Siva Ratri - Vedabase SB 10.34.2 sri-suka uvaca ekada deva-yatrayam gopala jata-kautukah anobhir anadud-yuktaih prayayus te 'mbika-vanam SYNONYMS sri-sukah uvaca—Sri Sukadeva Gosvami said; ekada—once; deva—(to worship) the demigod, Lord Siva; yatrayam—on a trip; gopalah—the cowherd men; jata-kautukah—eager; anobhih—with wagons; anadut—to oxen; yuktaih—yoked; prayayuh—went forth; te—they; ambika-vanam—to the Ambika forest. TRANSLATION Sukadeva Gosvami said: One day the cowherd men, eager to take a trip to worship Lord Siva, traveled by bullock carts to the Ambika forest. PURPORT According to Srila Jiva Gosvami, the word ekada here indicates the occasion of Siva-ratri. He further mentions that Ambikavana is in Gujarat province, near the city of Siddhapura. Srila Visvanatha Cakravarti Thakura adds that the departure of the cowherd men specifically took place on the fourteenth lunar day of the dark fortnight of the month of Phalguna. Srila Visvanatha Cakravarti also quotes authorities who claim that Ambikavana lies on the bank of the Sarasvati River, northwest of Mathura. Ambikavana is notable because within it are deities of Sri Siva and his wife, goddess Uma. KB 34: Vidyadhara Liberated and the Demon Sankhacuda Killed They very devotedly began to worship the deity of Lord Siva and Ambika. It is the general practice that wherever there is a temple of Lord Siva, there must be another temple, of Ambika (or Durga), because Ambika is the wife of Lord Siva and is the most exalted of chaste women. She doesn’t live outside the association of her husband. After reaching Ambikavana, the cowherd men of Vrindavana first bathed themselves in the river Sarasvati. If one goes to any place of pilgrimage, his first duty is to take a bath and sometimes to shave his head. That is the first business. After taking a bath, they worshiped the deities and then distributed charity in the holy places. According to the Vedic system, charity is given to the brahmanas. It is stated in the Vedic sastras that only the brahmanas and the sannyasis can accept charity. The cowherd men from Vrindavana gave the brahmanas cows decorated with golden ornaments and beautiful garlands. The brahmanas are given charity because they are not engaged in any business profession. They are supposed to be engaged in brahminical occupations, as described in the Bhagavad-gita—namely, they must be very learned and must perform austerity and penances. Not only must they themselves be learned, but they must also teach others. Brahmanas are not meant to be brahmanas alone: they should create other brahmanas also. If a man is found who agrees to become a brahmana’s disciple, he is also given the chance to become a brahmana. The brahmana is always engaged in the worship of Lord Vishnu. Therefore the brahmanas are eligible to accept all kinds of charity. But if the brahmanas receive excess charity, they are to distribute it for the service of Vishnu. In the Vedic scriptures, therefore, one is recommended to give charity to the brahmanas, and by so doing one pleases Lord Vishnu and all the demigods. The pilgrims take a bath, worship the deity and give charity; they are also recommended to fast one day. They should go to a place of pilgrimage and stay there at least for three days. The first day is spent fasting, and at night they can drink a little water because water does not break the fast. ... The cowherd men, who had come to execute the ritualistic function of worshiping Lord Siva and Ambika, finished their business and prepared to return to Vrindavana. While returning, they recalled the wonderful activities of Krishna. By relating the incident of Vidyadhara’s deliverance, they became more attached to Krishna. They had come to worship Lord Siva and Ambika, but the result was that they became more and more attached to Krishna. Similarly, the gopis worshiped goddess Katyayani to become more and more attached to Krishna. It is stated in the Bhagavad-gita that persons who are attached to worshiping demigods like Lord Brahma, Siva, Indra and Candra for some personal benefit are less intelligent and have forgotten the real purpose of life. But the cowherd men, inhabitants of Vrindavana, were no ordinary men. Whatever they did, they did for Krishna. If one worships demigods like Lord Siva and Lord Brahma to become more attached to Krishna, that is approved. But if one goes to the demigods for some personal benefit, that is condemned. Jiva Gosvami - Gopala Campu 1.30.30: After the Siva-ratri night had passed, the playful Holi festival was celebrated on the full-moon day of the month of Phalguna. In this way the two festivals, celebrated on the dark and bright fortnights, glistened with great splendor. CBh 3.1.64 with Gaudiya Bhasya (BSST): prabhu bale,—“vakresvara achena ye vane tathai yaimu muni thakimu nirjane” The Lord said, “I will go to the forest where Vakresvara is situated and stay there in solitude.” In the place known as Vakresvara, Vakresvara Mahadeva is situated. This place is situated in Radha-desa. The site of Vakresvara is sixteen miles west of Ahmedpura Railway Station in the district of Birbhum. Ahmedpura is 111 miles from Kolkata. Vakresvara is a form of Lord Siva. Every year there is a huge festival during Siva-ratri at this place. There are a few hot water kundas and a few cool water kundas at this place. This is also a Sakti-pitha [After Sati, the wife of Siva, gave up her body at Daksha's sacrifice, Siva started dancing with her body. The world became threatened from his dance, so Vishnu used his Sudarsana cakra to cut Sati's body into pieces. Wherever her bodily parts fell, a temple was erected in commemoration. These pilgrimage sites are called Sakti-pithas.]