Chapter 21 of the Skanda Purana
Translated and annotated by Dr. G.V. Tagare (Delhi: Motilal Banarsidass Publishers Ltd) pp. 181-196
- The Periya Puranam (Tamil: பெரிய புராணம்), that is, the great purana or epic, sometimes called Tiruttontarpuranam ('Tiru-Thondar-Puranam', the Purana of the Holy Devotees), is a Tamil poetic account depicting the lives of the sixty-three Nayanars, the canonical poets of Tamil Shaivism.It was compiled during the 12th century by Sekkizhar.
- Periya Puranam: A Tamil Classic on The Great Saiva Saints Enter your mobile number or email address below and we'll send you a link to download the free Kindle App. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required.
- Lingashtakam - Tamil Vaidika Vignanam. A collection of spiritual and devotional literature in various Indian languages in Sanskrit, Samskrutam, Hindia, Telugu, Kannada, Tamil, Malayalam, Gujarati, Bengali, Oriya, English scripts with pdf.
As separate padhikams; Part1 (From sivapurANam to koththumbi) Part2 (From theLLenam to achcho padhikam) In Tamil PDF Format. Part1 (232 K) (From sivapurANam to koththumbi) Part2 (241 K) (From theLLenam to achcho padhikam) English Translation. English Translation by G.U. Pope - Part 1; English Translation by G.U. Pope - Part 2; In. This is mentioned in Siva Puranam. The name also carries another meaning where the hills surrounding the place are in the shape of a Chathuram (Tamil for square) so the name Sathuragiri. It is also called Mahalingagiri, Menugiri/Merugiri, Kailasagiri, Indiragiri, Sarvalogagiri, Suriyagiri, Brahmagiri, Siddhagiri, Yamagiri/Yemagiri, Sivagiri.
Lornaśa said:
1. The chaste girl grew up day by day and shone very much. Living in the house of Himalaya, she reached the ageof eight years.
2. At that time Maheśa was performing a great penance in a valley of Himalaya. He was surrounded by allthe groups of Ganas, Virabhadra and others.
3. Accompanied by Pārvati, the intelligent Himavan went to Maheśa engaged in this penance, in order tosee his sprout-like feet.
4. When he arrived thus in order to see (the Lord), he was stopped by Nandin who was standing at the entrance. Thenfor a moment he stood steady.
5. The mountain Himavan informed through Nandin. Śambhu (i.e. Śiva) was informed by Nandin that theMountain had come to see him (i.e. Śiva).
6. On hearing his words, Parameśvaraspoke these words to Nandin: 'Bring the Mountain here.'
7. Saying 'So be it' and honouring(his words) Nandin brought the Mountain Himacala to Śankara, thebenefactor of the worlds.
8-10. He saw (Śiva) the lordof everyone engaged in penance with his eyes closed. He had matted hair withthe digit of the moon as an ornament. He could be understood only through theVedanta and was stationed in the Supreme Soul. On seeing him, Mountain Himācalaof unimpaired inherent strength, bent down his head and saluted him. He thenattained the greatest joy. Himalaya, the foremost among those conversant withthe use of words, spoke these words to the Lord who is the sole cause ofauspiciousness to the universe:
11-13. 'I am lucky, O Śankara,the great lord, thanks to your grace. I shall come here everyday, O lord, topay a visit along with this (daughter of mine). It behoves you, O lord ofDevas, to grant me permission. On hearing his words, Maheśvara, the lordof Devas, (said):
'O Mountain, you may come here everydayto meet me after keeping this girl in the house. Otherwise there would be noaudience with me.'
14. With his neck bent down theMountain replied to Giriśa: 'Why should I not come along with this (girl)?Let that be told.'
Śambhu who was performing theholy rites, laughingly spoke these words to the Mountain:
15. 'This slender-bodied girl ofgood lips and exquisite speech should not be brought near me. I am forbiddingit repeatedly.'
16. She heard Śambhu's harshwords, devoid of blemishes and free from any desire. On hearing the wordsuttered by that ascetic, Gauri laughed and spoke to Śambhu:
Gauri said:
17-18. O Śambhu, you areendowed with the power of penance. You are performing a great penance. Thisinclination for performing penance you have because you are noble-souled. Butlet this be pondered over: Who are you? Who is the subtle Prakrti, O holy lord?
On hearing those words of Pārvati,Maheśa spoke these words:
19. 'I am destroying Prakrti bymeans of the greatest penance itself. In fact, O lady of good eyebrows, I willstay without Prakrti. Hence nothing that has been evolved out of Prakrtishould be accumulated together at any time by Siddhas.'
