26 - Krishna’s Stay at Kailāsa: Origin of the Linga

Suta said: 

1. After entering on the peak of Meru, Kailasa, having the lustre of gold, Lord Maheśhvara sported along with Keśhava. The lord was accompanied by Umà too. 

2. The residents of Kailasa mountain saw that noblesouled Krişhņa. They worshipped Achyuta in the same manner as the lord of Devas. 

3-5. He had four arms, splendid limbs and lustre like a black cloud. He was wearing a coronet. He held the bow Säranga in his hand. His chest was marked with the line of golden hair called Shrīvatsa. He had long arms, large eyes and yellow garments. Achyuta wore the excellent vaijayanti garland round his chest. He was in the prime of youth, very charming and delicate; he shone resplendent in the company of goddess Shri. His feet and eyes were resembling lotuses. He was sweet-smiling and the bestower of liberation from samsāra. 

6. On one occasion, Krishna the increaser of the delight of Devaki, roamed about in the mountain caves for the purpose of sport. 

7-8. On seeing lord Krishna: the pervader of the Universe, the Gandharvas, the chief of Apsarās, the Naga girls, Siddhas, Yakshas, Gandharvas and Devas were greatly sur prised. With their cyes blooming like flowers out of great joy, they showered flowers on the head of that noble soul. 

9. On seeing Krishna who was eulogised well, the Gandharva girls as well as the excellent divine Apsarās with brilliant ornaments* (*v.l. with their garments and ornaments slipping down) loved him (passionately). 

10. Some of them who were skilled musicians were fascinated and overwhelmed with lust, on seeing the handsome son of Devakī and began to sing different songs. 

11. Some of the girls full of amorous diversion danced in front of him. Some of them looked at him smilingly imbibing the nectar-like beauty of his face. 

12. Some of the girls took off the excellent ornaments from their limbs and embellished Krishna with due respect Krishna who himself was an ornament of the worlds. 

13. Some of them took off the excellent ornaments from his body and bedecked themselves, and adorned Madhava with their own ornaments. 

14. A certain fawn-eyed damsel, fascinated by passionate love, approached Krishna and kissed his lotus-like face. 

15. Catching hold of the hand of Govinda, the first cause of the worlds, a certain girl who was deluded by his Máyä, took him to her own house. 

16. Assuming multifarious forms sportively, the lotus-eyed Lord Krishna fulfilled their desires, 

17. Thus, for a long time, the glorious Hari, Nārāyana sported in the city of the lord of Devas, fascinating the whole universe with his Māyā. 

18. When a great deal of time elapsed, the residents of Dväravatī became weakened and dispirited as well as frightened on being separated from Govinda. 

19. Then the powerful Garuda who had been dispatched at the outset, went to the mountain Himavān searching for Krishna everywhere. 

20. Unable to see Govinda there, he bowed down his head to the sage Upamanyu and came back to Dväravati again. 

21. In the meanwhile, thousands of terrible Rākşhasas came to the splendid city of Dvärakā and threatened it. 

22. The powerful Garuda whose exploit was similar to that of Krishna killed them in a great battle and saved the splendid city. 

23. At that time, Nárada, the holy sage, who happened to see Krishna on the peak of Kailasa, went to Dvāravati. 

24. On seeing the sage Nārada, all those residents spoke to him-“Where is the lord and master Närāyana Hari?" 

25. He told them "Lord Hari, the great Yogin, is sporting about on the peak of Kailasa. I have come here after seeing him." 

26. O Brāhmaṇas, on hearing his words, Garuda, the most excellent among the fliers (birds), went to the excellent mountain Kailasa through the sky. 

27. In a mansion embellished with jewels, he saw Govinda the son of Devaki. Lord Hari was seated near the lord of Devas. 

28. He was surrounded and served by the immortals and the celestial women. The attendants of Mahadeva, Siddhas and Yogins stood round him. 

29. Prostrating himself like a staff on the ground and honouring auspicious Shankara, Suparņa intimated to Hari what was happening at the city of Dvārakā. 

30-31. Krishna bowed down his head to Sharkara, Nilalohita. Being permitted by Hara, he came back to the city seated on Garuda the son of Kaśhyapa. He was duly honoured by the womenfolk. Madhusūdana was respected through words as tasty as nectar. 

32. On seeing Krishna the destroyer of enemies departing, the excellent-most Gandharvas (Divine musicians) and Apsaras (celestial ladies) followed that great Yogin, the wielder of conch, discus and mace. 

33. Hari the Alman of the Universe bade farewell to the ladies. Govinda hastened to the heaven-like splendid city of Dväravati. 

