Chapter 151 - Dhavaleśvara

[Sanskrit text for this chapter is available]

Mahādeva said:

1. A holy place superior to this is known as Indragrāma, having bathed where formerly Indra became free from a terrible sin.

Pārvatī said:

2. Due to which act did Indra acquire that terrible sin? How did he become free from that sin? Tell it (to me) in detail.

Mahādeva said:

3-19. Formerly Indra, the lord of gods, and Namuci, the lord of demons, mutually agreed to kill each other without a weapon. Due to being ordered by a divine voice, Indra took foam and killed Namuci. Then it was the murder of a brāhmaṇa. Indra asked Bṛhaspati the means of destroying the sin. And by the order of Bṛhaspati the lord of gods came to this place on the northern bank of Sābhramatī, and fashioned (there) a (holy) place. Due to his having bathed here he became free from the sin instantly. On his body was produced lustre white like the full moon. The killer of Vṛtra (i.e. Indra) installed the (representation of) the god (called) Dhavaleśvara. The Phallus is well-known in the world after Indra. When a śrāddha is offered on a full-moon day, a new-moon day, saṃkrānti (day), at an eclipse, the dead ancestors are satisfied for twelve years. He who, having reached Dhavaleśvara, would feed brāhmaṇas, for him, having fed one brāhmaṇa a thousand brāhmaṇas would be fed. A man should give (to a brāhmaṇa) gold, land, garments according to his capacity. A white milch-cow with a calf should be given to a brāhmaṇa. The muttering (of the names of) Rudra etc.. which a brāhmaṇa would do after coming here, becomes a crore-fold (in merit) due to Śrī Maheśa’s grace. A man who would observe a fast etc. at this holy place, certainly is endowed with all his desired objects. There is no doubt about this. A man who, having brought bilva-leaves, worships the lord, obtains on the earth religious merit, worldly objects and sensual pleasures. Dhavaleśvara will remove the disease and blemish of those best men who go (to this holy place) especially on a Monday. O goddess, I have not at all understood the greatness of those who especially offer worship to the lord on a Sunday. Those men who worship (the lord) here with a dūrvā, arka-flowers, white lotuses, (other) lotuses or petals, are meritorious. A man, having brought a flower of śvetārka and having worshipped Dhavaleśa, always gets his desired (object) by the grace of Dhavaleśa. In Kṛta (age) he was (called) Nīlakaṇṭha who always brought about the well-being (of his devotees). The revered lord was known as Hara in Tretā (age). In Dvāpara he was named Śarva, and Dhavaleśvara in Kali (age).

20-31. O chief goddess, listen to the old account in this regard. Formerly a vaiśya named Nandin lived in Indragrāma. Intent on meditating upon Śiva, he worshipped Śiva. There always stood in the penance grove, the Phallus called Dhavala. He to whom Śiva was dear, having got up everyday at dawn, was very much engrossed in worshipping Śiva. He was engaged in the worship (of the lord) with flowers according to the rite laid down in the holy texts. Once a greedy hunter, a killer of beings, a sinner of sinful acts, wandered on the bank of Sābhramatī, crowded with beasts of prey, and killed the deer with arrows. The hunter, the killer of beings, wandering like this, came, by chance, where the Phallus was well worshipped. He saw the Phallus—the well-known Dhavaleśvara, full of many wonders—well worshipped with many flowers and fruits. Having embraced the Phallus, he went to the bank of Sābhramatī. There he drank water and had his mouth full with water. With one hand he carried the flesh of deer, and in the other hand he carried bilva-leaves for worship. Quickly coming near the Phallus he struck with his foot the worship (offered by Nandin). All the flowers were scattered here and there. With the mouthful of water he bathed the Phallus. With one hand he offered the bilva-leaves for worship. With the other hand he offered the flesh of deer. With a salutation by prostrating himself he made a mental resolve.