. CBh 3.2.308-367 with Gaudiya Bhasya (BSST): In the sixth and seventh chapters of the Svarnadri-mahodaya, Mahadeva says, “O Brahma, you should come with the other demigods to Ekamraka forest and faithfully worship the ancient linga with various transcendental ingredients. After the completion of the worship you should faithfully honor his remnants.” After hearing the order of Mahadeva, Brahma asked, “O Mahesvara, we do not know your glories. The sages say that the remnants of a linga should not be honored. Therefore how can we accept those remnants?” Vyasa said, “Although the remnants of a linga are not to be accepted, Sri Bhuvanesvara is not a linga, he is the eternal Supreme Brahman. Statements that prohibit one from honoring Siva's remnants are not applicable to Bhuvanesvara. The demigods honor the remnants of Bhuvanesvara to cross the material ocean. Foodstuffs offered to Bhuvanesvara should be honored with the understanding that they are transcendental. As far as the acceptance of Bhuvanesvara's remnants is concerned, there should not be any discrimination whether one is a brahmana, kshatriya, vaisya, sudra, or outcaste, otherwise one will certainly go to hell. On receiving Bhuvanesvara's prasada, one should immediately honor it. Bhuvanesvara's prasada is never contaminated by contact with impure living entities. One should distribute this prasada to the demigods, forefathers, and brahmanas. The result one obtains by giving charity in Kurukshetra during the solar or lunar eclipse is attained by distributing the remnants of Bhuvanesvara. Whether it is dry, stale, or brought from a distant place, simply by honoring Bhuvanesvara's prasada one is delivered from all unwanted habits. By honoring Bhuvanesvara's prasada one attains the result of seeing, worshiping, meditating on, or hearing about Vishnu. There is a possibility of taking birth again after drinking nectar, but there is no rebirth for one who honors Bhuvanesvara's prasada. By seeing Bhuvanesvara's prasada one's desires are fulfilled, by touching it to one's head one's sinful reactions are destroyed, by honoring it one counteracts the reactions of eating nonvegetarian food, by smelling it the sins committed in one's mind are destroyed, by seeing it one's vision is purified, by smearing it on one's limbs the body is purified, by eating it to one's full satisfaction one attains the result of observing an Ekadasi without water, and by honoring it with full respect one attains the devotional service of Vishnu.” When the sages inquired further, Vyasa said, “In the Brahmanda Purana, Brahma said to Narada, `What to speak of human beings, even the demigods headed by Brahma accept human forms and beg for Bhuvanesvara's remnants. There is no consideration of rules and regulations or auspicious or inauspicious times in the eating of Bhuvanesvara's prasada. If one accepts Bhuvanesvara's prasada that has been touched by a most fallen person, one attains the abode of Vishnu. Those who criticize Bhuvanesvara's prasada by comparing it to the ordinary prasada of a Siva-linga certainly go to hell. Gauri, the greatest Vaishnavi, cooks Bhuvanesvara's offerings, and the eternal Supreme Brahman eats it. Therefore there is no consideration of any contamination in it because of contact with impure living entities. You should know that it is completely transcendental. If the remnants of Sri Ananta Vasudeva and the maha-maha-prasada of Sri Bhuvanesvara is touched by the mouth of a dog or brought from a place where nonvegetarian foods are kept, it is to be accepted by even the best of the brahmanas. By eating the remnants of this transcendental linga one attains Lord Vishnu's shelter, which is rare for even personalities like Brahma and Indra. Those who blaspheme persons who eat such maha-prasada will continue to live in hell for as long as the sun and moon shine in the sky. Whether one has taken bath or not, simply by honoring Bhuvanesvara's maha-prasada one becomes purified externally and internally. With His thousand mouths even Anantadeva is unable to describe the glories of this maha-maha-prasada, which is the remnants of Sri Ananta Vasudeva's remnants. One can please Bhuvanesvara simply by hearing the glories of this prasada, and if Bhuvanesvara is pleased Govinda is also pleased.'” Everyday after the completion of Sri Sri Ananta Vasudeva's worship and offering, Sri Bhuvanesvara accepts his own worship and offering. This system is still current in Bhuvanesvara. Apart from this, he teaches Vishnu's devotional service to the people of the entire world while setting the example of giving up material enjoyment for the pleasure of Krishna by his own behavior of not riding on the chariot or going out during the Candana-yatra or boat festival but offering these conveyances and various other enjoyable ingredients to his eternal Lords, Sri Sri Ananta Vasudeva and Sri Sri Madana-mohana. Whenever it is mentioned that Sri Bhuvanesvara rides on an airplane or chariot, it is to be understood that the pleasure of Sri Sri Madana-mohana and Sri Sri Ananta Vasudeva was the purpose of all such occasions. The pandas (priests) of Bhuvanesvara call Sri Sri Madana-mohana the pratinidhi, or “representative,” of Bhuvanesvara. In this context the word “representative” does not mean subordinate as it is normally understood in the relationship between a king and his representative. According to the consideration of servitorship, or sakti-tattva, Sri Bhuvanesvara does not personally accept any items of enjoyment but offers them to his only Lord, the supremely independent Sri Madana-mohana, who is the source of all energies and the proprietor of all enjoyable objects. In other words, because he does not independently enjoy but rather gives enjoyment to his Lord, his Lord is addressed as his “representative.” Rather than accept worship for himself, Bhuvanesvara accepts worship on behalf of his Lords, Sri Madana-mohana and Sri Ananta Vasudeva. Even if he ever does accept any service for himself, he accepts it as a servant of Sri Madana-mohana or Sri Sri Ananta Vasudeva. He does not independently accept any service. The Deity of Sri Madana-mohana situated in Sri Bhuvanesvara is not two-armed but is four-armed. On Madana-mohana's upper left hand there is an impression of a deer, on His upper right hand there is an impression of an ax, His lower left hand displays the sign of fearlessness, and His lower right hand displays the sign of awarding benediction. Sri Madana-mohana, Sri Govinda, a five-headed Mahadeva, Sri Ananta Vasudeva's vijaya-murti, a four-armed Harihara murti, and Sri Salagrama are worshiped in a temple south of the original Bhuvanesvara temple. Among the committee members who look after the service of the Sri Bhuvanesvara temple are Sriyukta Priyanatha Cattopadhyaya, a lawyer from Cuttack; Sriyukta Gangadhara Chaudhuri, a landlord from Puri district; and Sriyukta Gopala Prahararaja, another lawyer from Cuttack. This committee has