Vyasadev
Praneetha
The Mad Bhagavatam
Chapter 12
Lord S'iva Prays to See Mohinî Mûrti, Gets Bewildered and Restores
This chapter describes how Lord Śiva was bewildered upon seeing the beautiful Mohinī-mūrti incarnation of the Supreme Personality of Godhead and how he later came to his senses. When Lord Śiva heard about the pastimes performed by the Supreme Personality of Godhead, Hari, in the form of an attractive woman, he mounted his bull and went to see the Lord. Accompanied by his wife, Umā, and his servants, the bhūta-gaṇa, or ghosts, he approached the lotus feet of the Lord. Lord Śiva offered obeisances to the Supreme Lord as the all-pervading Lord, the universal form, the supreme controller of creation, the Supersoul, the resting place for everyone, and the completely independent cause of all causes. Thus he offered prayers giving truthful descriptions of the Lord. Then he expressed his desire. The Supreme Personality of Godhead is very kind to His devotees. Therefore, to fulfill the desire of His devotee Lord Śiva, He expanded His energy and manifested Himself in the form of a very beautiful and attractive woman. Upon seeing this form, even Lord Śiva was captivated. Later, by the grace of the Lord, he controlled himself. This demonstrates that by the power of the Lord's external energy, everyone is captivated by the form of woman in this material world. Again, however, by the grace of the Supreme Personality of Godhead, one can overcome the influence of māyā. This was evinced by Lord Śiva, the topmost devotee of the Lord. First he was captivated, but later, by the grace of the Lord, he restrained himself. It is declared in this connection that only a pure devotee can restrain himself from the attractive feature of māyā. Otherwise, once a living entity is trapped by the external feature of māyā, he cannot overcome it. After Lord Śiva was graced by the Supreme Lord, he circumambulated the Lord along with his wife, Bhavānī, and his companions, the ghosts. Then he left for his own abode. Śukadeva Gosvāmī concludes this chapter by describing the transcendental qualities of Uttamaśloka, the Supreme Personality of Godhead, and by declaring that one can glorify the Lord by nine kinds of devotional service, beginning with śravaṇaḿ kīrtanaḿ
8.12.1-2
vṛṣa-dhvajo niśamyedaḿ
yatrāste madhusūdanaḥ
(1-2) The son of Vyâsa said: 'The one riding the bull [S'iva] hearing how Lord Hari had assumed the form of a woman [8.9] to enchant the Dânavas and caused the Sura's to drink the nectar, mounted his bull and went surrounded by his attendants, together with his goddess [Umâ] to see Madhusûdana [Vishnu] in His place of stay.
8.12.3
sabhājito bhagavatā
sādaraḿ somayā bhavaḥ
sūpaviṣṭa uvācedaḿ
(3) The Supreme Personality gave him a cordial welcome with all due respect and the moment Bhava, the Lord of Continuity, and Umâ were comfortably seated, spoke he the following, with a smile offering Lord Hari his obeisances.
8.12.4
(4) S'rî Mahâdeva [S'iva] said: 'O God of Gods, o All-pervading Lord and Master of the Universe, to all forms of existence are You, as the full of this creation, the force that makes them move and because of this You are the Supreme Controller.
The Supreme Personality of Godhead, Viṣṇu, resides within the material world as the sattva-guṇa-avatāra. Lord Śiva is the tamo-guṇa-avatāra, and Lord Brahmā is the rajo-guṇa-avatāra, but although Lord Viṣṇu is among them, He is not in the same category. Lord Viṣṇu is deva-deva, the chief of all the demigods. Since Lord Śiva is in this material world, the energy of the Supreme Lord, Viṣṇu, includes Lord Śiva. Lord Viṣṇu is therefore called jagad-vyāpī, "the all-pervading Lord." Lord Śiva is sometimes called Maheśvara, and so people think that Lord Śiva is everything. But here Lord Śiva addresses Lord Viṣṇu as Jagad-īśa, "the master of the universe." Lord Śiva is sometimes called Viśveśvara, but here he addresses Lord Viṣṇu as Jagan-maya, indicating that even Viśveśvara is under Lord Viṣṇu's control. Lord Viṣṇu is the master of the spiritual world, yet He controls the material world also, as stated in Bhagavad-gītā (mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram [Bg. 9.10]). Lord Brahmā and Lord Śiva are also sometimes called īśvara, but the supreme īśvara is Lord Viṣṇu, Lord Kṛṣṇa. As stated in Brahma-saḿhitā, īśvaraḥ paramaḥ kṛṣṇaḥ: [Bs. 5.1] the Supreme Lord is Kṛṣṇa, Lord Viṣṇu. Everything in existence works in proper order because of Lord Viṣṇu. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. Even paramāṇu, the small atoms, work because of Lord Viṣṇu's presence within them.
8.12.5
yato 'vyayasya naitāni
(5) You are the beginning, the end of this reality and that which is in between and to consider anything as existing apart from You is selfhood; but because You are imperishable is Your Lordship, as that Absolute Truth, that Supreme and that knowing, not of all these differences.
