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Hindu Gods & Goddesses

Page 13

by Stephen Knapp


  When Uddhava was praying to Lord Krishna, he said, "Even Lord Brahma and Lord Shiva act only as Your instruments in cosmic creation and annihilation, which are ultimately done by You, the Supreme Lord, in Your invisible aspect of time."6

  One of the major differences between Shiva and Krishna is described as follows: "Sri Shukadeva Gosvami said: Lord Shiva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of nature's three modes, he thus embodies the threefold principle of material ego in goodness, passion and ignorance. The sixteen elements have evolved as transformations of that false ego. When a devotee of Lord Shiva worships his manifestation in any one of these elements, the devotee obtains all sorts of corresponding enjoyable opulences. Lord Hari, however, has no connection with the material modes. He is the Supreme Personality of Godhead, the all-seeing eternal witness, who is transcendental to material nature. One who worships Him becomes similarly free from the material modes."7 Thus, a worshiper of Lord Shiva gets the results that are conditional to the affects of material nature, while a worshiper of Lord Krishna gets released from the material nature rather than receiving material opulences.

  So, in this regard, Sri Shukadeva Gosvami said, "Lord Brahma, Lord Vishnu, Lord Shiva and others are able to curse or bless one. Lord Shiva and Lord Brahma are very quick to curse or bestow benedictions, my dear King, but the infallible Supreme Lord is not."8

  Another aspect of understanding Shiva's position has to do with his purpose, which is connected with how he appeared. This is clearly explained in the ancient text of the Brahma-samhita (verse 15). Therein we find it said "The same Maha-Vishnu created [His next expansion of] Vishnu [Garbhodakashayi Vishnu] from His left limb, Brahma, the first progenitor of beings, from His right limb and, from the space between His two eyebrows, Shambhu [Shiva], the divine masculine manifested halo."

  In an explanation of this, Srila Bhaktisiddhanta elaborates that when the mundane creation of the universe is manifested, then the principle of Shambhu in the form of Rudra is born from the space between the two eyebrows of Vishnu. Shambhu enshrines the principle of materialistic ego. This principle makes the living being identify with the material body, subject to the desires for material and bodily happiness. (Brahma-samhita, verse 1 6, purport)

  So, the power of Lord Shiva comes from the potency of Lord Vishnu. This is described as follows in verse 10 of the Brahma-samhita: "The person embodying the material causal principle, viz., the great lord of this mundane world [Maheshvara] Shambhu, in the form of the male generating organ, is joined to his female consort, the limited energy [Maya] as the efficient causal principle. The Lord of the world Maha-Vishnu is manifest in him by His subjective portion in the form of His glance."

  In this way, during the process of the material creation, and when Maha-Vishnu casts His glance onto the shadowy potency of Maya, Shambhu, lord of the pradhana (the unmanifest material ingredients), who is the same as Rudra, consummates his intercourse with Maya, the efficient principle of the cause of mundane energy. But Shambhu can do nothing independent of the energy of Maha-Vishnu, who represents the direct spiritual power of Krishna. In this way, the principle of the material creation is produced only when Maha-Vishnu, the plenary portion of Lord Krishna, is propitious towards the active endeavors of Maya, Shiva's consort, and the principle of mundane causality. (Brahma-samhita, verse 10, purport)

  So, the difference between Maha-Vishnu and Shiva as Shambhu is more clearly described in the Brahma-samhita (verse 45) as follows: "Just as milk is transformed into curd by the action 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 Shambhu is a transformation for the performance of the work of destruction."

  Srila Bhaktisiddhanta adds clarification in the purport to this verse that Shiva is not a second Godhead other than Krishna. In fact, those who entertain such a discriminating sentiment commit a great offense to the Supreme Lord. The position of Shambhu is subservient to that of Govinda, Krishna. Hence, as the above verse indicates, they are not really different from each other. But as yogurt comes from its initial cause, so Shiva is manifest according to his initial cause, which is from Krishna through Maha-Vishnu. So, God takes a subservient position to His direct forms when He attains a distinct personality by the addition of a particular element of adulteration, which is the form of Lord Shiva or Shambhu, through which the Lord comes in contact with the material energy, since Maha-Vishnu never does touch the mundane energy. However, Shiva has no independent initiative or ability. This means that Shiva as Shambhu comes in contact with and interacts with the material energy as the agent of Maha-Vishnu, who does not come in such contact but only sets it all in motion.

