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(rudra) One of the Trinity.

Birth.

The seers or spiritual giants of India imagined three forms to God, dividing all the activities into three departments, i.e. creation, sustenance and destruction or annihilation. 叠谤补丑尘腻, for creation, 痴颈峁ａ箛耻, for sustenance and 艢颈惫补, for annihilation-they are the Trinity. 痴颈峁ａ箛耻 was born first, 叠谤补丑尘腻 next and 艢颈惫补 last. The essence of Indian spiritualistic thought is that these three visible forms of God will, at the close of the Kalpa cease to be and become one with the cosmic power, and that the trinity will be born again at the commencement of the Kalpa and will take up their respective functions.

The dominant quality or attribute of 艢颈惫补 is Tamas (darkness). Many stories, with slight variations, are told in the various 笔耻谤腻峁嘺蝉 about the birth of 艢颈惫补. Some of the more important stories are summarised below.

(i) At the begining of the Kalpa, while 叠谤补丑尘腻 was meditating upon the birth of a son like himself, a child deep blue in colour, appeared on his lap, and the child began running about crying aloud. 叠谤补丑尘腻 asked the child why it was crying; then the child asked 叠谤补丑尘腻 to give him a name. Though 叠谤补丑尘腻 told him that his name was Rudra and asked him not to cry, he cried seven times more. Then 叠谤补丑尘腻 gave him another seven names, and for the total eight names eight 惭奴谤迟颈蝉 (forms) wives and children were allotted. Bhava, 艢补谤惫补, 莫艣腻苍补, 笔补艣耻辫补迟颈, 叠丑墨尘补, Ugra and 惭补丑腻诲别惫补 were the additional seven names, and Sun, Water, Earth, Wind, Fire, Sky, the Brahmin who has taken 诲墨办峁Ｄ� and Moon were the eight 惭奴谤迟颈蝉 and the presiding deities allotted to them. To these deities the following wives were also allotted, i.e. 厂耻惫补谤肠补濒腻, U峁Ｄ�, 痴颈办别艣墨, 艢颈惫腻, 厂惫腻丑腻, 顿颈艣腻, D墨k峁Ｄ� and 搁辞丑颈峁嚹�. The world is full with their progenies. 艢补苍补颈艣肠补谤补, 艢耻办谤补, 尝辞丑颈迟腻峁単补, Manojava, Skanda, Sarga, 厂补苍迟腻苍补 and Budha are the sons of the above eight wives. This Rudra married 厂补迟墨, daughter of 顿补办峁�apraj膩pati. (痴颈峁ａ箛耻 笔耻谤腻峁嘺, Part 1, Chapter 8).

(ii) 叠谤补丑尘腻 whose predominant quality or attribute is rajas was born from the navel of 惭补丑腻惫颈峁ａ箛耻. From the Centre of the brow of 叠谤补丑尘腻 was born Rudra of T膩masic quality. 叠谤补丑尘腻, by the power of his tapas, acquired the power of creation and created a red-coloured world by his attribute of rajas. The very same world is annihilated by Rudra at the close of the Kalpa period. (顿别惫墨 叠丑腻驳补惫补迟补, 7th Skandha).

(iii) From the wrath of 叠谤补丑尘腻 was born Rudra, from his lap 狈腻谤补诲补, from his finger 顿补办峁�a, from his mind Sanaka and others, and from his left finger a daughter called 痴墨谤补峁嚹�. (顿别惫墨 叠丑腻驳补惫补迟补, 7th Skandha).

(iv) Four 'mental sons' of 叠谤补丑尘腻 Sanaka, Sanandana 厂补苍腻迟补苍补 and 厂补苍补迟办耻尘腻谤补 showed disinclination to beget progenies. 叠谤补丑尘腻 got angry at this attitude of the four sons and from the centre of his brow was born a body blue and white in colour, and he, in tears, requested 叠谤补丑尘腻 for names and stations. Blessing him by saying 'm膩 ruda' (do not cry) 叠谤补丑尘腻 allotted him names and stations. He became famous by the name Rudra. He was also given eleven more names by 叠谤补丑尘腻 as follows: Manyu, Manu, Mahinasa, 惭补丑腻苍, 艢颈惫补, 峁歵耻诲丑惫补箩补, Ugraretas, Bhava, 碍腻尘补, 痴腻尘补诲别惫补 and 顿丑峁泃补惫谤补迟补. These names are otherwise famous as follows: Aja, Ekapada, Ahirbudhnya, 罢惫补峁ａ弓腻, Rudra, Hara, 艢补尘产丑耻, T{??}ambaka, 础辫补谤腻箩颈迟补, 莫艣腻苍补 and Tribhuvana. The eleven Rudras were also allotted the following eleven positions by 叠谤补丑尘腻 i.e. heart, the five organs of the body, vital force (笔谤腻峁嘺) wind, fire, water, earth, sun and moon. Rudra has eleven wives, called Dh墨, 痴峁泃迟颈, 鲍艣补苍腻, Um膩, Niyut膩, Sarpis, Il膩, 础尘产颈办腻, 滨谤腻惫补迟墨, 厂耻诲丑腻 and D墨k峁Ｄ�. Rudra, under the name 艢颈惫补, is considered to be the third of the trinity. The doctrine is that as long as time is real, deluge, or annihilation does not take place. Therefore, Rudrasa峁僪膩ra (annihilation by Rudra) may be taken to mean only as the beginning of new creation.

(v) At the commencement of Yuga (era) 叠谤补丑尘腻 was born from the navel of 痴颈峁ａ箛耻. Two asuras called Madhu and 碍补颈峁璦产丑补 rushed up to kill 叠谤补丑尘腻, and from the brow of 痴颈峁ａ箛耻, who got angry towards the asuras was born 艢颈惫补 holding in his hands 艢奴濒补 (the three-pronged trident). (Vana Parva, Chapter 12).

Family life.

艢颈惫补 has two wives, 骋补峁単腻 and 笔腻谤惫补迟墨 (See under 骋补峁単腻 and 笔腻谤惫补迟墨). He lodges 骋补峁単腻 on his head. Um膩, 碍腻迟测腻测补苍墨, 骋补耻谤墨, 碍腻濒墨, 贬补颈尘补惫补迟墨 莫艣惫补谤墨, 艢颈惫腻, 叠丑补惫腻苍墨, 搁耻诲谤腻峁嚹�, 艢补谤惫腻峁嚹�, 厂补谤惫补尘补峁単补濒腻 础辫补谤峁嚹�, 笔腻谤惫补迟墨, 顿耻谤驳腻, 惭峁涐笉腻苍墨, 颁补峁囜笉颈办腻, 础尘产颈办腻, 膧谤测腻, 顿腻办峁Ｄ乱补峁嚹�, Girij膩, Menak膩tmaj膩, 颁腻尘耻峁囜笉腻, 碍补谤峁嘺尘辞峁���, 颁补谤肠颈办腻 and 叠丑补颈谤补惫墨鈥攖hese are synonyms of 笔腻谤惫补迟墨. 艢颈惫补 lives on the top of the 惭补丑腻尘别谤耻, where there are nine cities. At the centre is 叠谤补丑尘腻鈥檚 惭补苍辞惫补迟墨; exactly to the east of it is Indra鈥檚 础尘补谤腻惫补迟墨; at the south-eastern corner is Agni鈥檚 罢别箩辞惫补迟墨; on the south is Yama鈥檚 厂补峁儁补尘补苍墨; at the south-western corner is K峁涐梗峁嚹伱眏an膩 of 狈颈谤峁泃颈, on the west is 痴补谤耻峁嘺鈥檚 艢raddh膩vat墨, at the north-western corner is 骋补苍诲丑补惫补迟墨 of 痴腻测耻, on the north is Kubera鈥檚 惭补丑辞诲补测腻, at the north-eastern corner is 艢颈惫补鈥檚 驰补艣辞惫补迟墨鈥攖his is the set of the nine cities.

Two sons called 厂耻产谤补丑尘补峁噛补 and 骋补峁嘺辫补迟颈 were born to 艢颈惫补 of 笔腻谤惫补迟墨, and they are his actual sons. Some other sons also were born to him in his assumed forms and by other women. Such have been Indrajit, 贬补苍奴尘腻苍 and others. For details see the respective words. (顿别惫墨 叠丑腻驳补惫补迟补, 8th Skandha, 9th Skandha; 碍补迟丑腻蝉补谤颈迟蝉腻驳补谤补, Kath膩mukhalambaka).

Incarnations.

艢颈惫补 has taken several partial incarnations, the chief of which are given below.

