By Śrī Śrīla Shyām Dās Bābā Mahārāj
(The following letter was published by Śrī Śrīla Shyām Dās Bābā Mahārāj for the first time Feb 10, 2021)
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Jagat-guru told that: “One cannot even start Hari-bhajana if he is not established in Guru-tattva (Vaiṣṇava-tattva).” Vaiṣṇava-tattva or Guru-tattva are almost the same. Vaiṣṇava-sevā is more important than Bhāgavata-sevā, because:
sādhu-saṅga, sādhu-saṅga — sarva-śāstre kaya
lava-mātra sādhu-saṅge sarva-siddhi haya
(Caitanya-caritāmṛta, Madhya-līlā 22.054)
“The verdict of all revealed scriptures is that by even a moment’s association with a pure devotee, one can attain all success.” This is the open declaration by the Supreme Lord— that “My Bhakta Pūjā is much more important than My Pūjā”.
Also from Śrī Caitanya Bhāgavata Antya-khaṇḍa we can get the following Ślokas regarding the Glorification of Śrī Śiva Jī Mahārāja.
TEXT 476–477
sakṛt ye jana bale ‘śiva’ hena nāma
seha kona prasaṅge nā jāne tattva tāṅa
sei-kṣaṇe sarva pāpa haite śuddha haya
vede śāstre bhāgavata ei tattva kaya
“Even if one does not know the glories of Śiva, simply by chanting his name once, one will immediately be purified of all sinful reactions. This is the verdict of the Vedic literatures and the Śrīmad Bhāgavatam.”
It is described in the Vedic literatures and in the Śrīmad Bhāgavatam that one who, in spite of not knowing Śiva’s glories, chants his name even once is, by the influence of his name, purified of all sins. Simply by the mercy of either Śrī Hari-Guru or Vaiṣṇava the living entities can become liberated from the sinful reactions that induce one to enjoy the material world. Those who consider the spiritual master and Śrī Śiva separate from the Supreme Lord commit an offense. As soon as one becomes averse to Hari, he is swallowed by sin. The worship of Śrī Guru and Vaiṣṇava is more essential than the worship of the Supreme Lord. These topics are confirmed by the Lord, who is known as bhakta-vatsala, He who is very affectionate to His devotees.
TEXT 478
hena ‘śiva’ nāma śuni’ yāra duḥkha haya
sei jana amaṅgala-samudre bhāsaya
“One who becomes unhappy on hearing the name of Śiva floats in an ocean of inauspiciousness.” TEXT 479
yad dvy-akṣaraṁ nāma gireritaṁ nṛṇāṁ
sakṛt prasaṅgād agham āśu hanti tat
pavitra-kīrtiṁ tam alaṅghya-śāsanaṁ
bhavān aho dveṣṭi śivaṁ śivetaraḥ
“My dear father, you are committing the greatest offense by envying Lord Śiva, whose very name, consisting of two syllables, śi and va, purifies one of all sinful activities. His order is never neglected. Lord Śiva is always pure, and no one but you envies him. Alas, you are the personification of inauspiciousness!”
TEXT 480
śrī-vadane kṛṣṇacandra bolena āpane
“śiva ye nā pūje, se vā more pūje kene?”
“Lord Kṛṣṇacandra has declared with His own mouth, ‘Why would anyone who does not worship Śiva worship Me?’”
TEXT 481
mora priya śiva-prati anādara yāra
ke-mate vā more bhakti haibe tāhāra
“How can a person who disrespects My dear Śiva attain My devotional service?”
TEXT 482
kathaṁ vā mayi bhaktiṁ sa labhatāṁ pāpa-puruṣaḥ
yo madīyaṁ paramaṁ bhaktaṁ śivaṁ sampūjayen na hi
“How can a sinful person who is envious of the Vaiṣṇavas attain devotional service if he does not respectfully worship My dear devotee Śiva?”
TEXT 483
ataeva sarvādye śrī-kṛṣṇa pūji’ tabe
prīte śiva pūji’ pūjibeka sarva-deve
“Therefore one should first worship Lord Kṛṣṇa and then, after worshiping
Lord Śiva with love, he should worship all the demigods.”
TEXT 484
In the Skanda Purāṇa it is stated:
prathamam keśavaṁ pūjaṁ kṛtvā deva maheśvaram
pūjanīya mahābhaktyā ye cānye santi devatāḥ
“First one should worship Śrī Kṛṣṇa, the Supreme Personality of Godhead and cause of all causes, then one should worship Maheśvara, the best of the demigods, thereafter one should worship all the demigods with full devotion.”
