THE MAHABHARATA: A Modern Rendering, Vol 2 (95 page)

Krishna is also the creator of all things; he must be worshipped. He always worships the Lord Siva and Siva has even greater adoration for him!’

The light of understanding dawned on Aswatthama’s heart and Drona’s son bowed to Siva and realized who Krishna was. Divine delight filled him and his body shone. He returned to the field of battle and asked Duryodhana to withdraw the Kuru army for the night.

The next chapter deals again with Siva. Now, the victorious Arjuna speaks to Vyasa.

‘Muni, while I was killing the enemy with storms of arrows, I always saw a blazing, refulgent figure before my chariot and my eyes. He was bright as fire and held a spear in his hands. Wherever he went, with that weapon raised, the enemy fell like flies before him, though I do not think they ever saw him. Indeed, every soldier that I seemed to kill was in fact slain by the mysterious figure. I merely followed him and loosed my arrows at those whom he had already killed.

Great Vyasa, who was that figure, to my eyes brilliant as the sun? His feet never touched the earth and he never cast his spear or pierced anyone with it—yet I saw a million sullies fly out from his single weapon.’

Vyasa replied, ‘Arjuna, you saw Siva, the First cause, from whom the Prajapatis came—Shankara, who is the embodiment of Swarga, Bhumi and Patala, the Divine Lord, who protects the universe, the Great Master, also known as Isana.

He is also Mahadeva, the greatest God, the Supreme Soul and the only true Lord, with matted jata, the home of all that is auspicious. With three eyes and mighty arms, his locks tied above his head like a crown, his body covered in skins, he is Rudra. The boon giver, sovereign of the universe, he is called Hara and Sthanu. He is the foremost of all beings, invincible, who brings joy to the worlds and the supreme monarch.

He is the first cause, the light and the refuge of the worlds and always triumphant. He is the soul and the maker and having the universe for his body, his fame is eternal and infinite. He is the master of karma. Called Sambhu, he is self-born, lord of all creatures, the source of the three times. He is yoga and the Lord of yoga, the Mahayogin. He is Sarva, all things.

The highest One, he is Paramesthin. He is the soul of knowledge and knowledge can never encompass him. He is the greatest, most munificent granter of boons to his bhaktas.

Siva’s companions are his ganas—weird and divine beings, many of them macabre and hideous to behold. Some are dwarves, some have jata, some are hairless of body and head, some have no necks, others huge bellies, others immense bodies, some are enormously strong and others have very long ears. All the ganas dress strangely indeed and have deformed faces, mouths and bent legs.

This is Siva, who went before you in battle, Arjuna, through his kindness and ancient love for you. How else would you have razed an army which Karna, Kripa and Aswatthama protected? However, the warrior, before whom Siva walks, is always triumphant. Why, the very scent of Maheswara, when he is angry, makes any enemy tremble and fall senseless on the field. For this do the Devas of heaven worship him. So, too, men of this earth that worship the Lord Siva find joy here and moksha in the hereafter.

O son of Kunti, do you also bow down to Him that is Peace, Rudra of the blue throat, terrible beyond imagining, effulgent, called Kapardin, skull-bearer, of tawny eyes, the boon—giver, the great ordainer, of red hair and perfect dharma, who is always an object of desire, who is the Purusha, who is boldness itself, who is the subtlest, who gives light, who embodies all sacred waters, who is the God of gods, who is impetuous, who is manifest, handsome, the mountain his home, who is peace, who wears valkala, golden ornaments upon his arms, who is fierce, Lord of all the directions, of the clouds and all created beings, lord of plants and trees and of kine, whose body is shrouded by the trees of the tapovana, who inspires every thought, who has the sacrificial ladle in his hand, who is ablaze, who wields the Pinaka, is Rama’s self, has many forms, wears munja grass, has a thousand heads, a thousand eyes, arms and legs.

0   Kaunteya, seek the protection of Umapati, who destroyed Daksha’s yagna, the always cheerful Siva, whose navel is like that of a bull, who rides the bull and whose emblem is the mighty bull. He is proud as a bull; he is the lord of bulls and the bull of bulls. He has a bull on his banner, is liberal to the righteous, can be approached only by yoga, his eyes are like a bull’s, his weapons superior, whose arrow is Vishnu himself, who personifies dharma, who is called Maheswara, who has a vast belly and a vast body, who sits on a leopard skin, Lord of the worlds, devoted to Brahma, who loves the brah-manas, wields the trisula, who gave his battle-axe to Parasurama.