34. O leading sages, when the lord, the enemy of the Asuras, went away, the passionately loving women became pale like the night devoid of the moon. 

35. On hearing about the excellent arrival of Krishna, the citizens immediately decorated the splendid city of Dvāravati. 

36. The people adorned and embellished the beautiful city with garlands, fastoons, etc., with large banners and by means of flag-staffs both within and without. 

37. They played on different musical instruments of sweet tone. They blew thousands of conches and broadcast notes of lute all round. 

38. No sooner did Govinda enter the splendid city of Dvāravati than the women, resplendent in their youthful charms, sang sweet songs. 

39. Standing on the tops of the mansions, they espied the great lord and began to dance and showered the son of Vasudeva with flowers. 

40. After entering the city lord Krishna was highly blessed with benedictions. The great Yogin, attended by the gentle ladies, shone in the excellent seat. 

41-42. In a beautiful ceremonial hall, Achyuta, surrounded by attendants like Shankha and others as also by his sons and thousands of prominent ladies, sat on a beautiful exalted seat alongwith Jāmbavatī, and appeared resplendent like god Shiva with his divine consort Umā. 

43. O Brāhmaṇas, in order to pay visit to Krishna the immutable cause of the world, gods, Gandharvas and great elderly sages like Mārkandeya and others, came there. 

44. Then Lord Krishna, Hari, got up and bowed down his head to Mārkandeya who had come there. He offered him his own seat, 

45. After honouring those sages with his head bent down, Hari, in the company of his followers, bestowed on them what they desired and bade them farewell. 

46. Then at midday, Lord Hari himself, the lord of Devas, had his ablution, wore white garments and prayed to the sun with palms joined in reverence. 

47. With his gaze fixed on the sun-god, he duly performed Japa (repetition) of the holy mantras which are to be muttered. The lord of Devas performed Tarpana for Devas, Pitrus and sages. 

48. Entering the temple of the lord in the company of Mārkandeya, he worshipped the lord of Bhūtas (Shiva) adorned with Bhasma, (who was) embodied in the Linga. 

49-50. After concluding the observances, himself, the restrainer of men fed the excellent sage and worshipped the Brāhmaṇas. O Brāhmaṇas, he performed the practice of Atmayoga. Achyuta, surrounded by his sons and others discussed the holy Purăņic stories, with Mārkandeya. 

51. On observing all these rites (performed by Krishna) Märkandeya, the great sage, laughingly addressed these sweet words to Kșsna.

Mārkandeya said:

52. "Who is the lord propitiated by you by means of these auspicious rites, when you yourself are worthy of being worshipped by means of holy rites, and deserve to be meditated upon by the Yogins? 

53. You are that Supreme Brahman, the final liberation, the pure one, the highest region (or goal of all). It is for lightening the burden of the earth that you have taken birth in the family of Vrushnis." 

54. The mighty-armed Krişhņa, the foremost among the knowers of Brahman, laughingly spoke to him even as all his sons were listening.

Quoth the Lord:

55. "Undoubtedly everything spoken by you is true. Still, I am worshipping the eternal lord Ishana (Shiva). 

56. Undoubtedly there is no obligation on me to do anything. Nor there is anything not obtained by me. Realizing as I do the Supreme Lord Shiva, I worship the Lord. 

57. Those people deluded by Māyā do not visualize the lord. I, therefore, worship indicating him to be my original cause. 

58. There is nothing more meritorious than the worship of Linga in the world. Nothing else is destructive of misfortune. So one should worship Shiva embodied in Linga for the benefit of all these people (in the world). 

59. People expert in the Vedic lore say that what I am, is (God Shiva’s) symbol (i.e. I am identical with Linga). I, therefore, worship Lord Shiva who is my own pure Atman, by means of my own self. 

60. There is no doubt that I am his highest form and that I am identical with him. The Vedas declare that undoubtedly there is no difference between both of us at all.¹ 

1. This is the main teaching of the KP. (and many other Puranas). If at all some attempt had been made at the Pashupatisation of this Purāņa, it was superficial and perfunctory. 

61. This Lord Mahadeva who is the Supreme Ruler should always be offered sacrifices, worshipped, respected and realized in the Linga form by those who are afraid of the miseries of worldly existence." 

Mārkandeya said: 

62. "O excellent god, what is that Linga? Who is being worshipped in the Linga? O Krişhņa of wide eyes, explain it, as this is an excellent and profound mystery." 

