Glory of Mahadeva - Siva Leela Prasanga (Drona Parva)
Glory of Mahadeva - Siva Leela Prasanga
~ As told towards end of Drona Parva.
Introduction / Bookkeeping:
The main sources are Sri Kisari Mohan Ganguli (KMG) translation [1, 2], Sri M.N.
Dutt translation, Critical
edition by Sri V.S. Sukthankar and Kumbhakonam edition.
Most of the translation is KMG based, except when mentioned. Most
of the verses are quoted from Critical edition, except when mentioned. Since
KMG/MN Dutt and Kumbhakonam verses are superset, occasionally I have inserted
the Kumbhakonam edition verses (referred to as K edition in the blog below),
verses at appropriate junctures, if they were absent in Critical edition.
Specialty of this selection of Slokas.
1. These Slokas appear in most of the editions (as is
evinced from the considerable portion of the slokas being in Critical edition).
2. The section is replete with Bhakti fervor to Parameshwara.
3. It has mention and reference to the Tapas Rishi Naarayana did
towards Sri Parameswara.
4. It has many Stutis of Sri Parameshwara by Sri Naarayana, Sri VyAsa,
Sri BrahmAdi devatas.
5. It reveals that Lord Siva was the one, who killed the enemies
of Arjuna on the battle field.
6. Various names of Lord Siva and why Bhagavan is referred to those
names, is also specified.
e.g.
07173082a sarvathā yat paśūn pāti taiś ca yad
ramate punaḥ
07173082c teṣām adhipatir yac ca tasmāt
paśupatiḥ smr̥taḥ
And since he always protects the creatures (of
the universe) and sports with them, and since also He is the lord of all
creatures, therefore is he called Pasupati.
07173087a ekākṣo jājvalann āste sarvatokṣimayo
’pi vā
07173087c krodhād yaś cāviśal lokāṁs tasmāc
charva iti smr̥taḥ
Possessed of one eye he blazes forth in
effulgence, he may be regarded to have many eyes on every side of his body. And
since, he possesses the worlds, He is for that reason called Sarva.
7. It has set of slokas
modelled after Sri Rudram (Shatarudriyam) in Vedas. It has the feel of Namakam,
with beautiful alliterations. This shows how Sri VyAsa, ensured the benefit of Vedic Stuti is given
to pAmaras (lay person) like me, via this panchama veda. (An important
point made by Sri Dr. Vishwa
Adluri'ji – my Mahabharata teacher).
e.g.
of Sri Rudram style chanting.
07173024a uṣṇīṣiṇe suvaktrāya sahasrākṣāya mīḍhuṣe
07173024c giriśāya praśāntāya pataye cīravāsase
07173025a hiraṇyabāhave caiva ugrāya pataye diśām
07173025c parjanyapataye caiva bhūtānāṁ pataye namaḥ
07173026a vr̥kṣāṇāṁ pataye caiva apāṁ ca pataye tathā
e.g. Sonorous Alliterations
07173030a kapardinaṁ vr̥ṣāvartaṁ vr̥ṣanābhaṁ vr̥ṣadhvajam
07173030c vr̥ṣadarpaṁ vr̥ṣapatiṁ vr̥ṣaśr̥ṅgaṁ vr̥ṣarṣabham
07173031a vr̥ṣāṅkaṁ vr̥ṣabhodāraṁ vr̥ṣabhaṁ vr̥ṣabhekṣaṇam
07173031c vr̥ṣāyudhaṁ vr̥ṣaśaraṁ vr̥ṣabhūtaṁ maheśvaram
e.g. Reference to Satarudriya
07173101a dhanyaṁ yaśasyam āyuṣyaṁ puṇyaṁ vedaiś ca saṁjñitam
07173101c devadevasya te pārtha vyākhyātaṁ śatarudriyam
The hymn approved of the Vedas, and called Sata-Rudriya, in honor of that God of gods, that excellent, famous, life-enhancing, and sacred hymn, has now, O Partha, been explained to thee.
8. The Daksha yajna leela of Parameshwara is
mentioned herewith in brief.
9. The TripurAsura Vadham is mentioned in brief.
10. BhagavAn appearing as small boy after TripurAsura
Vadham.
11. Glory of Siva lingam.
Backdrop / Context:
Kuru Acharya Sri Drona, had shed his mortal coil and his death,
was brought about by deception, as is well known now. This deception, of course
caused Drona to shed his body, in Yoga Samadhi. This in itself was a great
Anugraham, by Sri Krishna (as pointed out
by my Mahabharata teacher Sri Dr. Vishwa Adluriji) , else
Drona’s death would have been in traditional warfare, which only would have
opened gates to Veera Swarga (after which there is always return to this
Bhurloka).
But because of Sri Krishna’s orchestrated deception, Drona ended
up finally giving up the kshatriya dharma (paradharma) and resorted to
YogAnushAsanam (akin to Brahmana svadharma). Thus, he entered deep Samadhi and
proceeded to attain Brahma Loka. This was infact witnessed by five people –
Sanjaya, Sri Krishna, Arjuna, Yudhisthira, Ashwatthama.
However, Dhristadhymna, the prince of Panchalas, who was born to
kill Drona, seized the opportunity and severed the head of Drona’s body, which
was seated in Yoga posture. This act defined the rules of conduct in a
battlefield and enraged warriors on both sides, especially Drona’s son –
Ashwatthama.
The act of deception (wherein Sri DronAcharya was tricked into
giving up the battle) followed by act of Dhristadhymna, could not be tolerated
by Ashwatthama, who unleased the Naarayana astra on Pandavas. The Pandavas
survived this astra by surrendering to it. He later attacked them with fierce
celestial astras, all of which could not affect Arjuna and Krishna in the least
bit. This shocked Ashwatthama and he left the battlefield, disgusted at his own
fate. He then meets Sri Vyasa who reveals that this Krishna is the ancient
Rishi Naarayana, incarnated and that Arjuna is the ancient Rishi Nara, born out
of Narayana’s Tapas.
Sri VyAsa then proceeds to recount how Nara-Naarayana are eternal
votaries of Sri Parameswara i.e. Bhagavan Rudra, of whose amsa was Ashwatthama.
It is then the Rudra Stuthi commences. This is the context, in which the Rudra
Stuthi appears towards the end of Drona Parva. Similarly little later, Sri
VyAsa appears in Pandava camp and answers a question, that Arjuna has raised.
More on that in ensuring sections.
The beginning:
In KisAri Mohan Ganguli version these are sections CCI (201) and
CCII (202) in Drona Parva (i.e. last two sections of the Drona Parva). In M.N.
Dutt editions – volume 6, these are chapters 202 and 203. In the critical
edition, the context gets established in following slokas :
-
07172042a
tato drauṇir dhanur nyasya rathāt praskandya vegitaḥ
07172042c
dhig dhik sarvam idaṁ mithyety uktvā saṁprādravad raṇāt
07172043a
tataḥ snigdhāmbudābhāsaṁ vedavyāsam akalmaṣam
07172043c
āvāsaṁ ca sarasvatyāḥ sa vai vyāsaṁ dadarśa ha
Laying aside his bow, then, the son of Drona speedily alighted
from his car, and saying, 'O fie, fie! Every thing is untrue,' he ran
away from the fight. On his way he met Vyasa, the abode of Saraswati, the
compiler of the Vedas, the habitation of those scriptures,
unstained by sin, and of the hue of rain-charged cloud.
Later the discussion veers towards who is that ancient Rishi
Naarayana? Then Sri Vyasa says as forth :-
07172050 vyāsa uvāca
07172050a mahāntam etam arthaṁ māṁ yaṁ tvaṁ pr̥cchasi vismayāt
07172050c tat pravakṣyāmi te sarvaṁ samādhāya manaḥ śr̥ṇu
07172051a yosau nārāyaṇo nāma pūrveṣām api pūrvajaḥ
07172051c ajāyata ca kāryārthaṁ putro dharmasya viśvakr̥t
07172052a sa tapas tīvram ātasthe mainākaṁ girim āsthitaḥ
07172052c ūrdhvabāhur mahātejā jvalanādityasaṁnibhaḥ
"Vyasa said, 'O highly significant is this matter that thou
enquires of me from surprise. I will tell thee everything; listen attentively.
He that is called Narayana is older than the oldest ones. For accomplishing
some purpose, that creator of the universe took his birth as the son of Dharma.
On the mountain of Himavat he underwent the severest ascetic austerities.
Endued with mighty energy and resembling fire or the sun (in splendor), he
stood there with arms upraised.
07172053a ṣaṣṭiṁ varṣasahasrāṇi tāvanty eva śatāni ca
07172053c aśoṣayat tadātmānaṁ vāyubhakṣo ’mbujekṣaṇaḥ
07172054a athāparaṁ tapas taptvā dvis tato ’nyat punar mahat
07172054c dyāvāpr̥thivyor vivaraṁ tejasā samapūrayat
07172055a sa tena tapasā tāta brahmabhūto yadābhavat
07172055c tato viśveśvaraṁ yoniṁ viśvasya jagataḥ patim
07172056a dadarśa bhr̥śadurdarśaṁ sarvadevair apīśvaram
07172056c aṇīyasām aṇīyāṁsaṁ br̥hadbhyaś ca br̥hattaram
(In Kumbhakonam edition its bRihattamam, as opposed to
brhattaram)
Possessed
of eyes like lotus-petals, he emaciated himself there for sixty-six thousand
years, subsisting all the while upon air alone. Once more undergoing severe
austerities of another kind for twice that period, he filled the space between
earth and heaven with his energy. When by those austerities, O sire, he became:
like Brahma 1 he
then beheld the Master, Origin, and Guardian of the Universe, the Lord of all
the gods, the Supreme Deity, who is exceedingly difficult of being gazed at,
who is smaller than the smallest and larger than, the largest.
