Çré Yoginé Ekädaçé Issue no: 261 22nd June 2025

Lord Shiva: The Guëa-Avatära

The Battle Between Shalva Lord Shiva and Benedicitions
and the Vrishnis His Divine Grace
Srila Shukadeva Gosvami A. C. Bhaktivedanta Svami Prabhupada

Shalva Takes Shelter of Lord Shiva Lord Shiva: The Guëa-Avatära

Disciples of His Divine Grace Srila Bhaktivinoda Thakura
A. C. Bhaktivedanta Svami Prabhupada
 Issue no 261, Page — 2 nityaà bhägavata-sevayä
he gratify Shalva, who had approached him for
shelter, by offering him a choice of benedictions.
Shalva chose a vehicle that could be destroyed
by neither demigods, demons, humans, Gand-
harvas, Uragas nor Rakshasas, that could travel
anywhere he wished to go, and that would terrify
the Vrishnis. Lord Shiva said, “So be it.” On his
order, Maya Danava, who conquers his enemies’
cities, constructed a flying iron city named Saub-
ha and presented it to Shalva. This unassailable
vehicle was filled with darkness and could go any-
where. Upon obtaining it, Shalva went to Dvaraka,
remembering the Vrishnis’ enmity toward him.
Shalva besieged the city with a large army, O
best of the Bharatas, decimating the outlying parks
and gardens, the mansions along with their ob-
servatories, towering gateways and surrounding
walls, and also the public recreational areas. From
his excellent airship he threw down a torrent of
weapons, including stones, tree trunks, thunder-
bolts, snakes and hailstones. A fierce whirlwind
arose and blanketed all directions with dust. Thus
terribly tormented by the airship Saubha, Lord
Krishna’s city had no peace, O King, just like the
earth when it was attacked by the three aerial cities
of the demons.
Seeing His subjects so harassed, the glorious and
heroic Lord Pradyumna told them, “Do not fear,”
and mounted His chariot. The chief commanders
of the chariot warriors-Satyaki, Charudeshna,
The Battle Between Shalva and the Vrishnis Samba, Akrura and his younger brothers, along
Srila Shukadeva Gosvami with Hardikya, Bhanuvinda, Gada, Shuka and
Sarana went out of the city with many other em-
Shukadeva Gosvami said: Now please hear, O inent bowmen, all girded in armor and protected
King, another wondrous deed performed by Lord by contingents of soldiers riding on chariots,
Krishna, who appeared in His humanlike body elephants and horses, and also by companies of
to enjoy transcendental pastimes. Hear how He infantry. A tumultuous, hair-raising battle then
killed the master of Saubha. Shalva was a friend of commenced between Shalva’s forces and the
Shishupala’s. When he attended the wedding of Yadus. It equaled the great battles between the
Rukmini, the Yadu warriors defeated him in battle, demons and demigods.
along with Jarasandha and the other kings. Shalva With His divine weapons Pradyumna instantly
swore in the presence of all the kings: “I will rid destroyed all of Shalva’s magic illusions, in the
the earth of Yadavas. Just see my prowess!” Having same way that the warm rays of the sun dissi-
thus made his vow, the foolish King proceeded to pate the darkness of night. Lord Pradyumna’s
worship Lord Pashupati [Shiva] as his deity by eat- arrows all had gold shafts, iron heads and per-
ing a handful of dust each day, and nothing more. fectly smooth joints. With twenty-five of them
The great Lord Umapati is known as “he who is He struck down Shalva’s commander-in-chief
quickly pleased,” yet only at the end of a year did [Dyuman], and with one hundred He struck

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 nityaà bhägavata-sevayä Issue no 261, Page—3
Shalva himself. Then He pierced Shalva’s officers master of the chariot when he is in danger, and the
with one arrow each, his chariot drivers with ten master must also protect his driver. With this rule
arrows each, and his horses and other carriers with in mind, I removed You from the battlefield, since
three arrows each. When they saw the glorious You had been struck unconscious by Your enemy’s
Pradyumna perform that amazing and mighty feat, club and I thought You were seriously injured.
all the soldiers on both sides praised Him. — Çrémad-Bhägavatam (Bhägavata Puräëa) » Canto 10: The Summum Bonum
At one moment the magic airship built by Maya » Chapter 76 » Verses 1-33 » Translation By the Disciples of His Divine Grace A.
