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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




"Indra said, 'What reason canst thou assign for the existence of a
Supreme Being or for His being the cause of all causes?'"

"Upamanyu said, 'I solicit boons from that great Deity named Siva whom
utterers of Brahma has described as existent and non-existent, manifest
and unmanifest, eternal or immutable, one and many. I solicit boons from
Him who is without beginning and middle and end, who is Knowledge and
Puissance, who is inconceivable and who is the Supreme Soul. I solicit
boons from Him whence comes all Puissance, who has not been produced by
any one, who is immutable, and who, though himself unsprung from any
seed, is the seed of all things in the universe. I solicit boons from Him
who is blazing Effulgence, (beyond Darkness) who is the essence of all
penances, who transcends all faculties of which we are possessed and
which we may devote for the purpose of comprehending him, and by knowing
whom every one becomes freed from grief or sorrow. I worship him, O
Purandara, who is conversant with the creation of all elements and the
thought of all living creatures, and who is the original cause of the
existence or creation of all creatures, who is omnipresent, and who has
the puissance to give everything.[48] I solicit boons from Him who cannot
be comprehended by argument, who represents the object of the Sankhya and
the Yoga systems of philosophy, and who transcends all things, and whom
all persons conversant with the topics of enquiry worship and adore.[49]
I solicit boons from Him, O Maghavat, who is the soul of Maghavat
himself, who is said to be the God of the gods, and who is the Master of
all creatures. I solicit boons from Him who it is that first created
Brahma, that creator of all the worlds, having filled Space (with His
energy) and evoked into existence the primeval egg.[50] Who else than
that Supreme Lord could be creator of Fire, Water, Wind, Earth, Space,
Mind, and that which is called Mahat? Tell me, O Sakra, who else than
Siva could create Mind, Understanding, Consciousness or Ego, the
Tanmatras, and the senses? Who is there higher than Siva?[51] The wise
say that the Grandsire Brahma is the creator of this universe. Brahma,
however, acquired his high puissance and prosperity by adoring and
gratifying Mahadeva, that God of gods. That high puissance (consisting of
all the three attributes of creation, protection, and destruction), which
dwells in that illustrious Being who is endowed with the quality of being
one, who created Brahma, Vishnu, and Rudra, was derived from Mahadeva.
Tell me who is there that is superior to the Supreme Lord?[52] Who else
than that God of gods is competent to unite the sons of Diti with
lordship and puissance, judging by the sovereignty and the power of
oppressing conferred upon the foremost of the Daityas and Danavas?[53]
The different points of the horizon, Time, the Sun, all fiery entities,
planets, wind, water, and the stars and constellations,--these, know
thou, are from Mahadeva. Tell us who is higher than the Supreme Lord? Who
else is there, except Mahadeva, in the matter of the creation of
Sacrifice and the destruction of Tripura? Who else except Mahadeva, the
grinder of the foes, has offered lordship to the principal?[54] What
need, O Purandara, of many well-sounding statements fraught with spacious
sophisms, when I behold thee of a thousand eyes, O best of the
deities,--thee that art worshipped by Siddhas and Gandharvas and the
deities and the Rishis? O best of the Kusikas, all this is due to the
grace of that God of gods viz., Mahadeva. Know, O Kesava, that this all,
consisting of animate and inanimate existences with heaven and other
unseen entities, which occur in this world, and which has the
all-pervading Lord for their soul, has flowed from Maheswara and has been
created (by him) for enjoyment by Jiva.[55] In the worlds that are known
by the names of Bhu, Bhuva, Swah, and Maha, in the midst of the mountains
of Lokaloka, in the islands, in the mountains of Meru, in all things that
yield happiness, and in the hearts of all creatures, O illustrious
Maghavat, resides Mahadeva, as persons conversant with all the topics of
enquiry say. If, O Sakra, the Devas (deities) and the Asuras could see
any other puissant form than Bhava's, would not both of them, especially
the former, when opposed and afflicted by the latter, have sought the
protection of that form? In all hostile encounters of the deities, the
Yakshas, the Uragas and the Rakshasas, that terminating in mutual
destruction, it is Bhava that gives unto those that meet with
destruction, puissance commensurate with their respective locations as
dependent upon their acts. Tell me, who else than Maheswara is there for
bestowing boons upon, and once more chastising the Andhaka and Sukra and
