Chapter 65 - Installation of Keleśvarī

[Sanskrit text for this chapter is available]

Summary: Disagreement between Bhīma and Yudhiṣṭhira: Installation of Keleśvarī.

Sūta said:

1. After spending seven nights in this holy spot along with his brothers, Yudhiṣṭhira of great splendour set about to depart.

2. After taking bath in the clear morning, he worshipped the Devīs and the Liṅgas. After circumambulating the shrine and the holy spot, he repeated the prayer to the goddess. It had been pronounced by Kṛṣṇa that it should be always repeated at the time of journeys.

Yudhiṣṭhira said:

3-6. O goddess worthy of being adored! O goddess of great power, O beloved sister of Kṛṣṇa! After bowing to you I seek refuge in you mentally, verbally and physically.

O goddess who granted immunity from fear to Saṅkarṣaṇa whose lustre is on a par with Kṛṣṇa’s splendour, who are (one whole without any parts) Ekānaṃsā,^[1] O great goddess, O Śivā, protect me like your son.

This universe is entirely pervaded by you whose form is of unmanifest nature. Thinking thus, I have sought refuge in you. Protect me, O splendid lady.

At the outset of all new enterprises, my Ātman is always dedicated to you by me in the company of my followers. O gentle lady, after understanding this, let me be pitied.

Sūta said:

7. As the king said this with joined palms placed on the head, the son of Vāyu (Bhīma) laughingly and disdainfully spoke these words:

8. “O king, people say about you that this Yudhiṣṭhira is (i.e. you are) omniscient. Their words are idle and vain, because you do not know even a bit.

9. Which leader among intelligent persons, the most excellent one among those conversant with all scriptures, will seek refuge in women, like you with an honest and simple mind and intellect?

10. For, you yourself know that it is proclaimed in all sacred books that this Prakṛti is Jaḍa (‘insentient’) and Mūḍha (‘deluded’), it is by her that the universe is enchanted and stupefied.

11. Learned men say that Puruṣa is conscious and Prakṛti is insentient, O presiding lord of men; that Prakṛti is the beloved of Puruṣa.

12. Therefore, O Yudhiṣṭhira, O foolish-minded one, you yourself are Puruṣa but you bow down to and praise Prakṛti, The fact that you bow down to her, causes much laughter in me.

13. No one will take the shoes and place them on one’s head like that foolish person who is engrossed in devotion to a goddess.

14. O son of Pṛthā, if speech abides in you without any restriction as in the case of heralds and bards, why do you not eulogize Mahādeva, the slayer of Tripura.

15. If you do not eulogize Maheśāna, O (King) of great intellect, due to the consideration that he is uamanifest, why do you not eulogize Daśārha (Kṛṣṇa), Puruṣottama (the best among men) (who is visible)?

16. It is by his grace that the daughter of Drupada was obtained by us, the kingdom at Indraprastha was secured and the sacrifice of Rājasūya was performed by you.

17. A bow was obtained by Vijaya (i.e. Arjuna); Jarāsandha was killed by me. Similarly we wish to regain our glory from the Kauravas.

18-19. All these things we accomplished by the grace of Kṛṣṇa. You eulogize (someone else) leaving that Kṛṣṇa and still wish to win. You know yourself that you are born in the excellent family of Kauravas. Still, if due to the meagreness of your intellect, you do not pray to Yādava (Kṛṣṇa), why don’t you eulogize Arjuna of great vigour?

20. It was by him that the target (set in Draupadī’s Svayaṃvarā) was formerly hit; Karṇa and others were defeated; the Khāṇḍava forest was burnt and kings were subdued in the course of a Yajña.

21-23. It is heard that even Maheśāna has been defeated by him by dint of his valour. Take refuge in him because he has been able to stay in the heavenly world (for some time) and praise him.

Or you may be thinking like this: ‘Why was not my kingdom returned to me by him through (the help of) Śakra?’ Thinking thus you do not praise my brother.

Then, O Yudhiṣṭhira, why do you not eulogize me, a heroic warrior by whom you have been formerly saved from the house of lac.

