{"id":11458,"date":"2024-03-08T08:34:42","date_gmt":"2024-03-08T03:04:42","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=11458"},"modified":"2024-03-11T05:55:24","modified_gmt":"2024-03-11T00:25:24","slug":"siva-tattva-the-position-of-lord-siva","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-raksaka-sridhara-deva-gosvami\/siva-tattva-the-position-of-lord-siva\/","title":{"rendered":"\u015aiva-tattva &#8211; the Position of Lord \u015aiva"},"content":{"rendered":"<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-right:0px;--awb-padding-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><style type='text\/css'>.reading-box-container-1 .element-bottomshadow:before,.reading-box-container-1 .element-bottomshadow:after{opacity:0.30;}<\/style><div class=\"fusion-reading-box-container reading-box-container-1\" style=\"--awb-title-color:var(--awb-color8);--awb-margin-top:0px;--awb-margin-bottom:35px;\"><div class=\"reading-box element-bottomshadow\" style=\"background-color:var(--awb-custom_color_4);border-width:1px;border-color:rgba(121,84,83,0.23);border-style:solid;\"><div class=\"reading-box-additional\">\n<h3 style=\"text-align: center;\">What is the Position of Mahe\u015ba-dh\u0101ma?<\/h3>\n<p><strong>QUESTION: <\/strong>In the <em>Brahma-sa\u1e41hit\u0101<\/em> there is one <em>\u015bloka<\/em>:<\/p>\n<p style=\"text-align: center;\"><em>goloka-n\u0101mni nija-dh\u0101mni tale ca tasya<br \/>\ndevi mahe\u015ba-hari-dh\u0101masu te\u1e63u te\u1e63u<br \/>\nte te prabh\u0101va-nicay\u0101 vihit\u0101\u015b ca yena<br \/>\ngovindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n<p style=\"padding-left: 40px;\">Above Dev\u012b-dh\u0101ma is Mahe\u015ba-dh\u0101ma, and above that is Hari-dh\u0101ma, and above all of them is His own abode known as Goloka. I worship Govinda, the original Person, who has provided all powers to those particular realms. (<em>Brahma-sa\u1e41hit\u0101<\/em> 43)<\/p>\n<p>Could you explain the position of Mahe\u015ba-dh\u0101ma?<\/p>\n<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><div class=\"fusion-text fusion-text-1\" style=\"--awb-text-transform:none;\"><p><strong>\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja:<\/strong> Dev\u012b-dh\u0101ma is a dense portion of ignorance and misconception, and in Mahe\u015ba-dh\u0101ma there is vague misconception. It is not fully liberated from misconception, but there is not so much dense ignorance. That is Brahman. On the whole, Mahe\u015ba-dh\u0101ma is the marginal position. It is twofold. First there is a little portion of mundane misconception, then <em>nirvi\u015be\u1e63a<\/em>, or no misconception. There is a vague conception of Vaiku\u1e47\u1e6dha. Mahe\u015ba-dh\u0101ma is just below Vaiku\u1e47\u1e6dha. The highest portion of Mahe\u015ba-dh\u0101ma is the abode of Sad\u0101-\u015aiva. That is the Vaiku\u1e47\u1e6dha side where \u015aiva is a devotee of N\u0101r\u0101ya\u1e47a and R\u0101ma. The lower side of \u015aiva-dh\u0101ma is the <em>m\u0101yika<\/em> side where Rudra resides, and he challenges the authority of N\u0101r\u0101ya\u1e47a sometimes. He sometimes goes to fight with N\u0101r\u0101ya\u1e47a in favour of his disciples who are demons. Then he comes and repents, \u201cWhy have You created me like this? I can\u2019t retain my own position as Your servant, and some challenging spirit comes within me and I go against You. You have given me some peculiar position, my Lord. It is very untenable.\u201d<\/p>\n<p>The sum total of the misguided souls are represented by Mahe\u015bvara. The conception of <em>dvit\u012by\u0101bhinive\u015ba<\/em>, separate interest, begins from him. \u015aiva is the emblem of those that possess separate interest. In his higher realisation, he tries to show a serving attitude towards N\u0101r\u0101ya\u1e47a. He is between the two (Dev\u012b-dh\u0101ma and Vaiku\u1e47\u1e6dha) in the marginal position, the <em>ta\u1e6dasth\u0101<\/em>. When crossing Brahman, going towards <em>cid-vil\u0101sa<\/em>, the land of dedication, when he is closer to Vaiku\u1e47\u1e6dha, Mah\u0101deva has some influence of devotion. There \u015aiva is a devotee, because everything there is of a serving attitude towards the centre, so he is Sad\u0101-\u015aiva. \u015aiva has a twofold characteristic with adaptability on two sides. He can exploit this misconceived world, but when he goes to serve the real world (Vaiku\u1e47\u1e6dha), he is called Sad\u0101-\u015aiva. That is the positive side. When he is on this side and further from Vaiku\u1e47\u1e6dha, he is Rudra, the master of Gaur\u012b, or M\u0101y\u0101dhipati, the master of this world of misunderstanding. The <em>ta\u1e6dasth\u0101<\/em>, the marginal position, is <em>nirvi\u015be\u1e63a<\/em>. It is neither land nor water. It is the connecting position between both. It is neither spirit nor matter.\u00a0 To differentiate that is very difficult to understand. \u015aiva\u2019s position is there. The <em>j\u012bva<\/em> is also of the same nature. As a class, the wholesale representation of the <em>j\u012bva<\/em> may be compared with that of Mah\u0101deva.<\/p>\n<\/div><style type='text\/css'>.reading-box-container-2 .element-bottomshadow:before,.reading-box-container-2 .element-bottomshadow:after{opacity:0.30;}<\/style><div class=\"fusion-reading-box-container reading-box-container-2\" style=\"--awb-title-color:var(--awb-color8);--awb-margin-top:0px;--awb-margin-bottom:35px;\"><div class=\"reading-box element-bottomshadow\" style=\"background-color:var(--awb-custom_color_4);border-width:1px;border-color:rgba(121,84,83,0.23);border-style:solid;\"><div class=\"reading-box-additional\">\n<h3 style=\"text-align: center;\">Can a J\u012bva Attain the Position of \u015aiva?