Wednesday, 10 March 2021

THE EARTH GOES TO BRAHMA: MARKANDEYA EXPLAINS HOW BRAHMA, VISHNU, SIVA ARE ONE | VISHNU PARVA SECTION - 183 - 127

CHAPTER CLXXXIII

(THE EARTH GOES TO BRAHMA: MARKANDEYA EXPLAINS HOW BRAHMA, VISHNU, SIVA ARE ONE)

Encounter between Shiva and Krishna

Vaishampāyana said:—When the three eyes (of Siva) were burning all the worlds were covered with darkness; and Nandi, Rudra and his car were not visible (1). Then Rudra, burning in double effulgence on account of his anger and strength, took up his arrow having sharpened darts on four sides with which he had killed Tripura. When the three-eyed deity took up that arrow, set it to his bow and was about to discharge it the high-souled Vāsudeva, cognizant of the minds of all, came to know of it. Thereupon the quick-handed and highly powerful Purusottama took up his weapon Jrimbhana (yawning) and made with it Hara yawn. With that arrow the Divine Hara, the conqueror of Asuras and Rakshasas, was stupified together with his bow and arrows and lost consciousness. Having stupified with his weapon his own self in the shape of Rudra together with his bow and arrows the highly powerful Krishna, identical with all, blew his conch-shell. Seeing Shankara stupified and hearing the blare of his conch-shell Pānchajanya and the twang of of his bow Shrānga all the creatures were filled with fear. In the meantime Rudra's followers arrived at the battle-field and resorting to an illusory fight attacked Pradyumna. The highly powerful and energetic Makaraketana however made them all asleep and with his arrows began to kill the Dānavas who had innumerable Pramathas amongst them (2–10). While Rudra, of unwearied actions, yawned a flame came out of his mouth and consumed the ten quarters. At that time assailed by those powerful armies the goddess Earth, trembling, approached the great Brahmā and said "O thou of large arms, O great god, I have been assailed with great energies. I have been so much loaded with the weight of Rudra and Kesheva that I will again be reduced to one all-extending ocean. O grand-father, do you think of this unbearable burden of mine. Do thou find out some means, by which released of my burden I may uphold the mobile and immobile creations" (11-15).

Vaishampāyana said:—Hearing it the grand-father said to the daughter of Kashyapa:—"Sustain yourself for a moment and you will be released of your burden." Thereupon the Lord Brahmā said to Rudra:—"Thou didst find out the means of slaying this great Asura: why dost thou then wish to protect him? O thou of large arms, I do not like that thou shouldst engage in an encounter with Krishna. Dost thou not know that Krishna is thy second body." Hearing the words of Brahmā the eternal Lord, having three eyes, concentrated his mind on the Brahman (soul) within him and saw the three worlds consisting of mobile and immobile creations. Beholding himself stupified along with his bow and arrow the great Yogin Bhava, by virtue of his mental concentration, thought of the boon he had conferred and of what he had said at Dwārakā: he therefore made no reply. Seeing him in Krishna and them both in one (Brahman) he was pacified and left the battle-field. Rudra said to Brahmā:—"O lord, I will not fight any more. By this encounter of Krishna and Vāna the earth will be relieved of her burden" (16–21). Thereupon with great pleasure Krishna and Rudra retired from the battle-field and embraced one another (22). When those two great Yogins were united no body could see them. Having brought out the reconciliation between Hara and Hari and himself only seeing them Brahmā, the creator of all, said to the Rishis Nārada and Mārkandeya who were by his side and who had questioned that far-sighted deity:—"In a dream in the night I saw Bhava and Keshava in the lake near the mount Mandara (22–25). Here I saw Hara in Hari's form and Hari in Hara's. Hara had conch-shell, discus and club in his hands, was clad in a yellow raiment and rode Garuda. Hari had trident and Pattica in his hand, was clad in a tiger-skin and rode a bull. Seeing that highly wonderful scene I am filled with surprise. O Mārkendeya, do thou describe unto me the truth" (26–28).

Markendeya said:—Shiva is identical with Vishnu and Vishnu is identical with Shiva. I do not see any difference. They are both auspicious, without beginning, middle or end, eternal and undecaying. Hear I will describe that form identical with Hari and Hara (29–30). He is Vishnu who is Rudra; and he is Rudra who is Brahmā. Brahmā, Vishnu and Rudra are one and of the same form. Three of them are great ascetics, Lords of half-females, self-sprung, givers of boons and masters of the universe. As water is mixed with water when it is thrown into it so Vishnu becomes at one with Rudra, when he enters into him. As fire becomes fire when it is mixed with it so Rudra becomes identical with Vishnu when he enters into him. Rudra is identical with fire and Vishnu is identical with the moon. This universe, consisting of mobile and immobile creations, is identical with the protector of what is mobile and immobile in this universe. And Maheswara is their destroyer. The Lord Narayana, identical with past, present and future and Maheswara are the primary causes of Hiranyagarbha and the great principles. They both are the givers of the Vedas. They are the creator and the protector of the universe. They send down rain in the shape of Indra and spread rays in the shape of the sun. They blow in the shape of the wind and create all. Thus O Grand-father, I have described to you the great secret. The man, who daily reads or hears this account, attains to that most excellent region created by the power of Vishnu and Rudra (29–39). With Brahmā, Hari and Hara are the Creator, Preserver and Destroyer of the universe. I will now chant their glories. Vishnu is adorable unto Rudra, and Rudra is adorable unto Vishnu. They are one, still they range in the world under two forms. Vishnu is not different from Shankara and Shankara is not different from Vishnu. Therefore formerly Rudra and Upendra became one. Salutation unto Rudra and Krishna of one united body (40-42). Salutation unto the three-eyed deity, salutation unto the two-eyed deity, salutation unto coppery-eyed (Kumara) and lotus-eyed (Pradyumna) (43). Salutation unto the holder of the earth, of the holder of peacock-feathers and of Keyura. Salutation unto him adorned with a garland of skulls, him adorned with a garland of wild flowers, him the holder of trident and him the holder of discus, unto the standard of gold and Brahmā (44–46). Salutation unto him clad in skin and salutation unto him clad in a yellow raiment. Salutation unto the Lord of Lakshmi and unto the Lord of Umā (47). Salutation unto the holder of trident and unto him of mace. Salutation unto him whose body is covered with ashes and unto him who is dark-blue hued. Salutation unto him who lives in the cremation ground and unto him who lives in an Ashrama. Salutation unto the rider of a bull and unto the rider of Garuda. Salutation unto him who has more than one form, unto him who has many forms, unto the Lord of destruction and unto him who lies on the ocean. Salutation unto him who has many forms and unto him who is Bhairava (48–50).

