko vai näräyaëa äsén na brahmä na éçäno näpo nägni-samau neme dyäv-äpåthivé na nakñaträëi na süryaù: "In the beginning of the creation there was only the Supreme Personality Näräyaëa. There was no Brahmä, no Çiva, no water, no fire, no moon, no stars in the sky, no sun." (Mahä Upaniñad 1) In the Mahä Upaniñad it is also said that Lord Çiva was born from the forehead of the Supreme Lord. Thus the Vedas say that it is the Supreme Lord, the creator of Brahmä and Çiva, who is to be worshiped.
In the Mokña-dharma Kåñëa also says,
prajäpatià ca rudraà cäpy
aham eva såjämi vai
tau hi mäà na vijänéto
mama mäyä-vimohitau
"The patriarchs, Çiva and others are created by Me, though they do not know that they are created by Me because they are deluded by My illusory energy." In the Varäha Puräëa it is also said,
näräyaëaù paro devas
tasmäj jätaç caturmukhaù
tasmäd rudro 'bhavad devaù
sa ca sarva-jïatäà gataù
"Näräyaëa is the Supreme Personality of Godhead, and from Him Brahmä was born, from whom Çiva was born."
Lord Kåñëa is the source of all generations, and He is called the most efficient cause of everything. He says, "Because everything is born of Me, I am the original source of all. Everything is under Me; no one is above Me." There is no supreme controller other than Kåñëa. One who understands Kåñëa in such a way from a bona fide spiritual master, with references from Vedic literature, engages all his energy in Kåñëa consciousness and becomes a truly learned man. In comparison to him, all others, who do not know Kåñëa properly, are but fools. Only a fool would consider Kåñëa to be an ordinary man. A Krishna conscious person should not be bewildered by fools; he should avoid all unauthorized commentaries and interpretations on Bhagavad-gétä and proceed in Kåñëa consciousness with determination and firmness. [As-They-Surrender-Unto-Me ] [VTE]

Like these there are so many verses spoken by Him explaining about He is the Bhagavan & Brahman is only one of His aspect of understandin Him.

Answer 2

Did u know that the panini sankrit grammar was developed a long time after the masterpieces were completed.
(In org. Sans. Brahma means earth. Note: I'm not telling it's meaning in this context is that")

I 'll state another example here:
In the Vedas several statements have words" Indratama". Many people say it's Lord Inder. It's not so. Tama in Sansk. means "like" and is used as a suffix only with adjectives.

It can be a case like this.

Further the Vedas talk of only one God. They call HIM "dev " or "Eashwar". The mahabarat is a close relation to the Vedas and this way it can be argued that the words have meanings opposite to ur thoughts.

Here's how I ARGUE:

There is only one God. People call him by different ways. Krishna also uses different names {I think KRISHNA was only a great human being}
People are the ones who give HIM different names and get divided.

Answer 3

Lord Sri Krishna asserts in the Bhagavad gita 15.15,
"By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas."
Therefore, by all the Veda Vaakyams you have provided, Krishna should be known by all that.

Sravanjps has very nicely explained, quoting from B.G 14.27, brahmano hi pratisthaham, that Brahmam is suboridinate to Krishna who is not Brahamam but Param brahmam (B.G.10.12 param brahma param dhama).

Some more additional details about Vedas, from Bhagavad gita, since you mentioned about it.

Bhagavad gita 15.15
sarvasya caham hridi sannivishto
mattah smritir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krid veda-vid eva caham
I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.
PURPORT
The Supreme Lord is situated as Paramatma in everyone's heart, and it is from Him that all activities are initiated. The living entity forgets everything of his past life, but he has to act according to the direction of the Supreme Lord, who is witness to all his work. Therefore he begins his work according to his past deeds. Required knowledge is supplied to him, and remembrance is given to him, and he forgets, also, about his past life. Thus, the Lord is not only all-pervading; He is also localized in every individual heart. He awards the different fruitive results. He is worshipable not only as the impersonal Brahman, the Supreme Personality of Godhead, and the localized Paramatma, but as the form of the incarnation of the Vedas as well. The Vedas give the right direction to people so that they can properly mold their lives and come back to Godhead, back to home. The Vedas offer knowledge of the Supreme Personality of Godhead, Krishna, and Krishna in His incarnation as Vyasadeva is the compiler of the Vedanta-sutra. The commentation on the Vedanta-sutra by Vyasadeva in the Srimad-Bhagavatam gives the real understanding of Vedanta-sutra. The Supreme Lord is so full that for the deliverance of the conditioned soul He is the supplier and digester of foodstuff, the witness of his activity, and the giver of knowledge in the form of Vedas and as the Supreme Personality of Godhead, Sri Krishna, the teacher of the Bhagavad-gita. He is worshipable by the conditioned soul. Thus God is all-good; God is all-merciful.

