In Search of the Greatest Vaishnava
Patita Pavana das Adhikary
“Lord Shiva, the spiritual master of the entire world, is free from enmity. He remains ever peaceful and self-satisfied. Among the devatas, no one is greater. How, then, is it possible that Daksha could be inimical towards such an auspicious personality?” (SB 4.2.28)
Recently, I had a long conversation with a self-styled European Shaivite. Having paid an undisclosed sum to a poseur “guru” for the privilege of “becoming God,” he was unwilling to admit that his money had been lost in a sort of quasi-spiritual ponzi scheme. He claimed the usual hackneyed impersonal fantasies: the dream of merging into a whatever-it-is, and leaving behind this whatever-is-not. I told him I would like to meet his wife, Maya Devi the Goddess of Material energy. When he politely declined with an uneasy chuckle, I asked to see his tandava nritya so I could get a front row seat of the Universe scorched in the flames of its last gasp. Suddenly he remembered an appointment, and though we would part company as friends I had failed to change his mind.
As he stood up to leave I prodded him one last time with a little friendly advice to “chant Hare Krishna.” He nodded a polite “shivo’ham” (“I am Shiva”) and darted towards the door. The conversation caused me to reflect again how far beyond the conceptual abilities of impersonalists it is to understand that the very Lord Shiva they claim to worship in their fruitless quest for Godhood is a Vaishnava. Indeed there is not one Vaishnava who can equal him. Shiva, the husband of Parvati, is none other than an eternal and unparalleled servant of Lord Krishna. Lord Shiva finds the highest bliss while meditating upon the pastimes of the Supreme Lord in an attitude of sacrifice and devotional service. What then can be said for his “worshippers” who claim to have become God? This question is answered in the pages of the Shrimad Bhagavatam.
Indeed, such counterfeit Shaivites are themselves unknowing victims of the curse of the great sage Bhrigu Muni. At the yagna of Daksha, Bhrigu uttered his prophetic words (full verses at SB 4.2.27-32): “Those who are avowed to follow Shiva will certainly become atheists who are diverted from the path of shastra. The followers of Shiva will foolishly imitate him by growing their hair long, drinking wine and eating flesh. They will blaspheme the Vedas and the holy brahmanas.”
Commenting on the curse of Bhrigu Muni, Shrila Prabhupada states in his Bhaktivedanta Purport (to SB 4.2.31):
“…Therefore to follow the Vedic system is to follow the standard etiquette of society. But the followers of Lord Shiva, (those) who are drunkards, who are addicted to intoxicants and sex life, who do not bathe and who smoke ganga are against all human etiquette. The conclusion is that persons who rebel against the Vedic principles are themselves the evidence that the Vedas are authoritative, because by not following the Vedic principles they become like animals. Such animalistic persons are themselves evidence of the supremacy of the Vedic regulations.”
Such so-called Shaivites genuinely harm society by misleading the general mass of people into sinful activities by calling illicit sex as an act of yoga and intoxication as a sacrament. Recently in San Francisco one such self-appointed acolyte of the lord of tamo-guna created a large following during morning outdoor worship ceremonies around a huge “Shiva linga” that he claimed had self-manifested in Golden Gate Park. When the park officials pointed out that they had trucked in and unloaded the granite block as a traffic break, the mayavadi responded by demolishing the huge rock with a sledge and then advertised the pieces in the newspaper for hundreds of dollars each.
* * *
My tête-à-tête with the imitation Shiva was still echoing in my mind as I strolled home that evening, absorbed in meditating upon Lord Shiva’s actual identity with each step. It is said that as oil mixed with water will rise to the top, so at last does truth. And the truth is that only a servant of a Vaishnava can have insight into the mood of the supreme Vaishnava Lord Shiva. Taking a shortcut through green fields while mulling over Shiva’s glories, I was moving beneath a canopy of stars while my mind was embarking upon a sort of manasa tirtha yatra. My thoughts focused upon darshan again at some the great temples of Shankar that I have visited in India over the years.
I recalled how once in Tanjore an Iyengar follower of Shri Ramanuja Acharya had advised me that it is useless to preach to Shaivites because “it will take them ten births to become Vaishnavas.” Ignoring his well-intentioned counsel, that very evening I had found myself sitting in a circle with several dozen Shaivite brahmanas. I was the only one among them with vertical tilak. Their leader, an otherwise friendly Iyer, challenged me to prove that Shiva is not the Supreme Lord. Recalling the instructions of Shrila Prabhupada in such matters of debate, I responded, “If he is the Godhead Himself, then upon whom is he meditating and from where is his source of bliss?” The group spoke in hushed tones amongst themselves and fell into a thoughtful silence as though on cue. None could reply.