24. The Lord of Madra was struck with a tree and forced to sprawl in the dry river.^[2] The emperor Jarāsandha was struck down.

25. The eastern quarter was conquered. Baka was killed formerly as well as Hiḍamba, the great warrior, and Kirmīra was killed in the forest now.

26. I am your perpetual follower and I protect you on different occasions. But I don’t find her protecting you, (the goddess) whom you eulogize, O descendant of Bharata.

27-28- Or, if you, the most excellent one among those who forgive, do not eulogize me because you have come to know that I am the most voracious person, that I am weak due to hunger, that I am cruel and that I am reckless, then be a person of good self-restraint and utter the Mantra OM. Why don’t you go about your way thus? Indeed a person who indulges in useless talk becomes defective (and sinful).

29. Ghosts, vampires and demons haunt a man engaged in useless talk. One haunted by them will speak irrelevant, senseless words again and again.

30. Whatever one who indulges in futile talk eats, whatever auspicious rite he performs, shall entirely give satisfaction only to ghosts etc. This is the conclusion in the sacred scriptures.

31. Indeed this world is not for him; how can the other world belong to him? Hence futile talk should be scrupulously avoided by a sensible man.

32. Even after being reminded thus, if you do the same again, we shall have to presume that you are haunted by ghosts and therefore, you should be treated by means of different kinds of medicines.”

Sūta said:

33. On hearing this extensive speech made by Bhīmasena, as though a big canvas curtain was spread on the stage, Yudhiṣṭhira laughed and said:

34. “Certainly you are one with very little good knowledge. The Vedas have been studied by you in vain, because you do not think about and honour Aṃbikā, the mother of all living beings.

35. Why do you disregard and insult her considering her as one among the mass of women? O Vṛkodara, is not Kuntī a chaste woman worthy of being saluted by you?

36. If there be no Mahāmāyā adored by Brahmā, Viṣṇu and Śiva, O son of Pṛthā, how could your physical body have come into existence? Tell me truthfully.

37. The Lord, the Supreme Soul, is not at all capable of abandoning her. Since he again and again resorts to the goddess, I consider her to be very powerful.

38. Vāsuḍeva also always eulogizes Śakti who is greater than the greatest. If I am to be treated (medically) he too should be so treated. What about you?

39. Nothing like this should be uttered again about the great goddess out of foolishness. Prostrate yourself on the ground and seek refuge (in her), if you wish for happiness.”

Bhīma said:

40. Cāṭas (i.e. those who win over the confidence of others and cheat them) convince a man in their grip by means of all tricks. This alone is the remedy here that one should cease to talk to them.

41. The brain in different heads is different (i.e. opinions differ). This is obviously true, O king; everyone does as he pleases. We shall also do as we please.

42. Vṛkodara, the son of Vāyu, possessing the vital power of ten thousand Nāgas (serpents/elephants) shall not at all seek refuge in a woman even verbally.

43. After saying this Bhīma (quietly) followed that king. The king too proceeded ahead along with his followers saying frequently “It is not proper”.

44. Then within a moment, Bhīma became weak and dispirited. Getting very much confused and faltering in his speech, he spoke these words to the king:

45. “O Dharmarāja of great intellect, O excellent king, see me. I am unable to see with my eyes. Why this deficiency in me?”

The king said:

46. O Bhīma, O Bhīma, indeed the goddess, the great deity, is angry with you. O powerful one, O you great lover of adventure, thereby you have lost your sight.

47. Therefore, seek refuge in the great goddess. Becoming pleased once again, perhaps she may grant you your eye-sight.

Bhīma said:

48-50. Oh! I too know that there is no one equal to the goddess. It is for getting a proof of her power that I have been censuring her again and again.

So, having seen her power thus, I am falling on the ground seeking refuge in her mentally, verbally and intellectually. After bowing to her I eulogize my mother.

Sūta said:

After saying this to his elder brother and after bowing down making the eight limbs touch the ground, Bhīma sought refuge in the goddess and eulogized the Mother.

Bhīma said:

[Bhīma’s Prayer]

51. O goddess, O mother of all living beings, O goddess filling hundreds of Cosmic Eggs, save, save your own child, this foolish one. Obeisance to you.