Parvati said:
20. What has been said by you, O Śankara,by means of ‘Parā' speech, is it not Prakrti? In that case how are youbeyond it?
21-22. O lord, of what avail is ourdisputation and argument? Whatever you hear, whatever you see and whatever youeat, O Śankara, is entirely the evolute of Prakrti. An untrue speech ismeaningless. Why should penance be performed after going beyond Prakrirti?
23. O Lord Śambhu, just now onthis mountain Himalaya you have met Prakrti. But you cannot understand it, O Śankara.What have we to do with (i.e. what is the propriety of) oral dispute andargument, O Lord?
94 If your statement that you arebeyond Prakriti be true, you need not be afraid of me now, O Śankara.
25. Then Lord (Śankara)laughed and replied to Girijā:
Mahādeva said:
26. Serve me everyday, O Girijāof excellent speech.
27. After saying thus to Girijā,Maheśa spoke these words to Himalaya: 'Here itself, on this very ground, Ishall perform a great penance with concentration on the ultimate truth.
28. Permission should be granted tome for performing the penance, O Lord of Mountains. Without (your) permissionit is not possible to perform penance.'
29. On hearing these words of thetrident-bearing Lord of Devas, Himavān laughed and spoke these words to Śambhu:
30. 'The entire universe along withDevas, Asuras and human beings belongs to you. I am an insignificant person, O Mahadeva.What can I give you?'
31. On being told thus by Himavan, Śankara,the benefactor of all the worlds, laughed and respectfully said to the Lord ofMountains: 'You may go.'
32. Permitted to go by Śankara,Himavan went to his abode. Everyday he came there along with Girijā to paya visit.
33-35. Thus some time passed whenthe father and the daughter continued their visits and service. ButŚankara was difficult to be tackled and won over. S urns began to worryabout Pārvati. ‘How will Śankara join Girijā?' was the thoughtworrying the minds of Sums. They asked: 'O Brihaspati, what should we do now?Tell us. Do not delay.'
36-37. Brihaspati spoke thefollowing good words (of advice) to Mahendra: 'O Mahendra, this must be done byyou. Let it be heard. This task can be carried out only by Madana (the god ofLove), O King. None else will be competent for it in all the three worlds. Thepenance of many ascetics has been upset by him. Hence Mama (god of Love) shouldbe requested (in this matter) immediately.'
38. On hearing the words of Guru(Brhaspati, the preceptor) Indra sent for Madana. Madana who accomplished (his)tasks came there on receipt of the call.
39. Accompanied by Rati and Mādhava(i.e. the spring season) the flower-armed deity came to the assembly in frontof Mahendra and spoke these proud words in a manner captivating the minds ofthe people:
40. 'Why have I been called today,O Śacipati (i.e. Indra)? Tell me what work should I do? Do not delay.
41. The moment they think about me,the ascetics meet with their downfall. You do know, O Indra, my valour andprowess.
42. Parāśara, the son of Śakti,knows my power and vigour. Thus many other sages such as Bhrigu do know it.
43-44. Brhaspati too knows it, aswell as the wife of Utathya.1 Bharadvāja was born of herbegotten by Guru and was thus illegitimate. Guru had then said, Bharadvāja[Bear two (sons) simultaneously (conceived)']. Prajāpati (Brahmā)knows my heroism and powerful valour.
45. Krodha (Anger) is my kinsman.He has great strength and valour. By both of us, this great universe consistingof mobile and immobile beings has been conquered (and liquidated, i.e. excitedand stirred up). Everything beginning with Brahmā and ending with a bladeof grass, the whole world of mobile and immobile beings, has been (flooded and)overwhelmed by us.'
Devas said:
46. O Madana, you are capable ofalways conquering us. (But) go immediately to Maheśa for accomplishing thetask of Suras. Unite Śambhu with Pārvati, O highly intelligent one.
47. On being requested thus byDevas, Madana, the enchanter of the universe, went away (from that place)immediately in the company of celestial damsels.2
48. That wielder of a great bowmade the twanging sound of his flowery bow. He took with him charming andfascinating arrows. That hero, the sole conqueror of the worlds, the mostexcellent one among warriors, Smara, was then seen on the grounds of themountain Himavān.
49-50. Then all these celestial damselscame there, viz. Rambhā, Urvaśi, Punjikasthali, Sumlocā, Miśrakeśi,Subhagā and Tilottamā. There were others also to render differentkinds of assistance to Madana. These damsels were seen by Ganas (attendants of Śiva)along with Madana.
