Inquiry Type: Philosophical

Q. Is it correct to call Brahma, Vishnu and Shiva as the Trinity? (knowing that Brahma came from Vishnu's navel and Shiva came from Sankarsana)
 
Brahma, Vishnu and Shiva are qualitative incarnations of the Supreme Personality of Godhead, technically called `guna avataras'. They are in charge of the three qualities or modes of material nature viz. passion, goodness and ignorance. In that sense, it is right to consider them a Trinity -- in charge of creation, maintenance and destruction of the universe, respectively.

Q. Can you tell me where I can find the complete chart of expansions starting from Lord Krishna -> Sankarsana and so on.

Q. Can Vishnu be classified as Demigod? (When I am listing all the demigods to these kids)

No, Vishnu is not one among the demigods, but is the Supreme Personality of Godhead. The demigods are empowered administrators of material affairs, and are like different assistants or limbs of the Personality of Godhead, something like the different cabinet ministers are to the Chief Executive of State.

Q. In a recent lecture I heard the following explanation: "Our bodies are not ours, even our soul is not something we can claim to be ours, since the soul is directly an energy of Krishna. The only thing which we can claim to be ours is our relationship with Krishna." Does this mean that, similarly, our free will is the only thing which is ours (that too being given by Krishna)? We can use our free will to come closer to or go further away from our relationship with Krishna. Can we infer it like this also?

Q. Part 2: I got a feeling that God is a concept which people use to find comfort during their difficult times. I would really appreciate if you could answer some of these questions.

Impersonal Brahman as Constitutional Position of Ultimate Happiness?

Q. What is the difference between mind and soul?

Q. 1. What is rebirth?
 

Q. The soul is marginal, i.e. it can be on the material or spiritual platforms. Then again, it is stated that the soul is either eternally liberated (nitya-siddhas) or eternally conditioned (nitya-baddha). Don't these two statements seem contradictory?

Q. Why is Krishna's body (Krishna) bluish-blackish?

We often get these sorts of questions and the answer generally given is "Well, He's God, therefore He can be any color He wants to be." But this isn't so satisfying. With the same logic, the question "Why does Krishna descend to the material world?" could be answered "Well, He's God, therefore He can go anywhere He wants to go." I doubt that answer is going to take us back to Godhead since Krishna gives us the promise that one who understands His appearance and activities will never take birth again. (BG 4.9)