Chapter 59 - Vidala and Utpala are slain

[Sanskrit text for this chapter is available]

Sanatkumāra said:—

1. O Vyāsa, listen with pleasure to the story of the great lord how he killed through his beloved a Daitya whom he indicated by a sign.

2. Formerly there were two great Daityas—Vidala and Utpala. They were great heroes, puffed up by the boon from Brahmā that they could not be slain by a man.

3. O Brahmin, the gods had been defeated in the battle by the two Daityas who by the strength of their arms considered the people of the three worlds as insignificant as the blade of grass.

4. Defeated by them, the gods sought refuge in Brahmā. After bowing to him duly they submitted to him respectfully.

5-6. On hearing their account Brahmā said. “They will surely be slain by the goddess. Be bold. Remember Śiva and Pārvatī respectfully. Śiva is auspicious, benevolent favourably disposed to his devotees. The supreme god will bring about welfare ere long.”

Sanatkumāra said:—

7. After saying this, Brahmā kept quiet remembering Śiva. The gods too returned to their respective abodes rejoicingly.

8. Then at the behest of Śiva, the celestial sage Nārada went to the abode of the Daityas and sang the glory of the beauty of Pārvatī.

9. On hearing his words the two Daityas were deluded by deception. Afflicted by the god of lust they desired to abduct the goddess.

10. They thought to themselves where and when they would obtain Pārvatī at the rise of their good fortune.

11-12. Once Śiva was engaged in sports. Pārvatī too was playing with a ball along with her friends in the presence of Śiva.

13. At times she looked up. At times she displayed the lightness of limbs. At times when she took deep breaths, bees hovered round her enticed by the fragrance. At times the bees made her eyes agitated.

14. Flowers from her tresses fell on the ground in front of her. Her cheeks were perspiring. Drops of sweat dripping from the paintings on her cheek brightened up.

15. The lustre of her body spread all round through the partings of her gown. By exerting her too much in beating the ball her red hand became redder than the red lotus.

16-17. When the ball bounced, her eyes too followed it making the brows to dance thereby. As the goddess mother of the universe was playing, she was seen by the Daityas who were going by the aerial path. They were, as it were, held in the lap by the imminent death.

18. They were the Daityas Vidala and Uptala who had become haughty by the boon of Brahmā and by the might of their arms thought the people of the three worlds as insignificant as the blades of grass.^[1]

19. Desirous of abducting the goddess as they were tormented by the god of lust, they descended from the sky quickly after adapting the Śāmbarī magic skill.

20. The two wicked ones of fickle mind approached Pārvatī in the guise of Śiva’s attendants.

21. By the excessive tremulousness of their eyes they were in a trice recognized by Śiva, the chastiser of and contemptuous towards the wicked.

22. The lord shot a significant glance at Pārvatī the destroyer of miseries denoting that they were Daityas and not Gaṇas. They could assume any form.

23. O dear, she understood the sign of the eyes of her lord Śiva, the great lord who indulges in fancies.

24. Realising the significant glance, the goddess, the sharer of half the body of Śiva^[2] hit both of them simultaneously with the ball.

25. The powerful wicked Daityas hit by the ball whirled and whirled and fell on the ground.

26-27. After making the two Daityas fall like two ripe fruits from the palmyra tree when shaken by the wind, or like the two peaks of a great mountain struck by the thunderbolt, as they had attempted to do an evil action, the ball changed itself into the phallic image.

28. That phallic image came to be known as Kandukeśvara. It is very near Jyeṣṭheśvara. It removes all the wicked things.

29. At the same time, knowing the manifestation of Śiva, Viṣṇu. Brahmā, other gods and the sages came there.

30. Then all the gods received boons from Śiva and at his bidding returned to their respective abodes delightedly. So were the residents of Kāśī blessed with the boons.

31. On seeing Śiva with Pārvatī they bowed to him with palms joined in reverence and eulogised him with devotion and pleasing words.

32. O Vyāsa, Śiva and Pārvatī too, went delightedly to their abode. The lord favourably disposed to his devotees, an expert in divine sports, had already had his game.

33. The Kandukeśvara phallic image at Kāśī destroys the wicked, yields worldly pleasures and salvation. Upon the good it bestows desires always.

34. Where is the cause of fear to him who hears this incomparable narrative with joy, narrates or reads it?

35. He enjoys pleasures of various kinds and of excellent nature. Hereafter he attains the divine goal inaccessible even to the gods.

36. O dear, I have thus narrated to you the wonderful story of Śiva and Pārvatī. It indicates their favouritism to the devotees. It bestows welfare to the good.

Brahmā said:—

37. After narrating the story of the moon-crested lord, my excellent son, Sanatkumāra took leave of Vyāsa. Duly honoured by him he then went to Kāśī by the aerial path.

38. Thus the section called “Yuddha” has been narrated to you, O excellent sage. In the Compendium called Rudra, it bestows all cherished desires.

39. Thus the whole of Rudrasaṃhitā has been explained by me. It is pleasing to Śiva always. It yields enjoyment here and liberation hereafter.

40. The man who reads this Saṃhitā that wards off harassment from enemies shall attain all desires. Thereafter he shall attain liberation.

Sūta said:—

41. Thus Brahmā’s son Nārada heard from his father the great glory of Śiva. Śatanāmā too was satisfied and became a follower of Śiva.

42. I have completely narrated the conversation between Brahmā and Nārada. Śiva is the most important of all deities. What else do you wish to hear about him?

Footnotes and references:

[1]:

This verse is the repetition of fragments of verses 2 and 3 of this chapter.

[2]:

In the Ardhanārīśvara form of Śiva, Pārvatī occupies one half and Śiva the other half. The form suggests the divine origin of men and women.