According to the Vedic mantras, yato vā imāni bhūtāni jāyante: everything is an emanation of the Supreme Personality of Godhead. As stated by the Lord Himself in Bhagavad-gītā (7.4):
bhūmir āpo 'nalo vāyuḥ
ahańkāra itīyaḿ me
"Earth, water, fire, air, ether, mind, intelligence and false ego — all together these eight comprise My separated material energies." In other words, the ingredients of the cosmic manifestation also consist of the energy of the Supreme Personality of Godhead. This does not mean, however, that because the ingredients come from Him, He is no longer complete. pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate: "Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." Thus the Lord is called avyaya, inexhaustible. Unless we accept the Absolute Truth as acintya-bhedābheda, simultaneously one and different, we cannot have a clear conception of the Absolute Truth. The Lord is the root of everything. Aham ādir hi devānām: He is the original cause of all the devas, or demigods. Ahaḿ sarvasya prabhavaḥ: everything emanates from Him. In all cases — nominative, objective, positive, negative and so on — whatever we may conceive of in this entire cosmic manifestation is in fact the Supreme Lord. For Him there are no such distinctions as "this is mine, and this belongs to someone else," because He is everything. He is therefore called avyaya — changeless and inexhaustible. Because the Supreme Lord is avyaya, He is the Absolute Truth, the fully spiritual Supreme Brahman.8.12.6
tavaiva caraṇāmbhojaḿ
visṛjyobhayataḥ sańgaḿ
(6) It are Your feet indeed that are worshiped by the sages who, desiring the ultimate good, have no material desires and have given up the attachment to this life and a life hereafter.
One is in the material world when he thinks, "I am this body, and everything with reference to my body is mine." Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaḿ mameti [SB 5.5.8]. This is the symptom of material life. In the materialistic conception of life, one thinks, "This is my house, this is my land, this is my family, this is my state," and so on. But those who are munayaḥ, saintly persons following in the footsteps of Nārada Muni, simply engage in the transcendental loving service of the Lord without any personal desire for sense gratification. Anyābhilāṣitā-śūnyaḿ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu 1.1.11]. Either in this life or in the next, the only concern of such saintly devotees is to serve the Supreme Personality of Godhead. Thus they are also absolute because they have no other desires. Being freed from the dualities of material desire, they are called śreyas-kāmāḥ. In other words, they are not concerned with dharma (religiosity), artha (economic development), or kāma (sense gratification). The only concern of such devotees is mokṣa, liberation. This mokṣa does not refer to becoming one with the Supreme like the Māyāvādī philosophers. Caitanya Mahāprabhu explained that real mokṣa means taking shelter of the lotus feet of the Personality of Godhead. The Lord clearly explained this fact while instructing Sārvabhauma Bhaṭṭācārya. Sārvabhauma Bhaṭṭācārya wanted to correct the word mukti-pade in Śrīmad-Bhāgavatam, but Caitanya Mahāprabhu informed him that there is no need to correct any word in Śrīmad-Bhāgavatam. He explained that mukti-pade refers to the lotus feet of the Supreme Personality of Godhead, Viṣṇu, who offers mukti and is therefore called Mukunda. A pure devotee is not concerned with material things. He is not concerned with religiosity, economic development or sense gratification. He is interested only in serving the lotus feet of the Lord.
8.12.7
viśvasya hetur udaya-sthiti-saḿyamānām
(7) You as the Cosmic complete, undying beyond the modes, free from grief in eternal bliss, are changeless, existing apart from everything are You yet everything. As the cause of the beginning, the manifestation of the universe and its maintenance, are You, of all those who are inward directed, the Supersoul of control and do all depend on You who art the independence [see also B.G. 9: 15].
"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." This explains the philosophy of simultaneous oneness and difference, known as acintya-bhedābheda. Everything is the Supreme Brahman, the Personality of Godhead, yet the Supreme Person is differently situated from everything. Indeed, because the Lord is differently situated from everything material, He is the Supreme Brahman, the supreme cause, the supreme controller. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. The Lord is the supreme cause, and His form has nothing to do with the material modes of nature. The devotee prays: "As Your devotee is completely free from all desires, Your Lordship is also completely free from desires. You are fully independent. Although all living entities engage in Your service, You do not depend on the service of anyone. Although this material world is created complete by You, everything depends on Your sanction. As stated in Bhagavad-gītā, mattaḥ smṛtir jñānam apohanaḿ ca: [Bg. 15.15] remembrance, knowledge and forgetfulness come from You. Nothing can be done independently, yet You act independently of the service rendered by Your servants. The living entities depend on Your mercy for liberation, but when You want to give them liberation, You do not depend on anyone else. Indeed, by Your causeless mercy, You can give liberation to anyone. Those who receive Your mercy are called kṛpā-siddha. To reach the platform of perfection takes many, many lives (bahūnāḿ janmanām ante jñānavān māḿ prapadyate [Bg. 7.19]). Nonetheless, even without undergoing severe austerities, one can attain perfection by Your mercy. Devotional service should be unmotivated and free from impediments (ahaituky apratihatā yayātmā suprasīdati). This is the position of nirāśiṣaḥ, or freedom from expectations for results. A pure devotee continuously offers transcendental loving service to You, but You may nonetheless offer mercy to anyone, without depending on his service."
