The Glories of Harihara

The glories of
HARIHAR A
Nityananda p.
The glories of Harihara 2
Śrīmad Bhāgavatam [8.7.19/34/35]
[19]
tad ugra-vegam diśi diśy upary adho
visarpad utsarpad asahyam aprati
bhītāh prajā dudruvur ańga seśvarā
araksyamānāh śaranam sadāśivam
“O King, when that uncontrollable poison was forcefully spreading up and

down in all directions, all the demigods, along with the Lord Himself,
approached Sadāśiva. Feeling unsheltered and very much afraid, they
sought shelter of Him.”
[34]
tat tasya te sad-asatoh paratah parasya
nāñjah svarūpa-gamane prabhavanti bhūmnah
brahmādayah kim uta samstavane vayam tu
tat-sarga-sarga-visayā api śakti-mātram
“Even personalities like Lord Brahmā and other demigods cannot

understand your position, for you are beyond the moving and non moving
creation. Since no one can understand You in truth, how can one offer you
prayers? It is impossible. As far as we are concerned, we are creatures of
Lord Brahmā's creation. Under the circumstances, therefore, we cannot
offer You adequate prayers, but as far as our ability allows, we have
expressed our feelings.”
[35]
etat param prapaśyāmo
na param te maheśvara
mrdanāya hi lokasya
vyaktis te 'vyakta-karmanah
“O greatest of all rulers, Your actual identity is impossible for us to

understand. As far as we can see, Your presence brings flourishing
happiness to everyone. Beyond this, no one can appreciate Your activities.
We can see this much, and nothing more.”
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
̣ Hare Hare || Hare Rama Hare Rama Rama Rama Hare Hare
Contents
Mańgalācarana 6
Foreword 7
About this work
Setting the scene
Śiva tattva
Śri Babaji, Sadāśiva Avatara
Prayer
Śrīmad Bhāgavatam 4.6.42. - 50. & 4.2.2. 12

Brahmā Satisfies Lord Śiva & Daksha Curses Lord Śiva
Lord Brahmā offers extraordinary prayers to
Lord Śiva, revealing many truths about
His real identity and position.
Śrīmad Bhāgavatam 4.7.1. - 2. 15

The Sacrifice Performed by Daksa
Mahādeva relays His thoughts about offenses
done by demigods.
Śrīmad Bhāgavatam 8.7.19 - 35. and 39. 16

Lord Śiva Saves the Universe by Drinking Poison
Sadāśiva is approached by Lord Himself and all
demigods to drink all the poison (negativity) for
the benefit of humanity.
Śrīmad Bhāgavatam 12.13.15. - 17. 22

The Glories of Śrīmad-Bhāgavatam
Supremacy of Śrīmad-Bhāgavatam, Lord Śiva
and the city of Kashī is revealed.
Laghu Bhagavatamrita (26-32, 298) 23

by Rupa Gosvami
Position of Śivaloka and identities of Sadāśiva,
Śambhu and Lord Śiva revealed.
Śri Brahma Samahitam (5.8.-9./15./16./45.) 25

Bhaktivinode Thakura & Jiva Gosvami
Identities of Sadāśiva (Maha Visnu), Śambhu
and Lord Śiva revealed.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Gaura Ganoddesa Dipika, (76 – 87) 27

by Kavi Karnapura
Identity of Sadāśiva as Advaita Acarya revealed.
Śri Advaita Prakāśa (1., 4., 6., 15., 16., 18.) 29

by Śri Isana Nagara
The Pastimes of Śri Advaita Acarya
Śri Caitanya Caritamrita (Adi-lila, 6.) 33

The Glories of Śri Advaita Prabhu
Śiva Mahapurana 46
Non-difference between Sadāśiva and Visnu
revealed.
Śiva Mahapurana 46
Kartikeya reveals true position of His father,
Sadāśiva.
Brahma Vaivarta Purana,

Prakriti Khanda (2.56.61) 47
Difference between Śri Krsna and Śambhu
Skanda Upanishad (8-9.) 47

Lord Śiva and Visnu are the same
Caitanya Bhagavata (9.84 & 10.150) 47

Śri Visnu and Lord Śiva
Śri Brhad Bhagatamrtam

(1.2.79-99, 1.3.1-41, 2.3. 48 -76 & 113-121) 48
by Śrila Sanatan Goswami
Constitutional position of Sadāśiva, Śambhu and
Rudra revealed.
Krsna Caitanya Carita Mahakavya (8-21) 57

The glory of Lord Śiva's prasadam
Śri Krsna Karmritam (2. 24) 59

The glory of mantra Om namah Śivaya
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śri Caitanya Mangala 60

Mahaprabhu Himself speaks about the glories of Sadaśiva
Śri Rama Caritamanasa, Lanka-Kanda 63

Glories of Lord Śiva presented
Sankalpa Kalpadruma (103) 64

Prayer to Gopisvara
Puranas 66
Śri Śiva's position revealed in Puranas
Śri Lalita-madhava (3) 68

Rupa Gosvami dreams Lord Śiva
Śri Vidagdha-Madhava (3a) 68

Lord Śiva appears in a dream
Sri Brahma Samhitam (5.03) 68

commentary by Śrila Jiva Gosvami on Durga
Narada Pancaratra (Sruti Vidya) 70

Mahamaya & Durga defined
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
mańgalācarana
“I offer my respectful obeisances and innumerable prostrations to Śri 1008

Śri Haidakhan Vale Baba, who's source is Sadāśiva. It is He who drinks the
poison of all mankind when negativity prevails.”
“I worship sweet Śri Gaurahari, who is outwardly of a golden complexion

and in truth non different from Govinda Himself. It is He who is the primal
cause, the ocean of Prema and the origin of all energies.”
“I offer my obeisances unto Śri Advaita Acarya, who is non different form
Sadāśiva and Mahavisnu. He is indeed directly the Supreme
Personality of Godhead Himself.
I prostrate before Śri Nityananda Prabhu, the most merciful eternal

associate of Śri Gaurahari. I offer my obeisances to Gadadhara and Śrivasa,
who are engaged in the service of the Lord of the gopis.
I offer my sincere obeisances unto all true devotees.”
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
About this work
Namaste. I bow deeply to all true devotees. May peace and happiness prevail in
the hearts off all aspirants.
With the grace of my Gurudev I have compiled this text from various sastras. I
kindly ask readers to overlook my ignorance and to forgive me for not including all
relevant sastras into this work.
It is my sincere hope that this compilation will be of a small help in the

sadhana of readers.
Although sastras provide all information we will ever need, our heart's quest for
happiness will never be really answered by mere reading or intellectual study.
Intellect is inherently materialistic in its nature and as keen as it can become, it
simply can not lead to eternal experiences of our innate nature and our eternal
relationship with the Śri Krsna, Absolute Reality. No amount of mental speculation
will do, not even in million kalpas.
It is impossible to realize or experience Lord Krsna's and/or Lord Śiva's (Hari

and Hara) true nature without Their mercy and without sincere effort. Therefore,
one should approach this text with an open heart and silent mind, knowing that
mere dry study will bare no permanent fruit.
Readers with empirical hearts and taste for Lord's Names will relish nectar, and dry
speculators will not.
I offer my sincere and warm heart-felt respectful obeisances to those brothers

and sisters on the bhakti yoga path, who have actually experienced and realized
(some of the) true sweetness of service to Śri Krsna (in His various forms). I bow
to all such devotees regardless of sampradaya they belong to.
This compilation was completed on the 26th of February 2006, day of

Mahaśivaratri. This text has been licensed under Creative Commons Licence. It can
be downloaded for free at our web site www.SriBabaji.org.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Foreword
Setting the scene
Different kinds of knowledge prevail on our journey to permanent happiness.

There is a knowledge attained by reading and studying sastras i.e. by making
logical conclusions based on intellectual capacities of the mind.
There is, however, another kind of knowledge, the empirical one. And there are
great many differences between the two:
Śri Krsna Samhita (1.33 – 34.)

by Bhaktivinode Thakura
[1.33]
tathapi sarajuta vrtaya samadhim avalambya vai
varnita bhagavad varta maya bodhya samadhina
“Although I am unable to clearly describe this topic by words, by samadhi and the
process of sarajut I have described the topics of the Lord to the best of my ability.
If one simply takes the insignificant literal meanings of these words, then one will
not properly realize the described subject.
I therefore request the reader to try and realize these truths through samadhi.
One should try to understand subtle points form gross statements, as in Arundhati-
nyaya (when one points out a faint star with the help of a bright star). The process
of argument is useless, because it can not lead one to the Absolute Truth.
The subtle process of directly perceiving the soul is called samadhi. I have given
these descriptions based on this process. The reader should also follow this process
to realize the truth.”
[1.34]
yasyeha varate pritih krsne vraja-vilasini
tasyaivatma samadhau tu vaikuntho laksyate svatah
“Vaikunta can be naturally perceived through the samadhi of those uttama-

adhikaris who have attained love for Krsna who performs pastimes in Vraja.
The kanista-adhikaris and the madhyama-adihkaris are not yet qualified in this
regard. Kanishta-adihkaris who consider the scriptures as the only authority and
logicians who consider themselves liberated are both unable to advance.”
________________________
Short dictionary:
samadhi - direct realization, direct perception of Absolute Truth, perception beyond false ego and
beyond physical, emotional and mental bodies.
uttama-adhikaris - those who are experts in connecting faith and knowledge, that is, those who do have
direct experiences.
kanistha-adhikaris - those who do not posses independent power of discrimination.
madhyama-adhikaris - those who have not yet succeeded in connecting faith with knowledge, that is,
those who have got no direct experiences yet.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śrila Hrydaya Bon Maharaja

From introduction to Bhakti-rasamrtah-sinduh
"...By any application of the cognitional and emotional faculties of the mind,
however developed and refined, Prema can never be understood, much less
realized. Here the Means and the End mus be one and the same - it has to be
unfolded and awakened form WITHIN the innate nature of eternal self and can not
be got from without...”
“...The subject has absolutely nothing whatsoever to do with the perverted love-
relationships in this world of changeable phenomena. A true conception and
realization of PREMA can be possible only on the plane of Transcendence, and can
be aroused in the heart of a freed or mukta Jiva-atma only..."
Bhagavad-gita [2.53]
sruti-vipratipanna te
yada sthasyati niscala
samadhav acala buddhis
tada yogam avapsyasi
“When your mind is no longer disturbed by the flowery language of the Vedas, and
when it remains fixed in the trance of self-realization, then you will have attained
the divine consciousness.”
Sādhu Bābā (Śri Nikunja Gopal Gosvami)

13th generation direct descendant of Lord Advaita Prabhu, who is the joint
incarnation of Mahāvisnu and Sadāśiva
“... In his very early life when our Bābā was practicing Yoga Vāśistha, the book of
yoga mārga, once his father said to him: 'Why are you not practicing bhakti
grantha?" Bābā then and there replied "Oh my father, please excuse me, I don’t
chew the remnants of others.'
He was determined to find the truth on his own. ...”
From “Sādhu Bābā’s Sacred Memory”
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śiva tattva
Most of the great scholars and realized devotees seem to agree on one thing:
Śiva is a complex and very special tattva. In the hearts of devotees on bhakti yoga
path certain questions may arise. Who is Lord Śiva? What is His relationship to Śri
Krsna? Should I approach Lord Śiva? Who is He in Vraja-lila? What is His true and
constitutional position?
This text addresses these exact questions.
In sastra pramana presented herein we will see that three major Śiva
personalities are 'confusing' the issue on identity and position of the tattva:
Sadāśiva, Śambhu and Lord Śiva (Rudra).
1. Sadāśiva, being the original and primal cause of material manifestation, is non
different from Maha Visnu. So, from this point of view, Sadāśiva, the original form
of Ś iva, also cal led Maheśvara, is Visnu tattva. He is a direc t e xpansion of the
Supreme Personality of Godhead, the cause of all causes and has no relationship
with material energy whatsoever.
2. Śambhu, being transformatio n o f Sadāś iva / Maha Visnu, just a s milk is
transformed into yogurt, is Lord's direct representative in material manifestation.
3. And Lord Śiva, Rudra, demigod, being guna avatar, is what most authors and
readers usually refer to when speaking about Śiva.
In due course, we will see that there are in fact rather great differences
between the three...
But, as have already been said, mere intellect will not suffice. Only pure heart,
silent mind and Lord Sadāśiva's merciful glance will reveal inner meaning of quotes
form Vedas and writings of true devotees. I don't consider myself qualified so I
have refrained from commenting various parts of sastras presented herein.
However, certain comments and purports on sastras written by truly realized
devotees were not omitted.
Sacred scriptures, quotes and purports are often very confusing to the intellect,
so we are left alone to find out the Truth about Harihara for ourselves... May this
Harihara in the form of Śri Advita Prabhu show us the way.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śri Babaji, Sadaśiva avatara
.....Haidakhan Wale Baba, known also by the names of Mahavatar Babaji, Sambo
Sadaśiva Avatara, Sri Munindra, Lama Baba, Goraknath and Manmunindra, to name
a few, is immortal and forever dedicated to helping mankind.
.....By His grace, all advanced devotees and disciples have realized His Eternal
Identity as manifestation of Sri Krsna and Sadaśiva. Without His grace and without
sincere heart no one can really assert His true nature. It is useless to speculate
about Him. Love is needed and devotion, to realize His eternal Identity.
His assertion
.....Late in 1975 Sri Babaji rode to Haldwani with His devotees Lals and Vilma's
sister. When they drove past village of Garam Pani, Sri Babaji pointed down to the
riverbed and said: "Down there is a cave in which I meditated for more than one
hundred years."
.....Dr. Lal blurted out: "Baba! One hundred years?!" Sri Babaji said: "You are
surprised because you don't think I am that old?"
.....Vilma asked Sri Babaji if He had meditated there as Lord Śiva Himself and her
sister asked: "Is Shiv adi (ADI - the beginning of everything, Adi Purusha, the
origin of everything)?"
.....Sri Babaji answered: "No, Śiva is anadi (ANADI - without beginning)." He added
that He might look young, but you can not imagine how old He really is.
He concluded: "Don't go by appearances."
Scriptural evidence
Bhagawad Gita 10.23
rudranam sankaras casmi

vitteso yaksa-raksasam
vasunam pavakas casmi
meruh sikharinam aham
TRANSLATION
"Of all the Rudras I am Lord Śiva, of the Yaksas and Raksasas I am the Lord of
wealth [Kuvera], of the Vasus I am fire [Agni], and of mountains I am Meru."
Śiva Purana, vol. 3.
.....There is a reference about Lord Śiva's manifestation in ancient text, called Śiva
Purana. Sri Babaji is known also as Lakulish and when He visited Kayavarohan,
where Sri Lakulish performed his earth lilas, He was greeted and worshipped as
Lahulish and Lord Śiva.
"In the twenty-eight aeon of Dvapara, there will be born Krsna as the foremost of
the sons of Vasudeva. Then I [Śiva] too shall be born with the body of a
Brahmacari and the soul of a Yogin by the means of Yogamaya to the great
surprise of the worlds."
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
"On seeing dead body forsaken in the cremation ground I shall enter into it and
make it free form aliments by means of Yogamaya. Then I will enter the holy
divine cavern of Meru along with you [Lord Brahma] and Visnu. O Brahma, I shall
then be known as Lakulis."
"The physical incarnation and the holy Siddha centre will be greatly renewed as
long as the earth lasts..."
Sri Sadaśiva Caritamrita
In the first chapter of this ancient Sanskrit text, sage Narada and gods, concerning
the need to send someone to Earth to help and guide mankind, approach Lord
Samba SadaŚiva (the original form of Śiva tattwa) and pray to Him to go to the
world and help it in its miseries.
The Lord responded with this statement:
"I will very soon come to the world. In Treta Yuga, I will come with Rama as a
brahmacari and clean the world of non-knowledge. In the Dvapara Yuga,
I will enter and give knowledge to all those who will open their hearts to me. Visnu
will then enter into me as a swam and the people of Kumaon will begin to call me
Paramhansa and Brahmacari".
Commentary:
It is in the Kumaon region in northern India that Sri Babaji has been physically
living for centuries. His main ashram is in Himalayas, in he Haidakhan village, right
under Kailash, the holly Mountain.
Sri Brhad Bhagavatamritam 1.2.91-93 and 2.3.58-85 & 61-62
1.2.91
Sri Pariksit said: O affectionate mother, Narada offered obeisances to his spiritual
master and was about to depart for Kailasa Hill when Brahma glanced at his son
and said:
1.2.92
Sri Brahma said: Submissive to the loving service of Kuvera, Śiva resides in
Kuvera's place on Mount Kailasa in the material universe.
1.2.93
Assuming the role of the protector of the northern direction, Śiva resides there,
surrounded by his associates, and keeping very little material wealth (another
translation: with minimal opulences)
Comment:
Sri Babaji says "I am nothing, I am no one". He is Bhole Baba, simple father and
yet, He gives everything one can ask for. Everything. He may look like Bhole Baba -
with minimal opulences - but in Truth, He is much much more.
2.3.58-9
"Conquered by the devotion of his friend Kivera, form His own abode, which is like
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Himself, and which is attained by the devotion of those who see that lord Śiva and
Lord Krsna are non different, He is now going, along with His beloved Parvati and
His many associates, to decorate Mount Kailasha."
2.3.61
Understanding my heart, Lord Śiva gave a meaningful glance to Nandi. Nandi then
explained to me pure truth, which was at once manifested before me.
Srila Sanathana Gosvami explains that the fact that Lord Kesna and Lord Śiva are
non different was the trugh manifested to Gopa-kumarra.
2.3.62.
The truth was that Lord Śiva, who increases one's love for Lord Krsna, is non
different from Lord Madana-Gopala, my Lord, who is more dear to me than life.
Comment:
Sri Babaji has been seen many times by his closest disciples as SadaŚiva Himself
and as Sri Krsna as well..
Bhagavatamrta Kana by Visvanatha Cakravarti
"...During some kalpas very pious jivas attain this position (Śiva) whereas in others,
Lord Visnu Himself accepts the position of Lord Śiva. However, the personality of
SadaŚiva, is a plenary portion (vilas-vigraha: as distinct from svamsa expansions
which are endowed with a smaller degree of potency from the original Godhead) of
the self-same form of the Supreme Lord, Sri Krsna, and He is transcendental to the
three modes of material nature..."
Comment:
Sri Babaji is no ordinary living being, He is not a jiva as we are. He is direct
manifestation of The Lord Sri Krsna. Some disciples of His has realized Him as
such:
- Paramhansa Yogananda referred to Him as Babaji Krishna.

