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Vajrāṅgada
Mārkaṇḍeya said:
1-3. O Lord perpetually experiencing the bliss of Śiva, O Lord Nandikeśvara, I have been delighted by you through the nectar of the glory of Śoṇeśa.
How did Vajrāṅgada, the Pāṇḍya king, transgress Śoṇa? How did he regain prosperity and affluence through devotion to him alone? How were the overlords of Vidyādharas, viz. Kāntiśālī and Kalādhara who had been struck down by the curse of Durvāsas, protected by Śaṃbhu in the form of Śoṇa?
Nandikeśvara said:
4. O son of Mṛkaṇḍu, indeed you have obtained the fruit of longevity because your devotion to the Lord of the Bhūtas (i.e. Śiva) is so steady and firm.
5. I Shall recount to you the details of the story of Vajrāṅgada as well as the events in the lives of Vidyādharas whereby the power of the Lord of Śoṇādri has come to be revered in the world.
6. Formerly there was a king named Vajrāṅgada in the land of Pāṇḍyas (i.e. Madurā). The earth was (as if) a doll placed upon the column (in the form) of the (powerful) arms of that king.
7-8. He was virtuous, wise and conversant with justice. He was majestic, courteous and efficient. He was calm, modest and intelligent. He was a blessed and contented man keeping the vow of one wife only. He was glorious and engaged in the worship of Śiva. He was the most excellent one among those people of good habit and practice. Having conquered his enemies he administered the territory between the bridge (i.e. Rāmeśvara in the south) and Kedāra (in the north).
9. Once wandering about on his excellent horse under the pretext of hunting, he entered the forest in the outskirts of Aruṇācala.
10. On seeing a musk deer of excessive fragrance there he eagerly rode his horse in pursuit of it.
11. Chased by him that deer went round the Śoṇaparvata in the manner of circumambulation with the speed of mind and then fell down.
12. With strength dwindling and fatigue increasing the King fell down from his horse bereft of lustre like a person of exhausted merit falling from heaven.
13. For an unknown reason he was as though harassed by a Mātaṅga (i.e. Cāṇḍāla). Like a person possessed by an evil spirit the King did not know his own self for a moment.
14. He thought thus: ‘What is this? Without any reason whatsoever my strength has been lost. Where has my vehicle, the horse, gone suddenly?’
15. While he was engrossed in anxious thought thus, incompetent to understand it, the sky was suddenly seen as having matted hair through the streaks of lightning.
16. Even as he was watching, the horse and the deer immediately cast off their animal bodies and attained the state of beings striding through the sky.
17. They shone with crowns, ear-rings, necklaces and bracelets. They wore silk clothes as under-garments as well as upper clothes. They had garlands too.
18. Appearing as though they dispelled the darkness arising from his agony by means of the clusters of rays of their teeth, they spoke to the King whose mind was overwhelmed with wonder and dismay:
19. “O King, do not get dejected. Understand that, thanks to the power of the Lord of Śoṇādri, this new state of ours is a result of that.”
20. The King was somewhat consoled by those words of those two (beings). With palms joined in reverence he humbly spoke to them both:
21. “Who are you please, by whom such a sudden shock and grief as this has been caused? O gentle Sirs, speak out. Indeed saving distressed persons is a characteristic of great men.”
22. When this question was put by him, Kalādhara who was directed by Kāntiśālī spoke to the wondering King:
23. “Know, O King, that formerly we were the leaders of Vidyādharas. We were close friends of each other like Vasanta and Madana.
24. Once we went to the penance grove of sage Durvāsas at the side of the golden mountain. It was (actually) impossible of access even mentally (to others).
25. We saw his holy flower-garden which extended to more than a Krośa (i.e. 3 kms.), which yielded materials for him to propitiate Śiva and perform penance. It was shining brilliantly with flowers.
26. Though we are humble and well-behaved, we did not have at that time the good qualities of intelligent persons be fitting their Sattva nature. We entered that garden eager to gather flowers.
27. Since that spot was highly pleasing to the heart, Kāntiśālī who was excessively haughty, moved about frequently stamping on the ground with force when he placed his feet on it.
28. Vicious in mind and fascinated by the excessive fragrance of the flowers, I handled the blooming flowers (frequently).
29-30. (Partially defective) Durvāsas who was like a mass of penance, was seated on his tiger’s skin under a Śāṇḍilya tree (Aegle Marmelos). He appeared to blaze like fire. At the height of anger his thick-set lower lip began to throb. His brows became crooked and they were knitted in a terrible manner.