8.12.8
ajñānatas tvayi janair vihito vikalpo
yasmād guṇa-vyatikaro nirupādhikasya
(8) You indeed as the One, existing as both the temporal and the eternal, are without duality because You in this world, just like gold put in different forms is to its source, are not the difference of the substance, the difference that people in general relating to You acknowledge in their ignorance. Because You are free from the differences created by the modes should one, differentiating, be of no material designation [the conception of the difference of a false world and a true Brahman is there only in name, see also B.G. 7: 4-5].
that the living entities are representations of the Supreme Personality of Godhead's marginal potency whereas the various bodies accepted by the living entities are products of the material energy. Thus the body is considered material, and the soul is considered spiritual. The origin of them both, however, is the same Supreme Personality of Godhead. As the Lord explains in Bhagavad-gītā (7.4-5):
bhūmir āpo 'nalo vāyuḥ
ahańkāra itīyaḿ me
apareyam itas tv anyāḿ
"Earth, water, fire, air, ether, mind, intelligence and false ego — all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe." Thus both matter and the living entities are manifestations of energy of the Supreme Lord. Since the energy and the energetic are not different and since the material and marginal energies are both energies of the supreme energetic, the Supreme Lord, ultimately the Supreme Personality of Godhead is everything. In this regard, the example may be given of gold that has not been molded and gold that has been molded into various ornaments. A gold earring and the gold in a mine are different only as cause and effect; otherwise they are the same. The Vedānta-sūtra describes that Brahman is the cause of everything. Janmādy asya yataḥ [SB 1.1.1]. Everything is born of the Supreme Brahman, from which everything emanates as different energies. None of these energies, therefore, should be considered false. The Māyāvādīs' differentiation between Brahman and māyā is only due to ignorance.Śrīmad Vīrarāghava Ācārya, in his Bhāgavata-candra-candrikā, describes the Vaiṣṇava philosophy as follows. The cosmic manifestation is described as sat and asat, as cit and acit. Matter is acit, and the living force is cit, but their origin is the Supreme Personality of Godhead, in whom there is no difference between matter and spirit. According to this conception, the cosmic manifestation, consisting of both matter and spirit, is not different from the Supreme Personality of Godhead. Idaḿ hi viśvaḿ bhagavān ivetaraḥ: "This cosmic manifestation is also the Supreme Personality of Godhead, although it appears different from Him." In Bhagavad-gītā (9.4) the Lord says:
mayā tatam idaḿ sarvaḿ
na cāhaḿ teṣv avasthitaḥ
"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." Thus although someone may say that the Supreme Person is different from the cosmic manifestation, actually He is not. The Lord says, mayā tatam idaḿ sarvam: "In My impersonal feature I am spread throughout the world." Therefore, this world is not different from Him. The difference is a difference in names. For example, whether we speak of gold earrings, gold bangles or gold necklaces, ultimately they are all gold. In a similar way, all the different manifestations of matter and spirit are ultimately one in the Supreme Personality of Godhead. ekam evādvitīyaḿ brahma. This is the Vedic version (Chāndogya Upaniṣad 6.2.1). There is oneness because everything emanates from the Supreme Brahman. The example already given is that there is no difference between a golden earring and the gold mine as it is. The Vaiśeṣika philosophers, however, because of their Māyāvāda conception, create differences. They say, brahma satyaḿ jagan mithyā: "The Absolute Truth is real, and the cosmic manifestation is false." But why should the jagat be considered mithyā? The jagat is an emanation from Brahman. Therefore the jagat is also truth.Vaiṣṇavas, therefore, do not consider the jagat to be mithyā; rather, they regard everything as reality in connection with the Supreme Personality of Godhead.