Danava appeared in many identical forms, and the C. Bhaktivedanta Svami Prabhupada.
next moment it was again only one. Sometimes
it was visible, and sometimes not. Thus Shalva’s Shalva Takes Shelter of Lord Shiva
opponents could never be sure where it was. From Disciples of His Divine Grace
one moment to the next the Saubha airship ap- A. C. Bhaktivedanta Svami Prabhupada
peared on the earth, in the sky, on a mountain peak
or in the water. Like a whirling, flaming baton, it Shalva worshiped Lord Shiva, who is famous as
never remained in any one place. Wherever Shalva Ashutosha, "one who is quickly satisfied." And yet
would appear with his Saubha ship and his army, Lord Shiva did not come to Shalva for an entire year
there the Yadu commanders would shoot their because, being bhagavän, a great, all-knowing per-
arrows. Shalva became bewildered upon seeing his sonality, he understood that any benediction given
army and aerial city thus harassed by his enemy’s to Lord Krishna's enemy would be fruitless. Still,
arrows, which struck like fire and the sun and were as stated by the words çaraëam ägatam, Shalva had
as intolerable as snake venom. come to Lord Shiva for shelter, and thus to maintain
Because the heroes of the Vrishni clan were eager the standard principle that a worshiper receives a
for victory in this world and the next, they did not benediction, Lord Shiva offered one to Shalva.
abandon their assigned posts on the battlefield, — Çrémad-Bhägavatam (Bhägavata Puräëa) » Canto 10: The Summum Bonum
even though the downpour of weapons hurled » Chapter 76 » Verses 6 » Purport By the Disciples of His Divine Grace A. C.
by Shalva’s commanders tormented them. Shal- Bhaktivedanta Svami Prabhupada
va’s minister Dyuman, previously wounded by
Sri Pradyumna, now ran up to Him and, roaring
loudly, struck Him with his club of black steel. Lord Shiva and Benedicitions
Pradyumna’s driver, the son of Daruka, thought His Divine Grace
that his valiant master’s chest had been shattered A. C. Bhaktivedanta Svami Prabhupada
by the club. Knowing well his religious duty, he
removed Pradyumna from the battlefield. Quick- Lord Shiva is a demigod celebrated for awarding
ly regaining consciousness, Lord Krishna’s son gifts to beggars. His name is therefore Ashutosha,
Pradyumna said to His charioteer, “O driver, this or one who is pleased very easily. He is also called
is abominablefor Me to have been removed from the Bhutanatha, or the lord of the common folk,
the battlefield! “Except for Me, no one born in the who are mainly attached to him because of his
Yadu dynasty has ever been known to abandon the munificent gifts, even without consideration of
battlefield. My reputation has now been stained by the aftereffects. Ravana was very attached to Lord
a driver who thinks like a eunuch. “What will I say Shiva, and by easily pleasing him, Ravana became
to My fathers, Rama and Keshava, when I return so powerful that he wanted to challenge the au-
to Them after having simply fled the battle? What thority of Lord Rama. Of course, Ravana was never
can I tell Them that will befit My honor? “Certainly helped by Lord Shiva when he fought with Rama,
My sisters-in-law will laugh at Me and say, ‘O hero, the Supreme Personality of Godhead and the Lord
tell us how in the world Your enemies turned You of Lord Shiva. To Vrkasura, Lord Shiva awarded
into such a coward in battle.’” a benediction which was not only awkward but
[The driver replied:] O long-lived one, I have also disturbing. Vrkasura became empowered, by
done this knowing full well my prescribed duty. the grace of Lord Shiva, to vanish anyone's head
O my Lord, the chariot driver must protect the simply by touching it.