07172057a rudram īśānam r̥ṣabhaṁ cekitānam ajaṁ param
07172057c gacchatas tiṣṭhato vāpi sarvabhūtahr̥di sthitam
[ K Edition says as follows :-
Rudram IshAna vRiShabhaM haraM shaMbhuM kapardinam 7\-202\-66
(54674)
chekitAnaM parAM yoniM tiShThato gachChatashcha ha]
[KMG] Who is called Rudra, who
is the lord of all the superior ones, who is called Hara and Sambhu, who has
matted locks on his head, who is the infuser of life into every form, who is
the First cause of all immobile: and mobile things.
07172058a durvāraṇaṁ durdr̥śaṁ tigmamanyuṁ; mahātmānaṁ sarvaharaṁ
pracetasam
07172058c divyaṁ cāpam iṣudhī cādadānaṁ; hiraṇyavarmāṇam
anantavīryam
07172059a pinākinaṁ vajriṇaṁ dīptaśūlaṁ; paraśvadhiṁ gadinaṁ
svāyatāsim
07172059c subhruṁ jaṭāmaṇḍalacandramauliṁ; vyāghrājinaṁ parighaṁ
daṇḍapāṇim
07172060a śubhāṅgadaṁ nāgayajñopavītiṁ; viśvair gaṇaiḥ śobhitaṁ
bhūtasaṁghaiḥ
07172060c ekībhūtaṁ tapasāṁ saṁnidhānaṁ; vayotigaiḥ suṣṭutam
iṣṭavāgbhiḥ
07172061a jalaṁ divaṁ khaṁ kṣitiṁ candrasūryau; tathā vāyvagnī
pratimānaṁ jagac ca
07172061c nālaṁ draṣṭuṁ yamajaṁ bhinnavr̥ttā; brahmadviṣaghnam
amr̥tasya yonim
[KMG/MN Dutt] Who is irresistible and of frightful aspect, who is
of fierce wrath and magnanimous Soul, who is the All-destroyer, and of large
heart; who bears the celestial bow and a couple of quivers, who is cased in
golden armor, and whose energy is infinite.
Who holds Pinaka, who is; armed with thunderbolt, a
blazing trident, battle axe, mace, and a large sword; whose eye-brows are fair,
whose locks are matted, who wields the heavy short club, who hath the moon on
his forehead, who is clad in tiger-skin, and who is armed with the bludgeon;
who is decked with beautiful angadas, who hath snakes for his
sacred thread, and who is surrounded by diverse creatures of the universe and
by numerous ghosts and spirits, who is the One, who is the abode of ascetic
austerities, and who is highly adored by persons of venerable age;
Who is Water, Heaven, Sky, Earth, Sun, Moon, Wind and Fire, and
who is the measure of the duration of the universe! Persons of wicked behavior
can never obtain a sight of that unborn one, that slayer of all haters of
Brahmanas, that giver of emancipation.
07172062a yaṁ paśyanti brāhmaṇāḥ sādhuvr̥ttāḥ; kṣīṇe pāpe manasā
ye viśokāḥ
07172062c sa tanniṣṭhas tapasā dharmam īḍyaṁ; tadbhaktyā vai
viśvarūpaṁ dadarśa
07172062e dr̥ṣṭvā cainaṁ vāṅmanobuddhidehaiḥ; saṁhr̥ṣṭātmā mumude
devadevam
07172063a akṣamālāparikṣiptaṁ jyotiṣāṁ paramaṁ nidhim
07172063c tato nārāyaṇo dr̥ṣṭvā vavande viśvasaṁbhavam
07172064a varadaṁ pr̥thucārvaṅgyā pārvatyā sahitaṁ prabhum
Kumbhakonam edition adds one more line : -
krIDamAnaM mahAtmAnaM bhUtasa~NghagaNairvR^itam .. 7\-202\-74
(54682)
07172064c ajam īśānam avyagraṁ kāraṇātmānam acyutam
07172065a abhivādyātha rudrāya sadyo ’ndhakanipātine
07172065c padmākṣas taṁ virūpākṣam abhituṣṭāva bhaktimān
Only
Brahmanas of righteous conduct, when cleansed of their sins and freed from the
control of grief, behold him with their mind's eye. In consequence of his
ascetic austerities, Narayana obtained a sight of that unfading one, that
embodiment of righteousness, that adorable one, that Being having the universe
for his form. Beholding that supreme Abode of all kinds of splendor, that God
with a garland of Akshas round his neck, Vasudeva, with
gratified soul, became filled with delight which he sought to express by words,
heart, understanding, and body. Then Narayana worshipped that Divine Lord, that
First cause of the universe, that giver of boons, that puissant one sporting
with the fair-limbed Parvati, that high-souled Being surrounded by large bands
of ghosts, spirits, that Unborn one, that Supreme Lord, that Embodiment of the
unmanifest, that Essence of all causes, that One of unfading power. Having
saluted Rudra, that destroyer of the Asura Andhaka, the lotus
eyed Narayana, with emotion filling his heart, began to praise the Three-eyed
one (in these words): -
Sri Naarayana' s Stuthi of Parameshwara:
07172066a tvat saṁbhūtā bhūtakr̥to vareṇya; goptāro ’dya bhuvanaṁ
pūrvadevāḥ
07172066c āviśyemāṁ dharaṇīṁ ye ’bhyarakṣan; purā purāṇāṁ tava
deva sr̥ṣṭim
07172067a surāsurān nāgarakṣaḥpiśācān; narān suparṇān atha
gandharvayakṣān
07172067c pr̥thagvidhān bhūtasaṁghāṁś ca viśvāṁs; tvat saṁbhūtān
vidma sarvāṁs tathaiva
07172067e aindraṁ yāmyaṁ vāruṇaṁ vaittapālyaṁ; maitraṁ tvāṣṭraṁ
karma saumyaṁ ca tubhyam
'O adorable one, O first of all the gods, the creator of
everything (viz., the Prajapatis) who are the regents of the
world, and who having entered the earth,--thy first work,--had, O lord,
protected it before, have all sprung from thee. Gods, Asuras, Nagas, Rakshasas, Pisachas,
human beings, birds, Gandharvas, Yakshas and other
creatures: with the entire universe, we know, have all sprung from thee.
Everything that is done for propitiating Indra, and Yama, and Varuna, and
Kuvera and Pitris and Tvashtri, and Soma, is really offered to
thee.
07172068a rūpaṁ jyotiḥ śabda ākāśavāyuḥ; sparśaḥ svādyaṁ salilaṁ
gandha urvī
07172068c kāmo brahmā brahma ca brāhmaṇāś ca; tvat saṁbhūtaṁ
sthāsnu cariṣṇu cedam
07172069a adbhyaḥ stokā yānti yathā pr̥thaktvaṁ; tābhiś caikyaṁ
saṁkṣaye yānti bhūyaḥ
07172069c evaṁ vidvān prabhavaṁ cāpy ayaṁ ca; hitvā bhūtānāṁ tatra
sāyujyam eti
Form and light, sound and sky, wind and touch, taste and water,
scent and earth, time, Brahma himself, the Vedas, the Brahmanas and all these
mobile objects, have sprung from thee. Vapours rising from diverse receptacles
of water, becoming raindrops, which failing upon the earth, are separated from
one another. When the time of the Universal dissolution comes those individual
drops, separated from one another, once more unite together and make the earth
one vast expanse of water.
07172070a divyāvr̥tau mānasau dvau suparṇāv; avākśākhaḥ pippalaḥ
sapta gopāḥ
07172070c daśāpy anye ye puraṁ dhārayanti; tvayā sr̥ṣṭās te hi
tebhyaḥ paras tvam
07172070e bhūtaṁ bhavyaṁ bhavitā cāpy adhr̥ṣyaṁ; tvat saṁbhūtā
bhuvanānīha viśvā
07172071a bhaktaṁ ca māṁ bhajamānaṁ bhajasva; mā rīriṣo mām
ahitāhitena
07172071c ātmānaṁ tvām ātmano ’nanyabhāvo; vidvān evaṁ gacchati
brahma śukram
07172072a astauṣaṁ tvāṁ tava saṁmānam icchan; vicinvan vai
savr̥ṣaṁ devavarya
07172072c sudurlabhān dehi varān mameṣṭān; abhiṣṭutaḥ pratikārṣīś
ca mā mām
He that is learned, thus observing the origin and the destruction,
of all things, understands thy oneness. Two birds (viz., Iswara and Jiva),
four Aswatthas with their wordy branches (viz.,
the Vedas), the seven guardians (viz., the five essences or
elements and the heart and the understanding), and the ten others that hold
this city (viz., the ten senses that constitute the body), have all been
created by thee, but thou art separate from and independent of them. The Past,
the Future, and the Present, over each of which none can have any sway, are from
thee, as also the seven worlds and this universe. I am thy devoted adorer,--be
graceful unto me. Do not injure me, by causing evil thoughts to penetrate my
heart. Thou art the Soul of souls, incapable of being known. He that knows thee
as the Universal Seed, attaineth to Brahma. Desiring to pay thee
respects, I am praising thee, endeavouring to ascertain thy real nature, O thou
that art incapable of being understood by the very gods. Adored by me, grant me
the boons I desire but which are difficult of acquisition. Do not hide thyself
in thy Maya.'
vyAsa uvAcha
07172073a tasmai varān acintyātmā nīlakaṇṭhaḥ pinākadhr̥k
07172073c arhate devamukhyāya prāyacchad r̥ṣisaṁstutaḥ
"Vyasa continued, 'The blue-throated God, of inconceivable
soul, that wielder of Pinaka, that divine Lord ever praised by
the Rishis, then gave boons unto Vasudeva who deserved them
all.
