Lalitopakhyana (Lalita Mahatmya)

by G.V. Tagare | 1958 | 103,924 words | ISBN-10: 8120838246 | ISBN-13: 9788120838246

This page describes resurrection of madana (god of love) which is Chapter 30 of the Lalitopakhyana (or Lalita-Mahatmya), an important scripture within Shaktism embedded as the final part in the Brahmanda-Purana. It is presented in the form of a dialogue between sage Agastya and Hayagriva, which is incarnation of Vishnu and also includes the Lalita Sahasranama.

Chapter 30 - Resurrection of Madana (God of Love)

Note: Bhaṇḍāsura was created out of the ashes of Madana when he was burnt down by god Śaṅkara. Now Bhaṇḍāsura is killed by Lalitā. Madana had then no body to exist. At this time Tārakāsura was a growing menace. According to his boon, only Śiva’s son could kill him. Śiva was a widower engrossed in penance. Formerly, attempt to tempt Śiva had failed. So Madana must be given a body and be deputed to tempt Śiva. Rati was appealing, so gods presented Rati to Lalitā. Out of compassion she revived her husband. He was blessed by Lalitā and was sent to Śiva. This time Śiva was subjugated. He married Pārvatī and got a son Skanda.

Agastya said:

1. O Hayagrīva, O highly intelligent one, the excellent narrative has been heard. The excellant valour of goddess Lalitā has been described by you.

2. On account of flawless and meritorious anecdotes of the goddess, I have become extremely delighted, O Hayagrīva, The great power of Mantriṇī and Daṇḍanāthā also has been heard.

3. After the night of the fourth day of the battle had dawned, O Hayagrīva, what did Ambikā do after the battle was over?

Hayagrīva said:

4. Listen, O Pot-born Sage, O intelligent one, to what had been done by Jagadambā after Dānava, Bhaṇḍa, had been killed.

5. With her eyes immersed in nectar (as it were), she repeatedly delighted the entire army of Śaktis harassed and bruised by hundreds of weapons of Daityas.

6. By the current of nectarine glances of the supreme goddess Lalitā, Śaktis got rid of their fatigue due to her war. They became delighted in their minds.

7. In the meantime, Devas with Brahmā and Viṣṇu as their leaders, became gratified due to the smashing of Bhaṇḍa and they approached the goddess to serve her.

8-10. Brahmā, Viṣṇu, Rudra, Devas beginning with Indra, Ādityas, Vasus, Rudras, Maruts, Sādhya—deities, Siddhas, Kimpuruṣas, Yakṣas, Nirṛti and other night-wanderers, Prahlāda and other great Daityas and the residents of the entire cosmic egg came there and gladly eulogised the great goddess seated on the throne.[1]

Brahmā and others said:

11. Obeisance, obeisance to you, O supreme lady of the universe; salutes to you O goddess Tripura, Hail to you, O destroyer of Bhaṇḍa the great Asura. Obeisance to you, O Kāmeśvarī, Vāmakeśī (one having beautiful tresses).

12. O Cintāmaṇi (wish-yielding jewel), O goddess expert in bestowing what is anxiously thought of, O unimaginable deity, O cluster of waves in the form of Cit (consciousness), O deity with garments of diverse colours, O Mother of the universe of variegated forms, O deity named Citrā, O eternal one, O bestower of pleasure, Obeisance to you.

13. O bestower of salvation, O deity with the crescent moon as crest-jewel, O deity of sweet smiles, O lady discussing administrative policies with Mudreśvarī, O deity fond of Mūdras (mystical gestures), O deity, obeisance, obeisance to you.

14. O destroyer of the cruel god of death, O lady with tender body, O lady taking up the body of Kālī while in fury, O deity with the face of a Boar, O deity who has protected all troops and armies, O deity clasping to your own bosom the fear of all (i.e. one who dispels their fears), obeisance to you.

15. O dark-complexioned deity with six attendant deities, O goddess worthy of being sought by the words of Vedas along with their six ancillary subjects, O deity stationed in the six mystical cakras in the body, equipped with Ṣaḍūrmis (viz.: Śoka (grief), Moha (delusion), Jarā (old age), Mṛtyu (death), Kṣut (hunger) and Pipāsā (thirst) or six plaits in the tresses, O Ṣaḍbhāvarūpā (the four types of living beings, Avidyā and the supreme spirit—having these six as her forms), O Lalitā, I bow to you.

16. O Kāmā (Lovely goddess), O Śivā, O deity identical with the chief eternal things, O deity equipped with lustre, O deity with large eyes resembling petals of lotus, O bestower of desires, O Kāminī (lovable one), O deity worthy of being desired by Śambhu in the guise of Kāmeśvara, O presiding deity of all arts, salute to you.