Dundubhi and Maharshi and many foremost of Yakshas, Indra and Vala and
Rakshasas and the Nivatakavachas? Was not the vital seed of Mahadeva,
that Master of both the deities and the Asuras, poured as a libation upon
the fire? From that seed sprung a mountain of gold. Who else is there
whose seed can be said to be possessed of such virtue.[56] Who else in
this world is praised as having the horizon only for his garments? Who
else can be said to be a Brahmacharin with his vital seed drawn up? Who
else is there that has half his body occupied by his dear spouse?[57] Who
else is there that has been able to subjugate Kama, the god of desire?
Tell me, O Indra, what other Being possesses that high region of supreme
felicity that is applauded by all the deities? Who else has the
crematorium as his sporting ground? Who else is there that is so praised
for his dancing? Whose puissance and worship remain immutable? Who else
is there that sports with spirits and ghosts? Tell me, O deity, who else
has associate that are possessed of strength like his own and that are,
therefore, proud of that strength or puissance?[58] Who else is there
whose status is applauded as unchangeable and worshipped with reverence
by the three worlds? Who else is there that pours rain, gives heat, and
blazes forth in Energy? From whom else do we derive our wealth of herbs?
Who else upholds all kinds of wealth? Who else sports as much as he
pleases in the three worlds of mobile and immobile things? O Indra, know
Maheswara to be the original cause (of everything). He is adored by
Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the aid of
knowledge, (of ascetic) success, and of the rites laid down in the
scriptural ordinances.[59] He is adored by both the deities and the
Asuras with the aid of sacrifices by acts and the affliction of the
ritual laid down in the scriptures. The fruits of action can never touch
him for he transcends them all. Being such, I call him the original cause
of everything.[60] He is both gross and subtile. He is without compare.
He cannot be conceived by the senses. He is endued with attributes and he
is divested of them. He is the lord of attributes, for they are under his
control. Even such is the place that is Maheswara's. He is the cause of
the maintenance and the creation (of the universe). He is the cause of
the universe and the cause also of its destruction. He is the Past, the
Present, and the Future. He is the parent of all things. Verily, He is
the cause of every thing. He is that which is mutable, He is the
unmanifest, He is Knowledge; He is ignorance; He is every act, He is
every omission; He is righteousness; and He is unrighteousness. Him, O
Sakra, do I call the cause of every thing. Behold, O Indra, in the image
of Mahadeva the indications of both the sexes. That god of gods, viz.,
Rudra, that cause of both creation and destruction, displays in his form
the indications of both the sexes as the one cause of the creation of the
universe. My mother formerly told me that he is the cause of the universe
and the one cause of everything. There is no one that is higher than Isa,
O Sakra. If it pleases thee, do thou throw thyself on his kindness and
protection. Thou hast visible evidence, O chief of the celestials, of the
fact that the universe has sprung from the union of the sexes (as
represented by Mahadeva). The universe, thou knowest, is the sum of what
is vested with attributes and what else is divested of attributes and has
for its immediate cause the seeds of Brahma and others. Brahma and Indra
and Hutasana and Vishnu and all the other deities, along with the Daityas
and the Asuras, crowned with the fruition of a thousand desires, always
say that there is none that is higher than Mahadeva.[61] Impelled by
desire, I solicit, with restrained mind, that god known to all the mobile
and immobile universe,--him, that is, who has been spoken of as the best
and highest of all the gods, and who is auspiciousness itself, for
obtaining without delay that highest of all acquisitions, viz.,
Emancipation. What necessity is there of other reasons (for establishing)
what I believe? The supreme Mahadeva is the cause of all causes. We have
never heard that the deities have, at any time, adored the sign of any
other god than Mahadeva. If Maheswara be not accepted, tell me, if thou
hast ever heard of it, who else is there whose sign has been worshipped
or is being worshipped by all the deities? He whose sign is always
worshipped by Brahma, by Vishnu, by thee, O Indra, with all the other
deities, is verily the foremost of all adorable deities. Brahma has for
his sign the lotus, Vishnu has for his the discus, Indra has for his sign
the thunder-bolt. But the creatures of the world do not bear any of the
signs that distinguish these deities. On the other hand, all creatures
bear the signs that mark Mahadeva and his spouse. Hence, all creatures
