Siva and Durga 81 Eating Dhustura seeds and arka leaves, decorated with a garland of skulls, and his

naked body smeared with ashes, Siva laughs at materialists like myself, who are addicted to sense-pleasures. 8 !earing matted locks of disheveled hair, and eager to conceal his actual nature, he staggers about like a madman. "n his head he happily carries the #anges, which has washed the lotus feet of $ord %rsna. !hen he dances he destroys the universe. 8& $ord %rsna is so kind to him that not only does he have the power to grant the most valuable liberation to demigods like myself, but even his wife has that power. 8' (h) (ll the residents of Sivaloka are liberated souls. *y Siva+s mercy how many of them are not only liberated, but are now pure devotees of $ord %rsna, 8- .o consider Siva different from $ord %rsna is a great offense. .he Supreme /ersonality of #odhead may forgive offenses committed to 0im, but 0e does not forgive those committed against Siva. 81 !hen .ripuresvara, 2rkasura and other demons maddened by benedictions he gave them, placed Siva in a very dangerous position, $ord %rsna at once rescued him with words as sweet as nectar. 83 4on5uered by the intimate love of 0is devotee, $ord %rsna personally worships Siva 6ust to glorify him. 88-7 $ord %rsna personally asked Siva to drink the terrible poison produced from the churning of nectar. 8n this way Siva became worshiped by the /ra6apatis, and showered with streams of great glory. 79 .he /uranas sing of the mercy of $ord %rsna to Siva. :ou know this already. " sage, please remember his glories. 71 Sri /ariksit said; " affectionate mother, <arada offered obeisances to his spiritual master and was about to depart for %ailasa 0ill when *rahma glanced at his son and said; 7 Sri *rahma said; Submissive to the loving service of %uvera, Siva resides in %uvera+s place on =ount %ailasa in the material universe. 7& (ssuming the role of the protector of the northern direction, Siva resides there, surrounded by his associates, and keeping very little material wealth. 7' .he Supreme /ersonality of #odhead %rsna becomes con5uered by the loving service of devotees like myself, and for this reason 0e resides on my planet, on Svargaloka, and in many other places as well, and en6oys suitable pastimes there. >8n the same way Siva resides in %ailasa because of the devotion of %uvera.? 7- 8 5uote the opinion of 2ayu /urana @.he planet of Siva is beyond the seven-fold coverings of the material world. 8t is eternal, transcendental, and full of bliss. "nly the greatest servants of Siva may enter it.@

71 8n that place Siva is decorated with splendid transcendental garments and ornaments. .here 0e is the master of great powers and opulences, and there he is surrounded by many associates as splendid and glorious as he. 73 8n that place, even though the two of them are not different, Siva worships the supremely powerful and opulent $ord Sankarsana as his chosen Deity. 8s this not very wonderful, $ord Siva; .he #reatest 2aishnava !hat is the difference between %rsna and Siva, $earned scholars in transcendental sub6ects have carefully analyAed the summum bonum %rsna to have siBty-four principal attributes. (ll the eBpansions or categories of the $ord possess only some percentages of these attributes. *ut Sri %rsna is the possessor of the attributes cent percent. (nd 0is personal eBpansions such as svayam-prakasa, tad-ekatma up to the categories of the avataras who are all visnutattva, possess up to ninety-three percent of these transcendental attributes. $ord Siva, who is neither avatara nor avesa nor in between them, possesses almost eighty-four percent of the attributes. kSIram yathA dadhi vikAra-vizeSa-yogAt saGjAyate na tu tatah pRthag asti hetoH yah sambhUtam api tathA samupaiti karyAd govindam Adi-puruSam tam aham bhajAmi @=ilk changes into yogurt when miBed with a yogurt culture, but actually it is constitutionally nothing but milk. Similarly, #ovinda, the Supreme /ersonality of #odhead, assumes the form of $ord Siva CSambhuD for the special purpose of material transactions. 8 offer my obeisances at 0is lotus feet.@ >.he real nature of Sambhu, the presiding deity of =ahesa-dhama, is described.? Sambhu is not a second #odhead other than %rsna. .hose, who entertain such discriminating sentiment, commit a great offense against the Supreme $ord. .he supremacy of Sambhu is subservient to that of #ovindaE hence they are not really different from each other. .he nondistinction is established by the fact that 6ust as milk treated with acid turns into curd so #odhead becomes a subservient when 0e 0imself attains a distinct personality by the addition of a particular element of adulteration. .his personality has no independent initiative. .he said adulterating principle is constituted of a combination of the stupefying 5uality of the deluding energy, the 5uality of nonplenitude of the marginal potency and a slight degree of the ecstaticcum- cognitive principle of the plenary spiritual potency. .his specifically adulterated reflection of the principle of the sub6ective portion of the Divinity is Sadasiva, in the form of the effulgent masculinesymbol-god Sambhu from whom Fudradeva is manifested. 