Antah-pravishtah sasta jananam. The living entity forgets as soon as he quits his present body, but he begins his work again, initiated by the Supreme Lord. Although he forgets, the Lord gives him the intelligence to renew his work where he ended his last life. So not only does a living entity enjoy or suffer in this world according to the dictation from the Supreme Lord situated locally in the heart, but he receives the opportunity to understand the Vedas from Him. If one is serious about understanding the Vedic knowledge, then Krishna gives the required intelligence. Why does He present the Vedic knowledge for understanding? Because a living entity individually needs to understand Krishna. Vedic literature confirms this: yo 'sau sarvair vedair giyate. In all Vedic literature, beginning from the four Vedas, Vedanta-sutra and the Upanishads and Puranas, the glories of the Supreme Lord are celebrated. By performance of Vedic rituals, discussion of the Vedic philosophy and worship of the Lord in devotional service, He is attained. Therefore the purpose of the Vedas is to understand Krishna. The Vedas give us direction by which to understand Krishna and the process of realizing Him. The ultimate goal is the Supreme Personality of Godhead. Vedanta-sutra (1.1.4) confirms this in the following words: tat tu samanvayat. One can attain perfection in three stages. By understanding Vedic literature one can understand his relationship with the Supreme Personality of Godhead, by performing the different processes one can approach Him, and at the end one can attain the supreme goal, who is no other than the Supreme Personality of Godhead. In this verse the purpose of the Vedas, the understanding of the Vedas, and the goal of the Vedas are clearly defined.
http://bhagavadgitaasitis.com/15/15/en1

Answer 4

how do you type that?
It seems very interesting to me though. I wonder whats the difference b/w bhagvan gita and mahabharta.

Answer 5

If you have to listen to this all day no wonder you drink the bad kool aid

Answer 6

I was once a part of the "so called" majority Hindus who get into the impersonified concept,and yet we were also in the personified concept,I was what you might call "original Hindu" in fact my family is iyer of Tamil Nadu,that means we are completely Orthodox Hindu and completely believed in the imperonified form,and yet after serious understanding,you can grasp the concept.But in the Bhagavat Gita it states that those who have understood the impersonal Brahman concept,it will be more difficult to get personal and accept god as a single individual being one can love,so it will be more difficult to understand Krishna.Im 14,he personified form is something I could easily understand when I was younger,when I looked at the artists painting of baby Krishna,I would think of Lord Krishna as a hero,or as god,or as an infant with extraordinary beauty.But after getting into that whole Brahman concept,I can never look at baby Krishna the same way,Lord Krishna looks like everything that ever was or ever is.

Bhagavad Gita

6:30:For one who sees Me everywhere and sees everything in Me,I am never lost,nor is he ever lost to me.

What does this mean,this directly makes Brahman and Lord Krishna a synonym.It clearly states Lord Krishna is everywhere,Lord Vishnu is everywhere,Allah is everywhere,Jesus is everywhere,Brahman (reality itself) is everywhere.But that is only so for someone who realizes their connection with god,Lord Krishna says that all goes to Brahman,but who is Brahman?Lord Krishna!Lord Vishnu!Allah!Jesus etc.

But you still might ask:How come you consider Krishna the supreme form and do not worship the entire cosmic energy,Maha Vishnu?

Yes we do worhsip the entire Cosmic manifistation,?Maha Vishnu,he is reality itself in the Cosmos,Maha Vishnu is the root of all the avatars that come in the various Universes.But who is Krishna?