51-53. All the Ganas were suddenlyenchanted by Madana. Rambhā (was approached) by Bhrngi, Urvaśi by Canda,Menakā
by Virabhadra and Puñjikasthali by Canda(?).Tilottamā and others were surrounded by the Ganas then, who had become madand abandoned all shame although they were high-minded and learned.
The whole of the earth was pervadedby cuckoos, though it was not the proper season (i.e. the spring).
54-55. Aśoka, Campaka,mangoes, Yūthis (jasmine), Kadambas (Nanclea Cadamba), Nipas (Ixoma Bandhucca),Priyālas (Buchamania Latifolia), Panasas (jak fruit trees), Rajavrksas, Carāyanas(?), vine creepers, and Nāgakesaras (Mesua Roxburghii), plantains, Ketakis(Pandanus Odoratissimus) etc. -- all these trees were in full bloom and theywere rendered beautiful by bees.
56-58. By the contact of Madana Kalahamsakas(swans became intoxicated in the company of female swans, he-elephants withshe-elephants and peacocks with peahens. Though all these had been free fromlust due to the qualities arising from contact with Śiva, they now becameexcited.
The highly refulgent Nandi, the sonof Śailāda and of immeasurable (infinite) valour, pondered overthis: Why have these become so all of a sudden? This must be the working of Raksasasor of gods.
59. In the meantime Madana took uphis bow and fixed five arrows to it, O Brāhmanas. He resorted to the shadeof a Devadāru tree.
60-62. He saw Śambhuperforming his penance. The Lord was seated on an excellent seat. He was thelord of all Pamamesthins (creators). He kept Ganga (within his matted hair).His throat was blue in colour like Tamāla (dark-barked Xanthochymus Pictorius).He had matted hair. He had the crescent moon (as an embellishment). All hislimbs were marked by the coiled bodies of many serpents. He had five faces. Hisgait was in long strides like that of a lion. He was fair in complexion likecamphor. He was accompanied by Parā. Madana was desirous of piercing thefierce ascetic Maheśa, very difficult of access and the most excellentamong highly refulgent ones. In the company of Mādhava (spring) he wasabout to hit Śiva with his arrow when Girija, the mother of the universe,came there. She was surrounded by her friends. She approached Sadā Śiva,the most auspicious of all auspicious ones, for the sake of worship.
63. She placed a garland of goldenflowers on Nilakantha. At that time she had a rare splendour. She appeared verybeautiful with white rays (diffused all round). The mother of all people looked(lovingly) at the handsome face of Śiva. Then her eyes bloomed andexpanded widely as she smiled.
64. At that time Śambhu washit and pierced with the arrow called Mohana (‘the Enchanter') suddenly. Onbeing hit, Śambhu opened his eyes slowly. The lord saw Girija like theocean viewing the digit of the moon.
65-67. She had a beautifuldelightful face. Her lips were like the Bimba fruit (Momordica Monadelplia).Her eyes brightened with her smile. Her teeth were fine and excellent. Sheappeared as though she had come out of fire (i.e. she was resplendent). Shehad a slender body with a beautiful and wide face. Gauri had all the signs ofpleasure (within). She was capable of enchanting the entire universe. It wasshe who created the three worlds along with Brahmā and others. Making useof the qualities of Rajas, Sativa and Tamas, she caused the origin, sustenanceand annihilation (of the worlds). That enchanting goddess, the sole cause ofauspiciousness of all auspicious things, was seen in front by Hara who wasawakened.
68. On seeing Girija, thesanctifier of all the worlds, lord Bhava became fascinated. At her sight he wasafflicted by Madana. Śiva's eyes suddenly became expanded due to surprise.
69. The lord of the universe, thelord of Devas (began) to look around. With the mind pained much, Sada Śivasaid thus:
70. 'I am engaged in penance. I amdevoid of blemishes. Yet how was I enchanted by this girl? Whence, why and bywhom was this done causing my displeasure ?'
71-72. Then Śambhu looked inall directions earnestly. Madana was seen by him in the south with the bowlifted up. The god of Love bent his bow like a circle; kept it ready, drawn inorder to pierce and wound Sada Śiva. But by the time he was able todischarge the arrow, O Brāhmanas, he was stared at by Maheśa angrily.
73. He was looked at with the thirdeye by the greatest lord.
Madana was instantly encircled byclusters of flames. There was a loud wailing among Devas who stood therewatching.