employed a manager. The name of the present manager is Sriyukta Lachman Ramanuja dasa. The manager takes care of the income and expenditure for the various services in the Bhuvanesvara temple with the help of the four following head pandas: Jagannatha Mahapatra, Narayana Makadama, Damodara Santara, and Sadaya Mahapatra. As a patita-pavana murti is established within the lion gate of the Sri Jagannatha temple for the benefit of fallen souls outside the varnasrama system, there is also a patita-pavana murti within the lion gate of the Sri Bhuvanesvara temple. Within the lion gate there is a market known as Ananda-bazaar. As in the Puri Ananda-bazaar, items like prasada are also bought and sold here. Like Jagannatha prasada, the prasada here is not contaminated by contact with impure living entities. After crossing the lion gate there is a Garuda-stambha, on the top of which a bull and Garuda are situated. As in the Jagannatha temple there also is a Deity of Nrisimhadeva at the entrance here. This four-armed Deity of Nrisimhadeva is in a peaceful mood. In His upper right hand He holds a cakra, in His upper left hand He holds a conch, and in His lower two hands He holds the Vedas. Sri Lakshmidevi is sitting on His lap. South of the original temple is Bhuvanesvara's kitchen. There is an order that the rays of the sun and moon should not fall on it. Brahmana pandas from three hundred sixty families cook here. The deity of Sri Bhuvanesvara within the main temple is a combined form of Sri Hari and Hara. The pandas show everyone this Sri Bhuvanesvara deity, which has a black and white form. The form of Sri Bhuvanesvara is shaped like a cakra and has impressions of Ganga, Yamuna, and Sarasvati as well as the ten incarnations beginning with Matsya and Kurma. The wonderful artistic work of Bhuvanesvara temple attracts the attention of common people who come for darsana. After seeing the artistry and architectural work of the Bhuvanesvara temple, the Sri Ananta Vasudeva temple, and the many other temples in Bhuvanesvara, one can realize how advanced Indian art was at one time. The Bhuvanesvara temple is one hundred sixty-five feet tall. This temple is situated on a huge stone slab three hundred yards south of Bindu-sarovara. The dimensions of the temple are five hundred twenty by four hundred sixty-five feet. Apart from this, there is a twenty-eight foot exterior hall north of the temple. The main hall measures two hundred thirty-five feet. The temple walls are seven foot five inch thick. There are large gates on the four sides of the temple. The eastern gate is the largest of the four and is called the Simha-dvara, or the lion gate. There are two large lions on the two sides of the entrance. Within the courtyard there is twenty-foot long, four-foot high stone slab wall. This unbreakable stone wall was built to protect the temple from outside attack. The Deity of Sri Nrisimhadeva is situated on one side of this wall. There are many small Siva temples within the western courtyard. Among those temples there is a twenty-foot tall temple. This temple is older than the main temple. The altar of this temple is five feet below the ground level of the temple. It is said that the original Siva-linga is situated here. Even after the main temple was built the original linga was not transferred from here. There is a temple of Bhuvanesvari in one corner of the western courtyard. On one side of the expansive stone slab found after one enters the Simha-dvara there is a temple of Gopalini, Sati's form as a cowherd girl. Although the ground level of the Gopalini temple is lower than the ground level of the main temple, it is at the same level as the original linga. There are six stone steps west of the Gopalini temple. Above those steps and below Bhuvanesvara's kitchen there is a deity of Vrishabha, the bull carrier. The bhoga-mandapa, or hall where offerings are made, is situated directly in front of the Bhuvanesvara temple. Behind the hall is the natya-mandira (the hall where drama, dance, and kirtana are performed), behind the natya-mandira is the jagamohana (the area directly in front of the central altar), behind the jagamohana is the main temple, and within this is the garbha-griha, where the deity is situated. According to the conclusion of Raja Rajendralala Mitra, the bhoga-mandapa was built during Kamala Kesari's rule, which lasted from A.D. 792 to 811. But other archeologists say that the Ganga dynasty King Narasimhadeva, who built the sun temple at Konark, built the offering hall in the twenty-four years of his rule. By reading the inscription found on the door of the natya-mandira one can understand that Maharaja Kapilendradeva, who conquered Karnataka, arranged to donate a vast tract of land for the service of Bhuvanesvara. According to the opinion of many archeologists this natya-mandira was built many years before the time of Kapilendradeva. Raja Rajendralala Mitra said Salinikesari's queen built this natya-mandira between A.D. 1099 and 1104, but many archeologists disagree with this. On the right side of the entrance to the deity room there is a inscription that says that Narasimhadeva built the Konark sun temple and its entrance. The natya-mandira and the entrance of the Bhuvanesvara temple are certainly the glorious work of that valiant Ganga dynasty king. Since the name of that king's daughter is mentioned in that inscription, many people think that the Ganga dynasty king's daughter built it. Some people guess that this king's daughter has been described in the Madala-panji calendar as Salinikesari's queen. The expertise, artistry, and architectural work in the construction of the jagamohana are superb. The roof of the jagamohana, like the roof of the offering hall, is shaped like a pinnacle. This roof is supported by four giant thirty-foot-tall stone pillars. Left of its southern entrance is a rectangular room decorated with adequate artistic work, but the builder of this room could not complete the work. There are a few brass deities within this room. They are Bhuvanesvara's vijaya-murtis, which are taken out during festivals. The Bhuvanesvara temple is one hundred sixty feet tall from the ground to the kalasa, but since the deity room is two feet lower than ground level, the eastern courtyard is two to three feet below that. So at one time the