07172074 nīlakaṇṭha uvāca
07172074a matprasādān manuṣyeṣu devagandharvayoniṣu
07172074c aprameyabalātmā tvaṁ nārāyaṇa bhaviṣyasi
07172075a na ca tvā prasahiṣyanti devāsuramahoragāḥ
07172075c na piśācā na gandharvā na narā na ca rākṣasāḥ
07172076a na suparṇās tathā nāgā na ca viśve viyonijāḥ
07172076c na kaś cit tvāṁ ca devo ’pi samareṣu vijeṣyati
07172077a na śastreṇa na vajreṇa nāgninā na ca vāyunā
07172077c nārdreṇa na ca śuṣkeṇa trasena sthāvareṇa vā
07172078a kaś cit tava rujaṁ kartā matprasādāt kathaṁ cana
07172078c api cet samaraṁ gatvā bhaviṣyasi mamādhikaḥ
BhagavAn
Neelakanta (Lord Siva) spoke
'O
Narayana, through my grace, amongst men, gods, and Gandharvas, thou shalt
be of immeasurable might and soul. Neither gods, nor Asuras, nor
great Uragas, nor Pisachas, nor Gandharvas, nor men,
nor Rakshasas, nor birds, nor Nagas, nor any creatures in the
Universe, shall ever be able to bear thy prowess. No one amongst even the
celestials shall be able to vanquish thee in battle. Through my grace, none
shall ever be able to cause thee pain by the weapon of thunderbolt or with any
object that is wet or dry, or with any mobile or immobile thing. Thou shalt be
superior to myself if thou ever goest to battle against me.'
Sri Vyasa explains the glory of Sri Krishna (& Nara Naarayana)
VyAsa Uvacha
07172079a evam ete varā labdhāḥ purastād viddhi śauriṇā
07172079c sa eṣa devaś carati māyayā mohayañ jagat
07172080a tasyaiva tapasā jātaṁ naraṁ nāma mahāmunim
07172080c tulyam etena devena taṁ jānīhy arjunaṁ sadā
07172081a tāv etau pūrvadevānāṁ paramopacitāv r̥ṣī
07172081c lokayātrāvidhānārthaṁ saṁjāyete yuge yuge
[MN
Dutt] Thus, were these boons acquired by Sauri in days of yore. Even that
God now walketh the earth (as Vasudeva), beguiling the universe by his
illusion. From Narayana's asceticism was born a great Muni of the
name of Nara, equal to Narayana himself. Know that Arjuna is none else than
that Nara. Those two Rishis, said to be older than the oldest gods, take
their births in every Yuga for serving the purposes of the world.
[KMG] Kesava is that devoted worshipper of Rudra who has sprung
from Rudra himself. Kesava always worship the Lord Siva, regarding his Phallic
emblem to be the origin of the universe.
VyAsa Uvacha
07172087c ātmayogāś ca tasmin vai śāstrayogāś ca śāśvatāḥ
07172088a evaṁ devā yajanto hi siddhāś ca paramarṣayaḥ
07172088c prārthayanti paraṁ loke sthānam eva ca śāśvatam
07172089a sa eṣa rudrabhaktaś ca keśavo rudrasaṁbhavaḥ
07172089c kr̥ṣṇa eva hi yaṣṭavyo yajñaiś caiṣa sanātanaḥ
07172090a sarvabhūtabhavaṁ jñātvā liṅge ’rcayati yaḥ prabhum
07172090c tasminn abhyadhikāṁ prītiṁ karoti vr̥ṣabhadhvajaḥ
[MN
Dutt/KMG] In Him (i.e. Kesava)are eternally present Atma Yoga and the
un-deteriorating sAstra Yoga. The celestials, the Siddhas and the foremost
sages all adore him, for obtaining that highest object in the
universe, viz., Mahadeva. The Eternal Krishna should be adored with
sacrifices.
(The Sanskrit sloka for this passage is not found in Critical or K
Edition: -
[KMG] - In Kesava is always present that knowledge, in consequence
of which he views the identity of Brahman with the: universe and that
other knowledge by which the Past, the Present and the Future, the near and the
remote, are all seen, as if the whole are before his eyes. Kesava is the
creator of everything.
)
[MN
Dutt paraphrased]: Knowing Siva lingam to be the origin of all forms and also
that Kesava always worships Lord Siva. The Bhagavan who has the bull for his
mark (i.e. Lord Siva) always has great regard for Kesava.
After this divine narration of Lord Siva’s grace upon ancient
Rishi Naarayana and the real identity of Sri Krishna and Arjuna, Ashwatthama
became settled in mind and withdrew from that day’s battle.
Change of Scene/Narrative location
Next the narrative switched to Pandava camp, wherein Arjuna in a
reflective mood raises a question, to Bhagavan VyAsa.
Arjuna’s question and Glory of Lord Siva revealed again by Sri VyAsa.
07173004a saṁgrāme nighnataḥ śatrūñ śaraughair vimalair aham
07173004c agrato lakṣaye yāntaṁ puruṣaṁ pāvakaprabham
[MN
Dutt] When slaying my foes in battle with myriads of darts, I saw a male being
of the effulgence of fire proceeding before me.
07173005a jvalantaṁ śūlam udyamya yāṁ diśaṁ pratipadyate
07173005c tasyāṁ diśi viśīryante śatravo me mahāmune
Raising
his blazing trident, wherever he turned, my foes in that direction, O mighty
sage, he routed and scorched.
07173006a na padbhyāṁ spr̥śate bhūmiṁ na ca śūlaṁ vimuñcati
07173006c śūlāc chūlasahasrāṇi niṣpetus tasya tejasā
He
never touches the earth with his feet nor does he hurled his trident; but in
consequence of his energy, thousands of arrows issue out of that trident of
his.
07173007a tena bhagnān arīn sarvān madbhagnān manyate janaḥ
07173007c tena dagdhāni sainyāni pr̥ṣṭhato ’nudahāmy aham
People
think that I rout my foes whereas they are really routed by him. I only pursue
from behind the troops already broken and routed by him.
07173008a bhagavaṁs tan mamācakṣva ko vai sa puruṣottamaḥ
07173008c śūlapāṇir mahān kr̥ṣṇa tejasā sūryasaṁnibhaḥ
O
Bhagavan tell me who is that excellent of all beings whom I see armed with
trident and who resembles the Sun himself in effulgence.
Then Sri VyAsa Bhagavan, explains glory of Lord Siva
07173009 vyāsa uvāca
07173009a prajāpatīnāṁ prathamaṁ taijasaṁ puruṣaṁ vibhum
07173009c bhuvanaṁ bhūr bhuvaṁ devaṁ sarvalokeśvaraṁ prabhum
07173010a īśānaṁ varadaṁ pārtha dr̥ṣṭavān asi śaṁkaram
07173010c taṁ gaccha śaraṇaṁ devaṁ sarvādiṁ bhuvaneśvaram
Vyasa
said, 'Thou hast, O Arjuna, seen Sankara, that First cause from which have
sprung the Prajapatis, that puissant Being endued with great energy, he
that is the embodiment of heaven, earth and sky, the Divine Lord, the protector
of the universe, the great Master, the giver of boons, called also Isana.
O, seek the protection of that boon, giving Deity, that lord of the universe.
07173011a mahādevaṁ mahātmānam īśānaṁ jaṭilaṁ śivam
07173011c tryakṣaṁ mahābhujaṁ rudraṁ śikhinaṁ cīravāsasam
He
is called Mahadeva (the Supreme Deity), of Supreme Soul, the one only
Lord, with matted locks (on head), the abode of
auspiciousness. Of three eyes and mighty arms, He is called Rudra, with
his locks tied in the shape of a crown, and his body attired in skins.
K Edition includes following slokas not found in critical edition
(found in MN Dutt/KMG)
mahAdevaM haraM sthANuM varadaM bhuvaneshvaram .
jagatpradhAnamajitaM jagatprItimadhIshvaram .. 7-203-12
That boon-giving lord of the universe, that Supreme Deity, is also
called Hara and Sthanu. He is the foremost of
every being in the universe, He is incapable of being vanquished, He is the
delighter of the universe and its supreme ruler.
jagadyoniM jagadbIjaM jayinaM jagato gatim .
vishvAtmAnaM vishvasR^ijaM vishvamUrtiM yashasvinam .. 7-203-13
The first cause, the light and refuge of the universe, He is ever
victorious. The Soul and the creator of the universe, and having the universe
for his form, He is possessed of great fame.
vishveshvaraM vishvanaraM karmaNAmIshvaraM prabhum .
shaMbhuM svayaMbhuM bhUteshaM bhUtabhavyabhavodbhavam .. 7-203-14
yogaM yogeshvaraM sarvaM sarvalokeshvareshvaram .
sarvashreShThaM jagachChreShThaM variShThaM parameShThinam ..