<\/h3>\n<p><strong>QUESTION: <\/strong>Do some <em>j\u012bvas,<\/em> after some purification, or after coming from a higher plane, take the position of \u015aiva, or is \u015aiva a direct manifestation of K\u1e5b\u1e63\u1e47a?<\/p>\n<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><div class=\"fusion-text fusion-text-2\" style=\"--awb-text-transform:none;\"><p><strong>\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja:<\/strong> <em>J\u012bva<\/em> means a particle of consciousness. When the <em>j\u012bva<\/em> is released and goes to cross this ocean of misunderstanding towards Vaiku\u1e47\u1e6dha, if he is still in connection with the negativity of <em>m\u0101y\u0101<\/em>, he may become \u015aiva. The soul at this particular stage is called \u015aiva. Then the <em>m\u0101y\u0101-\u015bakti<\/em> approaches him, \u201cWhy do you leave me? Stay here! I shall serve you. You should not neglect me.\u201d If he accepts that proposal, he becomes \u015aiva, and if he does not care for that proposal and goes up, then he goes to Vaiku\u1e47\u1e6dha, to N\u0101r\u0101ya\u1e47a\u2019s land. That marginal position is that of \u015aiva. Any conscious particle remaining in the abscissa, in the buffer state, in no man\u2019s land, neither this side nor this side \u2013 he is \u015aiva.<\/p>\n<p>When he is in the marginal position, neither an enjoyer nor a servitor, that consciousness is that of \u015aiva, the master of the misconceived world.\u00a0 Misconception means, \u201cI have got some separate existence. I am not dependent on the Supreme Entity.\u00a0 I am not a servant to anyone, and I am not subordinate to anyone. I have my independent position.\u201d That position is known as \u015aiva. But really speaking, that has some connection with the misconceived world. Then only one can think that, \u201cI am independent. I\u2019m not subservient to any other higher entity.\u201d That means he has got some connection to that, although he thinks himself free of the world of misconception. But still there is some continuation. Then only can he assert that, \u201cI am independent.\u201d But really, he is not independent; he is a serving unit of the Supreme Entity. But the conception of separate interest makes one attain the position of \u015aiva.<\/p>\n<p style=\"text-align: center;\"><em>bhaya\u1e41 dvit\u012by\u0101bhinive\u015bata\u1e25 sy\u0101d<br \/>\n\u012b\u015b\u0101d apetasya viparyayo &#8216;sm\u1e5bti\u1e25<br \/>\n<\/em><em>tan-m\u0101yay\u0101to budha \u0101bhajet ta\u1e41<br \/>\nbhaktyaikaye\u015ba\u1e41 guru-devat\u0101tm\u0101<\/em><\/p>\n<p style=\"padding-left: 40px;\">Fear arises when one becomes absorbed in secondary interests. When one turns away from the Lord and forgets Him, one becomes covered by <em>m<\/em><em>\u0101<\/em><em>y<\/em><em>\u0101<\/em> and misidentifies with the material body. Therefore, a wise person, whose guru is his worshippable deity and as dear as one\u2019s own <em>\u0101tm\u0101<\/em>, should fully serve the Lord, with exclusive <em>bhakti<\/em>. (<em>\u015ar\u012bmad Bh\u0101gavatam<\/em> 11.2.37)<\/p>\n<p>\u201cI am subservient to Vi\u1e63\u1e47u.\u201d \u2013 that is devotion. \u201cI am master of this world!\u201d \u2013 that is the <em>m\u0101yika-j\u012bva,<\/em> the <em>baddha j\u012bva <\/em>(conditioned living entity). If one says that, \u201cI am not subservient to Vi\u1e63\u1e47u, to N\u0101r\u0101ya\u1e47a, to K\u1e5b\u1e63\u1e47a,\u201d then we can trace that the influence of misunderstanding is there. Otherwise, he would conceive that he is <em>k\u1e5b\u1e63\u1e47a-d\u0101sa <\/em>\u2013 he is a real servant of K\u1e5b\u1e63\u1e47a. But because he cannot do so, then he is not pure, or free from the influence of <em>m\u0101y\u0101<\/em>. So, he thinks that he is the master of <em>m\u0101y\u0101 \u2013 <\/em>M\u0101y\u0101dhipati.<\/p>\n<p style=\"text-align: center;\"><em>ye\u2019nye\u2019ravind\u0101k\u1e63a vimukta-m\u0101ninas<br \/>\ntvayi asta-bh\u0101v\u0101d avi\u015buddha-buddhaya\u1e25<br \/>\n<\/em><em>\u0101ruhya k\u1e5bcchre\u1e47a para\u1e41 pada\u1e41 tata\u1e25<br \/>\npatanty adho\u2019n\u0101d\u1e5bta-yu\u1e63mad-a\u1e45ghraya\u1e25<\/em><\/p>\n<p style=\"padding-left: 40px;\">O lotus-eyed One, although non-devotees who perform austerities to achieve the highest position may consider themselves to be liberated, their intelligence remains impure. They fall down from their imagined high position because they show no respect for Your lotus feet. (<em>\u015ar\u012bmad Bh\u0101gavatam<\/em> 10.2.32)<\/p>\n<p>He cannot take advantage of the in-carrying current of devotion. Then even after climbing to the highest position of this world, he has every possibility to come down again. \u015aiva is the resident of no man\u2019s land \u2013 neither Vaiku\u1e47\u1e6dha nor Dev\u012b-Dh\u0101ma. But if we are extremely scrutinising then we find that he cannot attain full relief from <em>m\u0101y\u0101<\/em>. If that were so, he would feel that he is a servitor of K\u1e5b\u1e63\u1e47a. But he cannot do so, so the influence of <em>m\u0101y\u0101<\/em> is still there. He cannot understand that he is <em>k\u1e5b\u1e63\u1e47a-d\u0101sa. <\/em><\/p>\n<p>The Vaiku\u1e47\u1e6dha devotee is more than \u015aiva. When He is blessing Uddhava, K\u1e5b\u1e63\u1e47a says, \u201cYou are more dear to Me than Brahm\u0101 and \u015aiva.