anāsaktasya viṣayān
yathārham upayuñjataḥ
prāpañcikatayā buddhyā
mumukṣubhiḥ parityāgo
"Things should be accepted for the Lord's service and not for one's personal sense gratification. If one accepts something without attachment and accepts it because it is related to Kṛṣṇa, one's renunciation is called yuktaḿ vairāgyam. Whatever is favorable for the rendering of service to the Lord should be accepted and should not be rejected as a material thing." (Bhakti-rasāmṛta-sindhu 1.2.255-256) The jagat should not be rejected as mithyā. It is truth, and the truth is realized when everything is engaged in the service of the Lord. A flower accepted for one's sense gratification is material, but when the same flower is offered to the Supreme Personality of Godhead by a devotee, it is spiritual. Food taken and cooked for oneself is material, but food cooked for the Supreme Lord is spiritual prasāda. This is a question of realization. Actually, everything is given by the Supreme Personality of Godhead, and therefore everything is spiritual, but those who are not advanced in proper knowledge make distinctions because of the interactions of the three modes of material nature. In this regard, Śrīla Jīva Gosvāmī says that although the sun is the only light, the sunshine, which is exhibited in seven colors, and darkness, which is the absence of sunshine, are not different from the sun, for without the existence of the sun such differentiations cannot exist. There may be varied nomenclature because of different conditions, but they are all the sun. The purāṇas therefore say:eka-deśa-sthitasyāgner
parasya brahmaṇaḥ śaktis
"Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe." (Viṣṇu Purāṇa 1.22.53) Materially, we can directly perceive the sunshine spreading itself according to different names and activities, but ultimately the sun is one. Similarly, sarvaḿ khalv idaḿ brahma: everything is an expansion of the Supreme Brahman. Therefore, the Supreme Lord is everything, and He is one without differentiation. There is no existence separate from the Supreme Personality of Godhead.8.12.9
(9) You are by some [the impersonal vedantists] considered the Supreme Truth of Brahman and by some others [the Mîmâmsakas] as the certain of the religion [dharma]. Some [Sânkya-philosophers] consider you the Original Person, the highest controller to cause and effect and others [the pañcarâtra devotees] describe the transcendence unto You as endowed with nine potencies [see 7.5: 23-24]. Still others [followers of Patañjali e.g.] consider You the Supreme Personality, the independent, imperishable Supersoul.
8.12.10
(10) Nor me nor the man in the beyond [Brahmâ], nor the sages headed by Marîci really know by whom this universe was created, even though we were born from goodness. And what to say of the Daityas and the other mortal beings, o Lord, whose hearts, constantly bewildered under the influence of mâyâ, are in the base modes [of passion and ignorance, see B.G. 2: 45].
Factually speaking, even those who are situated in the material mode of goodness cannot understand the position of the Supreme Personality of Godhead. What then is to be said of those who are situated in rajo-guṇa and tamo-guṇa, the base qualities of material nature? How can we even imagine the Supreme Personality of Godhead? There are so many philosophers trying to understand the Absolute Truth, but since they are situated in the base qualities of material nature and are addicted to so many bad habits, like drinking, meat-eating, illicit sex and gambling, how can they conceive of the Supreme Personality of Godhead? For them it is impossible. For the present day, the pāñcarātrikī-vidhi as enunciated by Nārada Muni is the only hope. Śrīla Rūpa Gosvāmī, therefore, has quoted the following verse from the Brahma-yāmala:
śruti-smṛti-purāṇādi-
aikāntikī harer bhaktir
utpātāyaiva kalpate
[BRS 1.2.101]
"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." (Bhakti-rasāmṛta-sindhu 1.2.101) Those who are very advanced in knowledge and are situated in the mode of goodness follow the Vedic instructions of the śruti and smṛti and other religious scriptures, including the pāñcarātrikī-vidhi. Without understanding the Supreme Personality of Godhead in this way, one only creates a disturbance. In this age of Kali, so many gurus have sprung up, and because they do not refer to the śruti-smṛti-purāṇādi-pañcarātrika-vidhi [BRS 1.2.101], they are creating a great disturbance in the world in regard to understanding the Absolute Truth. However, those who follow the pāñcarātrikī-vidhi under the guidance of a proper spiritual master can understand the Absolute Truth. It is said, pañcarātrasya kṛtsnasya vaktā tu bhagavān svayam: the pañcarātra system is spoken by the Supreme Personality of Godhead, just like Bhagavad-gītā. Vāsudeva-śaraṇā vidur añjasaiva: the truth can be understood only by one who has taken shelter of the lotus feet of Vāsudeva.bahūnāḿ janmanām ante
"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." (Bg. 7.19) Only those who have surrendered to the lotus feet of Vāsudeva can understand the Absolute Truth.
vāsudeve bhagavati
janayaty āśu vairāgyaḿ
"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." (Bhāg. 1.2.7) Therefore, Vāsudeva, Bhagavān Śrī Kṛṣṇa, personally teaches in Bhagavad-gītā:sarva-dharmān parityajya
"Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66)
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
"One can understand the Supreme Personality as He is only by devotional service." (Bg. 18.55) The Supreme Personality of Godhead is not properly understood even by Lord Śiva or Lord Brahmā, what to speak of others, but He can be understood by the process of bhakti-yoga.mayy āsakta-manāḥ pārtha
(Bg. 7.1)
If one practices bhakti-yoga by taking shelter of Vāsudeva, Kṛṣṇa, simply by hearing Vāsudeva speak about Himself, one can understand everything about Him. Indeed, one can understand Him completely (samagram).
8.12.11
(11) You, who as the air in the vast sky, are as well involved as free, do, from Your presence as the all-pervading one, know everything of this creation, maintenance and resolution of the world in its entirety, of the living beings and their endeavors and of everything that moves and not moves.
As stated in the Brahma-saḿhitā:
eko 'py asau racayituḿ jagad-aṇḍa-koṭiḿ
"I worship the Personality of Godhead, Govinda, who by one of His plenary portions enters the existence of every universe and every atomic particle and thus manifests His infinite energy unlimitedly throughout the material creation." (Brahma-saḿhitā 5.35)
ānanda-cinmaya-rasa-pratibhāvitābhis
"I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa." (Brahma-saḿhitā 5.37)
Although Govinda is always present in His abode (goloka eva nivasati), He is simultaneously present everywhere. Nothing is unknown to Him, and nothing can be hidden from Him. The example given here compares the Lord to the air, which is within the vast sky and within every body but still is different from everything.