31. Richly endowed with brilliant splendour as he was, he became furious. His body was covered with perspiration. The sage looked at us as if he would burn us with his eyes. He rebuked us:
32. ‘O sinners! Transgressors of good manners and formalities! You are highly proud. Who are you? You have become locusts for the blazing fire of my anger.
33. This penance-grove of mine is holy. It sanctifies all living beings. Even the Sun and the Moon do not touch this with their feet (i e. their rays do not fall here).
34. This park is (as if) synonymous with the service rendered to the enemy of the Puras. Even the wind does not blow here, nor do bees stick to this place.
35. Therefore, let this sinner become a horse in the terrestrial world. He has defiled this garden by treading upon it. Let him be afflicted on the earth by being the vehicle of others.
36. This other,one had greedily coveted the fragrance of the flowers. Let him fall in an exceedingly fierce mountain cave. He shall be reborn as a musk deer.’
37. When the thunderbolt of this curse was made to fall on us by that sage of fierce fury, our haughtiness vanished instantaneously and we sought refuge in him.
38. We grasped his feet and spoke to that brilliant sage: ‘This curse of yours will not be in vain. Let its end be mentioned.’
39. Then, on seeing us extremely distressed in our minds, O King, the leading sage became very cool out of sympathy and favourably obliging to us.
40. He spoke: ‘Nowhere can you, wicked-minded ones, get redress as here. By the circumambulation of Aruṇādri the curse shall subside.
41. Formerly the Lord, the enemy of the Puras, presided over a splendid assembly. He was served by the Guardians of the Quarters, viz. Indra, Upendra, Yama and others.
42. At that time the presiding deity of the Nandana forest offered him a certain red fruit as present.
43. On account of their childish nature Gajānana and Ṣaḍānana became curious and eager. They requested their father for that tempting fruit.
44-45. Thereupon the Lord spoke to his sons excessively coveting the fruit. He kept the fruit concealed in his hand and said to the children: ‘I shall give this fruit to the boy who is competent to circumambulate this entire earth encircled by the Lokāloka (mountain).’
46. When this was mentioned by the Lord of Pārvatī with a smile on his moon-like face, Skanda began to circumambulate the earth.
47. But Laṃbodara (i.e. Gaṇeśa) circumambulated his father, the Lord in the form of Śoṇaśaila, and instantly stood in front of him.
48. On seeing his cleverness the Three-eyed Lord lovingly sniffed at the head and gave the fruit to Heraṃba.
49-50. ‘From today onwards be the presiding deity of all fruits.’ After granting this boon to the Single-toothed Lord Śaṅkara spoke to the attendants in the assembly, viz. all the Suras and Asuras, rendering the hall whitish grey in colour by means of the spreading lustre of his teeth resembling moonlight:
51. ‘This Śoṇādri is my immobile form. He who devoutly circumambulates this shall attain Sārūpya (‘Identity of form’) (with me).
52. If anyone’s feet begin to pain on account of the circumambulation of this (mountain), he shall become an emperor and obtain the permanent region that is the most excellent of all.’
53. At the bidding of Śaṃbhu thus all the Devas circumambulated Śoṇaśaila and obtained their respective desires.
54. You two are defiled on account of your haughtiness. Hence you are punished by me. By the circumambulation of Śoṇādri the curse will come to an end in your case.
55-56. By coming into contact with the Pāṇḍya king, Vajrāṅgada, even as animals, you will have an opportunity to circumambulate Aruṇādri.
Thus we two were forced to be born immediately as a horse and a deer due to the excessive burden of our sins. Our bodies became dried up due to the Halāhala poison of the curse issuing from the great ocean of the great sage prone to be furious.”
Kalādhara narrated:
1. Kāntiśālī, my friend, was born as a horse in Kāṃboja. O great King; he attained the state of being your vehicle.
2. I attained the state of a sweet-scented deer. I moved about here and there over this mountain being very proud on account of this fragrance issuing from my body.
3. Now both of us have been given the chance of circumambulating the Lord of Śoṇādri, O virtuous one, by you who had come there under the pretext of hunting.
4. On account of the fault of riding a vehicle (while circumambulating Śoṇādri) your condition has become like this. Thanks to the meritorious deed of walking (i.e. circumambulating) on foot, our previous position has been retrieved by us.
5. O great King, it is because of your association that we two have been liberated from the bondage of being animals and we have regained our own abṇḍe. Hail unto thee forever!