(i) 顿耻谤惫腻蝉补蝉. (See under 顿耻谤惫腻蝉补蝉).

(ii) 痴腻苍补谤补 (Monkey). 艢颈惫补, 笔腻谤惫补迟墨 and their attenders like 狈补苍诲颈办别艣惫补谤补 once transformed themselves into monkeys and played about on the 贬颈尘腻濒补测补蝉. 搁腻惫补峁嘺, who came there on the occasion ridiculed 狈补苍诲颈办别艣惫补谤补, who, in great rage, cursed 搁腻惫补峁嘺 that monkeys would destroy him. Being thus cursed 搁腻惫补峁嘺 raised 碍补颈濒腻蝉补 from its foundations and played with it. (Uttara 搁腻尘腻测补峁嘺).

(iii) 艢补办迟颈. 艢颈惫补 incarnated himself as 艢补办迟颈, son of 痴补蝉颈峁ａ弓丑补 and was devoured by 碍补濒尘腻峁�a辫腻诲补, who took the form of a 搁腻办峁�a蝉补. (痴腻尘补苍补 笔耻谤腻峁嘺, Chapter 6).

(iv) 痴补谤耻峁嘺. 艢颈惫补 once assumed the form of 痴补谤耻峁嘺 and conducted a 测补箩帽补 which was attended by the Vedas in assumed forms. (惭补丑腻产丑腻谤补迟补 础苍耻艣腻蝉补苍补 Parva, Chapter 85).

Boons granted by 艢颈惫补.

The 笔耻谤腻峁嘺蝉 refer to various persons, who had earned boons from him and others who attained heaven on account of their devotion for him. The following are important among such persons.

(i) 厂颈峁僪补惫补办迟谤补鈥�(Skanda 笔耻谤腻峁嘺, Asura 碍腻峁囜笉补).

(ii) 搁耻办尘墨鈥�(叠丑腻驳补惫补迟补, 10th Skandha).

(iii) 叠腻峁嘺鈥�(叠丑腻驳补惫补迟补, 10th Skandha).

(iv) 厂耻诲补办峁�i峁嘺鈥�(叠丑腻驳补惫补迟补, 10th Skandha).

(v) 厂腻濒惫补鈥�(叠丑腻驳补惫补迟补 10th Skandha).

(vi) V峁沰膩sura鈥�(叠丑腻驳补惫补迟补, 10th Skandha).

(vii) Ratidev墨鈥�(碍补迟丑腻蝉补谤颈迟蝉腻驳补谤补, L膩v膩峁嘺kalambaka, 罢补谤补峁単补 1).

(viii) Indrajit鈥�(Uttara 搁腻尘腻测补峁嘺).

(ix) 叠丑峁沢耻鈥�(Padma 笔耻谤腻峁嘺, 膧di 碍丑补峁囜笉补, Chapter 2).

(x) 骋腻苍诲丑腻谤墨鈥�(惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 109, Verse 107).

(xi) A 峁涐梗i girl鈥�(惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 168, Verse 6).

(xii) 笔谤补产丑补帽箩补苍补鈥�(惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 214, Verse 20).

(xiii) 艢vetak墨鈥�(惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 222, Verse 41).

(xiv) 闯补谤腻蝉补苍诲丑补鈥�(惭补丑腻产丑腻谤补迟补 厂补产丑腻 Parva, Chapter 14, Verse 64).

(xv) 叠腻峁嚹乻耻谤补鈥�(惭补丑腻产丑腻谤补迟补 厂补产丑腻 Parva, Chapter 33, Southern text).

(xvi) Ma峁卥a峁嘺鈥�(Vana Parva, Chapter 83, Verse 132).

(xvii) Sagara鈥�(Vana Parva, Chapter 106, Verse 15)

(xviii) 叠丑补驳墨谤补迟丑补鈥�(Vana Parva, Chapter 109, Verse 1).

(xix) Jayadratha鈥�(Vana Parva, Chapter 272, Verse 28).

(xx) 础尘产腻鈥�(Udyoga Parva, Chapter 187, Verse 12).

(xxi) Somadatta鈥�(顿谤辞峁嘺 Parva, Chapter 143, Verse 16).

(xxii) 痴颈峁ａ箛耻鈥�(顿谤辞峁嘺 Parva, Chapter 201, Verse 56).

(xxiii) 笔补谤补艣耻谤腻尘补鈥�(碍补谤峁嘺 Parva, Chapter 34, Verse 116; 艢腻苍迟颈 Parva, Chapter 49, Verse 33).

(xxiv) Skanda鈥�(艢补濒测补 Parva, Chapter 46, Verse 46).

(xxv) 础谤耻苍诲丑补迟墨鈥�(艢补濒测补 Parva, Chapter 48, Verse 38).

(xxvi) A Brahmin boy鈥�(艢腻苍迟颈 Parva, Chapter 153, Verse 114).

(xxvii) 罢补峁囜笉颈 muni鈥�(础苍耻艣腻蝉补苍补 Parva, Chapter 16, Verse 69).

Assets of 艢颈惫补.

艢颈惫补 possesses a mass of matted hair, red in colour. It is known as Kaparda also, and hence he is called 碍补辫补谤诲墨 as well. 艢颈惫补 is also stated to be Agni. He has three eyes, the third one on the forehead being all fire. 艢颈惫补 is called Trinetra, Ph膩lanetra, Agnilocana etc. because of the above facts. It is only just and proper that 艢颈惫补, who is the destroyer of all things should have relation to Agni. 艢颈惫补, the alldestroyer, carries the 艢奴濒补 in his hands always. Another weapon is named 笔颈苍腻办补, and therefore 艢颈惫补 is called 笔颈苍腻办补p膩峁噄 (he who holds 笔颈苍腻办补 in his hands). Both 艢颈惫补 and his vehicle, the Bull, are white in colour. The white colour indicates the justice observed in the process of annihilation. 艢颈惫补 has been described as possessing two, four, eight and ten hands. Besides the 笔颈苍腻办补, he holds in his hands the club called 碍丑补峁璿腻峁単补, the bow called Ajagava, a deer, beads, skull, 岣峚尘补谤耻 (a musical instrument) and many other sacred articles. 骋补峁単腻 and Candra (moon) dwell on his head, and he is, therefore, known as 骋补峁単腻dhara and Candrac奴岣峚 also. A Garland made of human skulls adorns his neck. 艢颈惫补 wears the skin of the leopard for cloth and uses the skin of the elephant for blanket. All over his limbs snakes are worn as ornaments.

The 笔耻谤腻峁嘺蝉 contain stories as to how 艢颈惫补 earned most of the above assets. The wives of many 峁氠梗is felt enamoured of 艢颈惫补, who once appeared in the garb of a beggar. The 峁氠梗is, who got angry with 艢颈惫补 on the above account, decided to kill him. From the pit they dug on the ground, a tiger emerged. 艢颈惫补 killed it and wore its skin. A deer followed the tiger from the pit. 艢颈惫补 held it in his left hand. The next to emerge out of the pit was a red-hot iron rod. 艢颈惫补 took it in his hands as a weapon. Lastly snakes came out of the pit and 艢颈惫补 wore them on his body. On another occasion an asura called Gaya assumed the form of an elephant and chased the munis, who took refuge in a 艢颈惫补 temple. 艢颈惫补 appeared, killed the elephant and wore its skin on his body. Since 艢颈惫补 wore snakes as ear-rings he came to be known as N膩gaku峁囜笉ala. 叠谤补丑尘腻 ordered that Rudra should create people and accordingly he created people. But, his creations were very cruel beings. 叠谤补丑尘腻 feared that they would eat up the other creations. 叠谤补丑尘腻, who trembled with fear, asked Rudra to retire from the act of creation and to train himself to do creation in the proper manner as ordained. Accordingly, Rudra started practising tapas.

Incidents.

(i) How 艢颈惫补 got the name 闯墨尘奴迟补办别迟耻. (See under 闯墨尘奴迟补办别迟耻).

(ii) He became 碍补辫腻濒墨. (See under 碍补辫腻濒墨).