8.12.12
(12) I have seen all kinds of avatâras of You displaying the qualities in various pastimes; I, S'iva, would like to see that incarnation of You in which You assumed the body of a woman.
When Lord Śiva approached Lord Viṣṇu, Lord Viṣṇu inquired about the purpose for Lord Śiva's coming there. Now Lord Śiva discloses his desire. He wanted to see the recent incarnation of Mohinī-mūrti, which Lord Viṣṇu had assumed to distribute the nectar generated from the churning of the ocean of milk.
8.12.13
pāyitāś cāmṛtaḿ surāḥ
(13) We have come here very eager to see with our own eyes the form of the incarnation that captivated the Daityas and fed the Sura's the nectar.'
8.12.14
evam abhyarthito viṣṇur
(14) S'rî S'uka said: 'Vishnu the Supreme Lord thus requested by him with the trident in his hand, laughed with gravity and gave Girîs'a ['he of the mountain'] a reply.
The Supreme Personality of Godhead, Viṣṇu, is known as Yogeśvara. Yatra yogeśvaraḥ kṛṣṇaḥ. Mystic yogīs want to acquire some power by practicing the yoga system, but Kṛṣṇa, the Supreme Personality of Godhead, is known as the Supreme Lord of all mystic power. Lord Śiva wanted to see the Mohinī-mūrti, which was captivating the entire world, and Lord Viṣṇu was gravely thinking of how to captivate Lord Śiva also. Therefore the word bhāva-gambhīram is used here. The illusory, material energy is represented by Durgādevī, who is the wife of Girīśa, or Lord Śiva. Durgādevī could not captivate Lord Śiva's mind, but now that Lord Śiva wanted to see Lord Viṣṇu's feminine form, Lord Viṣṇu, by His mystic power, would assume a form that would captivate even Lord Śiva. Therefore Lord Viṣṇu was grave and at the same time was smiling.
8.12.15
(15) The Supreme Lord said: 'To bewilder the Daityas I assumed the form of a beautiful woman deeming it necessary to the interests of the Sura's to take away the vessel filled with nectar.
When the Supreme Personality of Godhead assumed the form of the beautiful woman Mohinī-mūrti, the demons were certainly captivated, but the demigods present were not. In other words, those who maintain a demoniac mentality are bewildered by the beauty of a woman, but those who are advanced in Kṛṣṇa consciousness, or even those on the platform of goodness, are not bewildered. The Supreme Personality of Godhead knew that because Lord Śiva is not an ordinary person, he cannot be bewildered even by the most beautiful woman. Cupid himself tried to invoke Lord Śiva's lusty desires in the presence of Pārvatī, but Lord Śiva was never agitated. Rather, the blazing fire from Lord Śiva's eyes turned Cupid to ashes. Therefore, Lord Viṣṇu had to think twice about what kind of beautiful form would bewilder even Lord Śiva. Consequently He was smiling gravely, as stated in the previous verse (prahasya bhāva-gambhīram). A beautiful woman generally cannot induce Lord Śiva to be lusty, but Lord Viṣṇu was considering whether there was any form of woman who could enchant him.
8.12.16
sańkalpa-prabhavodayam
(16) I shall now show you, who longs to see it, o best of the enlightened, the object of adoration which arouses the desires of the ones who are of an unbridled lust.'
Lord Śiva's desiring to see Lord Viṣṇu reveal the most attractive and beautiful form of a woman was certainly a joking affair. Lord Śiva knew that he could not be agitated by any so-called beautiful woman. "The Daityas may have been bewildered," he thought, "but since even the demigods could not be agitated, what to speak of me, who am the best of all the demigods?" However, because Lord Śiva wanted to see Lord Viṣṇu's form as a woman, Lord Viṣṇu decided to impersonate a woman and show him a form that would immediately put him in an ocean of lusty desires. In effect, therefore, Lord Viṣṇu told Lord Śiva, "I will show you My form as a woman, and if you become agitated by lusty desires, do not blame Me." The attractive features of a woman are appreciated by those who are affected by lusty desires, but those who are above such desires, who are on the platform of Kṛṣṇa consciousness, are very difficult to bewilder. Nonetheless, by the supreme desire of the Personality of Godhead, everything can be done. This was to be a test of whether Lord Śiva could remain unagitated.
8.12.17
iti bruvāṇo bhagavāḿs
tatraivāntaradhīyata
sarvataś cārayaḿś cakṣur
(17) S'rî S'uka continued: 'After speaking this way disappeared Lord Vishnu there immediately from the sight of the company, leaving S'iva and Umâ with their eyes moving everywhere.
8.12.18
(18) Thereupon saw they in a beautiful spot in the forest a delightful woman who, in a shining sari with a belt around Her hips, in the midst of pink leafed trees and all sorts of flowers was playing, sporting with a ball.