  Srila Bhaktisiddhanta further describes that in this way, Govinda manifests Himself as a plenary portion which, in this case, is a guna-avatara in the form of Shambhu, lord of tamo-guna or the mode of darkness... Thus, Shambhu, in pursuance of the supreme will of Govinda, works in union with his consort, Durga-devi, by his own time energy.

  Therefore, the real difference between Govinda and Shiva or Brahma is that all the majestic attributes of God are fully present in the form of Govinda, Krishna. Shiva and Brahma are entities adulterated with mundane qualities, however slight they may be. Though Vishnu is also a divine appearance in the mode of goodness, still He is not adulterated. The appearance of Narayana as Maha-Vishnu, or as Garbhodakashayi Vishnu (Vishnu's expansion in each universe) and Kshirodakashayi Vishnu (Vishnu's expansion as the Supersoul within each living being), are examples of the ubiquitous function of the Supreme Divinity. Lord Vishnu is Godhead Himself, and the two other guna-avataras (Brahma and Shiva) and all the other gods are entities possessing authority in subordination to Him. The different expansions of the Supreme Being, Govinda, are the same as the identical light appearing in different candles, all shining by the spiritual potency of Govinda, Krishna. (Brahma-samhita, verse forty-six, purport)

  This makes it clear that the forms and positions of Shiva and B rahma are eternal, but only in the context of the endurance of the material creation. Once the material creation is annihilated, their forms and positions are no longer needed. Lord Shiva is the lord of tamo-guna and material nature, but not of the spiritual world. It is only Lord Krishna who is described as the Supreme Being and controller of both the spiritual and material energies.

  It is explained further by Srila Bhaktisiddhanta that Lord Krishna has sixty divine qualities in their fullest measure. While 50 of the divine qualities of the individual jiva souls are present along with five additional qualities in Lord Brahma. Yet in Shiva these fifty-five qualities are also present but in greater degrees than in Lord Brahma. (Brahma-samhita, verse 49, purport)

  Thus, the position of Lord Shiva has been described relative to his purpose and function within the material creation, and his form is but an expansion of Lord Krishna. [More about Lord Shiva's real position and identity is explained later in the section of this chapter called "How Shiva and Durga Are Considered the Mother and Father of the Universe".]

  HOW LORD SHIVA APPEARED IN THIS WORLD

  The previous paragraphs point out how Lord Shiva participated in the creation process from Maha-Vishnu as Shambhu. But it is also related how Lord Shiva appeared in this universe in his personal form from Lord Brahma. It is explained in the Bhagavatam (3.12.4), that in the beginning of the creation process, Lord Brahma manifested four great sages named Sanaka, Sananda, Sanatana, and Sanat-kumara. Brahma expected them to assist in filling the universe with varieties of living beings. However, they were unwilling to adopt materialistic activities because they were highly elevated beings. Brahma requested that they begin to produce progeny, but they refused because they were already attached to Lord Vasudeva, the Supreme Lord, and were focused on achieving liberation, moksha. So, they expressed their unwillingness, which made Lord Brahma extremely angry.

  The anger that was
generated in the mind of Lord Brahma, though he tried to control it, came out from between his eyebrows. Immediately there was produced a child of mixed red and blue color. This child immediately began to cry and requested to Lord Brahma, "O destiny maker, teacher of the universe, kindly designate my name and place." Lord Brahma then pacified the boy and said, "O chief of the demigods, you shall be called Rudra because you have cried so anxiously." Then Brahma gave Rudra the following places for his residence: the heart, the senses, the life-air of the body, the sky, the air, the fire, water, earth, sun, the moon, and austerity. He then told Rudra that he would be known by eleven other names: Manyu, Manu, Mahan, Shiva, Ritadhvaja, Ugrareta, Bhava, Kala, Vamadeva, and Dhritavrata. These names represent the other aspects of Lord Shiva, each having different appearances and activities. Rudra is often shown as tall, well built, with long hair, wielding the thunderbolt, bow and arrow. He is viewed as the protector of humanity against its enemies. He is also known as an excellent physician and has numerous medicines that can cure diseases. Brahma also told Rudra that he would have eleven wives, namely Dhi, Dhriti, Rasala, Uma, Niyut, Sarpi, Ila, Ambika, Iravati, Svadha, and Diksha.

