by G. V. Tagare | 1950 | 2,545,880 words
This page describes The Rise of Bhava which is chapter 9 of the English translation of the Skanda Purana, the largest of the eighteen Mahapuranas, preserving the ancient Indian society and Hindu traditions in an encyclopedic format, detailling on topics such as dharma (virtous lifestyle), cosmogony (creation of the universe), mythology (itihasa), genealogy (vamsha) etc. This is the ninth chapter of the Vastrapatha-kshetra-mahatmya of the Prabhasa Khanda of the Skanda Purana.
1-2. When I created the entire group of the three worlds with the movable and the immovable, I gave up this form and now created Bhava so quickly that by it there would be the greatness of the Grandsire.
4. Saying “All right”, God Śiva disappeared there only. Brahmā went to the peak of the mountain situated at the top of the mind (manalaḥ śirasi sthitām)?
5-6. The Lord of the created beings, engaged in the recitation of the Veda, performed penance. When the Grandsire uttered (the words of) the Atharva Veda, from his mouth was created Rudra, of a fearful form and the destroyer of the worldly existence. He had the form of half woman and half man and was of a terrible appearance causing extreme fright.
7. “Divide yourself”, saying so, Brahmā vanished through fear. Told like this, He divided himself into two, woman and man.
8. He divided the man-form (first) into ten forms, and again one. These are called the eleven Rudras, the lords of the three worlds.
9-10. Giving names to all (of them) they were appointed to do God’s work. Again Īśānī, separating herself from Lord Śaṅkara, attended upon the Grandsire by the order of Mahādeva. Revered Brahmā said to her: “Be the daughter of Dakṣa.”
12. Rudra, the holder of the trident, accepted her as his own. Then Brahmā said to him: “O Lord of Satī, bring forth the creation.”
13. I shall not bring forth the creation. You yourself bring it forth. I am fixed as the destroyer.
14. Since I remain as a branchless trunk (of a tree), therefore I am Sthāṇu.
15. You have to fashion, according to the division based on their qualities, all men that are passionate, good or ignorant.
16. When you have to deal with the ignorant (tāmasaiḥ) you become fearful yourself. When you have to deal with the passionate (rājasaiḥ) you become passionate. When you have to deal with the good (sāttvikaiḥ) you become good.
The Lord (Īśvara) said:
19. Rudra got up and gave him great respect. Dakṣa did not give much value to that hospitality.
20. Then that bright Brāhmaṇa was very much full of grief; and expecting a highly respectable hospitality, went home angry.
21. Once that very dispirited Dakṣa, angrily censured Satī who had come to his house with her husband and reproached her:
22. “(Your husband) has five faces, ten arms and three eyes. He wears braided and matted hair; has a broken moon (on his head); so also he is dark-blue.
23. “He wears skulls, has a spear in his hand, is covered with elephant’s hide. He has no mother, no father, no brother, no relative.
24. “Giving up golden ornaments, he has adorned his neck with serpents’ bones. (Who) will give food to him, who lives on alms?
25. “While moving he sometimes walks in the eastern direction, sometimes in the western one; (His) bull goes in the southern direction,(but) he himself goes in the northern direction.
26. “He moves in a slanting manner, or above or, below. (Sometimes) he does not go at all (but) remains (at one place). Thus strange is your husband’s behaviour, as is not at all noticed in any other (individual).
27. “He is devoid of all (good) qualities, beyond all qualities. He has no affection; he remains like one that is dumb. In the three worlds he is mentioned as omniscient, omnipresent and all together.
29. “He has no father; he has no brother; He, the naked one, mounted on his bull; all alone roams on the surface of the earth.
30. “He has no abode, no wealth, no family. He is without birth and death; he is immutable. He is not at all of a firm mind; and sports in the three worlds.
31. “At times he is in Satyaloka; at times he resides in the nether world; he sleeps on mountain-peaks. Though inauspicious, he is said to be Lord Śiva (i.e. auspicious).
32. “Giving up sandalwood etc. he is always smeared with ashes. (Only) his designation ‘Sarvadā’ (giver of everything) is true. What else will he give?
33. “Fie upon you! Fie upon that son-in-law (and you) who love each other! You are his dear wife. You value him more than your own life.