\u201d<\/p>\n<p style=\"text-align: center;\"><em>na tath\u0101 me priyatama \u0101tmayonir na \u015ba\u1e45kara\u1e25<br \/>\n<\/em><em>na ca sa\u1e45kar\u1e63a\u1e47o na \u015br\u012br naiv\u0101tm\u0101 ca yath\u0101 bhav\u0101n<\/em><\/p>\n<p style=\"padding-left: 40px;\">Neither Brahm\u0101 nor \u015a\u012bva are as dear to Me as you; My elder brother Sa\u1e45kar\u1e63a\u1e47a is not as dear to Me as you, nor even Lak\u1e63m\u012b Dev\u012b. Even My own Self is not as dear to Me as you. (<em>\u015ar\u012bmad Bh\u0101gavatam<\/em> 11.14.15)<\/p>\n<p><em>\u015aa\u1e45kara\u1e25<\/em> means \u015aiva. \u201cHe is not so much favoured by Me. <em>Na ca sa\u1e45kar\u1e63a\u1e47a<\/em> \u2013 \u201cEven My elder brother Sa\u1e45kar\u1e63a\u1e47a is not so much favoured.\u201d <em>Na \u015br\u012br<\/em> &#8211; \u201cEven Lak\u1e63m\u012b Dev\u012b is not My favourite.\u201d <em>Naiv\u0101tm\u0101<\/em> \u2013 \u201cEven My own body is not so valuable to Me.\u201d <em>Yath\u0101 bhav\u0101n<\/em> \u2013 \u201cYou are My favourite.\u201d The position of a devotee is such. He is above Brahm\u0101, he is above \u015aiva, he is above Sa\u1e45kar\u1e63a\u1e47a, he is above Lak\u1e63m\u012b, and by the sweet free will of K\u1e5b\u1e63\u1e47a, he is above K\u1e5b\u1e63\u1e47a Himself.<\/p>\n<\/div><style type='text\/css'>.reading-box-container-3 .element-bottomshadow:before,.reading-box-container-3 .element-bottomshadow:after{opacity:0.30;}<\/style><div class=\"fusion-reading-box-container reading-box-container-3\" style=\"--awb-title-color:var(--awb-color8);--awb-margin-top:0px;--awb-margin-bottom:35px;\"><div class=\"reading-box element-bottomshadow\" style=\"background-color:var(--awb-custom_color_4);border-width:1px;border-color:rgba(121,84,83,0.23);border-style:solid;\"><div class=\"reading-box-additional\">\n<h3 style=\"text-align: center;\">Sad\u0101-\u015aiva and Mah\u0101-Vi\u1e63\u1e47u<\/h3>\n<p><strong>QUESTION:\u00a0<\/strong>What is the difference between Sad\u0101-\u015aiva and Mah\u0101-Vi\u1e63\u1e47u?<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><div class=\"fusion-text fusion-text-3\" style=\"--awb-text-transform:none;\"><p><strong>Srila Sridhara Maharaja: <\/strong>It has been told that they are of same rank. They have similar positions, but functional difference is there. The <em>j\u012bva-tattva<\/em> as a whole is represented by \u015aiva and is represented in a symbolic way. \u015aiva is utilised as the first officer to serve in this mundane world. <em>M\u0101y\u0101<\/em> enters there in one function and manipulates it through him. If we are to look at the manipulator, then that is Mah\u0101-Vi\u1e63\u1e47u, and what the inspiration is, and through whom it is working \u2013 that is \u015aiva. The delegation of Mah\u0101-Vi\u1e63\u1e47u comes in \u015aiva. That is an eternal post created at the bottom of this whole <em>brahm\u0101\u1e47\u1e0da. <\/em>\u00a0\u015aiva has the eternal position of an officer and he is the delegation of Vi\u1e63\u1e47u. If we look at the inner function of the management of this world, there is Mah\u0101-Vi\u1e63\u1e47u, and Mah\u0101-Vi\u1e63\u1e47u is utilising \u015aiva who is the highest representation of this <em>m\u0101yika<\/em> world, representing the <em>j\u012bvas<\/em> as a whole.<\/p>\n<p>When I was in Madras, whenever any South Indian people approached me, they would ask, \u201cWho is greater, \u015aiva or Vi\u1e63\u1e47u?&#8221; I used to point out that \u015aiva is searching. He is practicing penances and searching after truth \u2013 he is not complete. But Vi\u1e63\u1e47u is always full. He is not searching after any higher promotion or higher object, but \u015aiva is searching, inquiring and making penances to attain an end. He may have some want, but he is trying his utmost to eliminate his inner want. He is searching after truth, and making penances, but N\u0101r\u0101ya\u1e47a does not do that. He is full in Himself. Generally, we see with that there are so many problems that none can solve, then at once they come to N\u0101r\u0101ya\u1e47a, and He solves the matter. His position is like that. He is self-content, and He is the giver of the highest solutions.<\/p>\n<p style=\"text-align: center;\"><em>svadharma-ni\u1e63\u1e6dha\u1e25 \u015bata-janmabhi\u1e25 pum\u0101n<br \/>\nviri\u00f1cat\u0101m eti tata\u1e25 para\u1e41 hi m\u0101m<br \/>\n<\/em><em>avy\u0101k\u1e5bta\u1e41 bh\u0101gavato &#8216;tha vai\u1e63\u1e47ava\u1e41<br \/>\npada\u1e41 yath\u0101ha\u1e41 vibudh\u0101\u1e25 kal\u0101tyaye<\/em><\/p>\n<p style=\"padding-left: 40px;\">A person who is fixed in his own <em>dharma<\/em> for a hundred births achieves the position of Brahm\u0101, and by advancing, he attains me. However, a Vai\u1e63\u1e47ava attains Bhagav\u0101n who is beyond the material world, and I and the demigods achieve that position after the universal annihilation. (<em>\u015ar\u012bmad Bh\u0101gavatam<\/em> 4.24.29)<\/p>\n<p>In this <em>Bh\u0101gavatam<\/em> <em>\u015bloka<\/em>, \u015aiva himself says, <em>viri\u00f1cat\u0101m eti tata\u1e25 para\u1e41 hi m\u0101m<\/em> &#8211; \u201cIf one can purely perform his <em>var\u1e47\u0101\u015brama<\/em> duties for a hundred births, then he is given the position of Brahm\u0101, the creator of this whole universe.