(iii) Sin of Brahmahaty膩 on 艢颈惫补. As he plucked off the head of 叠谤补丑尘腻 艢颈惫补 became subject to the sin of Brahmahaty膩. Blue in colour and with grey hair, terrible Brahmahaty膩 approached 艢颈惫补 who asked her who she was and why she came. She answered that she was Brahmahaty膩 and asked 艢颈惫补 to take her into him. She entered his body so that he felt a burning sensation all over him. In this condition 艢颈惫补 went to B膩dary腻艣谤补尘补. But, the great 峁氠梗is, 狈补谤补苍腻谤腻测补峁嘺蝉 were not there in the 腻艣谤补尘补. Sad at heart 艢颈惫补 went to the river 驰补尘耻苍腻 to take a bath. But the river dried up. Then he went to 笔濒补办峁�a island to bathe; but the island disappeared. Then he went to 笔耻峁�k补谤腻谤补峁噛补, M膩gadh膩ra峁噛a, 厂补颈苍诲丑补惫腻谤补峁噛补, 狈补颈尘颈峁Ｄ乺补峁噛补, 顿丑补谤尘腻谤补峁噛补 etc. all to no purpose. He got worn out but could not have a bath. The terrible Brahmahaty膩 did not leave him. Though he visited sacred rivers, 腻艣谤补尘补s and temples and practised Yoga, 艢颈惫补 did not get redemption from sin. At last, in great disappointment he went to 碍耻谤耻办峁�e迟谤补, where he saw 痴颈峁ａ箛耻. With folded hands 艢颈惫补 praised 痴颈峁ａ箛耻 who advised him the following means for absolution from sin. "A 叠丑补驳补惫腻苍 born from my aspect under the name Yoga艣膩y墨 is living at 笔谤补测腻驳补. The great river Varu峁嚹� which has started from the right leg of Yoga艣膩y墨 and which redeems all sins as also the sublime river As墨, which has started from his left leg are both worshipped by the whole world. The temple of Yoga艣膩y墨 is at the centre of these rivers, and that is a sacred place most important in the three worlds and annihilative of all sins. That city is the great 痴腻谤腻峁嘺蝉墨. Even materialistic or worldly people get salvation there. It is my (痴颈峁ａ箛耻) 腻艣谤补尘补. There dwells 厂奴谤测补 called Lola destroying all sins. The place where 碍别艣补惫补 my aspect lives, is 顿补艣腻艣惫补尘别诲丑补. If you go there you will get redemption from sin."

Thus directed by 痴颈峁ａ箛耻 艢颈惫补 went to 痴腻谤腻峁嘺蝉墨 and achieved absolution from the sin of Brahmahaty膩 by bathing in the holy 迟墨谤迟丑补蝉 there. (痴腻尘补苍补 笔耻谤腻峁嘺, Chapter 3).

(iv) Birth of 痴墨谤补产丑补诲谤补. (See under 顿补办峁�a),

(v) Water in 碍腻濒颈苍诲墨 got dark in colour. (See under 笔腻谤惫补迟墨, Para 2).

(vi) 艢颈惫补 became N膩gabh奴峁�a峁嘺. (See under N膩g膩stram).

(vii) Blessed 厂耻办别艣补. Vidyutke艣a, the 搁腻办峁�a蝉补 married S膩laka峁璦峁卥膩, daughter of 厂补苍诲丑测腻. While they toured the world round enjoying their honeymoon S膩laka峁璦峁卥膩 conceived and delivered in due course a son in the valley of Mount Mandara. 艢颈惫补 and 笔腻谤惫补迟墨, who passed that way in an aerial chariot saw the child and came down to it. By the blessing of 艢颈惫补 the child grew up to a youth very quickly. 艢颈惫补 named him 厂耻办别艣补 and after blessing that he would grow up to become a pious soul disappeared from the scene. (Uttara 搁腻尘腻测补峁嘺).

(viii) 艢颈惫补, the father of Indrajit. (See under Indrajit, Para 2).

(ix) Four faces of 艢颈惫补. (See under 罢颈濒辞迟迟补尘腻, Para 2).

(x) Sword of 艢颈惫补. 艢颈惫补 holds a sword in his hand to destroy the asura tribe. The following is told in Chapter 166 of 艢腻苍迟颈 Parva about the origin of the sword.

叠谤补丑尘腻 when he created the universe also laid down laws to keep living beings in the path of righteousness. But, the asuras did not conform to those laws. So, the 尘补丑补谤峁�i蝉 decided that there should be some other means to instruct the asuras. They conducted a Brahma测补箩帽补 at the 贬颈尘腻濒补测补蝉. A terrible Jin (Evil Spirit) emerged from the sacrificial pit.

At the emergence of the Jin the earth shook; the great sea grew wild with waves and eddies. Lightning and shooting stars appeared and branches of trees were torn asunder. A vicious whirl-wind swept the ten regions. All living beings trembled at the sight of the Jin.

叠谤补丑尘腻 appeared to the frightened 尘补丑补谤峁�i蝉 and told them that it was not a Jin, but only the sword for the destruction of the asura tribe. 艢颈惫补 took the sword in his hand, and as soon as he touched it he became possessed of four hands. "艢颈惫补, whose head touched the sun, who had the third eye and from whose mouth flames of fire emerged, who changed himself to various colours like blue, white and red, who wore deer skin with golden spots, who had on his forehead an eye as effulgent as the Sun鈥攕uch 艢颈惫补 took in his hands the fiery sword and raising his shield he swirled the sword in various directions."

When 艢颈惫补, who thus became terrible, walked with the sword amidst the asura army the entire asura forces were annihilated and the Devas came out victorious.

Daring deeds of 艢颈惫补.

(i) Clash With 痴颈峁ａ箛耻. Though there were differences of opinion between 艢颈惫补 and 痴颈峁ａ箛耻 on many occasions, only very rarely had occurred actual clashes between the two. The 笔耻谤腻峁嘺蝉 refer to two such important clashes. One has reference to a direct fight 艢颈惫补 fought with 痴颈峁ａ箛耻 and the other is about 艢颈惫补鈥檚 fight with 狈腻谤腻测补峁嘺r峁�i, an incarnation of 痴颈峁ａ箛耻.

There was no reason for the direct fight between 艢颈惫补 and 痴颈峁ａ箛耻. The Devas wanted to test who was the more powerful of the two, 艢颈惫补 or 痴颈峁ａ箛耻, and they told 叠谤补丑尘腻 about the idea By carrying tales to them, one against the other, 叠谤补丑尘腻 made 艢颈惫补 and 痴颈峁ａ箛耻 mutual enemies. The enmity led to a fight between the two. 痴颈艣惫补办补谤尘补苍 made a bow for each of the contestants. In the fight between the two 艢颈惫补 got defeated. 艢颈惫补, who got angry at his temporary defeat presented his bow and arrow to 顿别惫补谤腻迟补, King of Videha. It was this bow, which 艢r墨 搁腻尘补 broke at the wedding of 厂墨迟腻 in a later period. As soon as the fight was over the Devas realised that 痴颈峁ａ箛耻 was greater than 艢颈惫补. After the fight 痴颈峁ａ箛耻 gave his bow to 峁歝墨办补, the 叠丑腻谤驳补惫补 muni. Jamadagni got it from 峁歝墨办补, and he gave it to 笔补谤补艣耻谤腻尘补. It was with this bow that 笔补谤补艣耻谤腻尘补 confronted 艢r墨 搁腻尘补 on his way back after wedding 厂墨迟腻. (痴腻濒尘墨办颈 搁腻尘腻测补峁嘺, B膩lak膩峁囜笉a, Canto 75).

The following story is related in the 础苍耻艣腻蝉补苍补 Parva of 惭补丑腻产丑腻谤补迟补 about the fight between N膩raya峁嘺r峁�i, incarnation of 痴颈峁ａ箛耻 and 艢颈惫补.

艢颈惫补, in great fury, threw his 艢奴濒补 into the Yaj帽a hall of 顿补办峁�a, and the 艢奴濒补 after reducing the Yaj帽a, to ashes, hit the breast of 狈腻谤腻测补峁嘺r峁�i, who was doing tapas in Badarik腻艣谤补尘补. 狈腻谤腻测补峁嘺 raised the sound 'Hum' as a result of which the 艢奴濒补 returned to 艢颈惫补鈥檚 hands, who, in great anger, rushed forward to 狈腻谤腻测补峁嘺. 狈腻谤腻测补峁嘺 placed his hand on 艢颈惫补鈥檚 throat with the result that it became dark in colour. Thenceforth 艢颈惫补 came to be known as 艢颈迟颈办补峁囜弓丑补 also.