8n the work of mundane creation as the material cause, in the work of preservation by the destruction of sundry asuras and in the work of destruction to conduct the whole operation, #ovinda manifests 0imself as guna-avatara in the form of Sambhu who is the separated portion of #ovinda imbued with the principle of 0is sub6ective plenary portion. .he personality of the destructive principle in the form of time has been identified with that of Sambhu by scriptural evidences that have been adduced in the commentary. .he purport of the *hagavata slokas, viA., vaisnavanam yatha Sambhuh, etc., is that Sambhu, in pursuance of the will of #ovinda, works in union with his consort Durgadevi by his own time energy. 0e teaches pious duties >dharma? as stepping- stones to the attainment of spiritual service in the various tantra-sastras, etc., suitable for 6ivas in different grades of the conditional eBistence. 8n obedience to the will of #ovinda, Sambhu maintains and fosters the religion of pure devotion by preaching the cult of illusionism >=ayavada? and the speculative agama-sastras. .he fifty attributes of individual souls are manifest in a far vaster measure in Sambhu and five additional attributes not attainable by 6ivas are also partly found in him. So Sambhu cannot be called

a 6iva. 0e is the lord of 6iva but yet partakes of the nature of a separated portion of #ovinda. >*rahma samhita -.'- p.? 4an one get the same result by worshiping Siva or %rsna, .here is a =ission that regularly propounds that worship of any demigod will lead one to the Supreme /ersonality of #odhead, or the supreme goal. *ut worship of demigods is thoroughly discouraged herein because even the greatest demigods like *rahma and Siva represent only part of the opulence of the Supreme $ord. 0e is the origin of everyone born, and no one is greater than 0im. 0e is asamaurdhva, which means that no one is superior to 0im and that no one is e5ual to 0im. 8n the /adma /urana it is said that one who considers the Supreme $ord %rsna in the same category with demigods G be they even *rahma or Siva G becomes at once an atheist. >*# 19.' p.? .here are many foolish persons who say that one can chant 0are %rsna or chant the name of %ali or Durga or Siva because they are all the same. 8f one thinks that the holy name of the Supreme /ersonality of #odhead and the names and activities of the demigods are on the same level, or if one accepts the holy name of 2isnu to be a material sound vibration, that is also an offense. >S* &.1-. - p.? 8n what way do devotees of $ord %rishna offer respect to $ord Siva, 8t is said, vaisnavanam yatha sambhuh; $ord Siva is the best of all devotees. .herefore all devotees of $ord %rsna are also devotees of $ord Siva. 8n 2rndavana there is $ord Siva+s temple called #opisvara. .he gopis used to worship not only $ord Siva but %atyayani, or Durga, as well, but their aim was to attain the favor of $ord %rsna. ( devotee of $ord %rsna does not disrespect $ord Siva, but worships $ord Siva as the most eBalted devotee of $ord %rsna. 4onse5uently whenever a devotee worships $ord Siva, he prays to $ord Siva to achieve the favor of %rsna, and he does not re5uest material profit. 8n *hagavadgita >3. 9? it is said that generally people worship demigods for some material profit. %amais tais tair hrta 6nanah. Driven by material lust, they worship demigods, but a devotee never does so, for he is never driven by material lust. .hat is the difference between a devotee+s respect for $ord Siva and an asura+s respect for him. .he asura worships $ord Siva, takes some benediction from him, misuses the benediction and ultimately is killed by the Supreme /ersonality of #odhead, who awards him liberation. *ecause $ord Siva is a great devotee of the Supreme /ersonality of #odhead, he loves all the devotees of the Supreme $ord. $ord Siva told the /racetas that because they were devotees of the $ord, he loved them very much. $ord Siva was not kind and merciful only to the /racetasE anyone who is a devotee of the Supreme /ersonality of #odhead is very dear to $ord Siva. <ot only are the devotees dear to $ord Siva, but he respects them as much as he respects the Supreme /ersonality of #odhead. Similarly, devotees of the Supreme $ord also worship $ord Siva as the most dear devotee of $ord %rsna. .hey do not worship him as a separate /ersonality of #odhead. 