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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4 by or: Kisari Mohan Ganguli

O >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4




"Vaisampayana continued, 'Having said these words, the illustrious
Bhishma, the grandsire of the Kurus, addressing Vasudeva, said the
following words, dealing with the subject of the greatness of Bhava, O
monarch.

"Bhishma said, 'Thou art the Master of all the deities and the Asuras.
Thou art illustrious. Thou art Vishnu in consequence of thy pervading the
whole universe. It behoveth thee to discourse on those subjects connected
with Siva of universal form about which Yudhishthira has asked me. In
days of yore, the Rishi Tandin, sprung from Brahma, recited in Brahma's
region and before Brahma himself the thousand names of Mahadeva. Do thou
recite those names before this conclave so that these Rishis endued with
wealth of asceticism, observant of high vows, possessed of
self-restraint, and numbering the Island-born Krishna among them, may
hear thee. Do thou discourse on the high blessedness of Him who is
immutable, who is always cheerful and happy, who is Hotri, who is the
universal Protector, who is Creator, of the universe, and who is called
Mundin and Kaparddin.'[34]

"Vasudeva said, 'The very deities with Indra, and the Grandsire Brahma
numbering among them, and the great Rishis also, are incompetent to
understand the course of Mahadeva's acts truly and in all their details.
Even He is the end which all righteous people attain. The very Adityas
who are endued with subtile sight, are unable to behold his abode. How
then can one that is merely a man succeed in comprehending Him?[35] I
shall, therefore, truly recite to you some of the attributes of that
illustrious slayer of Asuras, who is regarded as the Lord of all
sacrifices and vows.

"Vaisampayana continued, 'Having said these words, the illustrious
Vasudeva began his discourse on the attributes of the high-souled
Mahadeva endued with the highest intelligence, after having purified
himself by touching water."

"Vasudeva said, 'Hear, ye foremost of Brahmana's and thou Yudhishthira
also, O sire, and hear thou too, O Ganga's son, the names that are
applied unto Kaparddin. Hear ye, how in former days, I obtained a sight,
so difficult to obtain, (of that great god), for the sake of Samva.
Verily, in those days was the illustrious deity seen by me in consequence
of Yoga-abstraction.[36] After twelve years had expired from the time
when Pradyumna, the son of Rukmini, who is endued with great
intelligence, slew the Asura Samvara in days of yore, my spouse Jamvavati
addressed me. Indeed, beholding Pradyumna and Charudeshna and other sons
born of Rukmini, Jamvavati, desirous of a son, said these words unto me,
O Yudhishthira,--Grant me, O thou of unfading glory, a son endued with
heroism, the foremost of mighty men, possessed of the most agreeable
features, sinless in conduct, and like unto thyself. And O, let there be
no delay on thy part in granting this prayer of mine. There is nothing in
the three worlds that is unattainable by thee, O perpetuator of Yadu's
race, thou canst create other worlds if only thou wishest it. Observing a
vow for twelve years and purifying thyself, thou hadst adored the Lord of
all creatures (viz., Mahadeva) and then begot upon Rukmini the sons that
she has obtained from thee, viz., Charudeshna and Sucharu and Charuvesa
and Yasodhana and Charusravas and Charuyasas and Pradyumna and Sambhu. O
slayer of Madhu, do thou grant to me a son like unto those of great
powers whom thou hast begotten upon Rukmini?--Thus addressed by the
princess, I replied unto her of slender waist,--Let me have thy
permission (to leave thee for some time), O queen. I shall certainly obey
thy behest. She answered me, saying,--Go, and may success and prosperity
always attend thee. Let Brahma and Siva and Kasyapa, the Rivers, those
deities that preside over the mind, the soil, all deciduous herbs, those
Chhandas (Rhymes) that are regarded as bearers of the libations poured in
sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents,
those syllables that are uttered for completing the cadences of Samans,
the Rikshas, the Pitris, the Planets, the spouses of the deities, the
celestial maidens, the celestial mothers, the great cycles, kine,
Chandramas, Savitri, Agni, Savitri, the knowledge of the Vedas, the
seasons, the year, small and big divisions of time, e.g., the Kshanas,
the Labas, the Muhurtas, the Nimeshas, and the Yugas in succession,
protect thee, O Yadava, and keep thee in happiness, wherever thou mayst
stay. Let no danger overtake thee on thy way, and let no heedlessness be
thine, O sinless one.--Thus blessed by her, I took her leave, bidding
farewell unto the daughter of the prince of apes. Repairing then into the
presence of that foremost of men, viz., my father, of my mother, of the
king, and of Ahuka, I informed them of what the daughter of the prince of
the Vidyadharas, in great affliction, had said unto me. Bidding them
farewell with a sorrowful heart, I then repaired to Gada and to Rama of
great might. These two cheerfully addressed me saying,--Let thy penances
increase without any obstruction.--Having obtained the permission of all
of them, I thought of Garuda. He immediately came to me and bore me to
Himavat (at my bidding). Arrived at Himavat, I dismissed him. There on
that foremost of mountains, I beheld many wonderful sights. I saw an
excellent, wonderful, and agreeable retreat for the practice of penances.