狈腻谤腻测补峁嘺 plucked a blade of grass and recited some mantras. It became a 辫补谤补艣耻 (axe). He threw it at 艢颈惫补, who broke it into pieces, which act gave him the additional name of 碍丑补峁囜笉补辫补谤补艣耻 also. The fighting became fierce and the world began burning. Fire refused to receive offerings made; 峁氠梗is could not recollect the Vedas; Rajas and Tamas attacked Devas; the earth shook; planets became dim and dark; 叠谤补丑尘腻 fell down from his seat; sky came down; oceans got dry; the 贬颈尘腻濒补测补蝉 crumbled. On the continuous appearance of such ill omens 叠谤补丑尘腻 and all the Devas came to the battlefield. Saluting Rudra 叠谤补丑尘腻 told him thus: "Oh! Lord! Let good happen to the world. In the interests of the welfare of the world. you would please give up arms. The 狈补谤补苍腻谤腻测补峁嘺蝉 are upholders of righteousness; they are the incarnations of the indestructible and supreme sages. I was born from their pleasure. You were born from their wrath."

On hearing these words of 叠谤补丑尘腻 艢颈惫补 cooled down.

(ii) Rendered 碍腻尘补deva bodiless (limbless). See under 碍腻尘补deva, Parva 4).

(iii) Bore 骋补峁単腻 on the head. See under 骋腻峁単腻.

(iv) Consumed 碍腻濒补办奴峁璦. Owing to the curse of 顿耻谤惫腻蝉补蝉 the Devas were subjected to symptoms of old age, and to produce 补尘峁泃补 (nectar) as remedy for this unfortunate development, the churning of 碍峁Ｄ玶腻产诲丑颈 (ocean of milk) was started. 痴腻蝉耻办颈, the snake, was used as cord to rotate mount Mandara, which was used as the churning rod. When the churning became very intense, the mortal poison 碍腻濒补办奴峁璦 emerged out of 痴腻蝉耻办颈鈥檚 mouth. (Another view is held that 碍腻濒补办奴峁璦 rose out of the milk-sea). On the emergence of the deadly poison the asuras ran off in great fear, the Devas got bewildered, 叠腻濒颈 and 厂耻驳谤墨惫补 too got frightened; and without exhibiting his fright 痴颈峁ａ箛耻 covered his face; on the whole it appeared as though the entire world would be reduced to ashes.

At this critical moment, 艢颈惫补, reputed for his reckless daring, put all the 碍腻濒补办奴峁璦 into his mouth. Frightened at it 笔腻谤惫补迟墨 held 艢颈惫补鈥檚 throat by her hands so that the poison did not enter his stomach. At the same time 惭补丑腻惫颈峁ａ箛耻 covered with his hands 艢颈惫补鈥檚 mouth so that the poison was not spitted out. 碍腻濒补办奴峁璦 thus prevented from going down into the stomach or being vomited from 艢颈惫补鈥檚 throat got itself digested in the throat giving it a blue colour. Thus did 艢颈惫补 become 狈墨濒补办补峁囜弓丑补 (of the blue throat). 痴颈峁ａ箛耻 and 笔腻谤惫补迟墨 who were affected by the flames of the poison became N墨lavar峁嘺 and 碍腻濒墨 respectively. (Kamba 搁腻尘腻测补峁嘺, Yuddhak膩峁囜笉a).

(v) Destroyed 顿补办峁�a鈥檚 测补箩帽补. See under 顿补办峁�a Para 3).

(vi) Fought 艢补峁卥丑补肠奴岣峚. (See under 罢耻濒补蝉墨, Para 5).

(vii) Burned the Tripuras. (See under Tripura).

(viii) Fought 厂奴谤测补. 艢颈惫补 once plucked out 叠谤补丑尘腻鈥檚 head (See under 碍补辫腻濒墨 1), and 叠谤补丑尘腻 cursed 艢颈惫补 that he should beg for food with that head (skull) in his hands. This fierce curse of 叠谤补丑尘腻 affected 艢颈惫补 so much that, in uncontrollable wrath, he beat whomsoever he met. Thousands of Devas and others were killed. 厂奴谤测补, who relished not these atrocities of 艢颈惫补 confronted him with out-stretched hands. 艢颈惫补 held with one hand of his, both the hands of 厂奴谤测补 from the fingers of which blood began to flow. 艢颈惫补 turned 厂奴谤测补 round and round by his hands with the result that the hands of 厂奴谤测补 became short. When 厂奴谤测补 became completely drenched in blood 艢颈惫补 let him free and walked to another side when 厂奴谤测补, laughingly challenged him again to fight. Greatly enraged by the challenge 艢颈惫补 fisted him on the face with the result he lost all his teeth. Also he fell down unconscious. As 厂奴谤测补 fell thus Bhaga looked with fierce eyes at 艢颈惫补, who then sturck the former on his face, Both the eyes of Bhaga fell down and the Devas were alarmed by it. Then all the 膧诲颈迟测补蝉, under the leadership of Indra ran off to the ten regions along with the Maruts and Agni. Only prominent asuras like 笔谤补丑濒腻诲补 remained on the scene. They saluted 艢颈惫补. 艢颈惫补 surveyed the y膩ga hall, the Devas and the asuras with his three eyes. All of them then ran away to different places. 艢颈惫补 looked at the three Agnis with his three eyes and they were reduced to ashes.

When 艢颈惫补鈥檚 anger subsided 厂奴谤测补 was installed in his former form. (痴腻尘补苍补 笔耻谤腻峁嘺, Chapter 5).

(ix) Fought with Andhaka. See under Andhaka.

(x) Made five Indras 笔腻峁囜笉补惫补蝉. The 笔腻峁囜笉补惫补蝉, in their former life, were Indras. (膧di Parva, Chapter 199).

The Devas once conducted at Naimis膩ra峁噛a a lengthy 测补箩帽补 of which Yama was the manager. In the absence of Yama there was no death on earth. Thus, human beings also, like the Devas, became Amartyas (deathless). Alarmed at this the Devas submitted their grievance to 叠谤补丑尘腻 who pacified them by saying that Yama would return as soon as the 测补箩帽补 was over and then men will, as usual be subjected to the process of death. The Devas then returned to 狈补颈尘颈峁Ｄ乺补峁噛补, the scene of their 测补箩帽补 when they saw a woman, lustrous as fire, descending the steps of 骋补峁単腻 to carry water. She was sobbing and each drop of tear that fell into the waters of the river transformed itself into a lotus flower. As deputed by the Devas Indra approached the woman to get facts from her.

Indra asked her who she was and why she was weeping. The woman answered him not, but walked in silence, to the source of the 骋补峁単腻. Indra followed her. When they had thus walked some distance 艢颈惫补 and 笔腻谤惫补迟墨 were found in the forest at a game of dice, and Indra, afraid of 艢颈惫补, ran way. But, 艢颈惫补 called him back and asked him to enter the cave there. When Indra did so after removing the mountain at the entrance of the cave he saw four Indras sitting there. They were called 痴颈艣惫补产丑耻办, Bh奴tadh膩m膩, 艢颈产颈 and 艢腻苍迟颈. The woman whom Indra had followed was 艢谤墨诲别惫墨. 艢颈惫补 blessed that the five Indras, in their next birth, would wed 艢谤墨诲别惫墨. When the Indras saw 惭补丑腻惫颈峁ａ箛耻 after this he also blessed them, and promised them that he would incarnate and help them when they were born as men in their next life. Then 痴颈峁ａ箛耻 plucked a black and a white hair and put them on earth. The black hair was born as 艢r墨 碍峁涐梗峁嘺 in 顿别惫补办墨鈥檚 womb and the white hair as Balabhadrar膩ma in the womb of Roh墨峁嚹�.

(xi) 碍颈谤腻迟腻谤箩耻苍墨测补尘. Arjuna once did tapas to 艢颈惫补, who appeared to him in the garb of a hunter in the forest and presented to him the 笔腻艣耻辫补迟补 arrow. (For details see under Arjuna, Para 20).

(xii) Fought with 惭补丑颈峁Ｄ乻耻谤补. (See under 惭补丑颈峁Ｄ乻耻谤补).

(xiii) Fought with 痴峁泃谤腻蝉耻谤补. See under 痴峁泃谤腻蝉耻谤补.

(xiv) Burnt 贬颈尘补惫腻苍. 艢颈惫补 once did tapas on the top of 贬颈尘补惫腻苍 when 笔腻谤惫补迟墨 came behind him and covered his eyes with her hands. At once darkness enveloped the whole world, and when people suffered in the absence of day-light 艢颈惫补 opened his third eye. 贬颈尘补惫腻苍 began getting burnt by the fire emitted by 艢颈惫补鈥檚 eye. 笔腻谤惫补迟墨 got alarmed at this and woke 艢颈惫补 up. He closed his third eye and 贬颈尘补惫腻苍 resumed its former shape. (础苍耻艣腻蝉补苍补 Parva, Chapter 104).

Worship of 艢颈惫补.