\u201d Brahm\u0101 is the leader of the world of exploitation that he has created and he is also a member of that. He is giving decisions, representing himself on behalf of this exploiting world. Brahm\u0101 is clearly connected with this mundane world, but \u015aiva is a little aloof. He is almost independent. He is the master of <em>m\u0101y\u0101<\/em>. He is in an independent form of life \u2013 a conception of his own self as pure consciousness, not <em>m\u0101y\u0101<\/em>. He has some connection with the world of exploitation, as well as <em>nirvi\u015be\u1e63a, <\/em>the non-differentiated area. The result of proper renunciation is that non-differentiated area. Everything there is non-specified, non-differentiated \u2013 <em>avy\u0101kta <\/em>(unmanifest). \u015aiva covers that side, where there is a tinge of exploitation to the other side. On this side, he is the master of the whole of <em>m\u0101y\u0101<\/em>. Brahm\u0101 is under <em>m\u0101y\u0101,<\/em> and there, \u015aiva is Rudra. On the lower part of the serving attitude, he is Mah\u0101-Vi\u1e63\u1e47u, Sad\u0101-\u015aiva. <em>Tal-li\u1e45ga\u1e41 bhagav\u0101n \u015bambhur <\/em>(<em>Brahma-sa\u1e41hit\u0101<\/em> 8). A ray from Mah\u0101-Vi\u1e63\u1e47u comes to this <em>prak\u1e5bti<\/em> and creates a movement here. Then creation begins.<\/p>\n<p>Then \u015aiva says, <em>avy\u0101k\u1e5bta\u1e41 svadharma-ni\u1e63\u1e6dha\u1e25 \u015bata-janmabhi\u1e25 pum\u0101n<\/em> \u2013 \u201cNext one attains my position as a <em>mukta-j\u012bva<\/em> (liberated living entity), Sad\u0101-\u015aiva \u2013 my position, which is above <em>m\u0101y\u0101<\/em>, but not that of a bona-fide servitor. My position is <em>avy\u0101k\u1e5bta\u1e41<\/em>, not very easily understandable. It is not very clearly specified, because it is connected with non-specification and non-differentiation \u2013 <em>nirvi\u015be\u1e63a<\/em>. <em>Tata\u1e25 para\u1e41 him\u0101m, avy\u0101k\u1e5bta\u1e41 bh\u0101gavato &#8216;tha vai\u1e63\u1e47ava\u1e41 \u2013 \u201c<\/em>Above me, there is another domain which is known as <em>vai\u1e63\u1e47ava pada\u1e41<\/em>, where the Vai\u1e63\u1e47avas live. And there the Vai\u1e63\u1e47avas are freely moving there in the service of N\u0101r\u0101ya\u1e47a. And one day, I also expect to enter into that domain when the wholesale dissolution will be effected here (<em>kal\u0101tyaye<\/em>). I also aspire after that position to become one with the Vai\u1e63\u1e47ava rank one day.\u201d<\/p>\n<p>To have a clear conception of <em>\u015biva-tattva, guru-tattva<\/em> and <em>dh\u0101ma<\/em>&#8211;<em>tattva<\/em> is a difficult thing. <em>Bhed\u0101bheda <\/em>(oneness and difference) is always there in <em>guru-tattva<\/em>. In different forms, in different places, on different occasions,<em> guru-tattva<\/em> may appear according to the relative position amongst the disciples. What we see on the surface of the <em>dh\u0101ma<\/em>, and what it should be according to the idea \u2013 this differentiation and the adjustment between them is difficult to understand. Similarly, <em>\u015biva-tattva<\/em> is <em>savi\u015be\u1e63a<\/em> on this side and on the other side also it is <em>savi\u015be\u1e63a<\/em>, and in the middle it is <em>nirvi\u015be\u1e63a<\/em>. <em>Viri\u00f1cat\u0101m eti tata\u1e25 para\u1e41 hi m\u0101m avy\u0101k\u1e5bta\u1e41 \u2013 <\/em>he is not purely differentiated. <em>Vy\u0101k\u1e5bti<\/em> means form, and <em>avy\u0101k\u1e5bti<\/em> means without any particular form, any particular group. That position is not understandable between the two opposite currents.<\/p>\n<\/div><style type='text\/css'>.reading-box-container-4 .element-bottomshadow:before,.reading-box-container-4 .element-bottomshadow:after{opacity:0.30;}<\/style><div class=\"fusion-reading-box-container reading-box-container-4\" style=\"--awb-title-color:var(--awb-color8);--awb-margin-top:0px;--awb-margin-bottom:35px;\"><div class=\"reading-box element-bottomshadow\" style=\"background-color:var(--awb-custom_color_4);border-width:1px;border-color:rgba(121,84,83,0.23);border-style:solid;\"><div class=\"reading-box-additional\">\n<h3 style=\"text-align: center;\">\u015aiva is the Greatest Vai\u1e63\u1e47ava<\/h3>\n<p><strong>QUESTION:\u00a0<\/strong>In the<em> \u015ar\u012bmad Bh\u0101gavatam<\/em>, we find the phrase, <em>vai\u1e63\u1e47av\u0101n\u0101\u1e41 yath\u0101 \u015bambhu\u1e25 <\/em>(\u201c\u015aiva is the greatest Vai\u1e63\u1e47ava\u201d). Can you explain this further?<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><div class=\"fusion-text fusion-text-4\" style=\"--awb-text-transform:none;\"><p><strong>\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>That is a relative term. To attract those of a demonic spirit, we say that \u015aiva is a great Vai\u1e63\u1e47ava. We give respect. When Mah\u0101-Vi\u1e63\u1e47u has become Sad\u0101-\u015aiva, a devotee, then at the first stage it is mentioned, <em>vai\u1e63\u1e47av\u0101n\u0101\u1e41 yath\u0101 \u015bambhu\u1e25<\/em>, to encourage the fallen souls that have some affinity towards \u015aiva. For their good it has been said that \u015aiva is also recognised as a Vai\u1e63\u1e47ava. There are those that are habituated to think that \u015aiva is an independent entity, and not N\u0101r\u0101ya\u1e47a. To help such persons, recognition has been given to \u015aiva as a principal