"Both Jiva Goswami in his Bhagavata Sandarbha and Krsnadasa Kaviraja in his Caitanya-caritamrta look to Sripad Visnuswami for inspiration to establish the essential difference between God and the individual souls and quote from his Sarvajnasukta, his commentary on Vedanta.
Visnuswami is the founder-acarya of the Rudra sampradaya, which is the oldest of the four recognized sampradayas. It is even said that Visnuswami was born in the Dravida country after the completion of the sacrifice of Janamejaya, around the beginnining of Kali-yuga.
Although most scholars are only able to find scanty and conflicting information on Sripada Visnuswami, Srila Bhaktisiddhanta Sarasvati Thakura gives us a authoritive biographical account of Visnuswami which we accept to be authoritive.
There were three Acaryas bearing the name of Visnuswami in the Rudra sampradaya. The first is called Adi Visnuswami, who is said to have been born about the third century B.C. in the Pandyan country. Visnuswami's father Devesvara was the royal priest and minister. Devatanu, as he was known before he took the sannyasa name of Visnuswami, was trained by his father in a vigorous theistic eduacation, to fight Buddhism. The Pandyan king exerted all his influence to crush Buddhism in particular and other non-vaisnava sects in general. King Pandyovijaya and his minister, Devesvara, went to Puri and recovered the Deities of Jagannatha, Balarama and Subhadra, which had been turned into the Buddhist Dharma by Buddha and Samgha by the Buddhists. King Padyovijaya and Devesvara removed the deities from the main temple to sundaracala about two miles away by cart. This is said to be the origin of the Rathayatra of Jagannatha. Now the ceremony of conveying the Deities from the temple to the car is named Pahandi or Panduvijaya. The word Panda is applied to the priests of Jagannatha and is said to be derived from the "Pandya". The Deities were again brought back to the temple after Buddhism had been supressed to some extent.
Visnuswami was the first to adopt tridandi sannyasa which he brought into practice among his seven hundred sannyasa disciples. It was he who introduce the Astottara satanami sannyasa (108 designations of sannyasis) including the dasanami which was adopted by Sankara in his sect. It was not Sankara who originated it, as some scholars think. Vyasesvara was the last in the line of Sannyasis, after whom the line became almost extinct, until it was revived by Raja Gopal who also assumed the name of Visnuswami in the beginning of the 9th century. His main follower was Bilvamangala.
Raja Gopala Visnuswami revived the old Visnuswami line and began the active propaganda with renewed vigour and enthusiasm. He installed the Varadaraja temple in Kanci, Ranchorlal in Dwaraka, and many other Deities in different places of pilgrimage. He converted many of Sankara's prominant disciples after Sankara's death.
After the disappearance of the second Visnuswami a great feud took place between his community and that of Saivasivaswami, who regards Rudra as an independant God while the former holds Rudra as Guru and the intimate associate of Visnu. The Saiva opposed it vigorously and peoplefailing to appreciate the subtle point of theism in the Suddhadvaita system of Visnuswami became inclined to Saivite monism, which soon became embraced by the population in general. The Saivaite community, taking advantage of the situation, tried to misappropriate Visnuswami's Sarvajnasukta and modified it to a great extent to suit their system.
The third revival came under Andhra Visnuswami in the 13th century, whose successors included Laksmana Bhatta, the father of Vallabhacarya. This Visnuswami is said to have been the son of a minister of a Dravidian prince under the Emperor of Delhi.
Visnuswami's philosophy is visuddhadvaita. Brahman as Visnu, Narasimha, non-dual and having no second. Brahman has all contradictory qualities. The soul is part of Brahman like spiritual sparks, real, eternal, atomic and dependent. Creation has no motive , it is like a cosmic game and it directly emanates from Brahman. The cause of bondage is one's attachement to karma. The process of release is devotion based on Bhagavata. The goal of life is to attain uninterupted contact with Krsna, Vaikuntha salokya where there is no return."
Dear devotee Hare Krsna, Lord Siva has his own abode which is eternal and is above this material world.
It is the abode of the Brahman impersonalist realized souls. Shiva loka.
There Sada Shiva is manifested in 2 forms, one as Shiva the husband of Durga and one as Maha Visnu.
Lord Shiva has his own eternal associates like Durga devi , Nandi, Ganesha and Kartikeya. There all the followers SLord hiva are engaged in kirtan and bhajan of Lord Sankarshan. They are all in the bliss of meditation on the Supreme Lord. This abode is situated on the boarder line of the spiritual and material worlds there is no time there.
From there both the material world and the spiritual world can be seen. There Maya is manifest in her most attractive form and will fulfil anything you desire.
But enjoyment with maya will have its consiquences. You can again fall into the world of Maya. Only if you go higher and reach the Vaikuntha of the spiritual sky will you never return again to this miserable material world. To enter into Vaikuntha you must have the qualification to get through the gates. The qualification is prema. Unless one has attained pure love in one of the 5 rasas by the grace of the Supreme no one can get out of this material world.