height of the dome must have been one hundred sixty-five feet. Apart from the Lingaraja Sri Bhuvanesvara temple and the Sri Ananta Vasudeva temple, there are many other temples situated in the four directions within Bhuvanesvara. It has already been stated that the Bhuvanesvara temple is 160 feet tall from the ground level to the kalasa. The Ananta Vasudeva temple is 60 foot tall. The Ramesvara temple is 78 feet tall, Yamesvara is 67 feet, Rajarani is 63 feet, Bhagavati is 54 feet, Sarideula is 53 feet, Nagesvara is 52 feet, Siddhesvara is 47 feet, Kapilesvara is 64 feet, Kedaresvara is 46 feet, Parasuramesvara is 38 feet, Muktesvara is 35 feet, and Kopari is 35 feet tall. Many people think that the Bhuvanesvara temple is older than the Jagannatha Puri temple and that the artistic work of the Puri temple is an imitation of the Bhuvanesvara temple. Raja Rajendralala Mitra said that King Yayati Kesari came from Magadha, drove away the Yavanas, and reestablished Hindu religion over the ruins of the Buddhist religion. The duration of Yayati Kesari's rule extended from A.D. 474 to 526. Construction of the Bhuvanesvara temple and the jagamohana began near the end of Yayati Kesari's rule. Yayati Kesari could not complete the construction work. Although his descendent Surya Kesari ruled the kingdom for a long time, he did not try to complete the temple. His heir, Ananta Kesari, again started the temple construction. The Bhuvanesvara temple was eventually completed during the reign of Lalatendu Kesari in 588 Sakabda (A.D. 666). Regarding this, Raja Rajendralala Mitra has quoted the following verse: gajashteshum ite jate sakabde kirti vasasah prasadam akarod raja lalatendus ca kesari But some archeologists do not agree with the statement of Mitra Mahasaya. They say that the stone inscription is similar to the unverified handwritten verses found that describe the construction of the Jagannatha temple and that there is no historical truth in it. They further say that the description Raja Rajendralala Mitra quoted from Jagannatha's Madala-panji calendar is a futile attempt by the pandas, who are ignorant of historical facts, to prove that this holy place is more ancient than it actually is. The exact date of the construction of the Bhuvanesvara temple and jagamohana is found in a stone inscription carved at the time of that construction. The famous Ananga-bhima, who is said to be the builder of the Sri Purushottama temple, is also described in that stone inscription to be the builder of the Bhuvanesvara temple. Thirty-four years of Ananga-bhima are described in that stone inscription. In the stone inscription of Catesvara and in the royal inscription on a copper plate of the second Narasimhadeva the names of two persons called Ananga-bhima, or Aniyanka-bhima, are found. The first Ananga-bhima was the fourth son of Cauda Ganga. He ruled the kingdom for ten years. He conquered Orissa and built the temple of Sri Purushottama. The second Ananga-bhima was the grandson of the first Ananga-bhima and the son of Rajaraja. He ruled the kingdom for thirty-four years up to A.D. 1253. Since the stone inscription in the Bhuvanesvara temple mentions thirty-four years in connection with Aniyanka-bhima, the son of Rajaraja, some archeologists ascertain the second Aniyanka-bhima, or Ananga-bhima, as the actual builder of the Bhuvanesvara temple. This second Aniyanka-bhima built many large temples in Cuttack and many places in the districts of Puri and Ganjama. We have already discussed something about the temple of Ananta Vasudeva, situated on the eastern bank of the Bindu-sarovara in front of the middle ghata. This temple is one hundred thirty-one feet long and one hundred seventeen feet wide. The main hall is ninety-six feet long and twenty-five feet wide. Adjacent to the main temple is the jagamohana, behind that is the natya-mandira, and behind that is the bhoga-mandapa. From ground level to the kalasa, the temple is sixty feet tall. Inside the natya-mandira is a deity of Garuda made of black stone. The Deity of Ananta Vasudeva Vishnu is situated within the main temple. This temple of Ananta Vasudeva is the most ancient temple in Bhuvanesvara. This is widely accepted by even the archeologists. No pilgrim visits the temples of deities subordinate to Sri Vasudeva without first taking darsana of Ananta Vasudeva Vishnu, the Lord of all. This practice is current in Bhuvanesvara even today. We have already learned from the verses composed by the poet Vacaspati Misra and inscribed on a stone attached to the wall of the Ananta Vasudeva temple that Bhavadeva Bhatta built the temple of Ananta Vasudeva and Bindu-sarovara, which is situated in front of the temple. Vacaspati Misra wrote a book called Nyaya-suci-nibandha in 898 Sakabda (A.D. 976). It is not improper to consider his dear friend Bhavadeva Bhatta as his contemporary. Therefore some archeologists conclude that the temple of Sri Ananta Vasudeva was built in the tenth century. Bindu-sarovara is thirteen hundred feet long, seven hundred feet wide, and sixteen feet deep. The four banks of this sarovara, or lake, are covered with stone slabs. There is a island built of stone in the middle of Bindu-sarovara. The island is 100x100 feet. There is a small temple in the northeast corner of the island. The festival Deity of Ananta Vasudeva is brought here during the Snana-yatra. The Deity is then bathed by streams of water squirted out of fountains surrounding that temple. During the Snana-yatra, in other words, during the rainy season, this Bindu-sarovara becomes the residence of many large crocodiles. Western historians like Starling, Hunter, and Cunningham, as well as archeologists of India like Raja Rajendralala Mitra have described Bhuvanesvara as a principal Buddhist center. Other archeologists of India, however, have through argument and evidence like stone inscriptions found in various temples of Bhuvanesvara and descriptions in ancient Puranas like the Mahabharata demonstrated that there is no evidence to substantiate the claim that Bhuvanesvara was a principal center for Buddhists during the time of Lord Buddha. The evidence of Buddhism found in Khandagiri and Udayagiri are from a much later time than that of Lord Buddha. Those who advertised that the elephant cave was a Buddhist cave have been proven completely