TEXT 485
hena ‘śiva’ advaitere bale sādhu-jane
seha śrī-caitanyacandra-iṅgita-kāraṇe
“Because of Lord Caitanya’s indication, Advaita is accepted by saintly persons as that Śiva.”
Śrī Caitanyadeva has revealed that Śrī Advaita Prabhu is Viṣṇu-tattva as the up- ādāna-kāraṇa (ingredient cause of creation), or the pure Maheśa-tattva. That is why the devotees accept Śrī Advaita Prabhu as equal to the Supreme Lord. The reason that unalloyed Vaiṣṇavas do not see or associate with Rudra is because the acceptance of Rudra as the Supreme Lord independent of the Supreme Lord is certainly an offense against the holy names. If one accepts Śiva as only a guṇa-avatāra and not as a devotee of the Supreme Lord, he commits a grave offense.
TEXT 486
ihate abudha-gana maha-kali kare
advaitera maya no bujiya bhale mare
“Ignorant people who fight heavily on this point cannot understand Advaita’s glories are going to be destroyed by His Maya.”
Also from Śrīmad-Bhāgavatam we know the following important śloka:
nimna-gānāṁ yathā gaṅgā
devānām acyuto yathā
vaiṣṇavānāṁ yathā śambhuḥ
purāṇānām idam tathā
(Śrīmad Bhāgavatam 12.13.16)
“Just as the Gaṅgā is the greatest of all rivers, Lord Acyuta the supreme Lord of all demigods and Lord Śambhu [Śiva] is superior to all Vaiṣṇavas, similarly Śrīmad-Bhāgavatam is the top most of all Purāṇas.”
Also we must remember the following śloka regarding Śiva-tattva given in Brahma-saṁhita with the commentary of The Prabhupāda:
kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt
saïjāyate na hi tataḥ pṛthag asti hetoḥ
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Brahma-saṁhita 45)
“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 Śambhu is a transformation for the performance of the work of destruction.”
PURPORT: (The real nature of Śambhu, the presiding deity of Maheśa-dhāma, is described.) Śambhu is not a second Godhead other than Kṛṣṇa. 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 non-distinction is established by the fact that just as milk treated with acid turns into curd, so Godhead becomes 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 ecstaticcum-cognitive principle of the plenary spiritual potency. This specifically adulterated reflection of the principle of the subjective portion of the Divinity is Sadāśiva, 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 guṇa-avatāra 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 Śambhu by scriptural evidences that have been adduced in the commentary. The purport of the Bhāgavata ślokas, viz., vaiṣṇavānāṁ yathā śambhuḥ, etc., is that Śambhu, in pursuance of the will of Govinda, works in union with his consort Durgādevī by his own time energy. He teaches pious duties (dharma) as stepping-stones to the attainment of spiritual service in the various tantra-śāstras, etc., suitable for jīvas 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 (Māyāvāda) and the speculative āgamaśāstras. The fifty attributes of individual souls are manifest in a far vaster measure in Śambhu, and five additional attributes not attainable by jīvas are also partly found in him. So Śambhu cannot be called a jīva. He is the lord of jīva but yet partakes of the nature of a separated portion of Govinda.
We are going to install Sadā Śiva Liṅga at our Avidyā Haraṇa Nṛtya Mandira (Aprākṛta Sarasvatī Śravaṇa Kīrtana Sadana). Why?
“Śrī Nīlakaṇṭha Candra Mauli Sadāśiva” is actually Viṣṇu-tattva. Parātpara Akhileśvara Śrīman Mahāprabhu has shown extreme love and respect for Sadā Śiva Tattva (in the form of Bṛddha Śiva or Kāśī Viśvanātha or Rāmeśvaram or Gopīśvara Mahādeva etc.). Even at Śrī Śaila Hill, Śrīman Mahāprabhu (in course of His South India trip) was the special guest of Hara-Gaurī (there they used to stay on that hilltop as pure Brahman-Brahmaṇī). Supreme Lord and Śiva Jī Mahārāja are both very very friendly with each other. Vraja Gopikās—they also used to worship Gopīśvara Mahādeva to get the most loveful intimate association of Nandanandana Śrī Kṛṣṇa. Also Śrīla Sanātana Gosvāmī used to worship Gopīśvara Mahādeva daily; in this way each & everybody is bound to bow down in front of the great Sadā Śiva Tattva with extremely high reverence, because of His absolute Bhagavat-sevā mood. Even Supreme Lord Himself likes to sell Himself in front of Sadā Śiva Tattva— who is Kṛṣṇa-bhakti-śikṣā Guru and also no other than Advaita Gosāī (Viṣṇu-tattva). Śrīla Saccidānanda Bhaktivinoda Ṭhākura or Śrīla Prabhupāda Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura or Paramahaṁsa Ācāryavarya—Śrīla Bhakti Pramoda Purī Gosvāmī Mahārāja or Śrīla Bhakti Hṛdaya Bon Gosvāmī Mahārāja (who took a special resolution in his life to worship Kāśī Viśvanātha Mahārāja with one Corer of Bilva-patra and Gaṅgā water at Vārāṇasī Kṣetra) they all installed Sadā Śiva Liṅga with this great and divine conception of Vaiṣṇava Rāja Pūjā (sevā). People are in confusion or in darkness about Sadā Śiva Tattva, so they are passing all dirty remarks on this very sensitive point of Śiva Pūjā.