Only by surrender to Visnu, Krsna wil you be eternally liberated. Hare Krsna
HARE KRISHNA NITYANANDA GAURANGA
JAI SRILA PRABHUPADA, VAISHNAVAS AND LORD
PLEASE ACCEPT MY PRANAM
Prabhu ji! There is Sadashiva who is a Vishnu tattva and resides beyond Devi dhama. But his expansion Mahadeva who lives in Kailash is a gunavtar.
Brhad-bhagavatamrta 1.2.79-97 by Srila Sanatana Goswami:
79 Siva is famous as the personal friend of Lord Visnu. In this universe I do not see anyone who is the object of the Lord's mercy as Siva.
80 Always intoxicated by the sweet nectar of Sri Krsna's lotus feet, Siva has lost all interest in material goals, in supreme power and opulence, and in varieties of sense-pleasure.
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.
82 Wearing matted locks of disheveled hair, and eager to conceal his actual nature, he staggers about like a madman. On his head he happily carries the Ganges, which has washed the lotus feet of Lord Krsna. When he dances he destroys the universe.
83 Lord Krsna 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.
84 Ah! All the residents of Sivaloka are liberated souls. By Siva's mercy how many of them are not only liberated, but are now pure devotees of Lord Krsna?
85 To consider Siva different from Lord Krsna is a great offense. The Supreme Personality of Godhead may forgive offenses committed to Him, but He does not forgive those committed against Siva.
86 When Tripuresvara, Vrkasura and other demons maddened by benedictions he gave them, placed Siva in a very dangerous position, Lord Krsna at once rescued him with words as sweet as nectar.
87 Conquered by the intimate love of His devotee, Lord Krsna personally worships Siva just to glorify him.
88-9 Lord Krsna personally asked Siva to drink the terrible poison produced from the churning of nectar. In this way Siva became worshiped by the Prajapatis, and showered with streams of great glory.
90 The Puranas sing of the mercy of Lord Krsna to Siva. You know this already. O sage, please remember his glories.
91 Sri Pariksit said: O affectionate mother, Narada offered obeisances to his spiritual master and was about to depart for Kailasa Hill when Brahma glanced at his son and said:
92 Sri Brahma said: Submissive to the loving service of Kuvera, Siva resides in Kuvera's place on Mount Kailasa in the material universe.
93 Assuming the role of the protector of the northern direction, Siva resides there, surrounded by his associates, and keeping very little material wealth.
94 The Supreme Personality of Godhead Krsna becomes conquered by the loving service of devotees like myself, and for this reason He resides on my planet, on Svargaloka, and in many other places as well, and enjoys suitable pastimes there. (In the same way Siva resides in Kailasa because of the devotion of Kuvera.)
95 I quote the opinion of Vayu Purana "The planet of Siva is beyond the seven-fold coverings of the material world. It is eternal, transcendental, and full of bliss. Only the greatest servants of Siva may enter it."
96 In that place Siva is decorated with splendid transcendental garments and ornaments. There He is the master of great powers and opulences, and there he is surrounded by many associates as splendid and glorious as he.
97 In that place, even though the two of them are not different, Siva worships the supremely powerful and opulent Lord Sankarsana as his chosen Deity. Is this not very wonderful?
Sadashiva is eternal. I think Lord mahadeva may not be eternal as there are no proofs in sastras.
HOPING IT CLEARS YOUR DOUBT
Jai Nitai Gaurachandra
Jai Srila Prabhupada
Also Read these verses from Paramatma Sandarbha by Jiva Gosvami:
Anuccheda 17
tad etad uktanusarena sada-shiveshvara-tri-devi-rupa-vyuho 'pi nirastah. tasmad eva ca shri-bhagavat-purushayor eva shaivagame sadashivadi-samjne tan-mahima-khyapanaya dhrite iti gamyate. sarva-shastra-shiromanau shri-bhagavate tu tri-devyam eva tat-taratamya-jijnasa. purusha-bhagavatos tu tat-prasanga eva nasti.
tat-this; etat-that; ukta-said; anusarena-following; sada-shiveshvara-of Lord Sadashiva; tri-devi-rupa-vyuhah-the forms of the three goddesses; api-also; nirastah-rejected; tasmat-therefgore; eva-indeed; ca-also; shri-bhagavat-purushayoh-of the Supreme Personality of Godhead and the purusha-avatara; eva-indeed; shaivagame-in the Shiava scriptures; sadashiva-with Lord Sadashiva; adi-beginning; samjne-names; tan-mahima-khyapanaya-for describing His glories; dhrite-held; iti-thus; gamyate-is attained; sarva-shastra-shiromanau-in the crest jewel of all scriptures; shri-bhagavate-in Shrimad-Bhagavatam; tu-but; tri-devyam-in the three goddesses; eva-indeed; tat-taratamya-of the gradations of higher and lower; jijnasa-the desire to understand; purusha-bhagavatoh-of the purusha-avatara and the Supreme Personality of Godhead; tu-but; tat-prasanga-in association with Him; eva-indeed; na-not; asti-is.