Devas said:
74. O Mahādeva, lord of Devas,be the bestower of boons on Devas. It was to help Girijā that Madana hadbeen sent now.
75-81. In vain was Madana of great lustreburned by you. It is by you alone, the sole kinsman of the universe, that thetask of Suras should be carried out by means of your great splendour. O lord Śambhu,(a son) will be born of her and by him alone can our objective be achieved. O Mahādeva,Devas are very much afflicted by Taraka. For that purpose grant life unto this(Madana) and woo Girijā, O lord of exalted fortune. (Please) be capable ofaccomplishing the task of Devas. All of us, the heaven-dwellers, were protectedby you from the I demon in the shape of an elephant. Certainly we have beensaved from the Kālakuta poison (by you), not otherwise (by anyone else).Undoubtedly we have been protected from Bhasmāsura by you, O Lord of everyone.This Madana came here for accomplishing the task of Suras. Hence he should beprotected. That will be a great help to us (also). Without him, O Śankara,the entire universe will be ruined. How can you also be devoid of Kāma(Love)? Let this be pondered over by your own intellect.
82-88. Then Maheśvara who wasoverwhelmed by anger, spoke to Devas: 'You must all be without Kāma. Itcannot be otherwise.
It was when Kāma was kept atthe head, that all the Devas including Vāsava had a fall from their positions.They were overwhelmed by misery and became wretched.
Certainly Kāma is the cause ofa fall into hell in the case of all living beings. This Ananga (‘Bodiless one')is an embodiment of misery; understand what I say. Tāraka too whoseconduct of life is very bad will be devoid of Kāma. How can a man commit asin without Kāma? Hence for the sake of peace ‘and calmness unto everyone,Kāma was burned by me. Let the mind be directed towards penance by youall, Suras, Asuras, the great sages and other living beings. The entireuniverse has been rendered by me rid of love and anger. Hence I will notresuscitate this sinner, the cause of misery, O Suras; keep waiting for thatsole form which is not other than (you all), which yields spiritual pleasureand enlightenment and which is characterized by bliss. It is difficult to gaugeits depth.'
89. On being told thus by ŚambhuParamesthin, all the great sages spoke to Śankara, the benefactor of allthe worlds:
90. 'What has been said by YourHonour, O Śambhu, is indeed exceedingly conducive to our welfare. But weshall say (something) which may be listened to attentively and comprehendedfully.
91. This universe was permeated by Kamaand Krodha (anger) even while it was being created. Indeed the whole of it isin the form of Kāma. That Kāma is not killed.
92. O Mahādeva, it was by Kāmathat the four (aims in life) named Dharma (virtue), Artha (wealth), Kāma (love)and Moksa (salvation) have been given a single (composite) form. That Kāmais not killed.
93. It was by Kāma that theuniverse of the nature of everything from Brahmā to an immobile being hasbeen united together. How was that Kāma, very difficult to be tackledindeed, burned by you?
94. The universe decays anddeclines due to Kāma. The universe is protected and sustained by Kama. Theuniverse is produced by Kāma. Hence Kāma is very powerful.
95. It is from Kāma that thefierce Krodha (anger) takes its origin. You yourself have been won over byKrodha. Hence, O Mahādeva, it behoves you to resuscitate Kāma.
96. Indeed, O lord, the mightyMadana has been brought under control by you. Only a man of power can exercisehis power because of being powerful.'
97. Though he was entreated thus bythe sages, Hara's anger became doubled. He became desirous of burning (everything)by means of his third eye.
98. The Pināka-bearing, Bull-emblemedRudra, Sada Śiva was bowed to and eulogized by the sages, Cāranas,Siddhas and Ganas.
99. On account of his anger, afterburning Madana and leaving off that mountain named Himavān, he vanishedimmediately.
100. The lofty-minded goddess Girijāsaw that the Lord had vanished and that Manmatha had been burned along with thecuckoos, mango trees, bees and Campaka flowers.
101. On seeing Madana burned down,Rati began to cry for a long time shedding tears. The goddess pondered overthis with .great dejectedness. She was anxious as to how to win over Rudra.
102. After pondering over this fora long time, the chaste lady Girijā fainted. Rati saw Girijā whosebeauty was very great, who was high-minded and crying, and spoke:
103-104. 'Dear friend, do not getdejected. I shall resuscitate Madana to life. For your sake, O wide-eyed lady,by means of penance I shall propitiate, Hara, Rudra, Virapaksa, the lord ofDevas, the sire of the universe. Do not be anxious, O lady of beautiful lipsand buttocks. I shall revive Madana back to life.'
105. After consoling thus thedaughter of the Mountain the chaste lady Rati immediately (proceeded to)perform a great penance. The lady of excellent waistline performed the penancein order to get back her husband.
106. She performed the penance atthe very same place where Madana was burned by Rudra, the Supreme Soul. Naradasaw her performing the penance.
