vaiṣṇavānāṁ yathā śambhuḥ…
Sūta Gosvāmī, concluding his presentation of the Bhāgavatam to the sages of Naimiśāraṇya in its final chapter (chapter 13) of Canto 12, uses several examples to illustrate the preeminence of the Bhāgavatam among the Purāṇas. Among these examples comes this phrase (literally, “…just as Śambhu—Shiva—among Vaiṣṇavas…” 12.13.16). It is in the next verse (17) that the modifier anuttamā (unexcelled, unsurpassed) appears to make the comparisons meaningful: Just as Shiva is unexcelled among Vaiṣṇavas…so the Bhāgavatam is unexcelled, hence the best, among Purāṇas.
By identifying Shiva as “best of the Vaiṣṇavas,” the Bhāgavatam might be accused of one-upmanship in response to Shaivites’ and their sacred texts’ claims that Shiva, as Maheśvara, the “great lord,” is the primeval supreme Lord. Indeed, since centuries Vaiṣṇavas and Shaivites have argued their respective cases with due marshalling of sacred texts, each side convinced of their own position in opposition to the other, and each drawing authority from their preferred scriptures.
Stepping back from this disagreement for a moment, it may be worthwhile to keep in mind the context of the phrase in question. As noted, the issue here is not Shiva’s position, but rather, the position of the Bhāgavatam. What is interesting to note is that the Bhāgavatam’s preeminence is based largely on its sophisticated development of aesthetics within its theological and narrative frameworks. So we find the second verse of the Bhāgavatam (1.1.2) asking rhetorically kiṁ vā paraiḥ–what need is there for other (scriptures)? It claims completeness because it champions Krishna as the perfect and complete embodiment of rasa—aesthetic relish—who eternally enthralls his associates (one of whom is Shiva) by his ever-fresh charms and manifold opulences. From this perspective, to regard Shiva as the “best” of the Vaiṣṇavas is to regard him as highly accomplished in enhancing aesthetic relish generated in the interactions between Krishna and his devotees.
One interesting way this serving capacity of Shiva is illustrated can be found in Bhaktivinoda Thakura’s Navadvīpa-bhāva-taraṅga, consisting of 168 four-line Bengali verses in glorification of Navadvīpa-dhāma. Toward the end of this poem, Bhaktivinoda shares a vision that he anticipates having (here he writes in the future tense). In this vision, having fallen unconscious out of shock upon meeting personified Nirvāṇa, Bhaktivinoda awakens to the touch of Lord Shiva and sees him wildly dancing and making the sound bavam bavam and singing, “O Śrī Śacī-nandana! O embodiment of mercy, kindly give your mercy to all souls and drive away their fears.” Bhaktivinoda sees himself praying to Shiva to be merciful to him, and in response Shiva places his feet on his head, and then instructs him in devotional service to Lord Krishna, directing him to proceed to a place within Navadvipa called Śrī Pulina, where he will have direct darśana of Krishna’s pastimes. Before disappearing, Shiva will promise Bhaktivinoda, acire pāibe rādhikāra śrī-caraṇa (“Soon you will gain the blessed feet of Rādhika” v. 145). The Thakura then describes how he anticipates duly going to Śrī Pulina, where he falls into svapna-svarūpa-samādhi—“ultimate revelation of identity, as if in a dream”—in which he recognizes himself to be none other than Kamala Mañjarī, an eternal assistant to Anaṅga Mañjarī, one of the principal assistants to Lalitā Sakhī. Bhaktivinoda Thakura goes on to anticipate his meeting Rūpa Mañjarī and Lalitā Sakhī, who train him (her) in service to the Divine Couple, whom he anticipates initially seeing in the distance and then, after becoming skilled in his (her) service, meeting directly. Then Bhaktivinoda’s samādhi-dream suddenly breaks and he (still anticipating a future experience) finds himself weeping softly.
Significantly, in Bhaktivinoda Thakura’s vision, it is Lord Shiva who points him toward the place where he is to have a profound revelation of his eternal identity as an intimate servant of Rādhā and Krishna. This passage hints at how much regard adept Vaiṣṇavas have for Shiva. They are grateful to him for his perpetual engagement in the process of bhagavat-bhakti, and thus they are eager to please him.
Sometimes I am asked about whether, or how, Vaiṣṇavas can worship Shiva. As suggested in Bhaktivinoda Thakura’s vision, Vaiṣṇavas see Shiva always and only in relation to Lord Krishna. To worship him otherwise would make no sense to Vaiṣṇavas. Lord Shiva is who he is because of the transcendent pleasure he receives in enhancing Lord Krishna’s pastimes, sometimes in such a way as to appear to compete with Krishna; sometimes by appearing as the Mahā-deva, the Great God; sometimes disguising himself as a gopī to witness the Rāsa Dance. Vaiṣṇavas are quite pleased and their devotion to Krishna is deepened when they offer proper respect to Shiva.
At the same time, Vaiṣṇavas are careful to keep a respectful distance from Shiva. Known for giving benedictions to materialists and demons, Shiva is compared to a well-stocked supermarket: He can supply all sorts of needs and fulfill all sorts of desires. But at what price? Vaiṣṇavas are averse to becoming caught in the situation of receiving boons from Shiva, knowing that these are sure to set off chain-reactions that can only compromise and possibly destroy their attentively nurtured creeper of motiveless devotion to Krishna.
In Bhaktivinoda Thakura’s anticipated vision, after Shiva appears to him and directs him to the place within Navadvipa where is revealed to him his own eternal identity in Krishna’s pastimes, Shiva departs. Despite the gratitude Bhaktivinoda surely feels toward Lord Shiva, he does not take up Shiva’s worship. He does not become a Shaivite. Rather, he continues his service to Rādhā and Krishna under the direction of Their intimate associates and in the shelter of Śrī Caitanya Mahāprabhu. Let us be reminded of this example and, always offering our respects to Lord Shiva as one who is “unexcelled among Vaiṣṇavas,” let us continue to serve guru and Krishna in the association of Vaiṣṇavas in Śrī Caitanya Mahāprabhu’s magnanimous shelter. And let us continue to relish the Śrīmad Bhāgavatam, in which Lord Shiva is so nicely represented as an unexcelled Vaiṣṇava.