In may also be noted in the context of these words that Lord Shadashiva is not the same as the demigod Shiva of the three guna-avataras. In the Shiva scriptures it is clearly said that Lord Sadashiva is an expansion of the purusha-avatara and the Supreme Personality of Godhead. In Shrimad-Bhagavatam (in Canto Ten. Chapter Eighty-nine), the crest jewel of all scriptures, the question "Who is the most exalted of the three guna-avataras?" is raised. In the answer given there it is clear that the demigod Shiva is not an expansion of the Supreme Personality of Godhead and the purusha-avatara.
brahmadayo yat krita-setu-pala
yat karanam vishvam idam ca maya
ajna-kari yasya pishaca-carya
aho vibhumnash caritam vidambanam
brahmadayah-demigods like Brahma; yat-whose; krita-activities; setu-religious rites; palah-observers; yat-one who is; karanam-the origin of; vishvam-the universe; idam-this; ca-also; maya-material energy; ajna-kari-order carrier; yasya-whose; pishaca-devilish; carya-activity; ahah-O my Lord; vibhumnah-of the great; caritam-character; vidambanam-simply imitation.
The demigod Lord Shiva is described in the following words of Shrimad-Bhagavatam (3.14.29):
"Demigods like Brahma also follow the religious rites observed by him (Shiva). He (Shiva) is the controller of the material energy, which causes the creation of the material world. he is great, and therefore his devilish activities are simply imitation."*
Text 55
brahma-samhita-mate tu bhagavad-anga-vishesha eva sadashivah. na tv anyah. yatha tatraiva sarvadi-karana-govinda-kathane
brahma-samhita-mate-in the opinion of Brahma-samhita; tu-indeed; bhagavad-anga-vishesha-as a limb of Lord Krishna's body; eva-indeed; sadashivah-Lord Sadashiva; na-not; tv-but; anyah-another; yatha-as; tatra-there; eva-indeed; sarvadi-karana-the original cause of all causes; govinda-of Lord Krishna; kathane-in the description.
In the words of Brahma-samhita it is said that Lord Sadashiva is a direct expansion of Lord Vishnu. However, the other Shiva, the demigod Shiva, is not a direct expansion of Lord Vishnu. This is described in the following words of Brahma-samhita (5.8 and 5.10) where Lord Krishna's status as the original cause of all causes is described in these words:
Text 56
niyatih sa rama devi
tat-priya tad-vashamvada
niyatih-regulatrix; sa-she; rama-goddess Rama; devi-goddess; tat-priya-dear to him; tad-vashamvada-under cotnrol.
"Ramadevi, the spiritual (cit) potency, beloved consort of the Supreme Lord, is the regulatrix of all entities."**
Text 57
tal-lingam bhagavan shambhur
jyoti-rupah sanatanah
ya yonih sa para shaktih ity adi.
tal-lingam-the emblem of Him; bhagavan-Lord; shambhuh-Shambhu; jyoti-rupah-the form of light; sanatanah-eternal; ya-which; yonih-place of birth; sa-she; para-divine; shaktih-potency; iti-thus; adi-beginning.
"The divine plenary portion of Krishna creates the mundane world. at creation there appears a divine halo of the nature of His own subjective portion (svamsha). This halo is divine Shambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence . This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix (niyati). The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Maya, the limited non-absolute (apara) potency, the symbol of mundane feminine productivity."*
Text 58
tasminn avirabhul linge
maha-vishnuh ity ady-antam.
tasmin-in that; avirabhut-maniefsted; linge-emblem; maha-vishnuh--Lord Maha-Vishnu; iti-thus; adi-beginning; antam-end.
"the Lord of the world Maha-Vishnu is manifest in him (Shiva) by His subjective portion in the form of His glance."**
Text 59
tad etad abhipretya sadashivatvadi-prasiddhim apy akshipyaha
tat-this; etat-that; abhipretya-underdtanding; sadashivatva-the status of Lord sadashival adi-beginning; prasiddhim-proof; api-also; akshipya-throwing away; aha-said.
Lord Sadashiva is thus a direct expansion of Lord Vishnu. Therefore the words of the following verse (Shrimad-Bhagavatam 1.18.21) refer not to Him, but to the demigod Shiva:
Text 60
athapi yat-pada-nakhavashrishöam
jagad-virincopahritarhanambhah
sesham punaty anyatamo mukundat
ko nama loke bhagavat-padarthah
atha-therefore; api-certainly; yat-whose; pada-nakha-nails of the feet; avashrishöam-emanating; jagat-the whole universe; virinca-Brahmaji; upahrita-collected; arhana-worship; ambhah-water; sa-along with; isham-Lord Shiva; punati-purifies; anyatamah-who else; mukundat-besides the Personality of Godhead, Shri Krishna; kah-who?; nama-name; loke-within the world; bhagavat-Supreme Lord; pada-position; arthah-worth.