must be regarded as belonging to Maheswara. All creatures of the feminine
sex, have sprung from Ulna's nature as their cause, and hence it is they
bear the mark of femininity that distinguishes Uma; while all creatures
that are masculine, having sprung from Siva, bear the masculine mark that
distinguishes Siva. That person who says that there is, in the three
worlds with their mobile and immobile creatures, any other cause than the
Supreme Lord, and that which is not marked with the mark of either
Mahadeva or his spouse should be regarded as very wretched and should not
be counted among the creatures of the universe. Every being with the mark
of the masculine sex should be known to be of Isana, while every being
with the mark of the feminine sex should be known to be of Uma. This
universe of mobile and immobile creatures is provided by two kinds of
forms (viz., male and female). It is from Mahadeva that I wish to obtain
boons. Failing in this, O Kausika, I would rather prefer dissolution
itself. Go or remain, O Sakra, as thou, O slayer of Vala, desirest. I
wish to have boons or curses from Mahadeva. No other deity shall I ever
acknowledge, nor would I have from any other deity the fruition of all my
wishes.--Having said these words unto the chief of the celestials, I
became overwhelmed with grief at the thought of Mahadeva not having been
gratified with me not withstanding my severe austerities. Within the
twinkling of an eye, however, I saw the celestial elephant I had beheld
before me transformed into a bull as white as a swan, or the Jasminum
pubescens, or a stalk of the lotus or silver, or the ocean of milk. Of
huge body, the hair of its tail was black and the hue of its eyes was
tawny like that of honey. Its horns were hard as adamant and had the
colour of gold. With their very sharp ends, whose hue was a mild red, the
bull seemed to tear the Earth. The animal was adorned all over with
ornaments made of the purest gold. Its face and hoofs and nose and ears
were exceedingly beautiful and its waist too exceedingly well-formed. Its
flanks were possessed of great beauty and its neck was very thick. Its
whole form was exceedingly agreeable and beautiful to look at. Its hump
shone with great beauty and seemed to occupy the whole of its
shoulder-joint. And it looked like the summit of a mountain of snow or
like a cliff of white clouds in the sky. Upon the back of that animal I
beheld seated the illustrious Mahadeva with his spouse Uma. Verily,
Mahadeva shone like the lord of stars while he is at his full. The fire
born of his energy resembled in effulgence the lightening that flashes
amid clouds. Verily, it seemed as if a thousand suns rose there, filling
every side with a dazzling splendour. The energy of the Supreme Lord
looked like the Samvartaka fire which destroys all creatures at the end
of the Yuga. Overspread with that energy, the horizon became such that I
could see nothing on any side. Filled with anxiety I once more thought
what it could mean. That energy, however, did not pervade every side for
any length of time, for soon, through the illusion of that god of gods,
the horizon became clear. I then behold the illustrious Sthanu or
Maheswara seated on the back of his bull, of blessed and agreeable
appearance and looking like a smokeless fire. And the great god was
accompanied by Parvati of faultless features. Indeed, I beheld the
blue-throated and high-souled Sthanu, unattached to everything, that
receptacle of all kinds of force, endued with eight and ten arms and
adorned with all kinds of ornaments. Clad in white vestments, he wore
white garlands, and had white unguents smeared upon his limbs. The colour
of his banner, irresistible in the universe, was white. The sacred thread
round his person was also white. He was surrounded with associates, all
possessed with prowess equal to his own, who were singing or dancing or
playing on diverse kinds of musical instruments. A crescent moon, of pale
hue, formed his crown, and placed on his forehead it looked like the moon
that rises in the autumnal firmament. He seemed to dazzle with splendour,
in consequence of his three eyes that looked like three suns. The garland
of the purest white, that was on his body, shone like a wreath of
lotuses, of the purest white, adorned with jewels and gems. I also
beheld, O Govinda, the weapons in their embodied forms and fraught with
every kind of energy, that belong to Bhava of immeasurable prowess. The
high-souled deity held a bow whose hues resembled those of the rainbow.
That bow is celebrated under the name of the Pinaka and is in reality a
mighty snake. Indeed, that snake of seven heads and vast body, of sharp
fangs and virulent poison, of large neck and the masculine sex, was
twined round with the cord that served as its bowstring. And there was a
shaft whose splendour looked like that of the sun or of the fire that
