Gopishwar Mahadev Temple

Vajranabha Establishes Krishna’s Pastime Places in Vraja
The Puranas say after Lord Krishna’s disappearance from the world, Vajranabha Maharaja, His great grandson, was appointed the king of Mathura by Yudisthira Maharaja, just prior to the Pandavas retiring from their royal duties at Hastinapura and going to the Himalayas for meditation. Vajranabha Maharaja was the son of the great hero Aniruddha, who was the son of Pradyumna, who was the son of Lord Krishna and Princess Rukmini, thus making Vajranabha the only direct relative of Krishna left on the planet. As soon as Vajranabha Maharaja was enthroned at Mathura, many of Lord Krishna’s great devotees, who were all feeling the pangs of the Lord’s separation, requested Vajranabha to establish temples and holy tirthas at all the places throughout Vraja Mandala where Lord Krishna had performed His transcendental pastimes. Vajranabha readily agreed and being guided by scriptures like the Adi-Varaha Purana, he identified and named every forest, grove, garden, lake, kunda, hill, rock, and village, connected to Krishna’s pastimes within the entire area of Vraja Mandala.
It is said that Vajranabha installed at least sixteen very important deities at various places around Vraja Mandala. The first deities were established in the forest of Vrindavana and included; Madana-mohana, Govindaji, Gopinatha, and Sakshi-Gopala. Other deities installed at various places around Vraja included; Keshavadeva in Mathura, Harideva next to Manasi-ganga at Govardhana, Shrinathaji (Gopala) at Aniyora Village on top of Govardhana Hill, and the deity of Krishna’s elder brother Lord Balarama (also known as Dauji or Baladeva) at Mahavana. Vajranabha also established four Shiva-lingas known as the dig-palas, or protectors of the holy Dhama including; Bhuteshwara at Mathura, Gopishwara in Vrindavana, Cakreshwara at Govardhana Hill, and Kameshwara at Kamyavana. Vajranabha also established four deities of Krishna’s sister Yogamaya Devi, which are known as the four devis of Vraja and included; Yogamaya Devi presently at the Yoga-pitha in Vrindavana, Vrinda Devi presently at Kamyavana,
Manasi Devi at Govardhana, and Patala Devi in Mathura. Due to the turmoil that unfolded over the next five thousand years, with the ever-changing socio-political scenario, almost all of the holy places and deities established by Vajranabha were either hidden, abandoned, looted, or just forgotten.
This temple of Lord Shiva near Vamsi Vata contains one of the famous dig-pala deities established by Vajranabha that protect the holy Dhama of Vrindavana. The name ‘Gopishwara’ means the ‘protector’ as well as ‘benefactor’ of the gopis. The word ‘ishvara’ means ‘the protector’ or ‘the controller’ and is a general term used to denote the Supreme Lord or His incarnations.
Because the gopis worshiped this deity of Lord Shiva so that they could achieve Krishna as their husband, he became known by the name Gopisha. In the Vraja-riti-chintamani it says. “North of Brahma-kunda is Gopisha where, worshiped by them, Lord Siva pleased the gopis hearts by giving them the benediction to enjoy pastimes with Lord Krishna.”
There is a famous story which has become part of Vrajavasi folklore regarding the name
Gopishwara, which is said to have been given to Lord Shiva by Krishna Himself. This pastime occurred during a performance of the rasa-lila at Vamsi Vata. Lord Shiva, who very much desired to witness the rasa-dance between Krishna and the gopis, once arrived at the rasa-mandala where he was stopped by some of the gopis headed by Lalita and Vishakha. The gopis informed Lord Shiva that no male was allowed to enter into the rasa-mandala, and even though he was qualified in every respect to witness the rasa-dance, he would have to change his form to that of a gopi if he wanted to enter. Lalita advised Lord Shiva to first take bath in the Manasarovara Lake and then return to the rasa-mandala. After bathing in Manasarovara, Lord Siva obtained the form of a gopi and when he returned to the rasa-mandala in his gopi form he was greeted by Krishna,
who, upon seeing the new gopi awarded her the name Gopishwara and requested that she should protect all the gopis and the rasa-mandala. Some of the gopis then escorted the new gopi named Gopishwara to a corner of the rasa-mandala to sit down and witness the rasa-lila pastimes of Radha and Krishna. Some have said that Shiva took bath in Brahma-kunda to achieve the form of a gopi.