"Who can be worthy of the name of the Supreme Lord but the Personality of Godhead, Shri Krishna? Brahmaji collected the water emanating from the nails of His feet in order to award it to Lord Shiva as a worshipful welcome. This very water (the Ganges) is purifying the whole universe, including Lord Shiva."*
Text 61
spashöam. shri-sutah.
spashöam-clear; shri-sutah-Shri Suta Gosvami.
The meaning of this verse is clear. The verse quoted in the beginning of this anuccheda was spoken by Shrila Suta Gosvami.
SADA SIVA
From the point of view of Lord Çiva’s function as the god of annihilation,
and also that of Brahmä as the secondary creator of the universe, Çiva and
Brahmä are actually posts. Lord Brahmä and Lord Çiva are not ordinary human
beings, but their posts are like that of the president or prime minister of a nation,
wherein the man representing the post has to perform a certain defined job.
Both as the post and the person, Çiva is superior to Brahmä. Lord Çiva is
an expansion of Lord Viñëu, but sometimes a jéva (living entity) may become
Çiva’s expansion known as Rudra. If a man purely performs the duties of
varëäçrama for one hundred births, he may become Brahmä.
6 In other words,
he may attain the position or post of Brahmä. In turn, when a person in the
post of Brahmä carries out his function expertly for one hundred births, he
becomes qualified to perform the function of Çiva in his manifestation as
Rudra. Çiva’s post is therefore superior to that of Brahmä, and this is also
evidence that Çiva is more powerful than Brahmä.
There are two kinds of universal devastations: one at the end of Lord
Brahmä’s day and one at the end of his life. At the end of his day (4,320,000,000
solar years) he rests in a mystic sleep within the body of Garbhodakaçäyé
Viñëu, and all the conditioned living entities enter as well.
7
While the entire universe is submerged in water, the living entities rest in
their subtle bodies within the transcendental body of Garbhodakaçäyé Viñëu.
They await the start of the next day of Brahmä, the next material creation or
manifestation. Some of them become liberated, and others do not.
8 “There are two types of dissolution of the manifested cosmos. At the end of every
4,320,000,000 solar years, when Brahmä, the lord of one particular universe, goes
to sleep, there is one annihilation. And at the end of Lord Brahmä’s life, which
takes place at the end of Brahmä’s one hundred years of age, in our calculation at
the end of 8,640,000,000 x 30 x 12 x 100 solar years, there is complete annihilation
of the entire universe, and in both the periods both the material energy called the
mahat-tattva and the marginal energy called jéva-tattva merge in the person of the
Supreme Lord.” (Çrémad-Bhägavatam 1.10.21 purport)
9 “Käraëodakaçäyé Viñëu is the first incarnation of the Supreme Lord, and he
is the master of eternal time, space, cause and effects, mind, the elements, the
material ego, the modes of nature, the senses, the universal form of the Lord,
Garbhodakaçäyé Viñëu, and the sum total of all living beings, both moving and
nonmoving.” (Çrémad-Bhägavatam 2.6.42)
When Lord Brahmä completes the one hundred celestial years of his life,
Lord Çiva again performs this duty of destruction. At that time all the spirit
souls enter into the body of Käraëodakaçäyé Viñëu or Mahä-Viñëu. At the end
of each day of Lord Brahmä, all souls enter Garbhodakaçäyé Viñëu, and at the
end of Brahmä’s life, even the millions of manifestations of Garbhodakaçäyé
Viñëu enter Käraëodakaçäyé Viñëu
8 along with the spirit souls. At the time
of creation, Käraëodakaçäyé Viñëu generates innumerable manifestations of
Garbhodakaçäyé Viñëu, and at the time of complete annihilation, they enter
back into his body.
9
Lord Çiva is not a living entity, but he is also not in the category of Lord
Viñëu. He is much more powerful than any living entity, even up to Lord
Brahmä. However, he is not equal to Lord Viñëu. Because he is almost as good
as the Supreme Personalty of Godhead, he can see the three phases of time:
past, present and future.
CC Adi 6.79, Translation and Purport: Rudra, who is an expansion of Sadāśiva and who appears in unlimited universes, is also a guṇāvatāra (qualitative incarnation) and is the ornament of all the demigods in the endless universes.
CC Adi 6.80, Translation: He also desires only to be a servant of Lord Kṛṣṇa. Śrī Sadāśiva always says, "I am a servant of Lord Kṛṣṇa."
