Parva 3 Chapter 85: śrīkṛṣṇasamīpe indrādidevaānāmāgamanam - indra and others come to watch

vaiśampāyana said: (O janamejaya!) Then, indra himself, mounted on the best of elephants (airāvata) came to there to see viṣṇu, the lord of all, who was performing the penance. tato yamastu bhagavānāruhya mahiṣaṁ varam | kiṅkaraiścha svayaṁ sākṣādāyayau nagamuttamam ||3-85-2 Then the lord yama himself, mounted on the best buffalo, accompanied by his servants, came to the best of mountains (kailāsa). prachetā haṁsamāruhya vāruṇaiścha samanvitaḥ | śvetacchatrasamāyuktaḥ śvetavyajanavījitaḥ ||3-85-3 yayau kailāsaśikharaṁ draṣṭuṁ keśavamaṣjasā | Soon, prachetā, mounted on a swan, accompanied by vāruṇa-s, along with white umbrella, being fanned by white fans, reached the peak of kailāsa to see keshava (kṛṣṇa). anye cāpi tathā devā ādityā vasavastathā ||3-85-4 rudrāścaiva tathā rajandraṣṭuṁ keśavamāyayuḥ | O king! (janamejaya! vaiśampāyana continued) Other gods, āditya-s and vasu-s as well as rudra-s reached (kailāsa) to see keshava (kṛṣṇa). siddhāścha munayashcaiva gandharvā yakṣakinnarāḥ ||3-85-5 sarvāścāpsaraso rājannṛtyagītaviśāradāḥ | tato devagaṇāḥ sarve kailāsaṁ samapadyata || 3-85-6 O king! (janamejaya! vaiśampāyana continued) siddha-s as well as sages and also gandharva-s, yakṣa-s, kinnarā-s, all the apsara-s who are experts of dancing and singing and all the groups of deva-s reached kailāsa. parvato nāradaścaiva tathānye munisattamāḥ | vismyasthitalolākṣāḥ sarvadevagaṇāstathā ||3-85-7 āścaryaṁ khalu paśyadhvaṁ na bhūtaṁ na bhaviṣyati | parvata, nārada and also other best sages, with eyes fixed and rolling with wonder and all the groups of deva-s (reached kailāsa) arrived there, to see the wonder (of kṛṣṇa performing the penance), which did not happen in the past and will not happen in future. yogidhyeyaḥ svayaṁ kṛṣṇo yattapyati guruḥsvayam | ko nvatra samayo bhūyāditi te menire gaṇāḥ ||3-85-8 The one who is meditated upon by the yogi-s, kṛṣṇa, the preceptor (of the world), himself is performing the penance. This has not happened at any time before. All of them thought thus. tataḥ samāpte sakale jagatpate- rvrate samūle sakaleśvaraḥ śivaḥ | draṣṭuṁ hariṁ lokahitaiṣiṇaṁ prabhuṁ yayau bhavānyā saha bhūtasaṅghaiḥ ||3-85-9 As all the vows of the lord of universe (kṛṣṇa, viṣṇu) were concluded, shiva, the lord of all, accompanied by goddess bhavāni (umā) and all his groups of bhūta-s came to see hari (kṛṣṇa, viṣṇu) the lord who wishes for the welfare of the world. sārdhaṁ kubereṇa saguhyakena sakhyā priyeṇa prabhurīśvaraḥ śivaḥ | svayaṁ jaṭī bhūtapiśācasaṁvṛtāḥ śarī ca khaḍgī śaśikhaṇḍaśekharaḥ ||3-85-10 shiva, the lord, the supreme lord, accompanied by his dear friends kubera (the lord of wealth) and guhyaka was wearing matted hair locks. The lord, surrounded by bhūta-s and pishacha-s, was holding arrows and sword, wearing half-moon on the top of his head. kareṇa bibhratsaha dharbhakuṇḍikāṁ kareṇa sākṣādapareṇa dīpikām | anyena bibhranmahatīṁ sa ḍiṇḍimāṁ śūlaṁ ca bibhrannapareṇa bāhunā ||3-85-11 He was holding a pot with kusha grass in his hand. The other hand was holding a lamp. Another hand was holding a great drum (ḍiṇḍima) and another arm was holding a spear. guṇānsa rudrākṣakṛtān samudvaha- ṣjaṭābhirāpiṅgalatāmramūrtiḥ | virājamānaḥ prabhurindushekharo vṛṣeṇa yuktaḥ sa sitena śaṅkaraḥ ||3-85-12 The lord, having matted locks, with reddish brown, yellow, coppery coloured body, was wearing a garland of rudrākṣa. The lord śaṅkara, causing