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Siva and Durga

81 Eating Dhustura seeds and arka leaves, decorated with a garland of skulls, and his naked body smeared

with ashes, Siva laughs at materialists like myself, who are addicted to sense-pleasures.

8 !earing matted locks of disheveled hair, and eager to conceal his actual nature, he staggers about like

a madman. "n his head he happily carries the #anges, which has washed the lotus feet of $ord %rsna.

!hen he dances he destroys the universe.

8& $ord %rsna is so kind to him that not only does he have the power to grant the most valuable liberationto demigods like myself, but even his wife has that power.

8' (h) (ll the residents of Sivaloka are liberated souls. *y Siva+s mercy how many of them are not only

liberated, but are now pure devotees of $ord %rsna

8 o consider Siva different from $ord %rsna is a great offense. he Supreme /ersonality of #odhead

may forgive offenses committed to 0im, but 0e does not forgive those committed against Siva.

8 !hen ripuresvara, 2rkasura and other demons maddened by benedictions he gave them, placed Siva

in a very dangerous position, $ord %rsna at once rescued him with words as sweet as nectar.

83 4on5uered by the intimate love of 0is devotee, $ord %rsna personally worships Siva 6ust to glorify

him.

88-7 $ord %rsna personally asked Siva to drink the terrible poison produced from the churning of nectar.n this way Siva became worshiped by the /ra6apatis, and showered with streams of great glory.

79 he /uranas sing of the mercy of $ord %rsna to Siva. :ou know this already. " sage, please

remember his glories.

71 Sri /ariksit said; " affectionate mother,

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7 n that place Siva is decorated with splendid transcendental garments and ornaments. here 0e is the

master of great powers and opulences, and there he is surrounded by many associates as splendid and

glorious as he.

73 n that place, even though the two of them are not different, Siva worships the supremely powerful and

opulent $ord Sankarsana as his chosen Deity. s this not very wonderful

$ord Siva; he #reatest 2aishnava

!hat is the difference between %rsna and Siva

$earned scholars in transcendental sub6ects have carefully analyAed the summum bonum %rsna to have

siBty-four principal attributes. (ll the eBpansions or categories of the $ord possess only some percentages

of these attributes. *ut Sri %rsna is the possessor of the attributes cent percent. (nd 0is personal

eBpansions such as svayam-prakasa, tad-ekatma up to the categories of the avataras who are all visnu-tattva, possess up to ninety-three percent of these transcendental attributes. $ord Siva, who is neither

avatara nor avesa nor in between them, possesses almost eighty-four percent of the attributes.

kSIram yathA dadhi vikAra-vizeSa-yogAt

saGjAyate na tu tatah pRthag asti hetoH

yah sambhUtam api tathA samupaiti karyAd

govindam Adi-puruSam tam aham bhajAmi

@=ilk changes into yogurt when miBed with a yogurt culture, but actually it is constitutionally nothing but

milk. Similarly, #ovinda, the Supreme /ersonality of #odhead, assumes the form of $ord Siva CSambhu

for the special purpose of material transactions. offer my obeisances at 0is lotus feet.@

>he real nature of Sambhu, the presiding deity of =ahesa-dhama, is described.? Sambhu is not a second

#odhead other than %rsna. hose, who entertain such discriminating sentiment, commit a great offense

against the Supreme $ord. he supremacy of Sambhu is subservient to that of #ovinda hence they arenot really different from each other. he nondistinction is established by the fact that 6ust as milk treated

with acid turns into curd so #odhead becomes a subservient when 0e 0imself attains a distinct

personality by the addition of a particular element of adulteration. his personality has no independent

initiative. he said adulterating principle is constituted of a combination of the stupefying 5uality of thedeluding energy, the 5uality of nonplenitude of the marginal potency and a slight degree of the ecstatic-

cum- cognitive principle of the plenary spiritual potency. his specifically adulterated reflection of the

principle of the sub6ective portion of the Divinity is Sadasiva, in the form of the effulgent masculine-

symbol-god Sambhu from whom Fudradeva is manifested. n 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, #ovinda manifests 0imself as guna-avatara in the form of

