by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291
This page describes jalandhara’s messenger rahu meets shiva which is chapter 10 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the tenth chapter of the Uttara-Khanda (Concluding Section) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.
1. After this, having gone to the Ocean’s son, I told him: “O best among all heroes, Śiva has made a vow to kill you.”
2. O great sage, is there a collection of gems in the house of the Trident-holder? Tell me all about that. No war takes place without a desire (to get something).
3-7. Ash is (applied) to his body; his bull (i.e. his vehicle) is old; there are serpents on his body; there is poison in his throat; in his hand there is a begging bowl. Gajānana and Ṣaḍānana (i.e. Kārtikeya) are his two sons. Such is his wealth. What is different (from this) you should know from me:. (His wife is) the daughter of the lord of mountains. She is noble and has raised breasts. The lord, though he has burnt Cupid, is fascinated by her beauty. Maheśa (i.e. Śiva) has always a desire to amuse her. Śiva dances and sings and (thus) causes her to laugh. She is well-known as Pārvatī. She is the divine limit of beauty. O king, beautiful Vṛndā and these celestial nymphs do not have (i.e. are not equal to) even a sixteenth part of Pārvatī.
8-11. Speaking like this to the intolerant Jālandhara, I disappeared in a moment when all the demons were watching. Then that son of the Ocean sent Rāhu as his messenger. Reaching Kailāsa in a moment, he saw the abode of the god. In the meanwhile, Viṣṇu, taking leave of the fierce Śiva, went unnoticed and quickly to the Ocean of Milk for fear of (being charged with) treachery. Rāhu saw the extremely bright abode of Śiva. Looking at (i.e. thinking to) himself he, being very much amazed, said (to himself): ‘What is this?’
12-13. Desiring to enter, he was stopped at the door by the doorkeepers. When, though prohibited, he tried (to enter) they raised their weapons. Having turned away those attendants (of Śiva), Nandin said to Rāhu: “O you low fellow, who are you? Why have you come here? What is your mission? Tell (about) your mission, so that these fearful attendants would not kill you.”
14-17. I am Jālandhara’s messenger. You take me to Śiva. O doorkeeper, the object of the great king (Jālandhara) is not to be told to the intermediaries.
Having heard the words of the messenger, Nandin came to Nīlalohita (i.e. Śiva). Having saluted Śaṅkara (after prostrating-himself) like a staff, and standing before him, he said to him: “O great king, the son of Siṃhikā (i.e. Rāhu) is standing at the door with some mission. You may order whether he should go or come (to you).” The great god (i.e. Śiva) having heard the words of Nandin, quickly dismissed from the inner chamber, Pārvatī who had slept there and who was surrounded by her-friends.
18-22. Then he said to his doorkeeper: “O Nandin, show in the messenger.” Then, holding the messenger by his hand, the very mighty Nandin brought him (in and) showed him Śiva (seated) in the midst of gods. Then Rāhu saw Śiva who had put on the sacred thread of a serpent, who was without goddess (Pārvatī), who was adorned with a crescent moon on his head, who was served by the group of serpents giving out breath (i.e. hissing), who was accompanied by all gods, (and) who was waited upon by crores of attendants. Knowing that the messenger had come, Śiva looked and said: “Speak (out).” Then Rāhu commenced speaking.
23-30. O lord, I have been sent by Jālandhara to you. O Śiva, having heard his words (i.e. his message) through my mouth, do quickly (what he tells you). O Giriśa (i.e. Śiva), you are practising penance. You are qualityless. You are without religious merit. You have neither a father nor a mother. You are without wealth or a family. This mighty-armed Jālandhara enjoys the three worlds. You too are under his control. Therefore, do as (you are) told. How is it that you who are the ancient god, are lustful and ride a bull?
When he was speaking like this, the two sons (of Śiva) Kārtikeya and Gajānana came (there). At that time, the god of gods was massaging his body with his hands. Due to his hands being tossed about, Vāsuki fell on the ground. Then the serpent (i.e. Vāsuki) seized the tail of the mouse, the vehicle of Gajānana. Seeing his vehicle seized, he said: “Leave it, leave it.” In the meanwhile, seeing the agitated vehicle, of a large note, of Skanda, Vāsuki ejected, through his fear, the tail of the mouse, which he had seized; and then mounting upon Śiva’s body, he encircled his neck and remained there.
31-35. Due to its heat, the crescent moon remained in the forest of his matted hair. She (i.e. the crescent moon) then became wet, and bathed his body (with) ambrosia; the row of the skulls on Śiva’s head was brought back to life. (And) it recited all the sacred texts in due order, which it had formerly studied. The heads, hearing recital (of the sacred text) done by one another, discussed it (i.e. started its discussion). “I am the first, I am before (you). I am the greatest, I am the creator. I am the protector.” In this way they eagerly bewailed one another: “I did not give gifts; I did not enjoy (pleasures); I did not offer oblations into fire. Due to my mind seized with grief, I did not give wealth to a brāhmaṇa.”
36-38. Then a great attendant of the lord, with a mass of twisted hair, appeared (there). He had three faces, three eyes, three tails and seven hands. He was the great (attendant) by name Kīrtimukha, having matted hair. Seeing him that row of the skulls remained as it were dead through fear. Then that attendant Kīrtimukha said in front of the lord Śiva, after saluting him: “O lord, I am very much hungry.” Then Śaṅkara told him: “O, eat those who are killed in the battle.”
39-43. That attendant thought for a moment; and not seeing the battle anywhere, went to eat Brahmā, but was warded off by Śiva. Then Kīrtimukha who was hungry and who was fully warded off, ate up all his own body. Seeing that rash act and the devotion of Kīrtimukha, the lord, being pleased, said to him: “Always stay in my palace. He who, living in my house, has no thought about you, will quickly fall down.” He who was addressed thus, vanished. At that time gods showered flowers on the head of Śiva.
44-51. Seeing such a wonder in the assembly of the Trident-holder (i.e. Śiva) Rāhu too, being amazed, again spoke to the lord of gods: “How do passions touch you who are restrained and a meditating saint? How are you honoured by the sense-organs? How are you reached by the objects of senses? You fully accept the worship of (i.e. offered by) the regents of the quarters like Brahmā etc. (But) you do not look (up) to any god; you do not worship any god. You are the lord; (then) how do you live in the world eating whatever is obtained by begging? O lord of the meditating saints, you are protecting beautiful Pārvatī. Give her to me. Now, along with your sons Kārtikeya and Gajānana, you, taking a begging bowl, go from house to house every day.” In this way Rāhu spoke (words of) various types to the lord. The lord too, hearing them, did not give any reply. Leaving the lord who was silent, Rāhu said to Nandin: “You who have a hideous, round face are the minister and the general of the army (of Śiva). You deserve to (i.e. you should) teach him who has thus deviated from right conduct. Otherwise, due to (this) sin he will, struck in the battle, fall like Indra.”
52-53. Hearing these words of him, Nandin respectfully spoke to the lord, and then understanding the view of the Trident-holder (i.e. Śiva) from the sign (of the knitting) of his eyebrows Nandin, the chief among the attendants (of Śiva) honoured Rāhu, and sent him (back). Then having gone to Jālandhara, Rāhu told his (i.e. Śiva’s) account and (about) the charming form of Pārvatī.