7-203-15
[KMG]
The Lord of the universe, and its great Ruler, that puissant one, is also the
master of all actions. Called also Sambhu, He is self-born, He is the lord
of all creatures, and the origin of the Past, the Future, and the Present. He
is Yoga and the lord of Yoga; He is called Sarva and is the Lord of all
the worlds. He is superior to everything. The foremost of everything in the
universe, and the highest of all, He is called also Paramesthin.
lokatrayavidhAtAramekaM lokatrayAshrayam .
shuddhAtmAnaM bhavaM bhImaM shashANka kRitashekharam .. 7-203-16
shAshvataM bhUdharaM devaM sarva vAgeeshvareshvaram .
sudurjayaM jagannAthaM janma mRityu jarAtigam .. 7-203-17
jnAnAtmAnaM jnAnagamyaM jnAnashreShThaM sudurvidam
[Eashwar’s modified ~ free translation; starting point MN Dutt]
He is the ordainer of the three world and soul refuge of them all.
He is pure souled, universe Himself, dreadful (to the adharmic minded ones),
holder of moon on the forehead, eternal substratum of the world, Lord of all
those who are foremost of speakers (i.e. speakers of Vedic wisdom ~ Atma
Vidya). Unvanquishable, lord of the universe who is beyond birth, death and
decay (i.e. birthless deathless and changeless). He is the nature of knowledge
(i.e. Pure consciousness), He is attained by knowledge (i.e. Brahma Vidya), He
is the best of all things to be known (i.e. through Para Vidya), He is beyond
knowledge (i.e. cannot be known as apart from Him – Tai. Up – Yato vacho
nivartante aprapya manasa saha)
Critical edition verses, hereon, untill otherwise mentioned : -
07173011e dātāraṁ caiva bhaktānāṁ prasādavihitān varān
07173012a tasya te pārṣadā divyā rūpair nānāvidhaiḥ vibhoḥ
07173012c vāmanā jaṭilā muṇḍā hrasvagrīvā mahodarāḥ
07173013a mahākāyā mahotsāhā mahākarṇās tathāpare
07173013c ānanair vikr̥taiḥ pādaiḥ pārtha veṣaiś ca vaikr̥taiḥ
07173014a īdr̥śaiḥ sa mahādevaḥ pūjyamāno maheśvaraḥ
07173014c sa śivas tāta tejasvī prasādād yāti te ’grataḥ
[KMG/Paraphrased] Through (His) grace, he gives unto his
worshippers the boons they desire. That Lord has for his companions, celestial
beings of diverse forms, some of whom are dwarfs, some having matted locks,
some with bald heads, some with short necks, some with large stomachs, some
with huge bodies, some possessed of great strength and some of long ears. All
of them, O Partha, have deformed faces and mouths and legs and strange attires.
That Supreme Deity, called Mahadeva, is worshipped by followers that are even
such. Even that Siva, O son, endued with such energy, proceeded ahead of you
(in the battlefield, out of kindness for you.
07173014e tasmin ghore tadā pārtha saṁgrāme lomaharṣaṇe
07173015a droṇakarṇakr̥pair guptāṁ maheṣvāsaiḥ prahāribhiḥ
07173015c kas tāṁ senāṁ tadā pārtha manasāpi pradharṣayet
07173015e r̥te devān maheṣvāsād bahurūpān maheśvarāt
07173016a sthātum utsahate kaś cin na tasminn agrataḥ sthite
07173016c na hi bhūtaṁ samaṁ tena triṣu lokeṣu vidyate
07173017a gandhenāpi hi saṁgrāme tasya kruddhasya śatravaḥ
07173017c visaṁjñā hatabhūyiṣṭhā vepanti ca patanti ca
07173018a tasmai namas tu kurvanto devās tiṣṭhanti vai divi
07173018c ye cānye mānavā loke ye ca svargajito narāḥ
07173019a ye bhaktā varadaṁ devaṁ śivaṁ rudram umāpatim
K edition add one more line here : -
ananyabhAvena sadA sarveshaM samupAsate .. 7-203-27
07173019c iha loke sukhaṁ prāpya te yānti paramāṁ gatim
[KMG / Slightly edited]: In that fierce battle, O Partha, making
the very hair stand on end, who else, O Arjuna, than the divine Maheswara, that
foremost of all bowmen, that Deity of divine form, could even in imagination
venture to vanquish that force which was protected by those great smiters and
bowmen, viz., Ashwatthama and Karna and Kripa? None can venture to
stay before the warrior that hath Maheswara walking before him. There is no
being in the three worlds that is equal to him. And the very scent of the
enraged Mahadeva, foes in battle tremble and become senseless and fall in large
numbers. For this, the gods in heaven adore and bow to him. Those men in this
world and those other men of pious conduct, that devoutly worship the
boon-giving, divine, and auspicious UmApati, obtain happiness here and attain
to the highest state hereafter.
Siva Stuthi in full fervor and tempo ~ similar tempo as Sri Rudram.
07173020a namaskuruṣva kaunteya tasmai śāntāya vai sadā
07173020c rudrāya śitikaṇṭhāya kaniṣṭhāya suvarcase
07173021a kapardine karālāya haryakṣṇe varadāya ca
07173021c yāmyāyāvyaktakeśāya sadvr̥tte śaṁkarāya ca
07173022a kāmyāya harinetrāya sthāṇave puruṣāya ca
07173022c harikeśāya muṇḍāya kr̥śāyottaraṇāya ca
07173023a bhāskarāya sutīrthāya devadevāya raṁhase
07173023c bahurūpāya śarvāya priyāya priyavāsase
07173024a uṣṇīṣiṇe suvaktrāya sahasrākṣāya mīḍhuṣe
07173024c giriśāya praśāntāya pataye cīravāsase
07173025a hiraṇyabāhave caiva ugrāya pataye diśām
07173025c parjanyapataye caiva bhūtānāṁ pataye namaḥ
07173026a vr̥kṣāṇāṁ pataye caiva apāṁ ca pataye tathā
07173026c vr̥kṣair āvr̥takāyāya senānye madhyamāya ca
07173027a sruvahastāya devāya dhanvine bhārgavāya ca
07173027c bahurūpāya viśvasya pataye cīravāsase
07173028a sahasraśirase caiva sahasranayanāya ca
07173028c sahasrabāhave caiva sahasracaraṇāya ca
[KMG]:
O son of Kunti, bow down unto him that is peace, unto him, called Rudra of blue
throat, exceedingly subtle, and of great effulgence, unto him called Kapardin,
him that is terrible, him that of tawny eyes, him that is boon-giving; unto
that great ordainer, of red locks and righteous conduct; unto Him that always
does auspicious acts; unto Him that is an object of desire; Him that is of
tawny eyes; Him that is called Sthanu;
Him
that is called Purusha; unto Him that is of tawny hair; Him that is bold,
Him that is exceedingly subtle and of great effulgence; unto Him that is the
giver of light; Him that is the embodiment of all sacred waters; Him that is the
God of gods; and Him that is endued with great impetuosity; unto Him that is of
manifest form;
Him
that is called Sarva; Him that is of agreeable attire; unto Him that has
an excellent head-gear, Him that is of handsome face; Him that has the
mountains for his habitation; Him that is peace; Him that is the protector; Him
that has barks of trees for his attire; Him whose arms are decked with
ornaments of gold, Him who is fierce, Him that is the lord of all the points of
the compass;
Him
that is the lord of the clouds and of all created beings; Him that is the lord
of all trees and of all kine; Him that has His body shrouded with trees; Him
who is the celestial generalissimo;
Him
who inspires all thought; Him who has the sacrificial ladle in his hand; Him who
is blazing; Him who wields the bow; Him who is Rama's self, Him who has diverse
forms; Him who is the lord of the universe; Him who had
the munja grass for his attire; Him who has a thousand heads, a
thousand eyes, a thousand arms, and a thousand legs.
07173029a śaraṇaṁ prāpya kaunteya varadaṁ bhuvaneśvaram
07173029c umāpatiṁ virūpākṣaṁ dakṣayajñanibarhaṇam
07173029e prajānāṁ patim avyagraṁ bhūtānāṁ patim avyayam
07173030a kapardinaṁ vr̥ṣāvartaṁ vr̥ṣanābhaṁ vr̥ṣadhvajam
07173030c vr̥ṣadarpaṁ vr̥ṣapatiṁ vr̥ṣaśr̥ṅgaṁ vr̥ṣarṣabham
07173031a vr̥ṣāṅkaṁ vr̥ṣabhodāraṁ vr̥ṣabhaṁ vr̥ṣabhekṣaṇam
07173031c vr̥ṣāyudhaṁ vr̥ṣaśaraṁ vr̥ṣabhūtaṁ maheśvaram
07173032a mahodaraṁ mahākāyaṁ dvīpicarmanivāsinam
07173032c lokeśaṁ varadaṁ muṇḍaṁ brahmaṇyaṁ brāhmaṇapriyam
07173033a triśūlapāṇiṁ varadaṁ khaḍgacarmadharaṁ prabhum
07173033c pinākinaṁ khaṇḍaparaśuṁ lokānāṁ patim īśvaram
07173033e prapadye śaraṇaṁ devaṁ śaraṇyaṁ cīravāsasam
07173034a namas tasmai sureśāya yasya vaiśravaṇaḥ sakhā
07173034c suvāsase namo nityaṁ suvratāya sudhanvine
O
son of Kunti, seek the protection of that boon-giving Lord of the universe, the
lord of Uma, that God of three eyes, that destroyer of Daksha's sacrifice;
that guardian of all created things, that being who is always cheerful, that
protector of all beings, that God of unfading glory; that one with matted
locks; that mover of all superior beings,
That
one whose navel is like that of a bull and who hath the bull for his symbol;
that one who is proud like the bull, who is the lord of bulls; who is
represented by the horns of the bull; and who is the bull of bulls; that one
who hath the image of the bull on his banner;
Who
is liberal to all righteous persons; who can be approached
by Yoga only; and whose eyes are like those of a bull; who owns very
superior weapons: who hath Vishnu Himself for his arrow; who is the embodiment
of righteousness; and who is called Maheswara; who is of vast stomach and vast
body; who hath a leopard's skin for his seat; who is the lord of the worlds;
who is devoted to Brahma and who loveth Brahmanas;
Who
is armed with trident; who is boon-giving; who wields the sword and the shield,
and who is highly auspicious, who wields the bow called PinAka, who is
divested of the battle axe, 1 and
who is the protector and lord of the universe. I place myself in the hands of
that divine Lord, that grantor of protection, that God attired in deerskins.