- Sri Sankaracarya, the famous saint, was taught by Him, Ageless yogi - Maha Muni
Babaji.
- Lahiri Mahasaya, great Kriya Yoga master, referred to Him as Krishna.
- Sri Sitaram Omkarnathji has seen Him as Sri Krsna.
- Mahendra Baba stated Sri Krishna has appeared in the form of Sri Babaji.
There are no limits to the glory of this Divine Manifestation in human form! And
yet, Sri Babaji does not give much attention to such classifications, He appears just
a mere human being to most people. But in Truth, to Him whole world and entire
mankind is within His heart:
"If you are happy, I am happy. If you have a problem, I have a problem..."
I am always begging for His presence within my heart. May His mercy never cease!
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Prayer
I offer my heart and complete surrender to my Gurudev, Haidakhan Bhole

Baba, known also as SadaŚiva Avatara and Mahavatar Babaji. My heart is beating
and hoping that He overlooks all my offenses I have done, am doing and will do to
Him due to my madness and/or ignorance... I pray for His mercy. Always.
I offer my deepest respect to my siksa Guru. I wish I could express my feelings

I have for Him. Always desiring His mercy, I just hope He will never give up on
me...
With the sincere hope that we will all be inspired and indeed led to directly
experience true nature of Lord Śiva and Śri Krsna, I present this compilation to all
true devotees, my divine Gurudev and to dear sweet love, Śri Gopijanavalabha.
I pray for their blessings for us all.

Nityananda prabhu
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śrīmad Bhāgavatam (4.6.42. - 50 & 4.2.2.)

Brahmā Satisfies Lord Śiva & Daksha Curses Lord Śiva
[4.6.42]
brahmovāca
jāne tvām īśam viśvasya
jagato yoni-bījayoh
śakteh śivasya ca param
yat tad brahma nirantaram
“Lord Brahmā said: My dear Lord Śiva, I know that you are the controller of the
entire material manifestation, the combination father and mother of the cosmic
manifestation, and the Supreme Brahman beyond the cosmic manifestation as well.
I know you in that way.”
Purport
Although Lord Brahmā had received very respectful obeisances from Lord Śiva, he
knew that Lord Śiva was in a more exalted position than himself. Lord Śiva's
position is described in Brahma-samhitā: there is no difference between Lord Visnu
and Lord Śiva [ Sadāśiva ] in their original positions, but still Lord Śiva [ Śambhu ]
is different from Lord Visnu. The example is given that the milk in yogurt is not
different from the original milk from which it was made.
[43]
tvam eva bhagavann etac
chiva-śaktyoh svarūpayoh
viśvam srjasi pāsy atsi
krīdann ūrna-pato yathā
“My dear Lord, you create this cosmic manifestation, maintain it, and annihilate it
by expansion of your personality, exactly as a spider creates, maintains and winds
up its web.”
[44]
tvam eva dharmārtha-dughābhipattaye
daksena sūtrena sasarjithādhvaram
tvayaiva loke 'vasitāś ca setavo
yān brāhmanāh śraddadhate dhrta-vratāh
“My dear Lord, Your Lordship has introduced the system of sacrifices through the
agency of Daksa, and thus one may derive the benefits of religious activities and
economic development. Under your regulative principles, the institution of the four
varnas an d āśra mas is r espected. The brā hmanas the refore vow t o f ollow this
system strictly.”
[45]
tvam karmanām mańgala mańgalānām
kartuh sva-lokam tanuse svah param vā
amańgalānām ca tamisram ulbanam
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
viparyayah kena tad eva kasyacit
“O most auspicious Lord, you have ordained the heavenly planets, the spiritual
Vaikuntha planet s an d th e impers onal Brahma n sphere a s the r espective
destinations of the performers of auspicious activities. Similarly, for others, who are
miscreants, you have destined different kinds of hells which are horrible and
ghastly. Yet sometimes it is found that their destinations are just the opposite. It is
very difficult to ascertain the cause of this.”
[46]
na vai satām tvac-caranārpitātmanām
bhūtesu sarvesv abhipaśyatām tava
bhūtāni cātmany aprthag-didrksatām
prāyena roso 'bhibhaved yathā paśum
“My dear Lord, devotees who have fully dedicated their lives unto your lotus feet
certainly observe your presence as Paramātmā in each and every being, and as
such they do not differentiate between one living being and another. Such persons
treat all living entities equally. They never become overwhelmed by anger like
animals, who can see nothing without differentiation..”
[47]
prthag-dhiyah karma-drśo durāśayāh
parodayenārpita-hrd-rujo 'niśam
parān duruktair vitudanty aruntudās
tān māvadhīd daiva-vadhān bhavad-vidhah
“Persons who observe everything with differentiation, who are simply attached to
fruitive activities, who are mean minded, who are always pained to see the
flourishing condition of others and who thus give distress to them by uttering harsh
and piercing words have already been killed by providence. Thus there is no need
for them to be killed again by an exalted personality like you.”
[48]
yasmin yadā puskara-nābha-māyayā
durantayā sprsta-dhiyah prthag-drśah
kurvanti tatra hy anukampayā krpām
na sādhavo daiva-balāt krte kramam
“My dear Lord, if in some places materialists, who are already bewildered by the
insurmountable illusory energy of the Supreme Godhead, sometimes commit
offenses, a saintly person, with compassion, does not take this seriously. Knowing
that they commit offenses because they are overpowered by the illusory energy, he
does not show his prowess to counteract them.”
[49]
bhavāms tu pumsah paramasya māyayā
durantayāsprsta-matih samasta-drk
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
tayā hatātmasv anukarma-cetahsv

anugraham kartum ihārhasi prabho
“My dear Lord, you are never bewildered by the formidable influence of the illusory
energy of the Supreme Personality of Godhead. Therefore you are omniscient and
should be merciful and compassionate toward those who are bewildered by the
same illusory energy and are very much attached to fruitive activities.”
[50]
kurv adhvarasyoddharanam hatasya bhoh
tvayāsamāptasya mano prajāpateh
na yatra bhāgam tava bhāgino daduh
kuyājino yena makho ninīyate
“My dear Lord Śiva, you are a shareholder of a portion of the sacrifice, and you are
the giver of the result. The bad priests did not deliver your share, and therefore
you destroyed everything, and the sacrifice remains unfinished. Now you can do
the needful and take your rightful share.”
[4.2.2.]
kas tam caracara-gurum
nirvairam santa-vigraham
atmaramam katham dveshti
jagato daivatam mahat
“Lord Śiva, the spiritual master of the entire world, is free from enmity, is a
peaceful personality, and is always satisfied in himself. He is the greatest among
the demigods. How is it possible that Daksha could be inimical towards such an
auspicious personality?”
Purport
Lord Śiva is described here as caracara-guru, the spiritual master of all animate and
inanimate objects. He is sometimes known as Bhutanatha, which means "the
worshipable deity of the dull-headed." Bhuta is also sometimes taken to indicate
the ghosts. Lord Śiva takes charge of reforming persons who are ghosts and
demons, not to speak of others, who are godly; therefore he is the spiritual master
of everyone, both the dull and demoniac and the highly learned Vaisnavas. It is
also stated, vaishnavanam yatha sambhuh: Sambhu, Lord Śiva, is the greatest of
all Vaisnavas. On one hand he is the worshipable object of the dull demons, and on
the other he is the best of all Vaisnavas, or devotees, and he has a sampradaya
called the Rudra-sampradaya. And Lord Śiva is the spiritual master of everyone.
How then could there possibly be so much enmity between them that Sati, the
most chaste goddess, could give up her body because of their quarrel?"
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śrīmad Bhāgavatam, 4.7.1. - 2.

The Sacrifice Performed by Daksa
[1]
maitreya uvāca
ity ajenānunītena
bhavena paritusyatā
abhyadhāyi mahā-bāho
prahasya śrūyatām iti
“The sage Maitreya said: O mighty-armed Vidura, Lord Śiva, being thus pacified by
the words of Lord Brahmā, spoke as follows in answer to Lord Brahmā's request.”
[2]
mahādeva uvāca
nāgham prajeśa bālānām
varnaye nānucintaye
deva-māyābhibhūtānām
dandas tatra dhrto mayā
“Lord Śiva [mahādeva] said: My dear Brahmā, I do not mind the offenses created
by the demigods. Because these demigods are childish and less intelligent, I do not
take a serious view of their offenses, and I have punished them only in order to
right them.”
Purport
There are two types of punishment. One is that which a conqueror imposes on an
enemy, and the other is like that a father imposes on his son. There is a gulf of
difference between these two kinds of punishment. Lord Śiva is by nature a
Vaisnava, a great devotee, and his name in this connection is Āśutosa. He is always
satisfied, and therefore he did not become angry as if he were an enemy. He is not
inimical to any living entity; rather, he always wishes the welfare of all. Whenever
he chastises a person, it is just like a father's punishment of his son. Lord Śiva is
like a father because he never takes seriously any offense by any living entities,
especially the demigods.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śrīmad Bhāgavatam 8.7.19 - 35. and 39.

Lord Śiva Saves the Universe by Drinking Poison
[19]
tad ugra-vegam diśi diśy upary adho
visarpad utsarpad asahyam aprati
bhītāh prajā dudruvur ańga seśvarā
araksyamānāh śaranam sadāśivam
“O King, when that uncontrollable poison was forcefully spreading up and down in
all directions, all the demigods, along with the Lord Himself, approached Lord Śiva
[Sadāśiva]. Feeling unsheltered and very much afraid, they sought shelter of him.”
[20]
vilokya tam deva-varam tri-lokyā
bhavāya devyābhimatam munīnām
āsīnam adrāv apavarga-hetos
tapo jusānam stutibhih pranemuh
“The demigods observed Lord Śiva sitting on the summit of Kailāsa Hill with his
wife, Bhavānī, for the auspicious development of the three worlds. He was being
worshiped by great saintly persons desiring liberation. The demigods offered him
their obeisances and prayers with great respect.”
[21]
śrī-prajāpataya ūcuh
deva-deva mahā-deva
bhūtātman bhūta-bhāvana
trāhi nah śaranāpannāms
trailokya-dahanād visāt
“The prajāpatis said: O greatest of all demigods, Mahādeva, Supersoul of all living
entities and cause of their happiness and prosperity, we have come to the shelter
of your lotus feet. Now please save us from this fiery poison, which is spreading all
over the three worlds.”
[22]
tvam ekah sarva-jagata
īśvaro bandha-moksayoh
tam tvām arcanti kuśalāh
prapannārti-haram gurum
“O Lord, you are the cause of bondage and liberation of the entire universe
because you are its ruler. Those who are advanced in spiritual consciousness
surrender unto you, and therefore you are the cause of mitigating their distresses,
and you are also the cause of their liberation. We therefore worship Your Lordship.”
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
[23]
guna-mayyā sva-śaktyāsya
sarga-sthity-apyayān vibho
dhatse yadā sva-drg bhūman
brahma-visnu-śivābhidhām
“O Lord, you are self-effulgent and supreme. You create this material world by your
personal energy, and you assume the names Brahmā, Visnu and Maheśvara when
you act in creation, maintenance and annihilation.”
[24]
tvam brahma paramam guhyam
sad-asad-bhāva-bhāvanam
nānā-śaktibhir ābhātas
tvam ātmā jagad-īśvarah
“You are the cause of all causes, the self-effulgent, inconceivable, impersonal
Brahman, which is originally Parabrahman. You manifest various potencies in this
cosmic manifestation.”
[25]
tvam śabda-yonir jagad-ādir ātmā
prānendriya-dravya-gunah svabhāvah
kālah kratuh satyam rtam ca dharmas
tvayy aksaram yat tri-vrd-āmananti
“O Lord, you are the original source of Vedic literature. You are the original cause
of material creation, the life force, the senses, the five elements, the three modes
and the mahat-tattva. You are eternal time, determination and the two religious
systems calle d trut h [satya] and trut hfulness [rta]. You ar e th e s helter of the
syllable om, which consists of three letters a-u-m.”
or
“O Lord, you are the cause of bondage and liberation of the entire universe
because you are its ruler. Those who are advanced in spiritual consciousness
surrender unto you, and therefore you are the cause of mitigating their distresses,
and you are also the cause of their liberation. We therefore worship Your Lordship.”
[26]
agnir mukham te 'khila-devatātmā
ksitim vidur loka-bhavāńghri-pańkajam
kālam gatim te 'khila-devatātmano
diśaś ca karnau rasanam jaleśam
“O father of all planets, learned scholars know that fire is your mouth, the surface
of the globe is your lotus feet, eternal time is your movement, all the directions are
your ears, and Varuna, master of the waters, is your tongue.”
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
[27]
nābhir nabhas te śvasanam nabhasvān
sūryaś ca caksūmsi jalam sma retah
parāvarātmāśrayanam tavātmā
somo mano dyaur bhagavan śiras te
“O Lord, the sky is your navel, the air is your breathing, the sun is your eyes, and
the water is your semen. You are the shelter of all kinds of living entities, high and
low. The god of the moon is your mind, and the upper planetary system is your
head.”
[28]
kuksih samudrā girayo 'sthi-sańghā
romāni sarvausadhi-vīrudhas te
chandāmsi sāksāt tava sapta dhātavas
trayī-mayātman hrdayam sarva-dharmah
“O Lord, you are the three Vedas personified. The seven seas are your abdomen,
and the mountains are your bones. All drugs, creepers and vegetables are the hairs
on your body, the Vedic mantras like Gāyatrī are the seven layers of your body, and
the Vedic religious system is the core of your heart.”
[29]
mukhāni pañcopanisadas taveśa
yais trimśad-astottara-mantra-vargah
yat tac chivākhyam paramātma-tattvam
deva svayam-jyotir avasthitis te
"O Lord, the five important Vedic mantras are represented by your five faces, from
which the thirty-eight most celebrated Vedic mantras have been generated. Your
Lordship, being celebrated as Lord Śiva [Sadāśiva], is self-illuminated. You are
directly situated as the supreme truth, known as Paramatma."
Purport
The five mantras mentioned in this connection are as follows: (1) Purussa, (2)
Aghora, (3) Sadyojata, (4) Vamadeva, and (5) Ishana. These five mantras are
within the category of thirty-eight special Vedic mantras chanted by Lord Śiva, who
is therefore celebrated as Śiva or Mahadeva. Another reason why Lord Śiva is called
Śiva, which means "all-auspicious," is that he is self-illuminated, exactly like Lord
Visnu, who is t he Para matma. Because Lord Śiva [ Śambhu ] is directly an
incarnation of Lord Visnu, he is situated as Lord Visnu's direct representative.
This fact is corroborated by a Vedic mantra:

patim viśvasyātmeśvaram śāśvatam. śivam acyutam.
The Supersoul is called by many names, of which Maheśvara, Śiva and Acyuta are
especially mentioned.
[30]
chāyā tv adharmormisu yair visargo
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
netra-trayam sattva-rajas-tamāmsi
sāńkhyātmanah śāstra-krtas taveksā
chandomayo deva rsih purānah
“O lord, your shadow is seen in irreligion, which brings about varieties of irreligious
creations. The three modes of nature — goodness, passion and ignorance — are
your three eyes. All the Vedic literatures, which are full of verses, are emanations
from you because their compilers wrote the various scriptures after receiving your
glance.”
[31]
na te giri-trākhila-loka-pāla-
viriñca-vaikuntha-surendra-gamyam
jyotih param yatra rajas tamaś ca
sattvam na yad brahma nirasta-bhedam
“O Lord Girīśa, King of the Mountains, since the impersonal Brahman effulgence is
transcendental to the material modes of goodness, passion and ignorance, the
various directors of this material world certainly cannot appreciate it or even know
where it is. It is not understandable even to Lord Brahmā, Lord Visnu or the King of
heaven, Mahendra.”
[32]
kāmādhvara-tripura-kālagarādy-aneka-
bhūta-druhah ksapayatah stutaye na tat te
yas tv anta-kāla idam ātma-krtam sva-netra-
vahni-sphulińga-śikhayā bhasitam na veda
“When annihilation is performed by the flames and sparks emanating from your
eyes, the entire creation is burned to ashes. Nonetheless, you do not know how
this happe ns. What th en i s t o b e sai d o f y our destr oying the Daksa-yajña,
Tripurāsura and the kālakūta poison? Such activities cannot be subject matters for
prayers offered to you.”
[33]
ye tv ātma-rāma-gurubhir hrdi cintitāńghri-
dvandvam carantam umayā tapasābhitaptam
katthanta ugra-parusam niratam śmaśāne
te nūnam ūtim avidams tava hāta-lajjāh
“Exalted, self-satisfied persons who preach to the entire world think of your lotus
feet constantly within their hearts. However, when persons who do not know your
austerity see you moving with Umā, they misunderstand you to be lusty, or when
they see you wandering in the crematorium they mistakenly think that you are
ferocious and envious. Certainly they are shameless. They cannot understand your
activities.”
Purport
Lord Śiva is the topmost Vaisnava (vaisnavānām yathā śambhuh). It is therefore
said, vaisnavera kriyā-mudrā vijñe n ā bujhaya. Even the mos t intelligent person
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
cannot understand what a Vaisnava like Lord Śiva is doing or how he is acting.
Those who are conquered by lusty desires and anger cannot estimate the glories of
Lord Śiva, whose position is always transcendental. In all the activities associated
with lusty desires, Lord Śiva is an implement of ātma-rāma. Ordinary persons,
therefore, should not try to understand Lord Śiva and his activities. One who tries
to criticize the activities of Lord Śiva is shameless.
[34]
tat tasya te sad-asatoh paratah parasya
nāñjah svarūpa-gamane prabhavanti bhūmnah
brahmādayah kim uta samstavane vayam tu
tat-sarga-sarga-visayā api śakti-mātram
“Even personalities like Lord Brahmā and other demigods cannot understand your
position, for you are beyond the moving and non moving creation. Since no one
can understand you in truth, how can one offer you prayers? It is impossible. As far
as we are concerned, we are creatures of Lord Brahmā's creation. Under the
circumstances, therefore, we cannot offer you adequate prayers, but as far as our
ability allows, we have expressed our feelings.”
[35]
etat param prapaśyāmo
na param te maheśvara
mrdanāya hi lokasya
vyaktis te 'vyakta-karmanah
“O greatest of all rulers, your actual identity is impossible for us to understand. As

far as we can see, your presence brings flourishing happiness to everyone. Beyond
this, no one can appreciate your activities. We can see this much, and nothing
more.”
[39]
prānaih svaih prāninah pānti
sādhavah ksana-bhańguraih
baddha-vairesu bhūtesu
mohitesv ātma-māyayā
“People in general, being bewildered by the illusory energy of the Supreme

Personality of Godhead, are always engaged in animosity toward one another. But
devotees, even at the risk of their own temporary lives, try to save them.”
Purport.
This is the characteristic of a Vaisnava. Para-duhkha-duhkhī: a Vaisnava is always
unhappy to see the conditioned souls unhappy. Otherwise, he would have no
business teaching them how to become happy. In materialistic life, people must
certainly engage in activities of animosity. Materialistic life is therefore compared to
samsāra-dāvānala, a blazing forest fire that automatically takes place. Lord Śiva
and his followers in the paramparā system try to save people from this dangerous
condition of materialistic life. This is the duty of devotees following the principles of
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Lord Śiva an d belon ging t o t he Rudra-sampradāya. There ar e f our Vaisnava

sampradāyas, and the Rudra-sampradāya is one of them because Lord Śiva
(Rudra) is the best of the Vaisnavas (vaisnavānām yathā śambhuh). Indeed, as we
shall see, Lord Śiva drank all the poison for the benefit of humanity.
[40]
pumsah krpayato bhadre
sarvātmā prīyate harih
prīte harau bhagavati
prīye 'ham sacarācarah
tasmād idam garam bhuñje
prajānām svastir astu meī
“My dear gentle wife Bhavānī, when one performs benevolent activities for others,
the Supreme Personality of Godhead, Hari, is very pleased. And when the Lord is
pleased, I am also pleased, along with all other living creatures. Therefore, let me
drink this poison, for all the living entities may thus become happy because of me.”
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śrīmad-Bhāgavatam 12.13.15. - 17.

The Glories of Śrīmad-Bhāgavatam
[15]
sarva-vedānta-sāram hi
śrī-bhāgavatam isyate
tad-rasāmrta-trptasya
nānyatra syād ratih kvacit
[16]
nimna-gānām yathā gańgā
devānām acyuto yathā
vaisnavānām yathā śambhuh
purānānām idam tathā
[17]
ksetrānām caiva sarvesām
yathā kāśī hy anuttamā
tathā purāna-vrātānām
śrīmad-bhāgavatam dvijāh
“Śrīmad-Bhāgavatam is declared to be the essence of all Vedanta philosophy. One

who has felt satisfaction from its nectarean mellow will never be attracted to any
other literature.
Just as the Ganga is the greatest of all rivers, Lord Acyuta the supreme among
deities and Lord Śambhu the greatest of Vaisnavas, so Śrīmad-Bhāgavatam is the
greatest of all Purānas.
O brahmanas, in the same way that the city of Kashī is unexcelled among holy
places, Śrīmad-Bhāgavatam is supreme among all the Puranas.”
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Laghu Bhagavatamrita (26-32, 298)

by Rupa Gosvami
26 Śiva
Śiva appears in eleven forms and eight forms. Generally he has ten arms and five
heads, with three eyes on each head.
27
The scriptures explain that, as Brahma is, so Śiva is sometimes a jiva soul and
sometimes an amsa-avatara like Lord Sesa.
28
Because He is an incarnation of the Personality of Godhead, He is generally beyond
the modes of material nature. However, because he is touched by the mode of
ignorance, He is thought to be affected by it.
This is described in Śrimad-Bhagavatam (10.88.3):
"Lord Śiva is always associated with the three modes of nature."
29
He is described in Brahma-samhita (5.45):
"Just as milk is transformed into curd by the actions of acids, but yet the effect
curd is neither the same as, nor different from, its cause, viz., milk, so I adore the
primeval Lord Govinda of whom the state of Śambhu is a transformation for the
performance of the work of destruction."
30
Sometimes He i s bor n f rom Brahma 's fo rehead an d othe r time s from Visnu's
forehead. At the kalpa's end He is born from Lord Sankarsana as the fire of time.
31
Śiva's form named Sadāśiva, who is a direct expansion of the Personality of
Godhead, is the cause of all causes, is free from the slightest scent of the mode of
ignorance, and resides in Śivaloka, is described in the Vayu Purana and other
scriptures.
32
He [ Sadāśiva ] is the original form of Lord Śiva, is described in Brahma-samhita
(5.8):
"Rama-devi, the spiritual (cit) potency, beloved consort of the Supreme Lord, is the
regulatrix of all entities. The divine plenary portion of Krsna creates the mundane
world. At creation there appears a divine halo of the nature of His own subjective
portion (svamsa). This halo is divine Śambhu (Sadāśiva), the masculine symbol or
manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of
the supreme eternal effulgence. This masculine symbol is the subjective portion of
divinity who functions as progenitor of the mundane world, subject to the supreme
regulatrix (niyati). The conceiving potency in regard to mundane creation
makes her appearance out of the supreme regulatrix. She is Maya, the limited,
nonabsolute (apara) potency, the symbol of mundane feminine productivity. The
intercourse of these two brings forth the faculty of perverted cognition, the
reflection of the seed of the pro creative desire of the Supreme Lord."
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
298
Lord Śiva, who is known as Sadāśiva and Śambhu, is manifest in the northeast part
of Vaikunthaloka.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śri Brahma Samahitam (5.8.-9./15./16./45.)

Bhaktivinode Thakura & Jiva Gosvami
ksīram yathā dadhi vikāra-viśesa-yogāt

sañjāyate na hi tatah prthag asti hetoh
yah śambhutām api tathā samupaiti kāryād
govindam ādi-purusam tam aham bhajāmi
“Just as milk itself is transformed into curd (yogurt), but yet they both are neither
same nor different from each other, so also I adore my Beloved primeveal Lord
Govinda, Who has transformed Himself into Lord Śiva for the performance of divine
lilas.”
Purport by Bhaktivinode Thakura:

Śambhu is not a second G odhead other than Krsna. Those, who entertain such
discriminating sentiment, commit a great offense against the Supreme Lord. The
supremacy of Śambhu 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
Sadaśiva, in the form of the effulgent masculine-symbol-god Śambhu 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
Śambhu 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 slokas, viz.,
vaisnavanam yatha sambhuh, etc., is that Śambhu, 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-sastras, etc., suitable for jivas in different grades of
the conditional existence. In obedience to the will of Govinda, Śambhu maintains
and fosters the religion of pure devotion by preaching the cult of illusionism
(Mayavada) and the speculative agama-sastras. The fifty attributes of individual
souls are manifest in a far vaster measure in Śambhu and five additional attributes
not attainable by jivas are also partly found in him. So Śambhu cannot be called a
jiva. He is the lord of jiva but yet partakes of the nature of a separated portion of
Govinda.
Purport by Śrīla Jīva Gosvāmī:

In this verse Maheśa, the next in this sequence, is described. Here an example of
cause and effect is given. Here the cause remains unchanged after creating the
effect. In this sense the cause is like a cintāmaīī jewel, which also remains
unchanged after creating an effect. The Lord remains thus unchanged because His
potencies are inconceivable.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
In the Śrutī-śāstra it is said:

eko ha vaī puruño nārāyaīa āsīn na brahmā na caśaìkaraù. sa munir bhütvā
samacintayat. tata ete tyajāyantaà viśvo hiraīyagarbho 'gnir varuīa-rudrendrāù
"In the beginning only Lord Nārāyaīa, the Supreme Person, existed. Neither
Brahmā nor Śiva existed then. Lord Nārāyaīa began to meditate, and from His
meditation the material universe was manifested. From His meditation Brahmā,
Śiva, Indra, Varuīa, and Agnī were born."
It is also said in the scriptures:

āsa brahmaīā sājatī rudreīa nāśayati. so 'nutpattī-laya eva hariu kāraīa-rupau parau
paramānandau
"Lord Harī is the blissful Supreme Personality of Godhead. He is the cause of

creation and destruction. He employs Brahmā to create the universe and Śiva to
destroy it."
In some places in the scriptures it is seen that Śiva is not different from Lord Viñīu.
For this reason it may be concluded that They are not different.
This is described in the following words of the Rg-veda-Śirau:
atha nityo nārāyaīo brahmā ca nārāyaīaùśivaś ca nārāyaīaùśakraś ca nārāyaīaù

kālaś ca
nārāyaīaù diśaś ca nārāyaīaù adhaś ca nārāyaīaù ürdhvaà ca nārāyaīaù antar bahiś
ca
nārāyaīaù. nārāyaīa evedaà sarvaà jātaà jagatyāà jagat.
"Nārāyaīa is eternal. Nārāyaīa is Brahmā. Nārāyaīa is Śiva. Nārāyaīa is Indra.

Nārāyaīa is time. Nārāyaīa is the directions. Nārāyaīa is below. Nārāyaīa īs above.
Nārāyaīa is within.
Nārāyaīa is without. Nārāyaīa is the entire created material universe."
Their relationship is described by Brahmā in these words (Śrīmad-Bhāgavatam

(2.6.32):
sajāmī tan-niyukto 'haa

haro haratī tad-vaśau
viśvaà puruña-rüpeīa
paripātī tri-śakti-dhak
"By His will, I create, Lord Śiva destroys, and He Himself, in His eternal form as
the Personality of Godhead, maintains everything. He is the powerful controller of
these three energies."
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Gaura Ganoddesa Dipika (76 – 87)