devotee, to draw their attention towards the highest good. Then our preaching to the fallen souls will be more beneficial. If you scrutinise \u015aiva\u2019s position from a very subtle standpoint, then so many defects will be there. In general, he is considered a great devotee, even above Brahm\u0101. <em>Na tath\u0101 me priyatama \u0101tmayonir \u2013 <\/em>the first devotee mentioned is Brahm\u0101, then \u015aiva, then Sa\u1e45kar\u1e63a\u1e47a, then Lak\u1e63m\u012b. In this way the gradation of devotion is going higher. Brahm\u0101\u2019s devotion is mixed with <em>karma<\/em> (<em>karma-mi\u015bra-bhakti<\/em>) &#8211; with the exploiting tendency and a certain portion is devotion. \u015aiva has a type of conditional devotion in the lower sense, mixed with yoga and <em>j\u00f1\u0101na <\/em>(<em>j\u00f1\u0101na-mi\u015bra-bhakti<\/em>).<\/p>\n<p style=\"text-align: center;\"><em>svayambh\u016br n\u0101rada\u1e25 \u015bambhu\u1e25 kaum\u0101ra\u1e25 kapilo manu\u1e25<br \/>\n<\/em><em>prahl\u0101do janako bh\u012b\u1e63mo balir vaiy\u0101sakir vayam<br \/>\n<\/em><em>dv\u0101da\u015baite vij\u0101n\u012bmo dharma\u1e41 bh\u0101gavata\u1e41 bha\u1e6d\u0101\u1e25<br \/>\n<\/em><em>guhya\u1e41 vi\u015buddha\u1e41 durbodha\u1e41 ya\u1e41 j\u00f1\u0101tv\u0101m\u1e5btam a\u015bnute<\/em><\/p>\n<p style=\"padding-left: 40px;\">(Yamar\u0101ja lists the twelve <em>mah\u0101janas<\/em>, the twelve authorities on <em>bhakti<\/em>) Lord Brahm\u0101, Bhagav\u0101n, N\u0101rada, Lord \u015aiva, the four Kum\u0101ras, Lord Kapila (the son of Devah\u016bti), Sv\u0101yambhuva Manu, Prahl\u0101da Mah\u0101r\u0101ja, Janaka Mah\u0101r\u0101ja, Bh\u012b\u1e63ma, Bali Mah\u0101r\u0101ja, \u015aukadeva Gosw\u0101m\u012b, and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bh\u0101gavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance a person fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead. (<em>\u015ar\u012bmad Bh\u0101gavatam<\/em>, 6.3.20-1)<\/p>\n<p>\u015aiva is mentioned amongst the <em>dv\u0101da\u015ba-mah\u0101jana<\/em> (twelve great Vai\u1e63\u1e47avas), but the extreme followers of \u015aiva, the <em>p\u0101\u1e63a\u1e47\u1e0d\u012bs<\/em> (atheists), still do not recognise that \u015aiva is a devotee of K\u1e5b\u1e63\u1e47a. But to help them, \u015aiva has been given some recognition amongst the class of devotees. That is Sad\u0101-\u015aiva, not Rudra. Rudra is a lower aspect of \u015aiva, and Sad\u0101-\u015aiva is the devotee aspect of \u015aiva. The origin of Sad\u0101-\u015aiva is Mah\u0101-Vi\u1e63\u1e47u. Then on the <em>m\u0101yika<\/em> side, there are the Eleven Rudras.<\/p>\n<p>The \u015aaivaites think that <em>\u015bivo\u2019ham <\/em>(\u2018I am \u015aiva\u2019) is the highest position. <em>\u015aivo\u2019ham<\/em> is also mentioned in the <em>\u015b\u0101stra<\/em>. So many \u015aivas means free souls, but their position is not very high. \u015aiva only means free from your present trouble, but as long as he\u2019s not in association with the higher sphere, he\u2019s not safe. Just as when an infant is tied up \u2013 after some complaint he is untied and he is free. But his freedom is not very reliable. That kind of freedom is not safe. He can commit again some wrongdoing and come down. We say that after <em>\u015bivo\u2019ham<\/em>, <em>n\u0101r\u0101ya\u1e47a-bhakto\u2019ham<\/em> (\u2018I am a devotee of N\u0101r\u0101ya\u1e47a\u2019) should begin. It does not end with <em>\u015bivo\u2019ham<\/em>. That is not the last point. <em>Bhakto\u2019ham<\/em> is higher. It will connect with the beginning of the world of dedication.<\/p>\n<p>A portion of exploitation, a portion of renunciation in the middle, and a portion of dedication \u2013 this is the peculiar position of Mah\u0101deva. These three things are combined in him \u2013 <em>ty\u0101ga, bhoga and sev\u0101<\/em>. \u015aiva represents <em>bhoga<\/em> in that he is the enjoyer of M\u0101y\u0101. He is the leader of the opposition party, the husband of M\u0101y\u0101. In the marginal position there is <em>ty\u0101ga, <\/em>and on the other side, he is a servant of Vi\u1e63\u1e47u.<\/p>\n<p>Sometimes he is seen to enjoy here, but his tendency is always to get out of such enjoyment. He is a beggar, but still he is married and he has got children. Sometimes he lives with them, sometimes he wanders as a beggar, and sometimes he is seen to fight against N\u0101r\u0101ya\u1e47a, giving indulgence to the demonic class. Sometimes he is seen to be very submissive to N\u0101r\u0101ya\u1e47a, praying and submitting to Him. But again, he fights in favour of his demoniac disciples. In this way, he is mixed. \u015aiva means a free soul. A soul is \u015aiva when he is free from material attraction. But that is a marginal position, \u015aiva means the marginal position. Goodness is not guaranteed there because \u015aiva can again mix with P\u0101rvat\u012b (M\u0101y\u0101).<\/p>\n<\/div><style type='text\/css'>.reading-box-container-5 .element-bottomshadow:before,.reading-box-container-5 .element-bottomshadow:after{opacity:0.30;}<\/style><div class=\"fusion-reading-box-container reading-box-container-5\" style=\"--awb-title-color:var(--awb-color8);--awb-margin-top:0px;--awb-margin-bottom:35px;\"><div class=\"reading-box element-bottomshadow\" style=\"background-color:var(--awb-custom_color_4);border-width:1px;border-color:rgba(121,84,83,0.23);border-style:solid;\"><div class=\"reading-box-additional\">\n<h3 style=\"text-align: center;\">The Deity Representation of \u015aiva<\/h3>\n<p><strong>QUESTION:<\/strong> Who is that \u015aiva who is worshipped as a deity?