CHAPTER XXVIII
(SIVA OBSTRUCTS DAKSHA'S SACRIFICE AND HARI FIGHTS WITH HIM)
Vaishampāyana said:—O Bhārata, thereupon they all enjoyed peace and a kingdom of prosperity was established. At that time there existing no difference as regards the knowledge of spiritual science between gods and men they all unitedly cultivated the knowledge of Atman. Many however wept on the other hand; the gods accepted the sacrificial offerings offered by men (1-2),
Thereupon having instructed Prāchetas Daksha for celebrating a horse-sacrifice the divine Vrihaspati came there encircled by the Rishis. Daksha was the maternal grandfather of all. Therefore in that Yajna of Daksha's who was devoid of the knowledge of Self Rudra, together with Nandi, set in obstacles for his own share. Rudra's form, by his own desire, was divided into two. The greatly pious Nandi was born as a man. Through his Yoga power the Eternal Brahman, so well sung in the Vedas, was manifested by Rudra (3–6). Encircled by various Ganas, such as Sarupa Arupa, Virupaksha, Ghatodara, Urddhanetra, Mahākaya, Vikata, Vāmana, Shikhi, Jati, Trilochana, Shankukarna, Chiradhāri, Charmi, those holding nooses, clubs, bells in their hands, those wearing Kundalas and Katakas and those carrying bugles, flutes and Mirdangas, Rudra ran on for obstructing Daksha's sacrifice. The goblins had in their hands conch-shell, Muraja, Tāla and Tala. Rudra, the holder of trident and other fierce weapons, worshipful unto the sacrificers, shone like burning flame in that sacrifice. It appeared that the burning fire of dissolution was about to devour the universe. As at the end of a cycle the fire of dissolution devours in no time the whole universe, so Nandi and the holder of Pināka were about to spoil that most excellent sacrifice. Striking terror unto Munis wearing bark and skin the night-rangers ran forward to up-root the sacrificial stakes. The Pramathas, having coppery eyes, drank up sacrificial offerings with their tongues. Others, with the end of their tongues long like the trunks of elephants, began to devour the animals. Others up-rooted the stakes and struck the beasts. Some threw water into fire and laughed; some, shining with eyes red like Javā flowers, stole away the Soma juice. Some, with their hands resembling lotus-stalks, cut off the Darbha grass. Some broke down the sacrificial posts and others threw away the jars. Some felled the golden trees set up for beautifying the ground. Some with arrows broke down the golden vessels. Some destroyed the vessels and some uprooted Arani. Some broke down the altars, some ate the balls of rice and some spoiled the various articles with their nails. Thus continually obstructed day and night that great sacrifice began to roar like a mighty ocean. On the other hand taking up the bow made of Kichaka bamboo, that was formerly given to him by the Self-sprung Brahmā, the highly-powerful Mahādeva set arrows to it. Then drawing his bow with his knees he struck the great Yajna. Wounded with arrows that great sacrifice leaped up into the sky: and assuming the form of a deer and crying aloud he approached Brahmā. Wounded with arrows the sacrifice found shelter or peace nowhere on earth. Assailed with arrows piercing to his very vitals he sought refuge with Brahmā (7–25).
In sweet, auspicious, humble, powerful and grave accents Brahmā said to the sacrifice in the form of a deer:—"O great deer, you will thus remain stationed in the sky. You have been defeated with an arrow of bent knots and variegated colours. Therefore united with Soma do you live with the eternal Rudra at the head of the planets. Acquiring movements in the sky be you united with stars; be you Dhruva amongst the luminous bodies. And this celestial blood, which is gushing out of your wound, and which is dropping on the sky in consequence of your running, will assume various colours and will be celebrated as the region of Ketu. During the rainy season it will form the sign of showers unto creatures. Seeing it people will meet with happiness or sorrow. On account of its resting on senses it will in the sky pass by the name of Indra's bow. O king, men's eyes will observe it with surprise. It will be wondrous, variegated and will be perfectly planned by the mind. In the sky of heart where Brahman is perceived it will be known only in name. It will not be seen in night. This wonderful phenomenon will be specially seen in the first part of the day. Rising up from the earth it will disappear in the sky. At that time hundreds of Prāchetas Dakshas, in fear of Rudra holding his bow, will simultaneously run away". With his Pināka burning like Brahma's rod at the end of a cycle Nandi stood there along with other Rudras. Holding up with one hand a huge bow and with another his discus the the large-armed Vishnu stood there. Holding his conch-shell and club in his another hand and the sword in his fourth hand Vishnu stood in front of all desirous of fighting with Rudra (26–37).