Sambhu who is the separated portion of #ovinda imbued with the principle of 0is sub6ective plenary

portion. he personality of the destructive principle in the form of time has been identified with that ofSambhu by scriptural evidences that have been adduced in the commentary. he purport of the *hagavata

slokas, viA., vaisnavanam yatha Sambhuh, etc., is that Sambhu, in pursuance of the will of #ovinda,

works in union with his consort Durgadevi by his own time energy. 0e teaches pious duties >dharma? as

stepping- stones to the attainment of spiritual service in the various tantra-sastras, etc., suitable for 6ivas in

different grades of the conditional eBistence. n obedience to the will of #ovinda, Sambhu maintains and

fosters the religion of pure devotion by preaching the cult of illusionism >=ayavada? and the speculative

agama-sastras. he fifty attributes of individual souls are manifest in a far vaster measure in Sambhu and

five additional attributes not attainable by 6ivas are also partly found in him. So Sambhu cannot be called

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a 6iva. 0e is the lord of 6iva but yet partakes of the nature of a separated portion of #ovinda. >*rahma

samhita .' p.?

4an one get the same result by worshiping Siva or %rsna

here is a =ission that regularly propounds that worship of any demigod will lead one to the Supreme

/ersonality of #odhead, or the supreme goal. *ut worship of demigods is thoroughly discouraged herein

because even the greatest demigods like *rahma and Siva represent only part of the opulence of the

Supreme $ord. 0e is the origin of everyone born, and no one is greater than 0im. 0e is asamaurdhva,

which means that no one is superior to 0im and that no one is e5ual to 0im. n the /adma /urana it is

said that one who considers the Supreme $ord %rsna in the same category with demigods G be they even

*rahma or Siva G becomes at once an atheist. >*# 19.' p.?

here are many foolish persons who say that one can chant 0are %rsna or chant the name of %ali or

Durga or Siva because they are all the same. f one thinks that the holy name of the Supreme /ersonality

of #odhead and the names and activities of the demigods are on the same level, or if one accepts the holy

name of 2isnu to be a material sound vibration, that is also an offense. >S* &.1. p.?

n what way do devotees of $ord %rishna offer respect to $ord Siva

t is said, vaisnavanam yatha sambhuh; $ord Siva is the best of all devotees. herefore all devotees of

$ord %rsna are also devotees of $ord Siva. n 2rndavana there is $ord Siva+s temple called #opisvara.

he gopis used to worship not only $ord Siva but %atyayani, or Durga, as well, but their aim was to attain

the favor of $ord %rsna. ( devotee of $ord %rsna does not disrespect $ord Siva, but worships $ord Sivaas the most eBalted devotee of $ord %rsna. 4onse5uently whenever a devotee worships $ord Siva, he

prays to $ord Siva to achieve the favor of %rsna, and he does not re5uest material profit. n *hagavad-

gita >3.9? it is said that generally people worship demigods for some material profit. %amais tais tair hrta

6nanah. Driven by material lust, they worship demigods, but a devotee never does so, for he is never

driven by material lust. hat is the difference between a devotee+s respect for $ord Siva and an asura+s

respect for him. he asura worships $ord Siva, takes some benediction from him, misuses the benediction

and ultimately is killed by the Supreme /ersonality of #odhead, who awards him liberation.

*ecause $ord Siva is a great devotee of the Supreme /ersonality of #odhead, he loves all the devotees of

the Supreme $ord. $ord Siva told the /racetas that because they were devotees of the $ord, he loved

them very much. $ord Siva was not kind and merciful only to the /racetas anyone who is a devotee of

the Supreme /ersonality of #odhead is very dear to $ord Siva. S* '.'.&9 purport?