6. The King with his palms folded in reverence requested Kalādhara and Kāntiśālī who were desirous of going to their abodes after saying this:
7. “Thus you have crossed the ocean of the curse, thanks to the power of Śaṅkara in the form of Śoṇaśaila. But what about my redemption?
8. My mind is whirling as it were, taking the eyes with it. My vital airs appear to come out. There it is fate that is more powerful.”
Kalādhara and Kāntiśālī repliea:
9. Listen, we shall suggest the remedy for your redemption. Listen to it with attentive mind that has got rid of all anxieties and agonies.
10. Fix your mind on the Lord of Aruṇādri, the storehouse of mercy, the Lord who is competent to create, sustain, annihilate, arrange (conceal?) and bless the universe.
11. It has been directly noticed by you now how powerful the Lord is. This has been the condition of both of us who have (now) done like this despite being animals.
12. Perform circumambulation on foot. Worship Īśāna, the Lord who is fond of musk, by means of Kalhāra flowers rendered fragrant by means of musk.
13. Utilise whatever property and wealth you have in renovating the temples, the ramparts and ornamented gateways etc. (of Śiva).
14. Ere long you will have the full Siddhi to a very great extent, surpassing that of Manu, Māndhātṛ, Nābhāga and Bhagīratha.
Nandikeśvara said:
15. On hearing these (words) of those two Vidyādharas who immediately resorted to their own abodes the King became devoted to the Lord of Aruṇādri with a mind free from all doubts.
Mārkaṇḍeya said:
1. O Lord Nandīśa, the wonderful narrative of the two Vidyādharas, the narrative that is like the nectarine moon issuing forth from the ocean of the greatness of Bhava, has been heard.
2. When did Vajrāṅgada attain Siddhi? How did he worship the Lord? How did the Lord of Aruṇa bless that humble devotee?
Nandikeśvara replied:
3. The King set aside all wish of returning to his own city. He desired to make his residence in the neighbourhood of its valley.
4. Then his great army consisting of hundreds of divisions of elephants, horses and foot soldiers reached that place following the footsteps of the horse.
5. The King, a veritable ocean of fortitude and courage of that type, was met by the priests, ministers, vassals, kings, generals and excellent friends.
6. When that army arrived the King reverentially stationed it beyond the border of Aruṇādri.
7. The devout King assigned all the wealth in his treasury and all the territories of great productive capacity for the worship of the Lord of Śoṇādri.
8. As directed by his priest he got his own penance grove built in the vicinity of the hermitage of Gautama. There accompanied by his ministers he became engaged in the worship of Śiva.
9. He placed his son named Ratnāṅgada in his position (i.e. throne). He propitiated Śoṇeśa by means of the enormous wealth sent by him.
10. As Agrahāra (‘grant for sustenance of Brāhmaṇas’) he donated villages around Aruṇācala—villages which were abounding in reservoirs (like wells etc.) full of water and orchards bearing an abundance of fruits.
11. Thanks to the splendour of Lord Aruṇa in the form of a Column of Effulgence, he built hundreds of tanks and lakes in this place which was mostly a desert and a wasteland.
12. Being of a long-ranged vision, he granted very beautiful and excellent ladies from among his attendants for the sake of service unto Śoṇanātha.
13. Since he was solely devoted to the worship of the Lord of Śoṇādri, he was congratulated by Agastya who had come there accompanied by Lopāmudrā.
14. Everyday he took the holy bath in the lake called Navatīrtha and with very great purity he worshipped Pāpanāśa and Pravāleśa.
15. The Lord of human beings propitiated everyday Goddess Durgā who had destroyed Mahiṣāsura and who dispels distress due to sins.
16. He rendered various sorts of services every moment to the primordial Lord who is in the form of a Liṅga and who is worthy of being worshipped by Brahmā and Viṣṇu.
17. He used to get up very early in the morning. After taking his bath the King performed three circumambulations on foot repeating the five-syllabled Mantra.
18. On the full-moon day in the month of Kārttika he celebrated the great festival of lights pleasing to the Lover of Pārvatī and honoured in the three worlds.
19. He performed the ablution of the Three-eyed Lord by means of thousands of gold pots filled with water rendered fragrant with various scents, Kahlāra flowers and camphor.
20. He celebrated the great festival of riding in the chariot most honoured in the three worlds. He celebrated Tīrthotsava and other festivals every month beginning with flag-hoisting.
21. Pure in his mind he performed the Aṅgapradakṣiṇā (i.e. rolling all the way) of the Śoṇa mountain extending to three Yojanas (= 36 kms.).