by Śrila Kavi Karnapura
76.
Lord Sadāśiva, who formerly appeared as an avesa-incarnation in Vrajabhumi,
appeared in Lord Caitanya's pastimes as Lord Advaita Gosvami, who is non-
different from Lord Caitanya Himself.
77.-78.
Assuming the form of a cowherd boy, Lord Sadāśiva dance d with Lord Krsna in
Vrajabhumi. This is confirmed by the following statement of the Śiva-tantra, where
Bhairava says:
"One day, during the great festival of lights in the month of Karttika, Lord Krsna
enthusiastically danced with Lord Balarama and Their cowherd friends.
79.
My dear Parvati, when Lord Sadāśiva, my spiritual master, saw this transcendental
dancing, He yearned to become a cowherd boy and be able thus to dance with
Lord Krsna.
80.
By Lord Krsna's mercy Lord Sadāśiva was able to appear in two forms. In one form
He remained as Lord Sadāśiva, and in the other form He appeared as a cowherd
boy in Vraja."
81.
Lord Śiva's friend Kuvera, the king of the Guhyakas, appeared in Lord Caitanya's
pastimes as Kuvera Pandita, the father of Lord Advaita.
82.
Formerly, on Mount Kailasa, where the Siddhas and Sadhyas reside, Kuvera, who is
very dear to Lord Śiva, chanted the transcendental mantra containing the names of
Lord Śiva.
83.
Merciful Lord Śiva then said to Kuvera: "Please ask for some benediction. It is My
desire to give you some gift." Kuvera then asked for a benediction, saying, "O my
Lord, please become my son."
84.
Requested in this way, Lord Sadāśiva, the master of the demigods and the best of
philanthropists, said to Kuvera: "During my next birth in the material world I shall
accept the position of being your son."
85.
In this way Kuvera attained a very difficult to attain benediction. When the
appropriate time arrived, by Lord Sadāśiva mercy, Kuvera became the father of
Lord Advaita Acarya.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
86.
The Supreme Lord's yogamaya potency appeared in Lord Caitanya's pastimes as Śri
Sita-devi, the wife of Lord Advaita Acarya.
87.
Lord Advaita's son was Acyutananda, who was very dear to Lord Caitanya.
Acyutananda was the dear disciple of Śriman Pandita Gosvami. This I have heard
from the devotees.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śri Advaita Prakāśa (ch. 1., 4., 6., 15., 16., 18.)
by Isana Nagara
[ch. 1]
Sadāśiva and Mahāviśnu are non-different
“...As Lord Sadāśiva, the transcendental deity from Vaikuntha who is the fountain-
head of all the forms of Śiva within the innumerable mundane universes, saw the
wicked age of Kali, or quarrel, destroying all godly qualities in man, He became
filled with compassion.
After many deliberations with goddess Yogamaya He sat down on the shore of the
Causal Ocean, where Lord Mahāviśnu lies in mystic slumber.
That great, ever-joyful yogi sat down on a yoga-asana and began to practise yoga
there. After 700 years of penance the Universal Lord Mahāviśnu appeared to Him.
Five-headed Sadāśiva then offered many kinds of indescribable praises to
Mahāviśnu, who replied: "My dear Sadāśiva! Why are You trying to please Me by
performing such difficult austerities? You and I are one! We differ only in body!"
Sadāśiva replied: "My dear Lord, unless You empower Me to save suffering
mankind, how can I do it?"
Then Mahāviśnu embraced Sadāśiva and thus They assumed one captivating,
radiant golden form in which They would appear, roaring out 'Krsna! Krsna!'
Then a most amazing divine voice resounded in the sky, proclaiming: "Listen, O
Mahāviśnu! First descend in the womb of Labha-devi in this form— later I will
personally descend in Nadiya. You will then find Me in the abode of Saci and
Jagannatha. Balarama and all the other devotees will also all take birth there to
redeem the conditioned souls."
Hearing this, Mahāviśnu who is non-different from Sadāśiva, entered the womb of
Labha-devi in Santipura.”
In his previous birth Kuvera Pandita was the celestial treasurer Kuvera, the head of
the Guhyakas, or ghostly followers of Lord Śiva. As he was a loyal disciple of Lord
Śiva, Dhanapati Kuvera had performed penances with mantras to attain the Lord as
his son, and the Lord blessed him by making him his father in his appearance on
earth as Śri Advaita Acarya...”
[ch. 4.]
Dream of Śri Krsna
“...Towards the end of the night, Advaita had a dream in which Śri Nanda-nandana
appeared to Him.
Krsna appeared with the complexion of a newly-formed rain cloud, enchanting the
whole world. He had a peacock feather in His crown, and He danced while playing
His flute. His body was as soft as butter and full of transcendental mellows. Seeing
Krsna's exquisitely beautiful form, Advaita felt overjoyed and began dancing with
His two arms raised.
The Supreme Personality of Godhead, Śri Krsna, said:
“ You are part of My body. Your association inundates Me with jubilation. As
Gopeśvara Mahādeva, You are most merciful. Now You have appeared for the
welfare of the living entities. You are re-establishing the lost holy places, You are
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
establishing the supremacy of devotional service and You are delivering the living
entities by distributing the name of Krsna ...”
[ch. 6.]
Advaita is direclty Harihara
"... Previously, as a student in Kaśi, this Śyamadasa had worshiped Śiva. He

satisfied Lord Śiva by practising austerities for many days. At the close of the night
Śiva came before Śyamadasa and said: "O brahmana, you have performed great
austerities. As a result of those austerities, Sarasvati will reside on your tongue.
You will conquer all scholars other than myself, and your name will be celebrated
throughout Bharata as Digfijayi".
By the strength of Lord Śiva's benediction the brahmana had conquered all
provinces until he finally arrived in Śanitpura. Now he thought: " Advaita Prabhu
has defeated me with these conclusive statements. It appears that Śiva's
benediction has become ineffective."
At that time there was a voice form the sky saying: "O brahmana, give up this
consideration and listen. This Kamalakśa is directly Harihara. That is why He was
named Śri Advaita."
On hearing this wonderful voice, the Digvijayi looked up in the sky but could not
see anyone. He then thought to himself: "He is indeed Harihara Himself. To argue
with him would be most sinful."
Thinking in this way the brahmana devotedly said: "O Advaita Prabhu, please be
merciful to me."
[ch. 15.]
Absolute truth revealed by Mahaprabhu and the two Prabhus.
"... On Advaita Acarya's request, Gauranga and Nityananda sat down to eat, while
Advaita Prabhu stood there to serve Them. On seeing this, Gauranga smiled and
said to Sitanatha: "Sacrifice can never be successful without the presence of Lord
Śiva".
Advaita Prabhu smiled and said: "You are the origin of Śiva. By your glance all
living entities can attain auspiciousness."
Mahaprabhu then said: "Give up this pretension. I can not eat without You."
Nityananda loughed loudly and said: "O kind-hearted Gauranga, pleas listen to Me.
Don't pay to much attention to this gluttonous brahmana. If He eats with four
hands, He will still be unsatisfied. Sometimes He eats as voraciously as fire. No one
else has such mystic potency."
Hearing this, Śri Advaita laughed and said in loving anger: "You enjoy in one place
after another like a showman who displays different forms. You alone eat with
unlimited mouths, so who is able to satisfy Your hunger?"
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Gauranga smiled while listening to Nityananda and Advaita reveal the truth about
each other. Taking the role of mediator, Mahaprabhu said: "You two are
comparable in Your eating."
In a mood of pure devotion, Advaita Prabhu replied: "You alone are immeasurable
in this world. Unlimited universes are balanced by You. I don't see any scale that
can perform such a feat."
Thus Mahaprabhu and the two Prabhus directly and indirectly revealed the Absolute
Truth. ..."
[ch. 16.]
Nitai and Advaita
"... Mother Saci then cooked a variety of vegetables, especially those that were
dear to Gaura lke batuya sak. She cooked other preparations like squash in milk
and cakes that were so delicious there could be no comparison.
Śri Krsna Caitanya then sat down to eat, with Nitai on His right and Advaita on His
left. Mahaprabhu said: "The spinach preparation is the best."
Nityananda said: "if I get a little more it would be very nice."
My Prabhu, Advaita, smiled and said to Nityananda: "Your love for conditioned
souls is like the flow of Ganges."
Nityanada said: "Your face is turned upwards, so how can You see anything below
You?"
The three Lords all laughed loudly. Only the most fortunate could understand why.
..."
[ch. 16.]
Dancing in Kasi
"... Gaura also had darśana of Lord Viśveśvara, Śiva, and became overwhelmed in
ecstasy. While there, only the words "Harihara! Harihara!" came out of His mouth.
He offered obeisances and recited transcendental prayers to Lord Śiva, just as Lord
Brahma recites the Vedas with his four heads. ..."
[ch. 18.]
Harihara directing the drama
"... Nityananda Prabhu was intoxicated with love as He chanted Hare Krsna and
danced with raised arms. Advaita Prabhu's ecstasy cannot be described. He loudly
called out: "I will subdue all the atheists!"
While Lord Jagannatha mounted His chariot, Gaura, in the mood of the gopis,
recited the following verse:
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
bahu-kale tore kala laga pailan

antare rakhimu bhari nahi chadi ban
"I am seeing You after a long time. Now I will keep You in My heart and not let You
go."
Śri Caitanya Mahaprabhu sang this song in the ecstasy of love of Godhead, and the
two Prabhus broadcaster its meaning. Gradually the waves of His ocean of ecstasy
swelled up, and as a result all devotees became decorated with various ecstatic
symptoms. Then, as the Lord became absorbed in kirtana, feelings or maha-bhava
awoke within Him and He fell unconscious.
When the verse was again recited, He regained His external consciousness and
embraced Nityananda Prabhu. Nitai held the Lord's two hands and sweetly danced
around Advaita, who said: "It is difficult to understand the drama between You
two."
Gauranga and Nitai replied: "You are the director of the drama."
They affectionately embraced each other and then the three Lords cried as They
chanted the name of Hari. ..."
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Caitanya Caritamrita (Adi-lila, 6.)

by Krisnadas Kaviraja Goswami
6.1
I offer my respectful obeisances to Śrī Advaita Ācārya, whose activities are all
wonderful. By His mercy, even a foolish person can describe His characteristics.
6.2
All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All
glories to Advaita Ācārya! And all glories to all the devotees of Lord Śrī Caitanya
Mahāprabhu!
6.3
In five verses I have described the principle of Lord Nityānanda. Then in the
following two verses I describe the glories of Śrī Advaita Ācārya.
6.4
Lord Advaita Ācārya is the incarnation of Mahā-Visnu, whose main function is to
create the cosmic world through the actions of māyā.
6.5
Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and
because He propagates the cult of devotion, He is called Ācārya. He is the Lord and
the incarnation of the Lord's devotee. Therefore I take shelter of Him.
6.6
Śrī Advaita Ācārya is indeed directly the Supreme Personality of Godhead Himself.
His glory is beyond the conception of ordinary living beings.
6.7
Mahā-Visnu performs all the functions for the creation of the universes. Śrī Advaita
Ācārya is His direct incarnation.
6.8
That purusa creates an d maintain s wit h H is exte rnal e nergy. He creates
innumerable universes in His pastimes.
6.9
By His will He manifests Himself in unlimited forms, in which He enters each and
every universe.
6.10
Śrī Advaita Ācārya is a plenary part of that purusa and so is not different from Him.
Indeed, Śrī Advaita Ācārya is not separate but is another form of that purusa.
6.11
He [Advaita Ācārya ] helps i n t he pastime s of the purusa, with wh ose materia l
energy and by whose will He creates innumerable universes.
6.12
Being a reservoir of all auspicious attributes, Śrī Advaita Ācārya is all-auspicious for
the world. His characteristics, activities and name are always auspicious.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
PURPORT
Śrī Advaita Prabhu, who is an incarnation of Mahā-Visnu, is an ācārya, or teacher.
All His activities and all the other activities of Visnu are auspicious. Anyone who can
view the all-auspiciousness in the pastimes of Lord Visnu also becomes auspicious
simultaneously. Therefore, since Lord Visnu is the fountainhead of auspiciousness,
anyone who is attracted by the devotional service of Lord Visnu can render the
greatest service to human society. Rejected persons of the material world who
refuse to understand pure devotional service as the eternal function of the living
entities, and as actual liberation of the living being from conditioned life, become
bereft of all devotional service because of their poor fund of knowledge.
In the teachings of Advaita Prabhu there is no question of fruitive activities or

impersonal liberation. Bewildered by the spell of the material energy, however,
persons who could not understand that Advaita Prabhu is nondifferent from Visnu
wanted to follow Him with their impersonal conceptions. The attempt of Advaita
Prabhu to punish them is also auspicious. Lord Visnu and His activities can bestow
all good fortune, directly and indirectly. In other words, being favored by Lord
Visnu and being punished by Lord Visnu are one and the same because all the
activities of Visnu are absolute. According to some, Mańgala was another name of
Advaita Prabhu . As t he ca usal i ncarnation, or Lord Visnu's i ncarnation for a
particular occasion, He is the supply agent or ingredient in material nature.
However, He is never to be considered material. All His activities are spiritual.
Anyone who hears about and glorifies Him becomes glorified himself, for such
activities free one from all kinds of misfortune. One should not invest any material
contamination o r imper sonalism in t he Visnu form . Everyone should t ry to
understand the real identity of Lord Visnu, for by such knowledge one can attain
the highest stage of perfection.
6.13
Mahā-Visnu creates the entire material world with millions of His parts, energies
and incarnations.
6.14-15
Just as the external energy consists of two parts — the efficient cause [nimitta]
and the material cause [upādāna], māyā being the efficient cause and pradhāna
the material cause — so Lord Visnu, the Supreme Personality of Godhead, assumes
two forms to create the material world with the efficient and material causes.
PURPORT
There are two kinds of research to find the original cause of creation. One
conclusion is that the Supreme Personality of Godhead, the all-blissful, eternal, all
knowing form, is indirectly the cause of this cosmic manifestation and directly the
cause of the spiritual world, where there are innumerable spiritual planets known
as Vaikunthas, as wel l a s H is pers onal abode , known a s Goloka Vrndāvana. In
other words, there are two manifestations — the material cosmos and the spiritual
world. As in the material world there are innumerable planets and universes, so in
the spiritual world there are also innumerable spiritual planets and universes,
including the Vaikunthas and Goloka. The Supreme Lord is the cause of both the
material and spiritual worlds. The other conclusion, of course, is that this cosmic
manifestation is caused by an inexplicable unmanifested void. This argument is
meaningless.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
6.16
Lord Visnu Himself is th e efficient [nimitta] cause o f th e mater ial world , and
Nārāyana in the form of Śrī Advaita is the material cause [upādāna].
6.17
Lord Visnu, in H is e fficient aspect , glances over th e materia l e nergy, and Śrī
Advaita, as the material cause, creates the material world.
6.18
Although the Sāńkhya philosophy accepts that the material ingredients are the
cause, the creation of the world never arises from dead matter.
6.19
The Lord infuses the material ingredients with His own creative potency. Then, by
the power of the Lord, creation takes place.
6.20
In the form of Advaita He infuses the material ingredients with creative energy.
Therefore, Advaita is the original cause of creation.
6.21
Śrī Advaita Ācārya is the creator of millions and millions of universes, and by His
expansions [as Garbhodakaśāyī Visnu] He maintains each and every universe.
6.22
Śrī Advaita is the principal limb [ańga] of Nārāyana. Śrīmad-Bhāgavatam speaks of
"limb" [ańga] as "a plenary portion" [amśa] of the Lord.
6.23
"O Lord of lords, You are the seer of all creation. You are indeed everyone's
dearest life. Are You not, therefore, my father, Nārāyana? 'Nārāyana' refers to one
whose abode is in the water bo rn from Nara [Garbhodakaśāyī Visnu], and that
Nārāyana is Yo ur pl enary porti on. All Yo ur pl enary porti ons ar e tran scendental.
They are absolute and are not creations of māyā."
Śrīla Prabhupāda comments on this verse as follows:

"This statement was spoken by Lord Brahmā in his prayers to Lord Krsna after the
Lord defeated him by displaying His mystic powers. Brahmā had tried to test Lord
Krsna to see if He was really the Supreme Personality of Godhead playing as a
cowherd boy. Brahmā stole all the other boys and their cows from the pasturing
grounds, but when he returned to the pastures he saw that all the boys and cows
were still there, for Lord Krsna had created them all again. When Brahmā saw this
mystic power of Lord Krsna, he admitted defeat and offered prayers to the Lord,
addressing Him as the proprietor and seer of everything in the creation and as the
Supersoul who is within each and every living entity and is dear to all. Lord Krsna is
Nārāyana, the fat her of Brahmā , because Lord Krsna's pl enary e xpansion
Garbhodakaśāyī Visnu, after placing Himself on the Garbha Ocean, created Brahmā
from His own body. Mahā-Visnu in the Causal Ocean and Ksīrodakaśāyī Visnu, the
Supersoul in everyone's heart, are also transcendental expansions of the Supreme
Truth."
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
In his commentary on this verse, Śrīla Sanātana Gosvāmī has elaborately explained
the expansion of the Visnu, or Nārāyana, incarnations from the original form of
Godhead, Lord Śrī Krsna. The essence is that although Lord Brahmā was born from
Lord Nārā yana, Brahmā now u nderstands tha t Nārā yana i s H imself a mere
expansion of the original Personality of Godhead, Lord Śrī Krsna.
6.24
This verse describes that the limbs and plenary portions of the Lord are all spiritual;
They have no relationship with the material energy.
6.25
Why has Śrī Advaita been called a limb and not a part? The reason is that "limb"
implies greater intimacy.
6.26
Śrī Advaita, who is a reservoir of virtues, is the main limb of Mahā-Visnu. His full
name is Advaita, for He is identical in all respects with that Lord.
6.27
As He had formerly created all the universes, now He descended to introduce the
path of bhakti.
6.28
He delivered all living beings by offering the gift of krsna-bhakti. He explained the
Bhagavad-gītā and Śrīmad-Bhāgavatam in the light of devotional service.
Although Ś rī A dvaita Prabh u i s a n incarnation of Visnu, for the we lfare o f the