107-108. He hastened to the side ofthe beautiful lady Rati and said: 'Whom do you belong to, O lady of wide eyes?What for are you performing the penance? You are a young woman richly endowedwith beauty and great conjugal felicity.'
On hearing the words of Nārada,she became very angry. She spoke these harsh words in a sweet manner:
Rati said:
109. You have been recognized byme; you are Narada.3 Undoubtedly you are a bachelor. O (sage)of holy rites, it behoves you not to show your form (V.1. you desire to have alook at the women of others).
110. Go back along the path youhave come by. Do not delay. O Batu, you do not know anything. You are only agreat quarrel-monger.
111. You are a leader among thefollowing groups of people:
Those who are passionately devotedto other men's wives, insignificant persons, libertines, those who indulge invices, those who are stubborn and those who do not perform any holy rites.
112. On being rebuked thus by Rati,the excellent sage ‘Nārada himself hurriedly went to Śambara, theleading Daitya.
113-114. He intimated to the kingof Daityas that Madana had been burned by Rudra who had become furious. Then hecontinued: 'His wife is a noble-minded lady. Bring her here, O highly fortunateone. Make her your wife, O mighty one. Among all those beautiful ladies whohave been brought by you, that Rati, the wife of Madana, will be the mostbeautiful one.'
115. On hearing these words of thecelestial sage of sanctified soul, he went to that place where the highlysplendid lady was staying.
116. On seeing Rati, the large-eyedenchantress of Madana, Śambara, the cause of the grief of Devas,laughingly said these words:
117. 'O slender-bodied lady, comealong with me. Enjoy my kingdom and its pleasures as much as you wish, O gentlelady, by my favour. Of what avail is the penance?'
118. On being told thus by Śambaraof great soul, that slender-bodied queen of Madana spoke these words in sweetvoice:
119. 'I am a widow, O mighty one.It does not behove you to speak thus. You are the king of all the Daityas withall the (royal) characteristics.'
120. On hearing these words, Śambarawho was deluded by lust, became desirous of catching hold of her hand. He wasprevented by Rati.
121-122. She pondered over hisinvincibility mentally and said: 'O foolish one, do not touch me. You will beburned (by the fire) arising from my contact. My words cannot be otherwise.Then Śambara of great splendour said laughingly:
123. 'O proud lady, do you want to terrify me with many threats (like these)? Go ahead to myabode quickly. Of what avail is so much talk? '
124. The slender-bodied, lofty-minded lady was forcibly taken to his great city by Śambarawho was addressed thus (by Rati).
125. She was made the head in charge of his kitchen, under the name Māyāvati.
The sages asked:
126. Waseverything authorized by Pārvati regarding bringing Madana back (to life)?The slender-bodied beloved of Madana was abducted by Śambara. Subsequentto this, O Suta, what happened there? Let it be described.
Suta said:
127. On seeing that Śiva had gone away after burning Madana with his great prowess, thebeautiful lady Pārvati stayed there itself and engaged herself in penance.
128. The slim lady was enquired 4 by her father and mother:
'O girl, comeback to our abode quickly. Do not exert yourself. It does not behoove you tostrain yourself.'
129-132. On being told thus by both of them, Girijā spoke these words:
Pārvati said:
I am not cominghome, O mother, O father. Listen to me clearly. This is a true statement ofmine full of Dharma (virtue) and Artha (prosperity), whereby youwill be contented and delighted.
Śambhu isgreater than the greatest. The mighty Madana was burned by him. I shall bringthat Śiva to my presence here itself. Śambhu is difficult of accessto those beings who wish for a home (and homely comforts). Hence, O mother, Iam not coming home. Let all these things be pondered over.
133. Himavan ofgreat refulgence then said to his daughter:
'Śiva whois bowed down to by Devas themselves cannot easily be propitiated. Indeed it isimpossible for you to attain him. Hence you go back to your own abode.'
134. With herthroat choked up by and filled with tears Menā said to her daughter: 'O slimgirl, proceed homewards quickly.'
135-136. ThenPārvati laughed and said to her mother:
'Listen to myvow, dear mother. Indeed, with my great penance I shall fetch that clever(lord) here itself and woo him. O lady of excellent complexion, I shall destroythe Rudratva (dreadfulness) of Rudra.'
137. Abandoning all pleasure, the lofty-minded daughter of the Mountain performed thepropitiation of Śambhu by means of profound meditation.
138-140. Manyof Girijā's friends attended upon her, viz. Jayā, Vijaya, Mādhavi,Sulocana, Suśrutā, Śrutā, Suki, Pramloca, Subhaga, Śyama,Citrāngi, Cāruni, Svadha and many others such as the beautiful lady Devagarbhāetc.