Its really difficult for someone to understand.

Krishna is all attractive,the ultimate form of god for a Vaishnava.Even if Vishnu is included in the term "Vaishnava".

And thats because for devotion,for love,for prayer in the most humble manner,Krishna is the source,although Krishna is no different then Maha Vishnu,Maha Vishnu is the supreme source of te Cosmos,and the eternal energy,no different then Krishna,but what is Maha Vishnu's duty?He is the preserver of the Cosmic creation,the infinite Universes and material energy come out of his skin pores,and as he inhales and exhalesmthe material energy goes from sand to water to air to ether to conscious thought of Vishnu,and it all comes back out again.

When we worship Maha Vishnu and want to attain Vaikuntha,we are worshipping god in the form of a king (in Vedic school this is what I was taught),but when we worship Vishnu,we are worshipping Krishna,when we worship Krishna we are worshipping Vishnu.Both are the same.

But it is much different when we worship a demi god,such as Brahma,Indra and such.When we worship a demi god,we are worshipping nothing but the material Universe,the energy of the material Universe.And that is all we will really recieve.But if we worship the eternal(Krishna or Vishnu),we are worshipping all of the demi gods as well.

When our Universe,out of the infinite was being created,the Brahma sumita was sang by lord Brahma (not to be confused with Brahman).

Brahma Samita 5.38:

Premanjana-cchurita-bhakti-vilocanene
santah sadaiva hrdayaesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami

"I worship the primeval Lord Govinda,who is always seen by the devotee whose eyes are anointed by the pulp of love,He is seen in His eternal form of Syamasundara,situated within the heart of the devotee".

I have answered your question,now you answer mine:

How come Lord Brahma worships the primeval Lord Govinda who is in the form of a boy playing the flute?Why is it said the eternal form is Syamasundara?Syamasundara is the form of Krishna playing the flute.How come Lord Brahma does not worship the Universal Form,the Form shown to Arjuna in the battle of Kurukshetra which looks more "god like" and has the composition of the entire Universe in the form,as well as the past,present and future and all that is eternal in the form,how come Lord Brahma is not praising that form?Or perhaps the form of Maha Vishnu,the form of Lord Krishna in an infinite size,exhaling and inhaling infinite Universes?

Lord Brahma is the creator of all things within this particular Universe,and yet he offered his praise to Lord Krishna,playing the flute,and not even Garbodakshaya Vishnu situated in the Garbodaksh Ocean of our Universe.Are you able to answer these?
If not read on.

Krishna is worshipped as the supreme form by Brahma because of the fact that Krishna represents the most powerful force in both the spiritual Universe and material Universe,and that is love,not the materially twisted version we have on Earth,but the eternal love,the one that exists with god,Krishna is the purest form of that force,something the concept of the impersonal Brahman does not compose,without that eternal force,nobody can really attain god,without that eternal force nothing can happen.And Lord Krishna is the supreme form of that force.Lord Brahma in th beginning of the creation of out Universe was alone,he did not know the purpose of his existence,the Universe was cold,dark with the dark misty oceon of Garbodaksh,and many trillion trillion miles below is Garbodakshaya Vishnu,in the oceon,laying down on the eternal snake,Saisha Naga,from Vishnu's navel is the stem that lead up trillion trillion miles up to the giant lotus flower Brahma sits in.The Universe is nothing,no day,no night,no time,no light,just countless eons of ether.Lord Brahma does not know the purose of his existance,Lord Vishnu was there,but the first form of god Lord Brahma worships before creating life and planets and stars etc is Krishna as Govinda,since he is the original force,the original energy.





Sri Krishna and Brahman are synonyms.Remember that anything directly from the impersonified Brahman is synonymous.Sri Krishna is synonoymous,as is Maha Vishnu(Maintainer of the entire material cosmos,as is Garbodakshaya Vishnu(maintainer of our Universe,as is Kryodakshaya Vishnu (the supersoul and the atoms).That does NOT mean we can call ourselves god,the eternal force is in our soul,but we are still comositions of the material energy,we are children of god,but NEVER can we say we are god,we can always say we are the tiny tiny parcel and energy of god...