Shri Bhagavān said:

63-64. "They call the Avyakta (the unmanifest) as the Linga.¹ It is the bliss, the eternal splendour. The Vedas call imperishable Lord Maheśhvara as the possessor of the Linga. Formerly, when the mobile and immobile creation was destroyed in the vast sheet of water of the deluge, Mahāśhiva manifested himself for the enlightenment of Brahmā and myself. Ever since that time, Brahma and I worship Mahādeva forever, with a desire for the welfare of the world." 

1. The importance of Linga worship and its origin is found in many other Purānas like the NP.1.79, LP.I.17, Vāyu, Ch. 55. A different version of the origin of Linga worship is given infra II. Chs. 38-39. The inclusion of such strange versions shows an uncritical tendency towards compilation by the author of KP. For the criticism of the latter version vide V.S. Agrawal Vamana Purana-a Study, pp. 86 ff. I, however, doubt whether that version (which is given in more details in the LP. Chs 29-34) can be regarded as a satire upon the hypocrisy of Buddhist bhikṣhus. If at all, it may be called a criticism of the way of life of sham ascetics. 

The story of the origin of Linga as given here may possibly be an attempt to denigrate Vişhnu and Brahmā as some think. But I think it is an attempt to emphasize the sacrificial origin of Shiva-linga-The steady flame of fire being represented by the symbol of Shiva linga (I have dealt with the problem elsewhere). But in the joint eulogy by Vişhnu and Brahma in vv. 78-85, the burden of the song is "obeisance to Shiva, the quiescent Brahman of the form of Linga." Shiva-linga thus is the symbol of Upanişhadic ParaBrahman (vide v. 100) and not of phallus as western-oriented scholars believe. 

Märkandeya enquired:

65. "How did the Linga, the highest region of Iśhvara, originate formerly to rouse you? O Krishna, it behoves you to explain this now, for the purpose of my enlightenment.”. 

Shri Bhagavān said:

66-69. "There was a vast sheet of water (of deluge). It was terrible, undemarcated and full of darkness. In the middle of that vast sheet of water, I, the eternal Man, wielding a conch a discus and an iron club, lay down assuming a form with thousand heads, thousand eyes, thousands of arms and feet. In the meanwhile, I saw, not far away, the lord of unmeasured splendour, who shone resembling a crore of suns in brilliance, enveloped by splendour and glory. The four-faced Person, possessed of great Yoga, the cause of the Universe and Master was a god wearing the hide of a black antelope and was being eulogized by the Rug, Sama and Tajur Vedas. In a trice that lord, the excellent one among the knowers of the Yoga, came near me. God Brahmā, endowed with high splendour, of his own accord asked me smilingly. 

70. "O! Lord! Please tell me: Who are you? Whence have you come? Why do you stand here? I am the creator of the worlds. I am the self-born Prapitämaha (the great grand-father) of the Universe." 

71. Thus addressed by Brahma I spoke to him: "I am the creator and the annihilator of worlds again and again." 

72. When the dispute increased due to the deluding power of Parameşhthin (Shiva), the great Linga, constituting the nature of Shiva, manifested itself before us to enlighten us. 

73. It was dazzlingly lustrous like the fire at the time of world destruction, ablaze with wreaths of fire, devoid of any decrease or increase and without any beginning, middle or end. 

74. Then the Unborn lord (i.e. Brahmā) said to me "Let us find out its limits. You go quickly beneath it to its bottom) and I shall go up." 

75. Making such an agreement quickly, they (we both) went down and up (of the Linga). But neither the grandsire (of the world Brahmå nor I did know the limit (of the Linga). (v.l. even after a hundred years). And they (both of us) came together. 

76. Thereafter, we were surprised, we got afraid of the Trident-bearing lord, as we were deluded by his Māya. We began to meditate on the universe and its Lord. 

77. Uttering Omkāra, the greatest syllable (sound) in a loud tone, and with palms joined in reverence, we eulogised Sambhu, the great lord. 

Brahmā and Vishņu said: 

78. "Obeisance to Sambhu, the physician for the ailment of worldly existence, the root-cause of which is the beginningless Avidyā (Maya). Hail to Shiva the quiescent Brahman of the form of Linga. 

79. Obeisance to one who is stationed in the vast ocean of dissolution and is the cause of dissolution and creation of the universe. Obeisance to Shiva, the quiescent Brahman, of the form of Linga. 

80. Obeisance to Shiva, the quiescent Brahman in the form of Linga whose symbol is wreaths of flames and is of the form of a column of fire, 

81. Obeisance to the deity devoid of beginning, middle and end, to one who by nature is spotless refulgence. Obeisance to Shiva, the quiescent, infinite Brahman of the form of Linga. 

