25 - Krishna's Performance of Penance

Suta said: 

1. For the sake of a son, the holy lord Purushottama, the ruler of sense organs, the storehouse of penance, performed a severe penance. 

2. Though he had incarnated out of his own free-will, though the creator of the universe and though fully contented, he moved about (or performed penance) indicating that Parameshvara was his own root (the original cause). 

3. He went to the hermitage of the leading sage, the noble-souled Upamanyu. The hermitage was inhabited by Yogins. It was full of birds of various kinds. 

4-10. He mounted Suparna (Garuda) of great brilliance, the king of birds. The lord wielding a conch, a discus and an 

1. Description of Krishna’s life is a topic favourite with the Puranas. The story of Krishna is treated in a number of Puranas like AP. 12.1-56, Bh. P. Skandha X, VP.5.1 1-38 etc. Though Krishna, an incarnation of Vishnu, is shown to have performed penance and propitiated Shiva for getting a son from Jambavati, Krishna's sojourn to Kailasa at Shiva's request and his dalliance with heavenly ladies in the different rendezvous on Kailasa described in this and the next chapter shows the special status of Vishnu Krishna in the KP. The emphasis on the equality of Shiva and Vishnu is a special feature of the Puranas in general and KP in particular. 

As contrasted with the NP., Radha is conspicuous by her absence in KP. iron club in his hands, marked with the emblem (viz, the curl of golden hair) called Shrivatsa, went to the hermitage. It was full of trees and creepers of various kinds.1 It shone with various kinds of flowers. It contained the hermitage of the sages and echoed with the sound of the Vedas. It was full of lions, bears and Sarabhas, (the fabulous animals having eight feet). It contained tigers and elephants. It was bedecked with lakes containing pure and sweet water. There were various parks and groves and auspicious temples for deities. It was resorted to by the sages, sons of sages as well as groups of great sages. It was inhabited by the performers of Agnihotras (fire-worship) richly endowed with and highly proficient in the study of the Vedas, as well as by Yogins engaged in meditation with their gaze fixed on the tips of their noses. It contained many wise seers of the truth and was meritorious. All round it was surrounded by rivers. It was occupied by holy ascetics, who expounded the Brahman, performed Japas, and were interested in the propitiation of Isha. They were tranquil, of firm resolve in truthfulness, devoid of grief; they were perfectly undisturbed by trouble. 

1. This beautiful description of an ideal penance-grove is traditional as it is found in many other Purānas. 

11-14a. It was inhabited by ascetics whose entire person appeared white due to smearing over with ashes, and who were absorbed in performing the Japa of Rudra. Of those holy ascetics, some had shaven heads, some matted hair, some had tufts as well as matted hair. The place was resorted to always by wise ascetics and expounders of the Brahman. Ganga, the holy river, the destroyer of all sins, flowed in that beautiful hermitage decorated with the cottages of Siddhas. On seeing the ascetics devoid of sins, there, Madhava, the Atman of the universe, bowed to them and worshipped them. 

14b-15a. On seeing the deity wielding a conch, a discus and an iron club, the source of origin of the universe, they too bowed to him with great devotion as he was the greatest preceptor of Yogins. 

15b. They began to eulogise him with the Mantras of Vedic origin, after retaining the eternal deity in the heart. 

16-19a. They spoke to one another about the unmanifest primordial lord who was a great sage. "This is that only supreme lord, the great Narayana, the cosmic witness. Presently the lord, the Supreme Person himself, is coming. He alone is the unchanging creator, the protector and the annihilator of the universe. Really though unembodied, he has become invested with a body and has come to see the ascetics. He is the creator and the dispenser of destiny. He is omnipresent and is coming here. He is without a beginning and without an end, the everlasting, the Mahābhūta (the great spirit), the great Ruler (of the Universe). 

19b-20a. Hari, Govinda, who is beyond the scope of words, heard and understood their words. He hastened to the abode of that noble soul. 

20b-22a. The son of Devaki, the scion of the family of Yadu, performed the holy rite of Tarpana for Devas, sages and Pitrus in the various sacred waters. He worshipped the Lingas of Shambhu of unmeasured brilliance, installed by the leading sages on the river banks. 

22b-23a. Wherever the residents of that place saw Janardana coming, they worshipped him with flowers and Akshatas (unbroken rice-grains). 

23b-24a. On seeing Vasudeva, the wielder of the Sharnga bow, a conch and a sword, all those people stood there motionless with controlled minds and splendid limbs. * 

*v.1. Shubhangam (Vasudeva-of splendid limbs or handsome body). 