Should devotees of %rishna discourage others from worshiping $ord Siva

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Devotee; Srila /rabhupada, in !innipeg there is one very pious east ndian man who for many years has

been worshiping somewhat, worshiping $ord Siva. (nd his wife is also a very 5uite chaste woman and

sincere follower G and so were her parents G of $ord Siva. (nd he is reading your *hagavad-gita. 0e

visits our temple. (nd have given him the first volume of 4anto Hour which discusses $ord Siva a great

deal. (nd he has read in one of your purports that %rsna is more pleased when you worship 0is devoteethan when you worship 0im directly. (nd $ord Siva is a very great devotee of %rsna. So he has now

interpreted that to mean that if he worships $ord Siva so nicely, then actually he is pleasing %rsna more.So he is eBperiencing some difficulty because of this and +m not 5uite sure how to instruct him that

actually...

/rabhupada; Difficulty

*rahmananda; hat... "ur #odbrother has difficulty in replying to this interpretation that %rsna says,

@:ou can please =e by worshiping =y devotee,@ and $ord Siva is the devotee of %rsna. So therefore this

man says, @hen shall worship $ord Siva. n that way shall please %rsna.@

/rabhupada; *ut if he accepts $ord Siva is devotee of %rsna, then by worshiping $ord Siva he will be

benefited. f he thinks $ord Siva is independent, then he will not be benefited.

Devotee >&?; +ve got him to accept that $ord Siva is devotee of %rsna, but there+s no practical instruction

in his worldly activities coming.

/rabhupada; &?; Srila /rabhupada, he does not chant 0are %rsna, he chants om sivaya namah./rabhupada; hat+s all right.

Devotee >&?; t+s all right

/rabhupada; 0e will gradually become devotee. !hen #od, $ord Siva, will be pleased upon him, he will

advise to worship.

Devotee >&?; 0e is already trying to tell him to follow in your footsteps surely, so 6ust before left he said

he will try once again to chant siBteen rounds of 6apa, 0are %rsna. 0e has tried already. 0e has a taste

for...

/rabhupada; f he simply understands that $ord Siva is a 2aisnava and if he worships $ord Siva, then hewill get the benefit. >room conversation, 4hicago, Iuly 7, 173?

!hat is the relationship between $ord Siva and ghosts

@$ord Siva, the king of the ghosts, sitting on the back of his bull carrier, travels at this time, accompanied

by ghosts who follow him for their welfare.@

/urport;

$ord Siva, or Fudra, is the king of the ghosts. #hostly characters worship $ord Siva to be gradually

guided toward a path of self-realiAation. =ayavadi philosophers are mostly worshipers of $ord Siva, and

Sripada sankaracarya is considered to be the incarnation of $ord Siva for preaching godlessness to the

=ayavadi philosophers. #hosts are bereft of a physical body because of their grievously sinful acts, suchas suicide. he last resort of the ghostly characters in human society is to take shelter of suicide, either

material or spiritual. =aterial suicide causes loss of the physical body, and spiritual suicide causes loss of

the individual identity. =ayavadi philosophers desire to lose their individuality and merge into the

impersonal spiritual brahma6yoti eBistence. $ord Siva, being very kind to the ghosts, sees that although

they are condemned, they get physical bodies. 0e places them into the wombs of women who indulge in

seBual intercourse regardless of the restrictions on time and circumstance. >S* &.1'.', p.?

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!hy do so many ladies worship $ord Siva

$ord Siva is the husband of Sati, one of the sisters of Diti. Diti invoked the pleasure of her sister Sati so

that Sati would re5uest her husband to eBcuse her. *esides that, $ord Siva is the worshipable lord of all

women. 0e is naturally very kind towards women, on whom even the unciviliAed hunters also show their

mercy. Since $ord Siva is himself associated with women, he knows very well their defective nature, and

he might not take very seriously Diti+s unavoidable offense, which occurred due to her faulty nature.Every virgin girl is supposed to be a devotee of $ord Siva. Diti remembered her childhood worship of

$ord Siva and begged his mercy. >S* &.1'.& p.?

oday in 0indu society, unmarried girls are still taught to worship $ord Siva with the idea that they may

get husbands like him. $ord Siva is the ideal husband, not in the sense of riches or sense gratification, but

because he is the greatest of all devotees. 2aisnavanam yatha Sambhuh; Sambhu, or $ord Siva, is the

ideal 2aisnava. 0e constantly meditates upon $ord Fama and chants 0are Fama, 0are Fama, Fama

Fama, 0are 0are. $ord Siva has a 2aisnava sampradaya, which is called the visnu Svami-sampradaya.

