Even though Bhagawan Shiva is the ultimate of ascetics, it is often seen that His devotees are blessed with wealth and enjoyment of all pleasures. On the other hand, those who worship Bhagawan Vishnu, even though He is the Lord of Lakshmi, are often seen to be bereft of wealth and material enjoyment.
Actually, the one who worships Bhagwan Vishnu should get rich and the one who worships Shiva should become an avadhuta like Him. But generally it is the opposite that happens. Why?
The question is answered in the Shrimad Bhagavata Purana. It was asked by Yuddhishtra and answered by Bhagwan Krishna Himself:
The Bhagavata Purana (5 Volumes)
"Dear Yuddhishtra! On whomsoever I wish to bestow My grace, I gradually relieve him of his money. Then his relatives, whom he had once considered as his own, finding him penniless and hard-pressed with adversity and sorrow, desert him.
Then he works hard again to acquire wealth. I render all his efforts futile. In this manner, when he fails again and again, he develops dispassion towards earning money, understands the misery of his situation and withdraws himself from the world.
At that moment, he forms friendship with my bhaktas. It is at this time that I shower My grace on him. Because of My grace he is able to realise the Supreme Soul, Brahman. Since My bhakti is so difficult and testing, many people leave it aside to worship other deities.
"Bhagawan Shiva is Ashutosh, which means that his heart melts easily and He gives His bhaktas the greatest of riches. Sometimes these devotees, on getting such wealth, become arrogant and puffed with pride. They forget the Gods that blessed them and spurn those very deities."
Gods Brahma, Vishnu and Shiva are all capable of giving boons and curses. But out of the three, Shiva and Brahma get pleased or angry very easily and therefore bless or curse instantaneously.
However, Bhagawan Vishnu is not like that, it takes longer to please Him. (Shrimad Bhagavata Purana 10.88.12).
Brahma Vishnu Mahesh
We must here realise that the Shrimad Bhagavatam is a Vaishnav Purana and describes the glory of Bhagawan Vishnu. Similarly, the glory of Bhagawan Shiva is extolled in the Shiva Purana.
There is nothing conflicting about this. The chaitanya in Shiva is Brahman, and so is the chaitanya in Vishnu. They have two names and two forms, but the Brahman in both is one and the same.
For those who see Shiva and Vishnu as two, the question will remain unsolved. However, in the sacred Puranas, time and again, both Shiva and Vishnu evoke and worship one another, underlining their inseparability and emergence from the supreme being.
In their divine acts, Shiva and Vishnu (even when they appear on different sides) are always assisting each other in the fulfillment of their duties of preservation and destruction.
In this context, the Bhagavata Purana narrates a story. There was a demon named Vrika. The wicked-one once met the great sage Narada on the way and asked him which God out of the trinity of Brahma, Vishnu and Shiva was the most easily and quickly propitiated.
Ravana Shaking Mount Kailash
Narada advised him, "Go and propitiate Bhagawan Shiva and you will quickly accomplish your purpose. He gets pleased at the slightest quality and angry at the smallest offence.
Ravana and the demon named Bana had performed only the slightest worship but Bhagawan Shiva was so pleased with them that he bestowed on them unparalleled prosperity and sovereignty.
As a consequence, they later harassed the great God Himself (Ravana uprooted mount Kailasha where Shiva lived and Bana made Shiva the protector of his city).
Being thus advised, the demon went to Kedarnath and began worshipping Bhagawan Shiva by chopping of his own flesh and offering it into the sacred fire.
When even after performing this ritual for six days Shiva did not present Himself, the demon began to despair. On the seventh day, he bathed in the holy waters of Kedarnath and began to cut his head with an axe to offer into the fire.
Just like when some unhappy person tries to commit suicide in this world we save him out of compassion, so did the supremely compassionate Bhagawan Shiva came and held demon's hands, preventing him from committing the act. By the blessed touch of Shiva, he was healed of his wounds and his body was restored.