prosperity and auspiciousness, wearing the moon on the top of his head, was mounted on a white bull. umāstanadvandvasamarpitānana- stathā samāśliṣya nipīḍitādharaḥ | gaṅgāmbhuvikṣālitacandraśekhara- stāṁ cāpi vīkṣanbahuśastadā śivaḥ ||3-85-13 Lord shiva had his face resting on the two breasts of goddess umā. The lord, embraced by the goddess, was enjoying her lips. The lord who bathed in the waters of the river gaṅgā, the lord who wears the moon on the top of his head, lord shiva, looked at the goddess umā again. bhasmāṅgarāgairanulepitānano mahoragairbaddhajaṭaḥ sanātanaḥ | śiraḥkapālaiḥ pariśobhitastadā draṣṭuṁ hariṁ keśavamabhyayācchivaḥ ||3-85-14 The lord's face was smeared with ashes. The eternal lord's matted hair locks were tied by great serpents. The lord shiva, decorated with a garland of human skulls came to see hari, keshava (kṛṣṇa, viṣṇu). yamāhuragryaṁ puruṣaṁ mahāntaṁ purātanaṁ sāṅkhyanibaddhadṛṣṭayaḥ | yasyāpi devasya guṇānsamagrāṁ- stattvāṁścaturviṁśatimāhureke ||3-85-15 The wise having fixed attention on the principles of sāṅkhya say that lord shiva is ancient, principal puruṣa and great. Some others say that all his qualities are contained in a group of twenty-four principles. (See Translator's Note) yamāhurekaṁ puruṣaṁ purātanaṁ kaṇādanāmānamajaṁ maheshvaram | dakṣasya yajṣaṁ vinihatya yo vai vināśya devānasurānsanātanaḥ ||3-85-16 The lord is said as one, puruṣa, the ancient one with the name kaṇāda, the unborn lord, the great lord, the eternal lord who destroyed the sacrifice of dakṣa as well as the gods and demons. yaṁ vidhurbhūtatattvajṣaṁ bhūteṣaṁ bhūtabhāvanam | vāmadevaṁ virūpākṣamāhustattvavido janaḥ ||3-85-17 The wise people, knowledgeable about the fundamental principles say that the lord is the basic principle of beings, the lord of beings, the lord who is concerned with the welfare of the beings, lord vāmadeva and the lord with the third eye, mahādevaṁ sahasrākṣaṁ kālamūrtiṁ caturbhujam | rudraṁ rodananāmānamāhurviśveśvaram shivam ||3-85-18 The great lord, the lord with thousand eyes, the lord of time, the lord with four arms, rudra and rodana, the lord of the world, the auspicious lord, aprameyamanādhāramāhurmāhaśvarā janāḥ | nagnaṁ nagnaparītaṁ tu nāginam tvagnivarchasam |3-85-19 The people say that the great lord is immeasurable and devoid of supports. The unconcealed lord has unconcealed followers. The lord, surrounded by serpents has the lustre of fire. āhurviśveśvaraṁ śāntaṁ śivamādiṁ sanātanam | tasya mūrtirimāḥ sarvā dharādyāḥ sakalā nṛpa ||3-85-20 He is the lord of worlds, the lord of peace, the primal, eternal lord. O king! (janamejaya! vaiśampāyana continued) All the world, such as earth etc., is the lord's body. bhūmirāpo'nalo vāyuḥ khaṁ sūryaścha tathā śaśī | agnishcha yajamānaścha prakṛtiścaivamaṣṭadhā ||3-85-21 The earth, water, fire, wind, sky, sun as well as moon and prakṛti as also the eighth along with agni as the institutor of sacrifice - all are the lord's body. mahādevo mahāyogī girīśo nīlalohitaḥ | ādikartā mahābhartā śūlapāṇirumāpatiḥ | draṣṭum viśveśvaraṁ viṣṇuṁ bhūtasaṅghaiḥ samāyayau ||3-85-22 The great deva, the great yogi, the lord of the mountain (kailāsa), the blue and red coloured lord, the original creator, the great ruler, the lord who holds the trident, the lord of umā, came to see the lord of the world, viṣṇu ( kṛṣṇa) along with the group of bhūtas. iti śrīmahābhārate khileṣu harivaṁśe bhaviṣyaparvaṇi kailāsayātrāyāṁ shivagamanakathane paṣcāśītitamo'dhyāyaḥ This is the