17. O deity first one among divine penances, O deity having forms of groups of cities, O divine being, O deity as lustrous as a thousand suns, O refulgent one, O deity endued with sympathy, O consort of the overlord of Devas, obeisance to you.

18. O deity worthy of being always served by the eight Siddhis beginning with Aṇimā (Minuteness), O deity residing in Sadāśiva’s own shining conch, O cultured one, O deity with feet which ate the sole refuge of good people and which, are worthy of being worshipped, O Mother of the world, obeisance, obeisance to you.

19. O deity worthy of being Served by the Mātṛs (Mothers) the chief among whom is Brāhmī, O deity beloved of Brahman, O deity who severs the (worldly) bondage of one who has realised Brahman, O royal Swan (swimming) in the nectarine current of Brahman, O goddess of Brahmā, O Śrīlalitā, bow to you.

20. O deity served by the Mudrās (Mystical gestures by means of fingers) the chief of them being Saṃkṣobhiṇī, O destroyer of worldly existence, O deity having features of worldly sports, O deity with eyes resembling lotuses, perpetual obeisance to you, O Lalitā, O presiding deity, O eternal one, O deity attracting her lord through the sixteen digits, O presiding deity worthy of being served by the Pramathas.

21. O eternal one, O deity with merciful activities, devoid of fear, O lady with black forelocks of hairs, Obeisance, Obeisance to you.

O deity worthy of being perpetually served by the haughty lady attendants of Anaṅga (cupid) beginning with Anaṅgapuṣpa; O destroyer of everything inauspicious and ugly, O deity with groups of letters for her form, O Lalitā who has killed all enemies, obeisance to you.

22. O deity with extremely illuminated form of great mobility, surrounded by fourteen series of flames, the chief of whom being Saṃkṣobhiṇī. O deity possessed of your own spirit, O deity endowed with graceful beauty, O deity the resort of everything splendid, O deity with auspicious feet, Obeisance to you.

23. O deity worthy of being saluted by Śaktis, Siddhas and others including Śarva, O deity whose lotus-like feet have been comprehended by Sarvajña (Śiva), O deity surpassing everything, O omnipresent deity, O bestower of all types of Siddhis (spiritual attainments), O Śrī Lalitā, obeisance be to you.

24. O deity the realm around whom is resorted to by those deities who were born at the outset from Sarvajñā as well as by other deities too, O deity the fulfiller of desires of all Devas, O mother of the entire world, protect us.

25. I salute you the deity with a number of super human powers of speech such as Vaśinī (Bringing others under control) etc., O deity having (a chariot) as your vehicle (the chariot) that has the increasing splendour of its wheels; O deity with tresses as dark as clouds, O ocean of speech, O bestower of boons, O beautiful one, protect the universe.

26. O Empress endowed with arrows and other divine weapons, O deity acting like a forest-fire (in burning down) the forest-like army of Bhaṇḍa, the Asura, O ocean, of refulgence that blazes brightly, O deity who is being served all round, Obeisance to you.

27. O Kāmeśī, O Vajreśī (goddess of thunderbolt), O Bhageśī (goddess of exalted splendour), O deity without form, O virgin, O Kalā, O deity powerful enough to wipe off even god of death, O deity who reduced the army of Daityas only as a legend (i.e. completely destroyed them); O Kāmeśakāntā (beloved of Kāmeśvara (Lord Śiva), O Kamalā, obeisance to you.

28. O deity stationed on Bindu (Mystical point in the mystical diagram); O deity having the soul form of the digit of the Bindu, O deity identical with Bindu, O deity that has increasingly cherished the illumination of Cit (consciousness), O deity with the necklace swinging to and fro on the big breasts resembling (the buds of) lotuses; O Lalitā of growing prowess, obeisance to you.

29. O deity with perpetual residence on the lap of Kāmeśvara, O deity identical with Kāla (Time), O goddess taking pity on others; O deity with the form of Kālī, that rises up at the close of Kalpa, O deity the bestower of desires, O deity identical with the wish-yielding creeper Kalpalatā, salute to you.

30. O deity accompanied by Vāruṇī (Varuṇa’s wife as attendant); O deity as cool as the moon with abundant nectarine rays, O deity having eyes like those of a fawn, O deity having the face resembling the lotus, O deity the perpetual sole base of the essence of agreeable loveliness, O presiding goddess of all lores, obeisance to you.