22. He frequently eulogized (the Lord) repeating the names, O Lord of Aruṇācala, O Ocean of the nectar of sympathy, O Lord accompanied by Aruṇāmbā.
23. Everyday he applied various articles such as Pañcāmṛta etc. and anointed (the Liṅga) with sandal pastes white with camphor.
24. Beginning it in the morning he worshipped the Lord of Śoṇādri having the form of the Gaṇas by means of Kahlāra flowers dripping with liquefied musk.
25. Pleased with the services and worship of that (King) of great self-control for three years, the Lord of Aruṇādri appeared to him in person.
26. He was seated on the great bull resembling a snow-clad mountain. He was in close embrace with the Goddess seated nearby.
27. Hymns of eulogy about his victory were being sung by Vasiṣṭha and other Brāhmaṇa sages, Nārada and other great sages as well as Nikuṃbha, Kuṃbha and other Gaṇas.
28. He warded off the sins of all the worlds by means of benign glances that resembled the waves of the ocean of mercy and that constituted the abodes of Goddess of fortune.
29. On seeing the Lord of the Devas King Vajrāṅgada became extremely glad. (Touching the ground) with the eight limbs of the body he made the obeisance.
30. With palms joined in reverence and kept over the head the King made obeisance hundreds of times. With the clusters of the rays of lustre emanating from his sparkling teeth he seemed to wash his lotus-like feet as he submitted as follows:
Vajrāṅgada said:
31-32. O Lord of Devas, I may have committed many sins out of delusion. But out of them let this transgression of mine be forgiven.
As he said this in exceedingly piteous tone, the Lord, the storehouse of mercy, the Lord of the universe, the Lord of Śoṇācala said to him:
Śrī Maheśvara (Śiva) said:
33. Do not be afraid, O dear one. Welfare unto thee. I have eight Mūrtis (i.e. forms). All of them have been freely assigned to all the creatures.
34. Formerly you were Indra. On account of your pride you insulted me as I was stationed on the peak of Kailāsa. Therefore you were paralysed by me.
35. When paralysed thus, you got ashamed. In a moment your pride vanished. You requested me for Śivajñāna which is the cause of all prosperity and magnificence.
36. You were then commanded by me: “O Indra, descend to the earth and take incarnation as King Vajrāṅgada. Then you will obtain my grace.”
37. Thereafter, this holy spot was evolved through (my) power. This is my resort. You had been foolish and hence you were punished. But (now) you are my great devotee.
38. Now I am much delighted on account of your supreme services performed by you day and night, O King. So I am enlightening you.[1]
39. Ether, wind, fire, water, earth, the sun, the moon and Pumān (man i.e. Hotṛ)—these are my physical forms, and through these the universe consisting of mobile and immobile beings shines.
40. I am Kāla (‘Time’) and I reckon all the objects, living beings and the paths. I am Śiva also, beyond all the Tattvas (i.e. Principles). There is nothing other than I.
41. I am the boundless vast ocean of Cit (‘Consciousness’) and Ānanda (‘Bliss’). A few waves have risen from me. They call them Brahmā, Viṣṇu, Rudra, Indra etc.
42. Vāṇī, Lakṣmī, Kṣamā, Śraddhā, Prajñā, Svāhā, Svadhā etc. are my creative powers (Śaktis). I possess innumerable great Śaktis.
43. This is Gaurī, my greatest Śakti. She is Māyā, the mother of the universe. It is by her that this universe is constantly enveloped and revealed and expanded.
44. Accompanied by this Śakti I carry on the illusory show of creation, sustenance and annihilation. Thereby I watch and witness as I please this wonderfully variegated and picturesque universe.
45. Your delusion has been dispelled by my greatness. You consider yourself not different from me, like a wave which is not different from the ocean.
46. Thereafter attain the overlordship of the earth which is only one of my forms. By my favour, O great King, enjoy worldly pleasures to your satisfaction.
47. Again in the capacity of Purandara enjoy heavenly pleasures for a long time, O King; certainly you will attain the identity of form with me.
Nandikeśvara said:
48. After saying thus the Lord vanished. King Vajrāṅgada was contented. Worshipping the Lord of Śoṇa he attained all types of pleasures.
49. Thus, it has been mentioned to you, O good soul, how a devotee of Śiva develops and prospers. The eternal benefit of the circumambulation of Śoṇaśaila has also been recounted.
50. What need is there of more (superfluous) talk? The circumambulation of Śoṇaśaila excels even a hundred great horse-sacrifices.