appears at the end of the Yuga. Verily, that shaft was the excellent
Pasupata that mighty and terrible weapon, which is without a second,
indescribable for its power, and capable of striking every creature with
fear. Of vast proportions, it seemed to constantly vomit sparks of fire.
Possessed of one foot, of large teeth, and a thousand heads and thousand
Stomachs, it has a thousand arms, a thousand tongues, and a thousand
eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms,
that weapon is superior to the Brahma, the Narayana, the Aindra, the
Agneya, and the Varuna weapons. Verily, it is capable of neutralising
every other weapon in the universe. It was with that weapon that the
illustrious Mahadeva had in days of yore, burnt and consumed in a moment
the triple city of the Asuras. With the greatest ease, O Govinda,
Mahadeva, using that single arrow, achieved that feat. That weapon, shot
by Mahadeva's arms, can, without doubt consume in half the time taken up
by a twinkling of the eyes the entire universe with all its mobile and
immobile creatures. In the universe there is no being including even
Brahma and Vishnu and the deities, that are incapable of being slain by
that weapon. O sire, I saw that excellent, wonderful and incomparable
weapon in the hand of Mahadeva. There is another mysterious and very
powerful weapon which is equal or perhaps, superior to the Pasupata
weapon. I beheld that also. It is celebrated in all the worlds as the Sum
of the Sula-armed Mahadeva. Hurled by the illustrious deity, that weapon
is competent to rive the entire Earth or dry up the waters of the ocean
or annihilate the entire universe. In days of yore, Yuvanaswa's son, king
Mandhatri, that conqueror of the three worlds, possessed of imperial sway
and endued with abundant energy, was, with all his troops, destroyed by
means of that weapon. Endued with great might and great energy and
resembling Sakra himself in prowess, the king, O Govinda, was slain by
the Rakshasa Lavana with the aid of this Sula which he had got from Siva.
The Sula has a very keen point. Exceedingly terrible, it is capable of
causing everybody's hair stand on its end. I saw it in the hand of
Mahadeva, as if roaring with rage, having contracted its forehead into
three wrinkles. It resembled, O Krishna, a smokeless fire or the sun that
rises at the end of the Yuga. The handle of that Sula, was made of a
mighty snake. It is really indescribable. It looked like the universal
Destroyer himself armed with his noose. I saw this weapon, O Govinda, in
the hand of Mahadeva. I beheld also another weapon, viz., that
sharp-edged battle-axe which, in days of yore, was given unto Rama by the
gratified Mahadeva for enabling him to exterminate the Kshatriyas. It was
with this weapon that Rama (of Bhrigu's race) slew in dreadful battle the
great Karttaviryya who was the ruler of all the world. It was with that
weapon that Jamadagni's son, O Govinda, was able to exterminate the
Kshatriyas for one and twenty times. Of blazing edge and exceedingly
terrible, that axe was hanging on the shoulder, adorned with a snake, of
Mahadeva. Indeed, it shone on Mahadeva's person like the flame of a
blazing fire. I beheld innumerable other celestial weapons with Mahadeva
of great intelligence. I have, however named only a few, O sinless one,
in consequence of their principal character. On the left side of the
great god stood the Grandsire Brahma seated on an excellent car unto
which were attached swans endued with the speed of the mind. On the same
side could be seen Narayana also, seated on the son of Vinata, and
bearing the conch, the discus, and the mace. Close to the goddess Uma was
Skanda seated on his peacock, bearing his fatal dart and bells, and
looking like another Agni. In the front of Mahadeva I beheld Nandi
standing armed with his Sula and looking like a second Sankara (for
prowess and energy). The Munis headed by the Self-born Manu and Rishis
having Bhrigu for their first, and the deities with Sakra at their head,
all came there. All the tribes of spirits and ghosts, and the celestial
Mothers, stood surrounding Mahadeva and saluting him with reverence. The
deities were engaged in singing the praises of Mahadeva by uttering
diverse hymns. The Grandsire Brahma uttering a Rathantara, praised
Mahadeva. Narayana also, uttering the Jyestha Saman, sang the praises of
Bhava. Sakra also did the same with the aid of those foremost of Vedic
Mantras, viz., the Sata-Rudriam. Verily, Brahma and Narayana and
Sakra,--those three high-souled deities,--shone there like three
sacrificial fires. In their midst shone the illustrious God like the sun
in the midst of his corona, emerged from autumnal clouds. I beheld
myriads of suns and moons, also in the sky, O Kesava. I then praised the
illustrious Lord of everything, the supreme Master of the universe.