34. “You have nothing to do with your father, your mother, or your friends! You are only devoted to your husband. Therefore go (away) from my house.
35. “There are other sons-in- law ṃan your husband. You today only go out of my house to your husband.”
36. Having heard these words of him, that goddess, dear to Śiva, condemning her father, Dakṣa, meditating on her Lord Maheśvara,
37. (put on) white garments, bathed in the water and burnt herself. She sought Śiva as her husband in the next birth:
39. “I have presented this one as your daughter. I shall marry her. To accomplish the mission of gods you will be the Lord of mountains.”
40. God Maheśvara, knowing her to have entered His form, being angry, cursed Dakṣa, after coming to his house:
42. “You will produce a son on your married daughter.” Having cursed (Dakṣa) like this, Mahādeva went to the mountain, Kailāsa.
44. Menā too, obtaining her as her daughter, looked upon the order of a householder as blessed. Seeing that beautifulfaced one born of her own will,
45-48. Menā, wife of Himavat, said these words to the Lord of Mountains: “O Lord, see this child, with a lotus-like face born for the good of all and auspicious due to penance.” He too, seeing the great goddess resembling a young swan, having braided and matted hair, having four faces, three eyes and very strong desire, having eight hands, broad eyes, having parts of her body like the moon, being very much beyond himself due to her lustre, was afraid. Being motionless, he said to the goddess.
49. O you goddess of broad eyes, who are you? Tell me. I have a strong doubt.
The goddess said:
50. Know me to be the greatest power resorting to Maheśvara, whom those desirous of liberation look upon as unique, immutable and one (only).
51. I shall give you divine sight. See my divine form. Speaking this much the Goddess herself gave special power to Himavat.
52-57. (Himavat) saw the Highest Lord, resembling crores of suns, an orb of light, clear, encompassed with the row of thousand flames, resembling hundreds of destructive fires at the end of the world, fearful due to the fangs, exciting, adorned with a mass of matted hair, very calm, of a mild face, full of endless wonders, having signs like the lunar digits, having lustre like that of crores of moons, having a crown, with a mace in his hand, adorned with anklets, having put on a divine chaplet and garments, having smeared the body with divine fragrant substances, holding a conch and a disc, desirable, having three eyes, clad in hide, residing in the Egg (of the universe) and out of it, being external, internal and the highest, full of all power, bright, (and adorned) with all ornaments, whose lotus-like feet were saluted by Brahmā, Indra, Upendra and best yogins, who reached everything with His hands and feet, and eyes, head and face, and who remained after having occupied everything.
58-62. Seeing the Lord of Nandī, the highest one, i.e. Maheśvara, along with the Goddess, the king, Himālaya Mountain, full of fear and (at the same time) delighted in mind, concentrating himself, remembering Oṃkāra, praising Him with eight thousand epithets, again saluted him, and spoke with folded hands: “O highest goddess, I am now afraid of your divine form that has come up. So (please) show another (form).” That goddess Pārvatī, thus addressed by that Mountain,
63. having withdrawn that form, showed him another highest form. (It was) like the petal of a blue lotus; it had fragrance like blue lotus.
64. It had two eyes (and) two arms; it was adorned with black hair. The soles of her lotus-like feet were red. Her tender hands were red.
65. It was graceful, large and well-covered. It was bright with a mark on the forehead. It was decorated; all its limbs were charming; it was very pleasing due to ornaments.
66. On its bosom it had a big golden necklace. It had a gentle smile; its beautiful lips were like the bimba (a plant bearing bright red gourd—MW) fruit. It was graceful with the sound of the anklets.
67. Its face was pleasing; it was wonderful; it was the abode of glory due to charming eyebrows. Seeing such a form the best Mountain (Himavat), gave up his fear, and with a pleased mind said to the goddess.
68. Today my life is fruitful. So also my acts are fruitful, since you, the invisible one, (being) pleased have become visible to me. O great goddess, tell me what should be done by me now.
69. By means of meditation and penance you should always worship Śiva. And for some reason or other, I should be given to him (in marriage).
70. Meditate upon him as you have seen him. Śiva is the one God that is the prop of all and that sustains the earth.
71. Having come to Himālaya, Rudra practised penance. In the vicinity of Śiva, Umā remained greatly devoted to him.
72. The Lord was informed that some mission of God, was to be carried out. Hara married Goddess Umā, the ruler of the three worlds.
