Ontology of the Absolute continued

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

The Jeweled Necklace of the Gaudiya Vaishnavas

Being a compendium of quotations from revealed scriptures

concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of

His Divine Grace

Bhaktisiddhānta Sāraswāti Goswāmī

Prabhupada

The 7th Jewel:

KṚṢṆA-TATTVA

Who is Called Svayaṁ-Bhagavān?

৭.৬৮

যাঙ্র ভগৱত্তা হৈতে অন্যের ভগৱত্তা

ঽস্ৱযং-ভগৱান্ঽ-শব্দের তাহাতেই সত্তা

7.68

yāṅra bhagavattā haite anyera bhagavattā

'svayaṁ-bhagavān'-śabdera tāhātei sattā

Only the Personality of Godhead, the source of all other expansions is eligible to

be described as svayaṁ-bhagavān, or the primeval Lord. 

(Cc. Ādi 2.88)

Avatārī and the Different Avatāras of the Lord

৭.৬৯

দীপ হৈতে যৈছে বহু দীপের জ্ৱলন মূল এক দীপ তাহা করিযে গণন তৈছে সব অৱতারের কৃষ্ণ সে কারণ আর এক শ্লোক শুন, কুৱ্যাখ্যা-খণ্ডন

7.69

dīpa haite yaiche bahu dīpera jvalana mūla eka dīpa tāhā kariye gaṇana taiche saba avatārera kṛṣṇa se kāraṇa āra eka śloka śuna, kuvyākhyā-khaṇḍana 

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

the same way, Kṛṣṇa is the cause of all causes and the fountainhead of all

avatāras. 

(Cc. Ādi 2.89,90)

The Distinction Between Avatāra and Avatārī

७.७०

वासुदेवः सङ्कर्षणः प्रद्युम्नो ऽनिरुद्धो

ऽहं मत्स्यः कूर्मो वराहः

नृसिंहो वामनो रामो रामो रामः कृष्णो बुद्धः कल्किर् अहम् इति

7.70

vāsudevaḥ saṅkarṣaṇaḥ pradyumno 'niruddho

'haṁ matsyaḥ kūrmo varāhaḥ

nṛsiṁho vāmano rāmo rāmo rāmaḥ kṛṣṇo buddhaḥ kalkir aham iti

The Supreme Lord said, "I am Kṛṣṇa. I appear as Vāsudeva, Saṅkarśaṇa, Pradyumna, and Aniruddha. I also appear as Baladeva, Matsya, Kūrma, Varāha, Nṛsiṁha, Vāmana, Rāma, and Paraśurāma. I also appear as Buddha and Kalki. 

(Catur-Veda-Śikṣā)

The Avatāras of the Lord are Divine

७.७१

नैवैते जायन्ते नैवैते म्रियते नैयामवन्धो

न मुक्तिः सर्व एव ह्येते

पुर्णा अजरा अमृताः परमानन्दा इति

7.71

naivaite jāyante naivaite mriyate naiyāmavandho

na muktiḥ sarva eva hyete

purṇā ajarā amṛtāḥ paramānandā its

The avatāras of Kṛṣṇa do not take birth as ordinary living entities, who are all

conditioned by the modes of nature. The avatāras are never covered by

ignorance or have to attain freedom from material illusion. They are complete

in every way. They are never subject to old age. They are immortal and eternal.

They are the supreme truth and They personify the highest bliss. 

(Catur-VedaŚikṣā)

Time and Purpose for the Lord's Avatāra

७.७२

यदा यदा हि धर्मस्य ग्लानिर् भवति भारत 

अभ्युत्थानम् अधर्मस्य तदात्मानं सृजाम्य् अहम्

7.72

yadā yadā hi dharmasya glānir bhavati bhārata 

abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham

Whenever and wherever there is a decline in religion and a rise in irreligion, at

that time I advent Myself. 

(Bhagavad-gītā 4.7)

७.७३

परित्राणाय साधूनां विनाशाय च दुष्कृताम् 

धर्म-संस्थापनार्थाय सम्भवामि हुगे हुगे

7.73

paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām 

dharma-saṁsthāpanārthāya sambhavāmi huge huge

To protect the sādhus, destroy the envious, and reestablish the principles of

religion, I advent myself millennium after millennium. 