That delightful retreat was owned by the high-souled Upamanyu who was a
descendant of Vyaghrapada. That retreat is applauded and reverenced by
the deities and the Gandharvas, and seemed to be covered with Vedic
beauty. It was adorned with Dhavas and Kakubhas and Kadamvas and Cocas,
with Kuruvakas and Ketakas and Jamvus and Patalas, with banians and
Varunakas and Vatsanabhas and Vilwas, with Saralas and Kapitthas and
Piyalas and Salas and palmyras with Vadaris and Kundas and Punnagas and
Asokas and Amras and Kovidaras and Champakas and Panasas, and with
diverse other trees endued with fruits and flowers. And that retreat was
also decked with the straight stems of the Musa Supienta.[37] Truly, that
asylum was adorned with diverse other kinds of trees and with diverse
kinds of fruits forming the food of diverse kinds of birds. Heaps of
ashes (of sacrificial fires) were thrown in proper places all around,
which added to the beauty of the scene. It abounded with Rurus and apes
and tigers and lions and leopards, with deer of diverse species and
peacocks, and with cats and snakes. Indeed, large numbers of other
animals also were seen there, as also buffaloes and bears. Delicious
breezes constantly blew bearing the melodious strains of celestial
nymphs. The babblings of mountain rivulets and springs, the sweet notes
of winged choristers, the gruntings of elephants, the delicious stains of
Kinnaras, and the auspicious voice of ascetics singing the Samans, O
hero, and diverse other kinds of music, rendered that retreat extremely
charming. The very imagination cannot conceive another retreat as
delightful as the one I beheld. There were also large houses in that
asylum, intended for keeping the sacred fire, and covered all over with
flowering creepers. It was adorned with the river Ganga of clear and
sacred water. Indeed, the daughter of Jahnu always remained there. It was
decked also with many ascetics who were the foremost of all righteous
persons, who were endued with high souls, and who resembled fire itself
in energy.[38] Some of those ascetics subsisted upon air and some upon
water, some were devoted to Japa or the silent recitation of sacred
Mantras, and some were engaged in cleansing their souls by practising the
virtues of compassion while some amongst them were Yogins devoted to the
abstraction of Yoga-meditation. Some amongst them subsisted upon smoke
only, and some subsisted upon fire, and some upon milk. Thus was that
retreat adorned with many foremost of regenerate persons. And some there
were amongst them that had taken the vow of eating and drinking like
kine,--that is, by giving up the use of the hands at once. And some used
only two pieces of stone for husking their grain, and some used their
teeth only for that purpose. And some subsisted by drinking only the rays
of the moon, and some by drinking only froth. And some had betaken
themselves to vow of living like deer.[39] And some there were that lived
upon the fruits of the Ficus religiosa, and some that used to live upon
water. And some dressed themselves in rags and some in animal skins and
some in barks of trees. Indeed, I beheld diverse ascetics of the foremost
order observing these and other painful vows. I desired then to enter
that asylum. Verily, that asylum was honoured and adored by the deities
and all high-souled beings, by Siva and others, O Bharata, and by all
creatures of righteous acts. Thus addressed, it stood in all its beauty
on the breast of Himavat, like the lunar disc in the firmament. The
mongoose sported there with the snake, and the tiger with the deer, like
friends, forgetting their natural enmity, in consequence of the energy of
those ascetics of blazing penances and for their proximity to these
high-souled ones. In that foremost of asylums, which was delightful to
all creatures, inhabited by many foremost of Brahmanas fully conversant
with the Vedas and their branches, and by many high-souled Rishis
celebrated for the difficult vows they observed, I saw, as soon as I
entered, a puissant Rishi with matted locks on head and dressed in rags,
who seemed to blaze forth like fire with his penances and energy. Waited
upon by his disciples and possessed of tranquil soul, that foremost of
Brahmanas was young in aspect. His name was Upamanyu. Unto me who bowed