8t is stated in the list of nama-aparadhas that it is an offense to think that the chanting of the name of 0ari and the chanting of 0ara, or Siva, are the same. .he devotees must always know that $ord 2isnu is the Supreme /ersonality of #odhead and that $ord Siva is 0is devotee. ( devotee should be offered respect on the level of the Supreme /ersonality of #odhead, and sometimes even more respect. 8ndeed, $ord Fama, the /ersonality of #odhead 0imself, sometimes worshiped $ord Siva. 8f a devotee is worshiped by the $ord, why should a devotee not be worshiped by other devotees on the same level with the $ord, .his is the conclusion. Hrom this verse it appears that $ord Siva blesses the asuras simply for the sake of formality. (ctually he loves one who is devoted to the Supreme /ersonality of #odhead. >S* '. '.&9 purport? Should devotees of %rishna discourage others from worshiping $ord Siva,

Devotee; Srila /rabhupada, in !innipeg there is one very pious east 8ndian man who for many years has been worshiping somewhat, worshiping $ord Siva. (nd his wife is also a very 5uite chaste woman and sincere follower G and so were her parents G of $ord Siva. (nd he is reading your *hagavad-gita. 0e visits our temple. (nd 8 have given him the first volume of 4anto Hour which discusses $ord Siva a great deal. (nd he has read in one of your purports that %rsna is more pleased when you worship 0is devotee than when you worship 0im directly. (nd $ord Siva is a very great devotee of %rsna. So he has now interpreted that to mean that if he worships $ord Siva so nicely, then actually he is pleasing %rsna more. So he is eBperiencing some difficulty because of this and 8+m not 5uite sure how to instruct him that actually... /rabhupada; Difficulty, *rahmananda; .hat... "ur #odbrother has difficulty in replying to this interpretation that %rsna says, @:ou can please =e by worshiping =y devotee,@ and $ord Siva is the devotee of %rsna. So therefore this man says, @.hen 8 shall worship $ord Siva. 8n that way 8 shall please %rsna.@ /rabhupada; *ut if he accepts $ord Siva is devotee of %rsna, then by worshiping $ord Siva he will be benefited. 8f he thinks $ord Siva is independent, then he will not be benefited. Devotee >&?; 8+ve got him to accept that $ord Siva is devotee of %rsna, but there+s no practical instruction in his worldly activities coming. /rabhupada; <o, vaisnavanam yatha sambhuh; @(mongst the 2aisnavas, Sambhu, $ord Siva, is the greatest 2aisnava.@ So we worship $ord Siva as 2aisnava. 0e gives respect to 2aisnavas. So why not $ord Siva, $ord Siva is a big 2aisnava. *ut generally, the devotees of $ord Siva, they take $ord Siva is independent #od. .hat is offensive. 8f you know that $ord Siva is also a devotee, you can give more respect to $ord Siva. %rsna will be pleased. Devotee >&?; Srila /rabhupada, he does not chant 0are %rsna, he chants om sivaya namah. /rabhupada; .hat+s all right. Devotee >&?; 8t+s all right, /rabhupada; 0e will gradually become devotee. !hen #od, $ord Siva, will be pleased upon him, he will advise to worship. Devotee >&?; 0e is already trying to tell him to follow in your footsteps surely, so 6ust before 8 left he said he will try once again to chant siBteen rounds of 6apa, 0are %rsna. 0e has tried already. 0e has a taste for... /rabhupada; 8f he simply understands that $ord Siva is a 2aisnava and if he worships $ord Siva, then he will get the benefit. >room conversation, 4hicago, Iuly 7, 173-? !hat is the relationship between $ord Siva and ghosts, @$ord Siva, the king of the ghosts, sitting on the back of his bull carrier, travels at this time, accompanied by ghosts who follow him for their welfare.@ /urport; $ord Siva, or Fudra, is the king of the ghosts. #hostly characters worship $ord Siva to be gradually guided toward a path of self-realiAation. =ayavadi philosophers are mostly worshipers of $ord Siva, and Sripada sankaracarya is considered to be the incarnation of $ord Siva for preaching godlessness to the =ayavadi philosophers. #hosts are bereft of a physical body because of their grievously sinful acts, such as suicide. .he last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. =aterial suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. =ayavadi philosophers desire to lose their individuality and merge into the impersonal spiritual brahma6yoti eBistence. $ord Siva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies. 0e places them into the wombs of women who indulge in seBual intercourse regardless of the restrictions on time and circumstance. >S* &.1'. ', p.?