82. Obeisance to the lord, of Pradhana and Puruşha. Obeisance to the Vedhas (Creator), of the form of the firmament. Obeisance to Shiva, the quiescent Brahman of the form of Linga. 

83. Hail to you the immutable, eternal Reality of incomparable splendour, the embodiment of the essence of Vedānta and of the form of Kāla (Time or Death). 

84-85. Obeisance to Shiva, the quiescent Brahman of the form of Linga.” On being eulogised like this, Maheśhvara became manifest and the Lord, the great Yogin, shone with the lustre similar to that of a crore of suns and appeared to devour the sky with thousands and crores of mouths. 

86-87. The lord had a thousand hands and feet; the sun, the moon and the fire constituted his eyes; the lord with the Pināka bow in his hand held the trident. He had the elephant’s hide for his garments; a serpent constituted his sacred thread; his voice resembled the sound of the cloud and Dundubhi (Divine drum). Then the great god said,"O excellent gods, I am delighted. 

88. Have a look at me, the great Deva; may all your fears be eschewed. Formerly, both of you, the eternal ones, were born of my limbs. 

89. This Brahmā, the grandfather of the worlds is in my right side; Vişhnu, Hari the protector of the worlds is in the left side, and Hara resides in the heart. 

90-91. I am much pleased with you both. I shall grant you the boon you desire." After saying this, Mahadeva, Shiva himself, embraced me and lord Brahma and became disposed to shower his grace on us. 

92-94a. Then both Nārāyana and Pitamaha, with delighted minds, bowed down to Maheśhvara. Gazing at his countenance they submitted thus—"If you are pleased with us and if the boon is to be granted to us, O Lord, may our devotion to you, the great Lord, be eternal.” Then, Lord Isha, Parameśhvara, laughingly told me with a delighted mind. 

The God said:

94b. "O Lord of the Earth, you are the cause of dissolution, sustenance and creation of the universe. 

95. O my dearly beloved Hari, protect this universe consisting of the mobile and immobile beings. O Vişhnu, I am in the three different forms with the names Brahmä, Visnu and Hara.¹ 

1. The KP. tries to emphasize the oneness of the trinity of gods in so many places in order to counteract the divisive tendencies in different sects in those times. 

96. Though I am devoid of Guņas and unsullied, I am threefold due to the attributes for the function of creation, sustenance and dissolution. O Vişhņu, eschew your delusion and protect this god Brahmā, the grand-sire of the worlds. 

97-98a. The eternal Lord will definitely be your son. At the beginning of the Kalpa, I, assuming a divine form (v.l. terrible form) with a trident in my hand shall come out of your mouth and be your son, born of your rage." 

98b-99. Addressing thus, O excellent-most sage, god Mahādeva showered his grace on me and god Brahmā, and vanished then and there. It was since that time the worship of the Linga had been well-established in this world. 

100. It is called Linga, O Brāhmaṇa, because it is the Supreme form of the Brahman. O sinless one, thus the glory of Linga has been narrated to you by me. 

101. Only those who know Yoga, but neither Devas nor Dānavas, can understand this. This is the greatest knowledge unrevealed and designated as Shiva-lore. 

102. We pay obeisance to that lord forever whereby those who are endowed with the vision of knowledge see that Lord, subtle and incomprehensible. 

103. Obeisance to lord Mahādeva, the lord of Devas, to Bhrungin. Salutations to the blue-throated one, to the mystic secret of the Vedas. 

104. Hail to the terrible one, to the quiescent Sthānu, to the cause of the Universe, the Brahman, to Vāmadeva, to the three-eyed greatest Lord. 

105. Always pay obeisance to Shankara, Mahesha, Girisha, Shiva. Ever meditate on Maheśhvara. Ere long you will be liberated from this ocean of worldly existence.” Thus the leading sage was advised by Vasudeva. 

106-107a. He mentally hastened to Lord Ishāna, the all pervading (lit. with faces all round) Lord. On being permitted, the great sage bowed down his head before Krişhņa, approached Sambhu, the desired Lord* of Devas, the trident-bearing lord. 

*(v.l.) went to the region dear to the trident-wielding lord of Devas. 

107b-109. He who narrates this excellent chapter on Linga, listens to or reads it regularly, becomes absolved of all sins. After hearing even for once it becomes the performance of the penance of Vasudeva. O leading Brāhmaṇas, the man is absolved of all sins. If one were to repeat this day after day, one is honoured in the Brahmaloka." Thus spoke the great Yogin, lord Krişhņa Dvaipāyana,