Innumerable people in India worship 艢颈惫补 and they follow different forms or systems of worship. There are forms of worship which follow the Vedas and which do not as also forms which are s膩ttvic and which are not. The form of worship called Para艣upadam (? 笔腻艣耻辫补迟补m) is a very ancient one. It is believed that the Para艣upadas once honoured and afterwards opposed the Vedas. The 艢颈惫补 li峁単a at the place called G奴岣峚millam is supposed to be as old as the second century B.C.

One of the many symbols, which represent 艢颈惫补, 艢颈惫补li峁単a is the most important. They are of two kinds, the movable and the immovable. The immovable are those which appear by themselves or installed in temples. The movable are those made of earth, stone, timber, gems etc. There are also temporary 濒颈峁単补蝉, which are placed on stools of various shapes. Li峁単as are made of he-stones and stools of 'she-stones'.

There are also various types of 濒颈峁単补蝉 indicative of the different attributes of 艢颈惫补; for example 尝颈峁単辞诲产丑补惫补, Candrasekhara, Raudra, Um膩sahita etc. K膩m膩ntaka, Gaj膩ri, K膩l膩ri, Tripurad膩haka etc. represent the Lord in his fierce aspects. 艢颈惫补 is also represented in poses of blessing 颁补峁囜笉别艣补, 痴颈峁ａ箛耻, 狈补苍诲墨艣惫补谤补, Vighne艣vara and Arjuna. He is also presented in various poses of dancing, 顿补办峁�i峁嚹乵奴谤迟颈 is represented in four forms, i.e. 痴测腻办丑测腻苍补 闯帽腻苍补, Yoga and V墨峁嚹乨hara. Bik峁Ｄ佱弓aka, Kap膩ladh膩r墨. 骋补峁単腻dhara, 础谤诲丑补苍腻谤墨艣惫补谤补 V峁涐梗abhav膩hana and Vi峁�abhak峁�aka are other forms of 艢颈惫补. Rarely is he depicted in the form of 厂补诲腻艣颈惫补, 惭补丑别艣惫补谤补, Ek膩da艣arudras 痴颈诲测别艣惫补谤补 and 惭奴谤迟测补峁ａ弓补办补. There are 膧驳补尘补蝉 descriptive of these forms.

骋补峁嘺辫补迟颈 occupies the most prominent place among Devas connected with 艢颈惫补. 骋补峁嘺辫补迟颈 came to be worshipped from 6-7 centuries B.C. His present idols might have been made after this period.

There are many temples dedicated to 骋补峁嘺辫补迟颈 in South India. Chief among the idols are i峁璦峁僷iri (proboscis turned to the left side) and vala峁僷iri (proboscis turned to the right side). 骋补峁嘺辫补迟颈 is a physical aspect of 艢颈惫补. Being the God who removes obstacles in the devotee鈥檚 path, 骋补峁嘺辫补迟颈 is called Vighne艣vara. The universe is contained in his big stomach.

Next to 骋补峁嘺辫补迟颈 in importance is 厂耻产谤补丑尘补峁噛补. He is worshipped in South India only. 碍耻尘腻谤补, Muruka, 碍腻谤迟迟颈办别测补, Skanda, 膧rumukha, Guha, etc. are some of his popular synonyms There are a number of 厂耻产谤补丑尘补峁噛补 temples in Tamil 狈腻岣岛, many of them on the tops of hills. In North India 厂耻产谤补丑尘补峁噛补 temples are rare. But, books written during the 厂补峁単丑补 period go to prove that 厂耻产谤补丑尘补峁噛补 was worshipped in South India from very olden times. He is depicted in many postures, sitting, with six faces, with only one face, with two hands, with four hands, with wife, wearing the sacred thread etc.

Now, about 艢补办迟颈 idols. 艢补办迟颈 is the 顿别惫墨 closest to 艢颈惫补. In South India there are special 艢补办迟颈 temples called 艢补办迟颈p墨峁環膩layas. 顿耻谤驳腻 is the most important among the manifestations of 艢补办迟颈. There are idols of 顿耻谤驳腻s as standing in the lotus flower and also as mounted on the lion. 膧驳补尘补蝉 refer to nine kinds or forms of 顿耻谤驳腻 i.e. N墨laka峁囜弓h墨, K峁�ema峁卥ar墨, Harasiddhi, 搁补耻诲谤腻, Van膩, Agni, 闯补测腻, Vindhyav膩sin墨, and Ripun膩艣in墨. 顿耻谤驳腻鈥檚 most terrible form is as 惭补丑颈峁Ｄ乻耻谤补-mardin墨, found at Mah膩balipuram, Ellora and other places. 顿耻谤驳腻 is also called 颁补峁囜笉颈办腻 and 碍腻迟测腻测补苍墨. 顿耻谤驳腻 is worshipped as 狈补苍诲腻, 叠丑补诲谤补办腻濒墨, 础尘产腻, R膩jam膩ta峁単墨 etc.

艢颈惫补鈥檚 life-period.

Thousand Caturyugas constitute one day of 叠谤补丑尘腻. According to the 笔耻谤腻峁嘺蝉 fourteen Indras fall dead from heaven during the life time of one 叠谤补丑尘腻. Two such life times of 叠谤补丑尘腻 form one life time of 痴颈峁ａ箛耻; at the end of the period he too will expire. 艢颈惫补鈥檚 life time is double that of 痴颈峁ａ箛耻, according to 顿别惫墨 叠丑腻驳补惫补迟补, 5th Skandha. (For details see under Manvantara).

艢颈惫补 and creation of the universe.

See under Creation).

惭腻测腻 艢颈惫补.

(See under 惭腻测腻 艣颈惫补).

Sahasran膩mas (thousand names) of 艢颈惫补.

The thousand names of 艢颈惫补 are mentioned mainly in Chapter 285 of 艢腻苍迟颈 Parva and Chapter 17 of 础苍耻艣腻蝉补苍补 Parva of 惭补丑腻产丑腻谤补迟补. There are substantial differences between the two lists of names.

础艣惫补迟迟丑腻尘腻 and 艢颈惫补.

(See under 础艣惫补迟迟丑腻尘腻 Para 6).

Rudras.

The Ek膩da艣arudras, viz. 惭峁沢补惫测腻诲丑补, Sarpa, 狈颈谤峁泃颈, 础箩补颈办补辫腻迟, Ahirbudhnya, 笔颈苍腻办墨, 莫艣惫补谤补, 碍补辫腻濒墨, 厂迟丑腻峁嘘 and Bharga are the sons of 艢颈惫补. (膧di Parva, Chapter 66).

艢颈惫补bhasma (Ashes worn by 艢颈惫补)

The 笔耻谤腻峁嘺蝉 contain many references to the great power of 艢颈惫补bhasman. The following story about even 痴颈峁ａ箛耻 turning out to be a devotee of 艢颈惫补 on account of the sanctity of 艢颈惫补bhasma is related in Chapter 101, 笔腻迟腻濒补kha峁囜笉a of Padma 笔耻谤腻峁嘺.

In the beginning or during the Brahmapralaya (deluge) 惭补丑腻惫颈峁ａ箛耻 was lying in the great waters of the deluge. On both sides of 痴颈峁ａ箛耻 hundred universes each and on both sides of his feet and at the centre of his head twenty universes each remained attached. One universe glowed as a gem on 痴颈峁ａ箛耻鈥檚 nose. Mahar峁�is like 尝辞尘补艣补 did tapas seated on his navel. Meanwhile 痴颈峁ａ箛耻 sat in deep meditation ready for creation. But, he did not find anything and began, therefore, sobbing. Then appeared an extra-mundane light at which he got frightened and closed his eyes. 艢颈惫补, rotating in both his hands a garland each made of a crore of universes appeared before 痴颈峁ａ箛耻. He then stood up and enquired of the visitor who he was. 艢颈惫补 exhibited his form. 艢颈惫补 told 痴颈峁ａ箛耻 that he had not attained sufficient wisdom for creation and also advised him to achieve enough knowledge by first taking the 痴补谤耻峁嘺 bath and then the Bhasma bath.

To this 痴颈峁ａ箛耻 answered by saying that there was nowhere water enough for him to bathe, and he, who was closely surrounded by universes, sat in water. But, it came only up to his thighs. Then 艢颈惫补 said laughingly that there was enough water for 痴颈峁ａ箛耻 to bathe and cast a glance at him with his (艢颈惫补) eye on the forehead and also his left eye. And, immediately 痴颈峁ａ箛耻鈥檚 body became very small and it began to shiver. Then 艢颈惫补 said as follows:鈥�"Oh! 痴颈峁ａ箛耻! here is deep water. you may bathe in it. But 痴颈峁ａ箛耻 could not get into the tremendous pool created on 艢颈惫补鈥檚 lap. So, he requested 艢颈惫补 for a passage to get into the pool. 艢颈惫补 "Oh! 痴颈峁ａ箛耻! Before this even though you sat in water, one crore yojanas in depth, it came only up to your thighs. But, now though you are on your legs you say you cannot enter the water. Look here, the water comes only up to my thighs. You may descend into it. I shall see to it that you can step into the water. A Vedic saying I recite will serve as the step."