52. You are Brāhmī, the Śakti of Brahmā; You are Vaiṣṇavī (i.e. Viṣṇu’s power) and Śāṃbhavī (i.e. Śaṃbhu’s power). You are having the three forms. You have the form of Śakti. Protect, protect. Obeisance to you.

53. You are the Śakti (Power) respectively of (gods) Indra, Agni, Yama, Nairṛti, Varuṇa, Vāyu, Kubera. Obeisance to you.

54. O goddess, Aiśānī (i.e. Śakti pertaining to Īśāna, i.e. Śiva), Vārāhī (Śakti pertaining to Varāha, i.e. Divine Boar), Nārasiṃhī (Power pertaining to the Man-lion), O bestower of victory, O Kaumārī (i.e. Śakti pertaining to Kumāra), O harbinger of welfare unto the family, O goddess of mercy, obeisance to you!

55. You abide in the Sun, in the Moon, in Mars, in Mercury, in Jupiter, in Venus; you are stationed in Rāhu and Ketu. Obeisance to you!

56. You reside in the wheel of Dhruva (the Pole Star), in the multitude of sages (the Great Bear). You dwell in the circles of stars and heavenly bodies and in the circle of earth. Obeisance to you!

57. O goddess, you are stationed in the seven continents, in the seven oceans, and in the seven nether worlds. Obeisance to you!

58. O goddess, you render help to Viṣṇu in all his incarnations. You are being requested by Viṣṇu for the same. Hence, O mother, protect (me). Obeisance to you!

59. O goddess with four arms and four faces, O bestower of fruits, O goddess fond of (staying) at the meeting place of four roads, O goddess eulogized by mobile and immobile beings, I bow down to your feet.

60. O highly terrible goddess, O dark night, O one with multitude of bells, O hideous and brilliant one, O goddess always worthy of being adored on the seventh day (of the lunar fortnight), O bestower of eyes, be (my) refuge.

61. O goddess residing on the Meru, O goddess with tawny-coloured eyes, O goddess the sole savior of eyes, O goddess who destroyed Daityas with Huṃkāra (i.e. the hissing sound Hum [Huṃ?]), O goddess worthy of being the refuge, be (my) refuge.

62. O goddess of loud sound, of great vigour and potentiality, O destroyer of great delusions, O destroyer of the great bondages, O goddess, grant three eyes unto me.

63. O Aṃbikā, if you are really the cause of auspiciousness unto all auspiciousness, grant me auspiciousness through the gift of eyes; obeisance to you!

64. If really you are the most merciful of all merciful ones, be merciful unto me; grant me the eyes; obeisance to you!

65. If you are angry with me thinking ‘He is sinful’, it is in vain (i.e. wrong), O goddess. You delude me thus. Don’t you have that (sin)? Obeisance to you!

66. A person raises dust himself and is angry when he is enveloped in it. You are angry with me in that manner, O mother. Reveal yourself to me, the helpless one.

67. On being eulogized by the son of Pāṇḍu thus, the goddess with the lustre similar to that of Kṛṣṇa, the lady with delightful face, manifested herself.

68. She was highly resplendent with the crown having the lustre of a crore of lightning streaks. She was adorned with a pair of ear-rings having the lustre of the solar disc.

69. She shone with her garland as though with the current of the Celestial River. She was embellished completely with the flowers of Kalpa tree.

70. With the lustre of the teeth resembling moonlight, she dispelled the great fear of delusion in devotees. In her four hands shone a sword, a shield, a trident and a noose.

71. She was clad in a cloth having the lustre of lightning whereby she resembled a cloud. She was brilliant with a garland of flowers with a swarm of bees (hovering round it).

72. She shone with anklets in her feet that bestow refuge on good people. She is worshipped by Śakra and others with showers of flowers uttering “Be victorious”.

73-78. Hundreds of great and pure lotuses were showered on by deities and Gaṇas.

On seeing the mother in the sky in such a manner like Gaṅgā flowing through the firmament that prominent king fell on the ground uttering “Obeisance! Obeisance!”.