31. Bhaṇḍa and other fierce Asuras who had become a nuisance and source of vexation to the entire universe have been killed in battle by your prowess, because you were born of Cidagni (fire of spiritual consciousness) having been caused to manifest yourself by Śrī Śambhunātha.

32. After assuming fresh forms and bodies. (or after making all our bodies fresh) by means of currents of abundant nectar of mercifulness, O beautiful deity worthy of being attained by cultured people[2], the entire world has been resuscitated and rendered full of joy.

33-34. Lord Śiva is in the form of the second flow of refulgence of Śrī Śambhunātha of great and noble heart. He is detached because he has been staying permanently (v.l. performing penance) in the hermitage of Sthāṇu. He has discarded all sensual enjoyments on account of bereavement from Satī. We were engaged in an attempt to join him with the girl Umā who has taken bírth in the family of the lord of the mountain Himālaya. Thus (in this connection) we had persuaded the cupid to go near that lord who was engaged in a severe penance.

35. Madana was burned with the fire in his forehead because he was angry that there was an obstacle in his detached state and pursuance of penance. Thereupon, Madana was reduced to ashes and it was from these ashes that Bhaṇḍāsura was born.

36. Thereafter, that evil-minded wicked fellow very-haughty about his ability to fight in war, was killed by you. Now Kāma has become Atanu (bodiless) for our sake. Hence you kindly do resuscitate Kāma immediately.

37. This Rati is dejected due to her bereavement from her husband. She has attained the ungraceful and inauspicious state of widowhood. O Śrī Lalitā, she will become blessed with a lord and husband if the union with Kāma is brought about by you.

38. As before, the moon-crested lord may become enchanted by the mindborn god of love united with her. Īśa will ere long marry that (girl) Pārvatī who had served him much for a long time.

39. By their union Kumāra (Skanda), the leader of all the armies of Devas will be born. It is through that hero, alone that the king of demons named Tāraka should be defeated and driven away.[3]

40. He is a friend of Bhaṇḍa, the Daitya of vicious soul. He is a veritable comet (an ominous calamity) unto the three worlds. If he is killed in battle by the son of Śrīkaṇṭha, (Śiva) really it will be a re-establishment of our vital breaths once again.

41. Hence, O Mother Tripura, dispel the misery of widowhood of Rati whose tresses have become dishevelled (by not being combed). (You can do this) by resuscitating the exceīlent hero Manmatha who is capable of removing the affected pride of the people.

42. O deity with the designation Tripurā, this helpless widow whose body has become very emaciated on account of the death of her husband takes refuge in you and bows down to you. Hence, please direct a digit of your compassionate glance towards her”.

Hayagrīva said:

43. After eulogising Maheśānī thus, the excellent Devas beginning with Brahmā showed her Rati who had become untidy and emaciated on account of grief.

44. That Rati who had abandoned all her ornaments on account of widowhood, whose face was covered with flow of tears, whose tresses had become scattered, aṇḍ whose colour had become greyish on account of dust particles, bowed down to Jagadambā.

45-47. On seeing her, the great goddess became compassionate. Then from her benign side-glance Manmatha was reborn. He had a smiling lotus-like face. He was more handsome than in his previous body. He became (as if) highly-intoxicated (excited) with joy. He had only two hands. He had all kinds of ornaments. Flowers were his bow and arrows. By his gentle glance he delighted Rati his wife as even in the previous birth. The gentle lady Rati found herself immersed in the great ocean of bliss. On seeing her husband, she became exultant with joy.

48. On knowing that both of them had their minds filled with devotion and that their inner souls had great bliss, the lotus-like face of the great queen beamed with smile. Looking at Rati who had kept her head bent down due to shyness, she spoke to Śyāmalā thus:—

49. “O Śyāmalā, let her take bath and let her be adorned with girdle and other ornaments. Let her wear garments too as before, and then be brought here quickly”.

50-52. Taking her behests with great humility, Śyāmā did every thing as directed. (The goddess) got the auspicious rite of marriage of the pair performed by Vasiṣṭha and other Brahminical sages in accordance with the injunctions regarding marriage. The celebration included dances and songs of all the celestial damsels.

On seeing this the sages, ascetics and gods Indra and others praised Lalitā Ambikā saying “Well done, Well done!” They then eulogised her.

53-54. Making showers of flowers, all of them became delighted in their minds. Both of them bowed down to Laliteā-varī with great devotion after coming to her side and stood there with their palms joined in reverence. Then the hero Kandarpa bowed down to Maheśvarī. With devotion filling his mind, he appealed to her in the following words.

55. “O mother Lalitā, the physical body of mine which had been burned by the eye of īśa has been restored to me due to the grace of your benign side-glance.