In Çrémad-Bhägavatam, Mahädeva Çaìkara, the god of gods, has been called the foremost Vaiñëava. He and Bhagavaté Pärvaté are always absorbed in meditation on Kåñëa’s eternal eightfold daily pastimes (añöa-käléya lélä). Once, during Çré Kåñëa’s manifest pastimes, Çaìkara desired to take darçana of Kåñëa’s captivating räsa-lélä with his own eyes. Being eager to do so, he came directly to Våndävana from Kailäça. At the gate outside Våndävana, some attendant gopés stopped him, because no male except for Çré Kåñëa can enter the räsa. But since when has Çaìkara easily agreed to anything? He asked the attendant gopés how he might be admitted, and they told him to satisfy Bhagavaté Yogamäyä Paurëamäsé (Pürëimä) with his worship. Çaìkara followed their advice and after arduous worship he received darçana of Yogamäyä. Knowing the desire of Çaìkara, Pürëimä took his hands and dipped him in the nearby Brahmakuëòa. When he came out of the pond, he had been transformed into an extremely beautiful young gopé. Pürëimä seated Çaìkara, now a gopé, inside a kuïja north-east of the räsa-sthalé. She told him to behold the räsa-lélä from there, and then she disappeared. After a short while, the räsa-lélä began. The gopés thought, “Today, for some reason or other, we are not feeling any happiness in singing and dancing.” They understood that some outsider had entered the arena, and they began to search for that person. In their search they came to this place‚ where they saw a new, unknown gopé sitting in a kuïja. They caught that new gopé and began to question her, “What is your name? What is the name of your village? Who is your husband? Who is your father-in-law?” But the new gopé was unable to answer any of their questions. Instead, she could only cry. Yogamäyä had neither arranged her birth from the womb of a gopé, nor given her any name. The new gopé was not married to any gopa either, so what answers could she give? When the gopés received no answer, theybegan to slap her cheeks till they became swollen. Seeing Mahädeva’s misery, Pürëimä’s heart melted. She went there and explained that this gopé was an object of her mercy. She requested the gopés and Kåñëa to be merciful to her. Çré Kåñëa, knowing the internal desire of Pürëimä, gave Çaìkara the name Gopéçvara and granted him the boon that a sädhaka would be unable to enter Våndävana, and especially into Kåñëa’s sweet pastimes there, without first receiving his mercy.

Standing along the Yamuna River and at the entrance to temples; bathing tanks, pastime places, at the base of sacred trees, within small neighbourhood shrines and large ancient temples are thousands of Siva-linga Deities. Lord Siva, in his Deity form as a Siva-linga is worshipped everywhere in Vrindavana and Mathura. Some Siva-linga Deities are newly installed by enthusiastic wor¬shipers who place their deities anywhere, without considering time, place or circumstance. Recently, for example, in one old temple dedicated to the singular worship of a large Govardhana ¬sila, a small Siva-linga suddenly appeared to share the altar with Sri Giriraja. However, there are other Siva -linga Deities that have been adored for thousands of years in famous and popular temples. Five-thousand years ago Mathura’s wicked King Kamsa prayed to the Rangesvara Siva-linga Deity before hosting his last wrestling match, wherein the invincible Krsna and Balarama finished the king’s reckless reign. Four ancient Siva-linga Deities called dik¬palas (guardian deities), have been protecting Mathura’s four directions for over fifty centuries. Pippalesvara protects the East; Gokarnesvara—North; Bhutesvara—west, Rangesvara—south.