Thereupon taking up his Shrānga bow, his conch-shell peerless in the world and arrows Vishnu, with his soldiers, stood at the head of the battle. Then putting on his gloves and armour he shone there like an ocean with the moon. With various celestial weapons the effulgent Adityas and Vasus stood around Nārāyana. The Maruts and Vishwas took up Rudra's cause. The Gandharvas, Kinnaras, Nāgas, Yakshas, Pannagas and the Rishis, who had laid aside the rod of chastisement, wished well of both the sides. Wishing for the well-being of all the worlds they continually recited Lord's names for the universal peace. Rudra, standing at the head of the battle, struck Vishnu on his breast and joints with sharpened arrows. Vishnu, the soul and origin of all, was not agitated thereby. Although he was endowed with six senses still his mind was not possessed by anger. Then Vishnu, bending his bow, set arrows to it. And in no time he discharged that arrow, like unto the uplifting Brahma weapon, on Rudra's breast. Even the mount Mandara is shaken by the thunder-bolt: but wounded with that arrow Mahādeva did not tremble.
Thereupon leaping up all on a sudden the Eternal Vishnu got hold of Rudra's throat and for that the deity obtained the appellation of blue-throated (38–47).
Vishnu said:—"Thou art without birth and death. Do thou forgive me. Thou art the precepter of all creatures and scriptures. I know thee" (48).
O descendant of Bharata, the Lord is the agent of all actions and the most excellent of all elements on account of their being endless. He is the material and efficient cause of the universe and he has performed the most auspicious works. Then from the sky were heard highly wonderful words emanating from the mouths of the Siddhas. Salutation unto thee, O Eternal Deity (49-51). Thereupon raising up his Pinaka, the powerful Nandi, begotten by Rudra, almost beside himself with rage, struck Vishnu on the head. Beholding Nandi the foremost of gods, the omnipresent Lord Hari stupified him smilingly. Burning in his energy Vishnu, the giver of the highest object of life, endued with forgiveness, stood there firm like a mountain. Although powerful like the fire of dissolution still the unconquerable, incomparable, eternal Hari of a quiescent soul, on being propitiated, apportioned a portion of sacrificial offerings for the intelligent Rudra. Vishnu, the foremost of gods, is always virtuous and shorn of desires and by him the sacrifice was again established. O king, in that dreadful encounter between Vishnu and Rudra the Ganas did not leave the parties they respectively espoused. A righteous battle took place at the time of the spoliation of Daksha's sacrifice. And at that time the destruction of sacrifices was introduced in the world. O king, by the grace of Vishnu, the Prajāpati Daksha, who was not conversant with the knowledge of self, acquired the knowledge of the Supreme soul as the fruit of his sacrifice.
This lotus incarnation of the Great Vishnu has been recorded by the Rishi Dwaipayana in the Poushkara Purana and has been in order improved by the great Rishis. He, who with attention listens to this Purana, acquires all objects of desire in this world; and shorn of grief he enjoys happiness in the next world. The man of great intellect, who being purified and self-controlled makes the Brāhmanas listen to this celestial theme, studies all spiritual subjects and is honored in the region of gods (52–63).
Source: https://archive.org/details/AProseEnglishTranslationOfHarivamsh
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