unto him with a nod of the head, he said,--Welcome art thou, O thou of
eyes like lotus petals. Today, by this visit of thine, we see that our
penances have borne fruit. Thou art worthy of our adoration, but thou
adorest us still. Thou art worthy of being seen, but thou desirest to see
me.--Joining my hands I addressed him the usual enquiries respecting the
well-being of the animals and birds that resided in his asylum, of the
progress of his righteousness, and of his disciples. The illustrious
Upamanyu then addressed me in words that were exceedingly sweet and
delightful,--Thou shalt, O Krishna, obtain without doubt a son like unto
thyself. Betaking thyself to severe penances, do thou gratify Isana, the
Lord of all creatures. That divine Master, O Adhokshaja, sporteth here
with his spouse by his side. O Janarddana, it was here that the deities
with all the Rishis, in days of yore, gratified that foremost of deities
by their penances and Brahmacharyya and truth and self-restraint, and
succeeded in obtaining the fruition of many high desires. That
illustrious god is verily the vast receptacle of all energies and
penances. Projecting into existence and withdrawing once more unto
himself all things fraught with good and evil, that inconceivable Deity
whom thou seekest, O destroyer of foes, lives here with his spouse. He
who took his birth as the Danava named Hiranyakashipu, whose strength was
so great that he could shake the very mountains of Meru, succeeded in
obtaining from Mahadeva the puissance belonging to all the deities and
enjoyed it for ten millions of years. He who was the foremost of all his
sons and who was celebrated by the name of Mandara, succeeded, through
the boon he had obtained from Mahadeva, in fighting Sakra for a million
of years. The terrible discus of Vishnu and the thunderbolt of Indra were
both unable to make the slightest impression, O Kesava, in days of yore,
upon the body of that great cause of universal affliction.[40] The discus
which thou bearest, O sinless one, was given unto thee by Mahadeva after
he had slain a Daitya that was proud of his strength and used to live
within the waters. That discus, blazing with energy and like unto fire,
was created by the great god having for his device the bull. Wonderful
and irresistible in energy it was given unto thee by that illustrious
god. In consequence of its blazing energy it was incapable of being gazed
at by any person save Siva the wielder of Pinaka. It was for this reason
that Bhava (Siva) bestowed upon it the name of Sudarsana. From that time
the name Sudarsana came to be current in all the worlds. Even the weapon,
O Kesava, failed to make the slightest impression on the body of
Hiranyakashipu's son Mandara, that appeared like an evil planet in the
three worlds. Hundreds of Chakras like thine and thunderbolts like that
of Sakra, could not inflict a scratch on the body of that evil planet
endued with great might, who had obtained a boon from Mahadeva. Afflicted
by the mighty Mandara, the deities fought hard against him and his
associates, all of whom had obtained boons from Mahadeva. Gratified with
another Danava named Vidyutprabha, Mahadeva granted to him the
sovereignty of the three worlds. That Danava remained the sovereign of
the three worlds for a hundred thousand years. And Mahadeva said unto
him,--Thou shalt become one of my attendants.--Indeed, the puissant Lord
further bestowed upon him the boon of a hundred millions of children. The
Master without birth, of all creatures further gave the Danava the region
known by the name of Kusadwipa for his kingdom. Another great Asura, of
the name of Satamukha, was created by Brahma. For a hundred years he
poured on' the sacrificial fire (as offerings unto Mahadeva) the flesh of
his own body. Gratified with such penances, Sankara said unto him,--What
can I do for thee?--Satamukha replied unto him, saying,--O thou that art
most wonderful, let me have the power of creating new creatures and
animals. Give also unto me, O foremost of all deities, eternal
power.--The puissant lord, thus addressed by him, said unto him,--So be
it.--The Self-born Brahma, concentrating his mind in Yoga,[41] in days of
yore, made a sacrifice for three hundred years, with the object of