conditioned souls He manifested Himself as a servitor of the Supreme Personality of
Godhead, and throughout all His activities He showed Himself to be an eternal
servitor. Lord Caitanya and Lord Nityānanda also manifested the same principle,
although They als o bel ong t o th e categor y of Visnu. If Lord Caitanya , Lord
Nityānanda and Advaita Prabhu had exhibited Their all-powerful Visnu potencies
within this material world, people would have become greater impersonalists,
monists and self-worshipers than they had already become under the spell of this
age. Therefore the Personality of Godhead and His different incarnations and forms
played the parts of devotees to instruct the conditioned souls how to approach the
transcendental stage of devotional service. Advaita Ācārya especially intended to
teach the conditioned souls about devotional service. The word ācārya means
"teacher." The sp ecial function of s uch a teache r is t o mak e peopl e Krsna
conscious. A bona fide teacher following in the footsteps of Advaita Ācārya has no
other business than to spread the principles of Krsna consciousness all over the
world. The real qualification of an ācārya is that he presents himself as a servant of
the Supreme. Such a bona fide ācārya can never support the demoniac activities of
atheistic men who present themselves as God. It is the main business of an ācārya
to defy such imposters posing as God before the innocent public.
6.29
Since He has no other occupation than to teach devotional service, His name is
Advaita Ācārya.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
6.30
He is the spiritual master of all devotees and is the most revered personality in the
world. By a combination of these two names, His name is Advaita Ācārya.
PURPORT
Śrī Advait a Ācāry a is th e prim e spiritual maste r o f t he Vaisnavas, and He is
worshipable by al l Vaisnavas. Vaisnavas must follow in the footsteps of A dvaita
Ācārya, for by so doing one can actually engage in the devotional service of the
Lord.
6.31
Since He is a limb or part of the lotus-eyed Supreme Lord, He also bears the name
Kamalāksa.
6.32
His associates have the same bodily features as the Lord. They all have four arms
and are dressed in yellow garments like Nārāyana.
6.33
Śrī Advaita Ācārya is the principal limb of the Supreme Lord. His truths, names and
attributes are all wonderful.
6.34
He worshiped Krsna with tulasī leaves and water of the Ganges and called for Him
in a loud voice. Thus Lord Caitanya Mahāprabhu appeared on earth, accompanied
by His personal associates.
6.35
It is through Him [Advaita Ācārya] that Lord Caitanya spread the sańkīrtana
movement and through Him that He delivered the world.
6.36
The glory and attributes of Advaita Ācārya are unlimited. How can the insignificant
living entities fathom them?
6.37
Śrī Advaita Ācārya is a principal limb of Lord Caitanya. Another limb of the Lord is
Nityānanda Prabhu.
6.38
The devotees headed by Śrīvāsa are His smaller limbs. They are like His hands,
face and eyes and His disc and other weapons.
6.39
With all of them Lord Caitanya performed His pastimes, and with them He spread
His mission.
6.40
Thinking "He [Śrī Advaita Ācārya] is a disciple of Śrī Mādhavendra Purī," Lord
Caitanya obeys Him, respecting Him as His spiritual master.
PURPORT
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śrī Mādhavendra Purī is one of the ācāryas in the disciplic succession from
Madhvācārya. Mādhavendra Purī had two principal disciples, Īśvara Purī and Śrī
Advaita Prabhu . Therefore t he Gaudīya Vaisnava-sampradāya is a di sciplic
succession from Madhvācārya. This fact has been accepted in the authorized books
known a s G aura-ganoddeśa-dīpikā an d Prameya -ratnāvalī, as wel l a s by Gopāla
Guru G osvāmī. The Gaura-ganoddeśa-dīpikā (22) clearly state s th e di sciplic
succession of the Gaudīya Vaisnavas as follows: "Lord Brahmā is the direct disciple
of Visnu, the Lord of the spiritual sky. His disciple is Nārada, Nārada's disciple is
Vyāsa, and Vyāsa's disciples are Śukadeva Gosvāmī and Madhvācārya.
Padmanābha Ācārya is the disciple of Madhvācārya, and Narahari is the disciple of
Padmanābha Ācārya. Mādhava is the disciple of Narahari, Aksobhya is the direct
disciple of Mādhava, and Jayatīrtha is the disciple of Aksobhya. Jayatīrtha's disciple
is Jñānasindhu, and his disciple is Mahānidhi. Vidyānidhi is the disciple of
Mahānidhi, and Rājendra is the disciple of Vidyānidhi. Jayadharma is the disciple of
Rājendra. Purusottama i s the di sciple o f Jayadharma . Śrīmān Laksmīpati is the
disciple of Vyāsatīrtha, who is the disciple of Purusottama. And Mādhavendra Purī is
the disciple of Laksmīpati."
6.41
To maintain the proper etiquette for the principles of religion, Lord Caitanya bows
down at the lotus feet of Śrī Advaita Ācārya with reverential prayers and devotion.
6.42
Śrī Advaita Ācārya, however, considers Lord Caitanya Mahāprabhu His master, and
He thinks of Himself as a servant of Lord Caitanya Mahāprabhu.
6.43
He forgets Himself in the joy of that conception and teaches all living entities, "You
are servants of Śrī Caitanya Mahāprabhu."
6.44
The conception of servitude to Śrī Krsna generates such an ocean of joy in the soul
that even the joy of oneness with the Absolute, if multiplied ten million times, could
not compare to a drop of it.
6.45
He says, "Nityānanda and I are servants of Lord Caitanya." Nowhere else is there
such joy as that which is tasted in this emotion of servitude.
6.46
The most beloved goddess of fortune resides on the chest of Śrī Krsna, yet she too,
earnestly praying, begs for the joy of service at His feet.
6.47
All the associates of Lord Krsna, such as Brahmā, Śiva, Nārada, Śuka and Sanātana
Kumāra, are very pleased in the sentiment of servitude.
6.48
Śrī Nityānanda, the wandering mendicant, is the foremost of all the associates of
Lord Caitanya. He became mad in the ecstasy of service to Lord Caitanya.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
6.49-50
Śrīvāsa, Haridāsa, Rāmadāsa, Gadādhara, Murāri, Mukunda, Candraśekhara and
Vakreśvara are all glorious and are all learned scholars, but the sentiment of
servitude to Lord Caitanya makes them mad in ecstasy.
6.51
Thus they dance, sing and laugh like madmen, and they instruct everyone, "Just be
loving servants of Lord Caitanya."
6.52
Śrī Advaita Ācārya thinks, "Lord Caitanya considers Me His spiritual master, yet I
feel Myself to be only His servant."
6.53
Love for Krsna has this one unique effect: it imbues superiors, equals and inferiors
with the spirit of service to Lord Krsna.
6.54
For evidence, please listen to the examples described in the revealed scriptures,
which are corroborated by the realization of great souls.
6.55-56
Although no one is a more respected elder for Krsna than Nanda Mahārāja in Vraja,
who in transcendental paternal love has no knowledge that his son is the Supreme
Personality of Godhead, still ecstatic love makes him, what to speak of others, feel
himself to be a servant of Lord Krsna.
6.57
He too prays for attachment and devotion to the lotus feet of Lord Krsna, as the
words from his own mouth give evidence.
6.58-59
"My dear Uddhava, please hear me. In truth Krsna is my son, but even if you think
that He is God, I would still bear toward Him my own feelings for my son. May my
mind be attached to your Lord Krsna.
6.60
"May our minds be attached to the lotus feet of your Lord Krsna, may our tongues
chant His holy names, and may our bodies lie prostrate before Him.
6.61
"Wherever we wander in the material universe under the influence of karma by the
will of the Lord, may our auspicious activities cause our attraction to Lord Krsna to
increase."
6.62
Lord Krsna's f riends i n Vrndāvana, headed by Ś rīdāmā, have pure fraternal
affection for Lord Krsna and have no idea of His opulences.
6.63
Although they fight with Him and climb upon His shoulders, they worship His lotus
feet in a spirit of servitude.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
6.64
"Some of the friends of Śrī Krsna, the Supreme Personality of Godhead, massaged
His feet, and others whose sinful reactions had been destroyed fanned Him with
hand-held fans."
6.65-66
Even the beloved girlfriends of Lord Krsna in Vrndāvana, the gopīs, the dust of
whose feet was desired by Śrī Uddhava and who are more dear to Krsna than
anyone else, regard themselves as Krsna's maidservants.
6.67
"O Lord, remover of the afflictions of the inhabitants of Vrndāvana! O hero of all
women! O Lord who destroy the pride of Your devotees by Your sweet, gentle
smile! O friend! We are Your maidservants. Please fulfill our desires and show us
Your attractive lotus face."
6.68
"O Uddhava! It is i ndeed regret table tha t Krsna r esides in Mat hurā. Does H e
remember His father's household affairs and His friends, the cowherd boys? O
great soul! Does He ever talk about us, His maidservants? When will He lay on our
heads His aguru-scented hand?"
6.69-70
What to speak of the other gopīs, even Śrī Rādhikā, who in every respect is the
most el evated of the m al l and who h as bound Ś rī Krsna forever b y Her l oving
attributes, serves His feet as His maidservant.
6.71
"O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord! Where
are You? Where are You? O My friend, reveal Yourself to Your maidservant, who is
very much aggrieved by Your absence."
6.72
In Dvārakā-dhāma, all the queens, headed by Rukminī, also consider themselves
maidservants of Lord Krsna.
6.73
"When Jarāsandha and other kings, bows and arrows upraised, stood ready to
deliver me in charity to Śiśupāla, He forcibly took me from their midst, as a lion
takes its share of goats and sheep. The dust of His lotus feet is therefore the crown
of unconquerable soldiers. May those lotus feet, which are the shelter of the
goddess of fortune, be the object of my worship."
6.74
"Knowing me to be performing austerities with the desire to touch His feet, He
came with His friend Arjuna and accepted my hand. Yet I am but a maidservant
engaged in sweeping the floor of the house of Śrī Krsna."
6.75
"Through austerity and through renunciation of all attachments, we have become
maidservants in the home of the Supreme Personality of Godhead, who is satisfied
in Himself."
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
6.76
What to speak of others, even Lord Baladeva, the Supreme Personality of Godhead,
is full of emotions like pure friendship and paternal love.
6.77
He also considers Himself a servant of Lord Krsna. Indeed, who is there who does
not have this conception of being a servant of Lord Krsna?
6.78
He who is Śesa, Sańkarsana, with His thousands of mouths, serves Śrī Krsna by
assuming ten forms.
6.79
Rudra, who is an expansion of Sadāśiva and who appears in unlimited universes, is
also a gunāvatāra [qualitative incarnation] and is the ornament of all the demigods
in the endless universes.
PURPORT
There are eleven expansions of Rudra, or Lord Śiva. They are as follows: Ajaikapāt,
Ahibradhna, Virūpāksa, Raivata, Hara, Bahurūpa, Devaśrestha Tryambaka, Sāvitra,
Jayanta, Pināki and Aparājita. Besides these expansions there are eight forms of
Rudra called earth, water, fire, air, sky, the sun, the moon and soma-yājī. Generally
all these Rudras have five faces, three eyes and ten arms.
Sometimes it is found that Rudra is compared to Brahmā and considered a living
entity. But when Rudra is explained to be a partial expansion of the Supreme
Personality of Godhead, he is compared to Śesa.
Lord Ś iva i s the refore s imultaneously a n expansion of Lord Visnu and , in his
capacity for annihilating the creation, one of the living entities.
As an expansion of Lord Visnu he is called Hara, and he is transcendental to the
material qualities, but wh en he i s i n to uch wit h tamo -guna h e appear s
contaminated by the material modes of nature.
This i s explained in Ś rīmad-Bhāgavatam an d t he Brahma-samhitā. In Śrīmad-
Bhāgavatam, Tenth Canto, it is stated that Lord Rudra 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. In the Brahma-samhitā the relationship between Visnu and Lord Śiva is
compared to that between milk and yogurt. Milk is converted into yogurt by certain
additives, but although milk and yogurt have the same ingredients, they have
different functions.
Similarly, Lord Śiva is an expansion of Lord Visnu, yet because of his taking part in
the annihilation of the cosmic manifestation, he is considered to be changed, like
milk converted into yogurt.
In the Purānas it is found that Śiva appears sometimes from the heads of Brahmā
and so metimes from the head of Visnu. The an nihilator, Rudra, is bor n f rom
Sańkarsana and the ultimate fire to burn the whole creation.
In t he Vā yu P urāna ther e i s a description of Sadāś iva i n one of t he Vaikuntha
planets. That Sadāśiva is a direct expansion of Lord Krsna's form for pastimes. It is
said that Sadāśiva (Lord Śambhu) is an expansion from the Sadāśiva in the
Vaikuntha planets (Lord Visnu) and that his consort, Mahāmāyā, is an expansion of
Ramā-devī, or Laksmī. Mahāmāyā is the origin or birthplace of material nature.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
6.80
He also desires only to be a servant of Lord Krsna. Śrī Sadāśiva always says, "I am
a servant of Lord Krsna."
6.81
Intoxicated by e cstatic l ove fo r Lor d Krsna, he beco mes overwhelmed an d
incessantly dan ces withou t clothing an d sings abou t L ord Krsna's qualitie s and
pastimes.
6.82
All the emotions, whether those of father, mother, teacher or friend, are full of
sentiments of servitude. That is the nature of love of Krsna.
6.83
Lord Krsna, the one master and the Lord of the universe, is worthy of being served
by everyone. Indeed, everyone is but a servant of His servants.
6.84
That same Lord Krsna has descended as Lord Caitanya, the Supreme Personality of
Godhead. Everyone, therefore, is His servant.
6.85
Some accept Him whereas others do not, yet everyone is His servant. One who
does not accept Him, however, will be ruined by his sinful activities.
6.86
"I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of
Lord Caitanya, and a servant of His servants."
6.87
Saying this, Advaita Prabhu dances and loudly sings. Then at the next moment He
quietly sits down.
6.88
The source of the sentiment of servitude is indeed Lord Balarāma. The plenary
expansions who follow Him are all influenced by that ecstasy.
6.89
Lord S ańkarsana, who i s one of H is incarnations, always c onsiders Himself a
devotee.
6.90
Another of His incarnations, Laksmana, who is very beautiful and opulent, always
serves Lord Rāma.
6.91
The Visnu who lies on the Causal Ocean is an incarnation of Lord Sańkarsana, and,
accordingly, the emotion of being a devotee is always present in His heart.
6.92
Advaita Ācārya is a separate expansion of Him. He always engages in devotional
service with His thoughts, words and actions.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
6.93
By His words He declares, "I am a servant of Lord Caitanya." Thus with His mind
He always thinks, "I am His devotee."
6.94
With His body He worshiped the Lord by offering Ganges water and tulasī leaves,
and by preaching devotional service He delivered the entire universe.
6.95
Śesa Sa ńkarsana, who holds al l th e planet s on His heads, expands H imself i n
different bodies to render service to Lord Krsna.
6.96
These ar e al l incarnations o f Lord Krsna, yet w e alway s f ind tha t the y ac t as
devotees.
6.97
The scriptures call them incarnations as devotees [bhakta-avatāra]. The position of
being such an incarnation is above all others.
6.98
Lord Krsna is the source of all incarnations, and all others are His parts or partial
incarnations. We find that the whole and the part behave as superior and inferior.
6.99
The source of all incarnations has the emotions of a superior when He considers
Himself the master, and He has the emotions of an inferior when He considers
Himself a devotee.
6.100
The position of being a devotee is higher than that of equality with Lord Krsna, for
the devotees are dearer to Lord Krsna than His own self.
6.101
Lord Krsna c onsiders H is devote es greate r tha n H imself. In th is c onnection t he
scriptures provide an abundance of evidence.
6.102
"O Uddhava! Neither Brahmā, nor Śańkara, nor Sańkarsana, nor Laksmī, nor even
My own self is as dear to Me as you."
6.103
The sweetness of Lord Krsna is not to be tasted by those who consider themselves
equal to Krsna. It is to be tasted only through the sentiment of servitude.
6.104
This conclusion of the revealed scriptures is also the realization of experienced
devotees. Fools and rascals, however, cannot understand the opulences of
devotional emotions.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
6.105-106
Baladeva, Laksmana, Advaita Ācārya, Lord N ityānanda, Lord Ś esa an d L ord
Sańkarsana taste the nectarean mellows of the transcendental bliss of Lord Krsna
by recognizing Themselves as being His devotees and servants. They are all mad
with that happiness, and they know nothing else.
6.107
What to speak of others, even Lord Krsna Himself becomes thirsty to taste His own
sweetness.
6.108
He tries to taste His own sweetness, but He cannot do so without accepting the
emotions of a devotee.
6.109
Therefore Lord Krsna accepted the position of a devotee and descended in the
form of Lord Caitanya, who is complete in every respect.
6.110
He tastes His own sweetness through the various emotions of a devotee. I have
formerly explained this conclusion.
6.111
All the incarnations are entitled to the emotions of devotees. There is no higher
bliss than this.
6.112
The o riginal bhakta-avatāra i s Sa ńkarsana. Śrī Advait a i s c ounted amon g s uch
incarnations.
PURPORT
Although Śrī Advaita Prabhu belongs to the Visnu category, He displays servitorship
to Lord Caitanya Mahāprabhu as one of His associates. When Lord Visnu appears
as a servitor, He is calle d a n i ncarnation of a de votee o f L ord Krsna. Śrī
Sańkarsana, who is an incarnation of Visnu in the spiritual sky known as the greater
Vaikuntha, is the chief of the quadruple incarnations and is the original incarnation
of a d evotee. Lord Mahā -Visnu, who i s l ying on th e Causa l O cean, is a
manifestation of Sańkarsana. He is the original Personality of Godhead who glances
over the material and efficient causes of the cosmic manifestation. Advaita Prabhu
is ac cepted a s a n i ncarnation o f M ahā-Visnu. All t he p lenary man ifestations of
Sańkarsana are indirect expansions of Lord Krsna. That consideration also makes
Advaita Prabhu an eternal servitor of Gaura Krsna. Therefore He is accepted as a
devotee incarnation.
6.113
The glories of Śrī Advaita Ācārya are boundless, for His sincere vibrations brought
about Lord Caitanya's descent upon this earth.
6.114
He liberated the universe by preaching sańkīrtana. Thus the people of the world
received the treasure of love of Godhead through the mercy of Śrī Advaita.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
6.115
Who can describe the unlimited glories of Advaita Ācārya? I write here as much as
I have known from great authorities.
6.116
I offer my obeisances ten million times to the lotus feet of Śrī Advaita Ācārya.
Please do not take offense at this.
6.117
Your glories are as fathomless as millions of oceans and seas. Speaking of its
measure is a great offense indeed.
6.118
All glories, all glories to Śrī Advaita Ācārya! All glories to Lord Caitanya Mahāprabhu
and the superior Lord Nityānanda!
6.119
Thus in two verses I have described the truth concerning Advaita Ācārya. Now, O
devotees, please hear about the five truths [pañca-tattva].
6.120
Praying at the lotus feet of Śrī Rupa and Śrī Raghunātha, always desiring their
mercy, I, Krsnadāsa, narrate Śrī Caitanya-caritāmrta, following in their footsteps.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śiva Mahapurana
Lord Śiva prepares for the battle
Ganas throng Mandar mountain
Pulastya says "When Lord Śiva became aware of Andhak's imminent attack, he
requested Nandi to summon all the Ganas who were more than 700 crores in
number. Some of the prominent Ganas like Pashupat, Kalmukh, Mahavrati,
Digambar, Maini, Mahapashupat and Vrishabhdhwaj arrived at Mandar Mountain to
help Lord Śiva at the request of Nandi.”
On seeing the valiant Gana- Pashupat, Lord Śiva embraced him, which surprised all
the other Ganas. They were amazed at the special honour given to him. Lord Śiva
realised their astonishment and said:
"Although all of you have great devotion towards me but in your ignorance, you
have shown disrespect towards Lord Visnu. All of you except Pashupat don't realise
that both of us [Lord Śiva an d Visnu] are inseparable and there is no difference
between us. Pashupat is aware of this and hence he has been accorded the highest
honour."
Having said this, Lord Śiva revealed his majestic form of Sadāśiva to the Ganas.
The Ganas were bewildered on seeing the whole universe existing within Sadāśiva.
Lord Sadāśiva then transformed his appearance into that of Lord Visnu. The Ganas
also viewed the forms of deities like Indra, Surya and Lord Brahma etc. in him.
They were now convinced that both Lord Śiva and Lord Visnu were the same. The
dawning of this realisation liberated them from their ignorance. Lord Śiva blessed
the Ganas and embraced them. All the Ganas then took their position all around
Mandar Mountain and readied themselves for the forthcoming attack.
Śiva Mahapurana
The greatness of pranav mantra
Sage Vamadev was a great devotee of Lord Śiva from his birth. He never used to
remain at a place for long. One day he had gone to a mountain peak named
Kumar, which was situated towards the south of Sumeru Mountain. He met
Kartikeya who revealed to him that Pranav Mantra directly signifies the almighty
God. Kartikeya also told him that with the help of that mantra a person can attain
Lord Śiva - who liberates from all the bondage of life.
Though, Vamadeva himself knew about the power of Pranav mantra yet he
requested Kartikeya to shed some more light on it. Kartikeya told him that any one
could have the proximity of LordŚiva, by the help of the means prescribed in the
Shrutis and the Samritis.
Regarding the methods of Lord Śiva's worship, Kartikeya told Vamadeva that
though Sadāśiva was one, yet he was known by various names like Maheshwar,
Rudra, Brahma an d Visnu. Mahesh wa s create d from the th ousandth par t of
Sadāśiva. The goddess of all illusions - Bhagawati dwells in the left side of
Sadāśiva, therefore he is the lord of all the actions of the universe. Sadāśiva plays
his desire acts by indulging in creation, nurturing and annihilation of this world.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Brahma Vaivarta Purana (Prakriti Khanda 2.56.61)
svapne jagarane sasvath Krsna dhyana ratah Śivah