eighty-fifth chapter of bhaviṣyaparva, harivaṁśa, khila of mahabhārata, in kalāsayātra, indra and others come to watch Translator's Note: Note on sāṅkhya (From Mahabharata, ṣanti Parva) sāṅkhye ca pathyate śāstre nāmabhirbahudhātmakaḥ | vicitrarūpo viśvātmā ekākṣara iti smṛtaḥ .. || 18 vṛtaṁ naikātmakaṁ yena kṛtsnaṁ trailokyamātmanā | tathaiva bahurūpatvādviśvarūpa iti smṛtaḥ || 19 eṣa vai vikriyāpannaḥ sṛjatyātmānamātmanā | ahaṅkāraṁ mahātejāḥ prajāpatimahaṅkṛtam || 20 avyaktādvyaktamutpannaṁ vidyā sargaṁ vadanti tam | mahāntaṁ cāpyahaṅkāramavidyā sargameva ca ||21 avidhishcha vidhishcaiva samutpannau tathaikataḥ | vidyāvidyeti vikhyāte śrutiśāstrārtha cintakaiḥ || 22 bhūtasargamahaṅkārāttṛtīyaṁ viddhi pārthiva | ahaṅkāreṣu bhūteṣu caturthaṁ viddhi vaikṛtam || 23 vāyurjyotirathākāśamāpo'tha pṛthivī tathā | śabdaḥ sparshashcha rūpaṁ ca raso gandhastathaiva ca || 24 evaṁ yugapadutpannaṁ daśavargamasaṁśayam | paṣchamaṁ viddhi rājendra bhautikaṁ sargamarthavat || śrotraṁ tvakcakṣuṣī jihvā ghrāṇameva ca paṣchamam | vākcha hastau ca pādau ca pāyurmedhraṁ tathaiva ca || 26 buddhīndriyāṇi chaitāni tathā karmendriyāṇi ca | sambhūtānīha yugapanmanasā saha pārthiva || 27 eṣā tattvacaturviṁśā sarvākṛtiṣu vartate | paṣchaviṁśatimo viṣṇurnistattvastattvasamjṣakaḥ | (Translation by Kisari Mohan Ganguly) Mahabharata, ṣanti Parva. SECTION CCCIII) In the Sankhya scriptures, He is indicated by diverse name, and regarded as having Infinity for his Soul. Of diverse forms and constituting the soul of the universe. He is regarded as One and Indestructible. The three worlds of infinite ingredients have been created by Him without assistance from any source and have been overwhelmed by him. In consequence of His manifold forms, He is said to be of universal form. Undergoing modifications He creates Himself by Himself. Endued with mighty energy, He first creates Consciousness and that Great Being called Prajapati endued with Consciousness. The Manifest (or Hiranyagarbha) is created from the Unmanifest. This is called by the learned the Creation of Knowledge. The creation of Mahan (or Virat) and Consciousness, by Hiranyagarbha, is the creation of Ignorance. Ascription of attributes (worthy of worship) and the destruction thereof, called respectively by the names of Ignorance and Knowledge by persons learned by the interpretation of the Srutis, then arose, referring to this, that, or the other of the three (viz., Akshara, Hiranyagarbha, or Virat). Know, O king, that the creation of the (subtile) elements from consciousness is the third. 3 In all kinds of consciousness is the fourth creation which flows modification of the third. This fourth creation comprises Wind and Light and Space and Water and Earth, with their properties of sound, touch, form, taste and scent. This aggregate of ten arose, without doubt, at the same time. The fifth creation, O monarch, is that which has arisen from combination of the primal elements (named above). This comprises the ear, the skin, the eyes, the tongue, and the nose forming the fifth, and speech, and the two hands, and the two legs, and the lower duct, and the organs of generation. The first five of these constitute the organs of knowledge, and the last five the organs of action. All these, with mind, arose simultaneously O king. These constitute the four and twenty topics that exist in the forms of all living creatures. The twenty-fifth, which is Vishnu, is formless and, therefore, cannot be said to preside over the universe.