Jnmarried girls worship $ord Siva so that they can eBpect a husband who is as good a 2aisnava as he.

he girls are not taught to select a husband who is very rich or very opulent for material sense

gratification rather, if a girl is fortunate enough to get a husband as good as $ord Siva in devotional

service, then her life becomes perfect. he wife is dependent on the husband, and if the husband is a2aisnava, then naturally she shares the devotional service of the husband because she renders him

service. >S* &.&.1 p.?

!hy does Siva have snakes all over his body

n order to get release from the false ego, one has to worship Sankarsana. Sankarsana is also worshiped

through $ord Siva the snakes which cover the body of $ord Siva are representations of Sankarsana, and

$ord Siva is always absorbed in meditation upon Sankarsana. >S* &..1 p.?

Do 2aisnavas take the prasada of $ord Siva

t is said that among all the devotees of the /ersonality of #odhead, $ord Siva is the greatest. hus the

remnants of foodstuff left by him are accepted by other devotees as maha-prasada, or great spiritual

foodstuff. he remnants of foodstuff offered to $ord %rsna are called prasada, but when the same prasada

is eaten by a great devotee like $ord Siva, it is called maha-prasada. $ord Siva is so great that he does not

care for the material prosperity for which every one of us is so eager. /arvati, who is the powerful

material nature personified, is under his full control as his wife, yet he does not use her even to build a

residential house. 0e prefers to remain without shelter, and his great wife also agrees to live with him

humbly. /eople in general worship goddess Durga, the wife of $ord Siva, for material prosperity, but

$ord Siva engages her in his service without material desire. 0e simply advises his great wife that of all

kinds of worship, the worship of visnu is the highest, and greater than that is the worship of a great

devotee or anything in relation with 2isnu. >S* &.1'. p.?

!hat is the position of $ord Siva

n the 2amana /urana it is said that the same 2isnu eBpands 0imself as *rahma and Siva to direct the

different 5ualities. >44 (di .19' p.?

=ahesvara, or $ord Siva, is not an ordinary living being, nor is he e5ual to $ord 2isnu. Effectivelycomparing $ord 2isnu and $ord Siva, the *rahma-samhita says that 2isnu is like milk, whereas Siva is

like yogurt. :ogurt is nothing like milk, but nevertheless it is milk also. >44 (di .19 p.?

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!hat does it mean that @$ord Siva is non-different from %rsna@

Srila Iiva #osvami in his *hakti-sandarbha >1&? has clearly eBplained that a pure devoteeKs observation

of the spiritual master and $ord Siva as being one with the /ersonality of #odhead eBists in terms of their

being very dear to the $ord, not identical with 0im in all respects. >44 (di 1.' p.?

!ho are the eBpansions of $ord Siva

@Fudra, who is an eBpansion of Sadasiva and who appears in unlimited universes, is also a gunavatara

C5ualitative incarnation and is the ornament of all the demigods in the endless universes.@

/urport;

here are eleven eBpansions of Fudra, or $ord Siva. hey are as follows; (6aikapat, (hibradhna,

2irupaksa, Faivata, 0ara, *ahurupa, Devasrestha ryambaka, Savitra, Iayanta, /inaki and (para6ita.