obtaining children. Mahadeva granted him a thousand sons possessed of
qualifications commensurate with the merits of the sacrifice. Without
doubt, thou knowest, O Krishna, the lord of Yoga, him that is, who is
sung by the deities. The Rishi known by the name of Yajnavalkya is
exceedingly virtuous. By adoring Mahadeva he has acquired great fame. The
great ascetic who is Parasara's son, viz., Vyasa, of soul set on Yoga,
has obtained great celebrity by adoring Sankara. The Valikhilyas were on
a former occasion disregarded by Maghavat. Filled with wrath at this,
they gratified the illustrious Rudra. That lord of the universe, that
foremost one of all the deities, thus gratified by the Valikhilyas, said
unto them,--Ye shall succeed by your penances in creating a bird that
will rob Indra of the Amrita. Through the wrath of Mahadeva on a former
occasion, all the waters disappeared. The deities gratified him by
performing a sacrifice called Saptakapala, and caused, through his grace,
other waters to flow into the worlds. Verily, when the three-eyed deity
became gratified, water once more appeared in the world. The wife of
Atri, who was conversant with the Vedas, abandoned her husband in a huff
and said,--I shall no longer live in subjection to that ascetic.--Having
said these words, she sought the protection of Mahadeva. Through fear of
her lord, Atri, passed three hundred years, abstaining from all food. And
all this time she slept on wooden clubs for the purpose of gratifying
Bhava. The great deity then appeared unto her and then smilingly
addressed her, saying--Thou shalt obtain a son. And thou shalt get that
son without the need of a husband, simply through the grace of Rudra.
Without doubt that son, born in the race of his father, shall become
celebrated for his worth, and assume a name after thee. The illustrious
Vikarna also, O slayer of Madhu, full of devotion to Mahadeva, gratified
him with severe penances and obtained high and happy success. Sakalya,
too, of restrained soul, adored Bhava in a mental sacrifice that he
performed for nine hundred years, O Kesava. Gratified with him the
illustrious deity said unto him,--Thou shalt become a great author. O
son, inexhaustible shall thy fame be in the three worlds. Thy race also
shall never come to an end and shall be adorned by many great Rishis that
shall take birth in it. Thy son will become the foremost of Brahmanas and
will make the Sutras of thy work. There was a celebrated Rishi of the
name of Savarni in the Krita age. Here, in this asylum, he underwent
severe penances for six thousand years. The illustrious Rudra said,--I am
gratified with thee, O sinless one! Without being subject to decrepitude
or death, thou shalt become an author celebrated through all the
worlds!--In days of yore, Sakra, also, in Baranasi, filled with devotion,
O Janarddana, adored Mahadeva who has empty space alone for his garments
and who is smeared with ashes as an agreeable unguent. Having adored
Mahadeva thus, he obtained the sovereignty of the celestials. Narada
also, in days of yore, adored the great Bhava with devotion of heart.
Gratified with him, Mahadeva, that preceptor of the celestial preceptor,
said these words.--No one shall be thy equal in energy and penances. Thou
shalt always attend upon me with thy songs and instrumental music. Hear
also, O Madhava, how in former times I succeeded in obtaining a sight of
that god of gods, that Master of all creatures, O Lord. Hear also in
detail for what object, O thou of great puissance. I invoked with
restrained senses and mind that illustrious deity endued with supreme
energy. I shall, O sinless one, tell thee with full details all that I
succeeded in obtaining from that god of gods, viz., Maheswara. In ancient
times, viz., Krita age, O son, there was a Rishi of great fame, named
Vyaghrapada. He was celebrated for his knowledge and mastery over the
Vedas and their branches. I was born as the son of that Rishi and Dhaumya
took birth as my younger brother. On a certain occasion, Madhava,
accompanied by Dhaumya, I came upon the asylum of certain Rishis of
cleansed souls. There I beheld a cow that was being milked. I saw the
milk and it appeared to me to resemble Amrita itself in taste. I then
came home, and impelled by childishness, I addressed my mother and