yatha Krsnas tatha sambhur na bhedo madhavesayoh
"Sleeping or awake, Śiva is constantly absorbed in meditation on Śri Krsna. As is Śri

Krsna, so is Śambhu; there is no difference between Madhava and Isa."
Skanda Upanishad (8-9.)
“I bow to Śiva of the form of Visnu and Visnu who is Śiva; Visnu is Śiva’s heart and
Śiva, Visnu’s. Just as Visnu is full of Śiva, so is Śiva full of Visnu. As I s ee no
difference, I am well all my life.”
Caitanya Bhagavata (9.84 & 10.150)

by Vrindavana Dasa Thakura
[9.84]
“Anyone who does not like one of these two Lords does not like both Lords. Lord
Caitanya and Lord Advaita are like Lord Krsna and Lord Śiva.”
[10.150]
bhala manda Śiva kichu bhangiya na kaya yara buddhi thake
sei cinte buddhi laya
"Lord Śiva does not reveal whether he is pleased or displeased with his servant. A
person who is intelligent can understand in his heart whether Lord Śiva is pleased
or displeased."
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śri Brhad Bhagatamrtam (1.2.79-99, 1.3.1-41, 2.3. 48 -76 &

113-121)
by Śrila Sanatan Goswami
[1.2.79-99]
79
Śiva is famous as the personal friend of Lord Visnu. In this universe I do not see
anyone who is the object of the Lord's mercy as Śiva.
80
Always intoxicated by the sweet nectar of Śri Krsna's lotus feet, Śiva has lost all
interest in material goals, in supreme power and opulence, and in varieties of
sense-pleasure.
81
Eating Dhustura seeds and arka leaves, decorated with a garland of skulls, and his
naked body smeared with ashes, Śiva laughs at materialists like myself, who are
addicted to sense-pleasures.
82
Wearing matted locks of disheveled hair, and eager to conceal his actual nature, he
staggers about like a madman. On his head he happily carries the Ganges, which
has washed the lotus feet of Lord Krsna. When he dances he destroys the universe.
83
Lord Krsna is so kind to him that not only does he have the power to grant the
most valuable liberation to demigods like myself, but even his wife has that power.
84
Ah! All the residents of Śivaloka are liberated souls. By Śiva's mercy how many of
them are not only liberated, but are now pure devotees of Lord Krsna?
85
To consider Śiva different from Lord Śri Krsna is a great offence. The Supreme
Personality of Godhead may forgive offences committed to Him, but He does not
forgive those committed against Śiva.
86
When Tripuresvara, Vrkasura and other demons maddened by benedictions he
gave them, placed Śiva in a very dangerous position, Lord Krsna at once rescued
him with words as sweet as nectar.
87
Conquered by the intimate love of His devotee, Lord Krsna personally worships Śiva
just to glorify him.
88-9
Lord Krsna personally asked Śiva to drink the terrible poison produced from the
churning of nectar. In this way Śiva became worshipped by the Prajapatis, and
showered with streams of great glory.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
90
The Puranas sing of the mercy of Lord Krsna to Śiva. You know this already. O
sage, please remember his glories.
91
Śri Pariksit said: O affectionate mother, Narada offered obeisances to his spiritual
master and was about to depart for Kailasa Hill when Brahma glanced at his son
and said:
92
Śri Brahma said: Submissive to the loving service of Kuvera, Śiva resides in
Kuvera's place on Mount Kailasa in the material universe.
93
Assuming the role of the protector of the northern direction, Śiva resides there,
surrounded by his associates, and keeping very little material wealth.
94
The Supreme Pers onality of Godhead Krsna b ecomes c onquered by th e lo ving
service of devotees like myself, and for this reason He resides on my planet, on
Svargaloka, and in many other places as well, and enjoys suitable pastimes there.
(In the same way Śiva resides in Kailasa because of the devotion of Kuvera.)
95
I quote the opinion of Vayu Purana
"The planet of Śiva is beyond the seven-fold coverings of the material world. It is
eternal, transcendental, and full of bliss. Only the greatest servants of Śiva may
enter it."
96
In that place Śiva is decorated with splendid transcendental garments and
ornaments. There He is the master of great powers and opulences, and there he is
surrounded by many associates as splendid and glorious as he.
97
In that place, even though the two of them are not different, Śiva worships the
supremely powerful and opulent Lord Sankarsana as his chosen Deity. Is this not
very wonderful?
98
Because you are a pure devotee of Śiva you have the power to go there. Go, take
shelter of Śiva, and see how he is the object of Lord Krsna's mercy.
99
Śri Pariksit said: O mother, instructed in this way, and chanting the holy names of
Śiva and Krsna, Narada eagerly went to Śivaloka.
[1.3.1-41]
1-3
Seeing Lor d Ś iva who , rapt in l ove f or Krsna, was singing an d danc ing a s He
worshipped Lord Sankarsana, and who was also praising his followers, headed by
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Nandisvara, as they were singing, playing musical instruments, and joyfully calling
out, "Jaya! Jaya!", and who was also praising Goddess Uma as she was expertly
playing the karatalas, the sage Narada became happy, sounded his vina and bowed
down to offer respect.
4
Again and again Narada sand, "You are the great object of Lord Krsna's mercy!"
Repeating his father's words, Narada glorified Śiva in a melodious voice.
5-6
When, eager to touch the dust of Śri Ś iva's lotus feet, the sage dear to Krsna
approached him, the demigod, intoxicated by the flooding nectar stream of love for
Śri Krsna, pulled the sage to him, embraced him, and respectfully said, "O son of
Brahma, what are you saying?"
7-9
When, by conversing with Narada, the best of Vaishnavas, Śiva, who is the lord of
Parvati's life, became plunged in the nectar of transcendental bliss, stopped his
ecstatic dancing, retired with a few intimate associates, and sat in the virasana
yoga-posture on a kusa-grass seat, with great devotion Narada bowed down to
offer respect to him and recited many prayers describing his glory as the master of
the universe. Then he sang of Lord Krsna's great mercy to Śiva.
10
Covering his ears, Śiva, the best of all Vaishnavas, the preacher of devotion for
Lord Visnu, very angrily said:
11
I have never been the master of the universe, and I am not the object of Lord
Krsna's mercy. I always yearn for the mercy of the servants of the servants of Lord
Krsna.
12
Śri Pariksit said: Bewildered, Narada stopped his prayer of Śiva's identity with
Krsna. Thinking himself an offender, he slowly said:
13
Śri Narada said: Lord, in truth you both understand and preach the great mystery
of the glories of Lord Visnu and His devotees.
14
For this reason the best of Vaishnavas yearn for your mercy and Lord Krsna Himself
is pleased with you and wholeheartedly chants your glories.
15 How many times did Lord Krsna, assuming many different forms, worship you
with devotion? How many benedictions did He take from you?
16
Śri Pariksit said: Unable to remain peaceful while hearing these words, the
embarrassed Śiva suddenly rose from his seat and with both hands covered
Narada's mouth. "Don't speak this reckless nonsense about me," he said.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
17
Struck with wonder, Śiva loudly said: O sage, you should see the inconceivable
power and opulence of the Supreme Lord's transcendental pastimes!
18
Ah! My Lord is a wonderful deep ocean of transcendental glory. Even though I have
many times offended Him, He does not become averse to me.
19
Śri Pariksit said: Filled with bliss, Narada touched Śiva's feet, made him sit down,
and continued his glorification of Śiva, who is always plunged in the nectar of
devotion to Lord Krsna.
20
Śri Narada said: You are very dear to the infallible Supreme Personality of
Godhead. You have never offended Him. In the eyes of the common people you
may seem to have sometimes offended Him but He does not see any offense in
you.
21-3
When a demon named Bana, who was your devotee, who was very proud of the
strength of his arms, and who brought many troubles to the saintly devotees,
captured and bound Aniruddha with his mystic power, he fought with Lord Krsna,
the holder of the cakra. Losing the fight with the Lord, Bana was almost dead, but
he was saved by you, who praye d that his life b e spared. Lord Krsna a t once
stopped from killing him, became pleased with him, and gave him a form like His
own. Then He made him your personal associate, a state even the demigods
cannot attain.
24
When Gargya and other enemies of the Vaishnavas worshipped you with severe
austerities, you granted them a clever benediction that proved to be no benediction
at all.
25
Even though Citraketu and many others had offended you, because they took
shelter of Lord Krsna you were not angry with them.
26
You desire only the satisfaction of Lord Krsna. You eloquently pray only to remain a
pure devotee of Lord Krsna.
27
For this reason the Supreme Personality of Godhead gave to you and goddess
Durga the power to grant the liberation prayed for by Brahma and the demigods.
28
Living as an ascetic, you have a low opinion of all the happiness found in your
power and opulence, which is greater than that of Brahma and all the demigods.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
29
Who e lse, filled wit h ecstatic love f or Lord Visnu an d clo thed i n only t he ten
directions, would dance as a madman with his wife and friends?
30
Today I have seen the wonderful glory of your intense desire to attain pure
devotional service to the Supreme Personality of Godhead. This desire has made
you eternally very dear to Lord Krsna.
31
What more can I say? You are very dear to Lord Krsna, and by your mercy many
others have also become dear to Him.
32
By Parvati's mercy also many have become dear to Lord Krsna. She knows very
perfectly the truth about you both (Śiva and Krsna).
33
Lord Krsna loves her as if she were His own sister. For this reason, even though
you are very renounced and advanced in spiritual life, you have great respect for
her.
34
Śri Śiva said: When the terrible time for devouring the entire world comes, I am
ashamed of my duty to destroy everything in the darkness of ignorance.
39
Narada, if I had received even a small particle of Lord Krsna's mercy, would I have
been willing to fight with Him over the parijata flower, over Usa's kidnapping, and
over so many other things?
40
Would He worship His own servant? Would the Lord have ordered me: "With a
philosophy of your invention make everyone averse to Me"?
41
You happily glorify us both as givers of liberation, but the very terrible liberation we
give brings pain to the devotees' ears.
[2.3. 48 – 76]
48
I thought, "When I come to Vrajabhumi, I will attain my desire." Then I heard
wonderful sounds of singing and instrumental music.
49
Happy, I looked at that direction and saw, coming from above, a person different
from all the others, riding on a bull...
50
...his body fair with camphor, having three eyes, his only clothing the four
directions, crowned with a half-moon, graceful, holding a trident, his matted locks
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
holding the Ganges' water, anointed with ashes, wearing a necklace of glorious
bones...
Purport:
Śrila Sanatana Gosvami explains that the bones were glorious because they were
the bones of great Vaisnavas.
51
...pleased by goddess Gauri sitting on his lap, and served with very splendid
paraphernalia by associates whose handsome
forms and graceful actions were like his.
52
I became filled with joy and wonder. I thought: "Who is this that, surrounded by
his associates, stands above impersonal
liberation?
53
"His opulences seem unworldly and he seems better than all the liberated souls,
but yet he looks like a great hedonist who
does not care to act rightly."
54
When, my heart overcome with bliss by seeing him, I bowed before him and his
associates, he mercifully glanced at me.
55
Joyfully approaching the leader of the associates, who was named Śriman
Nandisvara, I asked about him.
56
He laughed and said: "O cowherd boy, O devotee worshipper of Lord Gopala, you
don't know Lord Śiva, who is the Lord of the universes...
57
...who gives both material pleasures and liberation, who increases devotion to the
Supreme Personality of Godhead, who is
worshipped by the liberated souls, and who is dear to the Vaisnavas?
58-9
"Conquered by the devotion of his friend Kuvera, from his own abode, which is like
himself, and which is attained by the devotion of they who see that Lord Śiva and
Lord Krsna are not different, he is now going, along with his beloved Parvati and
his many associates, to decorate Mount Kailasa."
60
Śri Gopa-kumara said: Hearing this, I became happy, and I desired to get the
blissful mercy of Lord Śiva.
61
Understanding my heart, Lord Śiva gave a meaningful glance to Nandi. Nandi then
explained to me the pure truth, which was at once manifested before me.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Purport
Śrila Sanatana Gosvami explains that the fact that Lord Krsna and Lord Śiva are not
different was the truth manifested to Gopa-kumara.
62
The truth was that Lord Śiva, who i ncreases one's lo ve for Lord Krsna, is not
different from Lord Madana-Gopala, my Lord, who is more dear to me than life.
63
I happily joined their company and all of Lord Śiva's associates treated me well.
From Śri Nandi I heard of Lord Śiva's extraordinary glories.
64
Always in the same form, Lord Śiva stays in his own abode eternally. There he is
always seen by his devotees, who have faith in him alone, and who are pleased to
stay in his abode.
65
He is always filled with devotion for Lord Krsna, who is not different from him. With
singing, dancing, and other pastimes he delights his associates.
66
Although he is the Lord of the universes, Lord Śiva always worships thousand-
headed Lord Sesa with great love, as if he were His servant.
Purport:
Śrila Sanatana Gosvami explains that this is described in Śrimad-Bhagavatam
5.17.16.
67
Even though I became very happy to hear of the supreme glories of Śivaloka, still I
noticed that my heart felt empty.
Purport:
Śrila Sanatana Gosvami explains that Gopa-kumara still yearned to see the lotus
feet of Lord Madana-Gopala.
68
Thinking about the reason for this, by the power of my service to the mantra my
guru gave, I suddenly understood.
69
The absence of the pastimes and glories of Lord Madana-Gopala's lotus feet gave
me pain.
70
Then I told my mind that because he is the same as Lord Madana-Gopala, Lord
Śiva himself has performed these wonderful pastimes, although in a different form.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
71-2
Seeing it was still unhappy, I said to my mind: Although you have not yet seen in
Lord Śiva the sweetness of Lord Madana-Gopala's form and other glories, still, your
long-cherished desire to see them will certainly be fulfilled by Lord Śiva's mercy.
73
My mind somehow became satisfied. Then Lord Śiva became tired and stopped,
and for a moment I stayed happily by his side.
74
Then, O lord, from far away came the very sweet sound of some great souls
singing.
Purport:
Śrila Sanatana Gosvami explains that the word "lord" here refers to the Mathura
brahmana, who is very fortunate because he is a devotee of Lord Madana-Gopala.
75
Hearing this, Lord Śiva became plunged in an ocean of bliss and, overcome with
ecstatic love, began to dance.
Purport:
Śrila Sanatana Gosvami explains that he manifested the symptoms of ecstasy, such
as perspiring, speaking with a choked voice, trembling, his bodily hairs standing up,
and his eyes shedding tears.
76
The goddess, best of chaste ladies, along with Nandi and the others, encouraged
the Lord by singing and playing musical instruments.
[2.3.113–121]
113
By the mercy of your spiritual guru, even here you see the Supreme Lord. That
sight makes you yearn to see Lord Krsna.
Purport
Śrila Sanatana Gosvami explains that the words "even here" mean "even in this
realm, where the impersonal liberation is manifest."
114
Śri Gopa-kumara said: O brahmana, by Lord Śiva's mercy I was filled with bliss.
Although wishing to say something, because of shyness I could not speak.
115
Hearing Lord Śiva's words, the Lord's humble associates respectfully bowed before
him and with love said to him:
116
The Lord's associates said: O Lord, you are not different from the Lord of
Vaikuntha, and Gauri is not different from Goddess Laksmi.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
117
It is right that you and Your goddess stay in His realm (Vaikuntha). You are famous
for being very dear to Him and for being His great incarnation.
118
What you have said about yourself is proper for one very dear to the Lord.
Purport:
Śrila Sanatana Gosvami explains that the reference here is to Text 103, where Lord
Śiva says about Vaikuntha: "That realm is very difficult to attain. The liberated
souls pray for it. Lord Brahma, his sons, and I myself strive for it." Such a humble
statement (that he prays to attain Vaikuntha) is proper for a person who is very
dear to the Lord.
119
You enjoy pastimes in the nectar waves of devotional service. The Vaisnavas glorify
you. You are the most glorious of all incarnations.
120
Śri Gopa-kumara said: Ashamed to hear himself praised, Lord Śiva remained silent.
The very friendly associates of the Lord then embraced me and said:
121
The Lord's associates said: O you who worship our Lord's transcendental mantra, O
you who are dear to Lord Śiva, O cowherd boy, we count on you among the
devotees.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Krsna Caitanya Carita Mahakavya (8-21)