It is not that we Vaishnavas do not respect Lord Shiva; we honor his actual position. A journey through the Bhagavatam as seen through the lens of the Bhaktivedanta Purports reveals some of the myriad facets of Lord Shiva: husband, yogi, renunciate, mystic, philosopher, demi-god, destroyer of the material Universe and withal, protector of devotees. And experience tells me that at each of his shrines Lord Mahadeva appears to display a different mood. Yet still he meditates, for each facet of Mahadeva’s inconceivable personality is absorbed trying to understand the Supreme Lord Hari. Hari, Lord Krishna, is the inconceivable Achintya, the Godhead Who pervades this material world yet is beyond it. Indeed, Lord Shiva is such a great devotee of Lord Krishna that he actually refuses all opulence--even though he is the husband of the Goddess of the material creation--because he knows all wealth belongs to Krishna. Though blockheads are drawn to him thinking their prayers will turn them into God, Shiva himself is the meekest servant. Though greedy materialists kneel before him begging for a lavish lifestyle, Lord Shiva doesn’t even own a house of his own.
The great sage Kashyapa Muni describes Lord Shiva to his wife Diti (see full verses at SB 3.14.25-28):
“Though the chakra-like whirlwind of dhuli-dhumara (dust and smoke) at the smashana (burning grounds) have covered his matted locks, and his rukma-deha (reddish body) is smeared with bhashma (ashes), he remains amala (untainted and spotless). He sees all with his three eyes. He regards no one as his relative, and neither does he consider anyone as either favorable or repulsive. Though his character is unimpeachable and he is followed by great souls seeking freedom from nescience, he appears himself as some sort of devil who grants salvation to devotees. Unfortunate fools who do not realize that he is absorbed in self-realization laugh at him. Such fools are simply engaged in maintaining their bodies with fine clothing, ornaments, garlands and unguents although the body is fit for consumption by dogs.”
Other than us Vaishnavas, who are the worshippers of Lord Shiva? Shrila Prabhupada answers this question in his Bhaktivedanta Purports (to SB 3.14.28): “There are two kinds of devotees of Lord Shiva. One class is the gross materialist seeking only bodily comforts from Lord Shiva, and the other class desires to become one with him. They are mostly impersonalists who prefer to chant shivo’ham, ‘I am Shiva,’ or ‘After liberation I shall become one with Lord Shiva.’ In other words, the karmis and jnanis are generally devotees of Lord Shiva, but they do not properly understand his real purpose in life. Sometimes so-called devotees of Lord Shiva imitate him in using poisonous intoxicants. Lord Shiva once swallowed an ocean of poison, and thus his throat became blue. The imitation Shivas try to follow him by indulging in poisons, and thus they are ruined.
The real purpose of Lord Shiva is to serve the Soul of the soul, Lord Krishna. He desires that all luxurious articles, such as nice garments, garlands, ornaments and and cosmetics, be given to Lord Krishna only, because Krishna is the real enjoyer. He refuses to accept such luxurious items himself because they are only meant for Krishna. However, since they do not know this purpose of Lord Shiva, foolish persons either laugh at him or pointlessly try to imitate him.”
Proof of Lord Shiva’s Vaishnava conviction is that Lord Shiva himself chants the names of Rama. During His South Indian pilgrimage, Lord Chaitanya Mahaprabhu taught a brahmana devotee of Lord Ramachandra to chant Hare Krishna by quoting the very words of Lord Shiva from the Padma Purana (CC Madhya 9.32)
rama rameti rameti
rama rameti rameti
sahasra-namabhis tulyam
rama-nama varanane
“Lord Shiva addressing his wife Durga as Varanana explained, ‘I chant the holy name of Rama, Rama, Rama and thus enjoy this beautiful sound. This holy name of Ramachandra is equal to one thousand holy names of Lord Vishnu.’"
Still, Mahaprabhu pressed on with a verse from Brahmanda Purana (CC Madhya 9.33):
“The pious results derived from chanting the thousand holy names of Vishnu three times can be attained by only one utterance of the holy name of Krishna.”
Finding my way home I soon returned to my desk with my chance encounter with the imitation “Shiva” still on my mind. Though I hadn’t convinced him, at least I would pound out an homage to Mahadeva and the evening’s manasa tirtha yatra. Here then is my recollection of a long personal journey in sacred India in search of the greatest Vaishnava.