wrong, because it has now been established as belonging to the Jains. The glories of the Orissan King Kharbel Bhupati, who was a follower of the Jain religion, are found on a stone inscription within this elephant cave. But there is no evidence or proof of the exact date when this Jain Kharbel established his capitol at Bhuvanesvara. The Mahabharata, Vana-parva, Chapter 114 states that after the confluence at Ganga-sagara comes the sacred Vaitarani River in Kalinga. Yajapura, where Brahma performed a sacrifice, is on the bank of this river. After that comes Svayambhu-vana, and then comes Mahavedi, which is near the ocean and which is renowned as Purushottama-kshetra. After that comes Mahendra Mountain, which is situated in Ganjama district and which is known as the abode of Parasurama. The above-mentioned name Svayambhu refers to Sambhu, or Mahadeva. This is the opinion found in the ancient commentary on Mahabharata known as Durgatartha-prakasini. Since a long time this Svayambhu-vana was a place for ascetics to undergo austerities. It is stated in the Skanda Purana, Utkala-khanda: ittham etat pura kshetram mahadevena nirmitam tatra sakshad uma-kantah sthapitah parameshthinayad etac chambhavam kshetram tamaso nasanam param “This sacred place was created long ago by Mahadeva. Brahma personally established the husband of Parvati at this place. Since then this place has been known as the destroyer of ignorance and a favorite place of Sambhu. This place is also known as Ekamraka-vana or Ekamraka-kshetra.” Elsewhere in the Skanda Purana, Utkala-khanda, it is stated: sa vartate nilagirir yojane 'tra tritiyake idam tv ekamraka-vanam kshetram gauri-pater vidhuh catur deha sthito 'ham vai yatra nilamani-mayah tasyottarasyam vikhyatam vanam ekamrakahvayam Ekamraka-kanana, which is very dear to the husband of Parvati, is situated two yojanas north of Nilacala in the state of Orissa. This Ekamraka-kshetra is the Svayambhu-vana described in the Mahabharata, Vana-parva, and many thoughtful persons have concluded that this place is much older than the time of Buddha. A description of Sri Bhuvanesvara deva is found in the Kapila-samhita. Long ago Lord Visvesvara (Siva) of Kasi told Devarshi Narada that he would not reside in Kasi any longer and that Kasi would soon be destroyed because the atheists overwhelmed with mundane knowledge were creating disturbances there. Religious principles would no longer remain, and everyone would become irreligious. Moreover, Kasi would gradually become crowded, and it would become difficult to perform austerities without disturbance. Although it was a fact that Mahadeva painstakingly established Kasi for the pleasure of Parvati, she was no longer inclined to stay there because of the disturbances created by the atheists. Where, therefore, was the place where one could sit and perpetually worship the Supreme Personality of Godhead? After hearing these statements from Sambhu, the best of the Vaishnavas, Devarshi Narada said that there was a famous mountain, Nila-saila, situated on the shore of the saltwater ocean. North of this mountain is the most pleasing Ekamraka-kanana. Vasudeva, the Lord of Lakshmi, resides in that solitary forest with Ananta. That place is most confidential. On hearing Narada's reply, Mahadeva left Kasi and came to Ekamraka-vana with Parvati. After arriving at this sacred place, Mahadeva said to Sri Hari, “I have come to Your shelter. Please give me a place to stay near Your lotus feet.” When Sri Vasudeva heard the appeal of Sambhu, the topmost Vaishnava, He said, “O Sambhu, I will gladly let you stay here, but you have to promise that you will never return to Kasi.” Sankara then replied, “How can I leave Kasi forever? My beloved Jahnavi (Ganga) and Manikarnika, the aggregate of all holy places, are situated there.” Vasudeva said, “O Sambhu, here in front of Me there is Manikarnika, which is also known as Papanasini. The river Ganga-Yamuna that emanates from My lotus feet flows southeast of Me. There are many other confidential tirthas here.” Sankara then replied, “I promise that I will not leave Your lotus feet and go anywhere, even to Varanasi.” After speaking these words, Sambhu stayed south of Vishnu in the form of a linga. That dark bluish linga glows like a crystal and is renowned as Tribhuvanesvara, or Bhuvanesvara. A panca-krosi (ten mile) Bhuvanesvara parikrama is performed in the month of Kartika. The parikrama starts from Varahadevi, goes through Dhavalagiri, Khandagiri, Udayagiri, around the Bhuvanesvara railway station, and eventually returns to the Varahadevi temple. Bhuvanesvara is situated 272 miles from Howrah on the Bengal-Nagpur railway line. The Bhuvanesvara temple is two miles from the Bhuvanesvara station. The road is most beautiful, being covered on both sides by trees that grow in the mountains, particularly the kuncila, or Nux Vomica. No conveyance other than bullox carts is generally available, but buses and motorcars can drive on the road. There are two dharmasalas in Bhuvanesvara. On the bank of Bindu-sarovara, a Calcutta Marwari named Hazarimala has built a new large dharmasala. The other dharmasala was built by one Raya Bahadur Hargovinda Visvesvaralala. Pilgrims can stay for three days in those dharmasalas. There is a charitable hospital, a telegraph office, and a post office. There is an open market every Monday and Thursday. Like Jagannatha prasada, the prasada of Sri Ananta Vasudeva and Bhuvanesvara is sold. CB Antya-khanda 2.309 TEXT 309 `siva-priya sarovara' jani sri-caitanya snana kari' viseshe karila ati dhanya Realizing that the lake was dear to Siva, Sri Caitanya eagerly took bath therein and made it glorious. CB Antya-khanda 2.310 TEXT 310 dekhilena giya prabhu prakata sankara catur-dige siva-dhvani kare anucara Thereafter the Lord went to see the manifestation of Sankara, whose followers were glorifying him in all directions. CB Antya-khanda 2.311 TEXT 311 catur-dige sari sari ghrita-dipa jvale niravadhi abhisheka haiteche jale There were rows of ghee lamps in the four directions, and the Siva-linga was being continuously bathed with water. CB Antya-khanda 2.312 TEXT 312 nija-priya-sankarera dekhiya vibhava tushta hailena prabhu, sakala vaishnava The Lord and all the Vaishnavas were pleased to see the influence of the Lord's dear devotee Sankara. CB Antya-khanda 