said,--Give me some food prepared with milk.--There was no milk in the
house, and accordingly my mother was much grieved at my asking for it. My
mother took a piece of (rice) cake and boiled it in water, Madhava. The
water became whitened and my mother placed it before us saying that it
was milk and bade us drink it. I had before that drunk milk on one
occasion, for my father had, at the time of a sacrifice, taken me to the
residence of some of our great kinsmen. A celestial cow, who delights the
deities, was being milked on that occasion. Drinking her milk that
resembled Amrita in taste, I knew what the virtues are of milk. I
therefore, at once understood the origin of the substance that my mother
offered me, telling me that it was milk. Verily, the taste of that cake,
O son, did not afford me any pleasure whatever. Impelled by childishness
I then addressed mother, saying,--This O mother, that thou hast given me
is not any preparation of milk.--Filled with grief and sorrow at this,
and embracing me from parental affection and smelling my head, O Madhava,
she said unto me,--Whence, O child, can ascetics of cleansed souls obtain
food prepared with milk? Such men always reside in the forest and subsist
upon bulbs and roots and fruits. Whence shall we who live by the banks of
rivers that are the resort of the Valikhilyas, we who have mountains and
forest, for our home,--whence, indeed, O child, shall we obtain milk? We,
dear child, live (sometimes) on air and sometimes on water. We dwell in
asylums in the midst of forests and woods. We habitually abstain from all
kinds of food that are taken by persons living in villages and towns. We
are accustomed to only such food as is supplied by the produce of the
wilderness. There cannot be any milk, O child, in the wilderness where
there are no offspring of Surabhi.[42] Dwelling on the banks of rivers or
in caves or on mountain-breasts, or in tirthas and other places of the
kind, we pass our time in the practice of penances and the recitation of
sacred Mantras, Siva being our highest refuge. Without gratifying the
boon-giving Sthanu of unfading glory,--him, that is, who has three
eyes,--whence, O child, can one obtain food prepared with milk and good
robes and other objects of enjoyment in the world? Do thou devote
thyself, O dear son, to Sankara with thy whole soul. Through his grace, O
child, thou art sure to obtain all such objects as administer to the
indulgence of all thy wishes,--Hearing these words of my mother, O slayer
of foes, that day, I joined my hands in reverence and bowing unto her,
said,--O mother, who this Mahadeva? In what manner can one gratify him?
Where does that god reside? How may he be seen? With what does he become
pleased? What also is the form of Sarva? How may one succeed in obtaining
a knowledge of him? If gratified, will he, O mother, show himself unto
me?--After I had said these words, O Krishna, to my mother, she, filled
with parental affection, smelt my head, O Govinda, her eyes covered with
tears the while. Gently patting my body, O slayer of Madhu, my mother,
adopting a tone of great humility, addressed me in the following words, O
best of the deities.'

"My mother said, 'Mahadeva is exceedingly difficult to be known by
persons of uncleansed souls. These men are incapable of bearing him in
their hearts of comprehending him at all. They can retain him in their
minds. They cannot seize him, nor can they obtain a sight of him. Men of
wisdom aver that his forms are many. Many, again, are the places in which
he resides. Many are the forms of his Grace. Who is there that can
understand in their details the acts, which are all excellent, of Isa, or
of all the forms that he has assumed in days of yore? Who can relate how
Sarva sports and how he becomes gratified? Maheswara of universal form
resides in the hearts of all creatures. While Munis discoursed on the
auspicious and excellent acts of Isana, I have heard from them how,
impelled by compassion towards his worshippers, he grants them a sight of
his person. For the purpose of showing a favour unto the Brahmanas, the
denizens of heaven have recited for their information the diverse forms
that were assumed by Mahadeva in days of yore. Thou hast asked me about
these. I shall recite them to thee, O son.'