74. Viṣṇu himself invited all gods for a share in the sacrifice. Prominent sages arrived (there) just with all sages.
75. Seeing the entire group of gods that had come there without Śaṅkara, the Brāhmaṇa sage named Dadhīci said to Prācetas.
76. (All) beginning with Brahmā and ending with goblins obey Rudra’s orders. Why do you not now worship Him in the (proper) manner?
77. A share is not assigned to Him in all sacrifices (for Śaṅkara). Hymns are not offered to Śaṅkara with his wife. This is not desired (i.e. not desirable).
78. Laughing at Dakṣa, the great sage (Dadhīci) possessing all (kinds of) knowledge himself said, where all the gods were listening:
79. “You are not worshipping that Rudra, from whom is the origin (of the world) and who is the Lord of the world. He (i.e. Hara) is worshipped (even) by gods.”
80. Hara puts on a string of bones. He is naked. He is the destroyer. He is vicious. He has poison in his throat; has a trident in his hand. He wears skulls. He is encircled by serpents.
81. The Lord, who is the eternal master, is the Creator of the world. He is of a good nature. He, the venerable one, is worshipped in all religious rites.
82. Do you not see this venerable one, the highest lord, of a thousand rays, the only destroyer of all worlds, the Supreme Spirit?
83. This Rudra is Mahādeva (the great god). He wears braided and matted hair. He is the leader. (This) Hara is Āditya, the revered Sun; has a dark-blue throat, and is of a purple colour.
84. These twelve Ādityas, having a share in the sacrifice, that have come should all be known as the Suns. There is no other Sun.
85. When it was spoken like thus, the sages came with a desire to see (the sacrifice). Saying ‘Very well’ to Dakṣa they helped him.
86. With their minds engrossed in penance, they were there in thousands, hundreds, and in great numbers.
87. All gods like Indra and others, came there for their (sacrificial) portion. They did not see Lord Śiva, except Nārāyaṇa Han.
88-89. Seeing Rudra to be angry, Brahma went (away) from His seat. When the Lord had disappeared, Dakṣa surrendered himself to Nārāyaṇa, Hari (i.e. Viṣṇu), the protector of the world; and Dakṣa, being fearless, proceeded wiith the sacrifice.
90. Fearless Viṣṇu, the protector of those who submit to him, protected (the sacrifice). Revered, fearless, Dadhīca again said to Dakṣa in the sacrifice:
91-92. “Listen, O Dakṣa, there will be the destruction of the sacrifice. O Dakṣa, by worshipping those who do not deserve to be worshipped, and by avoiding (to worship) the deserving, a man acquires great sin. There is no doubt about this. A fearful punishment is inflicted by God when the bad are accepted and the good are insulted.
93. “Severe divine punishment will suddenly fall (on you).” Speaking like this, the Brāhmaṇa-sage cursed the haters of the Lord:
94. “Since you excluded the Highest Lord, all of you, haters of the Lord, will be excluded from the (fold of) three Vedas.
95-96. “Having wrong customs and behaviour, talking through ignorance, you, when the Kali age has arrived, being certainly tormented by those born in Kali (age), having had a severe power of penance, go again to hell. Your Lord Hṛṣīkeśa also will be averse to you.”
97. Speaking like this, that Brāhmaṇa-sage, store of penance, ceased (speaking). He mentally went to Rudra, the destroyer of the entire sacrifice.
98. In the meanwhile, Goddess Śiva, going to the great God, Maheśvara, and knowing about Dakṣa’s sacrifice, respectfully said to him:
The Goddess said:
99. Dakṣa, my father in the former existence, is performing a sacrifice. Formerly he had blamed you; and I am very much pained. (Please) destroy that sacrifice. I ask for this boon.
100. Maheśvara, the Lord of Gods, thus entreated by the Goddess, at once produced Rudra, with a desire to destroy Dakṣa’s sacrifice.
101. He had a thousand heads; he was cruel; he had a thousand eyes and large arms. He had a thousand hands. He was difficult to restrain. He resembled the fire at the end of the age of the world.
102. He had terrible tusks; he was difficult to look at. He, the mighty one, held a conch and a disc. He had a staff in his hand. He made a large sound. He was an archer, having ashes as his decoration.