For performing the great penance, the lady of sweet laughter built an altar exactly at theplace where Madana was burnt by the noble-souled Rudra. She established herselfupon it.
141-142. She refrained from drinking water and subsisted on leaves. Thereafter, she avoidedgreen leaves and took up only dried ones. Later on she stopped eating the driedleaves too when the lady of slender waist became famous as Aparnā.5
143. After a lapse of a great deal of time, the chaste daughter of the Mountain gave up drinkingwater and became engaged in subsisting on air only. Then she supported her bodyon a single big toe.
144. With the greatest contentment, the chaste lady propitiated Śankara by means ofaustere penance, for the sake of the delight of Śankara too.
145. Resortingto the noblest of mental feelings, (the goddess) the cause of theauspiciousness of all auspicious things, performed the greatest penance forthe delight and pleasure of Maheśa.
146-147. Thusshe performed the penance for a thousand divine years. Then, accompanied by hiswife, Himalaya came there to his daughter Pārvati who had determined (to practicepenance). (In the capacity of a) trustworthy adviser, he spoke to Mahāsati(i.e. Girijā):
'Do not getafflicted and don't strain yourself, O Mahadevi, O beautiful one, by performingthis penance.
148-150. Whereis Rudra seen? O girl, undoubtedly he is devoid of love and attachment. You arevery young and slim. Due to this penance you will become confoundedundoubtedly. I am speaking the truth. Hence, O lady of excellent complexion,get up and go home immediately. What have you to do with that Rudra by whomformerly Madana has been burnt because he was devoid of any feeling? O sinlessone, how will (i.e. can) you solicit him (as a husband)?
151. Just asthe moon stationed in the sky cannot be grasped, so also Śambhu isdifficult to be attained. O girl of pure smiles, understand this.'
152-153. Similarly,the chaste lady was told so by Menā, Sahya Mountain, Meru, Mandāraand Mainaka.
On being urgedthus by these, the slim girl Pārvati of pure smiles, who was engaged inthe penance, spoke to Himavān laughingly:
154. 'Has whathad been said by me before been forgotten by you, father? O mother, has it beenforgotten by you? O my kinsmen, listen to my vow now itself.
155-158. Bymeans of my penance, I will gratify Śankara, the benefactor of the worlds,(although) this great lord is detached and devoid of attachment because Madanahas been killed by him. All of you go. You need not worry in this matter. Bymeans of my penance I will bring him here; I will bring (that lord) by whomMadana was burnt and by whom the forest of the mountain was burnt. Indeed SadaŚiva can be conveniently served through the great power of penance.Understand him, O exceedingly fortunate ones. It is true. I am saying thetruth.' 6
159. Thatdaughter of the king of Mountains—she who habitually spoke very little—conversedthus with her mother Men (father) Himalaya and also with Meru and Mandara.
Then thoseMountains went away the way they had con while glancing (this way and that).
160. When allof them had gone, the chaste lady with the greatest being as her object of desire,performed the penance surrounded by her friends.
161. By thatgreat penance the entire universe consisting mobile and immobile beings becamescorched. At that time a Suras and Asuras sought refuge in Brahmā.
Devas said:
162-164. O lord,the whole of this universe, mobile an immobile, has been created by you. It behoovesyou to save us Devas. None other than you can be capable of protecting us.
On hearingthese words, Brahma pondered over them mentally. He understood that a greatfire had been produced by the great penance of Girijā. Having realized it,Brahma immediately went to the wonderful Ocean of Milk.
165-171. Therehe saw Lord Visnu sleeping on his excellent and exceedingly splendid couchnamed Sesa. The pair of his fee was continuously served (kneaded) by Laksmi. Hewas served b Tārksya (Garuda) with stooping neck and standing a littleaway lie was also served by Śri, Kānti, Vrtti, Daya and others Visnuwas accompanied by the nine Śaktis. He was surrounded by his Pārsadas(attendants). Kumuda, Kumudvān, Sanaka Sanandana, Sanatana of exaltedfortune, Prasupta, Vijaya, Arijit Jayanta, Jayatsena, Jaya of great lustre,Sanatkumāra of excellent power of penance, Nārada, Tuthburu andothers served him ant attended upon him. The great conch of Visnu, named Pāñcajanyahis iron club Kaumodaki, the discus Sudariana and the exceedingly wonderful bowŚārnga—al1 these were seen in embodied form by Paramesthin.