  Brahma then told Rudra to accept these names and wives, and that since he was one of the masters of the living beings, he should now increase the population on a large scale. Rudra then created many offspring that resembled him in color, strength and furious nature. They were unlimited in number, and when they gathered together, they attempted to devour the universe. Brahma, becoming alarmed at the situation, then requested Rudra not to generate living beings of this nature. It would be better if Rudra engaged himself in penance, or meditation, which is auspicious for all. Through penance he could create the universe as it was before. By penance only can one approach the Supreme Lord, who is within the heart of every living being and at the same time beyond the reach of the senses. Thus, Rudra accepted the advice of his father, Brahma, and went to the forest to perform austere penances. This is why we so often see Shiva pictured in the mountain forests engaged in meditation.

  Some of Shiva's other names include Dakshinamurti, meaning a universal teacher. Then there is Trilochana (Three-eyed), Nila-kantha (Blue-throated), Pancha-anana (Five-faced), Chandrashekhara (Moon-crested), Gangadhara (Bearer of the Ganga), Girisha (Mountain Lord), Jatadhara (Wearer of matted hair), Sthanu (Immutable), Visvanatha (Lord of the Universe), Bhairava (the Terrible, destructive aspect of Shiva), Bhutesha or Bhuteshvara (Lord of ghosts or elements), Hara (remover of death), Shambhu (abode of joy), Shankara (giver of joy), Bhava (existence), Mahadeva (great God), Ashani (thunderbolt), Isha or Ishana (the ruler), Pashupati (the herdsman or friend of animals), Mritunjaya (conqueror of death), Aghora (non-fearful), Ugra (the fearful), Bhima (the tremendous), Rudra (Lord of tears), as well as Shuli, Maheshvara, Ishvara, Sharva, Khandaparashu, Mrida, Krittivasas, Pinaki, Pramathadhipa, Kapardi, S hrikantha, S hitikantha, Kapalabhrit, Vamadeva, Mahadeva, Virupaksha, Krishanuretas, Sarvajna, Dhurjati, Nilalohita, Smarahara, Bharga, Tryambaka, Tripurantaka, Antakaripu, Kratudhvamsi, Vrishadhvaja, Vyomakesha, Umapati, Ahirbudhnya, Ashtamurti, Gajari, Mahanata, and others. The 1000 names of Shiva can be found in Chapter 17 of the Anushasana Parva of the Mahabharata, as well as in the Linga Purana (1.65-98).

  SHAIVISM

  Shaivism is one of the major traditions of the Vedic system, and centers around the worship of Lord Shiva. Those who accept Shiva as the supreme deity are called Shaivites. Its origin predates recorded history, but references to the worship of Shiva can be found in the Vedas and Puranas.

  You will notice that a devotee of Shiva in India usually wears Vibhuti or bhasma, the sacred ash, on his forehead, and Radraksha mala around his neck and elsewhere. The Rudraksha or Rudra bead represents the third eye on Lord Shiva's forehead. The Shaivite should worship the Shiva lingam with the leaves of the Bilva trees, and his meditation should consist of chanting the Panchakshara, "Om Namaha Shivaya".

  The philosophy of Shaivism covers a wide range of Hindu thought, from idealistic monism to pluralistic realism, depending on the locality. As it changed through the years, a number of Shaivite sects were established, and the Pasupatas are considered the earliest. The Shaiva cults have had great popularity with village people throughout India, and use a form of asceticism for their means of spiritual advancement. This includes rising above anger and greed, engaging in deep meditation, and concentrating on the repetition of the sacred syllable om. Many Shaiva ascetics can be recognized by their long matted hair, which may also be wrapped and piled up on the head in a bun. They often wear a horizontal, three-lined tilok mark on their forehead. Many initiates and naga babas also smear their bodies with ash that come from the sacred fire that they often have in their camp, or from crematoriums. They chant mantras to become free from the bondage of material existence, and sometimes dance and sing to induce trance-like states. Some of their practices have been rather unorthodox, depending on the school of thought, and, thus, some have met with opposition at various times. Much information about the practices of Shaivism is given in the Shiva Purana.

  The Pasupatas were the earliest sect of Shaivism. They based their ideas on two works, both said to be by Kaundinya: the Pasupatasutra (written around 100-200 CE) and the Pancarthabhasya (400-600 CE). They expanded primarily into Gujarat. The Pasupatas accept the idea of a Supreme controller, but do not use the Vedas. They establish the existence of the Supreme through inference and say that the Supreme, who they accept as Lord Shiva, is not the original cause of the material world, but is the operative cause in that he simply used the material ingredients which already existed to form the cosmic manifestation. Therefore, through a combination of the potency of Lord Shiva and the material energy, generally regarded as Shakti or Mother Durga, the universe is created.