1   place myself in the hands of this God, who wears the skin of the deer. Kubera is his friend, the greatest archers his companions, who himself is the greatest of them all, of stern vows and immaculate austerity, whose favorite weapon is the bow, who is himself the shaft discharged from his bow, who is the bow and bowstring and the guru that teaches the use of the bow.

I bow to the God whose weapons are awesome, the foremost of all Gods. I bow to him of many forms, with myriad bowmen around him. I salute him, who consumed the Tripura, who slew the Asura Bhaga, who is the Lord of trees and men, of the divine mothers and of the spirit tribes called the ganas. He is the lord of cattle and sacrifices, of the waters, of the devas, who knocked out Surya’s teeth, Hara who has a blue throat and golden hair.’

Vyasa goes on to describe some of the legends about Siva—how he destroyed Sati’s father, Daksha’s yagna, where Surya was devouring the main offering, when Siva knocked out his teeth. Vyasa tells how all the Devas and rishis together, who had defied Siva, could not face his wrath in battle and finally, terrified, sought his mercy and protection.

Vyasa tells of the marvelous triune cities of Mayaa Danava, the great Asura artisan and how Siva burned them, when dharma left those cities.

He continues, ‘He is Rudra, Siva, Agni; he is everything and knows everything. He is Indra, Vayu, the Aswin twins and he is lightning. He is Bhava, Parjannya, Mahadeva and he is sinless. He is Soma, Isana, Surya and Varuna. He is Kala, Antaka, Mrityu and Yama. He is the day and he is the night. He is th4 fortnight, the month and the seasons. He is the sandhyas; he is the year.

He is Dhatri, Vidhatri, the Soul of the universe and he that does all things that happen in the universe. He is formless himself, yet all these endless forms are him. He is infinitely splendid and glorious and all the gods hymn him.

He is one, he is many; he is a hundred and a thousand. Brahmanas who know the Veda say that Siva has two forms—the terrible and the auspicious. These two forms, again, are many. The gentle forms are water, light and the moon, all that is most profoundly mysterious in all the branches of the Vedas, the Upanishads. And the Puranas and every science that deals with the Soul—all these are Maheswara. This God, Mahadeva, was never born; he always existed.

Arjuna, not if I were to speak without pausing for a thousand years, can I begin to enumerate all the attributes of Siva. He is the One who delivers those that seek him, be they afflicted by malignant planets and tainted by every dreadful sin. He grants and takes away life, health, prosperity, wealth and all the diverse objects of desire. Indra’s fortune and prosperity belong to Siva, as do those of the other devas. He is ever engaged in the welfare and detriment of men of the earth. He can do whatever he pleases, for he is the ultimate Lord. He is perfectly just; he is dharma embodied.

He pervades creation in many forms—his mouth is the ocean and the wise know that mouth assumes the form of a mare’s head to drink the sacrificial libations of holy water. Siva dwells in crematorium, burning ghats and his bhaktas worship him in those places, where only the brave venture. Countless are the blazing and savage forms of the Lord Siva of which men speak and worship in this world. Countless, also, are his sacred names, each one a salvational mantra. The main names are found in the Veda, in the hymn called the Satarudriya.

The brahmanas and munis all say he is the First-born of all creatures. He is the first of the Gods, too. Vayu was born from Siva’s mouth. Since Rudra created all the animals of the worlds and always loves and sports with them, he is Pasupati. His Linga is an emblem of brahmacharya. Since he always brings joy to the worlds, he is Maheswara. The Devas, rishis, gandharvas and apsaras adore the erect Linga and that pleases the God Siva as no other worship.

Being multi-formed, he is Bahurupa. He is all the worlds, hence he is Sarva. He is Dhurjjati, since his form is like that of smoke. The Gods of the cosmos, the Viswedevas, dwell inside Siva, so he is Viswarupa. He is called Tryambaka, because the Goddesses of the universe—sky, water and earth—adore and have recourse to him. Since he is always auspicious toward men, in every way, he is Siva, the Auspicious One.

He is Mahadeva, being the Great God. Since he is steadfast and everlasting, he is Sthanu. Since the light of the sun and the moon that fall onto the earth are said to be his hair, he is Vyomakesa. Finally, he destroys even Brahma, Indra, Varuna, Yama and Kubera—so he is Hara. Since he is the three times and their origin and end, he is Bhava. Kapi means the supreme one and Vrisha, the just; Siva is Vrishakapi. He is all the vital breaths of living beings and their health and sickness too.