24b-25a. The minds of those Yogins who wished to ascend (to Hari) became concentrated on seeing him. They came out of their residence before Hari. 

25b-27a. After taking bath into Ganga, he performed Tarpana to Devas, sages and the Pitrus. Then he gathered excellent flowers and entered the house of the leading sage. 

27b-28a. On seeing that excellent Yogin whose body had been besmeared with the holy ashes, who was wearing bark garments, who had matted hair and who was tranquil, he bowed down his head before the sage. The sage, the knower of truth, saw Krişhņa coming and worshipped him. 

28b-29. He made the principal guest of Yogins sit on a high seat. He spoke to the source of origin of words-"We know you the greatest god, Vishņu of unmanifest form, seated in the capacity of a disciple? O Hruşhikeśha, welcome to you. Our penance is fruitful. 

30-31. Since you the Atman of the universe, Vişhnu himself have come to my house we are glad. In spite of their best effort, the Yogins, the sages, do not visualize you. What then is the purpose of visit of yours of such a nature." On hearing that statement of Upamanyu, the son of Devaki, the great Yogin, the lord, said to him after bowing down to him (Upamanyu). 

Krishna said: 

32-33. "O holy lord, I wish to see Girisha who wears elephant-hide for his robes. I have come to your abode because I am desirous of seeing the Lord. How can Lord Isha, the most excellent among the knowers of Yoga, be seen by me ere long? 

34-35a. Where will I be able to see the consort of Uma?” The holy lord who was addressed thus, replied “Parameśhvara is seen only through devotion and severe penance. Perform that penance here with full self-control. 

35b-36a. The leading sages, the expounders of Brahman, meditate on and propitiate Ishvara, the lord of Devas, here. The Yogins and the ascetics do so. 

366-37a. It is here that the bull-bannered holy Lord sports in the company of his consort and surrounded by different kinds of goblins and Yogins. 

37b-38a. Formerly, in this very hermitage, the blessed sage Vasişhtha, performed a very severe penance aiming at Rudra and secured the Yogic power (or proficiency in Yoga) from Maheśhvara. 

38b-39a. It was here only that the blessed Krishna Dvaipayana himself visualised the Supreme Lord Shiva and obtained knowledge about Ishvara. 

39b-40a. Here in the penance grove, sages endowed with devotion, performed penance and secured sons from Rudra having matted hair. 

40b-41a. Eulogising Mahădevī, Bhavani (Uma) the great goddess and Mahadeva, Devas freed from fear attained ecstatic pleasure.*

*v.l. Verily it is here that formerly all divinities, being afraid of Kala (destruction) saw Maheśhvara and being freed from fear etc. 

41b-42. Sävarni, the most excellent among the performers of penance, propitiated Mahadeva here and secured the greatest Yoga and the excellent authorship. He composed the splendid Samhită of Puranas1 for the good people.

1. Sävarni of Somadatta clan was one of the six disciples of Romaharşhaņa. He is credited to have composed a Purāņa Samhită of his own vide VP. III. 6 16-18, Bh. P. XII. 7.5-7. 

42-1. (Defective verse) ** It was here that Käma saw Mahadeva and composed the Samhitā (compendium) of Shashipayins based on Puranas at his behest.2 O Puruşhottama, it consists of twelve thousand verses. 

**Two additional verses in Venk.edt. 42.1 and 42.2. 

Due to misprints this verse is defective: Kamo yah Shashipāyinah / is misleading. Gupta on the basis of MSS. emends this as: Kapeyo Shamšhapāyanah. It means: At this very place Käpeya of Shamshapāyana gotra visualized the great god Shiva and in compliance of his behest composed this Puranasamhita of 12000 verses. 

2. Though A.S. Gupta emends this verse as kapeyo sanshapāyanah Vayu II. 61.56-58 mentions Suśharma of Saṁshapayana Gotra’ as the disciple of Romaharshana. He is said to have composed a Purana Samhită of 8600 verses vide my Intro. to the NP p. 3. 

42-2. The Puraņa named Vayavīyottara, acceptable to the Vedas, a Samhità containing more than sixteen thousand verses was enunciated here. 

43. (Defective) The Brāhmaṇa popularised the meritorious Puraņa-samhitā by the favour of excellent Brāhmaṇas (?). Here the Purana narration of Vaishampayana3 was proclaimed by his disciples. 

3. The correct reading appears to be “Shāmshapāyana.’ 

44. Yājñavalkya, the great Yogin, perceived Hara here by means of his penance and composed the excellent Yogaśhästra as directed by him. 