*esides these eBpansions there are eight forms of Fudra called earth, water, fire, air, sky, the sun, themoon and soma-ya6i. #enerally all these Fudras have five faces, three eyes and ten arms. Sometimes it is

found that Fudra is compared to *rahma and considered a living entity. *ut when Fudra is eBplained to

be a partial eBpansion of the Supreme /ersonality of #odhead, he is compared to Sesa. $ord Siva is

therefore simultaneously an eBpansion of $ord 2isnu and, in his capacity for annihilating the creation,

one of the living entities. (s an eBpansion of $ord 2isnu he is called 0ara, and he is transcendental to the

material 5ualities, but when he is in touch with tamo-guna he appears contaminated by the material modes

of nature. his is eBplained in Srimad- *hagavatam and the *rahma-samhita. n Srimad-*hagavatam,

enth 4anto, it is stated that $ord Fudra is always associated with the material nature when she is in the

neutral, unmanifested stage, but when the modes of material nature are agitated he associates with

material nature from a distance. n the *rahma-samhita the relationship between 2isnu and $ord Siva is

compared to that between milk and yogurt. =ilk is converted into yogurt by certain additives, but

although milk and yogurt have the same ingredients, they have different functions. Similarly, $ord Siva is

an eBpansion of $ord 2isnu, yet because of his taking part in the annihilation of the cosmic manifestation,

he is considered to be changed, like milk converted into yogurt. n the /uranas it is found that Siva

appears sometimes from the heads of *rahma and sometimes from the head of 2isnu. he annihilator,

Fudra, is born from Sankarsana and the ultimate fire to burn the whole creation. n the 2ayu /urana there

is a description of Sadasiva in one of the 2aikuntha planets. hat Sadasiva is a direct eBpansion of $ord

%rsnaKs form for pastimes. t is said that Sadasiva >$ord Sambhu? is an eBpansion from the Sadasiva inthe 2aikuntha planets >$ord 2isnu? and that his consort, =ahamaya, is an eBpansion of Fama-devi, or

$aksmi. =ahamaya is the origin or birthplace of material nature. >44 (di .37, p.?

s $ord Siva worshiped through the taking of intoBicants

!e should always consider the position of the isvaras, or those who can actually control the movements

of the sun and moon, as superior. !ithout such power, one cannot imitate the isvaras, who are

superpowerful. $ord Siva drank poison to the eBtent of swallowing an ocean, but if any common man

tries to drink even a fragment of such poison, he will be killed. here are many pseudo devotees of $ordSiva who want to indulge in smoking gan6a >mari6uana? and similar intoBicating drugs, forgetting that by

so imitating the acts of $ord Siva they are calling death very near. Similarly, there are some pseudo

devotees of $ord %rsna who prefer to imitate the $ord in 0is rasa-lila, or dance of love, forgetting their

inability to lift #ovardhana 0ill. t is best, therefore, that one not try to imitate the powerful, but simply

follow their instructions nor should one try to occupy their posts without 5ualification. here are so many@incarnations@ of #od without the power of the Supreme #odhead. >*# &.' p.?

!hat is the nature of the worshipers of different devas >gods?

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!hen the mode of goodness is miBed with the mode of passion, one worships the sun-god, 2ivasvan.

!hen the mode of goodness is miBed with the mode of ignorance, one worships #anapati, or #anesa.

!hen the mode of passion is miBed with the mode of ignorance, one worships Durga, or %ali, the

eBternal potency. !hen one is simply in the mode of ignorance, one becomes a devotee of $ord Siva

because $ord Siva is the predominating deity of the mode of ignorance within this material world.0owever, when one is completely free from the influence of all the modes of material nature, one

becomes a pure 2aisnava on the devotional platform. >44 =adhya '.&&9 p.?

!hy did $ord Famachandra worship Siva

0e >$ord %rsna and $ord Fama? likes to worship 0is devotee. Sometimes the father takes the child on his

shoulder. Does it mean the child is more important than the father hey say Cin the 2almiki Famayana,

there is no such incidence as Famacandra worships Siva. t is later on, interpretation. *ut even if 0e does

so, what is the wrong here >room conversation, Dec &, 173 =umbai?