95 I quote the opinion of Vayu Purana "The planet of Siva is beyond the seven-fold coverings of the material world. It is eternal, transcendental, and full of bliss. Only the greatest servants of Siva may enter it."
97 In that place, even though the two of them are not different, Siva worships the supremely powerful and opulent Lord Sankarsana as his chosen Deity. Is this not very wonderful?
Sadashiva is eternal. I think Lord mahadeva may not be eternal as there are no proofs in sastras.
Brhad Bhagavatamrta 1.2.95 e 97 por Srila Sanatana Goswami:
95 - "Cito o parecer do Vayu Purana: "O planeta de Siva está além dos sete revestimentos do mundo material. Este planeta é eterno, transcendental, e cheio de bem-aventurança. Somente os maiores servos de Siva podem entrar ali"."
97 - "Neste planeta, mesmo que os dois não sejam diferentes, Siva adora o supremamente poderoso e opulento Senhor Sankarsana como sua Deidade escolhida. Não é isto maravilhoso?"
Sada Siva é eterno. Agora Rudra, Mahadeva (Guna Avatar) manifesta-se de forma cíclica.
Sada Siva é uma expansão de Visnu. É Visnu Tattva.
Rudra (Guna Avatar) é uma expansão de Sada Siva.
CC Adi 6.79:
"Rudra, que é uma expansão do Sada Siva e que aparece em universos ilimitados, é também um guṇāvatāra (encarnação qualitativa) e é o ornamento de todos os semideuses nos universos infinitos."
Na dissolução total do cosmos, no fim dos 100 anos da vida de Brahma que equivalem a 8,640,000,000 x 30 x 12 x 100 de anos solares todos os milhões e milhões de Garbhodakasayi Visnus de todos os universos materiais entram em Karanodakasayi Visnu.
Da mesma forma, os milhões e milhões de Rudras entram em Sada Siva.
Então, embora em Sada Siva Loka, Sada Siva seja Visnu Tattva, a Deidade adorada por todos ali é o Senhor Sankarsana.
Dear devotee Hare Krsna, Lord Siva has his own abode which is eternal and is above this material world.
It is the abode of the Brahman impersonalist realized souls. Shiva loka.
There Sada Shiva is manifested in 2 forms, one as Shiva the husband of Durga and one as Maha Visnu.
Lord Shiva has his own eternal associates like Durga devi , Nandi, Ganesha and Kartikeya. There all the followers SLord hiva are engaged in kirtan and bhajan of Lord Sankarshan. They are all in the bliss of meditation on the Supreme Lord. This abode is situated on the boarder line of the spiritual and material worlds there is no time there.
From there both the material world and the spiritual world can be seen. There Maya is manifest in her most attractive form and will fulfil anything you desire.
But enjoyment with maya will have its consiquences. You can again fall into the world of Maya. Only if you go higher and reach the Vaikuntha of the spiritual sky will you never return again to this miserable material world. To enter into Vaikuntha you must have the qualification to get through the gates. The qualification is prema. Unless one has attained pure love in one of the 5 rasas by the grace of the Supreme no one can get out of this material world.
Only by surrender to Visnu, Krsna wil you be eternally liberated. Hare Krsna
HARE KRISHNA NITYANANDA GAURANGA
JAI SRILA PRABHUPADA, VAISHNAVAS AND LORD
PLEASE ACCEPT MY PRANAM
Prabhu ji! There is Sadashiva who is a Vishnu tattva and resides beyond Devi dhama. But his expansion Mahadeva who lives in Kailash is a gunavtar.
Brhad-bhagavatamrta 1.2.79-97 by Srila Sanatana Goswami:
79 Siva is famous as the personal friend of Lord Visnu. In this universe I do not see anyone who is the object of the Lord's mercy as Siva.
80 Always intoxicated by the sweet nectar of Sri Krsna's lotus feet, Siva has lost all interest in material goals, in supreme power and opulence, and in varieties of sense-pleasure.
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.
82 Wearing matted locks of disheveled hair, and eager to conceal his actual nature, he staggers about like a madman. On his head he happily carries the Ganges, which has washed the lotus feet of Lord Krsna. When he dances he destroys the universe.
83 Lord Krsna 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.
84 Ah! All the residents of Sivaloka are liberated souls. By Siva's mercy how many of them are not only liberated, but are now pure devotees of Lord Krsna?
85 To consider Siva different from Lord Krsna is a great offense. The Supreme Personality of Godhead may forgive offenses committed to Him, but He does not forgive those committed against Siva.
86 When Tripuresvara, Vrkasura and other demons maddened by benedictions he gave them, placed Siva in a very dangerous position, Lord Krsna at once rescued him with words as sweet as nectar.
87 Conquered by the intimate love of His devotee, Lord Krsna personally worships Siva just to glorify him.
88-9 Lord Krsna personally asked Siva to drink the terrible poison produced from the churning of nectar. In this way Siva became worshiped by the Prajapatis, and showered with streams of great glory.