8.12.19
prakṛṣṭa-hāroru-bharaiḥ pade pade
prabhajyamānām iva madhyataś calat-
(19) With the bouncing of the ball vibrated Her beautiful breasts and Her garlands that of their weight to Her fragile waist waved along with every step that She here and there made with Her feet reddish like coral.
8.12.20
sva-karṇa-vibhrājita-kuṇḍalollasat-
kapola-nīlālaka-maṇḍitānanām
(20) Her face was adorned by restless, at times anxious, wide open eyes that followed the ball in all directions and she had glittering earrings on Her ears and gleaming bluish hair to Her cheeks.
8.12.21
vimohayantīḿ jagad-ātma-māyayā
(21) The sari and Her hair slipping and slackening She very charmingly tried to bind with Her left hand, as She with Her right hand was striking the ball; thus captivated the [Lord by His] spiritual potency everyone in the universe [compare B.G. 7: 14].
In Bhagavad-gītā (7.14) it is said, daivī hy eṣā guṇa-mayī mama māyā duratyayā: the external potency of the Supreme Personality of Godhead is extremely strong. Indeed, everyone is fully captivated by her activities. Lord Śambhu (Śiva) was not to be captivated by the external potency, but because Lord Viṣṇu wanted to captivate Him also, He exhibited His internal potency to act the way that His external potency acts to captivate ordinary living entities. Lord Viṣṇu can captivate anyone, even such a strong personality as Lord Śambhu.
8.12.22
vrīḍāsphuṭa-smita-visṛṣṭa-kaṭākṣa-muṣṭaḥ
strī-prekṣaṇa-pratisamīkṣaṇa-vihvalātmā
(22) The god observing Her this way playing the ball and hardly noticeable sending a bashful smile, was smitten by the glances of the ravishing beauty and under Her spell not being able to keep his eyes off Her, could he no longer think of himself nor of Umâ nearby or his associates [compare 5.5: 8].
The material bondage of this world is that a beautiful woman can captivate a handsome man and that a handsome man can captivate a beautiful woman. Such are the affairs that began when Lord Śiva observed the beautiful girl playing with the ball. In such activities, the influence of Cupid is very prominent. As both parties move their eyebrows and glance at one another, their lusty desires increase more and more. Such reciprocations of lusty desire took place between Lord Śiva and the beautiful woman, even though Umā and Lord Śiva's associates were by Lord Śiva's side. Such is the attraction between man and woman in the material world. Lord Śiva was supposed to be above all this attraction, but he was victimized by the captivating power of Lord Viṣṇu. Ṛṣabhadeva thus explains the nature of lusty attraction:
puḿsaḥ striyā mithunī-bhāvam etaḿ
"The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of 'I and mine.' " (Bhāg. 5.5.8) When a man and woman exchange feelings of lust, both of them are victimized, and thus they are bound to this material world in various ways.
8.12.23
(23) When the ball once jumped far away from Her hand blew in Her pursuit, directly before the eagerly following eyes of S'iva, the dress away with the belt which covered the woman.
8.12.24
(24) Thus seeing all Her well-formed glory pleasing to the eye, thought S'iva that She would fancy him indeed.
8.12.25
tayāpahṛta-vijñānas
(25) He, gone mad of Her smiles, of Her actions bereft of good sense, went, irrespective of Bhavânî witnessing what happened, shamelessly after Her.
8.12.26
hasantī nānvatiṣṭhata
(26) The woman all naked, seeing Him coming, very embarrassed with a smile hid among the trees not keeping Her place.
8.12.27
bhavaḥ pramuṣitendriyaḥ
(27) Lord S'iva, Bhava whose senses were agitated, was victimized by lust just like a male elephant after a she-elephant.
8.12.28
so 'nuvrajyātivegena
gṛhītvānicchatīḿ striyam
(28) Speeding after Her he caught Her by the braid of Her hair and pulled Her near him to embrace Her against Her will.
8.12.29-30
sopagūḍhā bhagavatā
itas tataḥ prasarpantī
ātmānaḿ mocayitvāńga
surarṣabha-bhujāntarāt
(29-30) She with Her hair scattered, the she-elephant, captured by the bull that was the Lord His devotee, squirmed like a snake and managed to free Herself, o King, from the tight grip of the Lord of the Demigods and ran quickly away with the heavy hips so very much exhibiting the illusory potency of the Lord.
8.12.31
tasyāsau padavīḿ rudro
viṣṇor adbhuta-karmaṇaḥ
vairiṇeva vinirjitaḥ
(31) Like harressed by the devil commenced Rudra the pursuit of Him whose acts so wondrous took place before him.
Lord Śiva cannot be victimized by māyā. Therefore it is to be understood that Lord Śiva was being thus harassed by Lord Viṣṇu's internal potency. Lord Viṣṇu can perform many wonderful activities through His various potencies.
parāsya śaktir vividhaiva śrūyate
(Śvetāśvatara Upaniṣad 6.8)
The Supreme Lord has various potencies, by which He can act very efficiently. To do anything expertly, He doesn't even need to contemplate. Since Lord Śiva was being harassed by the woman, it is to be understood that this was being done not by a woman but by Lord Viṣṇu Himself.