56. I am your son. I am your slave, employ me anywhere in any task”.

On being told thus Parmeśānī spoke to the shark-emblemed deity (i.e. cupid).

Śrī Devī said:

57. “O dear one born of the mind (i.e. cupid), come on. You have nothing to be afraid of. O cupid, with no hindrance to your arrow, enchant and fascinate the entire universe, due to my favour.

58-60. The courage of Īśvara will be upset when your arrows fall on him. Immediately he will marry Gaurī, the daughter of the lord of Mountain Himalaya. Thousands of crores of Kāmas will be born of you, due to my favour. They will penetrate everyone’s body and bestow excellent sexual pleasure. On account of his non-atíached nature Īśa may get angry. Even then he will not be competent to burn down your physical body.

61-63. Be the enchanter of all living beings with your invisible physical form. Afraid of separation from his wife he (Bhava)[4] will give her half of his body. With his mind struck by your arrows, he will become agitated in his mind.

From today onwards, O Kandarpa, on account of my great favour those who censure you or those who are averse to you will definitely become emasculated and unmanly in every birth.

Destroy sinners of vicious souls and those who torture and harass my devotees by making them fall for forbidden women.

64. If people’s mind is eager for my worship and if they respect my devotees, see that you enable them to have the pleasure of love by arranging for the fulfilment of all their -desires.”

65. These were the words of behest of Śrī Lalitā Devī. The cupid received the command of the goddess humbly and said “Let it be so”. With palms joined in reverence, he set out from that place.

66. From all the hair-pores of the lord of Love arose many Madanas whose features were splendid and who could enchant the entire universe.

67. After fascinating and enchanting the entire sphere of the world through them, the cupid went once again to the hermitage of Sthāṇu with the desire to conquer the moon-crested lord.

68-70. He was accompanied by his friend Vasanta (the season-spring), his general, the moon with cool rays, and his bosom friends and associates (sexual desire) and the gentle breeze of low speed. He was accompanied by the Kāhalī sound (Trumpets and drums) of the chirping cooing sound of the cuckoos. He was richly endowed with the sentiment of lover’s heroism. His body was closely embraced by Rati. He shook his victorious bow. As the leader of all heroes, he came face of face with the enemy of the cupid i.e. Lord Śiva. He stood there fearlessly.

71. He struck with his arrows, the moon-crested lord who was engaged in penance.

Thereupon, the moon-crested lord struck by the volleys of Kandarpa’s arrows got rid of his attitude of non-attachment. He abandoned the difficult rite of penance.[5]

72-74. He abandoned all regular observances. He abandoned his mental courage. He became sick with. love by frequently meditating upon Pārvatī. His cheeks became pale. He heaved deep sighs. Tears came out of his eyes. He was agonized by pangs of separation and loss of courage. He recollected again and again the daughter of the lord of the mountain who had been seen by him before. Neither the digit of the Moon on his head nor Gaṅgā was capable of dispelling the scorching sensation in the body of the tridentbearing lord as it was being heated by the fiery arrows of the cupid.

75. He frequently rolled in the flowery bed brought by the circle of his Gaṇas (attendants) the chief among whom were Nandin, Bhṛṅgi and Mahākāla.

76. Supported by the hand of Nandin he went on from one flowery bed to another flowery bed and moved restlessly on it again and again.

77. Neither on the flowery bed nor in the nectar exuding from the crescent Moon nor in the snowy cold waters (of Gaṅgā) did the heat of fever of his body come down.

78-80. Desirous of suppressing the fiery flames of love of his body, Śiva occupied the rocky slabs of frozen snow. He began to draw the figure of the daughter of the lord of the mountain on picture slabs with his nails. But looking at it, it increased further his own pangs of love. After drawing her picture in the posture of standing humbly with stooping head and body on account of bashfulness and looking up by means of side-glances alone, he placed that picture slab on his limbs where he had horripilation. The deity of uneven number of eyes (i.e. Śiva) suffered much on account of great imaginary connections (with her) great sexual emotion and further distress from love-god.

81-83. He saw her alone everywhere. He directed his mind only towards her. He conversed with her alone fixing her form in front by means of his own mad delirium. His heart became identified with hers, his mind with her mind, he considered her as his ultimate goal. He spent days and nights by her nectar-like anecdotes. He was always engaged in describing her conduct. He was eager to see her form. He became a gardener wreathing imaginary garlands of pleasurable enjoyments with her. Identifying himself with her, Śiva became extremely distressed.

84. On observing that this pain of passion could not be treated otherwise, Dhūrjaṭi exerted himself very much for the sake of marriage.