"Upamanyu continued, 'I said, Salutations to thee, O illustrious one, O
thou that constitutest the refuge of all things, O thou that art called
Mahadeva! Salutations to thee that assumest the form of Sakra, that art
Sakra, and that disguisest thyself in the form and vestments of Sakra.
Salutations to thee that art armed with the thunder, to thee that art
tawny, and thee that art always armed with the Pinaka. Salutations to
thee that always bearest the conch and the Sula. Salutations to thee that
art clad in black, to thee that art of dark and curly hair, to thee that
hast a dark deer-skin for thy upper garment, to thee that presidest over
the eighth lunation of the dark fortnight. Salutations to thee that art
of white complexion, to thee that art called white, to thee that art clad
in white robes, to thee that hast limbs smeared with white ashes, to thee
that art ever engaged in white deeds. Salutations to thee that art red of
colour, to thee that art clad in red vestments, to thee that ownest a red
banner with red flags, to thee that wearest red garlands and usest red
unguents. Salutations to thee that art brown in complexion, to thee that
art clad in brown vestments, to thee, that hast a brown banner with brown
flags, to thee that wearest brown garlands and usest brown unguents.
Salutations to thee that hast the umbrella of royalty held over thy head,
to thee that wearest the foremost of crowns. Salutations unto thee that
art adorned with half a garland and half an armlet, to thee that art
decked with one ring for one year, to thee that art endued with the speed
of the mind, to thee that art endued with great effulgence. Salutations
to thee that art the foremost of deities, to thee that art the foremost
of ascetics, to thee that art the foremost of celestials. Salutations to
thee that wearest half a wreath of lotuses, to thee that hast many
lotuses on thy body. Salutations to thee that hast half thy body smeared
with sandal paste, to thee that hast half thy body decked with garlands
of flowers and smeared with fragrant unguents.[62] Salutations to thee
that art of the complexion of the Sun, to thee that art like the Sun, to
thee whose face is like the Sun, to thee that hast eyes each of which is
like the Sun. Salutations to thee that art Soma, to thee that art as mild
as Soma, to thee that bearest the lunar disc, to thee that art of lunar
aspect, to thee that art the foremost of all creatures, to thee that art
adorned with a set of the most beautiful teeth. Salutations to thee that
art of a dark complexion, to thee that art of a fair complexion, to thee
that hast a form half of which is yellow and half white, to thee that
hast a body half of which is male and half female, to thee that art both
male and female. Salutations to thee that ownest a bull for thy vehicle,
to thee that proceedest riding on the foremost of elephants, to thee that
art obtained with difficulty, to thee that art capable of going to places
unapproachable by others. Salutations to thee whose praises are sung by
the Ganas, to thee that art devoted to the diverse Ganas, to thee that
followest the track that is trod by the Ganas, to thee that art always
devoted to the Ganas as to a vow. Salutations to thee that art of the
complexion of white clouds, to thee that hast the splendour of the
evening clouds, to thee that art incapable of being described by names,
to thee that art of thy own form (having nothing else in the universe
with which it can be compared). Salutations to thee that wearest a
beautiful garland of red colour, to thee that art clad in robes of red
colour. Salutations to thee that hast the crown of the head decked with
gems, to thee that art adorned with a half-moon, to thee that wearest
many beautiful gems in thy diadem, to thee that hast eight flowers on thy
head. Salutations to thee that hast a fiery mouth and fiery eyes, to thee
that hast eyes possessing the effulgence of a thousand moons, to thee
that art of the form of fire, to thee that art beautiful and agreeable,
to thee that art inconceivable and mysterious. Salutations to thee that
rangest through the firmament, to thee that lovest and residest in lands
affording pasture to kine, to thee that walkest on the Earth, to thee
that art the Earth, to thee that art infinite, to thee that art
exceedingly auspicious. Salutations to thee that art unclad (or has the
horizon alone for thy vestments), to thee that makest a happy home of
every place where thou mayst happen to be for the moment. Salutations to
thee that hast the universe for thy home, to thee that hast both
Knowledge and Felicity for thy Soul. Salutations to thee that always
wearest a diadem, to thee that wearest a large armlet, to thee that hast
a snake for the garland round thy neck, to thee that wearest many
beautiful ornaments on thy person. Salutations to thee that hast the Sun,
the Moon, and Agni for thy three eyes, to thee that art possessed of a
thousand eyes, to thee that art both male and female, to thee that art
divested of sex, to thee that art a Sankhya, to thee that art a Yogin.
Salutations to thee that art of the grace of those deities who are
worshipped in sacrifices, to thee that art the Atharvans, to thee that
art the alleviator of all kinds of disease and pain, to thee that art the
dispeller of every sorrow. Salutations to thee that roarest as deep as
the clouds, to thee that puttest forth diverse kinds of illusions, to
thee that presidest over the soil and over the seed that is sown in it,