All the Surasand the Dānavas came very near Visnu, the great Atman. On the shore of theOcean of the great Atman they spoke to Visnu, the lord of all Paramesthins:
172. 'Save,save us, O great Visnu, save us who have beer scorched and who have soughtrefuge in you. We have been scorched by the severe and dreadful penance of Pārvati.'The great Lord sat up on his couch Śesa and said:
173-174. 'Ishall go to the Supreme lord Siva along with you all. O Suras, we shall pray toMahādeva in the matter of Girijā. There itself, we shall do somethingso that the Pinaka-bearing lord of Devas will be led to grasp her hand andmarry her.
175. Hence weshall go to that place where the great Lord Rudra is seated, where the greatestcause of auspiciousness (viz. Śiva) is engaged in a severe penance.'
176-177. Onhearing the words of Visnu, all Surasand Asuras said: 'We will not approach theUneven-three-eyed god (Virupāksa) of great lustre. He will burn us in thesame manner as he has burnt the unconquerable Madana formerly. There is nodoubt in this matter.'
178-180. LordVisnu, the great lord, laughed and said: 'All of you need not be afraid. Sada Śivais the embodiment of auspiciousness. He is the destroyer of fear of all Devas.He will not burn (you). Hence, O clever ones, all of you must go along with me.
I seek refugein Śambhu who is the ancient Purusa, is the overlord of excellent form,who is greater than the greatest and is engaged in penance. His form is thegreatest one and he is greater than the greatest.'
End Notes
- This refers to Brhaspati's rape of his pregnant sister-in-law (brother Utathya's wife).
- VV 47-58 give a beautiful description of the romantic transformation of Śiva's penance grove.
- Rati rebukes Narada for hisovertures (vv 109-111). Narada takes revenge by instigating Śambara, Kingof Daityas, to abduct Rati. He made her the chief of his kitchen under the nameMayavati (vv 113-125).
- If the reading Vicaritā is emended as Nivarita, the meaning wouldbe 'was prevented'.
- Explanation of Pārvati's epithet ‘Aparnā'. Cf. Kālidāsa's KumārasambhavaV. 28.
- Parvati, being Śakti, speaks so confidently, as she knows her close relation ofbeing identical with Śiva.
Chapter 21 of the Skanda Purana, translated and annotated by Dr. G.V. Tagare (Delhi: Motilal Banarsidass Publishers Ltd) pp. 181-196
Index of Kaumara texts in Sanskrit, Tamil and English translationIndex of sacred texts in Tamil, Sanskrit and English |
Assume, like me, you are one of those expatriate Sri Lankans, living far away from home, often feeling the remorse of a guilty thief. You took a lot from there, particularly in the form of free education, but never gave anything back. Say your daily rituals include reading infolanka.com, kottu.org, uthayan.com, groundviews.org etc., and getting depressed by the barrage of unfortunate happenings back home: amendments to the constitution, deaths in police custody, legislation rushed through, beating up of the student union leader and murder of the politician.
Worry no further! The Sri Lankan Tamil fellow, Sivapuranam Thevaram, of whom I have told you much in these pages, has a cure for such depression. Bookmark these pages: (a) “My Own Obituary” by Lasantha Wickrematunge; (b) “The Captain’s Speech” by Kumar Sangakkara; and (c) “…they are all calling and asking who is Lionel, and where he went” line in the Pusswedilla satire, and visit them daily. The therapeutic power in these masterpieces mitigates any setback you might have — of feeling less of a Sri Lankan than you actually are. Try it.
Sivapuranam Youtube
One autumn afternoon in BridgeTown, UK, Thevaram and I met at a local pub – a famous pub from where the structure of DNA was solved. We contemplated philosophy — of arrogance as a trait that drives politics. Some of our leaders tell us that the rest of the world has nothing better to do than to gang up against our tiny island, threatening to drown us via their NGO agents. You heard that the rest of the world has nothing better to do than to send in their armies to help carve out part of the island into a separate country, or to come to the rescue of some from the beaches of a sort of Dunkerque when they walked with their hands held high and heads bowed low. (Yes, on a previous occasion we did manage to invite our neighbour to meddle, but that didn’t go according to plan, did it?)
Thevaram gave me two points to calibrate such arrogance, enough to draw a graph and work out the rest by interpolation.
At his high point of arrogance, he was approached by a lady with a matrimonial proposal. “Are you available?” she had gently inquired on behalf of her friend. That drove his arrogance to stratosphere, for by then he had reached the 3-2-1 stage in his life: three kids, two bank loans and one wife. “Men are like corner seats in the Yarl Devi,” he had said, “Good ones are already taken.”