Source: https://archive.org/details/AProseEnglishTranslationOfHarivamsh

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அக்ரூரன் அக்னி அங்கிரஸ் அசமஞ்சன் அதிதி அதிரதன் அநிருத்தன் அந்தகன் அரிஷ்டன் அருந்ததி அர்ஜுனன் அனு அஜபார்ஷன் அஜமீடன் அஸ்தி ஆபவர் ஆயு ஆரியா தேவி ஆஹுகன் இந்திரன் இளை உக்ரசேனன் உக்ராயுதன் உசீநரன் உதங்கர் உபரிசரவசு உமை உல்பணன் உஷை ஊர்வசி ஊர்வர் ஏகலவ்யன் ஔர்வர் கக்ஷேயு கங்கை கசியபர் கண்டரீகர் கண்டூகன் கதன் கபிலர் கமலாதேவி கம்ஸன் கருடன் கர்க்கர் கர்ணன் காதி காந்திதேவி கார்த்தவீர்யார்ஜுனன் காலநேமி காலயவனன் காலவர் காளியன் கிருஷ்ணன் குசிகன் குணகன் குணவதி கும்பாண்டன் குரோஷ்டு குவலயாபீடம் குவலாஷ்வன் கூனி கைசிகன் கைடபன் கோடவி சகடாசுரன் சக்ரதேவன் சங்கன் சததன்வன் சத்யகர்ணன் சத்யகர்மன் சத்யபாமா சத்ருக்னன் சத்வதன் சந்தனு சந்திரவதி சந்திரன் சம்பரன் சரஸ்வதி சனத்குமாரர் சன்னதி சாணூரன் சாந்தீபனி சாம்பன் சால்வன் சிசுபாலன் சித்திரலேகை சித்திராங்கதன் சிருகாலன் சிவன் சுக்ரன் சுசீமுகி சுநாபன் சுனீதன் சூரன் சூரியன் சைசிராயணர் சௌதி தக்ஷன் தசரதன் தந்தவக்ரன் தமகோஷன் தரதன் தன்வந்தரி தாரை திதி திதிக்ஷு திரிசங்கு திரிவிக்ரை திருமிலன் திரையாருணன் திலீபன் திவோதாஸன் துந்து துந்துமாரன் துருவன் துஷ்யந்தன் தூம்ரவர்ணன் தேவகன் தேவகி தேவாவ்ருதன் தேனுகன் நந்தன் நந்தி நரகாசுரன் நஹுஷன் நாரதர் நாராயணன் நாராயணி நிகும்பன் நிசுந்தன் நித்ராதேவி நீபன் பஞ்சஜனன் பத்மாவதி பத்ரன் பப்ரு பயோதன் பரசுராமர் பரதன் பரத்வாஜர் பலராமன் பலி பாணன் பார்வதி பானு பானுமதி பிரதீபன் பிரத்யும்னன் பிரபாவதி பிரமர்த்தனன் பிரம்மதத்தன் பிரம்மன் பிரலம்பன் பிரவரன் பிரஸேனன் பிராசேதஸ் பிராப்தி பிருது பிருதை பிருஹதாஷ்வன் பிருஹஸ்பதி பீஷ்மகன் பீஷ்மர் புதன் புரூரவன் பூதனை பூமாதேவி பூரு பூஜனி மதிராதேவி மது மதுமதி மயன் மனு மஹாமாத்ரன் மாயாதேவி மாயாவதி மார்க்கண்டேயர் முசுகுந்தன் முரு முருகன் முஷ்டிகன் யசோதை யது யயாதி யுதிஷ்டிரன் ரஜி ராமன் ருக்மவதி ருக்மி ருக்மிணி ரேவதி ரைவதன் ரோஹிணி லவணன் வசிஷ்டர் வராகம் வருணன் வஜ்ரநாபன் வஸு வஸுதேவன் வாமனன் வாயு விகத்ரு விதர்ப்பன் விப்ராஜன் விப்ருது வியாசர் விரஜை விருஷ்ணி விஷ்ணு விஷ்வாசி விஷ்வாமித்ரர் விஷ்வாவஸு விஸ்வகர்மன் வேனன் வைவஸ்வத மனு ஜயந்தன் ஜராசந்தன் ஜனமேஜயன் ஜஹ்னு ஜாம்பவான் ஜியாமோகன் ஜ்வரம் ஸகரன் ஸத்யபாமா ஸத்யவிரதன் ஸத்ராஜித் ஸத்வான் ஸஹஸ்ரதன் ஸ்ரீதாமன் ஸ்வேதகர்ணன் ஹயக்ரீவன் ஹரி ஹரியஷ்வன் ஹரிஷ்சந்திரன் ஹிரண்யகசிபு