2.313 TEXT 313 ye carana-rase siva vasana na jane hena prabhu nritya kare siva-vidyamane Siva forgets to dress in the ecstasy he relishes by serving the lotus feet of that Supreme Lord who was now dancing before him. CB Antya-khanda 2.314 TEXT 314 nritya-gita siva-agre kariya ananda se ratri rahila sei grame gauracandra After joyfully dancing and chanting before Siva, Gauracandra passed that night in that village. CB Antya-khanda 2.315 TEXT 315 sei sthana siva pailena yena-mate sei katha kahi skanda-puranera mate I will now narrate the Skanda Purana description of how Siva came to this place. CB Antya-khanda 2.316 TEXT 316 kasi-madhye purve siva parvati-sahite achila aneka kala parama-nibhrite Siva and Parvati had previously lived for a long time in a solitary place at Kasi. CB Antya-khanda 2.317 TEXT 317 tabe gauri-saha siva gelena kailasa nara-raja-gane kasi karaye vilasa Then Siva went to Kailasa with Gauri, and the human kings began to rule Kasi. CB Antya-khanda 2.318 TEXT 318 tabe kasiraja-name haila eka raja kasipura bhoga kare kari' siva-puja There was one king named Kasiraja, who worshiped Siva as he enjoyed the opulence of Kasi. CB Antya-khanda 2.319 TEXT 319 daive asi' kalapasa lagila tahare ugra-tape siva puje krishne jinibare By providence, he became bound by the ropes of time and began worshiping Siva through severe austerities so that he could defeat Krishna in battle. The topics of Sudakshina, the King of Kasi, are described in the Srimad Bhagavatam, Tenth Canto, Chapter Sixty-six as follows: While Lord Baladeva was visiting Nanda's Vraja, King Paundraka of Karusha, encouraged by fools, announced that he was the real Vasudeva and informed the Supreme Personality of Godhead Vasudeva that no one other than he himself was Vasudeva, and therefore Sri Krishna should give up both the name and the symbols of Vasudeva and take shelter of Paundraka, otherwise He should fight with him. When Ugrasena and the members of his royal assembly heard Paundraka's foolish boast, they all laughed heartily. Sri Krishna told Paundraka's messenger that He would soon make that foolish king drop his artificial symbols like the Sudarsana cakra that he was presently carrying and his body would be eaten by dogs after it fell on the battlefield. Thereafter, when Krishna came near Kasi, Paundraka immediately led his army on to the battlefield with enthusiasm, and his friend Kasiraja followed him for support. Just as the fire of universal devastation burns everything in the four directions, Sri Krishna began to destroy the armies of Paundraka and Kasiraja with His weapons. Krishna then told Paundraka that He would force him to relinquish the falsely assumed name of Vasudeva, otherwise if He did not wish to fight He would surrender to Paundraka. After speaking these words, Krishna destroyed Paundraka's chariot with a sharp arrow and beheaded Paundraka with His Sudarsana cakra. He then severed the head of Kasiraja from his body, threw it into Kasi, and returned to Dvaraka. Since Paundraka dressed like Sri Hari and always remembered Krishna, he attained liberation. When the queen, children, and relatives of Kasiraja saw his severed head, they began to cry. Thereafter, with a desire to take revenge on his father's killer, Sudakshina, the son of Kasiraja, began to perform severe austerities to please Mahadeva. When Mahadeva became pleased with his austerities and desired to give him a benediction, Sudakshina requested the means to kill his father's killer. Mahadeva instructed him to worship the Dakshinagni fire according to the injunctions of the abhicara ritual. After the sacrifice was completed, a formidable fiery form appeared from the sacrificial fire pit with a fiery trident in his hand. When that demon was sent to Dvaraka, the residents of Dvaraka became frightened and approached Krishna, who was engaged in playing chess. Sri Krishna gave them His assurance and ordered Sudarsana cakra to destroy the demon created with the help of Mahadeva. When by the influence of Sudarsana cakra the fire created by the abhicara ritual was checked, it returned to Varanasi and burned the priests and Sudakshina to ashes. Sudarsana cakra then entered Varanasi, burned the entire city, and returned to Krishna. CB Antya-khanda 2.320 TEXT 320 pratyaksha haila siva tapera prabhave `vara maga' balile, se raja vara mage By the influence of his austerity, Siva appeared before him and said, “Ask for a benediction.” The king then asked for the following benediction. CB Antya-khanda 2.320 TEXT 320 “eka vara magon prabhu, tomara carane yena muni krishna jinibare paron rane” “O Lord, I desire one benediction from you. I wish to defeat Krishna in battle.” CB Antya-khanda 2.322 TEXT 322 bholanatha sankarera caritra agadha ke bujhe ki-rupe kare karena prasada The characteristics of Bholanatha Sankara are unfathomable. Who can understand what form of mercy he bestows or on whom he bestows it? CB Antya-khanda 2.323 TEXT 323 tare balilena,—“raja, cala yuddhe tumi tora pache sarva-gana saha achi ami He said, “O King, you go and fight. I will follow you with my associates. CB Antya-khanda 2.324 TEXT 324 tora jinibeka hena kara sakti ache pasupata astra lai' muni tora pache” “Who has the power to defeat you when I am supporting you with my Pasupata weapon?” CB Antya-khanda 2.325 TEXT 325 paiyasivera bala sei mudha-mati calila harishe yuddhe krishnera samhati Being encouraged by Siva, the foolish King happily went to fight Krishna. CB Antya-khanda 2.326 TEXT 326 siva calilena tara pache sarva-gane tara paksha hai' yuddha karibara mane Siva and his associates followed him with the intention of fighting on his behalf. CB Antya-khanda 2.327 TEXT 327 sarva-bhuta-antaryami devakinandana sakala vrittanta janilena sei-kshana The son of Devaki, who is the Supersoul of all living entities, immediately understood the entire situation. CB Antya-khanda 2.328 TEXT 328 janiya vrittanta nija-cakra-sudarsana edilena krishnacandra sabara dalana Knowing the situation, Krishnacandra released His Sudarsana cakra to destroy them all. CB Antya-khanda 2.329 TEXT 329 karo avyahati nahi sudarsana-sthane kasiraja-munda giya katila prathame No one can escape the wrath of Sudarsana. It first went and cut off the head of Kasiraja. CB Antya-khanda 2.330-333 TEXT 330-333 seshe tara sambandhe sakala varanasi podaiya sakala