Salutations, to that Lord of the celestials who hath Vaisravana for his friend.
Salutations ever to Him of excellent vows; to Him who hath excellent bowmen for
his companions;
07173035a sruvahastāya devāya sukhadhanvāya dhanvine
[K
Edition slokas slightly different : -
namastasmai sureshAya gaNAnAM
pataye namaH .
suvAsase namastubhyaM suvratAya
sudhanvine .. 7-203-44
dhanurdharAya devAya priyadhanvAya
dhanvine
]
07173035c dhanvantarāya dhanuṣe dhanvācāryāya dhanvine
07173036a ugrāyudhāya devāya namaḥ suravarāya ca
07173036c namo ’stu bahurūpāya namaś ca bahudhanvine
07173037a namo ’stu sthāṇave nityaṁ suvratāya sudhanvine
[K
Edition sloka slightly different : -
namostu sthANave nityaM namastasmai
tapasvine – 7-203-47a
]
07173037c namo ’stu tripuraghnāya bhagaghnāya ca vai namaḥ
07173038a vanaspatīnāṁ pataye narāṇāṁ pataye namaḥ
[K Edition sloka inserts two more lines : -
mAtRINAM pataye chaiva gaNAnAM
pataye namaH .. 7-203-48
gavAM cha pataye nityaM yajnAnAM
pataye namaH .
]
07173038c apāṁ ca pataye nityaṁ yajñānāṁ pataye namaḥ
07173039a pūṣṇo dantavināśāya tryakṣāya varadāya ca
07173039c nīlakaṇṭhāya piṅgāya svarṇakeśāya vai namaḥ
To
him who himself wields the bow; to that God with whom the bow is a favorite
weapon; who is himself the shaft impelled by the bow; who is the bowstring and
the bow; and the preceptor teaching the use of the bow. Salutations to the God
whose weapons are fierce; and who is the foremost of all the gods. Salutations
to him of diverse forms; to him who hath many bowmen around him. Salutations
ever to him who is called Sthanu and who has a large
number of excellent bowmen for his companions. Salutations to him who destroyed
the triple city. Salutations to him who slew (the Asura) Bhaga. Salutations to him who is the
lord of trees and of men. Salutations to him who is the lord of the
(celestial), Mothers, and of those tribes of spirits known by the name
of Ganas. Salutations ever to him who is the lord of kine and of
sacrifices.
Salutations
ever to him who is the lord of the waters and the lord of the gods, who is the
destroyer of Surya's teeth, who is of three eyes, who is the grantor of boons;
who is called Hara, who is
blue-throated, and who is of golden locks.
07173040a karmāṇi caiva divyāni mahādevasya dhīmataḥ
07173040c tāni te kīrtayiṣyāmi yathāprajñaṁ yathāśrutam
07173041a na surā nāsurā loke na gandharvā na rākṣasāḥ
07173041c sukham edhanti kupite tasminn api guhāgatāḥ
I
will now tell thee, according to my knowledge and as I have heard of them, all
the divine deeds of Mahadeva of Supreme wisdom. If Mahadeva becomes angry, neither gods,
nor Asuras, Gandharvas, nor Rakshasas, even if they hide
themselves in deep oceans, can have peace.
Sri VyAsa relates the Daksha yajna Leela of Lord Siva
[
K Edition : -
dakShasya yajamAnasya vidhivatsaMbhR^itaM purA .
vivyAdha kupito yaj~naM nirdayastvabhavattadA .
dhanuShA bANamutsR^ijya saghoShaM vinanAda cha .. 7\-203\-53
(54767)
]
Critical edition : -
07173042a vivyādha kupito yajñaṁ nirbhayas tu bhavas tadā
07173042c dhanuṣā bāṇam utsr̥jya saghoṣaṁ vinanāda ca
07173043a te na śarma kutaḥ śāntiṁ lebhire sma surās tadā
07173043c vidrute sahasā yajñe kupite ca maheśvare
07173044a tena jyātalaghoṣeṇa sarve lokāḥ samākulāḥ
07173044c babhūvur vaśagāḥ pārtha nipetuś ca surāsurāḥ
07173045a āpaś cukṣubhire sarvāś cakampe ca vasuṁdharā
07173045c parvatāś ca vyaśīryanta diśo nāgāś ca mohitāḥ
07173046a andhāś ca tamasā lokā na prakāśanta saṁvr̥tāḥ
07173046c jaghnivān saha sūryeṇa sarveṣāṁ jyotiṣāṁ prabhāḥ
07173047a cukruśur bhayabhītāś ca śāntiṁ cakrus tathaiva ca
07173047c r̥ṣayaḥ sarvabhūtānām ātmanaś ca sukhaiṣiṇaḥ
07173048a pūṣāṇam abhyadravata śaṁkaraḥ prahasann iva
07173048c puroḍāśaṁ bhakṣayato daśanān vai vyaśātayat
07173049a tato niścakramur devā vepamānā natāḥ sma tam
07173049c punaś ca saṁdadhe dīptaṁ devānāṁ niśitaṁ śaram
K Edition insert.
tato nishchakramurdevA vepamAnA bhayArditAH .. 7\-203\-60
punashcha sandadhe dIptAndevAnAM nishitA~nsharAn .
sadhUmAnsasphuli~NgAMshcha vidyuttoyadasannibhAn .. 7\-203\-61)
taM dR^iShTvA tu surAH sarve praNipatya maheshvaram .
Critical Edition : -
07173050a rudrasya yajñabhāgaṁ ca viśiṣṭaṁ te nv akalpayan
07173050c bhayena tridaśā rājañ śaraṇaṁ ca prapedire
07173051a tena caivātikopena sa yajñaḥ saṁdhitas tadā
07173051c yattāś cāpi surā āsan yattāś cādyāpi taṁ prati
K Edition variant.
bhagnAshchApi surA AsanbhItAshchAdyApi taM prati ..
7\-203\-63 (54777)
[KMG] In the days of yore, Daksha, for performing a sacrifice, had
collected the necessary articles. Mahadeva destroyed that sacrifice in wrath.
Indeed, He became very stern on that occasion.
Shooting an arrow from his bow, he uttered terrible roars. The
celestials then became filled with anxiety and fright. Indeed, when Mahadeva
became angry and the Sacrifice (in its embodied form) fled away, the gods
became exceedingly frightened at the twang of Mahadeva's bow and the sound of
his palms. The gods and Asuras all fell down and submitted to
Mahadeva. All the waters swelled up in agitations and the earth trembled. The
mountains split, and all the points of the compass and the Nagas became
stupefied. The universe, enveloped in a thick darkness, could no longer be
seen. The splendor of all luminaries, with the sun was destroyed.
The Rishis, filled with fear, became agitated, and
desirous of their own good as also of all creatures, performed propitiatory
rites. Surya was then eating the principal oblation. Smilingly Sankara
approached him and tore out his teeth. The gods then, humbling themselves to
Him, fled away, trembling. Once more, Mahadeva aimed at the gods a shower of
blazing and keen arrows resembling flames of fire mixed with smoke, or clouds with
lightning. Beholding that arrowy shower, all the gods bowing down unto
Maheswara, assigned to Rudra a substantial share in sacrifices. In fright, the
gods, O prince, sought his protection. His wrath being dispelled, the great God
then restored the sacrifice. The gods that had fled away came back. Indeed,
they are to this day afraid of Maheswara.
07173052a asurāṇāṁ purāṇy āsaṁs trīṇi vīryavatāṁ divi
07173052c āyasaṁ rājataṁ caiva sauvarṇam aparaṁ mahat
K Editon variant
sauvarNaM kamalAkShasya tArakAkShasya rAjatam .
tR^itIyaM tu puraM teShAM vidyunmAlina Ayasam .
Critical Edition
07173053a āyasaṁ tārakākṣasya kamalākṣasya rājatam
07173053c sauvarṇaṁ paramaṁ hy āsīd vidyunmālina eva ca
07173054a na śaktas tāni maghavān bhettuṁ sarvāyudhair api
07173054c atha sarve ’marā rudraṁ jagmuḥ śaraṇam arditāḥ
07173055a te tam ūcur mahātmānaṁ sarve devāḥ savāsavāḥ
K Edition insert: -
brahmadattavarA hyete ghorAstripuravAsinaH .
pIDayantyadhikaM lokaM yasmAtte varadarpitAH .. 7\-203\-67
tvadR^ite devadevesha nAnyaH shaktaH katha~nchana .
hantuM daityAnmahAdeva jahi tAMstvaM suradvipaH .. 7\-203\-68
Critical edition : -
07173055c rudra raudrā bhaviṣyanti paśavaḥ sarvakarmasu
07173055e nipātayiṣyase cainān asurān bhuvaneśvara
07173056a sa tathoktas tathety uktvā devānāṁ hitakāmyayā
Large K edition Insert.