85. After enchanting the lord thus at the behest of Lalitā, Kandarpa tormented the daughter of the lord of the mountain by means ofhis arrows.[6]

86-88. Her petal-like lips became dried up by the hot winds of her breaths rendered soiled by the fiery flames of separation. Her cheeks became very pale. She did not experience any steady relish either in food or in her bed or even in sleep. She was continuously sprinkled with cooling devices by thousands of her attendants. Again and again she was distressed and agonized. She could not suppress the pain from the great fire of love.

89. Scorched and distressed by the fire of separation, Pārvatī could not sleep at all. By the feverish distress of her body she enhanced the son ow of her father.

90. On observing that his daughter’s pangs of separation from Siva were irremediably severe, the lord of mountains felt great sorrow.

91. She was then urged by her father thus—“O gentle lady, you do propitiate lord Maheśvara by means of penance and attain him as your husband”.

92. For securing her husband, Pārvatī performed a very severe penance on the peak of the mountain Himālaya, named Gaurīśikhara.

93. She practised a dreadfully severe penance by staying in water during the winter and by standing in the middle of fires with the eyes fixed on the sun during the summer.

94. Gratified by that penance Śiva granted his proximity to her. He accepted her as his wife in accordance with the religious injunctions regarding marriage ceremony.

95. Then after requesting for her hand through the seven sages at the outset, he married the lotus-eyed daughter, on being offered by the lord of the mountain.

96. Engaged in amorous dalliance with her for a long time, Maheśvara stayed in the abode of his father-in-law in the city of Oṣadhiprastha.

97. Thereafter, he came back to Kailāsa along with all the Pramathas (attendants). He brought Pārvatī there and thereby made the lord of the mountain (all the more) pleased.

98-101. He countinued to sport with her on Kailāsa, Mandara, Vindhyādri, Hemaśaila, Malaya, Pāriyātraka and in various other places. Thereby Maheśvara derived great pleasure. He discharged a powerful semen into her. She was unable to bear. She cast it off on the earth. The earth cast in into the fire. He cast it among the Kṛttikās. They discharged it into the waters of Gaṅgā. The river deposited it in the forest of Śara reeds. Mahāsena the great hero of six faces was born there. Nursed by Gaṅgā the son of Dhūrjaṭi (Śiva) grew up.[7]

102. Day by day, he grew up into a highly valorous hero. He was trained by his father and he acquired all lores.

103. On being permitted by his father he became the general of the army of the Devas. He killed Tāraka along with Dānavas.

104. Thereupon, he married Devasenā offered by Śakra who was highly pleased when the leading Daitya Tāraka was slain.

105. That glorious daughter of Śakra named Devasenā became excessively delighted on securing Skanda as her husband.

106. After neatly accomplishing the task of Devas thus, the god of love who enchanted the entire sphere of the universe went to Śrīpura again.

107. There in the holy city of Śrīnagara[8] he went to that place where Lalitā Parameśvarī stayed for the sake of the prosperity of the worlds. He went there in order to serve her.

Footnotes and references:

[1]:

Devas have come in deputation to plead Rati’s case. As usual Lalitā must be propitiated by singing a string of her epithets—a glowing tribute to her. Hence her epithets in VV. 11-30.

[2]:

Not obtainable to frightened fellows í.e. Sabhi+Alabhye.

[3]:

Gods wanted to kill Tāraka for which Śaṅkara must be tempted to marry. The pleading for Rati is in their own interest.

[4]:

Bhava (Śiva) the enchanter one with his body not visible to all living beings.

[5]:

The Love-lorn condition of Śiva like an ordinary person is described in VV. 71-84. It is the author’s special contribution not found in other Purāṇas.

[6]:

Pārvatī’s fascination for Śiva is the subject of Kālidāsa’s beautiful epic Kumārasambhava.

[7]:

The story of Skanda’s birth, his killing of Tāraka and his marriage with Devasenā are recorded in Mbh and other Purāṇas. Thus in Mbh Anu 83.68-82 86-5-14 we are told how he was born and the causes of the different epithets given to him. For his different mothers vide Mbh Vana 230.6,15. His killing Tāraka (Mbh Śalya 46.73-75). His marriage with Devasenā (Mbh. Vana ch. 229). But in Maharashtra, people believe that Skanda has taken a vow not to see a woman and has uttered a standing curse that a woman trying to see him will be a widow for seven births. Subrahmaṇya (i.e. Skanda) in South India is a married god.

[8]:

Like every god great or small, Skanda is said to have settled at Śrinagar to serve Lalitā, an attempt to enhance Lalitā’s glory.

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