Assembly to Bath Shiva Linga with Dripping Vase for Milk or Water
Shiva spoke to the demon "Dear Vrika! It is enough, stop it. I want to give you a boon, ask for anything you want. I am pleased when simply water is offered to Me by My devotees. Why then are you torturing yourself so cruelly?"
The extremely sinful demon then asked for a boon that could spell terror for all living beings. He asked for the following: "On whoever’s head I place my hand, may that person die."
Bhagawan Shiva was unhappy at first at the boon the demon had asked for. But smiling mysteriously He gave the boon, which was just like feeding nectar to a serpent.
On receiving the boon, the demon became desirous of obtaining Goddess Parvati and on the pretext of testing the efficacy of the boon, tried to place his hand on the head of Shiva Himself.
Now Shiva was afraid of the very boon that He Himself had given. He began to run in the north direction with the demon hot in pursuit. In this way he covered the entire earth and at last reached Vaikuntha, the abode of Bhagawan Vishnu.
Perceiving the predicament of Shiva, Vishnu transformed Himself into a small boy and went on to Vrika’s way. The boy bowed respectfully before the demon and asked, "Dear Sir! You seem tired.
Are you coming from afar? Please rest a little. It is this body which is the root of all pleasures and which fulfils all our desires. Hence, it should not be put to too much trouble.
Is something bothering you? Let me know, maybe I can be of help."
Harihara, The Deified Amalgam Of Vishnu (Hari) And Shiva (Hara)
Relaxed by the reassuring words of Bhagwan Vishnu, the demon described all that had transpired. After hearing out the demon, the boy replied, "Is that it? We do not believe in what Shiva says.
Don’t you know that He is the king of ghosts and goblins? How can such an exalted person like yourself believe the trivial words of Shiva? If you still have faith in Him, you may easily test the truth of His words by placing your hand on your"own head right now.
If you find His words to be untrue, then you can kill Him so that He does not utter a lie again." Hearing the hypnotising voice of Bhagawan Vishnu, the wicked demon in his forgetfulness placed his hand on his own head.
That very moment he fell down dead and there arose voices from the heavens congratulating Bhagawan Vishnu for His act.
Vishnu addressed Shiva thus: "O Great Lord! The demon was finally destroyed by his own sins. No one who commits sin against a great person can be safe and happy in this world. What to say when that offence is committed against You, the Father of the World."
This story occurs in detail in the Shrimad Bhagavata Purana, 10.88.
The oneness of Vishnu and Shiva, the fact that the two gods are born from the seed, the supreme divine being which is one, is sung in the legends and folklore of India.
In the different regions of the country, there exist many stories about temples of Shiva and Vishnu and divine Lilas of the two gods, which in simple words, in the language of the people, preserve the most profound wisdom of Hindu religion.
In Hindu mythology, Vishnu's female avatar as Mohini is one of the most intriguing episodes, reflecting the complex interplay of divinity, illusion (Maya), and attraction.
Mohini, the enchantress, is the only female avatar of Vishnu and is primarily known for her role in the distribution of amrita, the nectar of immortality, during the churning of the ocean (Samudra Manthan).
The devas and asuras, in their quest for immortality, churned the ocean to obtain the nectar. However, to prevent the asuras from consuming the nectar, Vishnu transformed into the bewitching Mohini, who beguiled the asuras with her charm and cunningly distributed the nectar only to the devas.
Shiva's encounter with Mohini is a fascinating narrative that underscores his susceptibility to Vishnu's Maya. According to various Puranas, including the Bhagavata Purana and the Brahmanda Purana, Shiva once desired to see Mohini's form after hearing about her enchanting beauty.
Vishnu obliged, and upon witnessing Mohini, Shiva was instantly captivated by her mesmerizing allure. This episode highlights the power of Vishnu's Maya, capable of deluding even the great ascetic Shiva, who is otherwise known for his detachment and control over desires.