!hy do so many ladies worship $ord Siva, $ord Siva is the husband of Sati, one of the sisters of Diti. Diti invoked the pleasure of her sister Sati so that Sati would re5uest her husband to eBcuse her. *esides that, $ord Siva is the worshipable lord of all women. 0e is naturally very kind towards women, on whom even the unciviliAed hunters also show their mercy. Since $ord Siva is himself associated with women, he knows very well their defective nature, and he might not take very seriously Diti+s unavoidable offense, which occurred due to her faulty nature. Every virgin girl is supposed to be a devotee of $ord Siva. Diti remembered her childhood worship of $ord Siva and begged his mercy. >S* &.1'.&1 p.? .oday in 0indu society, unmarried girls are still taught to worship $ord Siva with the idea that they may get husbands like him. $ord Siva is the ideal husband, not in the sense of riches or sense gratification, but because he is the greatest of all devotees. 2aisnavanam yatha Sambhuh; Sambhu, or $ord Siva, is the ideal 2aisnava. 0e constantly meditates upon $ord Fama and chants 0are Fama, 0are Fama, Fama Fama, 0are 0are. $ord Siva has a 2aisnava sampradaya, which is called the visnu Svami-sampradaya. Jnmarried girls worship $ord Siva so that they can eBpect a husband who is as good a 2aisnava as he. .he girls are not taught to select a husband who is very rich or very opulent for material sense gratificationE rather, if a girl is fortunate enough to get a husband as good as $ord Siva in devotional service, then her life becomes perfect. .he wife is dependent on the husband, and if the husband is a 2aisnava, then naturally she shares the devotional service of the husband because she renders him service. >S* &. &.1 p.? !hy does Siva have snakes all over his body, 8n order to get release from the false ego, one has to worship Sankarsana. Sankarsana is also worshiped through $ord SivaE the snakes which cover the body of $ord Siva are representations of Sankarsana, and $ord Siva is always absorbed in meditation upon Sankarsana. >S* &. 1. 1 p.? Do 2aisnavas take the prasada of $ord Siva, 8t is said that among all the devotees of the /ersonality of #odhead, $ord Siva is the greatest. .hus the remnants of foodstuff left by him are accepted by other devotees as maha-prasada, or great spiritual foodstuff. .he remnants of foodstuff offered to $ord %rsna are called prasada, but when the same prasada is eaten by a great devotee like $ord Siva, it is called maha-prasada. $ord Siva is so great that he does not care for the material prosperity for which every one of us is so eager. /arvati, who is the powerful material nature personified, is under his full control as his wife, yet he does not use her even to build a residential house. 0e prefers to remain without shelter, and his great wife also agrees to live with him humbly. /eople in general worship goddess Durga, the wife of $ord Siva, for material prosperity, but $ord Siva engages her in his service without material desire. 0e simply advises his great wife that of all kinds of worship, the worship of visnu is the highest, and greater than that is the worship of a great devotee or anything in relation with 2isnu. >S* &.1'. 1 p.? !hat is the position of $ord Siva, 8n the 2amana /urana it is said that the same 2isnu eBpands 0imself as *rahma and Siva to direct the different 5ualities. >44 (di -.19' p.? =ahesvara, or $ord Siva, is not an ordinary living being, nor is he e5ual to $ord 2isnu. Effectively comparing $ord 2isnu and $ord Siva, the *rahma-samhita says that 2isnu is like milk, whereas Siva is like yogurt. :ogurt is nothing like milk, but nevertheless it is milk also. >44 (di -.19- p.?