The following slokas/translation from KMG/MN not found in critical
edition, hence included herewith : -
sa tathoktastathetyuktvA devAnAM hitakAmyayA .
gandhamAdanavindhyau cha kR^itvA vaMshadhvajau haraH .. 7\-203\-70
(54784)
pR^ithvIM sasAgaravanAM rathaM kR^itvA tu sha~NkaraH .
akShaM kR^itvA tu nAgendraM sheShaM nAma trilochanaH .. 7\-203\-71
(54785)
chakre kR^itvA tu chandrArkau devadevaH pinAkadhR^it .
aNI kR^itvailapatraM cha puShpadantaM cha tryambakaH .. 7\-203\-72
(54786)
yUpaM kR^itvA tu malayamavanAhaM cha takShakam .. 7\-203\-73
(54787)
yoktrA~NgAni cha satvAni kR^itvA sharvaH pratApavAn .
vedAnkR^itvA.atha chaturashchaturashvAnmaheshvaraH .. 7\-203\-74
(54788)
upadevAnkhalInAMshcha kR^itvA lokatrayeshvaraH .
gAyatrIM pragrahaM kR^itvA sAvitrIM cha maheshvaraH .. 7\-203\-75
(54789)
kR^itvoMkAraM pratodaM cha brahmANaM chaiva sArathim .
gANDIvaM mandaraM kR^itvA guNaM kR^itvA tu vAsukim .. 7\-203\-76
(54790)
viShNuM sharottamaM kR^itvA shalyamagniM tathaiva cha .
vAyuM kR^itvA.atha vAjAbhyAM pu~Nkhe vaivasvataM yamam ..
7\-203\-77 (54791)
vidyutkR^itvA.atha nishrANaM meruM kR^itvA.atha vai dhvajam .
Aruhya sa rathaM divyaM sarvadevamayaM shivaH .. 7\-203\-78
(54792)
tripurasya vadhArthAya sthANuH praharatAM varaH .
asurANAmantakaraH shrImAnatulavikramaH .. 7\-203\-79 (54793)
stUyamAnaH suraiH pArtha R^iShibhishcha tapodhanaiH .
sthAnaM mAheshvaraM kR^itvA divyamapratimaM prabhuH .
atiShThatsthANubhUtaH sa sahasraM parivatsarAn .. 7\-203\-80
(54794)
yadA trINi sametAni antarikShe purANi cha .
triparvaNA trishalyena tadA tAni bibheda saH .. 7\-203\-81 (54795)
purANi na cha taM shekurdAnavAH prativIkShitum .
sharaM kAlAgnisaMyuktaM viShNusomasamAyutam .. 7\-203\-82 (54796)
[KMG]
Formerly, the valiant Asuras had, in heaven, three cities. Each of
those cities was excellent and large. One was made of iron, another of silver,
and the third of gold. The golden city belonged to Kamalaksha, the silver city
to Tarakaksha, and the third, made of iron, had Vidyunmalin for its lord. With
all his weapons, Maghavat (Indra) was unable to make any impression on those
cities. Afflicted (by the Asuras), all the gods sought the protection of Rudra.
Approaching him, all the gods with Vasava at their head, said, 'These terrible
dwellers of the triple city have received boons from Brahma. Filled with pride
in consequence of those boons, they are greatly afflicting the universe, O Lord
of the gods, none, save thee, is competent to slay them. Therefore, O Mahadeva,
slay these enemies of the gods: O Rudra, creatures slain in every sacrifice
shall then be thine.
Thus
addressed by the gods, Mahadeva thus accepted their request, moved by the
desire of benefiting them, and said, 'I will overthrow these Asuras. And
Hara made the two mountains, viz., Gandhamadana and Vindhya, the two poles
of his car. And Sankara made the earth with her oceans and forests his battle
car. And the three-eyed deity made that prince of snakes, viz., Sesha,
the Aksha, of that car. And that God of gods, the wielder of Pinaka,
made the moon and the sun the two wheels of that vehicle. And the triple-eyed
Lord made Elapatra and Pushpadanta, the two pins of the yoke.
And
the valiant Mahadeva made the Malaya mountains the yoke, and the great Takshaka
the string for tying the yoke to the poles, and the creatures about him the
traces of the steed. And Maheswara made the four Vedas his four
steeds. And that lord of the three worlds made the
supplementary Vedas the bridle-bits. And Mahadeva
made Gayatri and Savitri the reins, the
syllable Om the whip, and Brahma the driver.
And
making the Mandara mountains the bow, Vasuki the bowstring, Vishnu his
excellent shaft, Agni the arrow-head, and Vayu the two wings of that
shafts, Yama the feathers in its tail, lightning the whetting stone, and Meru
the standard, Siva, riding on that excellent car which was composed of all the
celestial forces, proceeded for the destruction of the triple city.
Indeed,
Sthanu, that foremost of smiter, that Destroyer of Asuras, that handsome
warrior of immeasurable prowess, adored by the celestials, O Partha, and
by Rishis possessing wealth of asceticism, caused an excellent and
unrivalled array called after his own name, and stood immovable for a thousand
years.
When,
however, the three cities came together in the firmament, the lord Mahadeva.
pierced them with that terrible shaft of his, consisting of three knots.
The Danavas were unable to gaze at that shafts inspired
with Yuga-fire and composed of Vishnu and Soma.
purANi dagdhavantaM taM devI yAtA pravIkShitum .
`devyAH svayaMvare vR^ittaM shR^iNuShvAnyaddhana~njaya'..
7\-203\-83 (54797)
While the triple city commenced to burn, the goddess Parvati
repaired thither to behold the sight. She had then on her lap, a child having a
bald head with five clumps of hair on it.
The goddess asked the deities (tested them as it were) as to who
that child was.
Sakra, through ill-feeling endeavored to strike that child with
his thunderbolt. The divine lord Mahadeva (for the child was none other),
smiling, quickly paralyzed the arm of the enraged Sakra. Then god Sakra, with
his arm paralyzed accompanied by all the celestials, speedily repaired to the
lord Brahma of unfading glory.
Bowing unto him with their heads, they addressed Brahma with
joined hands and said, 'Some wonderful creature, O Brahma, lying on the lap of
Parvati, in the form of a child, was behold by us but not saluted. We have all
been vanquished by him. We, therefore, desire to ask thee as to who he may be.
Indeed, that boy, without fighting, hath with the greatest ease
vanquished us all with Purandara at our head.' Hearing these words of theirs,
Brahma. that foremost of all persons, acquainted with Brahma, reflected for a moment
and understood that boy of immeasurable energy to be none else than the divine
Sambhu.
uvAcha bhagavAnbrahmA shakrAdIMshcha surottamAn ..
7\-203\-90 (54804)
charAcharasya jagataH prabhuH sa bhagavAnharaH .
tasmAtparataraM nAnyatki~nchidasti maheshvarAt .. 7\-203\-91
(54805)
yo dR^iShTo hyumayA sArdhaM yuShmAbhiramitadyutiH .
sa pArvatyAH kR^ite sharvaH kR^itavAnbAlarUpatAm .. 7\-203\-92
(54806)
te mayA sahitA yUyaM prApadyadhvaM tameva hi .
(Critical edition catches up, same slokas in both)
Critcal edition :-
07173060c sa eṣa bhagavān devaḥ sarvalokeśvaraḥ prabhuḥ
07173061a na saṁbubudhire cainaṁ devās taṁ bhuvaneśvaram
07173061c saprajāpatayaḥ sarve bālārkasadr̥śaprabham
07173062a athābhyetya tato brahmā dr̥ṣṭvā ca sa maheśvaram
07173062c ayaṁ śreṣṭha iti jñātvā vavande taṁ pitāmahaḥ
Addressing then, those foremost of celestials with Sakra at their
head, Brahma said,
'That child is the divine Hara the Lord of the entire mobile and
immobile universe. There is nothing superior to Maheswara. That Being of
immeasurable splendor who was beheld by you all with Uma, that divine lord, had
assumed the form of a child for Uma's sake. Let us all go unto him. That divine
and illustrious one is the Supreme Lord of the world. Ye gods, ye could not
recognize that master of the universe.' Then all the gods with the Grandsire
repaired to that child, endued with the effulgence of the morning sun’.
Brahma Stuthi of Lord Siva
K Edition : -
tvaM yaj~no bhunasyAsya tvaM gatistvaM parAyaNam .
tvaM bhavastvaM mahAdevastvaM dhAma paramaM padam .. 7\-203\-96
(54810)
tvayA sarvamidaM vyAptaM jagatsthAvaraja~Ngamam ..
7\-203\-97 (54811)
bhagavanbhUtabhavyesha lokanAtha jagatpate .
prasAdaM kuru shakrasya tvayA krodhArditasya vai .. 7\-203\-98
(54812)
Beholding
Maheswara, and knowing that he was the Supreme Being, the Grandsire Brahma thus
adored him: Thou art Sacrifice, O lord, thou art the stay and refuge of the
universe. Thou art Bhava, thou art Mahadeva, thou art the abode (of all
things), and thou art the highest refuge. This whole universe with its mobile
and immobile creatures, is pervaded by thee. O holy one, O lord of the past and
the future, O lord of the world, O protector of the universe, let Sakra,
afflicted with thy wrath, have thy grace.'
Sri VyAsa Stuthi of Sri Parameshwara.