“At the other end of the scale, what goes up is sure to come down,” he said, paraphrasing the Third Law which was also formulated in these parts of BridgeTown. On a visit to USA some years ago, as his taxi drove out of JFK airport, the driver made the usual friendly inquiry: “Where are you coming from?” “Sri Lanka,” Thevaram had said, with nationalistic arrogance. “Gee…, which state is that in?”
That autumn afternoon of our drinking session, Thevaram had had a big row with his wife, Manimekalai. It all started from him abruptly announcing that he was considering moving back to Sri Lanka – a recurrent thought he entertains, much reinforced in recent times. He has made scouting trips, eight of them in the last two years — which you will agree is rather high compared to just two visits in the previous eight.
Manimekalai is a realist who holds an array of arguments that nip such temptations in the bud. She first calibrates against peers: “OK, you want to go, but look at Thuriyothanan and Thuchathanan. Will they go there, why only you?” “Oh who cares what they do,” he dismisses, “this is about me and what I think my duty is.”
That failed, she calls for slightly stronger ammunition. “What about the kids?” “Well I am not going right away — the kids will be grown up soon.”
That too not working, she draws on her supply nukes. “Are you sure you are wanted there?” That is a heavily loaded question encapsulating a whole range of our government’s structured efforts, caused by incompetence or malice he had not bothered to find out, by which in the post war state of our nation, even those ethnic Tamils who never supported Tamil nationalism as an adventurous response to its Sinhala counterpart, are being systematically alienated.
“How about the National Anthem?” she continues, referring to the discussion that the anthem may only be sung in Sinhala. It came as a shock to many, to whom the message between the lines was: “You don’t belong here anymore.”
Mice in progressively confined spaces behave in odd and unpredictable ways, they say. After an immediate reaction of frustration, Thevaram realized that he actually did not know the lyrics in Tamil. In Sinhala, he could sing just the first two lines. So, he responded by memorizing the whole of it in Sinhala. He loved its tune and verse, and was heard singing it in his shower often since — that being the only part of the house in which he is allowed to sing.
“How about your dual nationality, huh,” she rubbed in the salt. Thevaram qualified to apply for British nationality back in the late eighties, but his arrogance stopped him from doing so. In 1994, tired of visa queues, he entered the process known as naturalization. While his papers were in the system, Chandrika Kumaratunge appeared on the scene. With her progressive speeches, she had given the impression that a new era was on its way. Believing all that, he withdrew his application to become British. How disappointing? It took him another ten years to re-connect with the real world, acquiring British citizenship and thereby losing his Sri Lankan one. These post war days, with his agenda of debt repayment, he so much wants to get dual nationality and spend extended periods working in Sri Lanka. Alas, they have now stopped the scheme. (Conspiracy theorists say the decision to stop duals has something to do with crowd control at Nallur temple festival.)
Her logic appears to win. How can he respond? He takes his diary from his briefcase, throws it at her and shouts: “There are two sides to my country you know — read that and find out.” He slams the door and walks out, to meet me in the BridgeTown pub.
Later that evening, Manimekalai picked up the diary and found in it a few entries in a language she did not understand. It was the language she had refused to learn because she was forced to. Leaving the diary open on those pages, she retires to bed, saying to herself: “This man has really gone mad.”
Let’s me translate:
——– Monday 22 August 2011 —————–
Checked into hotel in HillTop, got to go to the conference site and hand over the bottles (It is a tradition that returning old boys bring duty free alcohol to enrich these conferences). Walk to get a taka-taka three wheeler. There are two parked. I approach the first and ask: “Can you drive to the campus?”
The driver declines with a lateral harmonic head motion and waves me towards the other vehicle. I go to the second driver. “How much?” “250”; “Let’s go.” At the conference venue, I give him 300 and he gives me 50 change. “It’s OK, keep the 300,” I say. “Thank you, Sir’” he replies, and with both hands makes a prayer gesture towards me. I smile in embarrassment, clutching the bottles with care.
———– Tuesday 23 August 2011 ———–
Sivapuranam Lyrics In Tamil
Need to be at the conference early, because mine is the first talk. I come out of the hotel and call a three wheeler: “How much, 250, let’s go”. My memory bugs me a bit. Have I seen this driver before? “Were you the one who took me yesterday?”
“No Sir, the other guy” he pauses a bit. “He said he had not had a single hire the whole day, so I passed [your custom] to him.” “This week is school holiday no” — an explanation for low business.
Sivapuranam In Tamil Download
A sudden gush of air on the dusty bridge over LongRiver throws heavy pollution on my face. I reach for my handkerchief to dry my eyes.