“Lord Shiva, the spiritual master of the entire world, is free from enmity. He remains ever peaceful and self-satisfied. Among the devatas, no one is greater. How, then, is it possible that Daksha could be inimical towards such an auspicious personality?” (SB 4.2.28)
Recently, I had a long conversation with a self-styled European Shaivite. Having paid an undisclosed sum to a poseur “guru” for the privilege of “becoming God,” he was unwilling to admit that his money had been lost in a sort of quasi-spiritual ponzi scheme. He claimed the usual hackneyed impersonal fantasies: the dream of merging into a whatever-it-is, and leaving behind this whatever-is-not. I told him I would like to meet his wife, Maya Devi the Goddess of Material energy. When he politely declined with an uneasy chuckle, I asked to see his tandava nritya so I could get a front row seat of the Universe scorched in the flames of its last gasp. Suddenly he remembered an appointment, and though we would part company as friends I had failed to change his mind.
As he stood up to leave I prodded him one last time with a little friendly advice to “chant Hare Krishna.” He nodded a polite “shivo’ham” (“I am Shiva”) and darted towards the door. The conversation caused me to reflect again how far beyond the conceptual abilities of impersonalists it is to understand that the very Lord Shiva they claim to worship in their fruitless quest for Godhood is a Vaishnava. Indeed there is not one Vaishnava who can equal him. Shiva, the husband of Parvati, is none other than an eternal and unparalleled servant of Lord Krishna. Lord Shiva finds the highest bliss while meditating upon the pastimes of the Supreme Lord in an attitude of sacrifice and devotional service. What then can be said for his “worshippers” who claim to have become God? This question is answered in the pages of the Shrimad Bhagavatam.
Indeed, such counterfeit Shaivites are themselves unknowing victims of the curse of the great sage Bhrigu Muni. At the yagna of Daksha, Bhrigu uttered his prophetic words (full verses at SB 4.2.27-32): “Those who are avowed to follow Shiva will certainly become atheists who are diverted from the path of shastra. The followers of Shiva will foolishly imitate him by growing their hair long, drinking wine and eating flesh. They will blaspheme the Vedas and the holy brahmanas.”
Commenting on the curse of Bhrigu Muni, Shrila Prabhupada states in his Bhaktivedanta Purport (to SB 4.2.31):
“…Therefore to follow the Vedic system is to follow the standard etiquette of society. But the followers of Lord Shiva, (those) who are drunkards, who are addicted to intoxicants and sex life, who do not bathe and who smoke ganga are against all human etiquette. The conclusion is that persons who rebel against the Vedic principles are themselves the evidence that the Vedas are authoritative, because by not following the Vedic principles they become like animals. Such animalistic persons are themselves evidence of the supremacy of the Vedic regulations.”
Such so-called Shaivites genuinely harm society by misleading the general mass of people into sinful activities by calling illicit sex as an act of yoga and intoxication as a sacrament. Recently in San Francisco one such self-appointed acolyte of the lord of tamo-guna created a large following during morning outdoor worship ceremonies around a huge “Shiva linga” that he claimed had self-manifested in Golden Gate Park. When the park officials pointed out that they had trucked in and unloaded the granite block as a traffic break, the mayavadi responded by demolishing the huge rock with a sledge and then advertised the pieces in the newspaper for hundreds of dollars each.
* * *
My tête-à-tête with the imitation Shiva was still echoing in my mind as I strolled home that evening, absorbed in meditating upon Lord Shiva’s actual identity with each step. It is said that as oil mixed with water will rise to the top, so at last does truth. And the truth is that only a servant of a Vaishnava can have insight into the mood of the supreme Vaishnava Lord Shiva. Taking a shortcut through green fields while mulling over Shiva’s glories, I was moving beneath a canopy of stars while my mind was embarking upon a sort of manasa tirtha yatra. My thoughts focused upon darshan again at some the great temples of Shankar that I have visited in India over the years.
I recalled how once in Tanjore an Iyengar follower of Shri Ramanuja Acharya had advised me that it is useless to preach to Shaivites because “it will take them ten births to become Vaishnavas.” Ignoring his well-intentioned counsel, that very evening I had found myself sitting in a circle with several dozen Shaivite brahmanas. I was the only one among them with vertical tilak. Their leader, an otherwise friendly Iyer, challenged me to prove that Shiva is not the Supreme Lord. Recalling the instructions of Shrila Prabhupada in such matters of debate, I responded, “If he is the Godhead Himself, then upon whom is he meditating and from where is his source of bliss?” The group spoke in hushed tones amongst themselves and fell into a thoughtful silence as though on cue. None could reply.