K Edition : -
vyAsa uvAcha
padmayonivachaH shrutvA tataH prIto maheshvaraH
prasAdAbhimukho bhUtvA aTTahAsamathAkarot ..] 7\-203\-99
tataH prasAdayAmAsurumAM rudraM cha te surAH .
abhavachcha punarbAhuryathAprakR^iti vajriNaH .. 7\-203\-100
"Vyasa
spoke, 'Hearing these words of the lotus-born Brahma, Maheswara became
gratified. Desirous of extending his grace, he laughed aloud. The celestials
then gratified (with praise) both Uma and Rudra. The arm of the thunder
wielding Sakra re-got its natural state.
teShAM prasanno bhagavAnsapatnIko vR^iShadhvajaH .
devAnAM tridashashreShTho dakShayaj~navinAshanaH .. 7\-203\-101
(Same in Critical Edition)
Critical edition : -
07173064a teṣāṁ prasanno bhagavān sapatnīko vr̥ṣadhvajaḥ
07173064c devānāṁ tridaśaśreṣṭho dakṣayajñavināśanaḥ
That
foremost one of all the gods, that destroyer of Daksha's sacrifice, that divine
lord having the bull for his sign, became gratified with the gods.
Critical edition : -
07173065a sa vai rudraḥ sa ca śivaḥ so ’gniḥ śarvaḥ sa sarvavit
07173065c sa cendraś caiva vāyuś ca so ’śvinau sa ca vidyutaḥ
07173066a sa bhavaḥ sa ca parjanyo mahādevaḥ sa cānaghaḥ
07173066c sa candramāḥ sa ceśānaḥ sa sūryo varuṇaś ca saḥ
07173067a sa kālaḥ so ’ntako mr̥tyuḥ sa yamo rātryahāni ca
07173067c māsārdhamāsā r̥tavaḥ saṁdhye saṁvatsaraś ca saḥ
He
is verily Rudra. He is Siva; He is Agni, He is everything, and He hath
knowledge of everything. He is Indra, He is the Wind, He is the twin Aswins,
and He is the lighting. He is Bhava, he is Parjanya, He is Mahadeva, He is
sinless. He is the Moon, He is Isana, He is Surya, He is Varuna. He
is Kala, He is Antaka, He is Mrityu, He is Yama. He is the day, and He is the night. He is the fortnight, He
is the month, He is the seasons. He is the morning and evening-twilights, He is
the year.
Critical edition : -
07173068a sa ca dhātā vidhātā ca viśvātmā viśvakarmakr̥t
07173068c sarvāsāṁ devatānāṁ ca dhārayaty avapur vapuḥ
07173069a sarvair devaiḥ stuto devaḥ saikadhā bahudhā ca saḥ
07173069c śatadhā sahasradhā caiva tathā śatasahasradhā
He
is Dhata, He is Vidhata, He is the Soul of the universe, and He is the doer of
all acts in the universe. Though himself without body, it is He who has become
all that is embodied celestials. Endued with great splendour He is adored and
praised by all the gods. He is One, He is Many, He is hundred and thousand.
K
Edition Insert : -
dve tanU tasya devasya vedaj~nA brAhmaNA viduH .
ghorA chAnyA shivA chAnyA te tanU bahudhA punaH .. 7-203-10
ghorA tu yAtudhAnasya so.agnirviShNuH sa bhAskaraH .
saumyAtu punarevAsya Apo jyotIMShi chandramAH ..
Brahmanas versed in the Vedas say that he hath two forms. These
are the terrible and the auspicious. These two forms, again, are
multifarious.
His auspicious forms are water, light, and the moon.
vedAH sA~NgopaniShadaH purANAdhyAtmanishchayAH .
yadatra paramaM guhyaM sa vai devo maheshvaraH ..
IdR^ishashcha mahAdevo bhUyAMshcha bhagavAnajaH. 7\-203\-10
na hi sarve mayA shakyA vaktuM bhagavato guNAH ..
(Two lines in Critical Edition)
07173070a īdr̥śaḥ sa mahādevo bhūyaś ca bhagavān ajaḥ
07173070c na hi sarve mayā śakyā vaktuṁ bhagavato guṇāḥ
Back to K edition
api varShasahasreNa satataM pANDunandana .
sarvairgrahairgR^ihItAnvai sarvapApasamanvitAn .. 7-203-10
Critical edition hereon until, otherwise mentioned: -
07173071c sa mocayati suprītaḥ śaraṇyaḥ śaraṇāgatān
07173072a āyur ārogyam aiśvaryaṁ vittaṁ kāmāṁś ca puṣkalān
07173072c sa dadāti manuṣyebhyaḥ sa caivākṣipate punaḥ
07173073a sendrādiṣu ca deveṣu tasya caiśvaryam ucyate
Whatever
is highly mysterious in the several branches of the Vedas, in
the Upanishads, in the Puranas, and in those sciences that deal with
the soul, is that God, viz., Maheswara, Mahadeva is even such. That God
is, again, without birth. All the attributes of that God are not capable of
being enumerated by me even if, O son of Pandu, I was to recite them
continually for a thousand years. Even unto those that are afflicted by all the
evil planets, even unto those that are stained with every sin, that great
protector, if they seek him, becomes gratified with them and granteth them
salvation. He grants and takes away life and health and prosperity and wealth
and diverse kinds of objects of desire. The prosperity that is seen in Indra
and other gods, are verily His.
07173073c sa caiva vyāhr̥te loke manuṣyāṇāṁ śubhāśubhe
07173074a aiśvaryāc caiva kāmānām īśvaraḥ punar ucyate
07173074c maheśvaraś ca bhūtānāṁ mahatām īśvaraś ca saḥ
07173075a bahubhir bahudhā rūpair viśvaṁ vyāpnoti vai jagat
07173075c asya devasya yad vaktraṁ samudre tad atiṣṭhata
07173076a eṣa caiva śmaśāneṣu devo vasati nityaśaḥ
07173076c yajanty enaṁ janās tatra vīrasthāna itīśvaram
07173077a asya dīptāni rūpāṇi ghorāṇi ca bahūni ca
07173077c loke yāny asya kurvanti manuṣyāḥ pravadanti ca
He
is ever engaged in the good and evil of men in this world. In consequence of
his supremacy, he can always obtain whatever objects he desires. He is called
Maheswara and is the lord of even the supreme ones. In many forms of many kinds
he pervades the universe. The mouth which that God has is in the ocean. It is
well-known that mouth, assuming the form of a mare's head, drinks the
sacrificial libation in the shape of water. He always dwells in crematoriums.
Men worship that Supreme lord in that place where none but the courageous can
go. Many are the blazing and terrible forms of this God that men speak of and
worship in the world.
07173078a
nāmadheyāni lokeṣu bahūny atra yathārthavat
07173078c
nirucyante mahattvāc ca vibhutvāt karmabhis tathā
Many
also are the names, of truthful import, of this Deity in all the worlds. Those
names are founded upon his supremacy, his omnipotence, and his acts.
07173079a vede cāsya samāmnātaṁ śatarudrīyam uttamam
07173079c nāmnā cānantarudreti upasthānaṁ mahātmanaḥ
07173080a sa kāmānāṁ prabhur devo ye divyā ye ca mānuṣāḥ
07173080c sa vibhuḥ sa prabhur devo viśvaṁ vyāpnuvate mahat
07173081a jyeṣṭhaṁ bhūtaṁ vadanty enaṁ brāhmaṇā munayas tathā
07173081c prathamo hy eṣa devānāṁ mukhād asyānalo ’bhavat
In
the Vedas the excellent hymn called Satarudriya, hath been sung
in honor of that great God called the infinite Rudra. That God is the lord of
all wishes that are human and heavenly. He is omnipotent, and He is the supreme
master. Indeed, that God pervades the vast universe. The Brahmanas and
the Munis describe him as the First-born of all creatures. He is the
First of all the gods; from his mouth was born Fire
EXT:
Fire reference, this is indicative of Brahmanas born of Purusha – Here knowers
of Brahman – the sapta rishis et al come out of Parameshwara’s mouth.
Fifteen Namas of Sri Parameshwara
07173082a sarvathā yat paśūn pāti taiś ca yad ramate punaḥ
07173082c teṣām adhipatir yac ca tasmāt paśupatiḥ smr̥taḥ
And since he always protects the creatures (of the universe) and
sports with them, and since also He is the lord of all creatures, therefore is
he called Pasupati.
K Edition verse for comparison
divyaM cha brahmacharyeNa liNgamasya yathAsthitam .
mahayatyeSha lokAMshcha maheshvara iti smRitaH .. 7\-203\-124
(54837)
Critical
edition: -
07173083a
nityena brahmacaryeṇa liṅgam asya yadā sthitam
07173083c
mahayanti ca lokāś ca maheśvara iti smr̥taḥ
07173084a
r̥ṣayaś caiva devāś ca gandharvāpsarasas tathā
07173084c
liṅgam asyārcayanti sma tac cāpy ūrdhvaṁ samāsthitam
07173085a
pūjyamāne tatas tasmin modate sa maheśvaraḥ
07173085c
sukhī prītaś ca bhavati prahr̥ṣṭaś caiva śaṁkaraḥ
And since his Siva lingam is always supposed to be in worship and
the observance of the vow of Brahmacharya, and since he always gladdens
the world, therefore He is called Maheswara. The Rishis, the gods,
the Gandharvas, and Apsaras, always worship Siva lingam that stands
upright. That worship makes Maheswara glad. Indeed, Sankara (at such worship)
becomes happy, pleased, and highly glad.
Critical
edition: -
07173086a
yad asya bahudhā rūpaṁ bhūtabhavyabhavatsthitam
07173086c
sthāvaraṁ jaṅgamaṁ caiva bahurūpas tataḥ smr̥taḥ
And
since with respect to the past, the future, and the present, that God has many
forms, He is, on that account, called Bahurupa (many-formed).