(Bhagavad-gītā 4.8)

To Protect the Saintly and Chastise the Demoniac is not the Principle Reason for Kṛṣṇa's Advent

৭.৭৪

স্ৱযং-ভগৱানের কর্ম নহে ভার-হরণ স্থিতি-কর্তা ৱিষ্ণু করেন জগত্-পালন

কিন্তু কৃষ্ণের যেই হয অৱতার-কাল ভার-হরণ-কাল তাতে হ-ইল মিশাল পূর্ণ

 ভগৱান্ অৱতরে যেই কালে আর সব অৱতার তাঙ্তে আসিঽ মিলে অতএৱ 

ৱিষ্ণু তখন কৃষ্ণের শরীরে ৱিষ্ণু-দ্ৱারে করে কৃষ্ণ অসুর-সংহারে

7.74

svayaṁ-bhagavānera karma nahe bhāra-haraṇa sthiti-kartā viṣṇu karena jagat-pālana

kintu kṛṣṇera yei haya avatāra-kāla bhāra-haraṇa-kāla tāte ha-ila miśāla pūrṇa bhagavān avatare yei kāle āra saba avatāra tāṅte āsi' mile ataeva viṣṇu takhana kṛṣṇera śarīre viṣṇu-dvāre kare kṛṣṇa asura-saṁhāre

Removing the burden of the earth is not the work of the Supreme Personality of

Godhead, Kṛṣṇa. It is Lord Viṣṇu, who protects the universe. But the time to lift

the burden of the world mixed with the time for Śrī Kṛṣṇa's appearance. When the complete personality of Godhead descends, all other incarnations of the

Lord meet within Him and Lord Viṣṇu, present within the body of Kṛṣṇa, kills

the demons through Him. 

(Cc. Ādi 4.8-10,13) 

Kṛṣṇa's Avatāras are Countless

७.७५

अवतारा ह्य् असङ्ख्येया हरेः सत्त्व-निधेर् द्विजाः

यथाविदासिनः कुल्याः सरसः स्युः सहस्रशः

7.75

avatārā hy asaṅkhyeyā hareḥ sattva-nidher dvijāḥ

yathāvidāsinaḥ kulyāḥ sarasaḥ syuḥ sahasraśaḥ

 [Sūta Gosvāmī said] O brāhmaṇas, just as the waves of the ocean are countless,

the thousands and thousands of avatāras of the Lord are limitless. No one can count the appearances and disappearances of the

Lord. 

(Bhāg. 1.3.26)

The Puruṣa-avatāras are the Origin of Everything

७.७६

विष्णोस् तु त्रीणि रूपाणि पुरुषाख्यान्यथो विदुः एकस् तु महतः स्रष्टृ द्वितीयं त्वण्डसंस्थितम् तृतीयं सर्व-भुतस्थं तानि ज्ञात्वा विमुच्यते

7.76

viṣṇos tu trīṇi rūpāṇi puruṣākhyānyatho viduḥ ekas tu mahataḥ sraṣṭṛ dvitīyaṁ tvaṇḍasaṁsthitam tṛtīyaṁ sarva-bhutasthaṁ tāni jñātvā vimucyate

Viṣṇu has three forms called Puruṣas. The first,

Mahā-viṣṇu, is the Creator of the total material energy (mahāt-tattva). The second, Garbhodakaśāyī Viṣṇu, is within every universe, and the third, Kṣīrodakaśāyī Viṣṇu, lives in the heart of every living being as the Supersoul. One who recognizes these three as the

Personality of Godhead becomes liberated from the bondage of material

illusion.