90 The Puranas sing of the mercy of Lord Krsna to Siva. You know this already. O sage, please remember his glories.
91 Sri Pariksit said: O affectionate mother, Narada offered obeisances to his spiritual master and was about to depart for Kailasa Hill when Brahma glanced at his son and said:
92 Sri Brahma said: Submissive to the loving service of Kuvera, Siva resides in Kuvera's place on Mount Kailasa in the material universe.
93 Assuming the role of the protector of the northern direction, Siva resides there, surrounded by his associates, and keeping very little material wealth.
94 The Supreme Personality of Godhead Krsna becomes conquered by the loving service of devotees like myself, and for this reason He resides on my planet, on Svargaloka, and in many other places as well, and enjoys suitable pastimes there. (In the same way Siva resides in Kailasa because of the devotion of Kuvera.)
95 I quote the opinion of Vayu Purana "The planet of Siva is beyond the seven-fold coverings of the material world. It is eternal, transcendental, and full of bliss. Only the greatest servants of Siva may enter it."
96 In that place Siva is decorated with splendid transcendental garments and ornaments. There He is the master of great powers and opulences, and there he is surrounded by many associates as splendid and glorious as he.
97 In that place, even though the two of them are not different, Siva worships the supremely powerful and opulent Lord Sankarsana as his chosen Deity. Is this not very wonderful?
Sadashiva is eternal. I think Lord mahadeva may not be eternal as there are no proofs in sastras.
HOPING IT CLEARS YOUR DOUBT
Jai Nitai Gaurachandra
Jai Srila Prabhupada
Also Read these verses from Paramatma Sandarbha by Jiva Gosvami:
Anuccheda 17
tad etad uktanusarena sada-shiveshvara-tri-devi-rupa-vyuho 'pi nirastah. tasmad eva ca shri-bhagavat-purushayor eva shaivagame sadashivadi-samjne tan-mahima-khyapanaya dhrite iti gamyate. sarva-shastra-shiromanau shri-bhagavate tu tri-devyam eva tat-taratamya-jijnasa. purusha-bhagavatos tu tat-prasanga eva nasti.
tat-this; etat-that; ukta-said; anusarena-following; sada-shiveshvara-of Lord Sadashiva; tri-devi-rupa-vyuhah-the forms of the three goddesses; api-also; nirastah-rejected; tasmat-therefgore; eva-indeed; ca-also; shri-bhagavat-purushayoh-of the Supreme Personality of Godhead and the purusha-avatara; eva-indeed; shaivagame-in the Shiava scriptures; sadashiva-with Lord Sadashiva; adi-beginning; samjne-names; tan-mahima-khyapanaya-for describing His glories; dhrite-held; iti-thus; gamyate-is attained; sarva-shastra-shiromanau-in the crest jewel of all scriptures; shri-bhagavate-in Shrimad-Bhagavatam; tu-but; tri-devyam-in the three goddesses; eva-indeed; tat-taratamya-of the gradations of higher and lower; jijnasa-the desire to understand; purusha-bhagavatoh-of the purusha-avatara and the Supreme Personality of Godhead; tu-but; tat-prasanga-in association with Him; eva-indeed; na-not; asti-is.
In may also be noted in the context of these words that Lord Shadashiva is not the same as the demigod Shiva of the three guna-avataras. In the Shiva scriptures it is clearly said that Lord Sadashiva is an expansion of the purusha-avatara and the Supreme Personality of Godhead. In Shrimad-Bhagavatam (in Canto Ten. Chapter Eighty-nine), the crest jewel of all scriptures, the question "Who is the most exalted of the three guna-avataras?" is raised. In the answer given there it is clear that the demigod Shiva is not an expansion of the Supreme Personality of Godhead and the purusha-avatara.
brahmadayo yat krita-setu-pala
yat karanam vishvam idam ca maya
ajna-kari yasya pishaca-carya
aho vibhumnash caritam vidambanam
brahmadayah-demigods like Brahma; yat-whose; krita-activities; setu-religious rites; palah-observers; yat-one who is; karanam-the origin of; vishvam-the universe; idam-this; ca-also; maya-material energy; ajna-kari-order carrier; yasya-whose; pishaca-devilish; carya-activity; ahah-O my Lord; vibhumnah-of the great; caritam-character; vidambanam-simply imitation.
The demigod Lord Shiva is described in the following words of Shrimad-Bhagavatam (3.14.29):
"Demigods like Brahma also follow the religious rites observed by him (Shiva). He (Shiva) is the controller of the material energy, which causes the creation of the material world. he is great, and therefore his devilish activities are simply imitation."*
Text 55
brahma-samhita-mate tu bhagavad-anga-vishesha eva sadashivah. na tv anyah. yatha tatraiva sarvadi-karana-govinda-kathane
brahma-samhita-mate-in the opinion of Brahma-samhita; tu-indeed; bhagavad-anga-vishesha-as a limb of Lord Krishna's body; eva-indeed; sadashivah-Lord Sadashiva; na-not; tv-but; anyah-another; yatha-as; tatra-there; eva-indeed; sarvadi-karana-the original cause of all causes; govinda-of Lord Krishna; kathane-in the description.