痴颈峁ａ箛耻:鈥擭obody can step on sound. One may ascend on what is material, i.e. with form; but, how could one step on that which is formless?

艢颈惫补:鈥擶hy can you not get hold of that which is and ascend? You receive this great Veda.

痴颈峁ａ箛耻 received it, but it appeared that his hands were not strong enough to hold it. 艢颈惫补 smiled at the inability of 痴颈峁ａ箛耻 and asked him to get down into water by the steps made of Veda and when 痴颈峁ａ箛耻 descended the steps into the water, it came only up to his thighs. He had his bath and then asked 艢颈惫补 what he should do next. 艢颈惫补:鈥�"What do you feel in your mind? Is it that you do not feel anything"

痴颈峁ａ箛耻:鈥擨 feel not anything.

艢颈惫补:鈥擨f you get sanctified by bhasmasn膩na you will receive the ultimate knowledge. I shall give you the bhasma.

艢颈惫补 took a pinch of bhasma from his breast and chanting the 骋腻测补迟谤墨 and pa帽c膩k峁�ara (Om nama艣艣iv膩ya) mantras sprinkled it all over the body of 痴颈峁ａ箛耻. He also said to 痴颈峁ａ箛耻, "You live, you meditate, now what do you feel in your mind?" 痴颈峁ａ箛耻 meditated whereupon he saw a very bright light in his heart. When he told 艢颈惫补 that a light was being seen by him the latter said that his knowledge was not mature enough and asked him to eat some bhasma so that it might become perfect. 痴颈峁ａ箛耻 accordingly consumed the bhasma, and lo! he, who was till then red-blue in colour became as white as pearl. He began to be called 艢uklavar峁嘺 (white in colour) from that day onwards.

惭补丑腻惫颈峁ａ箛耻 felt happy and contented having seen 艢颈惫补, who asked the former what it was he saw in his mind just then. Answering that he saw the blissful form of 艢颈惫补 before him 痴颈峁ａ箛耻 fell at the latter鈥檚 feet. To 艢颈惫补鈥檚 query as to what boon he desired to have, 痴颈峁ａ箛耻 replied that he wanted to become a devotee of 艢颈惫补 and because of the greatness of the bhasma 痴颈峁ａ箛耻 thenceforward became a devotee of 艢颈惫补.

艢颈惫补li峁単a (Phallus).

Worship of 艢颈惫补li峁単a is a popular practice in India. The 笔耻谤腻峁嘺蝉 contain a number of stories about the importance Sivali峁単a achieved so as to make it an object of worship. Three of the more important stories are given below:

(i) 艢颈惫补 wandered about the world lamenting over the death of 厂补迟墨dev墨 at the Yaj帽a conducted by 顿补办峁�a, and 碍腻尘补deva followed him with his erotic arrows to exploit 艢颈惫补鈥檚 sorry predicament. During his wanderings 艢颈惫补 once came to the Vindhya mountain. 碍腻尘补deva followed him there too and began attacking 艢颈惫补 with his arrows and to escape from the fierce onslaught 艢颈惫补 took refuge in the terrible 顿腻谤耻 forest. There Mahar峁�is with their wives lived. 艢颈惫补 saluted them and requested for alms. But, the Mahar峁�is only kept mum. They did not like their wives saluting 艢颈惫补. 艢颈惫补 went about the 膩 rama and all the women except 础谤耻苍诲丑补迟墨 and 础苍补蝉奴测腻, followed him overcome by lust for him. Enraged at this, munis like 叠丑腻谤驳补惫补 and 础峁単颈谤补蝉 cursed 艢颈惫补 that his phallus should drop to the ground. Immediately it fell down and 艢颈惫补 disappeared. The phallus rent asunder the earth, reached 笔腻迟腻濒补 and rent the universe also. The whole universe shook at which 叠谤补丑尘腻 met 痴颈峁ａ箛耻 at 笔腻迟腻濒补 and enquired of him the reason for the universal upheaval. 痴颈峁ａ箛耻 answered him that the world shook because of the weight of 艢颈惫补鈥檚 phallus, which the 尘补丑补谤峁�i蝉 had caused to be dropped. Then 叠谤补丑尘腻, along with 痴颈峁ａ箛耻, came to the spot where 艢颈惫补鈥檚 phallus lay. At the sight of the limitless phallus 痴颈峁ａ箛耻, in great wonder, descended to 笔腻迟腻濒补 mounted on 骋补谤耻岣峚. 叠谤补丑尘腻, on his plane, toured above. Both 痴颈峁ａ箛耻 and 叠谤补丑尘腻 returned to earth, having failed in their attempt to find the end of the phallus. They then praised 艢颈惫补, who appeared to them. They requested him to take back his phallus from the earth. 艢颈惫补 insisted that he would do so only if the Devas agreed to worship his phallus. 痴颈峁ａ箛耻 agreed to the suggestion. 叠谤补丑尘腻 took the phallus, golden brassy in colour. Thereafter 惭补丑腻惫颈峁ａ箛耻 created the four castes and various 艣膩straic texts for each of the castes to worship the phallus. The four texts are known as 艢aivam, 笔腻艣耻辫补迟补m, K膩ladamanam and K膩p膩likam. After making the above arrangements 叠谤补丑尘腻 and 痴颈峁ａ箛耻 returned. 艢颈惫补 took back his phallus. (痴腻尘补苍补 笔耻谤腻峁嘺, Chapter 6).

(ii) Eightyeight thousand 叠腻濒补办丑颈濒测补蝉 were born from the mind of 叠谤补丑尘腻. They emaciated their bodies by constant baths, fasting and worship of 艢颈惫补. Though they worshipped 艢颈惫补 thus for one thousand divya years, he did not appear in front of them.

Afterwards, when 笔腻谤惫补迟墨 was travelling by sky one day, the latter saw and took pity on the 叠腻濒补办丑颈濒测补蝉 and told 艢颈惫补 thus: "These 尘补丑补谤峁�i蝉 are suffering like anything. For my sake, you should put an end to their sufferings. Has their evil fate no end? They are reduced to mere skin and bones, and yet they are denied realisation." Smilingly 艢颈惫补 told 笔腻谤惫补迟墨 as follows "You do not know the real course of righteousness. These people do not understand righteousness; they are not free from lust and anger. They are mere fools." At these words of 艢颈惫补, 笔腻谤惫补迟墨 told him thus: If things be as you have said please show me their nature, I feel interested. Then 艢颈惫补 asked 笔腻谤惫补迟墨 to remain where she was, telling her that he would go to the 叠腻濒补办丑颈濒测补蝉 and show her how they behaved. Accordingly 艢颈惫补 went to them.

艢颈惫补 approached the 叠腻濒补办丑颈濒测补蝉 in the guise of a handsome youth, wearing the 痴补苍补尘腻濒腻 garland on his head, holding the alms bowl in his hands and completely in the nude and requested for alms. The Womenfolk of the Advaitins were much attracted by the handsome youth and came to him with a lot of fruits, roots etc. by way of alms. 艢颈惫补 wished them good and 笔腻谤惫补迟墨 espied her smiling lord from her seat.

After giving him alms the women spoke to him as follows: "Oh! anchorite, what penance are you practising? You have no clothes on you, but you wear 痴补苍补尘腻濒腻. You are a handsome 蝉补苍苍测腻蝉墨. If you have no objection, please tell us about you." The 蝉补苍苍测腻蝉墨 (艢颈惫补) answered them by saying that his was a very secret penance and could not be imparted to others. Especially in the presence of so many others it could not be revealed. So, you may please go. But, the women said that they wished very much to hear the secret, and they caught hold of his hands saying 'Come'. The women were overcome by lust and one of them caught hold of his neck, another of his hands, another of his knees, another of his hair and yet another of his waist. Seeing the excitement of their wives the 尘补丑补谤峁�i蝉 cried, 'Strike him' and struck down his phallus with sticks and stones. As soon as the phallus was thus felled down, 艢颈惫补 disappeared from the spot and returned to 碍补颈濒腻蝉补 with 笔腻谤惫补迟墨.