Critical
edition: -
07173087a ekākṣo jājvalann āste sarvatokṣimayo ’pi vā
07173087c krodhād yaś cāviśal lokāṁs tasmāc charva iti smr̥taḥ
Possessed
of one eye he blazes forth in effulgence, he may be regarded to have many eyes
on every side of his body. And since, he possesses the worlds, He is for that
reason called Sarva.
Critical
edition: -
07173088a dhūmraṁ rūpaṁ ca yat tasya dhūrjaṭis tena ucyate
07173088c viśve devāś ca yat tasmin viśvarūpas tataḥ smr̥taḥ
And
since his form is like that of smoke, He is for that reason
called Dhurjjati. And since those deities, viz.,
the Viswedevas are in him, He is for that reason
called Viswarupa.
07173089a tisro devīr yadā caiva bhajate bhuvaneśvaraḥ
07173089c dyām apaḥ pr̥thivīṁ caiva tryambakaś ca tataḥ smr̥taḥ
And
since three goddesses adore and have recourse to that Lord of the
universe, viz., Firmament, Water and Earth, He is for that reason
called Tryambaka.
07173090a samedhayati yan nityaṁ sarvārthān sarvakarmasu
07173090c śivam icchan manuṣyāṇāṁ tasmād eśa śivaḥ smr̥taḥ
And
since he always increaseth all kinds of wealth and wisheth the good of mankind
in all their acts, He is for that reason called Siva.
07173091a sahasrākṣo ’yutākṣo vā sarvatokṣimayo ’pi vā
07173091c yac ca viśvaṁ mahat pāti mahādevas tataḥ smr̥taḥ
He
possesses a thousand eyes, or ten thousand eyes, and hath them on all sides.
And since he protects this vast universe, He is for that reason
called Mahadeva.
07173091c yac ca viśvaṁ mahat pāti mahādevas tataḥ smr̥taḥ
07173092a dahaty ūrdhvaṁ sthito yac ca prāṇotpattisthitaś ca yat
K Edition Slokas herewith till mentioned otherwise.
mahatpUrvaM sthito yachcha prANotpattisthitashcha yat .
sthitali~Ngashcha yannityaM tasmAtsthANuriti smR^itaH ..
7\-203\-133
And
since He is great and ancient and is the source of life and of its continuance,
and since his Siva linga svarupam emblem is everlasting, He is for that reason
called Sthanu.
EXT: Think
of the Siva Leela at Arunachalam.
sUryAchandramasorloke prakAshante ruchashcha yAH .
tAH kesha saMjnitAstryakShe vyomakeshastataH smR^itaH ..
7\-203\-134
And
since the solar and the lunar rays of light that appear in the world are spoken
of as the hair on the Three-eyed one, He is for that reason
called Vyomakesa.
bhUtaM bhavyaM bhaviShyaM cha sarvaM jagadasheShataH .
bhava eva tato yasmAdbhUtabhavyabhavodbhavaH .. 7\-203\-135
And since, He is the Past, the Future, and the Present, and, in
fact, everything in the universe, and since He is the origin of the past, the
future, and the present, He is for that reason called Bhava.
kapiH shreShTha iti prokto dharmashcha vRiSha uchyate .
sa devadevo bhagavAnkIrtyate.ato vRiShAkapiH .. 7\-203\-136
The word Kapi is said to mean supreme,
and Vrisha is said to mean righteousness. The illustrious God of
gods, therefore, is called Vrishakapi.
brahmANamindraM varuNaM yamaM dhanadameva cha .
nigR^ihya harate yasmAttasmAdvara iti smR^itaH .. 7\-203\-137
And
since, afflicting Brahma and Indra and Varuna and Yama and Kubera, he destroys
them ultimately, He is for that reason called Hara.
nimeelitAbhyAM netrAbhyAM balAddevo maheshvaraH .
lalATe netramasRijattena tryakShaH sa uchyate .. 7-203-138
And
since Maheswara by means of his two eyes closed (in meditation), created
through sheer force of will a third eye on his forehead, He is for that reason
called the TryakShah (Three eyed one).
viShamasthaH sharIreShu samashcha prANinAmiha .
sa vAyur viShamastheShu prANo.apAnaH sharIriShu .. 7\-203\-139
Critical edition hereon till otherwise mentioned:-
07173093a viṣamasthaḥ śarīreṣu samaś ca prāṇinām iha
07173093c sa vāyur viṣamastheṣu prāṇāpānaśarīriṣu
Whatever
of unsoundness there is in the bodies of living creatures, and whatever of
soundness there is in them, represent that God. He is the wind, the vital airs
called Prana, Apana (and the others) in the bodies of all
creatures, including even those that are diseased.
07173094a pūjayed vigrahaṁ yas tu liṅgaṁ vāpi samarcayet
07173094c liṅgaṁ pūjayitā nityaṁ mahatīṁ śriyam aśnute
He
who worships (Rudra via) Siva lingam always obtains great prosperity by that
act.
07173095a ūrubhyām ardham āgneyaṁ somārdhaṁ ca śivā tanuḥ
07173095c ātmano ’rdhaṁ ca tasyāgniḥ somo ’rdhaṁ punar ucyate
Downwards
fiery, and half the body, that is auspiciousness is the moon. His
auspiciousness is the moon. So also half his soul is fire and half the moon.
07173096a taijasī mahatī dīptā devebhyaś ca śivā tanuḥ
07173096c bhāsvatī mānuṣeṣv asya tanur ghorāgnir ucyate
07173097a brahmacaryaṁ caraty eṣa śivā yāsya tanus tayā
07173097c yāsya ghoratarā mūrtiḥ sarvān atti tayeśvaraḥ
07173098a yan nirdahati yat tīkṣṇo yad ugro yat pratāpavān
07173098c māṁsaśoṇitamajjādo yat tato rudra ucyate
His
auspicious from, full of energy, is more blazing than the forms of the gods.
Among men, his blazing and terrible form is called fire.
With
that auspicious form He practices Brahmacharya. With that other terrible
form, He as supreme Lord devours everything.
And
since He burns, since He is fierce, since He is endued with great prowess, and
since he devours flesh and blood and marrow, He is for this
called Rudra.
Conclusion:
07173099a eṣa devo mahādevo yo ’sau pārtha tavāgrataḥ
07173099c saṁgrāme śātravān nighnaṁs tvayā dr̥ṣṭaḥ pinākadhr̥k
K edition variant : -
eSha devo mahAdevo yo.asau pArtha tavAgrataH .
sa~NgrAme shAstravAnnighnaMstvayA dR^iShTaH pinAkadhR^ita ..
7-203-145
Addl K edition sloka
sindhurAjavadhArthAya pratij~nAte tvayA.anagha .
kR^iShNena darshitaH svapne yastu shailendramUrdhani ..
7\-203\-146 (54859)
Critical edition : -
07173100a eṣa vai bhagavān devaḥ saṁgrāme yāti te ’grataḥ
07173100c yena dattāni te ’strāṇi yais tvayā dānavā hatāḥ
K edition variant
eSha vai bhagavAndevaH sa~NgrAme yAti te.agrataH .
yena dattAni te.astrANi yaistvayA dAnavA hatAH .. 7\-203\-147
(54860)
Even
such is the deity called Mahadeva, armed with Pinaka, who, O Partha, was
seen by thee engaged in slaying thy foes in advance of thy car. After thou had
vowed to slay the ruler of the Sindhus, O sinless one, Krishna showed thee this
God, in thy dream, sitting on the top of that foremost of mountains. This
illustrious God proceeded in advance of thee in battle. It is he who gave thee
those weapons with which thou didst slay the Danavas.
Critical edition hereon till otherwise mentioned : -
07173101a dhanyaṁ yaśasyam āyuṣyaṁ puṇyaṁ vedaiś ca saṁjñitam
07173101c devadevasya te pārtha vyākhyātaṁ śatarudriyam
07173102a sarvārthasādhakaṁ puṇyaṁ sarvakilbiṣanāśanam
07173102c sarvapāpapraśamanaṁ sarvaduḥkhabhayāpaham
07173103a caturvidham idaṁ stotraṁ yaḥ śr̥ṇoti naraḥ sadā
07173103c vijitya sarvāñ śatrūn sa rudraloke mahīyate
The
hymn approved of the Vedas, and called SataRudriya, in honor of that
God of gods, that excellent, famous, life-enhancing, and sacred hymn, has now,
O Partha, been explained to thee.
This
hymn of four divisions, capable of accomplishing every object, is sacred,
destructive of all sins, and competent to drive away all stains and to kill all
sorrows and all fears. The men that always listen to this succeeds
in vanquishing all his foes and is highly respected in the region of Rudra.
07173104a caritaṁ mahātmano divyaṁ sāṁgrāmikam idaṁ śubham
07173104c paṭhan vai śatarudrīyaṁ śr̥ṇvaṁś ca satatotthitaḥ
07173105a bhakto viśveśvaraṁ devaṁ mānuṣeṣu tu yaḥ sadā
07173105c varān sa kāmām̐l labhate prasanne tryambake naraḥ
The
person who always attentively reads or listens to the recitation of this
excellent and auspicious account, appertaining to battle, of the illustrious
Deity, and he worships with devotion that illustrious Lord of the universe,
obtains all the objects of desire, in consequence of the three-eyed God being
gratified with him.
"Sanjaya said,
'Having addressed Arjuna in these words, the son of Parasara, O chief of the
Bharatas, went away to the place he had come from, O chastiser of foes.'
Thus
ends Drona Parva
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