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 Issue no 261, Page — 4 nityaà bhägavata-sevayä
Top left 4
Although this was awarded by Lord Shiva, the this? He did not commit any mistake by follow-
cunning fellow wanted to make an experiment ing the instructions of His Supreme Lord, for the
of the power by touching the head of Lord Shiva. entire creation is subject to the management of Sri
Thus the lord had to take shelter of Vishnu to save Bhagavan. The Lord wields His Sudarshana-cakra
himself from trouble, and the Lord Vishnu, by for the protection of all His created jivas. He alone
His illusory potency, asked Vrkasura to make an knows the ultimate benefit for the jivas hidden
experiment with his own head. The fellow did it within His instructions. The only duty of His
and was finished himself, and so the world was surrendered devotees is to simply carry out His
saved from all sorts of trouble by such a cunning orders. For this reason, the pure Vaiñëava saints
beggar of the demigods. The excellent point is never condemn Sri Shankaracharya, the incarna-
that Lord Shiva never denies anyone any sort of tion of Lord Shiva who preached the mäyäväda
gift. He is therefore the most generous, although philosophy.
sometimes some kind of a mistake is made. “Take note of the following evidences from
— Çrémad-Bhägavatam (Bhägavata Puräëa) » Canto 1: The Summum Bonum the scriptures, Padma Puräëa, Uttara-khaëòa,
» Chapter 12 » Verses 23 » Purport By of His Divine Grace A. C. Bhaktivedanta 42.109-110:
Svami Prabhupada
’tvam ärädhya yathä çambho
Lord Shiva: The Guëa-Avatära geahiñyämi varaà sadä
Srila Bhaktivinoda Thakura dväparädau yuge bhütvä
kalayä mänuñädiñu
“Lord Shiva is the guëa-avatära, qualitative in- svägamaiù kalpitais tvaà tu
carnation, of Sri Bhagavan. In order to fulfil their janän madvimukhän kuru
sinister motives, the asuras, demoniac forces, maà ca gopaya yena syät
had decided to take up the path of bhakti and såñöir eñottarottarä
self-interestedly worship the Supreme Lord to “'Sri Vishnu said, “O Shambhu, although I am
gain great fruitive results and conquer over the the Supreme Lord, I have worshiped the different
devas and devés simply to mislead the asuras. In
devoted devatas. The compassionate Lord, who the same manner, I shall worship you to obtain
always protects His surrendered devotees, became boons from you. You should descend to earth in
concerned with this new trend in the asuras and your partial expansion and take birth as a human
set about to defend the purity of the institution being in Kali-yuga. Concoct a school of thought
of bhakti. He called for Lord Shiva and said, 'Dear by misconstruing the Vedas and divert the mind
Shambhu, it will not be beneficial if the precepts of of the people away from Me. Make sure that
çuddha-bhakti are preached to the envious rascal these fictitious literatures veil My true spiritual
asuras, who are steeped determinably in tamasic and supreme identity, and—enticing the athe-
nescience. In order to delude these asuras, you istic gross materialists—rapidly spread atheism
must create a distorted commentary on the Vedas amongst them.’