8.12.32
tasyānudhāvato retaś
caskandāmogha-retasaḥ
śuṣmiṇo yūthapasyeva
(32) Of him who never spills his semen in vain, was, going after Her like a mad bull chasing a female, the semen discharged.
8.12.33
retas tasya mahātmanaḥ
(33) Everywhere his semen fell on the earth, became those places mines for silver and gold, o great ruler.
that those who seek gold and silver can worship Lord Śiva for material opulences. Lord Śiva lives under a bael tree and does not even construct a house in which to dwell, but although he is apparently poverty-stricken, his devotees are sometimes opulently endowed with large quantities of silver and gold. Parīkṣit Mahārāja later asks about this, and Śukadeva Gosvāmī replies.
8.12.34
vaneṣūpavaneṣu ca
(34) Near the shores of the rivers and lakes, near the mountains and in the forests, in the gardens and wherever there lived the sages, was S'iva present.
that Mohinī-mūrti dragged Lord Śiva to so many places, especially to where the great sages lived, to instruct the sages that their Lord Śiva had become mad for a beautiful woman. Thus although they were all great sages and saintly persons, they should not think themselves free, but should remain extremely cautious about beautiful women. No one should think himself liberated in the presence of a beautiful woman. The śāstras enjoin:
mātrā svasrā duhitrā vā
nāviviktāsano bhavet
"One should not stay in a solitary place with a woman, even if she be his mother, sister or daughter, for the senses are so uncontrollably powerful that in the presence of a woman one may become agitated, even if he is very learned and advanced." (Bhāg. 9.19.17)8.12.35
(35) With his semen discharged saw he that he himself had been fooled by the illusory potency of God, o best of kings, and so he restrained himself from more of the illusion.
Once one is agitated by lusty desires upon seeing a woman, those desires increase more and more, but when semen is discharged in the act of sex, the lusty desires diminish. The same principle acted upon Lord Śiva. He was allured by the beautiful woman Mohinī-mūrti, but when his semen had been fully discharged, he came to his senses and realized how he had been victimized as soon as he saw the woman in the forest. If one is trained to protect his semen by observing celibacy, naturally he is not attracted by the beauty of a woman. If one can remain a brahmacārī, he saves himself so much trouble in material existence. Material existence means enjoying the pleasure of sexual intercourse (yan maithunādi-gṛhamedhi-sukham [SB 7.9.45]). If one is educated about sex life and is trained to protect his semen, he is saved from the danger of material existence.
8.12.36
athāvagata-māhātmya
ātmano jagad-ātmanaḥ
(36) Thus convinced of his own greatness and the greatness of the Soul of the Universe who is of an unlimited potency, didn't he consider what had happened a surprising thing.
8.12.37
(37) Seeing him unperturbed and unashamed assumed Madhusûdana very pleased His original form and spoke He.
Although Lord Śiva was aghast at the potency of Lord Viṣṇu, he did not feel ashamed. Rather, he was proud to be defeated by Lord Viṣṇu. Nothing is hidden from the Supreme Personality of Godhead, for He is in everyone's heart. Indeed, the Lord says in Bhagavad-gītā (15.15), sarvasya cāhaḿ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaḿ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Whatever happened had taken place under the direction of the Supreme Personality of Godhead, and therefore there was no cause to be sorry or ashamed. Although Lord Śiva is never defeated by anyone, when defeated by Lord Viṣṇu he felt proud that he had such an exalted and powerful master.
8.12.38
(38) The Supreme Lord said: 'All good to you o best of the demigods, in spite of your, with Me appearing as a woman, amply being enchanted by My external potency, are you consequent to your own fixed position.
Since Lord Śiva is the best of the demigods, he is the best of all devotees (vaiṣṇavānāḿ yathā śambhuḥ). His exemplary character was therefore praised by the Supreme Personality of Godhead, who gave His benediction by saying, "May all good fortune be upon you." When a devotee becomes a little proud, the Supreme Lord sometimes exhibits His supreme power to dissipate the devotee's misunderstanding. After being amply harassed by Lord Viṣṇu's potency, Lord Śiva resumed his normal, unagitated condition. This is the position of a devotee. A devotee should not be agitated under any circumstances, even in the worst reverses. As confirmed in Bhagavad-gītā (6.22), yasmin sthito na duḥkhena guruṇāpi vicālyate: because of his full faith in the Supreme Personality of Godhead, a devotee is never agitated, even in the greatest trials. This pridelessness is possible only for the first-class devotees, of whom Lord Śambhu is one.
8.12.39
tāḿs tān visṛjatīḿ bhāvān
dustarām akṛtātmabhiḥ
(39) Which person but indeed you can, once drawn by the senses, overcome My mâyâ? To those who generally are unable to control their senses are the material reactions that overwhelm them most difficult to surmount.