"My mother continued, 'Bhava assumes the forms of Brahma and Vishnu and
the chief of the celestials of the Rudras, the Adityas, and the Aswins;
and of those deities that are called Viswadevas. He assumes the forms
also of men and women, of Pretas and Pisachas, of Kiratas and Savaras,
and of all aquatic animals. That illustrious deity assumes the forms of
also those Savaras that dwell in the woods and forests. He assumes the
forms of tortoises and fishes and conches. He it is that assumes the
forms of those coral sprouts that are used as ornaments by men. He
assumes also the forms of Yakshas, Rakshasas and Snakes, of Daityas and
Danavas. Indeed, the illustrious god assumes the forms of all creatures
too that live in holes. He assumes the forms of tigers and lions and
deer, of wolves and bears and birds, of owls and of jackals as well. He
it is that assumes the forms of swans and crows and peacocks, of
chameleons and lizards and storks. He it is that assumes the forms of
cranes and vultures and Chakravakas. Verily, he it is that assumes the
forms of Chasas and of mountains also. O son, it is Mahadeva that assumes
the forms of kine and elephants and horses and camels and asses. He
assumes also the forms of goats and leopards and diverse other varieties
of animals. It is Bhava who assumes the forms of diverse kinds of birds
of beautiful plumage. It is Mahadeva who bears the forms of persons with
sticks and those with umbrellas and those with calabashes among
Brahmanas.[43] He sometimes becomes six-faced and sometimes becomes
multifaced. He sometimes assumes forms having three eyes and forms having
many heads. And he sometimes assumes forms having many millions of legs
and forms having innumerable stomachs and faces and forms endued with
innumerable arms and innumerable sides. He sometimes appears surrounded
by innumerable spirits and ghosts. He it is that assumes the forms of
Rishis and Gandharvas, and of Siddhas and Charanas. He sometimes assumes
a form that is rendered white with the ashes he smears on it and is
adorned with a half-moon on the forehead. Adored with diverse hymns
uttered with diverse kinds of voice and worshipped with diverse Mantras
fraught with encomiums, he, that is sometimes called Sarva, is the
Destroyer of all creatures in the universe, and it is upon him, again,
that all creatures rest as on their common foundation. Mahadeva is the
soul of all creatures. He pervades all things. He is the speaker of all
discourses (on duties and rituals). He resides everywhere and should be
known as dwelling in the hearts of all creatures in the universe. He
knows the desire cherished by every one of his worshippers. He becomes
acquainted with the object in which one pays him adorations. Do thou
then, if it pleases thee, seek the protection of the chief of the
deities. He sometimes rejoices, and sometimes yields to wrath, and
sometimes utters the syllable Hum with a very loud noise. He sometimes
arms himself with the discus, sometimes with the trident, sometimes with
the mace, sometimes with the heavy mullets, sometimes with the scimitar,
and sometimes with the battle axe. He it is that assumes the form of
Sesha who sustains the world on his head. He has snakes for his belt, and
his ears are adorned with ear-rings made of snakes. Snakes form also the
sacred thread he wears. An elephant skin forms his upper garment.[44] He
sometimes laughs and sometimes sings and sometimes dances most
beautifully. Surrounded by innumerable spirits and ghosts, he sometimes
plays on musical instruments. Diverse, again are the instruments upon
which he plays, and sweet the sounds they yield. He sometimes wanders
(over crematoria), sometimes yawns, sometimes cries, and sometimes causes
others to cry. He sometimes assumes the guise of one that is mad, and
sometimes of one that is intoxicated, and he sometimes utters words that
are exceedingly sweet. Endued with appalling fierceness, he sometimes
laughs loudly, frightening all creatures with his eyes. He sometimes
sleeps and sometimes remains awake and sometimes yawns as he pleases. He
sometimes recites sacred Mantras and sometimes becomes the deity of those
Mantras which are recited. He sometimes performs penances and sometimes
becomes the deity for whose adoration those penances are undergone. He
sometimes makes gifts and sometimes receives those gifts; sometimes
disposes himself in Yoga and sometimes becomes the object of the Yoga
contemplation of others. He may be seen on the sacrificial platform or in
the sacrificial stake; in the midst of the cow-pen or in the fire. He may
not again be seen there. He may be seen as a boy or as an old man. He
sports with the daughters and the spouses of the Rishis. His hair is long
and stands erect. He is perfectly naked, for he has the horizon for his
garments. He is endued with terrible eyes. He is fair, he is darkish, he
is dark, he is pale, he is of the colour of smoke, and he is red. He is
possessed of eyes that are large and terrible. He has empty space for his
covering and he it is that covers all things. Who is there that can truly
understand the limits of Mahadeva who is formless, who is one and
indivisible, who conjures of illusions, who is of the cause of all
actions and destructive operations in the universe, who assumes the form
of Hiranyagarbha, and who is without beginning and without end, and who
is without birth.[45] He lives in the heart (of every creature). He is
the prana, he is the mind, and he is Jiva (that is invested in the
material case). He is the soul of Yoga, and it is that is called Yoga. He
is the Yoga-contemplation into which Yogins enter.[46] He is the Supreme
Soul. Indeed Maheswara, the purity in essence, is capable of being
comprehended not by the senses but through only the Soul seizing his
existence. He plays on diverse musical instruments. He is a vocalist. He
has a hundred thousand eyes, he has one mouth, he has two mouths, he has
three mouths, and he has many mouths. Devoting thyself to him, setting
thy heart upon him, depending upon him, and accepting him as thy one
refuse, do thou, O son, adore Mahadeva and then mayst thou obtain the
fruition of all thy wishes. Hearing those words of my mother, O slayer of
foes, from that day my devotion was directed to Mahadeva, having nothing
else for its object. I then applied myself to the practice of the
austerest penances for gratifying Sankara. For one thousand years I stood
on my left toe. After that I passed one thousand years, subsisting only
upon fruits. The next one thousand years I passed, subsisting upon the
fallen leaves of trees. The next thousand years I passed, subsisting upon
water only. After that I passed seven hundred years, subsisting on air
alone. In this way, I adored Mahadeva for a full thousand years of the
celestials. After this, the puissant Mahadeva, the Master of all the
universe, became gratified with me. Desirous of ascertaining whether I
was solely devoted to him and him alone, he appeared before me in the
form of Sakra surrounded by all the deities. As the celebrated Sakra, he
had a thousand eyes on his person and was armed with the thunderbolt. And
he rode on an elephant whose complexion was of the purest white, with
eyes red, ears folded, the temporal juice trickling down his cheeks, with
trunk contracted, terrible to look at, and endued with four tusks.