 (Laghu-Bhāgavatāmṛta, Pūrva-khaṇḍa 5)

Because He Descends to the Material World, the Lord is Called Avatāra

৭.৭৭

সৃষ্টি-হেতু যেই মূর্তি প্রপঞ্চে অৱতারে সেই ঈশ্ৱর-মূর্তি ঽৱতারঽ নাম ধরে মাযাতীত পরৱ্যোমে সবার অৱস্থান ৱিশ্ৱে অৱতারিঽ ধরে ঽৱতারঽ নাম

7.77

sṛṣṭi-hetu yei mūrti prapañce avatāre sei īśvara-mūrti 'avatāra' nāma dhare māyātīta paravyome sabāra avasthāna viśve avatāri' dhare 'avatāra' nāma

The form of the Lord that descends to the material world to create is called an

avatāra. All the expansions of Lord Kṛṣṇa are actually residents of the spiritual

world. When they descend to the material world, however, they are called

avatāras. (Cc. Madhya 20.263,264)

 Mahāviṣṇu is but a Partial Part of Kṛṣṇa

७.७८

जगृहे पौरुषं रूपं भगवान् महद्- आदिभिः

सम्भूतं षोडश-कलम् आदौ लोक-सिसृक्षया

7.78

jagṛhe pauruṣaṁ rūpaṁ bhagavān mahad- ādibhiḥ

sambhūtaṁ ṣoḍaśa-kalam ādau loka-sisṛkṣayā 

At the beginning of creation, the Lord first expanded Himself in the form of the

puruṣa-avatāra and manifest all the ingredients of 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. (Bhāg. 1.3.1)

७.७९

आद्यो ऽवतारः पुरुषः परस्य

कालः स्वभावः सद्-असन्-मनश् च द्रव्यं विकारो गुण इन्द्रियाणि

विराट् स्वराट् स्थास्नु चरिष्णु भूम्नः

7.79

ādyo 'vatāraḥ puruṣaḥ parasya

kālaḥ svabhāvaḥ sad-asan-manaś ca dravyaṁ vikāro guṇa indriyāṇi

virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ 

Kāraṇārṇavaśāyī Viṣṇu is the first incarnation of the Supreme Lord. He is the

master of eternal time, space, cause, and effects, including mind, the elements,

material ego, the modes of nature, the senses, the universal form of the Lord,

Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and

non-moving. (Bhāg. 2.6.42)

७.८०

यस्यैक-निश्वसित-कालम् अथावलम्ब्य 

जिवन्ति लोम-विलजा जगद्-अण्ड-नाथाः 

विष्णुर् महान् स इह यस्य कला-विशेषो 

गोविन्दम् आदि-पुरुषं तम् अहं भजामि

7.80

yasyaika-niśvasita-kālam athāvalambya 

jivanti loma-vilajā jagad-aṇḍa-nāthāḥ 

viṣṇur mahān sa iha yasya kalā-viśeṣo 

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi 

Brahmā and the other lords of the mundane worlds, appearing from the pores of

the transcendental body of Mahāviṣṇu, remain alive for the duration of one

exhalation of the latter. I adore the primeval Lord, Govinda, of whose subjective personality Mahāviṣṇu is but a portion of a portion. (Brahmā-Saṁhitā 5.48)

७.८१

सहस्र-पत्र-कमलं 

गोकुलाख्यं महत्पदम्तत्-कर्णिकारं तद्-धाम 

तद्-अनन्तांश- सम्भवम्

7.81

sahasra-patra-kamalaṁ 

gokulākhyaṁ mahat madam 

tat-karṇikāraṁ  tad-dhāma 

tad-anantāṁśa- sambhavam

The super excellent station of Kṛṣṇa, which is known as Gokula, has thousands

of petals and a corolla like that of a lotus sprouted from a part of His infinitary

aspect, the whorl of the leaves being the actual abode of Kṛṣṇa. (Brahmā-

Saṁhitā 5.2)

Mahāviṣṇu is Beyond the Modes of Nature

७.८२

यस्यावयव-संस्थानैः कल्पितो लोक-विस्तरः तद् वै भगवतो रूपं विशुद्धं सत्त्वम् ऊर्जितम्

7.82

yasyāvayava-saṁsthānaiḥ kalpito loka-vistaraḥ tad vai bhagavato rūpaṁ viśuddhaṁ sattvam ūrjitam

It is believed that all the universal planetary systems are on the extensive body of

the puruṣa, but He has nothing to do with the material creative ingredients. His

body is eternally in spiritual existence par excellence. 

(Bhāg. 1.3.3.)