In the words of Brahma-samhita it is said that Lord Sadashiva is a direct expansion of Lord Vishnu. However, the other Shiva, the demigod Shiva, is not a direct expansion of Lord Vishnu. This is described in the following words of Brahma-samhita (5.8 and 5.10) where Lord Krishna's status as the original cause of all causes is described in these words:
Text 56
niyatih sa rama devi
tat-priya tad-vashamvada
niyatih-regulatrix; sa-she; rama-goddess Rama; devi-goddess; tat-priya-dear to him; tad-vashamvada-under cotnrol.
"Ramadevi, the spiritual (cit) potency, beloved consort of the Supreme Lord, is the regulatrix of all entities."**
Text 57
tal-lingam bhagavan shambhur
jyoti-rupah sanatanah
ya yonih sa para shaktih ity adi.
tal-lingam-the emblem of Him; bhagavan-Lord; shambhuh-Shambhu; jyoti-rupah-the form of light; sanatanah-eternal; ya-which; yonih-place of birth; sa-she; para-divine; shaktih-potency; iti-thus; adi-beginning.
"The divine plenary portion of Krishna creates the mundane world. at creation there appears a divine halo of the nature of His own subjective portion (svamsha). This halo is divine Shambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence . This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix (niyati). The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Maya, the limited non-absolute (apara) potency, the symbol of mundane feminine productivity."*
Text 58
tasminn avirabhul linge
maha-vishnuh ity ady-antam.
tasmin-in that; avirabhut-maniefsted; linge-emblem; maha-vishnuh--Lord Maha-Vishnu; iti-thus; adi-beginning; antam-end.
"the Lord of the world Maha-Vishnu is manifest in him (Shiva) by His subjective portion in the form of His glance."**
Text 59
tad etad abhipretya sadashivatvadi-prasiddhim apy akshipyaha
tat-this; etat-that; abhipretya-underdtanding; sadashivatva-the status of Lord sadashival adi-beginning; prasiddhim-proof; api-also; akshipya-throwing away; aha-said.
Lord Sadashiva is thus a direct expansion of Lord Vishnu. Therefore the words of the following verse (Shrimad-Bhagavatam 1.18.21) refer not to Him, but to the demigod Shiva:
Text 60
athapi yat-pada-nakhavashrishöam
jagad-virincopahritarhanambhah
sesham punaty anyatamo mukundat
ko nama loke bhagavat-padarthah
atha-therefore; api-certainly; yat-whose; pada-nakha-nails of the feet; avashrishöam-emanating; jagat-the whole universe; virinca-Brahmaji; upahrita-collected; arhana-worship; ambhah-water; sa-along with; isham-Lord Shiva; punati-purifies; anyatamah-who else; mukundat-besides the Personality of Godhead, Shri Krishna; kah-who?; nama-name; loke-within the world; bhagavat-Supreme Lord; pada-position; arthah-worth.
"Who can be worthy of the name of the Supreme Lord but the Personality of Godhead, Shri Krishna? Brahmaji collected the water emanating from the nails of His feet in order to award it to Lord Shiva as a worshipful welcome. This very water (the Ganges) is purifying the whole universe, including Lord Shiva."*
Text 61
spashöam. shri-sutah.
spashöam-clear; shri-sutah-Shri Suta Gosvami.
The meaning of this verse is clear. The verse quoted in the beginning of this anuccheda was spoken by Shrila Suta Gosvami.
SADA SIVA
From the point of view of Lord Çiva’s function as the god of annihilation,
and also that of Brahmä as the secondary creator of the universe, Çiva and
Brahmä are actually posts. Lord Brahmä and Lord Çiva are not ordinary human
beings, but their posts are like that of the president or prime minister of a nation,
wherein the man representing the post has to perform a certain defined job.
Both as the post and the person, Çiva is superior to Brahmä. Lord Çiva is
an expansion of Lord Viñëu, but sometimes a jéva (living entity) may become
Çiva’s expansion known as Rudra. If a man purely performs the duties of
varëäçrama for one hundred births, he may become Brahmä.
6 In other words,
he may attain the position or post of Brahmä. In turn, when a person in the
post of Brahmä carries out his function expertly for one hundred births, he
becomes qualified to perform the function of Çiva in his manifestation as
Rudra. Çiva’s post is therefore superior to that of Brahmä, and this is also
evidence that Çiva is more powerful than Brahmä.