In Sri Vrindavana , Lord Siva, as the protecting deity, serves Radha and Krsna by guarding most of Their confidential pastimes abodes such as the rasa-lila grounds at Vamsivata, and the favorite bathing ponds of the Divine Couple, Sri Shyama-kunda and Radha-kunda. Sri Krsna’s great-grandson, Vajranabha, estab¬lished many Siva-lingas in Vrindavana : Cakalesvara at Manasi Ganga; Nandisvara at Nandagrama; Kamesvara at Kamyavana; Gopisvara at Vamsivata
The Glories of Mahadeva
“Lord Siva teaches the sincere devotee of the Lord how to practice detachment from material enjoyment. Siva is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should there¬fore follow in his footsteps and be unattached to matter. Siva is called Mahadeva, or the greatest of all demigods, and no one equal to or greater than him in the material world’ (SB 3.14.26-29p.).
“Lord Siva, the spiritual master of the entire world, is free from enmity, a peaceful personality and always satisfied in himself’ (SB 4.2.Zv.). Lord Shambu (Siva) is constantly meditating upon Lord Sankarsana and chanting Hare Rama, Hare Rama, Rama, Rama, Hare, Hare. While visiting Mt. Kailasa, Narada Muni once praised Lord Siva: “You desire only the satisfaction of Lord Krsna. You eloquently pray only to remain a pure devotee of Lord Krsna. What more can I say? You are very dear to Lord Krsna, and by receiving your mercy many others have also become dear to Krsna” (BB).
Sri Caitanya Mahaprabhu and Lord Siva
One can appreciate Lord Siva’s exalted position from these quotations, but one may still not understand how to relate with Lord Siva’s Deity form. Hearing about Lord Caitanya’s
behaviour toward Lord Siva will clarify the relationship. Wherever Sri Caitanya Mahaprabhu travelled, He would visit the prominent Siva temples. While residing in Varanasi, Lord Caitanya regularly visited the temple of Visvesvara (Lord Siva).
Srila Vrindavana das Thakur describes Lord Caitanya’s visit to a Siva temple in Orissa. “Enlivened by His dear devotee’s (Siva) opulence and influence in the temple, Lord Caitanya began to dance happily. Lord Caitanya knows Lord Siva’s glorious character, for he is a favorite amongst His devotees. If anyone disrespects Lord Siva, not following the example of Lord Caitanya, then he cannot he considered a Vaisnava, and all of his spiritual advancement is nullified.
“Sri Caitanya Mahaprabhu taught that no one should at any time criticize or diminish the position of His energies mani¬fested in the many demigods and demigoddesses. By showing proper love and reverence to them one strengthens his devotion and love for Krsna. Sri Krsna is unhappy if His devotees—- the demigods and goddesses are offended. Krsna becomes very con¬tent when He is worshipped along with His energies and associates” (CB).
Honoring Lord Siva
“A Vaisnava is not a devotee of Lord Siva or Lord Brahma, but he is duty-bound to offer all respects to such highly positioned demigods”(NOD Chap.7). With a respectful and humble mood the devotees living in Vrindavana visit the various Siva temples (especially Gopisvara Mandir). They sincerely pray for Lord Siva’s mercy, so that someday they may render pure devotional service, and enter the blissful eternal pastimes of Sri Krsna.
Sri Krsna Himself exalts Lord Siva’s position. “Hear Me, oh Siva, you are as precious to Me as My own body. One who is dear to you is even more dear to Me. I allow you to stay in all of My abodes. In fact, you are the protector and maintainer of all the dhamas. One who claims to be My devotee, but disregards you is only pretending devotion to me”(SKP).
Srila Prabhupada offers many illuminating statements regarding the benefits and procedure of worshipping Lord Siva. “A devotee of Lord Krsna does not disrespect Lord Siva, but worships Lord Siva as the most exalted devotee of Lord Krsna. Consequently, whenever a devotee worships Lord Siva, he Prays to Lord Siva to achieve the favour of Krsna, and he does not request material profit’ (SB 4.12.30p.). “If anyone Sees Lord Siva with devotion and reverence, his heart is immediately cleansed”(SB 4.7. l0p.).