Ninth Sarga, Third Prakrama
etan niśamya devasya / śiva-nirmmālya-bhakaīam

pratyuvāca mahā-tejāu / śrī-dāmodara-paīòitau 8
nāśnāti śiva-devasya / nirmmālya bhgu-śāpatau

katha jïātvā sa bhagavān / bubhuje tan narottamau 9
tat śrutvā prāha viprendra / murāriù śruyatām iti

kathā śrī-śiva-devasya / nirmmālyāmta-bhakaīe 10
vastutas tu mahādevaù / śrī-kīasya śubhāgame

ātithya vidadhe harāo / tena kiïca para śīu 11
vaiīava-śreoha-buddhyā ye / pujayanti maheśvaram

tair ddatta ghīate so 'pi / tad anna pāvana mahat 12
When the powerful brāhmana śrī Dāmodara Pandita heard that the Lord had eaten
the remnants of Śiva's food, He said:
"One should not eat the remnants of Lord Śiva because Bhagu Muni has placed a
curse on those who worship him. Why then did the all-opulent transcendental Lord,
knowing this, eat that food?"
Hearing this, Murāri replied to the noble vipra,: "Hear from me the reason for which
the Lord ate those nectarean remnants of Śrī Śiva-deva."
When Śri Krsna Caitanya made His auspicious arrival, Mahādeva joyously accepted
Him as an honored guest. Please hear somewhat further. When bhaktas worship
Mahādeva thinking of him as the best among vaisnavas, Mahśvara accepts that
offering from them, and that food should be considered great and pure prasāda.
śrī-kīa-kīa-bhaktānā / bheda-buddhyā patanty adhau

durvvairān śikayas tāś ca / bhakta-rupau svaya hariu 13
Those who in a sectarian spirit differentiate between Śri Krsna and his bhaktas
indeed fall down. Śrī Hari personally advented in the form of a bhakta as Caitanya
Mahāprabhu in order to instruct such inimical persons.
ācaryyaty api deveśo / hita-kt sarvva-dehinām

nirmmālyām ādareīaiva / ghītvā jagad-īśvaraù 14
The Lord of all gods, who is the supreme controller of the cosmic manifestation,
certainly seeks to benefit all embodied beings. Thus, by His reverential acceptance
of Śrī Śiva's food-remnants, He teaches them by His example.
janaiu sasthāpite liìge / bheda-buddhyā ca pujite

tatraiva śāpo viprasya / nahi syād aikyataù kvacit 15
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Wherever the lingam is established and worshiped with a conception that Śrī Śiva
and Śrī Hari have separate parties, there Bhgu's curse will act, because of this
offense of a dualistic concept.
hari-śaìkarayor aikya / svayambhü-liìga-sannidhau

abheda-buddhyā püjāyā / nahi śāpo bhavet kvacit 16
Hari and Śankara have one interest. If in the presence of a Śiva lingam someone
worships Them without a dualistic concept, the curse will not have effect.
tena tatrādhikā prītir / hari-śaìkarayor bhavet

abhede 'tra svayambhau ca / püjā sarvvātiśāyinī 17
By people understand Their unity of interest, love will increase for both Hari and
Śankara, and worship for Them both will increase.
mahā-prasāda tatraiva / bhuktvā mokam avāpnuyāt

mahā-rogāt pramucyeta / sthira-sampattim āpnuyāt 18
ye mohāt tan na khādanti / te bhavanty aparādhinau

harau śive ca niùśrīkā / rogiīaś ca bhavanti te 19
vaiīavaiù püjito yatra / śrī-śivaù paramādarāt

anādi-liìgam āsādya / śrī-kīa-prīti-hetave 20
tatraiva saśayo nāsti / nirmmālya-grahaīe kvacit

bhaktir eva sadā vipra / śubha-dā sarvva-dehinām 21
By tasting such mahā-prasāda one can attain liberation, be cured from terrible
diseases, and obtain undisturbed prosperity. Those who out of delusion do not eat
such mahā-prasāda become offenders to both Hari and Śiva. They become
diseased and bereft of opulence. Wherever the beginningless liìgam of Śrī Śiva is
worshipped with great respect by Śri vaisnavas in order to develop love for Śri
Krsna, there will be no doubt about accepting the remnants of Śrī Śiva's food. O
vipra, such devotional service is verily auspicious for all embodied beings.
Thus ends the Ninth Sarga entitled "Gaura Hari Honors the Food Remnants of Śrī
Śiva" in the Third Prakrama of the great poem Śrī Caitanya Carita.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śri Krsna Karmritam (2. 24)

by Shri Lilashuka Bilvamangala Thakura
“I have always belonged to the 'Śaiva Sect' and I have been sincerely chanting the
"Śiva Pancaakshari Mantra" - "Om Namah Śivaya" all along.
But I have no idea why this Young Sweetheart of Gopis is following me and my
heart is also enjoying the remembering of His Smiling, Beautiful Blue face!"
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śri Caitanya Mangala

by Locana Dasa Thakura
Sutra-Khanda
The Visnu-Katyayani Samvada
These words inflamed adya-sakti [Parvati] with furious anger. Parvati said: “One of
my names is Vaisnavi and I also have devotion for Lord Visnu. Now before this
assembly, I make a solemn vow. If Lord Narayana bestows His compassion upon
me, I will make sure that the Lord's maha-prasada is distributed to everyone
throughout the universe, even to the dogs and jackals.”
At that moment, the lord of Vaikuntha, Visnu Himsel, arrived in Kailasa to uphold
Parvati's promise. Respectfully, Parvati stood up and offered obeisances to the
Lord. With tears in her eyes, she let our a sigh and told her problem to the Lord.
In a joyful mood, I, Locana Dasa narrate this storry.
Murrari Gupta continued speaking to Damodara Pandita. “Then Lord Visnu spoke in
a sweet voice: “Katyayani, don't' be in ignorance. You are My adya-sakti, and
through you I manifest the entire material creation. I know that you have devotion
for Me.
You are my prakrti svarupini [the form of Visnu's energy]. You always engage in My
devotional service. Without you, the material creation can not exist. The whole
creation worships you and your husband, Lord Śiva, as Hara and Gauri knowing
that you are both My very self. Pleasing you removes the misconception that you
and Lord Śiva are different from Me. Please be assured I will keep your promise. I
will personally distribute My maha-prasada to everyone in the universe”.
Sutra-Khanda
Glories of Gauranga's Associates
Following Mahaprabhu's orders, His various associates appeared on earth with new
names and identities. Mahesa Thakura [Lord Śiva] took the name Kamalaksana and
appeared in a brahmana family. He received the title “Advaita Acarya” upon
completing his study of the Vedas.
That great personality previously known as Maha-Mahesvara was completely
situated in the mode of goodness. Yet the people of the world called it the mode of
ignorance. Seeing only his external behavior, ignorant people, who could not
perceive his inner nature, said he was in the mode of ignorance.
This mode of ignorance predominates in materialistic devotees. Such foolish,
ignorant devotees can't understand the real position of HariHara. How can one
mistakenly speculate that Hari Hara [Visnu, Śiva] are in the mode of ignorance?
Now just consider how Lord Gaura is the best of all incarnations.
Taking the name Sita, Goddess Katyayani appeared on earth in a brahmana family.
After marrying Advaita Acarya they both preached prema-bhakti.
Adi-khanda
Birth Pastimes of Śri Caitanya
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
All glories to Gadadhara and Śri Gauranga, the Supreme Lord Hari appearing as
human being. All glories to Śri Nityananda, the almighty Lord. All glories to Advaita
Acarya, who si non-different form Sadaśiva. All glories to the exalted devotees of
Lord Caitanya.
Placing the dust of these personalities upon my head, I will now describe the Adi-
khanda...
Madhya-khanda
The glories of Advaita Acarya
... Then the dovotees sat down around Lord Gaurasundara. they appeared like
horizon with the full moon climbing the evening sky. Looking at Advaita Acarya,
Prabhu said: “Well Kamalaksa [Advaita], you are my devotee. I am here because of
you. My transcendental singing, dancing and qualities give you happiness. Let
otheres also see and become devotees of Krsna.” ...
Madhya-khanda
Don't Take Shelter of karma and Jnana
... Śrivasa said: “My Lord, I have a question, but I hesitate to ask it. Yet I'm
anxious to know the answer. Is Advaita Acarya Your devotee?”
Lord Gaurahari's face turned red with anger as He scolded Śrivasa. “Both Uddhava
and Akrura are very dear to me, but you think that Advaita Acarya is less then
them. In all of Bharatavarsa, you'll not find a devotee of Mine like Advaita Acarya,
you ignorant brahmama!
Now listen. Advaita Acarya, the king of the Vaisnavas, is My devotee and My very
soul. He's the master of the creation who has descended just to deliver the people
of Kali yuga. The sastras say he is Maha-Visnu. O bhakta-avatara [Śrivasa], now
you should understand the exalted transcendental position of Advaita Acarya. With
a sincere heart, you should always serve and worship him.”
Śrivasa listened silently and soberly to Mahaprabhu's instructions.
Gaurahari continued: “Śrivasa, don't cultivate jnana. If I ever see you doing this, I
won't give you love of Krsna. By ignoring karma and jnana you will get Krsna-
prema. Knowing this, don' take shelter of karma and jnana.”
Śrivasa replied: “O Lord, please bless me to forget the mundane pursuit of karma
and jnana.”
Muraui Gupta said: “Visvambhara, I don't know anything about speculative
knowledge.”
Gauranga said: “If you really want to know it, then you should learn form Advaita
Acarya. But I think you should be sincere and worship Krsnacandra with pure heart.
Compared to bhakti, mukti -the goal of jnana - is insignificant.”
Madhya-khanda
Why did Lord Caitanya Accept Śiva Prasada
Once Damodara Pandita asked Murari Gupta, "Murari, why did Lord Caitanya
accept the nirmalya [prasada] of Lord Śiva? According to a curse of Bhrgu Muni,
Śiva's prasada is not acceptable. Yet why did Gauranga accept it? Mahaprabhu is
Himself the Lord of the brahmanas. So, why did He violate the Vedic injunctions?
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Murari Gupta said, "Listen, Damodara. How can I know the mind of the Lord? I'll
answer you according to my understanding. If you find it acceptable, then take it
into your heart. If someone differentiates between Hari [Krsna} and Hara [Śiva]
when he worships Lord Śiva, and therefore refuses to accept Śiva's prasada, he
Commits an offense and suffers the curse of Bhrgu Muni.
"Why? Because his consciousness is contaminated. He doesn't understand the
glories of Lord Śiva. But he who accepts both Hari and Hara as one, and faithfully
accepts Śiva's prasada becomes beloved to both Lord Krsna and Śiva.
"One certainly pleases Lord Śiva with his food offerings, if he remembers that Lord
Śiva is the greatest Vaisnava. One becomes free from material bondage by taking
such remnants. Actually, when Lord Śiva saw Lord Caitanya taking his darsana, he
joyfully accepted Gauranga as his guest.
"The curse of Bhrgu is meant for materialists devoid of Krsna consciousness. If
someone worships Lord Śiva in a friendly mood, he certainly develops his love for
Śri Krsna. Śri Gauranga Mahaprabhu came to teach the proper path of perfection
for people in general ."
Damodara Pandita said, "Murari, you have kindly removed all my misgivings, and
made everyone else happy too."
Thus Locana Dasa describes the transcendental pastimes of Śri Caitanya
Mahaprabhu.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śri Rama Caritamanasa (Lanka-Kanda)
“The monkeys brought huge mountains, which were received like playballs by Nala
and Nila. When the All-merciful saw the exceedingly beautiful construction of the
bridge, He smiled and observed thus:
This is a most delightful and excellent spot; its glory is immeasurable and cannot
be described in words. I will install (an emblem of) Lord Śambhu here: it is the
crowning ambition of My heart.. Hearing this the lord of the
monkeys despatched a number of messengers, who invited and fetched all the
great sages. Having installed an emblem of Lord Śiva and worshipped It with due
solemnity, He said, .No one else is so dear to Me as Śiva. An enemy of Śiva
although he calls himself a devotee of Mine, cannot attain to Me even in a dream.
He who is opposed to Śankara and yet aspires for devotion to Me is doomed to
perdition, stupid and dull-witted as he is...”
"Men, who, though devoted to Śankara, are hostile to Me and even so those who
are enemies of Śiva but votaries of Mine shall have their abode in the most frightful
hell till the end of creation."
“Lord Śiva is His ego, Brahma His reason, the moon His mind and the great
Visnuu is His faculty of understanding. It is the same Lord Śri Rama, manifested in
the form of this animate and inanimate creation, who has assumed a human
semblance.
Pondering thus, hear me, O lord of my life: cease hostility with the Lord and
cultivate devotion to the feet of Śri Rama (the Hero of Raghu's line) so that my
good-luck may not desert me...”
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Sankalpa Kalpadruma (103)

by Śrila Vishvanatha Chakravarti
vrindavanvani-pate jaya soma soma

maule sanandana-sanatana-naradeya
gopishvara vraja-vilasi-yuganghri-padme
prema prayaccha nirupadhi namo namas te
"O Śiva, O gatekeeper of Vrindavan!