karila bhasma-rasi varanasi daha dekhi' kruddha mahesvara pasupata-astra edilena bhayankara pasupata-astra ki kariba cakra-sthane cakra-teja dekhi' palaila sei-kshane seshe mahesvara-prati yayena dhaiya cakra-bhaye sankara yayena palaiya Because of that king's offense, the Sudarsana cakra eventually burnt the entire city of Varanasi to ashes. When Mahesvara saw Varanasi burn, he became so angry that he released his formidable Pasupata weapon. But what will the Pasupata weapon do before the Sudarsana cakra? It immediately fled away when it saw Sudarsana's prowess. Sudarsana eventually went after Mahesvara, who fled away in fear of the cakra. In the Srimad Bhagavatam (10.66.42) it is stated: dagdhva varanasim sarvam vishnos cakram sudarsanam bhuyah parsvam upatishthat krishnasyaklishta-karmanah “After burning down the entire city of Varanasi, Lord Vishnu's Sudarsana cakra returned to the side of Sri Krishna, whose actions are effortless.” CB Antya-khanda 2.334 TEXT 334 cakra-teje vyapileka sakala bhuvana palaite dik na payena trilocana The power of Sudarsana was felt throughout the entire world, so the three-eyed Siva had no place to escape. CB Antya-khanda 2.335 TEXT 335 purve yena cakra-teje durvasa pidita sivera haila ebe, sei saba rita Siva thus fell into a predicament similar to when Durvasa previously suffered under the prowess of Sudarsana. For a description of this incident, one should see Srimad Bhagavatam, Ninth Canto, Chapter Four. CB Antya-khanda 2.336 TEXT 336 seshe siva bujhilena,—“sudarsana-sthane raksha karibeka hena nahi krishna vine” Siva ultimately realized, “There is no one other than Krishna who can protect me from the wrath of Sudarsana.” CB Antya-khanda 2.337 TEXT 337 eteka cintiya vaishnavagra trilocana bhaye trasta hai' gela govinda-sarana After thinking in this way, the three-eyed topmost Vaishnava went in fear to take shelter of Govinda. CB Antya-khanda 2.338 TEXT 338 “jaya jaya mahaprabhu devakinandana jaya sarva-vyapi sarva jivera sarana “All glories to the Supreme Lord, Devaki-nandana! All glories to the all-pervading Lord and shelter of all living entities! CB Antya-khanda 2.339 TEXT 339 jaya jaya su-buddhi ku-buddhi sarva-data jaya jaya srashta, hartta, sabara rakshita “All glories to You, the bestower of both good and bad intelligence! All glories to the creator, maintainer, and annihilator of all! CB Antya-khanda 2.340 TEXT 340 jaya jaya adosha-darasi kripa-sindhu jaya jaya santapta-janera eka bandhu “All glories to You, the ocean of mercy, who does not find faults in others! All glories to the only friend of all suffering souls! CB Antya-khanda 2.341 TEXT 341 jaya jaya aparadha-bhanjana-sarana dosha kshama' prabhu, tora lainu sarana” “All glories to You, who removes one's offenses and gives one shelter! Please forgive my offense. I surrender unto You.” CB Antya-khanda 2.342 TEXT 342 suni' sankarera stava sarva-jiva natha cakra-teja nibariya haila sakshat On hearing Sankara's prayers, the Lord of all living entities stopped Sudarsana's attack and appeared before him. CB Antya-khanda 2.343 TEXT 343 catur-dike sobha kare gopa-gopi-gana kichu krodha-hasya-mukhe balena vacana Surrounded by the cowherd boys and girls, the Lord slightly smiled as He spoke in anger. CB Antya-khanda 2.344 TEXT 344 “kene siva, tumi ta' janaha mora suddhi eta-kale tomara e-mata kene buddhi “O Siva, you certainly know My prowess. How then did you develop such a mentality after all this time? CB Antya-khanda 2.345 TEXT 345 kon kita kasiraja adhama nripati tara lagi' yuddha kara amara samhati “Who is this insignificant, fallen king, Kasiraja? You fought with Me for his sake? CB Antya-khanda 2.346 TEXT 346 ei ye dekhaha mora cakra sudarsana tomare o na sahe yahara parakrama “You saw My Sudarsana cakra, whose prowess even you cannot tolerate. CB Antya-khanda 2.347-348 TEXT 347-348 brahma-astra pasupata-astra adi yata parama avyartha maha-astra ara kata sudarsana-sthane karo nahi pratikara yara astra tare cahe karite samhara “Great infallible weapons like the brahmastra and pasupatastra are powerless before Sudarsana. When such weapons are defeated, they desire to kill their wielder. CB Antya-khanda 2.349 TEXT 349 hena ta' na dekhi ami samsara-bhitara toma'-bai ye amare kare anadara” “It appears that there is no one within the world who disrespects Me more than you.” CB Antya-khanda 2.350 TEXT 350 suniya prabhura kichu sakrodha uttara antare kampita bada haila sankara After hearing the Lord's angry words, Sankara began to tremble in fear. CB Antya-khanda 2.351 TEXT 351 tabe seshe dhariya prabhura sri-carana karite lagila siva atma-nivedana Then Siva grabbed hold of the Lord's lotus feet and began to speak with full surrender. CB Antya-khanda 2.352-353 TEXT 352-353 “tomara adhina prabhu, sakala samsara svatantra haite sakti achaye kahara pavane calaya yena sukshma trina-gana ei mata asvatantra sakala bhuvana “O Lord, the entire world is under Your control. Who has the power to become independent? The people of the entire world are controlled by You like dry grass is carried by the wind. In the Srimad Bhagavatam (10.63.44) it is stated: tam tva jagat-sthity-udayanta-hetum samam prasantam suhrid-atma-daivam ananyam ekam jagad-atma-ketam bhavapavargaya bhajama devam “Let us worship You, the Supreme Lord, to be freed from material life. You are the maintainer of the universe and the cause of its creation and demise. Equipoised and perfectly at peace, You are the true friend, Self, and worshipable Lord. You are one without a second, the shelter of all the worlds and all souls.” One should also discuss the Mahabharata, Santi-parva, Chapter 43, verse 16 and Anusasana-parva, Chapters 147-148. In the Katha Upanishad (2.2.8 and 2.3.1) it is stated: tasmin lokahsritah sarve tad u natyeti kascana—“In Him all the worlds are situated. No one can surpass Him.” CB Antya-khanda 2.354 TEXT 354 ye karaha prabhu, tumi se-i jive kare hena keba ache ye tomara maya tare “O Lord, a living entity acts in whatever way You direct him. Who has the power to surpass Your illusory energy? CB Antya-khanda 2.355 TEXT 355 viseshe diyacha prabhu, more ahankara apanare bada bai nahi dekhonara “O Lord, somehow or other You have given me a false ego, and as a result I do not recognize anyone as superior to me. False ego is produced from the mode of ignorance. By the will of