!hat does it mean that @$ord Siva is non-different from %rsna@, Srila Iiva #osvami in his *hakti-sandarbha > 1&? has clearly eBplained that a pure devoteeKs observation of the spiritual master and $ord Siva as being one with the /ersonality of #odhead eBists in terms of their being very dear to the $ord, not identical with 0im in all respects. >44 (di 1.'1 p.? !ho are the eBpansions of $ord Siva, @Fudra, who is an eBpansion of Sadasiva and who appears in unlimited universes, is also a gunavatara C5ualitative incarnationD and is the ornament of all the demigods in the endless universes.@ /urport; .here are eleven eBpansions of Fudra, or $ord Siva. .hey are as follows; (6aikapat, (hibradhna, 2irupaksa, Faivata, 0ara, *ahurupa, Devasrestha .ryambaka, Savitra, Iayanta, /inaki and (para6ita. *esides these eBpansions there are eight forms of Fudra called earth, water, fire, air, sky, the sun, the moon and soma-ya6i. #enerally all these Fudras have five faces, three eyes and ten arms. Sometimes it is found that Fudra is compared to *rahma and considered a living entity. *ut when Fudra is eBplained to be a partial eBpansion of the Supreme /ersonality of #odhead, he is compared to Sesa. $ord Siva is therefore simultaneously an eBpansion of $ord 2isnu and, in his capacity for annihilating the creation, one of the living entities. (s an eBpansion of $ord 2isnu he is called 0ara, and he is transcendental to the material 5ualities, but when he is in touch with tamo-guna he appears contaminated by the material modes of nature. .his is eBplained in Srimad- *hagavatam and the *rahma-samhita. 8n Srimad-*hagavatam, .enth 4anto, it is stated that $ord Fudra is always associated with the material nature when she is in the neutral, unmanifested stage, but when the modes of material nature are agitated he associates with material nature from a distance. 8n the *rahma-samhita the relationship between 2isnu and $ord Siva is compared to that between milk and yogurt. =ilk is converted into yogurt by certain additives, but although milk and yogurt have the same ingredients, they have different functions. Similarly, $ord Siva is an eBpansion of $ord 2isnu, yet because of his taking part in the annihilation of the cosmic manifestation, he is considered to be changed, like milk converted into yogurt. 8n the /uranas it is found that Siva appears sometimes from the heads of *rahma and sometimes from the head of 2isnu. .he annihilator, Fudra, is born from Sankarsana and the ultimate fire to burn the whole creation. 8n the 2ayu /urana there is a description of Sadasiva in one of the 2aikuntha planets. .hat Sadasiva is a direct eBpansion of $ord %rsnaKs form for pastimes. 8t is said that Sadasiva >$ord Sambhu? is an eBpansion from the Sadasiva in the 2aikuntha planets >$ord 2isnu? and that his consort, =ahamaya, is an eBpansion of Fama-devi, or $aksmi. =ahamaya is the origin or birthplace of material nature. >44 (di 1.37, p.? 8s $ord Siva worshiped through the taking of intoBicants, !e should always consider the position of the isvaras, or those who can actually control the movements of the sun and moon, as superior. !ithout such power, one cannot imitate the isvaras, who are superpowerful. $ord Siva drank poison to the eBtent of swallowing an ocean, but if any common man tries to drink even a fragment of such poison, he will be killed. .here are many pseudo devotees of $ord Siva who want to indulge in smoking gan6a >mari6uana? and similar intoBicating drugs, forgetting that by so imitating the acts of $ord Siva they are calling death very near. Similarly, there are some pseudo devotees of $ord %rsna who prefer to imitate the $ord in 0is rasa-lila, or dance of love, forgetting their inability to lift #ovardhana 0ill. 8t is best, therefore, that one not try to imitate the powerful, but simply follow their instructionsE nor should one try to occupy their posts without 5ualification. .here are so many @incarnations@ of #od without the power of the Supreme #odhead. >*# &. ' p.? !hat is the nature of the worshipers of different devas >gods?,