32-48. ‘From today I shall carefully offer worship. O Śaṅkara, from today you are my master, and I am your devotee.’ Taking such a vow, the hunter came home. (When) in the morning Nandin came to the temple, he saw all that the hunter had done. Seeing those misplaced (i.e. scattered) and impure things near Śiva, (and seeing) all those (things) disturbed by the wicked one, Nandin was anxious (thinking) ‘what strange (thing) has today happened to me. Due to my ill-luck the obstacles that are told in the case of one who is engaged in Śiva-worship, have approached.’ Having thus thought for a long time and having washed the Śiva-temple Nandin went home along the same way as he had come. Seeing Nandin dispirited, his family-priest said (these) words to him: “Why are you despondent?” Then to the family-priest Nandin said (these) words: “O brāhmaṇa, today I saw impurity near Śiva. I do not know who has done it there”. Then the priest said (these) words to Nandin: “He who disturbed the worship of (i.e. offered with) flowers etc. is certainly a fool. He is dull-witted in what to do and what not. Therefore, O lord, you should not worry. In the morning go to the temple with me to catch the wicked one. I shall punish him.” Hearing these words of the priest, Nandin remained at home at night with a pained mind. When the night Passed, he called the family-priest, and with the noble one Nandin went to the Śiva-temple. Having washed (the Phallus) he worshipped it with brāhmaṇas, covering it with many jewels and doing the five ways of homage. When Nandin was eulogising like this two watches passed. He (hunter), Great Death of that form and very strong, came there. He was of the form of death, very fierce, brave with a bow in his hand. Seeing him, Nandin being frightened, hid there. The family-priest also then became suddenly scared.

49-61. The hunter did there as before and without making any mistake he disturbed the worship with his foot and offered bilva-leaf. The hunter worshipped with the eatable of meat. Having fallen on the ground like a staff, he got up and went home. Seeing the great wonder, he (Nandin) thought for a long time along with the family-priest. Then he with his mind afflicted, asked the brāhmaṇas: “Tell the truth.” All the brāhmaṇas together thought and spoke, according to the holy texts, to Nandin who had a fear: “Danger to the lord has come up. It is difficult to be warded off even by gods. Therefore, O best vaiśya, take the Phallus to your house.” Agreeing to do so Nandin uprooted the great (Phallus) of Śiva, brought it to his house and installed it in the proper manner. He fashioned a golden seat, well-adorned with fresh plantain-trees. With many offerings he worshipped (it). The next day the hunter came to the Śiva-temple. When he looked (for the Phallus) he did not. see it. Breaking his silence he suddenly said these words with a wailing: “O Śambhu, where have you gone? Show yourself to me, today. If I do not get your sight I shall cast my despicable body today. O Śambhu, O Jagannātha, O Tripurāntaka, O Śaṅkara, O Rudra, O Mahādeva, show yourself (to me).” Having thus scolded Śiva with taunting (but) sweet words, the courageous hunter pierced, with a knife, his belly. Then having quickly pierced his arm he loudly and angrily said: “O Śambhu, show yourself(to me). Where will you go having abandoned me?”

62-70. With these words the hunter threw his intestines, and took out flesh from everywhere (i.e. every part of his body), and threw it suddenly with his hand into the pit (where the Phallus was). Having purified his heart, he plunged into Sābhramatī. Similarly having brought water and bilva-leaf, he quickly worshipped (the lord) properly, and fell on the ground like a staff. When the hunter remained in meditation near Śiva, then Rudra, surrounded by his attendants appeared there. He was fair like camphor, had braided and matted hair, and had the (crescent-moon) on his crest. Seizing him by his hand, and consoling him, Rudra said: “O brave one, O very wise one, O very intelligent one, you are my devotee. O devotee, ask for a boon which you have in your mind”. Thus addressed by Rudra the very fierce (hunter) was full of joy. With great devotion he fell like a staff^-on the ground. Then he said to Rudra: “I do not ask for a boon. O Rudra, I am your servant, and you are my master. There is no doubt about this. Give this—the most praiseworthy (condition) in the world, in existence after existence. You are my mother, my father, my brother, my friend. You are my preceptor, a great hymn, always known through hymns.”