<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><div class=\"fusion-text fusion-text-5\" style=\"--awb-text-transform:none;\"><p><strong>\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>He should be considered as the ideal, the embodiment of all small \u015aivas. He is their cause, represented wholesale. He is neither <em>svar\u016bpa-\u015bakti<\/em> nor <em>m\u0101y\u0101-\u015bakti<\/em>. The marginal position is held up by these so-called \u015aivas. They neither catch the inner current, nor are they influenced by the outer current.<\/p>\n<\/div><style type='text\/css'>.reading-box-container-6 .element-bottomshadow:before,.reading-box-container-6 .element-bottomshadow:after{opacity:0.30;}<\/style><div class=\"fusion-reading-box-container reading-box-container-6\" style=\"--awb-title-color:var(--awb-color8);--awb-margin-top:0px;--awb-margin-bottom:35px;\"><div class=\"reading-box element-bottomshadow\" style=\"background-color:var(--awb-custom_color_4);border-width:1px;border-color:rgba(121,84,83,0.23);border-style:solid;\"><div class=\"reading-box-additional\">\n<h3 style=\"text-align: center;\">Many \u015aivas<\/h3>\n<p><strong>QUESTION:\u00a0<\/strong>In the <em>Brahma-sa\u1e41hit\u0101<\/em> it says:<\/p>\n<p style=\"text-align: center;\"><em>k\u1e63\u012bra\u1e41 yath\u0101 dadhi vik\u0101ra-vi\u015be\u1e63a-yog\u0101t<br \/>\nsa\u00f1j\u0101yate na hi tata\u1e25 p\u1e5bthag asti heto\u1e25<br \/>\nya\u1e25 \u015bambhut\u0101m api tath\u0101 samupaiti k\u0101ry\u0101d<br \/>\ngovindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n<p style=\"padding-left: 40px;\">Just as milk becomes yoghurt due to a particular transformation, but is not a separate principle from its cause, I worship Govinda, the original Person, who similarly takes the position of \u015aambhu for a particular duty. (<em>Brahma-sa\u1e41hit\u0101<\/em> 5.45)<\/p>\n<p>It gives a comparison that Vi\u1e63\u1e47u may be something like milk, but \u015aiva is like milk transformed into curd. Can you explain that?<\/p>\n<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><div class=\"fusion-text fusion-text-6\" style=\"--awb-text-transform:none;\"><p><strong>\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>Milk, coming in connection with something acidic becomes curd, but that curd cannot be reconverted into milk. Similarly, the position of \u015aiva, who is a part of Vi\u1e63\u1e47u, is that consciousness which has come in connection with the outer current of <em>pr\u0101k\u1e5bti. <\/em>He comes in contact with the exploitation tendency and that cannot return again to the plane of dedication. That marginal portion is known as \u015aiva. The outward current of exploitation is <em>pr\u0101k\u1e5bti. <\/em>The incoming current goes to the Centre, and the marginal position is called \u015aiva. When the soul is neither a devotee, nor entangled in exploitation, but has some touch of both planes, that portion is known as \u015aiva. There are so many \u015aivas (<em>bahu-\u015biva<\/em>) gathered around one general \u015aiva. When the whole is considered as one, that is \u015aiva, and also so many<em> \u015biva-j\u012bva <\/em>souls are attaining liberation. They come to no-man\u2019s land, the buffer state. They have a passport to enter into that country (Vaiku\u1e47\u1e6dha) but no visa. We are that stage.<\/p>\n<\/div><style type='text\/css'>.reading-box-container-7 .element-bottomshadow:before,.reading-box-container-7 .element-bottomshadow:after{opacity:0.30;}<\/style><div class=\"fusion-reading-box-container reading-box-container-7\" style=\"--awb-title-color:var(--awb-color8);--awb-margin-top:0px;--awb-margin-bottom:35px;\"><div class=\"reading-box element-bottomshadow\" style=\"background-color:var(--awb-custom_color_4);border-width:1px;border-color:rgba(121,84,83,0.23);border-style:solid;\"><div class=\"reading-box-additional\">\n<h3 style=\"text-align: center;\">\u015aiva \u2013 A Direct Avat\u0101ra or an Expansion?<\/h3>\n<p><strong>QUESTION:\u00a0<\/strong>In the material world, is \u015aiva a <em>sv\u0101\u1e41\u015ba<\/em> (a direct <em>avat\u0101ra<\/em> of K\u1e5b\u1e63\u1e47a) or a <em>vibhinn\u0101\u1e41\u015ba<\/em> (a separated expansion)?<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><div class=\"fusion-text fusion-text-7\" style=\"--awb-text-transform:none;\"><p><strong>\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong><em>Vibhinn\u0101\u1e41\u015ba \u2013 <\/em>but that is <em>ta\u1e6dasth\u0101-\u015bakti<\/em>. That is not <em>sv\u0101\u1e41\u015ba.<\/em> Matsya, K\u016brma, Var\u0101ha \u2013 all incarnations of Vi\u1e63\u1e47u are <em>sv\u0101\u1e41\u015ba<\/em>. And that which is not a direct representation of Him, but is rather a delegation of a particular potency \u2013 is <em>vibhinn\u0101\u1e41\u015ba.<\/em><\/p>\n<p style=\"text-align: center;\"><em>vibhinn\u0101\u1e41\u015ba-j\u012bva t\u0101\u1e45ra \u015baktite ga\u1e47ana<\/em><\/p>\n<p style=\"padding-left: 40px;\">The living entities are separated expansions of the Lord. Thus, they are considered to be His potencies. (<em>Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101 <\/em>22.9)<\/p>\n<p>That which is <em>vibhinn\u0101\u1e41\u015ba<\/em> should be considered to be within the stage of potency and not directly Himself. <em>Sv\u0101\u1e41\u015ba<\/em> means a delegated function, and <em>vibhinn\u0101\u1e41\u015ba<\/em> cannot be considered as the same rank as Him because He is always <em>nirgu\u1e47a<\/em>, above <em>m\u0101y\u0101<\/em>, above any degradation. Even if He comes into <em>m\u0101y\u0101<\/em>, <em>m\u0101y\u0101<\/em> cannot overpower Him. He is always with His own potency.