103. He was known as ‘Vīrabhadra’, and was accompanied by the god of gods. The moment he was born, he, with folded hands, stood by the Lord of gods.
104. He (Maheśvara) said to him (Vīrabhadra): “Destroy Dakṣa’s sacrifice. May you have peace, O Lord of the Gaṇas, condemning me, he is performing a sacrifice at Gaṅgādvāra.”
105. Then, like a lion freed from bondage, Vīrabhadra easily uprooted a hair (from his body) to destroy Dakṣa.
106. The intelligent one produced thousands of Gaṇas with that hair. They, who helped him, are well-known as ‘Romaja’.
107-108. They had spears, swords, maces in their hands; so also they had staffs and stones in their hands. They, resembling the destructive fire at the end of the world, Rudra, and filling with noise the ten quarters, mounted, along with their wives, bulls. They, very fearful, resorting to the greatest Gaṇa, went to Dakṣa’s sacrifice.
109-110. Seeing Dakṣa, surrounded by a thousand divine ladies, (engaged in listening to) the sound of songs sung by divine damsels, and of the sound of lutes and flutes, so also the sound of Vedic discussions, seated with gods and Brāhmaṇa sages, the brave hero, mounted on a bull, smilingly sad to Dakṣa:
111. “We all are not skilled like Śarva of unlimited lustre. We have come here with a desire for (our) shares. Give us the desired (shares).
112. “The share is not to be given to you, but to us’—Say (this); then we, having decided (among ourselves) shall do what is proper.”
113. Thus addressed by the Lord of the Gaṇas, gods, led by Prajāpati, said:
114. O Incantations, you do not certainly know the measure of share.
The Incantations said:
115. O gods, you, who would not worship Maheśvara, the king of the sacrifice, are ignorant; your minds are struck with Tamas (ignorance).
116. Hara is the Lord of all beings, the body of all gods. He is worshipped in all sacrifices. How is it that Dakṣa would not worship him?
117. You, proud of your power, have not regarded the Incantations as the authority. Since this is unbearable, I shall today destroy your pride.
118. Speaking like this that best Gaṇa struck down the sacrificial hall. The lordly Gaṇas too, who were very angry uprooted the sacrificial posts and threw them.
119. The chief Gaṇa (and other Gaṇas) all being fearful, seized the sacrificial priest assisting the Udgātṛ, and the sacrificial priest reciting the hymns of the Ṛgveda, and threw them into the stream of Gaṅgā.
120-121. Vīrabhadra with his mind ablaze struck down the hand of Indra holding the Vajra. He, the giver of fearlessness to the wretched souls, and to others, the residents of Heaven, easily uprooted the eyes of Bhaga and struck down Saptāśva (Sun) with a stroke of his fist.
122. The strong, smiling Lord of the Gaṇas easily assailed, with his toe, god Candra.
124. So also stopping handsome Viṣṇu who had come there with Garuḍa the strong one, stopped him and pierced him.
126. Seeing them the intelligent Garuḍa became intent on fleeing, so also Viṣṇu seated on him, as a cow (flees) on being harassed by a lion.
127. When Garuḍa and Viṣṇu disappeared, the Lotus-born (Brahmā) came there and warded off Vīrabhadra, dear to Śiva.
128. He (i.e. Vīrabhadra) propitiated Him, due to the greatness of the Highest Lord. The gods did not at all notice the invisible Rudra that had come there.
129. The God (Rudra) was recognised by Viṣṇu, Brahmā, and Dadhīci. Brahmā, Dakṣa, and Viṣṇu and other gods praised Him.
130. Especially they praised Goddess Pārvatī, occupying half the body of the Lord (Śiva). Dakṣa, (propitiating) Pārvatī with hymns of praise, saluted her with folded hands.
131. Then the Goddess (Pārvatī), laughing, said to Maheśvara: “You alone are the creator, destroyer and protector of the world.
132. “The revered one should favour Dakṣa and the gods.” Then Lord Hara, wearing braided and matted hair, dark in complexion, said to the gods and Prācetas Dakṣa, who had bent before Him:
133. “O all deities, (You may) go. I am pleased with you. In all sacrifices and rites about deities, I should be worshipped first.