!hen the mode of goodness is miBed with the mode of passion, one worships the sun-god, 2ivasvan. !hen the mode of goodness is miBed with the mode of ignorance, one worships #anapati, or #anesa. !hen the mode of passion is miBed with the mode of ignorance, one worships Durga, or %ali, the eBternal potency. !hen one is simply in the mode of ignorance, one becomes a devotee of $ord Siva because $ord Siva is the predominating deity of the mode of ignorance within this material world. 0owever, when one is completely free from the influence of all the modes of material nature, one becomes a pure 2aisnava on the devotional platform. >44 =adhya '.&&9 p.? !hy did $ord Famachandra worship Siva, 0e >$ord %rsna and $ord Fama? likes to worship 0is devotee. Sometimes the father takes the child on his shoulder. Does it mean the child is more important than the father, .hey say CinD the 2almiki Famayana, there is no such incidence as Famacandra worships Siva. 8t is later on, interpretation. *ut even if 0e does so, what is the wrong here, >room conversation, Dec &, 173- =umbai? =ahabharata, Shanti /arva >1 .& 8.- onwards, dialogue between $ord %rsna and (r6una?; brAhme rAtrikSaye prApte tasya hy amitatejasaH prasAdAtprAdurabhavat padmaM padmanibhekSaNa tatra brahmA samabhavat sa tasyaiva prasAdajaH 8n the br(hma muhJrta, at the end of the night, due to the mercy of the eBtremely brilliant $ord, a lotus emerged from 0is navel and in that lotus, *rahma was born, ofcourse, due to 0is grace. ahnaH kSaye a AtA!h!ha suto devasya vai tathA krodhAviS"asya saGjaG#e rudraH saMhAra kArakaH etau dvau vibudhashreS"hau prasAdakrodhajau smRtau (t the end of the day, the $ord Cpresent as antary(mi of *rahma LD created Fudra out of krodha-guna, to enable him to be the +samhara-karta+. .hus, these two +fine-among-wise+, *rahma and Fudra, are known to have been born out of grace and anger respectively. L .his interpretation is necessary because in the later sections of =oksadharma, *rahma addresses Fudra as a son. tadAdeSita panthAnau sRS"i saMhAra kArakau nimitta mAtraM tAvatra sarvaprAni varapradau .hus, they carry out the instructed tasks of creation and destruction. 0owever, they, the givers of boons to all the creatures, are 6ust the agents. kapardI jati o mundaH zmazAna gRhas evakaH ugravrata dharo rudro yogI tripura dAruNaH dakSa kratu haraz !aiva bhaga netra haras tathA CFudra hasD braided hair with knot of an ascetic and rest of the head bald. 0e dwells in the home of graveyard, steadfast on vigorous penance as a yogi. 0e is ferocious to .ripurasuras, destroyed Daksaya6na and took away the eyes of *haga.

nArAyaNAtmako j$eyaH pAN%aveya yuge yuge " (r6una, know that in every yuga, Fudra is +n(r(ya<(tmaka+. >.his phrase can mean; one whose indweller is <arayana, one who is always immersed in <arayana.? tasmin hi pUjyamAne vai devadeve mahezvare sampUjito bhavetpArtha devo nArAyaNaH prabhuH 8t is the $ord, the prabhu, the <arayana L8<L =aheshvara >the worshipable, the lord of the devas?, who is actually worshiped. aham AtmA hi okAnAM viSvAnAM pAN%u nandana tasmAd AtmAnam evAgre rudraM sampUjayAmy aham yadyahaM nAr!ayeyaM vai IzAnaM varadaM zivam AtmAnaM nAr!ayet kaz!id iti me bhAvitaM manaH " son of /andu, 8 am, indeed, the (tma, the indweller of this universe and the worlds. .herefore, 8 worship myself first, even when 8 worship Fudra. 8f 8 did not worship Fudra, the bestower of boons, in such a way >i.e., worshiping the indwelling $ord first?, some would not worship =e, the indwelling $ord, at all - this is my opinion. mayA pramANaM hi kRtaM okaH samanuvartate pramAnAni hi pUjyAni tatastaM pUjayAmyaham !hatever 8 follow and give due worth as a prama<a, the world follows that. Such pramanas have to be duly followedE therefore 8 follow them. yastaM vetti sa mAM vetti yo anu taM sa hi mAm anu rudro nArAyaNaz !aiva sattvam ekaM dvidhA kRtam oke !arati kaunteya vyakti sthaM sarva karmasu !hoever knows him, knows =e. !hoever follows him, follows =e. >.hough? the world, in all its actions, worships two gods, Fudra and <arayana, it is actually one only who is worshiped. na hi me kena!id deyo varaH pAN%ava nandana iti sa$!intya manasA purANaM vizvam Izvaram putrArthaM ArAdhitavAn AtmAnaM aham AtmanA " Son of /andu, there is, of course, nobody who can grant =e boons. %nowing that well, 8 worhip =yself, !ho am the beginningless and universal power, known as Sarveshvara, for the sake of getting sons. na hi viSNuH pranamati kasmai !idvibudhAya tu Rta AtmAnam eveti tato rudraM bhajAmy aham 8ndeed 2ishnu does not bow to any one and Ceven when 0e bows to 0imselfD, for what sake, but for the sake of showing the path to the wise. .herefore, it is the truth that 8 worship myself even when 8 worship Fudra.