71-78. Having heard the words of the hunter without (i.e. expressing) any desire, Śiva made him the chief of his attendants and his doorkeeper. Then the three worlds were resonant with the sound of small drums, so also with the sound of kettle-drums and of conches. Large drums then sounded, so also hundreds of tabors sounded. Being amazed at hearing that sound Nandin quickly went to the penance-grove where Śiva was surrounded by his attendants. Then Nandin also saw the hunter, and the modest Nandi, full of amazement, said many words; he desired to praise the hunter with a great concentration: “You have brought here Śambhu; you are a devotee (of Śiva), and a tormentor of enemies. I who am your devotee, have come here. (Please) report me to Śaṅkara.” Having heard those words of him, the hunter quickly held his hand and (with him) approached Śaṅkara. Revered Rudra laughed and said (these) words to the hunter: “Tell me who this one is, whom you have brought near the attendants.”

The hunter said:

79-80. This is your devotee, so he is engaged in your worship. Everyday with gems, rubies and with diverse flowers, so also with his life and wealth you are undoubtedly worshipped. Therefore, O master, to whom your devotees are dear, know this to be Nandin.

Mahādeva said:

81-89. O you noble one, I know Nandin, living as a vaiśya. O very intelligent Mahākāla, you are my devotee and friend. Those best men who are not deceptive, whose mind is free from fraud—such distinguished devotees are dear to me.

Śambhu accepted the two as his attendants. Then there arrived many very bright aeroplanes. That very lustrous, excellent hunter emancipated the excellent vaiśya. The two reached Kailāsa-world in very speedy aeroplanes, and obtained absorption into the magnanimous god. Girijā (i.e. Pārvatī) waved lights before the two attendants as before her sons, and the goddess with a stately elephant-like gait laughed and spoke: “O Mahādeva, there is no doubt that they are (dear to me) as you are. You are identical, have same gait, similar laughter and well honoured.” Hearing those words of the goddess, the hunter and the vaiśya also instantly turned away their faces, and in the presence of Śaṅkara the two attendants quickly spoke: “O Śiva, you should pity both of us. We shall always stand at your door. We repeatedly salute you.”

90-100. Lord Śiva, knowing their sincerity, spoke to them with great attachment: “May you get your desired object.” Since then the two have become doorkeepers (of Śiva). O goddess, they remain at Śiva’s door, and see him at mid-day. One is Nandin, (the other is the hunter) Mahākāla. The two are dear to Śiva. Those sinners, irreligious men, blind men, dumb men, crippled men, who are abandoned by their families, the wicked men, and men like cāṇḍālas, or men of whatever types, who have gone (back) after having worshipped Dhavaleśvara, will also go (to Śiva). No doubt should be raised in this case. A bath (taken) here, and a gift (given) here (lead to the) proximity of Śaṅkara. Those who have bathed in Sābhramatī and have worshipped Dhavaleśvara, go to Rudra’s heaven. No doubt should be raised in this case. Those best men who bathe and give gifts here, enjoy moral merit, worldly prosperity and sensual pleasures and go to Śiva’s abode. A man certainly obtains that fruit which he gets (by bathing etc.) on the day of the lunar or solar eclipse, and on the (death) anniversary day of his dead ancestor. The desire-yielding cow everyday comes there by all means. And having come (there) she Properly worships god Śiva. O best goddess, she undoubtedly goes to heaven. Due to the contact with that milk (of her), the Phallus is whitened. Since then its name has always come to be Dhavaleśvara. O goddess, the beings that die there being urged by Death, go to the position of Śiva (and stay there) as long as the moon and the sun (remain in the sky).