O you who are accompanied by Uma (Parvati)!
O you who carry the moon in your hair!
O lord worshiped by Sananda-kumar, Sanat-Kumar and Narada Muni!
O Gopishwar, the worshipable deity of the gopis!
Desiring that you bestow upon me love for the divine couple, Śri Śri Radha
Madhava, who perform joyous pastimes in Vraja, I offer my obeisances unto you
again and again."
The Gopishvara Mandir (temple) is a very ancient temple which houses Lord Śiva in
his form of Gopishvara, who appears as a large Śiva Lingam, brown in color during
the daytime, and at night, Gopishvara is dressed in sari and appears in his female
feature as a gopi. In the morning, many devotees come to the Gopishvara Mandir
to take Gopishvara Mahadev’s darshan, some bathing him with either milk or
water, others coming to offer worship, and others coming to offer food and/or
prayers Lord Krsna’s great grandson Vrajranabha was the person to install this Śiva
Lingam. Five tho usand years ag o wh en Krsna wante d t o engag e i n His Maha
Rasalila, Lord Śiva and his wife, Parvati Devi, very much wanted to see this event.
Mother Parvati was allowed to enter the arena of the Rasalila, but as Lord Śiva
tried to enter, he was told that he could not come due to the fact that he was
possessed of a male body. It was explained by the gopi Vrinda (after whom
Vrindavan is named) that no male except for Krsna was allowed to enter into this
Rasa arena.
Lord Śiva feeling so much distressed being denied access into the arena, began to
cry very intensely. Seeing His heart’s remorse, Vrindadevi felt great compassion
and decided she would enable Lord Śiva to enter into the arena of the Rasa Lila.
Vrindadevi told Mahadev to go to Manasarovar to take bath and explained that if
he did so, he would be able to enter into the Rasa arena. Following the instruction
of Vrindadevi, Lord Śiva after coming out from the water had attained a female
form. He then went to the arena of the Rasalila where Krsna upon seeing this new
gopi, called “her” Gopishvara. At this, Śrimati Radharani became upset. “Why is it
you are calling this particular gopi by this name. I am Gopishvara.” Krsna then
explained the situation and Śrimati Radharani became most happy.
Krsna th en d esignated th e duty t o Gopishvara Mahade v tha t h e s hould remain

always at the entrance of the Rasalila in the position of a guardian, that he would
allow entrance into the Rasalila arena only those persons qualified to enter. Since
that day, Gopishvara Mahadev keeps this service to Krsna and His beloved gopis.
Gopishvara is the guardian of the Rasalila and the guardian of Vrindavan. Anyone
who comes to Vrindavan must first come to Gopishvara to beg his permission and
get his mercy to enter into Vrindavan.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
It is said that the Vraja gopis themselves installed the Śiva linga of Gopishvara and
worshiped him for the fulfillment of their desires.
Of this worship, Śrila A. C. Bhaktivedanta Swami Prabhupada said:

“The gopis worshipped Lord Śiva in Vrindavan, and the Lord is still staying there as
Gopishvara. The gopis, however, prayed that Lord Śiva bless them by giving them
Lord Krsna as their husband.”
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Visnu purana (5.33.46)
"Whoever is Lord Hari, He Himself is Lord Śiva indeed. Whoever is manifesting as

Lord Śiva, He Himself is Lord Hari. Any human being mistakes both the Lords to be
different, he/she surely goes to hell.”
Vayu-Purana
"But Śri Mahadeva's planet is outside of the seven layers of matter that cover the
universe. It is eternal, blissful, real and attainable by His greatest devotees."
Skanda Purana
"Just as Lord Visnu is pervaded by Lord Śiva, similarly, in Śiva's heart Visnu resides
and Visnu's heart is the abode of Śiva."
Padma Purana
"Anyone who sees difference between the attributes, names etc of Śiva and Śri
Visnu is certainly doing harm to the holy name of Hari."
or
"To see difference between the attributes and names of Śiva and Visnu is not doing
good to the holy name of Lord Hari."
Brahma Vaivarta Purana (4.30.43)
"Salutations unto Thee, O Teacher of the universe. Thou art the Lord auspicious
and the giver of bliss, the foremost of the perfect Yogis, the Teacher of teachers.
Salutations unto Thee."
Garuda Purana (3.18.21)
“His expansion is Sukadeva Gosvami, the celebrated narrator of the Śrimad

Bhagavatam: "Suka, the son of Vyasa, who had been influenced by Vayu, was the
incarnation of Rudra. He was born for the spread of knowledge in the world."
Narada Purana (63.121 & 65.58)
diksaya guru-murti-sthah sarvanugrahakah Śivah
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
"Through diksa, Śiva, the giver of all benedictions, is manifested in the form of the
guru."
om namas te natha bhagavan Śivaya guru-rupine
"I offer my respectful obeisances unto Lord Śiva, who has assumed the form of
guru."
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
Śri Lalita-Madhava (3)

by Rupa Gosvami
“Sutradhara: Enough with these pompous words! Ah! Ah! Lord Śiva, who is
crowned with the half-moon, who is expert in tasting the sweetness of always living
in the groves of Vrndavana, who is the lord of Brahma-kunda's shores decorated
with hosts of great lotus flowers, and who is famous as the master of the gopis,
appeared to me in a dream and ordered me to write this play, named Lalita-
Madhava, which I am now eager to present to the many Vaisnavas assembled on
this holy day of Diwali to worship Govardhana Hill at the entrance of the Madhavi-
Madhava temple on the shores of Radha-kunda.”
Śri Vidagdha-Madhava (3a)

by Rupa Gosvami
“Why speak so many words? Gentlemen! Gentlemen! Please hear ! Last night Lord
Śiva, the Supreme Personality of Godhead, who had come in the role of a devotee,
spoke in a dream and said: "O Rupa Gosvami, O expert writer of plays, this
delightful place is near Kesi-tirtha, on the slope of Govardhana hill. This grove, on
the bank of the Yamuna river, is very pleasant and full of many fragrant beautiful
flowers. At this moment, eager to see the forest of Vrindavana, the advanced
devotees, expert at relishing the mellows of devotional service, have come here,
devotees whose hearts are full of love for Nanda's son, who is the crown jewel of
all youths, and who is decorated with many new lotus flowers, playful like a
maddened cuckoo, the first teacher of perfect flute players, and an ocean where
the sharks of the gopis' hearts play. The devotees here are all very fortunate.”
Brahma Samhita
commentary by Jiva Gosvami
Sometimes Goddess Durga is also described as the supreme controller. This is also
correct because there is no difference between the potencies and Lord Krsna, the
master of all potencies. This is confirmed by the following words of the Gautaméya
Tantra:
yaù krsnaù saiva durga syad

ya durga krsna eva saù
anayor antaradarçé
saàçaran no vimucyate
"Krsna is Durga. Durga is Krsna. One who sees that they are different will not
become liberated from the cycle of repeated birth and death."
Durga is the personal potency of Lord Krsna, and therefore she is Lord Krsna
Himself. For this reason Durga should not be considered manifested from a portion
of the Lord's illusory potency Maya. This fact is confirmed by the following
statement of the Nirukti:
kacchreea duraradhanadi-bahu-prayasena gamyate jyayate
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
"Even if one continually worships her, Durga is still difficult to understand."

Durga is also described in Narada-paycaratra, in the following conversation of sruti
and Vidya:
janaty eka para kanta

saiva durga tad-atmika
ya para parama çaktir
maha-viñeu-svarüpiee
"Durga is the supreme goddess. She is an incarnation of the Supreme Personality

of Godhead. She is the transcendental potency of the Lord. She is manifested from
the form of Lord Maha-Visnu.”
yasya vijyana-matreëa
paraëaà paramatmanaù
muhürtad eva devasya
praptir bhavaté nanyatha
"Simply by understanding her one immediately attains the Supreme Personality of

Godhead. It is not otherwise.”
ekeyaà prema-sarvasvabhava
Sri-gokuleçvaré
anaya sulabho jneya
adi-devo 'khileçvaraù
"She is identical with Gokula's queen Sri Radha, who possesses a great treasure of
love for Krsna. By her grace the Supreme Personality of Godhead, the master of all
living entities, is easily understood.”
bhaktir bhajana-sampattir
bhajate prakåtih priyam
jyayate 'tyanta-duùkhena
seyam prakåtir atmanaù
durgeté géyate sadbhir
akhaëòa-rasa-vallabha
"She is the potency of personified devotional service. She worships Her beloved
Supreme Lord. Because She is understood only with great difficulty, the saintly
devotees call her "durga" (difficult to understand). She is the personal potency of
the Supreme Personality of Godhead and she is always filled with the nectar of love
for Him.
asya avarika çaktir

maha-mayakhileçvaré
yaya mugdhaà jagat sarvaà
sarva-dehabhimaninaù
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna
"From her is manifested the maha-maya potency, the controller of all conditioned
souls, who covers them with illusion. By this maha-maya potency the residents of
the entire world are bewildered into thinking themselves identical with their
external material bodies."
In the Sammohana Tantra, Durga herself declares:
yan-namna namné durgahaà

guëair guëavaté hy aham
yad-vaibhavaà maha-lakñmé
radha nitya paradvaya
"I am Durga. I possess all virtues. I am not different from Sri Radha, the eternal,
supreme goddess of fortune."
In this way the word "durga" is explained. In this verse of Brahma-samhita the
words "premananda" and "mahananda" refer to the fullest development of
transcendental bliss. "jyoti-rupena" means "self-manifested", and "manuna" means
"by the mantra". The mantra is accompanied by the bija-syllable (kama-bijena
saggatam). The kama-bija syllable in this mantra is elaborately described in
another passage where the independence of the Supreme Personality of Godhead
is explained.
Narada Pancaratra, Sruti Vidya
“Yogamaya is the svarupa sakti of Lord Visnu. She is completely surrendered and
unswerving in devotion to the Lord. Her nature is prema and she rules over Gokula
like a queen. One immediately attains the Lord by Her mercy. Her avaranika-sakti is
mahamaya, the controller of the material realm. By her influence all jivas identify
with their bodies and become bewildered. Mahamaya is also called Durga, Eka or
Ekanamsa.”
Thus ends the sastra pramana, “The Glories of Harihara”. Compiled by

Nityananda p.
Hare Kṛṣna
̣ Hare Kṛṣna
̣ Kṛṣna
̣ Kṛṣna

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The glories of

Śrīmad Bhāgavatam [8.7.19/34/35]

“O King, when that uncontrollable poison was forcefully spreading up and

“Even personalities like Lord Brahmā and other demigods cannot

“O greatest of all rulers, Your actual identity is impossible for us to

Śrīmad Bhāgavatam 4.6.42. - 50. & 4.2.2. 12

Śrīmad Bhāgavatam 4.7.1. - 2. 15

Śrīmad Bhāgavatam 8.7.19 - 35. and 39. 16

Śrīmad Bhāgavatam 12.13.15. - 17. 22

Laghu Bhagavatamrita (26-32, 298) 23

Śri Brahma Samahitam (5.8.-9./15./16./45.) 25

Gaura Ganoddesa Dipika, (76 – 87) 27

Śri Advaita Prakāśa (1., 4., 6., 15., 16., 18.) 29

Śri Caitanya Caritamrita (Adi-lila, 6.) 33

Brahma Vaivarta Purana,

Skanda Upanishad (8-9.) 47

Caitanya Bhagavata (9.84 & 10.150) 47

Śri Brhad Bhagatamrtam

Krsna Caitanya Carita Mahakavya (8-21) 57

Śri Krsna Karmritam (2. 24) 59

Śri Caitanya Mangala 60

Śri Rama Caritamanasa, Lanka-Kanda 63

Sankalpa Kalpadruma (103) 64

Śri Lalita-madhava (3) 68

Śri Vidagdha-Madhava (3a) 68

Sri Brahma Samhitam (5.03) 68

Narada Pancaratra (Sruti Vidya) 70

“I offer my respectful obeisances and innumerable prostrations to Śri 1008

“I worship sweet Śri Gaurahari, who is outwardly of a golden complexion

I prostrate before Śri Nityananda Prabhu, the most merciful eternal

About this work

It is my sincere hope that this compilation will be of a small help in the

It is impossible to realize or experience Lord Krsna's and/or Lord Śiva's (Hari

I offer my sincere and warm heart-felt respectful obeisances to those brothers

This compilation was completed on the 26th of February 2006, day of

Setting the scene

Different kinds of knowledge prevail on our journey to permanent happiness.

Śri Krsna Samhita (1.33 – 34.)

“Vaikunta can be naturally perceived through the samadhi of those uttama-

Śrila Hrydaya Bon Maharaja

Sādhu Bābā (Śri Nikunja Gopal Gosvami)

Śri Babaji, Sadaśiva avatara

Bhagawad Gita 10.23

rudranam sankaras casmi

Śiva Purana, vol. 3.

Sri Sadaśiva Caritamrita

Sri Brhad Bhagavatamritam 1.2.91-93 and 2.3.58-85 & 61-62

Bhagavatamrta Kana by Visvanatha Cakravarti

- Paramhansa Yogananda referred to Him as Babaji Krishna.

I offer my heart and complete surrender to my Gurudev, Haidakhan Bhole

I offer my deepest respect to my siksa Guru. I wish I could express my feelings

I pray for their blessings for us all.

Śrīmad Bhāgavatam (4.6.42. - 50 & 4.2.2.)

viparyayah kena tad eva kasyacit

tayā hatātmasv anukarma-cetahsv

Śrīmad Bhāgavatam, 4.7.1. - 2.

Śrīmad Bhāgavatam 8.7.19 - 35. and 39.

This fact is corroborated by a Vedic mantra:

“O greatest of all rulers, your actual identity is impossible for us to understand. As

“People in general, being bewildered by the illusory energy of the Supreme

Lord Śiva an d belon ging t o t he Rudra-sampradāya. There ar e f our Vaisnava

Śrīmad-Bhāgavatam 12.13.15. - 17.

“Śrīmad-Bhāgavatam is declared to be the essence of all Vedanta philosophy. One