Pradyumna Becomes Garbhodakaśāyī Viṣṇu, who is the Root of the Other Avatāras

৭.৮৩

ব্রহ্মা, ৱিষ্ণু, শিৱ তাঙ্র গুণ-অৱতার সৃষ্টি-স্থিতি-প্রলযের তিনের অধিকার হিরণ্যগর্ভ-অন্তর্যামী গর্ভোদকশাযী

ঽসহস্র-শীর্ষাদিঽ করিঽ ৱেদে যাঙ্রে গাই

7.83

brahmā, viṣṇu, śiva tāṅra guṇa-avatāra sṛṣṭi-sthiti-pralayera tinera adhikāra hiraṇyagarbha-antaryāmī garbhodakaśāyī 'sahasra-śīrṣādi' kari' vede yāṅre gāi

Brahmā, Viṣṇu, and Śiva are His incarnations in the material qualities. They

are in charge of creation, maintenance, and destruction respectively. Garbhodakaśāyī Viṣṇu, known within the universe as Hiraṇyagarbha and as the indwelling Supersoul, is glorified in the Vedic hymn known as the Puruṣaśukta, beginning with the word sahasra-śirṣa.

 (Cc. Madhya 20.291,292)

Aniruddha is Ksirodakaśāyī Viṣṇu

৭.৮৪

ৱিরাট্ ৱ্যষ্টি-জিৱের তেঙ্হো অন্তর্যামী ক্ষীরোদকশাযী তেঙ্হো পালন-কর্তা, স্ৱামী

7.84

virāṭ vyaṣṭi-jivera teṅho antaryāmī kṣīrodakaśāyī teṅho pālana-kartā, svāmī 

Kṣirodakaśāyī Viṣṇu is the universal form of the Lord and the Supersoul

within every living entity. He is known as Kṣirodakaśāyī, or the Lord who lies

within the ocean of milk. He is the maintainer and master of the universe. (Cc.

Madhya 20.295)

Brahmā is the Avatāra of Rajo-guṇa, the mode of creation

৭.৮৫

ভক্তি-মিশ্র-কৃত-পুণ্যে কোন জীৱোত্তম রজো-গুণে ৱিভাৱিত করিঽ তাঙ্র মন গর্ভোদকশাযী-দ্ৱারা শক্তি সঞ্চারিঽ

ৱ্যষ্টি সৃষ্টি করে কৃষ্ণ ব্রহ্মা-রূপ ধরিঽ

7.85

bhakti-miśra-kṛta-puṇye kona jīvottama rajo-guṇe vibhāvita kari' tāṅra mana garbhodakaśāyī-dvārā śakti sañcāri'

vyaṣṭi sṛṣṭi kare kṛṣṇa brahmā-rūpa dhari' 

Because of his past pious deeds mixed with devotional service, a first-class living

entity who is influenced by the mode of passion within his mind and empowered

by Garbhodakaśāyī Viṣṇu becomes Brahmā, the qualitative incarnation of the

Lord in the mode of passion. His purpose is to engineer the creation of universe.

(Cc. Madhya 20.302,303)

Brahmā is Empowered for the Work of Creation

७.८६

भास्वान् यथाश्म-सकलेषु निजेषु तेजः स्वीयं कियत् प्रकटयत्य् अपि तद्वद् अत्र

ब्रह्मा य एष जगद्-अण्ड-विधान-कर्ता गोविन्दम् आदि-पुरुषं तम् अहं भजामि

7.86

bhāsvān yathāśma-sakaleṣu nijeṣu tejaḥ svīyaṁ kiyat prakaṭayaty api tadvad atra

brahmā ya eṣa jagad-aṇḍa-vidhāna-kartā govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

I adore the primeval Lord Govinda from whom the separated subjective portion

Brāhma 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 sūryakāntha. etc. (Brahmā-saṁhitā

5.49)

Rudra is the Avatāra of tamo-guna, the Mode of Ignorance and destruction

७.८७

निजांश-कलाय कृष्ण तमो-गुण अङ्गिकरिऽ संहारार्थे माया-सङ्गे रुद्र-रूप धरि

7.87

nijāṁśa-kalāya kṛṣṇa tamo-guṇa aṅgikari' saṁhārārthe māyā-saṅge rudra-rūpa dhari 

Kṛṣṇa expands a portion of His plenary portion, and accepting the association

of the material mode of ignorance, assumes the form of Rudra to dissolve the

cosmic manifestation. (Cc. Madhya 20.307) 