On seeing the mother (goddess), Bhīma too rushed like a boy in front of her, saying “Be victorious, O mother.” Merely by the sight of the goddess he had three auspicious eyes then. Falling down he repeated frequently, “Obeisance to you, obeisance to you.”

“Be pleased, O lotus-eyed goddess, O mother, be pleased with me. Be pleased with me, a sinner. O goddess disposed to forgive, be pleased with me.”

On being eulogized thus, the goddess herself raised the king, She placed Bhīma on her lap mercifully and spoke these words:

Śrī Devī said:

79. I am pleased with you for îhe prayer uttered by you. Hence three eyes have been granted to you, two external ones and one internal, the greatest one.

80. O Vṛkodara, I do not exhibit my anger indiscriminately on everyone. You are an important person of authority. Hence I showed my anger.

81. This is not pleasing to Kṛṣṇa. I have done something that will make my brother angry, since all of you are his great friends as though his own vital airs, but moving externally.

82-86. O Vṛkodara, I know that you always censure me. It is to make you know, of what nature is my power (that I did like this). So this should never be repeated at all by you. Viewing venerable persons askance causes great pain.

Now we shall mutually forgive everything. What I am going to tell you, O heroic descendant of Bharata, listen to it.

Whenever there is decline and decay of Dharma, Hari incarnates and at that time I assist Viṣṇu.

87. Now Hari is born on the earth as the son of Vasudeva. I am the daughter of the cowherd Nanda with the name Ekānaṃśā.

88. Therefore, just as Lord Kṛṣṇa, my brother, is honoured, so also all of you, sons of Pāṇḍu always are my brothers.

89. With great delight I destroy all troubles and distresses of those people, the excellent among men who eulogize me as ‘Bhīma’s sister’.

90. O hero, in the great battle you will bring victory to your brother. At the time of defeating the sons of Dhṛtarāṣṭra I will abide in your arms.

91. You will rule over the kingdom thirty-six years and will walk over the earth doing Mahāprasthāna (‘Great Final Departure’).

92-93. When you lay down your weapons, a great Asura named Loha will endeavour to kill you in this very same land. He cannot be killed by any living being. For your sake, I will make him blind and cause him to fall. Then you will proceed ahead.

94. After crossing the completely snow-filled places you will be sunk in the ocean of sand,^[3] you will go to heaven. The king alone will go there along with his physical body.

95. There will be a city named Lohāṇa in the place where Loha is to be made blind. I will always stay there with a digit of mine.

96. Then in Kaliyuga there will be a devotee of mine named Kela. I will be known as Keleśvarī after him.

97. Another excellent devotee of mine there will be named Vailāka. In Kaliyuga I will become famous by his propitiation.

98. If people faithfully worship me stationed at Lohāṇa on the seventh day in the bright half of lunar months it is as good as I am worshipped everywhere.

99. On being propitiated with devotional feelings on that day, O son of Pāṇḍu, I will grant eyes to the blind in future.

100. You will make a Kuṇḍa there with your big toe. A bath there on that day will be on a par with holy dips in all the Tīrthas.

101. I will take out the splendour from the eyes of fish and fix it (to the eyes of the blind). This will be directly visible.

102-104. Thus the great holy spot of mine named Lohāṇa will become very famous in Kaliyuga, O mighty one, and my name will be Keleśvarī.

Thereafter, O descendant of Bharata, I will kill (the demon) named Durgama in this holy spot to the east of Mahī-Sāgara. My name will be Durgā. I will reside in Dharmāraṇya^[4] for the purpose of protecting you all.

105-108. On the ninth day in the bright half of the month of Āśvina or Caitra, men should worship me stationed in Dharmāraṇya after taking bath in Mahī-sāgara. I will then grant them whatever they desire. If they worship in accordance with the injunctions, if they worship me with faith, I will grant them sons and grandsons, heavenly pleasures and salvation. There is no doubt about it. At the time of the advent of Kali, Vatsarāja,^[5] a king born in your family, that of the Pāṇḍavas, will with effort delight (me). Hence I will be known as Vatseśvarī after his name, in Kaliyuga. I will be granting all riches to king Vatsa.