“A vaishnava’s visit to the temple of Lord Siva is different from a nondevotee’s visit. A vaisnava sees Lord Siva as being simultaneously one with and different from the Supreme Lord, like yoghurt and milk. The Absolute Truth, God, is everything, but this does not mean that everything is God. For this reason Sri Caitanya Mahaprabhu and His followers visited temples of all the demigods, but they did not see them in the way as an impersonalist sees them. Everyone should follow in the footsteps of Sri Caitanya Mahaprabhu and visit all temples”(CC Madhya 9.36Op.).
“There are many examples of devotees who worship the demigods to get the benediction for serving Lord Krsna. The gopis were worshipping the demigods to achieve Krsna, and similarly, Rukmini-devi, on the day of Her marriage, engaged in such demigod worship; Her only goal being Krsna. Offering all respects to the demigods so that they will give facility for the devotional service of Krsna is not against the bhakti-Marg. A devotee of the Lord should not misinterpret the bhagavad-gita injunc¬tion against demigod worship as a license to offend the demigods, who are bonafide Vaisnavas”(SB 1 1.2.47p.).
The Supreme Lord said, “How can those who don’t show respect to My foremost devotee Lord Siva, ever become devoted to Me” (AVP) Lord Sri Krsna spoke to Maharaja Yudhisthira, Both the Vaisnava who criticise Lord Siva, and the Saivite who criticise Me certainly go to hell”(BVP). The Puranas explain that offending Lord Siva is one cause of leprosy.
Visiting the Gopisvara Mahadeva Temple
In Vrindavana, the Gopisvara Mahadeva temple is dedi¬cated to Lord Siva’s pastime of appearing as a gopi, although Lord Siva is represented here in the form of a Linga Deity. Gopisvara Mahadeva is particularly important, because of his intimate rela¬tionship with Sri Krsna’s madhurya rasa. Gopisvara Mahadeva is always guarding Govindaji’s sacred Yoga-pitha. “The gopis also worshipped Lord Siva in Vrindavana , and the lord is still staying there as Gopisvara. The gopis, however, prayed that Lord Siva bless them by giving them Lord Krsna as their husband. There is no harm in worshipping demigods, provided one’s aim is to return home, hack to Godhead”(SB 4.30.38p.).
Only by the great mercy of great personalities such as Gopisvara Mahadeva can a devotee begin to understand, and ultimately participate in the most sublime and intimate transcendental pastimes of Radha and Krsna. The “Sambandha Acarya Srila Sanatana Gosvami was closely associated with Lord Siva, and he took daily darsana of Gopisvara. “Being very close to Lord Siva, Sanatana Gosvami would take his permission, and always perform his bhajan near a sacred place of Lord Siva; and thereby feel his protection. At Govardhana Hill, Sanatana Gosvami stayed near the Siva temple at Cakalesvara; At Kamyavana he remained near Kamesvara Siva and in Vrindavana , Sanatana stayed at Gopisvara”(SVMP). Following in Srila Sanatana Gosvami’s footsteps, a serious devotee will regularly visit Gopisvara Mahadeva, and pray for the benediction to eternally serve the lotus feet of Sri-Sri Radha-Gopinatha in Vrindavana .
“Srila Raghunatha das Gosvami says, ‘Desiring to quickly attain the treasure of the embraces of Sri Krsna, the splendid and affectionate gopis devotedly and happily worshipped Lord Siva on the bank of the Yamuna. I daily worship Gopisvara-tirtha, where the gopis performed their worship”(VVS). Gopisvara Mahadeva will certainly bestow the gift of prema-bhakti upon the eager and humble devotee. Srila Prabhupada confirms the benevolent nature of Lord Siva in this purport: “Lord Siva is a celebrated demigod who awards gifts to beggars. His name is therefore Asutosh, or one who is pleased very easily. Lord Siva never denies anyone any sort of gift”(SB 1.12.23p.).

