Sadasiva

Expressions researched:
"Sada-Siva" |"Sadasiva"

SB Canto 4

SB 4.6.39, Purport:

Lord Śiva, of course, does not engage in useless mental speculation, but as stated in the previous verse, he is always thoughtful regarding how to deliver the demons from their fallen condition of life. It is said that during the advent of Lord Caitanya, Sadāśiva appeared as Advaita Prabhu, and Advaita Prabhu's chief concern was to elevate the fallen conditioned souls to the platform of devotional service to Lord Kṛṣṇa. Since people were engaged in useless occupations which would continue their material existence, Lord Śiva, in the form of Lord Advaita, appealed to the Supreme Lord to appear as Lord Caitanya to deliver these illusioned souls. Actually Lord Caitanya appeared on the request of Lord Advaita. Similarly, Lord Śiva has a sampradāya, the Rudra-sampradāya. He is always thinking about the deliverance of the fallen souls, as exhibited by Lord Advaita Prabhu.

SB 4.22.60, Translation:

In his bodily strength and in the strength of his senses, Mahārāja Pṛthu was as strong as the wind, which can go anywhere and everywhere. As far as his intolerance was concerned, he was just like the all-powerful Rudra expansion of Lord Śiva, or Sadāśiva.

SB Canto 8

SB 8.7.19, Translation and Purport:

O King, when that uncontrollable poison was forcefully spreading up and down in all directions, all the demigods, along with the Lord Himself, approached Lord Śiva (Sadāśiva). Feeling unsheltered and very much afraid, they sought shelter of him.

One may question that since the Supreme Personality of Godhead was personally present, why did He accompany all the demigods and people in general to take shelter of Lord Sadāśiva, instead of intervening Himself. In this connection Śrīla Madhvācārya warns:

rudrasya yaśaso 'rthāya

svayaṁ viṣṇur viṣaṁ vibhuḥ

na sañjahre samartho 'pi

vāyuṁ coce praśāntaye

Lord Viṣṇu was competent to rectify the situation, but in order to give credit to Lord Śiva, who later drank all the poison and kept it in his neck, Lord Viṣṇu did not take action.

CC Adi-lila

CC Adi 6.79, Translation and Purport:

Rudra, who is an expansion of Sadāśiva and who appears in unlimited universes, is also a guṇāvatāra (qualitative incarnation) and is the ornament of all the demigods in the endless universes.

There are eleven expansions of Rudra, or Lord Śiva. They are as follows: Ajaikapāt, Ahibradhna, Virūpākṣa, Raivata, Hara, Bahurūpa, Devaśreṣṭha Tryambaka, Sāvitra, Jayanta, Pināki and Aparājita. Besides these expansions there are eight forms of Rudra called earth, water, fire, air, sky, the sun, the moon and soma-yājī. Generally all these Rudras have five faces, three eyes and ten arms. Sometimes it is found that Rudra is compared to Brahmā and considered a living entity. But when Rudra is explained to be a partial expansion of the Supreme Personality of Godhead, he is compared to Śeṣa. Lord Śiva is therefore simultaneously an expansion of Lord Viṣṇu and, in his capacity for annihilating the creation, one of the living entities. As an expansion of Lord Viṣṇu he is called Hara, and he is transcendental to the material qualities, but when he is in touch with tamo-guṇa he appears contaminated by the material modes of nature. This is explained in Śrīmad-Bhāgavatam and the Brahma-saṁhitā. In Śrīmad-Bhāgavatam, Tenth Canto, it is stated that Lord Rudra is always associated with the material nature when she is in the neutral, unmanifested stage, but when the modes of material nature are agitated he associates with material nature from a distance. In the Brahma-saṁhitā the relationship between Viṣṇu and Lord Śiva is compared to that between milk and yogurt. Milk is converted into yogurt by certain additives, but although milk and yogurt have the same ingredients, they have different functions. Similarly, Lord Śiva is an expansion of Lord Viṣṇu, yet because of his taking part in the annihilation of the cosmic manifestation, he is considered to be changed, like milk converted into yogurt. In the Purāṇas it is found that Śiva appears sometimes from the heads of Brahmā and sometimes from the head of Viṣṇu. The annihilator, Rudra, is born from Saṅkarṣaṇa and the ultimate fire to burn the whole creation. In the Vāyu Purāṇa there is a description of Sadāśiva in one of the Vaikuṇṭha planets. That Sadāśiva is a direct expansion of Lord Kṛṣṇa's form for pastimes. It is said that Sadāśiva (Lord Śambhu) is an expansion from the Sadāśiva in the Vaikuṇṭha planets (Lord Viṣṇu) and that his consort, Mahāmāyā, is an expansion of Ramā-devī, or Lakṣmī. Mahāmāyā is the origin or birthplace of material nature.