to thee that art the Creator of everything. Salutations to thee that art
the Lord of all the celestials, to thee that art the Master of the
universe, to thee that art endued with the speed of the wind, to thee
that art of the form of the wind. Salutations to thee that wearest a
garland of gold, to thee that sportest on hills and mountains[63], to
thee that art adorned by all who are enemies of the gods, to thee that
art possessed of fierce speed and energy. Salutations to thee that torest
away one of the heads of the Grandsire Brahma, to thee that hast slain
the Asura named Mahisha, to thee that assumest three forms, to thee that
bearest every form. Salutations to thee that art the destroyer of the
triple city of the Asuras, to thee that art the destroyer of (Daksha's)
sacrifice, to thee that art the destroyer of the body of Kama (the deity
of Desire), to thee that wieldest the rod of destruction. Salutations to
thee that art Skanda, to thee that art Visakha, to thee that art the rod
of the Brahmana, to thee that art Bhava, to thee that art Sarva, to thee
that art of universal form. Salutations to thee that art Isana, to thee
that art the destroyer of Bhaga, to thee that art the slayer of Andhaka,
to thee that art the universe, to thee that art possessed of illusion, to
thee that art both conceivable and inconceivable.[64] Thou art the one
end of all creatures, thou art the foremost, thou art the heart of
everything. Thou art the Brahma of all the deities, thou art the
Nilardhita Red and Blue of the Rudras. Thou art the Soul of the
creatures, thou art He who is called Purusha in the Sankhya philosophy,
thou art the Rishabha among all things sacred, thou art that which is
called auspicious by Yogins and which, according to them, is without
parts (being indivisible). Amongst those that are observant of the
different modes of life, thou art the House-holder, thou art the great
Lord amongst the lords of the universe. Thou art Kuvera among all the
Yakshas, and thou art Vishnu amongst all the sacrifices.[65] Thou art
Meru amongst mountains, thou art the Moon among all luminaries of the
firmament, thou art Vasishtha amongst Rishis, thou art Surya among the
planets. Thou art the lion among all wild animals, and among all domestic
animals, thou art the bull that is worshipped by all people. Among the
Adityas thou art Vishnu (Upendra), among the Vasu thou art Pavaka, among
birds thou art the son of Vinata (Garuda), and among snakes thou art
Ananta (Sesha). Among the Vedas thou art the Samans, among the Yajushes
thou art the Sata-Rudriyam, among Yogins thou art Sanatkumara, and among
Sankhyas thou art Kapila. Among the Maruts thou art Sakra, among the
Pitris thou art Devarat, among all the regions (for the residence of
created beings) thou art the region of Brahman, and amongst all the ends
that creatures attain to, thou art Moksha or Emancipation. Thou art the
Ocean of milk among all oceans, among all rocky eminences thou art
Himavat, among all the orders thou art the Brahmana, and among all
learned Brahmanas thou art he that has undergone and is observant of the
Diksha. Thou art the Sun among all things in the world, thou art the
destroyer called Kala. Thou art whatever else possessed of superior
energy of eminence that exists in the universe. Thou art possessed of
supreme puissance. Even this is what represents my certain conclusion.
Salutations to thee, O puissant and illustrious one, O thou that art kind
to all thy worshippers. Salutations to thee, O lord of Yogins. I bow to
thee, O original cause of the universe. Be thou gratified with me that am
thy worshipper, that am very miserable and helpless, O Eternal Lord, do
thou become the refuge of this adorer of thine that is very weak and
miserable. O Supreme Lord, it behoveth thee to pardon all those
transgressions of which I have been guilty, taking compassion upon me on
the ground of my being thy devoted worshipper. I was stupefied by thee, O
Lord of all the deities, in consequence of the disguise in which thou
showest thyself to me. O Maheswara, I did not give thee the Arghya or
water to wash thy feet.[66] Having hymned the praises of Isana in this
way, I offered him, with great devotion, water to wash his feet and the
ingredients of the Arghya, and then, with joined hands, I resigned myself
to him, being prepared to do whatever he would bid. Then, O sire, an
auspicious shower of flowers fell upon my head, possessed of celestial
fragrance and bedewed with cold water. The celestial musicians began to
play on their kettle-drums. A delicious breeze, fragrant and agreeable,
began to blow and fill me with pleasure. Then Mahadeva accompanied by his
spouse, and having the bull for his sign, having been gratified with me,
addressed the celestials assembled there in these words, filling me with
great joy,--Behold, ye deities, the devotion of the high-souled Upamanyu.
Verily, steady and great is that devotion, and entirely immutable, for it
exists unalterably.--Thus addressed by the great God armed with the Sula,
the deities, O Krishna, having bowed down unto him and joined their hands
in reverence, said these words,--O illustrious one, O God of the gods, O
master of the universe, O Lord of all, let this best of regenerate
persons obtain from thee the fruition of all his desires.--Thus addressed
by all the deities, with the Grandsire Brahma among them. Sarva,
otherwise called Isa and Sankara, said these words as if smiling unto
me.'"