134. “O Dakṣa, you too listen to my words. Giving up this worldly desire, be my devotee with efforts.
135. “With my favour you will be Gaṇeśāna at the end of the Kalpa. Till that time, being contented with your duty remain doing it by my order.” Saying this he disappeared from Dakṣa, of an unlimited lustre.
136. Dadhīci saw Śiva and entreated him for freedom from the curse. “How will those be freed from the curse given by your order?”
137. They will be out of the fold of the three Vedas. Those who, on the arrival of Kali age, will recite the Vedas, will go to Heaven.
138. When the Sacred writings composed by Viṣṇu are recited by Brāhmaṇas, they also will go to Heaven with my favour. There is no doubt about this.
139. Those, who cannot recite (the Sacred Texts) due to the effect of the Kali age, should perform the duties of a householder and should worship me.
140. I shall certainly free them from their sins. When the midday is over, I besmeared with ashes, wander for alms.
141. I am a Brāhmaṇa having twisted hair, appearing calm, and with a begging bowl in my hand. That man who gives me alms, goes to Heaven.
142. A man who gives a pair of sandals, an umbrella, a small piece of cloth for covering the privities, or a water-pot to ascetics, is freed from sins. Having granted boons to Dadhīci, he talked with Viṣṇu.
143. He, who is your friend, is my friend. He, who is your enemy, is my enemy. O Viṣṇu, he who worships you, certainly worships me.
144. He, who extols you, extols me. He who is dear to you, is dear to me. You are there where I am. There is no difference between us.
145-148. O God, this statement is thus final. It is as it should be. When, formerly, I saw you having half the body of a woman (i.e. Pārvatī), and half of Naṭeśvara, I did not see the lady (i.e. Pārvatī), but saw my own form, having in my hands, the conch, disc and mace, adorned with a garland of wood-flowers, having a mark on my chest, clad in a yellow garment, and adorned with Kaustubha gem. The other half I saw having a trident in his hand, three eyes, having lunar digits, mass of twisted hair and a skull. I have now reached union as before. I am not seeing this as Gaurī, but am seeing (your form) as before.
The Lord (i.e. Śiva) said:
149. There is no difference between us. We both are of one form. He who knows (this) knows (the truth). He goes to Satyaloka.
151. In the meanwhile, the demon-king, Hiraṇyanetra’s son, harassed the three worlds, through Mahādeva’s favour.
152-154. He, having secured immortality from Hara (i.e. Śiva) and being blinded by passion did not perceive (things properly). He looks upon the Goddess (Pārvatī) occupying half the body of Hara, possessing a divine form, having beautiful eyes, as his (possession) and solicits Hara for her. Hara too, engaged in some mission, left the mountain Kailāsa, reached Mandara (mountain) to see God Janārdana. Having reflected with each other He left the Goddess at the Mandara mountain.
155. The Goddess surrounded by her attendants stayed in Nārāyaṇa’s house. In the meanwhile Gautama was stained by a cow’s murder.
157. He, the wicked one, solicited Pārvatī; he fought with Viṣṇu. Being defeated by all the attendants he did not see the Goddess.
158. Kṛṣṇa in the garb of a woman protected Gaun in the house. Han, through trickery, produced there a hundred Gaurīs.
159. Excellent ladies of a divine form came up from Viṣṇu’s body. Andhaka did not know who was Gaurī (Pārvatī).
160. There was delay. He was deluded by Viṣṇu’s trickery. Just then Śiva, after having purified Gautama, arrived there.
161. Gautama was purified just with food (collected as) alms. Rudra, who was angry, then fought with Andhaka.
162. Due to Hara (i.e. Śiva) he had become immortal. He was fastened to a very fearful trident. While (fastened) to the trident, he extolled Śiva. Maheśvara (i.e. Śiva) was pleased with him.
163. He gave him the position of the chief of his attendants till universal destruction. Kṛṣṇa himself gave him Goddess Umā of His own form.
164-165. Other ladies, of the form of Umā that were on the earth, were also sent. He named them all (and said,: “You will be venerable in the world. Those who will worship these, will worship Śivā (i.e. Pārvatī). Those who will worship Śiva, will worship Hara (i.e. Śiva) and Hari (i.e. Viṣṇu).”