45. It was here that Bhrugu performed an unprecedented great penance formerly and obtained from Maheśhvara, the son Shukra who was the most excellent among the knowers of Yoga. 

46. Hence O, lord of Devas, perform a very severe penance here itself. You really deserve to visualize the terrible fierce Kapardin, the lord of the universe." 

47. After saying thus, the great sage Upamanyu granted the perfect knowledge, the holy rite pertaining to Päśhupata doctrine and its yogic practice to Krishna of indefatigable activity. 

48. Advised thus by the excellent sage, Lord Madhusüdana (the slayer of Madhu) propitiated lord Rudra there itself, by means of penance. 

49. He smeared Bhasma (ashes) all over his body. He tonsured his head and wore bark garments. With his mind exclusively dedicated to Shiva, he performed Japa (muttering the mantra) of Rudra continuously. 

50. Then after a lapse of a long period, the great god Maheśhvara (Shiva) accompanied by Umă and decorated with a half-moon on his crest was seen by him in the sky. 

51. He saw Mahadeva alongwith the goddess. He had a crown, he wielded the iron club. He wore garlands of variegated colours. He held the Pinaka bow and the trident. The lord of Devas had covered all his limbs by means of a tiger-skin garment. 

52. He saw in front of him Shambhu, the lord of the vital airs (Prāņas) —the lord, the ancient Purusha who is eternal and who is a Yogin and the overlord of infinite power who is minuter than the minutest: 

53. He saw the three-eyed lord whose hand wielded an axe, whose body was smeared with ashes and who was covered with the hide of a man-lion; who was uttering the Pranava OM, who was huge in size and (in resplendence) who resembled a thousand suns. 

54. He saw in front of him Rudra, the primordial deity whose prowess neither Devas nor god Brahma, the grandsire of the world, nor Indra, nor fire-god, nor Varuņa, nor the god of Death could describe in full, even to this day. 

55. Then he observed on the left of Girīšha his self, the unmanifest form of infinite, who was eulogising the lord by means of many words of praise and who was the primordial deity whose hands held conch, sword and discus. 

56. On his right side, he saw a Purusha (Being) with palms folded in reverence and seated on a swan. He was the Lord of Devas, the grandsire of the Universe, the preceptor of the world, stationed in heaven. He was eulogizing the great prowess of Isha (God Shiva). 

57. He saw in front of the ruler of the three worlds the chieftains of the Ganas (attendants) resembling a thousand suns (in brilliance), Nandiśhvara and others of immeasurable prowess, Kumāra, as refulgent as the fire and Ganesha as well. 

58. In front of him, he saw sages Marichi, Atri, Pulaha, Pulastya, Prachetas, Dakşha, Kaņva, Parāśhara, Yasişhtha and Svāyambhuva Manu. 

59. Then contemplating over the universal Atman within his self (Atman), the noble-minded Vişhņu, with his palms folded bowed down with devotion to god Shiva alongwith his heavenly consort Parvati and eulogised the chief of all gods (viz. Shiva) with sacred hymns. 

Krishna said: 

60. "Obeisance be to you, O eternal one! O, possessor of all Yogas (v.l. source of the universe)! Brahma and other sages regard you as Tamas, Sattva, Rajas and the mixture of all these three. Saintly people call you alone as ‘All’ (identical with everything) (or embodiment of everything like sattva, rajas and tamas. 

61. O Rudra, you are Brahma and Hari. You are the maker of the Universe and its annihilator. You reside in the orb of the sun. You are the Prāņa (vital breath), the fire-god, Indra and other different beings. I seek refuge in you alone, the God and the Lord. 

62. The Samkhyas (the followers of the Samkhya school of Philosophy) say that you are one (the invaritable form), devoid of Guņas. Those who abide by Yoga system of philosophy always worship you as enthroned in the heart. The Vedas mention you as Rudra, the praiseworthy deity; I seek refuge in you alone, the lord of the universe. 

63. By offering a single flower or leaf at your foot, one becomes released from the bondage of the world. By remembering the pair of your feet served by Siddhas and Yogins, one dispels all sins by means of your grace. 

*64-65. I approach you (for asylum) —You (who are) that auspicious Ruler of the Universe, of real exalted position (or prosperity) whom the sages call entire, divisionless, stainless (Brahman) enthroned in the heart, the source of the Universe), infinite, one (without a second) immovable, the omnipresent, the highest reality, the place which has no beginning, middle or the end and the eternity from which this universe is evolved. 