Copyright (c) 2007. bestextbooks.com. All rights reserved.

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Frederick Marryat - "Japhet, In Search Of A Father"

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Stephen King fan publishes Shining's Jack Torrance's novel
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A Stephen King fan has published an 80-page version of the book which novelist Jack Torrance obsessively writes during King's The Shining, where his descent into madness is revealed when his wife discovers that his work consists of just one phrase, endlessly repeated.

Torrance, played by Jack Nicholson in terrifying form in Stanley Kubrick's 1980 film, is a frustrated writer who goes with his wife and son to spend the winter in the isolated Overlook Hotel in an attempt to get the novel he has always wanted to write started. But the hotel's grisly past and unquiet ghosts have their way with him, and his wife Wendy eventually finds that the manuscript he has been working on actually only contains the phrase "All work and no play makes Jack a dull boy", typed over and over again.

Now New York artist Phil Buehler, who describes himself as "a big fan of Stanley Kubrick and Stephen King", has self-published a book credited to Torrance, repeating the phrase throughout but formatting each page differently, using the words to create different shapes from zigzags to spirals.

"The idea has probably been marinating for years, because I loved the movie and the Stephen King book," said Buehler. "I'd just finished my own obsessive art project [and] it was an idea I had over the Christmas holidays."

He said he decided to stick to type and formatting that could have been created on a typewriter, with the first ten pages duplicating shots of Torrance's work from the film. "I thought 'if he continues to get crazier, what would those pages look like?'" he said. "I hit writer's block about 60 pages in, and I had to get to 80 - that went on for about a week." His fiancée, who had neither read the book nor seen the film, became a little concerned about his actions. "I finally showed her the movie, and she realised I wasn't really losing it," said Buehler.

He's included a spoof review from the blog OverThinkingIt.com on the book's back jacket, which compares it to "the best of Beckett" in its "lack of forward momentum", and considers the struggles of the author, "heroically pitting himself against the Sisyphusean sentence". "It's that metatextual struggle of Man vs. Typewriter that gives this book its spellbinding power," the review says. "Some will dismiss it as simplistic; that's like dismissing a Pollack canvas as mere splatters of paint."

So far, Buehler says that around 1,000 people have viewed the book, for sale on Blurb.com for $8.95 in paperback, or $22.95 in hardback, and he's sold "a few" copies, with sales now starting to pick up steam. "A few people have asked me to sign it - they're looking it as a piece of art rather than a funny thing to give to a Kubrick fan," he said. "If you're not a Kubrick or King fan, you might not even get it."

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