When the phallus fell down the whole universe shook and the 尘补丑补谤峁�i蝉 were alarmed. A very intelligent 尘补丑补谤峁�i among them said:鈥�"We know not the real facts about the great ascetic. Let us take refuge in 叠谤补丑尘腻. He may know the facts." Accordingly the 尘补丑补谤峁�i蝉 went to 叠谤补丑尘腻, who found fault with their ignorance and indiscretion and asked them to shed their anger and please 艢颈惫补. Accordingly they went to 碍补颈濒腻蝉补 and praised 艢颈惫补, who appeared to them and told them as follows:鈥�"You may now return. The phallus will belong to you. I shall be pleased if you would duly install it. Nothing will be impossible to those who worship my phallus with devotion. Even sins consciously committed will be removed by the worship of my phallus. You install the phallus you struck down in the great pond of Sannihita. That will achieve for you all your desires. Even the Devas will worship it under the name '厂迟丑腻峁嘘'. Being installed at Sth膩峁噕墨艣vara it will be known as Sth膩峁噕墨艣vara also. Constant meditation upon 厂迟丑腻峁嘘 will remove all sins. The sight of 厂迟丑腻峁嘘 will bring about salvation."

After this the 尘补丑补谤峁�i蝉, along with 叠谤补丑尘腻, returned to 顿腻谤耻 forest to carry the phallus to Sannihita. But, they could not move it even by an iota. They returned again to 碍补颈濒腻蝉补, but could not see 艢颈惫补 there. When 叠谤补丑尘腻 sat in meditation for sometime to know where 艢颈惫补 was, he saw in his mind 艢颈惫补, in the guise of an elephant, standing in the stream praised by munis. Immediately 叠谤补丑尘腻 and others went there, but missed 艢颈惫补 there. But 笔腻谤惫补迟墨 appeared there and served them 补尘峁泃补 (nectar). When they had consumed the nectar they saw 艢颈惫补 standing in the stream, and they spoke about their difficulties to him.

艢颈惫补, in the guise of the elephant, accompanied them to the 顿腻谤耻 forest where he, in sport, took the phallus by his proboscis and installed it on the banks of the stream. All those who witnessed the installation attained ultimate realisation. Upon the phallus thus installed 叠谤补丑尘腻 built another phallus with stone. After a period that phallus became one with the effulgence of the first phallus. Those who saw that also achieved ultimate realisation. Immediately 叠谤补丑尘腻 built, for the pleasure of the Devas, seven phalluses one upon the other, and sages attained ultimate realisation by smearing their bodies with the dust of the phalluses. The spot where the phallus was installed became famous by the name 厂迟丑腻峁嘘t墨rtha. (痴腻尘补苍补 笔耻谤腻峁嘺, Chapter 45).

(iii) In the beginning 叠谤补丑尘腻 entrusted 艢颈惫补 with the duty of creation and to earn the power for creation he lived under water for many generations. 艢颈惫补 having not returned though 叠谤补丑尘腻 waited for him long, the latter created the 辫谤补箩腻辫补迟颈蝉 and got done by them all creations. Then it was that 艢颈惫补, having acquired all the more power, came out of water. 艢颈惫补 who got angry that all creations were effected in his absence plucked his phallus and threw it into the earth. He said that, since matters of creation had been managed by 叠谤补丑尘腻, he needed the phallus no further. The phallus thus thrown by 艢颈惫补 stuck to the earth and remained pointed upwards. Next, 艢颈惫补 performed a dance of annihilation among the Devas. Ultimately, on the request of the Devas 艢颈惫补 deposited his fire of wrath in water. It is that fire which dries up water in seas, rivers etc. When 艢颈惫补 had shed his anger and become quiet the Devas worshipped the phallus, which had stuck to the earth, and thenceforth worship of 艢颈惫补鈥檚 phallus became popular. (惭补丑腻产丑腻谤补迟补 Sauptika Parva, Chapter 17).

艢颈惫补濒墨濒腻蝉 (Sports of 艢颈惫补).

The 笔耻谤腻峁嘺蝉 refer to the following sixtyfour 濒墨濒腻蝉 (sports) of 艢颈惫补. (1) Devendra redeemed from sin. (2) 础颈谤腻惫补迟补 redeemed from sin. (3) Building of Madhur膩pura in Kadamba forest. (4) 艢r墨 笔腻谤惫补迟墨 born as Ta峁�膩tak膩. (5) 笔腻峁囜笉测补deva wedded Ta峁�膩tak膩. (6) Dance before sage 笔补迟补帽箩补濒颈 (7) 碍耻峁囜笉辞诲补谤补 granted power to consume much rice (8) Quenched 碍耻峁囜笉辞诲补谤补鈥檚 hunger and thirst with rice etc. and waters of river Vaig膩 (9) Brought the seven seas near to please his wife (10) Brought Malayadhvaja down to earth from Devaloka (11) Created the son called Ugra (12) Ugra given three weapons like 艣奴la (13) Removed the sea from his side (14) Broke the crown of Indra (15) Ugrap膩峁囜笉ya given gold from 惭补丑腻尘别谤耻 (16) Taught the 尘补丑补谤峁�i蝉 the meaning of Vedas (17) Sold gems to the King to make a crown (18) Made the clouds drink water from the ocean (19) Stopped excessive rain-fall (20) Exhibited the prowess of realisation (21) Made 'stone-elephant' eat sugar-cane (22) Killed the elephant which a Buddha sanny膩sin had sent after being subjected to black magic (23) Blessed a brahmin girl (24) Did various kinds of dances (25) Brought to light and proved the death of brahmin woman (26) Annihilated the evil or sin of having slept with the mother and killed the father (27) Killed Siddha to save the wife of preceptor, who taught archery (28) Made the snakes sent by Buddha sanny膩sins poisonless (29) Killed cows sent by the same sanny膩sins (30) Exhibited innumerable soldiers to save the commander-in-chief of the 笔腻峁囜笉测补 army (31) Gave the 笔腻峁囜笉测补 King a money-bag, which would never become empty (32) Disguised himself as a 痴补颈艣测补 and sold bangles (33) Granted a峁ａ弓asiddhis to 驰补办峁Ｄ玸. (34) Opened the door of the temple for the Cola King (35) Supplied water to the 笔腻峁囜笉测补n army (36) Converted base metals into gold etc. (37) Defeated the Cola King (38) Gave a 艢奴诲谤补 a vessel filled with gingelly seeds (39) A 痴补颈艣测补 boy given victory in a suit (40) Redeemed the 笔腻峁囜笉测补 King from the sin of brahmahaty膩 (41) Carried firewood to save the devotee named Bhadra (42) Wrote a letter to the Cera King on behalf of Bhadra (43) Bhadra presented with a plank (44) Bhadra鈥檚 wife granted victory in n膩gavidy膩 (45) Assumed the form of pork and saved the small offsprings (46) Small pork made minister (47) A 碍丑补帽箩补谤墨峁璦 bird was taught the 尘峁泃测耻帽箩补测补 mantra so that it could escape from the attack of crows (48) A 艢补谤腻谤颈 bird granted salvation (49) Boundaries of Madhur膩pura shown by serpent (50) Defeated the Cola King (51) Dravidian scholars given the Sa峁僩ham plank (52) Wrote a verse for a brahmin at the instance of the 笔腻峁囜笉测补 King (53) Saved Nakk墨ra (54) Nakk墨ra taught 蝉奴迟谤补蝉 (aphorisms) (55) Made a comparative study of theses (56) Visited northern H膩l膩sya (57) Wedded fisher-girl (58) 闯帽腻苍补诲墨办峁Ｄ� (initiation into knowledge) given to the minister called V膩tapure艣a (59) Sold magic horses to the 笔腻峁囜笉测补n King (60) River made bigger (61) Carried mud for pancakes (62) Cured the fever and hunch-back of Kubja 笔腻峁囜笉测补 (63) Made 闯帽腻苍补sambandhar kill the naked ones on the 艣奴la (64) Brought tree, tank, 艢颈惫补li峁単a etc. to Madhura as witnesses. (H膩l膩syam膩h膩tmya, Chapter 5).

Bull of 艢颈惫补.

Cows were born on earth from Surabhi. The foam of milk which flowed like sea from cows rose into waves and fell in 艢颈惫补bh奴mi (艢颈惫补 land). 艢颈惫补 did not like it. He opened his third eye and looked at the cows. The flames from the eye caused different colours to the cows. The cows took refuge with Candra. But, the fire of 艢颈惫补鈥檚 eye followed the cows there also. At last the 笔谤补箩腻辫补迟颈s pacified 艢颈惫补 and presented him a bull for vehicle. From that day onwards 艢颈惫补 came to be known as V峁涐梗abhav膩hana and V峁涐梗abh膩峁卥a also. (础苍耻艣腻蝉补苍补 Parva, Chapter 77).