There are two kinds of universal devastations: one at the end of Lord
Brahmä’s day and one at the end of his life. At the end of his day (4,320,000,000
solar years) he rests in a mystic sleep within the body of Garbhodakaçäyé
Viñëu, and all the conditioned living entities enter as well.
7
While the entire universe is submerged in water, the living entities rest in
their subtle bodies within the transcendental body of Garbhodakaçäyé Viñëu.
They await the start of the next day of Brahmä, the next material creation or
manifestation. Some of them become liberated, and others do not.
8 “There are two types of dissolution of the manifested cosmos. At the end of every
4,320,000,000 solar years, when Brahmä, the lord of one particular universe, goes
to sleep, there is one annihilation. And at the end of Lord Brahmä’s life, which
takes place at the end of Brahmä’s one hundred years of age, in our calculation at
the end of 8,640,000,000 x 30 x 12 x 100 solar years, there is complete annihilation
of the entire universe, and in both the periods both the material energy called the
mahat-tattva and the marginal energy called jéva-tattva merge in the person of the
Supreme Lord.” (Çrémad-Bhägavatam 1.10.21 purport)
9 “Käraëodakaçäyé Viñëu is the first incarnation of the Supreme Lord, and he
is the master of eternal time, space, cause and effects, mind, the elements, the
material ego, the modes of nature, the senses, the universal form of the Lord,
Garbhodakaçäyé Viñëu, and the sum total of all living beings, both moving and
nonmoving.” (Çrémad-Bhägavatam 2.6.42)
When Lord Brahmä completes the one hundred celestial years of his life,
Lord Çiva again performs this duty of destruction. At that time all the spirit
souls enter into the body of Käraëodakaçäyé Viñëu or Mahä-Viñëu. At the end
of each day of Lord Brahmä, all souls enter Garbhodakaçäyé Viñëu, and at the
end of Brahmä’s life, even the millions of manifestations of Garbhodakaçäyé
Viñëu enter Käraëodakaçäyé Viñëu
8 along with the spirit souls. At the time
of creation, Käraëodakaçäyé Viñëu generates innumerable manifestations of
Garbhodakaçäyé Viñëu, and at the time of complete annihilation, they enter
back into his body.
9
Lord Çiva is not a living entity, but he is also not in the category of Lord
Viñëu. He is much more powerful than any living entity, even up to Lord
Brahmä. However, he is not equal to Lord Viñëu. Because he is almost as good
as the Supreme Personalty of Godhead, he can see the three phases of time:
past, present and future.
CC Adi 6.79, Translation and Purport: Rudra, who is an expansion of Sadāśiva and who appears in unlimited universes, is also a guṇāvatāra (qualitative incarnation) and is the ornament of all the demigods in the endless universes.
CC Adi 6.80, Translation: He also desires only to be a servant of Lord Kṛṣṇa. Śrī Sadāśiva always says, "I am a servant of Lord Kṛṣṇa."
95 I quote the opinion of Vayu Purana "The planet of Siva is beyond the seven-fold coverings of the material world. It is eternal, transcendental, and full of bliss. Only the greatest servants of Siva may enter it."
97 In that place, even though the two of them are not different, Siva worships the supremely powerful and opulent Lord Sankarsana as his chosen Deity. Is this not very wonderful?
Sadashiva is eternal. I think Lord mahadeva may not be eternal as there are no proofs in sastras.
Brhad Bhagavatamrta 1.2.95 e 97 por Srila Sanatana Goswami:
95 - "Cito o parecer do Vayu Purana: "O planeta de Siva está além dos sete revestimentos do mundo material. Este planeta é eterno, transcendental, e cheio de bem-aventurança. Somente os maiores servos de Siva podem entrar ali"."
97 - "Neste planeta, mesmo que os dois não sejam diferentes, Siva adora o supremamente poderoso e opulento Senhor Sankarsana como sua Deidade escolhida. Não é isto maravilhoso?"
Sada Siva é eterno. Agora Rudra, Mahadeva (Guna Avatar) manifesta-se de forma cíclica.
Sada Siva é uma expansão de Visnu. É Visnu Tattva.
Rudra (Guna Avatar) é uma expansão de Sada Siva.
CC Adi 6.79:
"Rudra, que é uma expansão do Sada Siva e que aparece em universos ilimitados, é também um guṇāvatāra (encarnação qualitativa) e é o ornamento de todos os semideuses nos universos infinitos."
Na dissolução total do cosmos, no fim dos 100 anos da vida de Brahma que equivalem a 8,640,000,000 x 30 x 12 x 100 de anos solares todos os milhões e milhões de Garbhodakasayi Visnus de todos os universos materiais entram em Karanodakasayi Visnu.
Da mesma forma, os milhões e milhões de Rudras entram em Sada Siva.
Então, embora em Sada Siva Loka, Sada Siva seja Visnu Tattva, a Deidade adorada por todos ali é o Senhor Sankarsana.