  The conclusive Vedic literature, however, maintains that demigods such as Lord Brahma and Lord Shiva are created by and subordinate to Lord Narayana, Vishnu, who is the creator of the material worlds and all ingredients thereof. The Varaha Purana, Bhagavata Purana, Vishnu Purana, and many others specifically state that Narayana is the Supreme Personality, and from Him Brahma was born, from whom Shiva was born. Therefore, the demigods are not the Supreme but only dependent agents of the Supreme who work under His direction. This is confirmed in many verses throughout the Vedic literature. Although in some places we may find that demigods like Shiva, Ganesh, Surya, Indra, etc., are described as the ruler and creator of all, we should understand that almost all prayers to the demigods use such terms. But the words should be taken in their etymological sense referring to Narayana, or Vishnu, who is the source of the power that the demigods have. Shiva's name as Pasupati means "Lord of all souls," Ganesh means "Lord of all beings," Surya means "the goal of the wise," Indra means "the supreme ruler," all of which ultimately refer to the Supreme Lord and that these demigods are His agents and represent the power of the Supreme.

  The Vedanta-sutras point out various contradictions in the philosophy of the Pasupatas or Shaivites (Vedanta-sutras or Sri Bhasya 2.2.35-41). It concludes that if one is serious about attaining spiritual enlightenment and liberation, he must avoid this questionable philosophy, for in spite of the uncommon austerities and lifestyle of the Shaivites, their destination after death is not certain. The reason is that, though they may worship Shiva as the Supreme Being, they generally believe that God is an unembodied void into which they try to merge. Many of them accept Shiva or any other deity as simply being a material manifestation of that void or Brahman. Thus, their understanding of the Absolute Truth is faulty, and the process they use for spiritual realization is misdirected.

  We should point out, however, that the Vedic literature establishes Lord Shiva as one of the topmost devotees of Lord Vishnu or Krishna. Shiva is often pictured in meditation, and many verses from the Puranas explain that he is always meditating on the Supreme, Sri Krishna. This means that Shiva is a Vaishnava of the greatest caliber. Furthermore, he is also one of the most important demigods in the universe. Th
erefore, as long as one understands Lord Shiva's real position and avoids the impersonalistic philosophy that most Shaivites follow, there certainly is no harm in worshiping or offering respects to Lord Shiva or visiting the temples dedicated to him. In this case, worshiping Lord Shiva is simply offering respects to a superior devotee of God who can help one along the way. In fact, as we have explained earlier, respect for Shiva is beneficial for such advancement.

  There are many other sects of the Shaivites besides the Pasupatas. The Pratyabhijna Shaiva sect is from Kashmir. They were systematized by Vasugupta (800 CE) based on the Shivasutra and Spandakarika. The latter was expanded by the commentaries of Somananda, Utpaladeva, Abhinavagupta, and Kshemaraja, who wrote the summary teachings in his Pratyabhijnabridaya.

  The Virasaiva or Lingayatas was another sect. There was little notice of this sect until Basava, a brahmana from Kannada developed it. They may have developed from the Kalamukhas and worshiped the linga.

  The Shaiva Siddhantas was another sect in South India, having originated in the 11th and 13th centuries. They used Sanskrit texts, but these were later overshadowed by the Tamil texts of the Nayanmar poets, which lent to its bhakti or devotionally oriented system.

  Additionally, there was also the Lakulisha Pasupatas who were also ascetics. The Kapalikas dwelled in the cremation grounds. Kalamukhas were ascetics similar to the Pasupatas. The Kashmir or Trika Shaivites had a three-fold concept of God: namely Shiva, the shakti energy, and the anu or individual. The smarta or orthodox of Shaivism practiced the varnashrama system as enunciated in the smriti literature and the Manu-samhita and Kalpa Sutra. The Natha or Kanphata yogis were a Shaiva sect said to be founded by Goraknatha. This blended the Pasupata system with Tantric practices and hatha yoga.

  Shaivism essentially consists of believing and accepting that Shiva is the Absolute, that he is transcendental to time and space, and pervades all energy and existence. Shaivites believe that once the influence of maya and karma are removed, they will be free from the bondage that prevents them from perceiving that their spiritual identity is equal to Shiva. They chant obeisances to Shiva on a regular basis, such as "Om Namaha Shivaya," or simply "Namashivaya." Shiva is known to bless his devotees with material opulence if he is pleased. And he can be easily pleased or quickly angered. Yet, many people offer worship of some kind to Shiva and Durga generally in hopes of acquiring blessings for material facility.

 

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