The on that worships Siva as a Linga always finds unimaginable prosperity resulting. Half of the Lord is fierce like fire and half of him cool and gentle as the moon. Blazing with cosmic energy, he burns more brightly than all the gods do. With his burning form, he practises brahmacharya. With this apocalyptic form, he devours the universe when the time of the end comes. Because he burns, because he is fierce, powerful and devours flesh, blood and marrow, he is Rudra.

Worship Siva with the Satarudriya, Arjuna and the Lord will go before you, wherever you ride.’ Vyasa said. ‘Defeat is not for you, because Krishna is your sarathy!’

BOOK 8. Karna Parva.

1. The Devas, the Danavas, the gandharvas, the pisachas, the nagas, the rakshasas—all these took different sides in the battle between Karna and Arjuna. The sky was anxious for Karna; the earth was anxious for Arjuna, even as a mother for her son. The rivers, mountains, trees, deciduous plants and herbs took Arjuna, the Kiritin’s, side.

The asuras, yatudhanas and guhyakas were with Karna, as were ravens and other sky-rangers. All the precious gemstones and jewels, the four Vedas, the Upavedas, the Upanishads, with all their mysteries, Vasuki, Chitrasena, Takshaka and Upatakshaka, all the children of Kadru, all great serpents and nagas were for Arjuna, as were Airavata, the children of Surabhi, those of Vaisali and the bhogins.

The smaller snakes sided with Karna, while wolves, wild stags and all sorts of auspicious birds and beasts took Arjuna’s part. The Vasus, the Maruts, the Sadhyas, the Rudras, the Viswedevas, the Aswins, Agni, Indra, Soma, Vayu and the ten points of the compass—all these were for Arjuna. The Adityas were for Karna.

The vaisyas, sudras, sutas, all mixed castes, took the side of Radha’s son. All the Devas and the pitrs, with their followers, Yama, Kubera and Varuna were for Arjuna’s victory, as were the brah-manas, kshatriyas, the yagnas and the dakshinas. Pisachas, pretas, most carnivores—animal and bird—the rakshasas, all the great monsters of the deep blue sea, dogs and jackals were for Karna. The rishis, of this world and the heavens, were for the Pandava, as were the gandharvas of Tumburu.

The Devas and the great Asuras adopted opposing sides. All the celestials, or darkness and light gathered invisibly in the firmament to watch the duels of duels. Brahma was there and even Bhava, Siva in his vimana.

Indra said, ‘Let Arjuna kill Karna today!’

Surya cried hotly, ‘Let my son triumph and spill the Pandava’s blood!’

They almost battled themselves, until Brahma intervened. The three worlds trembled when Karna and Arjuna faced each other, as did the rishis, the Devas and every other creature. The Devas and the Asuras aid to Brahma, ‘Let the encounter be equal and let the universe not be destroyed by the duel between Arjuna and Karna!’

But Indra bowed to his Sire and said, ‘You once averred that victory would always belong to the two Krishnas. Let your words not prove false today. Holy father, be pleased with me!’

At which, Brahma and Rudra both replied, ‘Be assured that Savyasachin, Arjuna, shall triumph today, for he is on the side of dharma, while Karna fights for evil.’

Brahma said, ‘Siva is for Arjuna and Krishna; how can they be defeated? Moreover, Arjuna is a master of the four kinds of astras. Krishna and he are Nara and Narayana—all the gods, the charanas and devarishis walk behind them. There is none that can vanquish them anywhere.

Yet, when Karna, that bull among men, dies, let him attain the highest worlds of bliss. Let him be equal to the Vasus and the Maruts. Vikartana’s (Surya) son is a great hero—let him be worshipped in heaven, even as Bheeshma and Drona are.’

BOOK 9. Shalya Parva.

1. Maharathika Aswatthama was like Rudra himself in battle. He had beautiful limbs, a handsome head covered with thick hair, a neck adorned with three lines as on a conch-shell, was sweet-spoken, had eyes that resembled the petals of a full-blown lotus, a face as dignified as Meru. His neck, his eyes, tread and voice were like Nandiswara’s. His arms were powerful, well-jointed, his chest broad and well-formed, he was Garuda’s equal in speed and strength, splendid as the sun’s rays, as intelligent as Shukra, as handsome as Soma. His body seemed to be made of a number of golden lotuses. His thighs were powerful and well-formed, as were his waist and hips. His hands and fingers were elegant and beautiful, as were his fingernails. Why, Brahma seemed to have made Aswatthama after collected the finest features of man in all his creation. His learning was oceanic and he bore every auspicious mark upon his person. He always vanquished his enemy with stunning swiftness, while they were helpless against his prowess.