The Distinction Between Kṛṣṇa, Śiva, and Jīva

৭.৮৮

মাযা-সঙ্গ-ৱিকারি রুদ্র ভিন্নাভিন্ন রূপ

জীৱ-তত্ত্ৱ নহে, নহে কৃষ্ণের স্ৱরূপ

7.88

māyā-saṅga-vikāri rudra bhinnābhinna rūpa

jīva-tattva nahe, nahe kṛṣṇera 'svarūpa'

Rudra has various forms that are transformations brought about by association

with māyā. Although Rudra is not on the same level as jīva-tattva, he cannot be

considered a personal expansion of Lord Kṛṣṇa. (Cc. Madhya 20.308)

Rudra is one with yet Different From the Lord

৭.৮৯

দুগ্ধ যেন অম্ল-যোগে দধি-রূপ ধরে দুগ্ধান্তর ৱস্তু নহে, দুগ্ধ হৈতে নারে

7.89

dugdha yena amla-yoge dadhi-rūpa dhare dugdhāntara vastu nahe, dugdha haite nāre

Milk is transformed into yogurt when it associates with a yogurt culture. Thus

yogurt is nothing but milk; still it is not the same as milk. [In the same way,

Viṣṇu transforms Himself into Śiva. Thus Śiva- tattva is similar to Viṣṇu-tattva,

but not identical.] 

(Cc. Madhya 20.309)

७.९०

क्षिरं यथा दधि-विकार-विशेष-योगात् सञ्जायते न हि ततः पृथग् अस्ति हेतोः

यः शम्भुताम् अपि तथा समुपैति कार्यात् गोविन्दम् आदि-पुरुषं तम् अहं भजामि

7.90

kṣiraṁ yathā dadhi-vikāra-viśeṣa-yogāt sañjāyate na hi tataḥ pṛthag asti hetoḥ

yaḥ śambhutām api tathā samupaiti kāryāt govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Milk changes into yogurt when it is mixed with a yogurt culture; but yogurt is

constitutionally nothing but milk. Similarly, Govinda, the Supreme Lord,

assumes the form of Lord Śiva for the special purpose of material transactions.

I offer my obeisances at the lotus feet of Govinda, the primeval Lord. (Brahmā-

Saṁhitā 5.45)

The Difference Between Śiva and Kṛṣṇa

৭.৯১

ঽশিৱ মাযা-শক্তি-সঙ্গী, তমো-গুণাৱেশ মাযাতীত গুণাতীত ঽৱিষ্ণুঽ পরমেশ

7.91

'śiva māyā-śakti-saṅgī, tamo-guṇāveśa māyātīta guṇātīta 'viṣṇu' parameśa

Lord Śiva is an associate of the external energy

(māyā). He is absorbed in the material quality of darkness. Lord Viṣṇu is transcendental to māyā and the qualities of māyā. He is, therefore, the Supreme

Personality of Godhead. 

(Cc. Madhya 20.311)

Rudra is Always Absorbed in a Synthesis of the
Qualities of Māyā

७.९२

शिवः शक्ति-युतः शश्वत् त्रि-लिङ्गो गुण-संवृतः 

वैकारिकस् तैजसश् च तामसश् चेत्य् अहं त्रिधा

7.92

śivaḥ śakti-yutaḥ śaśvat tri-liṅgo guṇa-saṁvṛtaḥ 

vaikārikas taijasaś ca tāmasaś cety ahaṁ tridhā 

The truth about Lord Śiva is that he is always covered with the three material

coverings: vaikārika, tejasa, and tamasah (the modes of goodness, passion, and

ignorance and their perverted egoic misconceptions). Because of these three

modes of nature he always associates with the external energy and with egotism

itself. (Bhāg. 10.88.3)

Viṣṇu is Above the Modes of Nature

७.९३

हरिर् हि निर्गुणः साक्षात् पुरुषः प्रकृतेः परः स सर्व-दृग् उपद्रष्टा तं भजन् निर्गुणो भवेत्