It is not that we Vaishnavas do not respect Lord Shiva; we honor his actual position. A journey through the Bhagavatam as seen through the lens of the Bhaktivedanta Purports reveals some of the myriad facets of Lord Shiva: husband, yogi, renunciate, mystic, philosopher, demi-god, destroyer of the material Universe and withal, protector of devotees. And experience tells me that at each of his shrines Lord Mahadeva appears to display a different mood. Yet still he meditates, for each facet of Mahadeva’s inconceivable personality is absorbed trying to understand the Supreme Lord Hari. Hari, Lord Krishna, is the inconceivable Achintya, the Godhead Who pervades this material world yet is beyond it. Indeed, Lord Shiva is such a great devotee of Lord Krishna that he actually refuses all opulence--even though he is the husband of the Goddess of the material creation--because he knows all wealth belongs to Krishna. Though blockheads are drawn to him thinking their prayers will turn them into God, Shiva himself is the meekest servant. Though greedy materialists kneel before him begging for a lavish lifestyle, Lord Shiva doesn’t even own a house of his own.
The great sage Kashyapa Muni describes Lord Shiva to his wife Diti (see full verses at SB 3.14.25-28):
“Though the chakra-like whirlwind of dhuli-dhumara (dust and smoke) at the smashana (burning grounds) have covered his matted locks, and his rukma-deha (reddish body) is smeared with bhashma (ashes), he remains amala (untainted and spotless). He sees all with his three eyes. He regards no one as his relative, and neither does he consider anyone as either favorable or repulsive. Though his character is unimpeachable and he is followed by great souls seeking freedom from nescience, he appears himself as some sort of devil who grants salvation to devotees. Unfortunate fools who do not realize that he is absorbed in self-realization laugh at him. Such fools are simply engaged in maintaining their bodies with fine clothing, ornaments, garlands and unguents although the body is fit for consumption by dogs.”
Other than us Vaishnavas, who are the worshippers of Lord Shiva? Shrila Prabhupada answers this question in his Bhaktivedanta Purports (to SB 3.14.28): “There are two kinds of devotees of Lord Shiva. One class is the gross materialist seeking only bodily comforts from Lord Shiva, and the other class desires to become one with him. They are mostly impersonalists who prefer to chant shivo’ham, ‘I am Shiva,’ or ‘After liberation I shall become one with Lord Shiva.’ In other words, the karmis and jnanis are generally devotees of Lord Shiva, but they do not properly understand his real purpose in life. Sometimes so-called devotees of Lord Shiva imitate him in using poisonous intoxicants. Lord Shiva once swallowed an ocean of poison, and thus his throat became blue. The imitation Shivas try to follow him by indulging in poisons, and thus they are ruined.
The real purpose of Lord Shiva is to serve the Soul of the soul, Lord Krishna. He desires that all luxurious articles, such as nice garments, garlands, ornaments and and cosmetics, be given to Lord Krishna only, because Krishna is the real enjoyer. He refuses to accept such luxurious items himself because they are only meant for Krishna. However, since they do not know this purpose of Lord Shiva, foolish persons either laugh at him or pointlessly try to imitate him.”
Proof of Lord Shiva’s Vaishnava conviction is that Lord Shiva himself chants the names of Rama. During His South Indian pilgrimage, Lord Chaitanya Mahaprabhu taught a brahmana devotee of Lord Ramachandra to chant Hare Krishna by quoting the very words of Lord Shiva from the Padma Purana (CC Madhya 9.32)
rama rameti rameti
rama rameti rameti
sahasra-namabhis tulyam
rama-nama varanane
“Lord Shiva addressing his wife Durga as Varanana explained, ‘I chant the holy name of Rama, Rama, Rama and thus enjoy this beautiful sound. This holy name of Ramachandra is equal to one thousand holy names of Lord Vishnu.’"
Still, Mahaprabhu pressed on with a verse from Brahmanda Purana (CC Madhya 9.33):
“The pious results derived from chanting the thousand holy names of Vishnu three times can be attained by only one utterance of the holy name of Krishna.”
Finding my way home I soon returned to my desk with my chance encounter with the imitation “Shiva” still on my mind. Though I hadn’t convinced him, at least I would pound out an homage to Mahadeva and the evening’s manasa tirtha yatra. Here then is my recollection of a long personal journey in sacred India in search of the greatest Vaishnava.
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