In the temple town of Mathura-Vrindavana, the unique temple of Shiva is the center of attraction and devotion.
Known as Gopeshwara Mahadeva Mandir, this temple belongs to a lovely roopa of Shiva, with Mahadeva dressed as a Gopi (cowherd), wearing chunri, ornaments worn by women, kajal in his eyes, a nath or nose ornament and other such jewelry.
According to the local lore, Shiva, captivated by the divine Raasa Leela of Krishna and the Gopis, desired to witness and participate in this celestial dance. However, the Raasa Leela was a divine play reserved for Krishna and his Gopis, and no one else was allowed to partake in it.
Determined to experience the bliss of the Raasa, Shiva approached Vrinda Devi, the presiding goddess of Vrindavan, for her permission. Vrinda Devi, acknowledging Shiva's devotion, transformed him into a beautiful Gopi.
Thus, disguised as a Gopi, Shiva entered the Raasa and immersed himself in the ecstatic dance of divine love with Krishna. The Gopeshwara Mahadeva Temple stands at the very spot where Shiva is believed to have transformed into a Gopi.
The temple, dedicated to Shiva, holds a special place in the hearts of devotees, symbolizing the seamless integration of Vaishnavism and Shaivism. It is a profound reminder of Shiva's unwavering devotion to Krishna and the boundless nature of divine love that transcends all forms and distinctions.
To those who find it difficult to perceive the connection between Vishnu and Shiva, the two gods appear in the form of Hari-Hara, a composite divine form- half Vishnu and half Shiva.
Icons and paintings of this aspect exist throughout Indian history, suggesting that this unique appearance of the deities was popular among devotees, despite the visible difference between Vaishanva and Shaiva traditions.
For practitioners of Advaita or non-dualistic philosophy and Yoga, Hari-Hara is a representation of the supreme divine being, of the truth reiterated in the Vedas, Upanishads, and Puranas, that the Param Brahman is one and he takes the form of Brahma to create, Vishnu to preserve and Shiva-Rudra to destroy.
In Conclusion
In the Puranas, the sacred texts of Hinduism, Shiva, and Vishnu often evoke each other as the supreme being. Shiva describes himself as the greatest devotee of Vishnu and Vishnu is hailed as the most ardent devotee of Shiva.
As Hanuman, the Rudra avatar, an aspect of Shiva, the mighty destroyer becomes the greatest Bhakta of Vishnu (in his Rama incarnation), and while worshipping Shiva, Vishnu offers his lotus eye as one of the ritual gifts to Shiva, as a symbol of his devotion.
Hindu texts are thus filled with hints that the dualism and difference between the two deities is only surface level. The distinction has more to do with what role they are playing at the moment.
Both are aspects of the supreme being, who when nurturing the Creation of Brahma is Vishnu and while destroying it with his Taandava is Shiva.
Just like the water in the ocean, river, reservoir, and pond is essentially water, known by different names, Brahma, Vishnu, and Shiva are not three but one.
Key Takeaways
Shiva and Vishnu are two of the most important gods in the Hindu pantheon, and are often depicted as rivals.
Shiva is associated with destruction and the ascetic way of life, while Vishnu is associated with preservation and worldly life.
Despite their different characteristics, both Shiva and Vishnu are considered important for maintaining balance and harmony in the universe.
The Shaiva and Vaishnava traditions, which worship Shiva and Vishnu respectively, have their own distinct beliefs and practices.
There are many stories and legends that depict Shiva and Vishnu interacting with each other, either in conflict or cooperation.
One popular story involves the churning of the ocean of milk, where Shiva and Vishnu work together to obtain the nectar of immortality.
The ultimate goal of both Shaivism and Vaishnavism is to attain liberation or moksha, through devotion and surrender to their chosen deity.
While the rivalry between Shiva and Vishnu is often emphasized in popular culture, it is important to remember that both are equally important and revered in Hinduism.
References & Further Reading:
Your email address will not be published *
Email a Friend
Manage Wishlist