CC Adi 6.80, Translation:

He also desires only to be a servant of Lord Kṛṣṇa. Śrī Sadāśiva always says, "I am a servant of Lord Kṛṣṇa."

CC Adi 17.301, Purport:

Although Lord Caitanya Mahāprabhu appeared as a devotee, He is none other than the son of Nanda Mahārāja. Similarly, although Śrī Nityānanda Prabhu appeared as Lord Caitanya's assistant, He is none other than Baladeva, the carrier of the plow. Advaita Ācārya is the incarnation of Sadāśiva from the spiritual world. All the devotees headed by Śrīvāsa Ṭhākura are His marginal energy, whereas the devotees headed by Gadādhara Paṇḍita are manifestations of His internal potency.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 1.12 -- Mayapur, April 5, 1975:

As Caitanya-caritāmṛta Kar is explaining, we have to follow this principle. Then if you are really inquisitive to learn the Absolute Truth, they will explain, as here it is explained that here Advaita Ācārya is īśvara, He's incarnation of Mahā-Viṣṇu. Sometimes Advaita Ācārya is called Sadāśiva avatāra. The Sadāśiva is also expansion of Mahā-Viṣṇu. So either way you say, incarnation of Sadāśiva or Mahā-Viṣṇu, it doesn't matter. But Advaita Ācārya is īśvara-tattva. He's not śakti-tattva. He's īśvara-tattva. And we are all śakti-tattva; therefore there is difference.

1973 Conversations and Morning Walks

Conversation with Sridhara Maharaja -- June 27, 1973, Navadvipa:

Śrīdhara Mahārāja: Differentiation on two sides is Śiva. This side also, Master of Devī, and this side also. He is searching after something and when the differentiated world ends in Brahmaloka, there also Śiva is devotee. This side, Śiva is a yogī. He's searching after. And then, there, he's going to meet Nārāyaṇa, to face (indistinct).

Prabhupāda: Both sides, he's a devotee.

Śrīdhara Mahārāja: This side, he's not such a devotee. But that is pure devotee on the other side, Vaikuṇṭha.

Prabhupāda: Ah. Sadāśiva.

Śrīdhara Mahārāja: Sadāśiva, Mahā-viṣṇu. On the other side, he's a devotee. Vaiṣṇavānāṁ yathā śambhuḥ.

Prabhupāda: Mahā-viṣṇu and Sadāśiva, the same.

Śrīdhara Mahārāja: Same.

Prabhupāda: Advaitācārya.

Śrīdhara Mahārāja: Advaitācārya. On the other side. and this side, sometimes revolving. The other day, I told a gentlemen that Śiva is rather the leader of the opposition party.

1974 Conversations and Morning Walks

Morning Walk -- April 6, 1974, Bombay:

Acyutānanda: Is there some part of Lord Śiva that is there in between?

Prabhupāda: Not in between. That is also after that. Sadā-ṣiva. Just on the border, on the border.

Bhāgavata: On the border. Before you reach earth, the element of earth.

Prabhupāda: Yes. On the border between spiritual world and material world.

1975 Correspondence

Letter to Mr. Vincent Karl -- Mayapur 6 April, 1975:

Regarding your question, you may refer to Ādi-lila, Chapter 6, Text 79 along with the purport, (CC Adi 6.79) (Caitanya-caritamrta). The answer is there. The basic understanding is that Sada-Siva is an expansion of Maha-Visnu and that same Sada-Siva incarnates as Advaitacarya. Therefore, since Advaitacarya is an incarnation of Sada-Siva who is non-different from Maha-Visnu, we can say that Advaitacarya is an incarnation of Maha-Visnu. It can be said both ways, that He is an incarnation of Sada-Siva or Maha-Visnu.