and present impersonalist mäyävädé teachings. In “Further, in the Varäha Puräëa:
this way, I will be concealed from the asuras, who
will be inveigled away from the path of bhakti and eña mohaà såjämyäsu
made to follow impersonalism, thus leaving My yo janän mohayiñyati
favoured devotees undisturbed in their relishment tväà ca rudra mahäbäho
of çuddha-bhakti.’ moha çäñträné käraya
“Lord Shiva, a very dedicated Vaiñëava devotee, atatkyäni vitakhyäni
at first expressed his sadness about being bur- darçayasva mahäbhuja
dened with such an onerous responsibility, but, prakäçaà kuru cätmanam
surrendered servant as he is, he unquestioningly aprakäçaà ca mäm kuru
took up the mission and executed the orders of
His Lord. How could Lord Shiva be blamed for

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 nityaà bhägavata-sevayä Issue no 261, Page—5
“'O Shiva! I am about to create such an il- with His beautiful spiritual form. He is in Vrinda-
lusion that the entire humanity will become vana, His beauty blossoming in fresh youthfulness,
confounded. Prepare the fabrication of fictitious dallying in eternal pastimes, and, at the same mo-
literature that will present the truth as unreal ment, He is fully present throughout His creation.
and the unreal as truth. Manifest your terrible Nothing or no one is equal to or greater than He
image of the Destroyer and conceal My eternal is, because He is full of acintya-çakti. His potency
transcendental form from the vision of the peo- is defined as acintya because the human intellect
ple.’” Vrajanatha, “Are there scriptural evidences is unable to fathom Her position. Parä-çakti, His
repudiating the mäyäväda school of thought?” supreme absolute potency, is another designation
Raghunatha dasa Babaji, “The entire Vedic scrip- for His acintya-çakti. Although this acintya-çakti
tures present strong proofs denouncing mäyäväda is one, She is nevertheless manifest in manifold
philosophy. After scouring the Vedas, the torch- magnificence, known as jïäna, cognition; bala,
bearers of the mäyäväda school have come up with power; and kriyä, activity.’
just four seemingly substantive statements, which “Brahman and His energies are one, as substanti-
they have inventively labelled as mahä-väkya, great ated in this verse. Here çakti is described as sväbhä-
dictums: viké, an effortless and inherent part of the Supreme
“Firstly, in the Chändogya Upaniñad, 3.14.1: Lord, though it is also vividha, variegated. Since,
sarvaàkhalvidaàbrahma,'Thephenomenalworldis çaktimän, the possessor of potency, i.e. Brahman,
an external manifestation of Brahman and is non-dif- and çakti, the potency of Brahman, are defined as
ferent from Him.’ And also in the Båhad-äraëyaka non-different, this certainly implies that everything
Upaniñad, 4.4.19, and the Kaöha Upaniñad, 2.1.11: is one with Brahman. However, when we exclu-
neha nänästi kiïcana, 'Brahman is free from any sively examine the material world, Brahman and
material distinctions.’ Secondly, in the Aitareya His çakti apparently have two separate identities,
Upaniñad, 1.5.3: prajïänaà brahmä, 'Prajïä, pure and thus variety becomes prominent. Therefore,
knowledge, is transcendental and is of the same the Kaöhopaniñad, 2.13, and Svetäçvatara Upaniñad,
spiritual substance as Brahman.’ Thirdly, in the 6.10, comment:
Chändogya Upaniñad, 6.8.7: tat tvam asi çvetaketo
'O Shvetaketo, you are that, Brahman.’ Fourthly, nityo nityänäà cetanaç cetanänäm
in the Båhad-äraëyaka Upaniñad, 1.4.10: ahaà eko bahünäà yo vidadhäti kämän
brahmäsmi, 'I, the jéva soul, am of the same nature
as Brahman.’ “'The Supreme Lord is eternal and the other
“According to the first mahä-väkya, this material living beings are eternal. The Supreme Lord is
world and the jivas are all Brahman—nothing
exists outside Brahman. The nature of Brahman !! Sri Sri Nitai Gaurchandra Jayati !!
has been described in the Svetäçvatara Upaniñad,
6.8, as follows: Nityaà Bhägavata-sevayä E-magazine
is a part of
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sväbhäviké jïäna-bala-kriyä ca Quotations from the books, letters, and lectures of
His Divine Grace
A.C. Bhaktivedanta Svami Prabhupada
“'The Supreme Lord never requires the assistance
of material senses to accomplish His works because ©Bhaktivedanta Book Trust International.