<\/p>\n<p style=\"text-align: center;\"><em>prak\u1e5bti\u1e41 sv\u0101m adhi\u1e63\u1e6dh\u0101ya<br \/>\nsambhav\u0101my \u0101tma-m\u0101yay\u0101<\/em><\/p>\n<p style=\"padding-left: 40px;\">I appear in this universe every millennium in My original spiritual form that never deteriorates. (<em>Bhagavad-g\u012bt\u0101<\/em> 4.6)<\/p>\n<p>He is not touched by this potency of exploitation. He is always circulated by the tendency of dedication, <em>nirgu\u1e47a<\/em>. And His devotees are also like that. But the \u015aiva conception is in the middle stage \u2013 neither <em>\u015buddha-bhakti<\/em> nor mixed with <em>pr\u0101k\u1e5bt\u012b<\/em>, but some lower touch of devotion and a higher touch of exploitation.<\/p>\n<\/div><style type='text\/css'>.reading-box-container-8 .element-bottomshadow:before,.reading-box-container-8 .element-bottomshadow:after{opacity:0.30;}<\/style><div class=\"fusion-reading-box-container reading-box-container-8\" style=\"--awb-title-color:var(--awb-color8);--awb-margin-top:0px;--awb-margin-bottom:35px;\"><div class=\"reading-box element-bottomshadow\" style=\"background-color:var(--awb-custom_color_4);border-width:1px;border-color:rgba(121,84,83,0.23);border-style:solid;\"><div class=\"reading-box-additional\">\n<h3 style=\"text-align: center;\">P\u0101rvat\u012b&#8217;s Service to \u015aiva<\/h3>\n<p><strong>QUESTION: <\/strong>Is \u015aiva, husband to P\u0101rvat\u012b, identified as Rudra or Sad\u0101-\u015aiva?<\/p>\n<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><div class=\"fusion-text fusion-text-8\" style=\"--awb-text-transform:none;\"><p><strong>\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja:<\/strong> Both. Sad\u0101-\u015aiva is not alone. He also has his <em>\u015bakti<\/em>, but she is more tending towards devotion. Once, P\u0101rvat\u012b asked \u015aiva, \u201cWho\u2019s adoration is the highest?\u201d \u015aiva replied, <em>vi\u1e63\u1e47or \u0101r\u0101dhana\u1e41 para\u1e41<\/em> \u2013 the worship of Vi\u1e63\u1e47u holds the highest position. Then P\u0101rvat\u012b was a little mortified. Then the next line came \u2013 <em>tasm\u0101t paratara\u1e41 devi tad\u012by\u0101n\u0101\u1e41 samarcanam \u2013 <\/em>even more than that is the position of a man who serves His devotees. Then P\u0101rvat\u012b was again cheerful, \u201c\u015aiva is His devotee and I am serving him, so I am doing a greater service.\u201d<\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-1 fusion-sep-none fusion-title-text fusion-title-size-two\" style=\"--awb-margin-right:0px;--awb-margin-bottom:0px;--awb-margin-left:0px;--awb-margin-right-small:0px;--awb-margin-left-small:0px;\"><h2 class=\"fusion-title-heading title-heading-left\" style=\"margin:0;\">Related Articles &amp; Books<\/h2><\/div><div class=\"fusion-text fusion-text-9\"><ul>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhaktivinoda-thakura\/vaisnava-ninda\/\">Vai\u1e63\u1e47ava Nind\u0101 by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhaktisiddhanta-saraswati-thakura\/a-devotee-is-merciful-sajjana-krpalu\/\">A Devotee is Merciful (Sajjana \u2013 K\u1e5bp\u0101lu) by \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhaktisiddhanta-saraswati-thakura\/a-devotee-does-not-engage-in-violence-sajjana-akrta-droha\/\">A Devotee Does Not Engage in Violence (Sajjana \u2013 Ak\u1e5bta-droha) by \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhaktisiddhanta-saraswati-thakura\/a-devotee-is-the-epitome-of-truth-sajjana-satya-sara\/\">A Devotee is the Epitome of Truth (Sajjana \u2013 Satya-s\u0101ra) by \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b Th\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-raksaka-sridhara-deva-gosvami\/siva-tattva-the-position-of-lord-siva\/\">\u015aiva-tattva &amp; the Position of Lord \u015aiva by \u015ar\u012bla B.R. \u015ar\u012bdhara Mah\u0101r\u0101ja<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-raksaka-sridhara-deva-gosvami\/oh-baba-bolacche-re\/\">Oh B\u0101b\u0101! Bolacche-re! by \u015ar\u012bla B.R. \u015ar\u012bdhara Mah\u0101r\u0101ja<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-raksaka-sridhara-deva-gosvami\/problems-and-solutions\/\">Problems and Solutions by \u015ar\u012bla B.R. \u015ar\u012bdhara Mah\u0101r\u0101ja<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-raksaka-sridhara-deva-gosvami\/the-highest-attainment-and-present-adjustment\/\">The Highest Attainment and Present Adjustment by \u015ar\u012bla B.R. \u015ar\u012bdhara Mah\u0101r\u0101ja<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-raksaka-sridhara-deva-gosvami\/agun-jvalbe\/\">\u0100gun Jv\u0101lbe (Light the Fire!) by \u015ar\u012bla B.R. \u015ar\u012bdhara Mah\u0101r\u0101ja<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/ac-bhaktivedanta-swami-prabhupada\/dharma-and-the-modern-world\/\">Dharma and the Modern World by \u015ar\u012bla A.C. 