51. One shall attain innumerable benefits by circumambulating Śoṇagiri on equinoctical days, days on which the Sun takes another transit, the transit from one Zodiac to another, on Vyatīpāta days and other Parvan days.
52. There is no greater holy spot than Aruṇa; there is no greater Lord than Aruṇeśvara; there is no greater penance than circumambulation (of Aruṇācala).
53. As Nandikeśvara narrated thus the son of Mṛkaṇḍu had a thrill of joy making his hair stand on end all over his body. He frequently shed tears of delight. It was as though he was immersed in the ocean of nectar.
:: End of Aruṇācalamāhātmya ::
:: End of Māheśvarakhaṇḍa ::
Source
https://freeglobaluniversity.blogspot.com/search/label/Skanda
97th Brahma
49. Formerly ninety-six Brahmās had come up and passed away. Then a Brahmā came out of the navel of Viṣṇu and created the worlds.
50. Once that Brahmā was requested by Indra who was desirous of causing obstacles to the penance of Yogins. (So) he created a lovely and graceful woman.
51. On seeing that lotus-eyed lady full of graceful charms and other good qualities, Brahmā was pierced in his heart by the arrows of Kandarpa (i.e. god of Love). He became deluded.
52. On observing the lotus-seated Brahmā desirous of touching her, the excellent celestial damsel bowed to him and under the pretext of circumambulating him, she wished to go away.
53. While she was devoutly circumambulating, there sprang up four faces of Brahmā in the four directions instantaneously.
54-57. That maiden then assumed the form of a bird and flew into the sky. On seeing him approaching in the form of a bird, she resorted to Aruṇācala seeking refuge.
‘You are the Lord whose foot and head have not been seen by Brahmā and Viṣṇu. O Lord of Aruṇācala, protect me. O Lord worthy of giving refuge, I have sought refuge in you.’
While she was lamenting with excess of agony and fright, a certain hunter wielding a bow rose up from the immobile Linga Aruṇācala. He had the lustre of the sky overcast with clouds and he had fixed aṇ arrow to his bow. When the hunter was seen in front (of him) his (Brahmā’s) delusion was dispelled.
58-63a. Then the Lotus-born Lord became extremely humble and delighted in his heart. Then he bowed down to the 'Lord of Śoṇādri who is worthy of being resorted to:
‘Obeisance to you, the cause of the destruction of all sins, to the Lord wielding the Pināka bow. Obeisance to Śaṃbhu who has assumed the form of Aruṇācala and who is under the control of his devotees. Who, other than you, is competent to make his ignorant devotees refrain from misdeeds? This is impossible for (ordinary) persons to do. Destroy my physical body with your splendour because it has become sinful by (bad) intention. O Lord, the immanent soul of the universe, create another Brahmā for the purpose of the creation of the worlds.’
On hearing these words of Brahmā who was in a wretched condition, Śiva, the moon-crested Lord, the embodiment of mercy said:
63b-67a. ‘The period that has been formerly allotted to you cannot be changed or taken back. Which person in a position of power, defects such as Rāga (attachment) and others do not affect? Hence even if you are far way, worship this fiery Liṅga named Aruṇācala for dispelling all defects. All sins whether they are mental, verbal or physical perish quickly by visiting Aruṇācala. This Aruṇācala is destructive of all the sins of men through circumambulations, prostrations, recollections, worships and eulogies.
67b-71. I can rarely be seen in Kailāsa, peak of Meru or in my abodes on the various Kula mountains. I myself am Aruṇācala, on seeing the peak of which people will not only have the benefit of having their eyes but also the destruction of all sins and the acquisition of the vision born of knowledge.
Brahmā, born of a part of mine, formerly took his bath in Brahma Puṣkara named after him. Thereby the delusion of that Lord of the universe vanished. You too take your bath in this Brahma Tīrtha, worship me, keep your palms joined in reverence, keep silent and circumambulate me. O soul of the universe, you will become free from ailments.’
72. Maheśa, the Lord of the universe, remained in the form of Aruṇācala after uttering these words. The Lotus-born Lord had a plunge in the lake. He duly worshipped the Lord, the destroyer of sins.
73. With his mind purified by means of the Yogic exercises of Yama, Niyama etc., the Creator duly worshipped the Lord of Aruṇācala clearly and with all requisite offerings and services. Thereby his sins being dispelled, he regained the lordship (of the universe).”
https://freeglobaluniversity.blogspot.com/search/label/Skanda
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Manikkavacakar
According to Ramana Maharshi, Manikkavacakar attained salvation by merging in a blinding light.