$ord Siva in 2ra6a, =athura and <avadvip >=ayapur? Hour ancient murtis of $ord Siva residing at =athura are known as dik-palas, protectors of directions. .hey stay in =athura to protect the dhama. *hutesvar =ahadev is the protector of western side of =athura. /ippalesvar =ahadev resides near 2ishram ghat on the bank of :amuna. 0e guards the eastern side of =athura. Fangesvar =ahadev is the protector of the southern side, and #okarnesvar =ahadev is he guardian of the northern side of the city. 2rindavan #opesvar >#opisvar? =ahadev is one of the most prominent deities in the #audiya-sampradaya and is mentioned in many #audiya writings. 0e is the very ancient protector of Sri 2rindavan Dham. 8t is said one cannot enter 2rindavan dham without his permission. <andisvar =ahadev <anda =ahara6a+s palace at <andagaon is resting on top of the hill called <andisvar /arvat. .his hill is the incarnation of $ord Siva. *ankhandi =ahadev *ankhandi =ahadev is situated in the old part of 2rindavan at the 6unction of *anke *ihari *aAaar Foad and *ankhandi =ahadeva *aAaar Foad. *an-khandi means @forest dweller@. =ayapur (ntardvip .he central Aone of <avadvip dham is (ntardvip, the island where Sri 4aitanaya =ahaprabhu appeared. .he center of (ntardvip is :oga pitha, the actual place of =ahaprabhu+s appearance. $ord Siva resides eternally at this place as the Siva linga known as %setrapal =ahadev, and renders his eternal service of protecting the dhama. %setrapal =ahadev has been in =ayapur since the time of Sri 4aitanya =ahaprabhu. Fudradvip Fudradvip is 6ust west of (ntardvip. .hakur *haktivinod writes in <avadvipa Dhama =ahatmya that as <ila $ohita, $ord Siva, constantly relishes #aura kirtana in Fudradvip along with his associates, the eleven Fudras. (s they are all intoBicated from chanting the different names of $ord #auranga, they dance in great 6ubilation. Simantadvip Srila <arahari 4akravarti .hakur has described Simantadvip in his *hakti Fatnakara as the place where /arvati devi performed austerities and received darshan and blessing of #auranga =ahaprabhu. She put =ahaprabhu+s red foot-dust on her simanta, the parting in her hair. Since then the island has been named as Simantadvip and it became the residence of $ord Siva and /arvati. #odrumadvip

.hakur *haktivinod describes the island of #odrumadvip and deity of 0ari-0ara. .he 0ari-0ara deity is a combined form of $ord 2isnu and $ord Siva. $ord 2isnu created this half black >$ord 2isnu? and half white >$ord Siva? deity to show how dear and inseparable $ord Siva is to him. =adhyadvip !hen $ord Siva heard that Suta #osvami was about to speak on the pastimes of $ord 4aitanya here, he could not tolerate missing even one word. 0is anBiety to reach here in time was so intense that he even abandoned his normal carrier, the bull <andi, and took up $ord *rahma+s much faster hamsa >swan? carrier. .he 0amsa 2ahan temple houses the deity of 0amsa 2ahan Siva but only three days a year. .he rest of the year the murti is submerged in the nearby lake to cool him down. .hese pastimes reveal how $ord Siva is absorded in relishing the nectar of #aura-prema. zrImad gopIzvaram vande zaGkaram karuNA mayam sarva k eza haram devam vrNdAranya rati pradam @8 offer my respectful obeisances to #opisvara, who is $ord Siva himself. 0e is very merciful, removes all troubles, and grants spiritual love in 2rindavan.@ >*hakti Fatnakara -.&3'1? page url; http;MMwww.veda.harekrsna.cAMencyclopediaMsiva.htm