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Giri<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/gaura-gopala-dasa\/the-definition-of-faith\/\">The Definition of Faith by Gaura Gop\u0101la D\u0101sa<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/kalki-dasa\/atma-samiksa-the-value-of-introspection\/\">\u0100tma Sam\u012bk\u1e63\u0101 \u2013 The Value of Introspection by Kalki D\u0101sa<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/kalki-dasa\/frogs-and-the-well-of-prejudice\/\">Frogs in the Well of Prejudice by Kalki D\u0101sa<\/a><\/li>\n<\/ul>\n<\/div><div class=\"fusion-title title fusion-title-2 fusion-sep-none fusion-title-text fusion-title-size-two\" style=\"--awb-margin-right:0px;--awb-margin-bottom:0px;--awb-margin-left:0px;--awb-margin-right-small:0px;--awb-margin-left-small:0px;\"><h2 class=\"fusion-title-heading title-heading-left\" style=\"margin:0;\">Further Reading<\/h2><\/div><div class=\"fusion-text fusion-text-10\"><ul>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/writings\/quotes-by-bhaktivinoda-thakura\/sraddha-faith-quotes-by-bhaktivinoda-thakura\/\" target=\"_blank\" rel=\"noopener\">\u015araddh\u0101 (Faith) \u2013 Quotes by Bhaktivinoda Thakura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/sraddha-and-saranagati\/\" target=\"_blank\" rel=\"noopener\">\u015araddh\u0101 and \u015aara\u1e47\u0101gati by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/sadhu-jana-sanga-the-association-of-sadhus\/\" target=\"_blank\" rel=\"noopener\">The Association of S\u0101dhus by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/epilogue-to-sri-k%e1%b9%9b%e1%b9%a3na-karnamrta\/\" target=\"_blank\" rel=\"noopener\">Epilogue to \u015ar\u012b K\u1e5b\u1e63\u1e47a Kar\u1e47\u0101m\u1e5bta by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/priti-love\/\" target=\"_blank\" rel=\"noopener\">Pr\u012bti (Love) by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/sri-mahaprasada-vitarka-a-dispute-concerning-mahaprasada\/\" target=\"_blank\" rel=\"noopener\">A Dispute Concerning Mah\u0101pras\u0101da by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/sraddha\/\" target=\"_blank\" rel=\"noopener\">\u015araddh\u0101 by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/asat-sanga-materialistic-association\/\" target=\"_blank\" rel=\"noopener\">Materialistic Association by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/samsaya-nivrtti-dispelling-doubts\/\" target=\"_blank\" rel=\"noopener\">Dispelling Doubts by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/ripu-the-enemy\/\" target=\"_blank\" rel=\"noopener\">The Enemy by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/samalocana-a-critique-of-the-book-vanamala\/\" target=\"_blank\" rel=\"noopener\">A Critique of the book \u2018Vanam\u0101l\u0101\u2019 by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/kali\/\" target=\"_blank\" rel=\"noopener\">Kali by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/bhaktira-prati-aparadha-offences-against-bhakti\/\" target=\"_blank\" rel=\"noopener\">Offences Against Bhakti by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/karttika-vrata\/\" target=\"_blank\" rel=\"noopener\">K\u0101rttika-vrata by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/parahimsa-u-daya-violence-and-mercy\/\" target=\"_blank\" rel=\"noopener\">Violence and Mercy by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/sadhu-jana-sanga-the-association-of-sadhus\/\" target=\"_blank\" rel=\"noopener\">Abandoning Bad Association by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/sad-guna-and-bhakti\/\" target=\"_blank\" rel=\"noopener\">Sad-gu\u1e47a and Bhakti by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/panca-samskara-the-process-of-initiation\/\" target=\"_blank\" rel=\"noopener\">The Process of Initiation by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/dainya-humility\/\" target=\"_blank\" rel=\"noopener\">Dainya (Humility) by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/vaishnava-ninda-offences-to-devotees\/\" target=\"_blank\" rel=\"noopener\">Vai\u1e63\u1e47ava Nind\u0101 (Offences to Devotees) by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<\/ul>\n<\/div><\/div><\/div>\n<\/div><\/div>\n","protected":false},"excerpt":{"rendered":"<p>On the auspicious occasion of Mah\u0101-\u015aivar\u0101tri, we present the following article which has been adapted from various talks that \u015ar\u012bla B.R. \u015ar\u012bdhara Deva Gosv\u0101m\u012b Mah\u0101r\u0101ja gave during the 1980s concerning \u015b\u012bva-tattva.<\/p>\n","protected":false},"author":2,"featured_media":11468,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[35],"tags":[171],"krishna_talk_article":[213],"_links":{"self":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/11458"}],"collection":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/comments?post=11458"}],"version-history":[{"count":12,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/11458\/revisions"}],"predecessor-version":[{"id":11559,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/11458\/revisions\/11559"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media\/11468"}],"wp:attachment":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media?parent=11458"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/categories?post=11458"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/tags?post=11458"},{"taxonomy":"krishna_talk_article","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/krishna_talk_article?post=11458"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}