109. By my grace that king will kill the demoness named Aṭṭālayā who will cause great distress to the world.

110. The place where she will be killed, will become a city named Aṭṭālaja. He will install me there.

111. If people worship me, Vatseśvarī, in the village Aṭṭālayāja(?) on the seventh day in the bright half of the month of Āśvina, (it is as good as) I am worshipped always.

112. There is no doubt about this that every benefit will be attained by those men who worship goddess Vatseśvarī.

113-114. Thus my stay will be in Aṭṭālaya, Lohāṇa, in the great holy spot Dharmāraṇya and in the vicinity of Mahī-Sāgara for the sake of the welfare of the whole world.

Listen about Loha. Loha who is to be made blind by me will perform penance for many years.

115-116. He will become invincible like Vṛtrāsura. He will exterminate the worlds. The learned Han, the intelligent Lord of the universe, will incarnate and kill him. The place where he will be killed will become a village named Lohati.

117. The great Daitya named Gaya will cause obstacles in your journey like Loha. I will make him a eunuch. Men will worship me there as Gayatrāḍā.

118-121. The village there will become famous as Gayatrāḍa. If on the eighth day in the month of Māgha, men worship Gayatrāḍā in Gayatrāḍa, all their troubles will cease.

If people make me angry, me who have been propitiated always by the Pāṇḍavas, I will remove their manliness.

My attendants presided over by Mahārudra will all be eunuchs here in that terrible Kaliyuga, when Rudra is exceedingly ruthless. This will be my third holy spot here.

122. When all of you have gone to heaven, Gaya will perform a very great penance. After regaining his manliness, he will harass all the worlds.

123. He will go to the Tīrtha of Gayā with a desire to destroy Gayā; Budha (? Mercury, Buddha), the lord of the universe, will kill him there.^[6]

124. Thus the Yellow-robed glorious Lord will incarnate as Budha (Buddha?), carry out many tasks and will go to his own abode.

125. Thus the future has been succinctly mentioned by me, O Pāṇḍavas, for giving delight to your minds. May more also be heard.

126. This excellent Tīrtha of mine should always be resorted to. It is pleasing. Since I have come here, I am exceedingly delighted.

127. I have been perfectly delighted by the grandson of Bhīma, so also ail the goddesses. My form cannot be known otherwise.

128. Go to other Tīrthas as well where you have not already gone. In the course of all troubles I should be remembered like a sister.

129. I take leave of all of you. You are on a par with Kṛṣṇa to me.

Sūta said:

130-131. Oṇ hearing the words of the goddess, their eyes became beamingly delighted and surprised. They bowed to her again and again. When she vanished like a lamp, they did not notice her.

Thereafter, they established Barbarīka here itself. They told him, “When the time for our re-union arrives you also come.” After saying this, they went on their pilgrimage to important Tīrthas.

Footnotes and references:

[1]:

Ekānaṃsā is the proper name of the goddess who was Nanda’s daughter (vide 87 infra).

[2]:

Mbh, Ādi 189.23-29 mention only a wrestling duel between Śalya, the king of Madras, and Bhīma but not the exploit recorded here.

[3]:

This means Pāṇḍavas lost their lives while crossing a desert on their way to Himalayas in the north. Cf. Mbh., Mahāprasthānika 2.2ff.

[4]:

This Dharmāraṇya is different from the 5 Dharmāraṇyas noted by De 56-57. This is near Cambay or Mahī-sāgara-saṅgama.

[5]:

Possibly Udayana but this seems to be a generic title of the kings of Vatsa who were descendants of Pāṇḍavas. As Hastinapur was washed away by the flood of Gaṅgā and locusts devastated the country, there was a mass migration of Kuru People (in the reign of Nicakṣu) to Vatsa, a country 300 miles downstream. Kauśāmbī (Kosam near Allahabad) was their capital.

[6]:

This is a distorted version of the saintly Gaya’s life. The author is totally ignorant about Gayā Māhātmya extolled by Vāyu, Nārada and other Purāṇas. By Budha the author means the Buddha (vide the next verse about his dress). The promulgator of total Ahiṃsā is credited to have killed Gaya—another distortion of Lord Buddha’s mission.