7.93

harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ 

sa sarva-dṛg upadraṣṭā taṁ bhajan nirguṇo bhavet

Śrī Hari is beyond the range of material nature. He is the Supreme

Transcendental Person. He can see everything, inside and outside. Therefore,

He is the Supreme overseer of all living entities. Whoever takes shelter at His

lotus feet and worships Him attains the transcendental position. (Bhāg. 10.88.5) 

Viṣṇu in Sattva-guṇa is the Pastime Form of
Garbhodakaśāyī Viṣṇu and a Svāṁśa Expansion of Kṛṣṇa

৭.৯৪

পালনার্থ স্ৱাংশ ৱিষ্ণু-রূপে অৱতার সত্ত্ৱ-গুণ দ্রষ্টা, 

তাতে গুণ-মাযা-পার স্ৱরূপ ঐশ্ৱর্য-পূর্ণ, 

কৃষ্ণ-সম প্রায কৃষ্ণ অংশী, তেঙ্হো অংশ, ৱেদে হেন গায

7.94

pālanārtha svāṁśa viṣṇu-rūpe avatāra sattva-guṇa draṣṭā, 

tāte guṇa-māyā-pāra svarūpa aiśvarya-pūrṇa, 

kṛṣṇa-sama prāya kṛṣṇa aṁśī, teṅho aṁśa, vede hena gāya

To maintain the universe, Lord Kṛṣṇa descends as His personal plenary expansion in the form of Lord Viṣṇu and directs the mode of goodness. Therefore He is transcendental to the material energy. Lord Viṣṇu is in the category of svāṁśa, because He has opulences almost equal to Kṛṣṇa's. The verdict of all Vedic literature is that Kṛṣṇa is the original person and Lord Viṣṇu is His personal expansion. 

(Cc. Madhya 20.314,315)

Kṛṣṇa Expands as Viṣṇu Just as an
Original Candle Lights Other Candles

७.९५

दीपर्चिर् एव हि दशान्तरमभ्युपेत्य

दीपयते विवृत-हेतु-समानधर्मा 

यस्-तदृग् एव हि च विष्णुतया विभाति

गोविन्दम् आदि-पुरुषं तम् अहं भजामि

7.95

dīparcir eva hi daśāntaramabhyupetya

 dīpayate vivṛta-hetu-samānadharmā 

yas-tadṛg eva hi ca viṣṇutayā vibhāti

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi 

When one candle lights other candles, they all burn with the same intensity.

Still, the first one may be said to be the original candle. In the same way,

although so many Personalities of Godhead may expand from Him, Govinda is

the original Supreme Personality of Godhead. I

adore that primeval Lord

Govinda. (Brahmā-Saṁhitā 5.45)

The Constitutional Position of Viṣṇu, Brahmā, and Śiva

৭.৯৬

ব্রহ্মা, শিৱ আজ্ঞা-কারী ভক্ত-অৱতার পালনার্থে ৱিষ্ণু কৃষ্ণের স্ৱরূপ-আকার

7.96

brahmā, śiva ājñā-kārī bhakta-avatāra pālanārthe viṣṇu kṛṣṇera svarūpa-ākāra

The conclusion is that Lord Brahmā and Lord Śiva, are simply devotee incarnations who carry out orders. However, Lord Viṣṇu, the maintainer, is the personal feature of Lord Kṛṣṇa. (Cc. Madhya 20.3l7)

७.९७

सृजामि तन्-नियुक्तो ऽहं 

हरो हरति तद्-वशः 

विश्वं पुरुष-रूपेण 

परिपाति त्रि-शक्ति-धृक्

7.97

sṛjāmi tan-niyukto 'haṁ 

haro harati tad-vaśaḥ 

viśvaṁ puruṣa-rūpeṇa 

paripāti tri-śakti-dhṛk 

[Lord Brahmā said] I am engaged by the Supreme Lord to create: following His

orders, Lord Śiva dissolves everything. The

Supreme Lord in His form of

Ksirodakaśāyī Viṣṇu maintains all the affairs of material nature. Thus, the

Supreme controller of the modes of material nature is Lord Viṣṇu. 

(Bhāg. 2.6.32)