Indeed, riding on such an elephant, the illustrious chief of the deities
seemed to blaze forth with his energy. With a beautiful crown on his head
and adorned with garlands round his neck and bracelets round his arms, he
approached the spot where I was. A white umbrella was held over his head.
And he was waited upon by many Apsaras, and many Gandharvas sang his
praise. Addressing me, he said,--O foremost of regenerate persons, I have
been gratified with thee. Beg of me whatever boon thou desirest,--Hearing
these words of Sakra I did not become glad. Verily, O Krishna, I answered
the chief of the celestials in these words.--I do not desire any boon at
thy hands, or from the hands of any other deity. O amiable deity, I tell
thee truly, that it is Mahadeva only from whom I have boons to ask. True,
true it is, O Sakra, true are these words that I say unto thee. No other
words are at all agreeable to me save those which relate to Maheswara. At
the command of Pashupati, that Lord of all creatures, I am ready to
become a worm or a tree with many branches. If not obtained through the
grace represented by Mahadeva's boons, the very sovereignty of the three
worlds would not be acceptable to me. Let me be born among the very
Chandalas but let me still be devoted to the feet of Hara. Without,
again, being devoted to that Lord of all creatures, I would not like to
have birth in the palace of Indra himself. If a person be wanting in
devotion to that Lord of the universe,--that Master of the deities and
the Asuras,--his misery will not end even if from want of food he has to
subsist upon only air and water.[47] What is the need of other discourses
that are even fraught with other kinds of morality and righteousness,
unto those persons who do not like to live even a moment without thinking
of feet of Mahadeva? When the unrighteous or sinful Kali Yuga comes, one
should never pass a moment without devoting his heart upon Mahadeva. One
that has drunk the Amrita constituted by the devotion to Hara, one
becomes freed from the fear of the world. One that has not obtained the
grace of Mahadeva can never succeed to devote oneself to Mahadeva for a
single day or for half a day or for a Muhurta or for a Kshana or for a
Lava (very small unit of time). At the command of Mahadeva I shall
cheerfully become a worm or an insect, but I have no relish for even the
sovereignty of the three worlds, if bestowed by thee, O Sakra. At the
word of Hara I would become even a dog. In fact, that would accord with
my highest wish. If not given by Maheswara, I would not have the
sovereignty of the very deities. I do not wish to have this dominion of
the Heavens. I do not wish to have the sovereignty of the celestials. I
do not wish to have the region of Brahma. Indeed, I do not wish to have
that cessation of individual existence which is called Emancipation and
which involves a complete identification with Brahma. But I want to
become the slave of Hara. As long as that Lord of all creatures, the
illustrious Mahesa, with crown on his head and body possessed of the pure
white complexion of the lunar disc, does not become gratified with me, so
long shall I cheerfully bear all those afflictions, due to a hundred
repetitions of decrepitude, death and birth, that befall to the lot of
embodied beings. What person in the universe can obtain tranquillity,
without gratifying Rudra that is freed from decripitude and death, that
is endued with the effulgence of the Sun, the Moon, or the fire, that is
the root or original cause of everything real and unreal in the three
worlds, and that exists as one and indivisible entity? If in consequence
of my faults, rebirths be mine, I shall, in those new births, devote
myself solely to Bhava.'"

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