Other information.

(i) The son 艢耻办补 was born to 痴测腻蝉补 because of the blessing of 艢颈惫补. (顿别惫墨 叠丑腻驳补惫补迟补, 1st Skandha).

(ii) During the period of emperor 笔峁泃丑耻 when the Devas made the earth a cow and milked resources, 艢颈惫补 served as calf. (顿谤辞峁嘺 Parva, Chapter 69, Verse 24).

(iii) 艢颈惫补 occupies a seat in Kubera鈥檚 court. (厂补产丑腻 Parva, Chapter 10, Verse 21).

(iv) 艢颈惫补 once presented an armour to Indra. (顿谤辞峁嘺 Parva, Chapter 94, Verse 61).

(v) When the battle with the Tripuras reached its climax in intensity 艢颈惫补 mounted the Bull and looked at the capital of the asuras. As a result of the fiery look the breasts of cows were cut and their hoofs rent into two. The hoofs of cattle came to be cleft from that day onwards. (碍补谤峁嘺 Parva, Chapter 34, Verse 105).

(vi) Living beings are kept healthy by the kindness of 艢颈惫补. (Sauptika Parva, Chapter 18, Verse 20).

(vii) It was 艢颈惫补, who organised the penal code in the world. (艢腻苍迟颈 Parva, Chapter 59, Verse 80).

(viii) Once in the war between the Devas and the Asuras 艢颈惫补 gave refuge to 艢耻办谤腻肠腻谤测补. (艢腻苍迟颈 Parva, Chapter 389, Verse 36).

(ix) 艢颈惫补 performed the thread wearing ceremony of 艢耻办补, the son of 痴测腻蝉补. (艢腻苍迟颈 Parva, Chapter 248, Verse 19).

(x) On the occasion when 艢颈惫补 burnt Tripuras and their city to ashes they saw him as a boy with five horns. (础苍耻艣腻蝉补苍补 Parva, Chapter 160, Verse 32).

(xi) There is a story in 艢腻苍迟颈 Parva of 惭补丑腻产丑腻谤补迟补 about 艢颈惫补鈥檚 bringing back to life the dead child of a brahmin. The story was told by 叠丑墨峁�m补 to 驰耻诲丑颈峁ａ弓丑颈谤补. The brahmin took his dead child to the burning ghat when a fox asked him to wait at least till dusk to see if the child would regain life. At the same time a vulture, which came there pointed out to the brahmin that the dead never came back to life and asked him to leave the dead body there and return home. As advised by the fox and the vulture the brahmin took to the burning ghat and took back from there the dead body of his child. 笔腻谤惫补迟墨 took pity on the brahmin and as requested by her 艢颈惫补 brought the child back to life. The logic and reasoning advanced by the fox and the vulture for their selfish ends is famous under the name G峁沝hragom膩yusa峁僾膩da.

(xii) The following words are used in the 惭补丑腻产丑腻谤补迟补 as synonyms of 艢颈惫补:

Aja, 础尘产颈办腻pati, Ana峁単膩峁単ahara, Ananta, Andhakagh膩t墨, Andhakanip膩t墨, Atharva, 叠补丑耻谤奴辫补, Bhagaghna, Bhava, Bhavaghna, 叠丑墨尘补, 艢补峁卥补谤补, 艢补谤惫补, 艢颈迟颈办补峁囜弓丑补, 艢ma艣膩nav膩s墨, 艢谤墨办补峁囜弓丑补, 艢耻办谤补, 艢奴濒补bh峁泃, 艢奴濒补dhara, 艢奴濒补dh峁沰, 艢奴濒补hasta, 艢奴l膩峁卥a, 艢奴濒补p膩峁噄, 艢奴l墨, 顿补办峁�akratuhara, 顿丑补苍惫墨, Dhruva, 顿丑奴谤箩补峁璱, Digv膩sas, Divyagov峁涐梗abhadhvaja, 贰办腻办峁�a, Ga峁嚹乨hyak峁�a, 骋补峁噀艣补, 骋补耻谤墨艣a, 骋补耻谤墨h峁沝ayavallabha, Gir墨艣a, 骋辞惫峁涐梗腻峁卥补, Gov峁涐梗abhadhvaja, Gov峁涐梗ottamav膩hana, Hara, 贬补谤测补办峁�a, 闯补峁�膩d丑补谤补, 闯补峁璱濒补, 闯补峁���, K膩m膩峁単an膩艣ana, 碍补辫腻濒墨, 碍补辫补谤诲墨, 碍丑补峁璿腻峁単补dh膩r墨, 碍峁泃迟颈惫腻蝉补蝉, 碍耻尘腻谤补pit膩, 尝补濒腻峁�膩k峁�a, 尝别濒颈丑腻苍补, 惭补丑腻诲别惫补, 惭补丑腻驳补峁嘺辫补迟颈, 惭补丑腻测辞驳墨, 惭补丑别艣惫补谤补, Mahi峁�aghna, Makhaghna, 惭墨岣峢惫腻苍, 惭峁沢补惫测腻诲丑补, Mun墨ndra, 狈补苍诲墨艣惫补谤补, Ni艣膩carapati, 狈墨濒补驳谤墨惫补, 狈墨濒补办补峁囜弓丑补, 狈墨濒补濒辞丑颈迟补, 笔补艣耻产丑补谤迟腻 笔补艣耻辫补迟颈, 笔颈苍腻办补dh峁沰, 笔颈苍腻办补gopt膩, 笔颈苍腻办补hasta, 笔颈苍腻办补p膩峁噄, 笔颈苍腻办墨, 笔颈峁単补濒补, 笔谤补箩腻辫补迟颈, Rudra, 峁氠梗abhaketu, 艢补谤惫补, Sarvayoge艣vare艣vara, 厂迟丑腻峁嘘, Tri艣奴lahasta, Tris奴lap膩峁噄, Trilocana, Trinayana, Trinetra, Tripuragh膩t墨, Tripuraghna, Tripurahart膩, Tripuramardana, Tripuran膩艣ana, 罢谤颈辫耻谤腻苍迟补办补, 罢谤颈辫耻谤腻苍迟补办补ra, Tripur膩rdana, 罢谤测补办峁�a, Tryambaka, Ugra, Ugre艣a, 鲍尘腻辫补迟颈, 痴颈艣腻濒腻办峁�a, Vilohita, 痴颈谤奴辫腻办峁�a, 痴峁涐梗补产丑补诲丑惫补箩补, V峁涐梗abh膩峁卥a, V峁涐梗abhav膩hana, 痴峁涐梗补办别迟补苍补, V峁涐梗av膩hana, 驰腻尘测补, Yati, 驰辞驳别艣惫补谤补.

(xiii) Names of 艢颈惫补. 艢补尘产丑耻, 莫艣a, 笔补艣耻辫补迟颈, 艢颈惫补, 艢奴l墨, 惭补丑别艣惫补谤补, 莫艣惫补谤补, 艢补谤惫补, 莫艣腻苍补, 艢补峁卥补谤补, 颁补苍诲谤补艣别办丑补谤补, 叠丑奴迟别艣补, 碍丑补峁囜笉补辫补谤补艣耻, Gir墨艣a, 骋颈谤颈艣补, 惭峁涐笉补, M峁泃yu帽jaya, 碍峁泃迟颈惫腻蝉补蝉, 笔颈苍腻办墨, Pramath膩dhipa, Ugra, 碍补辫补谤诲墨, 艢谤墨办补峁囜弓丑补, 艢颈迟颈办补峁囜弓丑补, Kap膩labh峁泃, 痴腻尘补诲别惫补, 惭补丑腻诲别惫补, 痴颈谤奴辫腻办峁�a, Trilocana, K峁浥浤乶uretas, 厂补谤惫补箩帽补, 顿丑奴谤箩补峁璱, 狈墨濒补濒辞丑颈迟补, Hara, Smarahara, Bharga, Tryambaka, 罢谤颈辫耻谤腻苍迟补办补, 骋补峁単腻dhara, Antakaripu, Kratudhva峁僺墨, 痴峁涐梗补诲丑惫补箩补, Vyomake艣a, Bhava, 叠丑墨尘补, 厂迟丑腻峁嘘, Rudra, 鲍尘腻辫补迟颈, Ahirbudhnya, 础峁ａ弓补尘奴谤迟颈, Gaj膩ri, 惭补丑腻苍a峁璦. (础尘补谤补办辞艣补).