The curse of Bhṛgu Muni is only applicable for those “Bhava-vrata-dhārī” (those who are thinking Śiva as the Supreme Lord or as their supreme goal in their life), but we are “Śrī Kṛṣṇa-vrata-dhārī”. Nandanandana Śrī Kṛṣṇa—the Supreme Lord—His sevā is the ultimate goal in our life and anyway we are going to worship Sadā Śiva— Viṣṇu-tattva (Vaikuṇṭha-tattva). Countless examples we can find from authentic scriptures like Śrīmad-Bhāgavatam, Viṣṇu Purāṇa, etc. that by the exclusive mercy of Śiva Jī Mahārāja, so many bonded souls can cross over the painful ocean of misery. Any authentic Śāstra we can try to read, we can always meet with such words like—“Śrī Śiva uvāca” (Śiva Jī Mahārāja speaking). So very easily we can understand the excellent gravity of Sadā Śiva-tattva. Like my Guru Mahārāja, I too inborn have my love for Vaiṣṇava-rāja Śambhu. So I am bound to install Sadā Śiva Liṅga to insure a remarkable progress in the way of Hari-bhajana, specially because “He” (Sadā Śiva Viṣṇu-tattva) is always happy only with a drop of Gaṅgā water and Bilva-patra. Only this much sevā I can effort (I can continue). This kind of simple sevā I can continue with my loveful heart, because all the time I am busy with aprākṛta Gaura-vāṇī sevā, so I cannot make up my time to serve Him majestic way. After all everybody know that I have no man power or money power. Installation of Śrī Śrī Rādhā-Govinda Vigraha or Śrī Śrī Gaura-Gadādhara Vigraha can be done, but who can continue perfect nitya-sevā, that is the main question. Of course in a separate altar we must keep their pictures together with Guru-varga pictures to show our extreme love-respect and śaraṇāgati unto their lotus feet. So I never thought it necessary to establish temple and Deities. In this fearful Kali-kāla countless Maṭh-Mandira can show us the painful situation of avidyā (māyā). Also Śrīla Prabhupāda always wanted to show us the great importance of aprākṛta Gaura-vāṇī sevā in the following way: “Just as externally the Gauḍīya Maṭha has erected a great palace, multiple books must be written and published to establish internal Hari-bhajana in this world. A temple and kīrtana hall for cultivation of transcendental kīrtana, fashioned in the form of grantha-bhāgavata (Śrīmad-Bhāgavatam) and bhakta-bhāgavatas (pure devotees), are more important than a temple built with bricks and stones, because by creating the former kind of temple, Hari-kathā can be broadcast much farther on this plane. Now we have founded a seat. Notwithstanding having spent one man’s entire life’s earnings to build a fort for propagating bhāgavata-kathā, even so, only if herein we protect ourselves from the association of materialists and the tumultuous welter of Kali-yuga will Hari-kathā be preached from this place. Only by building ideal lives and a mansion of books can the message of bhagavad-bhakti remain permanently in this sphere.”
As per the desire of Śrīla Gurudeva and Gauḍīya Guru-varga we are going to open our Aprākṛta Sarasvat Śravaṇa Kīrtana Sadana / Editorial Library (both hard and soft) for the massive publication sevā of Sarasvat Gaura-vāṇī. So long I was trying my best to do this sevā alone, but now I am very happy to get all of your positive responses. I am ever grateful for that.
Thanks a lot.
Truly yours in the service of Guru–Gaurāṅga and Go-mātā
Guru-Vaiṣṇava-dāsa anu dāsa
Baba Śyāma Dāsa (an aspirant)