=ahabharata, Shanti /arva >1.&8. onwards, dialogue between $ord %rsna and (r6una?;

brAhme rAtrikSaye prApte tasya hy amitatejasaH

prasAdAtprAdurabhavat padmaM padmanibhekSaNa

tatra brahmA samabhavat sa tasyaiva prasAdajaH

n the br(hma muhJrta, at the end of the night, due to the mercy of the eBtremely brilliant $ord, a lotus

emerged from 0is navel and in that lotus, *rahma was born, ofcourse, due to 0is grace.

ahnaH kSaye aAtA!h!ha suto devasya vai tathA

krodhAviS"asya saGjaG#e rudraH saMhAra kArakaH

etau dvau vibudhashreS"hau prasAdakrodhajau smRtau

(t the end of the day, the $ord Cpresent as antary(mi of *rahma L created Fudra out of krodha-guna, to

enable him to be the +samhara-karta+. hus, these two +fine-among-wise+, *rahma and Fudra, are known tohave been born out of grace and anger respectively.

L his interpretation is necessary because in the later sections of =oksadharma, *rahma addresses Fudra

as a son.

tadAdeSita panthAnau sRS"i saMhAra kArakau

nimitta mAtraM tAvatra sarvaprAni varapradau

hus, they carry out the instructed tasks of creation and destruction. 0owever, they, the givers of boons toall the creatures, are 6ust the agents.

kapardI jatio mundaH zmazAna gRhas evakaHugravrata dharo rudro yogI tripura dAruNaH

dakSa kratu haraz !aiva bhaga netra haras tathA

CFudra has braided hair with knot of an ascetic and rest of the head bald. 0e dwells in the home of

graveyard, steadfast on vigorous penance as a yogi. 0e is ferocious to ripurasuras, destroyed Daksaya6na

and took away the eyes of *haga.

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nArAyaNAtmako j$eyaH pAN%aveya yuge yuge

" (r6una, know that in every yuga, Fudra is +n(r(yahis phrase can mean; one whose

indweller is

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$ord Siva in 2ra6a, =athura and =ayapur?

Hour ancient murtis of $ord Siva residing at =athura are known as dik-palas, protectors of directions.

hey stay in =athura to protect the dhama. *hutesvar =ahadev is the protector of western side of

=athura. /ippalesvar =ahadev resides near 2ishram ghat on the bank of :amuna. 0e guards the eastern

side of =athura. Fangesvar =ahadev is the protector of the southern side, and #okarnesvar =ahadev is

he guardian of the northern side of the city.

2rindavan

#opesvar >#opisvar? =ahadev is one of the most prominent deities in the #audiya-sampradaya and is

mentioned in many #audiya writings. 0e is the very ancient protector of Sri 2rindavan Dham. t is said

one cannot enter 2rindavan dham without his permission.

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hakur *haktivinod describes the island of #odrumadvip and deity of 0ari-0ara. he 0ari-0ara deity is

a combined form of $ord 2isnu and $ord Siva. $ord 2isnu created this half black >$ord 2isnu? and half

white >$ord Siva? deity to show how dear and inseparable $ord Siva is to him.

=adhyadvip

!hen $ord Siva heard that Suta #osvami was about to speak on the pastimes of $ord 4aitanya here, he

could not tolerate missing even one word. 0is anBiety to reach here in time was so intense that he even

abandoned his normal carrier, the bull swan?

carrier. he 0amsa 2ahan temple houses the deity of 0amsa 2ahan Siva but only three days a year. he

rest of the year the murti is submerged in the nearby lake to cool him down.

hese pastimes reveal how $ord Siva is absorded in relishing the nectar of #aura-prema.

zrImad gopIzvaram vande zaGkaram karuNA mayamsarva keza haram devam vrNdAranya rati pradam

@ offer my respectful obeisances to #opisvara, who is $ord Siva himself. 0e is very merciful, removesall troubles, and grants spiritual love in 2rindavan.@ >*hakti Fatnakara .&3'1?

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