166. Taking Umā, Hara, mounted on the bull (Nandī) and worshipped by gods and demons, went to the mountain (Kailāśa). Hari amused himself with Lakṣmī, and when Andhaka was killed gods went to the Lord of gods.
167. Those who listen to the wonderful account of the magnanimous, of holy minds like Brahmā, Īśa (i.e. Śiva) and Nārāyaṇa (i.e. Viṣṇu) are freed from the sins due to the Kali age and saluted by multitudes of the Gaṇas, will go to Heaven.
168. Thus, in the present time, from Hara (residing) on the Kailāsa mountain many boons are received by the demons, evil spirits and goblins.
169. A great fearful demon Tāraka, who was given a boon by Brahmā, had overpowered the entire world. In war, the gods had fled from him.
170. He was to be killed by Mahādeva’s (i.e. Śiva’s) son, Kārttikeya, Umā’s son, born from Rudra’s semen.
171. He was consecrated as the General of the army by all gods like Indra. He too, luckily, struck down (the demon) named Tāraka.
173b. Śivā (i.e. Pārvatī) gently spoke to God (Śiva), intent on laughing:
174. “By what mode, O Śaṅkara, will you be pleased? By means of which gift of (i.e. made by) the mortals, or by which austerities or vow (will you be pleased)?
175. “O God, by which deed or incantation, by which (kind of) bath, or, O Lord of gods, by which incense will you be pleased?
176. “O my Lord, by which flower, or, O Śaṅkara, by which leaf, by which eulogy, by which act of daring (will you be pleased)?
177. “By which act of offering of eatables presented to a deity, (or) by which sacrifice will you be pleased? By which hard work or respectful offering will you be pleased?
178. “These sixteen questions I have put to you. Speak (out) your verdict.”
179. O Goddess, you have asked well. I shall tell what is dear to me. This kind of Śiva’s worship is done at the advice of the preceptor.
180. O Goddess, granting fearlessness to all beings is dear to me. Avoiding (contact with) other’s wife is said to be real penance.
181. Regulation is dear to me, O Goddess; act (liked by me) is amusing people. I have accepted this formula ‘Om, salutation to Śiva’.
182. O Goddess, he, who is free from all sins, is dear to me. Bath would be the giving up of (all) sins. The incense of guggula is dear to me.
184. I present myself before him who is not afraid. The ‘hum’ sound produced by cows is a dear offering to me.
185. O Goddess, by an offering made with a full ladle I am highly pleased. Attendance upon ascetics and those who practise penance is the hard work dear to me.
186. O dear great Goddess, a respectful offering made to the Sun in the morning, noon and evening also, is dear to me.
187. What is the use of (giving) gifts, austerities or sacrifices without devotion? Compassion, truth, tenderness, non-stealing, absence of hypocrisy and of wickedness (are most important). O Goddess, whatever little is given with devotion is dear to me.
188. While (Śaṅkara) was thus telling (the answers) to subtle questions as they came up, Viṣṇu himself, along with the gods Brahmā and others, came there.
189. I cannot fulfil (the boons). You give many boons to demons, evil spirits etc., O great God.
190. They later change, and with difficulty are killed by me, O God, with a leaf, just with a leaf. By (uttering the syllable) Om, or by reciting the hymn Śivena (ca. Śivāya ca... etc), a man is liberated. Who (then) would be devoted to Śiva?
191. Gods like Indra and others are satisfied with sacrifices Brāhmaṇas do not perform sacrifices (since) you are pleased (even) with giving alms.
192. I have nothing to do with Indra and others. What will Brahmā do to me? Now you have somehow to protect the subjects.
193. It is my nature? How would I be able to give it up? You, Brahmā have appointed me to do the work of (giving) boons.
194. What is lost in leaving the Goddess before you? Giving up the image and being all alone, I shall wander.
195. Speaking like this that Śiva vanished just there. When that Śiva had gone, there was a great agitation.
196. Umā said to Moon and others, so also to the attendants of Viṣṇu: “Now what am I to do with you who are without Śiva?”
199. Let us together go where God Śiva has gone. By Śiva’s command, let the people go to Heaven with a little effort (only).
200. Let men go to Satyaloka; let gods go to the earth. May Śiva grant boons to the evil spirits, goblins, demons.
201. I should torment those who violate their duties. When Śiva is pleased, I would make arrangement for who go to Heaven.