Pastime
The Appearance of Gopisvara
Once Lord Siva desired to participate in Sri Krsna’s exclu¬sive rasa dance, but being male he was denied entrance. Following Lalita-sakhi’s suggestion, Lord Siva bathed in Mana-sarovara, became a gopi and joined the rasa dance. Pleased with this new gopi’s service, Sri Krsna gave the name ‘Gopisvara’. Krsna then requested Siva to protect the gopis by guarding the rasa dance entrance. Lord Siva’s duty was to prohibit anyone with the purusa abhiman (enjoying spirit) from entering the rasa dance. By the grace of Gopisvara Siva a devotee can become free from the enjoying spirit, and receive the darsan of Lord Krsna’s divine rasa dance.

“Right. Actually, there are only three other Shiva temples in the whole of Braja. In Mathura, there’s the Bhutesvara Mahadev, about two hundred years old, and at Kama there’s Kamesvar, and one Shiva mandir at Govardhan called Chakraliswar.”
Vaishnavas worship the Supreme Personality of Godhead only as Vishnu, Narayana, or Krishna. Vaishnavas consider Lord Shiva to be the greatest of the demigods—as well as the destructive aspect of God manifest in the material world—but not the complete Godhead. In worshiping Lord Shiva as the Supreme Person, Shivaites are at loggerheads with Vaishnava philosophy.
During his 1969 reception at London’s Conway Hall, Srila Prabhupada argued with Shivaites. He insisted that Shiva should be honored as a great devotee of Lord Vishnu, but not worshiped as the Supreme Lord. “Shiva is a demigod,” Prabhupada said, “and demigod worship is discouraged in Bhagavad Gita. Just worship Krishna. Then all the demigods, including Lord Shiva, will be automatically satisfied.”
At Gopisvara, the Shiva linga is reputedly five thousand years old. It was installed by Vajranabha, Krishna’s great-grandson. Vairanabha was a friend of the illustrious Maharaj Pariksit, Arjuna’s grandson. During Maharaj Pariksit’s reign in Hastinapur and Indraprastha, Vajranabha went to Vrindaban and established many temples. Crowned King of Mathura, Vajranabha built a temple at Krishna’s birthplace there. The present Gopisvara Temple was built about a hundred years ago by the Maharaj of Gwalior. The building itself is a plain thirty-foot square. A hallway with a marble checkered floor runs around the center square where the Deity resides. Before the Deity are a white marble Nandi (Shiva’s bull), Ganesh (Shiva’s son, whose severed head was replaced with that of an elephant), and Parvati (Shiva’s consort). In the center of the altar is the shining silver Deity, a life-size head of Shiva. A cobra expands his hood over Shiva’s head. I ask the pujari where the finga is, and he informs me that the entire head is considered the linga.
When Lord Krishna performed the rasa dance, He covered the whole area of Vrindaban with yoga-maya so that impure eyes might not fall upon the sacred dance. Anyone with purusha-abhiman, or the male’s attitude of an enjoyer, was excluded. Only females could enter. Lord Shiva and Parvati came, but only Parvati was admitted. All four entrances were guarded by yoga-maya, and Shiva was barred. When Shiva asked what he could do to enter, he was told to pray to the River Jamuna to transform him into a female.
Jamuna duly provided him with ornaments and a sari, and Lord Shiva returned dressed as a beautiful woman. Thus assuming the attitude of a gopi, he was allowed to enter. Because he appeared so beautiful, Lord Krishna called him “Gopisvara,” the best of the gopis. Radharani was also pleased, but She revealed Shiva’s identity. Shiva was then allowed a position as gatekeeper of the rasa-lila grounds. Thus, by the grace of Lord Shiva, Gopisvara, we are granted the darshan of Krishna’s rasa dance and are cured of the purusha-abhiman, the enjoying spirit.
“I’ve heard that after bathing in Mana Sarovar, Shiva actually took a gopi form,” I tell Achyutananda, “not that he justdressed as a gopi.”
“There are different accounts,” Achyutananda says. “The most popular is that Shiva simply dressed as a gopi but was betrayed by the cobra around his neck.”