Of the three chief demigods — Brahmā, Viṣṇu and Maheśvara — all but Viṣṇu are under the influence of māyā. In Caitanya-caritāmṛta, they are described as māyī, which means "under māyā's influence." But even though Lord Śiva associates with māyā, he is not influenced. The living entities are affected by māyā, but although Lord Śiva apparently associates with māyā, he is not affected. In other words, all living entities within this material world except for Lord Śiva are swayed by māyā. Lord Śiva is therefore neither viṣṇu-tattva nor jīva-tattva. He is between the two.
8.12.40
(40) The moment one is joined with Me in the form of eternal time will that illusory energy consisting of the modes of nature, with all her different elements [the goddess Durgâ in sum*] no longer be able to bewilder you.'
When Lord Śiva was present, his wife, Durgā, was also there. Durgā works in cooperation with the Supreme Personality of Godhead in creating the cosmic manifestation. The Lord says in Bhagavad-gītā (9.10), mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: "The material energy [prakṛti] works under My direction, O son of Kuntī, and is producing all moving and unmoving beings." Prakṛti is Durgā.
sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
[Bs. 5.44]
The entire cosmos is created by Durgā in cooperation with Lord Viṣṇu in the form of kāla, time. Sa īkṣata lokān nu sṛjā. Sa imān lokān asṛjata. This is the version of the Vedas (Aitareya Upaniṣad 1.1.1-2). Māyā happens to be the wife of Lord Śiva, and thus Lord Śiva is in association with māyā, but Lord Viṣṇu here assures Lord Śiva that this māyā will no longer be able to captivate him.8.12.41
śrīvatsāńkena sat-kṛtaḥ
(41) S'rî S'uka said: 'Thus applauded by the Supreme Personality of Godhead who has always the S'rîvatsa-mark on His chest, o King, went he, circumambulating Him, with His permission back to his own abode.
that when Lord Śiva was offering obeisances unto Lord Viṣṇu, Lord Viṣṇu arose and embraced him. Therefore the word śrīvatsāńkena is used here. The mark of Śrīvatsa adorns the chest of Lord Viṣṇu, and therefore when Lord Viṣṇu embraced Lord Śiva while being circumambulated, the Śrīvatsa mark touched Lord Śiva's bosom.
8.12.42
prītyācaṣṭātha bhārata
(42) O descendant of Bharata, the mighty Lord Bhava then in jubilation addressed his wife Bhavânî who by the sages is accepted as a potency of the illusory energy of the Lord:
8.12.43
(43) 'Oh, did you see how I myself without noticing it, despite of being the best of all His portions, got bewildered by Her, the illusory energy of the Unborn Supreme Person of the Demigods? Do I have to speak of others then who fully depend on the material illusion?
8.12.44
(44) When I ceased with a yogapractice of a thousand years was I approached by you to inquire about Him who indeed now is here directly as the Original Person beyond the grasp of the Vedas and the grip of time.'
Eternal time enters anywhere and everywhere, but it cannot enter the kingdom of god. Nor can the Vedas understand the Supreme Personality of Godhead. This is an indication of the Lord's being omnipotent, omnipresent and omniscient.
8.12.45
sindhor nirmathane yena
(45) S'rî S'uka concluded: 'Thus I explained to you, my best, the prowess of S'ârnga-dhanvâ [Vishnu with His bow] who held the great mountain on His back for the churning of the ocean.
8.12.46
yad uttamaśloka-guṇānuvarṇanaḿ
(46) The one who takes time to recite or hear this, will never be disappointed in his endeavor because the description of the qualities of Uttamas'loka, the One Hailed by the Scriptures, puts an end to the misery of material existence.
8.12.47
tam aham upasṛtānāḿ kāma-pūraḿ nato 'smi
(47) For the One not understood by the godless, for the feet known by the devotees of surrender, for Him who only allowed the immortals to drink from the nectar produced from the ocean, for Him who appearing in the disguise of a young girl captivated the enemies of the gods, for Him who fulfills the desires of the devotees, I do bow myself down [compare B.G. 9: 29-34]'.
The instruction of this narration concerning the churning of the milk ocean is clearly manifested by the Supreme Personality of Godhead. Although He is equal to everyone, because of natural affection He favors His devotees. The Lord says in Bhagavad-gītā (9.29):
samo 'haḿ sarva-bhūteṣu
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." This partiality of the Supreme Personality of Godhead is natural. A person cares for his children not because of partiality but in a reciprocation of love. The children depend on the father's affection, and the father affectionately maintains the children. Similarly, because devotees do not know anything but the lotus feet of the Lord, the Lord is always prepared to give protection to His devotees and fulfill their desires. He therefore says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes."
*: Svâmî Prabhupâda quotes:
'srishthi-sthiti-pralaya-sâdhana-s'aktir ekâ
châyeva yasya bhuvanâni bibharti durgâ' [Bs. 5.44]
The entire cosmos is created by Durgâ in cooperation with Lord Vishnu in the form of kâla, time. This is the version of the Vedas (Aitareya Upanishad 1.1.1-2).
(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection)
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