*vv 64 and 65 really form one verse. But Venk. Edition split this verse in two. I have followed the numbering of the Venk. cedition here. 

66. OM, Obeisance to the blue-throated, three-eyed (Shiva, the velocity incarnate). Obeisance, again and again to you forever, O Mahadeva, Iśhäna. 

67. Obeisance to you the wielder of the Pinaka bow. Salutations to the staff-bearer of tonsured head. Bow to you, the wielder of thunderbolt in the hand, to god with matted hair (Kapardin) and with the quarters for your robes. 

68. Obeisance to you of terrible roar, to the fanged one, the embodiment of Kāla, Bow to one with the serpent for your sacred thread; salutation to you with fire for your semen. 

69. Obeisance to you, Girisha, to you Svāhākāra (the consecrator by the utterance of Svāhā). Salutations to you who laugh boisterously. Obeisance again and again to the terrible one. 

70. Obeisance to you, the destroyer of Käma. Bow to the Suppressor of Kala. Salutation to Hara of terrible apparel, to Hara, the archer. 

71. Obeisance to you the three-eyed, the elephant hide-robed one; salutation to the lord of Parvati. Bow to the lord of Pashus (Individual souls). 

72. Obeisance to you of the form of the firmament; obeisance to the lord of the firmament; to the one with a body half female and half male; obeisance to the promulgator of Samkhya and Yoga systems of philosophy. 

73. Bow to the ruler of Bhairavas. Obeisance to one whose Linga is worshipped by Devas. Salutation to the father of Kumāra. Obeisance to you, the lord of Devas. 

74. Obeisance to the lord of Yajñas, the ideal celibate. Obeisance to the great hunter of deer. Salutation to the overlord of Brahma. 

75. Obeisance to Hamsa (the Swan), to the universe; salutations again and again to the fascinating one. Obeisance to you, the Yogin, to one accessible through Yoga, the master of Yogic Maya. 

76. Obeisance to you, the protector of life, to one fond of the sound of bells; obeisance to you, bearer of the skull; obeisance to the lord of luminaries. 

77. Obeisance, again and again be to you. Salutations, again and again, O Parameśhvara, grant unto me all of my desires." 

Shūta said: 

78. O Brāhmaṇas, after eulogising the lord of Devas: thus with devotion, (Krishna) Madhava fell at the feet of the lord and the goddess (Umā) prostrate like a staff. 

79. After lifting up Krishna, the slayer of Keshin, the lord accompanied by Umā spoke these sweet words with the majestic rumbling sound of a cloud. 

80. "O Lotus-eyed Krişhņa, why is this penance being performed by you? You alone are the bestower of all desires and holy rites. 

81. Indeed you alone are that great form of mine named Nārāyana. O Purushottama, the entire universe, cannot exist without you. 

82. ONārāyana, you know the infinite Ātman, the Supreme Lord, Mahadeva, the master of great Yoga, by means of your own Yoga, O Keśhava." 

83. On hearing his words, Krişhņa laughingly gazed at the bull-bannered lord of the universe, and the goddess, the daughter of the mountain Himavān and addressed: 

84. “O Shankara, everything has been understood by you by means of your own Yoga. O bestower of bliss, I wish to have a son equal to me. Grant unto me a son who will be your devotee." 

85. "So be it" said the Atman of the universe, Hara with a delighted mind. Looking at the goddess, the daughter of the mountain, he embraced Keśhava. 

86. Thereafter, that goddess, the mother of the worlds, the sharer of half the body of Shankara, the daughter of the mountain Himavān, spoke to Hruşhikeśha (Krişhņa). 

87. "O infinite one, I know the unflinching exclusive devotion you always cherish towards Maheśhvara and also towards me, O Keśhava. 

88. You are Nārāyaṇa, the Supreme Person, the veritable Atman of all. You were born as Devaki’s son as you had been entreated to do so by gods formerly. 

89. See Atman through your own Ātman now. There is no difference between us. Sages know us to be identical. 

90. O Keśhava, accept these desired boons from me viz. Omniscience, prosperity and the knowledge pertaining to the Supreme Lord. 

91-92. Have unswerving devotion to Iśhvara and the supreme power unto you Krishna, Janardana,” Thus addressed by the great goddess he received her behest with bent head. God Shiva expressed his assent to that boon. He took Krişhņa by hand and accompanied by the goddess Parvati, Girīšha (Shiva) proceeded to mount Kailasa while being adored devoutly by sages and lords of Devas.