He neither possesses a material body, nor material
senses. His body is completely spiritual. Therefore, ©All the paintings are copyrights of their respective
His physical presence is not limited like a material artists.
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 Issue no 261, Page — 6 nityaà bhägavata-sevayä
cognizant and the other living beings are cogni-
zant. The difference is that the Supreme Lord is andhaà tamaù praviçanti
supplying all the necessities of life for the many ye ’sambhütim upäsate
other living entities.’ This verse of the çruti, the tato bhüya iva te tamo
Vedas, confirms the eternal diversity of Brahman ya u sambhütyäà ratäù
and His numerous eternal expansions.
“Now let us examine the second so-called “'Those who are engaged in the culture of nescient
mahä-väkya statement of the çruti, Aitareya activities shall enter into the darkest region of
Upaniñad, 1.5.3: …prajïänaà brahman…'Pra- ignorance. Worst still are those, who are engaged
jïä, pure knowledge, is transcendental and in the so-called culture of knowledge, mäyäväda.’
is of the same spiritual substance as Brah- The purport is that a person who is ignorant of
man.’ This verse equates the prajïänaà with his spiritual identity as a result of engrossment in
Brahman, however the çruti, Båhad-äraëyaka nescient material activities and sensual pursuits is
Upaniñad, 4.4.21, clarifies by defining pra- cast into the darkness of ignorance. However, oth-
jïänaà as prema-bhakti, as noted in this verse: ers, even after having dissipated such nescience,
tam eva dhéro vijïäya prajïäà kurvéta bräh- who do not realize that the soul is the servitor part
maëaù, 'An intelligent equipoised person who and parcel of the Supreme Transcendence and
has realized Brahman must endeavour to know thus foolishly consider themselves as Brahman,
the Supreme Absolute Truth, the Personality of the Supreme, are hurled down to an even worse
Godhead, and surrender unto Him with loving and darker hell.
devotion.’ “The Vedas are immensely voluminous. Their
“Now the third mahä-väkya of the Chändo- exact essence can only be extracted by scrutiniz-
gya Upaniñad, 6.8.7: ...tat tvam asi çvetaketo… ing every single çloka from each of the Upaniñads,
“'OShvetaketo,youarethat.’Thisstatementteaches Puranas, and so on. Isolated and out-of-context
thatBrahmanisequalwithçakti.TheBåhad-äraëya- statements cannot present a clear picture, but
ka Upaniñad, 3.8.10, elaborates upon this subject: rather distort the real meaning. Ultimately,
therefore, Sri Chaitanya tooth-combed the entire
yo vä etad akñaraà gärgy aviditväsmäl lokät Vedic literature and formulated His most sublime
praiti sa kåpaëaù transcendental teachings, presenting the most
ya etad akñaraà gärgi viditväsmäl lokät praiti sa elevated philosophy of acintya-bhedäbheda, that
brähmaëaù the jéva and matter are simultaneously one with
and distinct from the Supreme Lord, Sri Hari.”
“'The twice-born brähmaëa who after receiving — Jaiva-dharma » Translated by Bhaktivedanta Book Trust, Int. & Sarv-
the sacred thread does not immerse himself into abhavana Dasa
the study of the Vedas, but busies himself with
less important texts and subject matters, will very
soon in this life-time along with his family acquire
the lowly qualities of a çüdra.’ A person who re-
alizes the actual truth of tat tvam asi ultimately
attains devotional service to the Supreme Lord
and becomes a true practising brähmaëa.
“Now the fourth mahä-väkya of the
Båhad-äraëyaka Upaniñad, 1.4.10: …aham
brahmäsmi… “'I, the jéva soul, am of the same
nature as Brahman.’ The knowledge displayed
in this text if misused and not dovetailed to seek
out the Supreme Lord and surrender unto Him
is severely castigated in the Éçopaniñad, verse 12:

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