202. Let those men who perform duties other than those enjoined by the three Vedas, go to hell till universal destruction.
203-204. When Śiva became invisible, he entered a mountain-forest; resorting to the centre of the mountains; giving up the elephant-hide, and His form, Maheśvara (i.e. Śiva) and piercing the earth, he became (one) of the form of a post.
205. Since Hara is self-bom, he is Hara himself (alone). In the meanwhile all the gods did not see Maheśvara, remaining beyond knowledge and ingenuity, and remaining beyond divine thought.
206. When gods being perplexed fell, (when) the sun, the wind, the sky, the water and the earth remained in their own places, they praised the great Lord of Umā and of the gods:
207. “Our position should be said to be as genuine as the behaviour (of beings) in Heaven, on the earth,in the lower parts, among gods, mortals, reptiles, the gross and the subtle.”
208. Then the gods, making Gaurī their leader, moved on. So also Nandin, Bhadra and all gods like Indra (moved on).
209. The Goddess (Umā) herself, along with Skanda, mounted upon a lion and moved on. Viṣṇu, the eternal One, mounted on Garuḍa and went.
210. Brahmā, mounted on the Swan, followed them. The Lord of gods (Indra) himself, mounting upon Airāvata, went (with them).
212. In short, all went there where stood Mahādeva (i.e. Śiva). Goddess Ambā, going up the peak of a mountain, settled (there).
214. That mountain trampled by the feet of Airāvata, did not move. Piercing the surface of the earth, the King of Nāgas came there.
215-216. All rivers like Gaṅgā, came through the same hole. When Brahmā, Viṣṇu (and other) gods praised (Śiva) on all sides, the venerable God Hara (i.e. Śiva) manifested this form.
217. Then all gods were delighted. Ambā was delighted, and the Gaṇas also (were delighted), delighted by the words of the Goddess, “O Lord, let us go to Kailāsa”.
The Lord said:
218. If all gods, so also rivers like Gaṅgā are pleased, let Viṣṇu reside on the Raivataka mountain and Ambā here only.
219. (The rivers) Sarasvatī, Yamunā, Revā are settled in this (region). The river Svarṇarekhā is so called (because her water) looks like gold.
220. Let this holy place be called Vastrāpatha, and let God Bhava stay here. I have declared this holy place giving enjoyment and (final) liberation. A man or a woman who bathes here is freed from all sins.
221. Speaking like this, God Śiva, relinquishing a small part on Bhava went to mountain Kailāsa when all gods were looking on.
222. Hearing the word ‘Ambā’ from Skanda’s mouth, the Goddess herself, leaving a small part on the mountain, mounted the bull (Nandī) and went with the God (Śiva).
223. Nārāyaṇa (i.e. Viṣṇu) himself stayed on the charming Raivataka mountain. Viṣṇu has always stayed on the mountain at the beginning of a Kalpa or a Yuga.
226. In the form of the great Boar, he struck down Hiraṇyākṣa. Just leaving it (there) only, the Lord of gods remained on the Raivataka mountain.
227. He, making Pṛthu the king, to carry out the mission of gods, remained, being worshipped by gods, on the Raivataka mountain.
228. Having come here, Pṛthu first put round his neck the rosary of beads. Pṛthu, on his own, fixed the name of the Lord of gods as ‘Dāmodara’.
229. The excellent God Bhava (i.e. Śiva) remained in (the holy place) Vastrāpatha, and Dāmodara got well-settled on Raivataka. Goddess Ambā remained on the top of the mountain; and all other gods settled around (them).
230. The Lords of the best holy place, the protectors (of the holy place) were left by the God near Bhava. Those men, who see the best God called Bhava, are liberated; they go to Heaven from the earth.
231. O King, I have told you about the origin of the holy place Vastrāpatha and of Bhava. What else do you want to hear?
232. He who listens to and recites fully the tale, being free from all sins, prospers in Heaven.
233. One who kills a Brāhmaṇa, who is a drunkard, who is a killer of an embryo, who has violated his teacher’s wife, is freed from all sins when he has bathed in the water of Svarṇarekhā.
234. The worms, moths etc. that die in the water of Svarṇarekhā, being free from all sins, go to (Heaven) the abode of gods.