the Supreme Lord, the guna-avatara Mahadeva is invested with the power of destruction. Therefore the unauthorized philosophies propounded by the impersonalist Kasiraja, the commentator Srikantha, who was a follower of the saiva-visishtadvaita philosophy, and other impersonalists like Apyayi Dikshita have been completely refuted in the Sruta-prakasika commentary on Sri-bhashya by Sri Sudarsanacarya, the servant of Sri Ramanuja. Yet while raising its head later on the philosophy of saiva-visishtadvaita was out of misfortune smashed into pieces by the weapon of Sudarsana in the form of the suddha-visishtadvaita philosophy. mayavadam asac-chastram pracchannam bauddham ucyate mayaiva vihitam devi kalau brahmana-murtina “In the Age of Kali I take the form of a brahmana and explain the Vedas through false scriptures in an atheistic way, similar to Buddhist philosophy.” The activities mentioned in this verse describe the mission of the predominating deity of the false ego. But Sri Vishnusvami, who was engaged in the service of the Supreme Lord, took shelter at the lotus feet of Sri Rudra, his spiritual master, in such a way that he restored the spiritual ego in place of all forms of mundane false ego. CB Antya-khanda 2.356 TEXT 356 tomara mayaya more karaya durgati ki karimu prabhu, muni asvatantra mati “Your illusory energy bewilders me. O Lord, what shall I do? I have no independence. It is stated: `mayadhisa' `maya-vasa'——isvare-jive bheda—“The Lord is the master of the potencies, and the living entity is the servant of them. That is the difference between the Lord and the living entity.” Therefore even though Lord Siva is addressed by the name Bhagavan, he is a subordinate devotee of the eternal Lord Vishnu. CB Antya-khanda 2.357 TEXT 357 tora pada-padma mora ekanta jivana aranye thakiba cinti' tomara carana “Your lotus feet are my only life and soul. I will live in the forest and remember Your lotus feet. CB Antya-khanda 2.358 TEXT 358 tathapiha more se laoyao ahankara muni ki kariba prabhu, ye iccha tomara “Still You invest me with false ego. What can I do, O Lord, that is Your desire. In the Srimad Bhagavatam (2.10.12) it is stated: dravyam karma ca kalas ca svabhavo jiva eva ca yad-anugrahatah santi na santi yad-upekshaya “One should definitely know that all material ingredients, activities, time and modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.” And in the Srimad Bhagavatam (10.88.3) it is stated: sivah sakti-yutah sasvat tri-lingo guna-samvritah vaikarikas taijasas ca tamasas cety aham tridha “Lord Siva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of nature's three modes, he thus embodies the threefold principle of material ego in goodness, passion, and ignorance.” CB Antya-khanda 2.359 TEXT 359 tathapiha prabhu, muni kailun aparadha sakala kshamiya more karaha prasada “Still, O Lord, I have committed an offense. Please forgive me and bestow Your mercy on me. CB Antya-khanda 2.360 TEXT 360 e-mata kubuddhi mora yena ara nahe ei vara deha' prabhu haiya sadaye “O Lord, kindly give me the benediction that I may never develop such evil mentality again. CB Antya-khanda 2.361 TEXT 361 yena aparadha kailun kari' ahankara haila tahara sasti, sesha nahi ara “I was punished appropriately for the offense I committed under the influence of false ego. CB Antya-khanda 2.362 TEXT 362 ebe ajna kara prabhu, thakimu kothaya toma'—bai ara va baliba kara paya” “Now, O Lord, please instruct me. Where should I reside? Who can I ask other than You?” CB Antya-khanda 2.363 TEXT 363 suni' sankarera vakya ishat hasiya balite lagila prabhu kripa-yukta haiya On hearing Sankara's words, the Lord smiled and spoke to him with compassion. CB Antya-khanda 2.364 TEXT 364 “suna siva, tomare dilana divya-sthana sarva-goshthi saha tatha karaha payana “Listen, Siva, I am giving you a divine place. Go and live there with your associates. CB Antya-khanda 2.365 TEXT 365 ekamraka-vana-nama-sthana manohara tathaya haiba tumi koti-lingesvara “The name of that enchanting place is Ekamraka-vana. You will reside there as Koti-lingesvara. CB Antya-khanda 2.366 TEXT 366 seha varanasi-praya suramya nagari sei-sthane amara parama gopya puri “That place is as pleasing as Varanasi. I also reside there in a most confidential place. CB Antya-khanda 2.367 TEXT 367 sei sthana siva, aji kahi toma'-sthane se purira marma mora keha nahi jane “O Siva, today I revealed to you the glories of that place. No one else knows the secrets of that place. Jaiva Dharma 6: Vaishnava dasa Babaji, “One should not think in these terms. Nitya-sukriti and naimittika-sukriti are independent of each other, not connected. In the Puranas, we find the story of the sinful hunter who unknowingly, by force of circumstance, fasted and stayed up the night of siva-ratri, thus performing a siva-vrata. He attained bhakti to Sri Hari as a result of this nitya-sukriti, because Lord Siva is a very elevated Vaishnava. In the Srimad-Bhagavatam, 12.13.16, it is stated: vaishnavanam yatha sambhuh “‘Amongst all Vaishnavas, Lord Siva is the best.’ “Thus, even accidentally observing a vow in his honour enables one to attain hari-bhakti. This is substantiated by all the scriptures.” 740501mw.bom Prabhupada: ...observing Siva-ratri, Nanda Maharaja and all the cowherds men, they increased their attachment for Krishna. That is wanted. BtG 39-04 2005 Spiritual Places - Adbhuta Hari Dasa A Mountain Surrounded by Devas We later moved to an ashram in a village closer to Raivataka Mountain. This village is famous for its temple of Bhavanatha, or Lord Siva. According to the Skanda Purana, Lord Siva came here from his home in Kailasa in search of a place for meditation. Parvati, his wife, was disturbed by his absence. So with the help of Lord Visnu and some of the devas, she searched and found him at the base of Raivataka Mountain. Lord Siva decided to stay here as the deity Bhavanatha and advised the devas to live here as well. Lord Visnu made His home at Revatacal (Revata Mountain) as Radha-Damodara. Lord Brahma stayed at Mucukunda Mountain, Parvati remained on Raivataka, and Indra found his place on Indracal (Indra Mountain). Others selected appropriate places surrounding Raivataka. Behind the Bhavanatha temple, towards Raivataka Mountain, is Mrugi Kund, a pond where the grand Siva Ratri festival is celebrated each February.