Canto 8 - Chapter 12: Infatuation of Lord Sankara

Discourse XII

Infatuation of Lord Śaṅkara

Śrī Śuka (son of Bādarāyaṇa) resumed: Having heard that, enchanting the Dānavas by assuming the form of a (bewitching) damsel, Śrī Hari had given nectar to drink to the hosts of heaven, Lord Śiva (who bears the device of a bull on His ensign and) who dwells on Mount Kailāsa, mounted His bull along with His divine consort (Goddess Pārvatī) and, surrounded (accompanied) by all the multitudes of evil spirits (forming His retinue), went to the region (Vaikuṇṭha) where Lord Viṣṇu (the Destroyer of the demon Madhu) has His (permanent) abode, in order to see Him. (1-2)
Received by the Lord (Viṣṇu) with (due) reverence along with Umā (Goddess Pārvatī) and comfortably seated, the aforesaid Lord Śiva (the Source of the universe) smilingly spoke to Śrī Hari as follows, paying homage to Him in return. (3)

Śrī Mahādeva (the great god) prayed: O god of gods, O Lord pervading and constituting the universe, O Ruler of the universe! You are the Cause as well as the Controller of all substances, the (universal) Spirit. (4)
You are that Brahma which is all truth and all consciousness; from which are traceable the beginning (appearance) and end (dissolution) as well as what they call the middle (life) of this (objective) universe, and (yet) to which—unchangeable as it is—(all) these (states) cannot be attributed; (nay,) which constitutes this (the visible universe) as well as the ego (the subject), that which lies outside (is enjoyed with the senses) as well as the other (the enjoyer). (5)
Sages seeking blessedness and devoid of all (other) aspirations duly worship Your lotus-feet alone, giving up attachment to both (this and the other world). (6)
You are the all-perfect, immortal, attributeless and immutable Brahma (Infinite), which is not only devoid of sorrow but is also of the nature of absolute bliss, and which, though without a second, is (yet) distinct (from everything else). You are (at the same time) the Cause of the appearance, continuance and dissolution of the universe, and the Ruler of all Jivas (embodied souls)—sought after by them (all), though seeking nothing (Yourself). (7)
You alone are both cause and effect and neither of the two (being the ultimate cause of both). Gold moulded (into the shape of an ornament) and unmoulded (too) is gold (alone); there is no difference of substance between the two. It is through ignorance (of Your essential nature) that diversity has been attributed to You by men. For, diversity in You, who are free from (all) adjuncts, is due (only) to (Your association with) the (three) Guṇas (modes of Prakṛti). (8)
Some (viz., the Vedāntis) know You to be Brahma (the Absolute); while others (the Mīmāṃsakas) recognize You as Dharma (virtue). Some (viz., the followers of the Sāṅkhya school of philosophy) regard You, the supreme Lord, as transcending both Prakṛti (matter) and Puruṣa (spirit); while others (the followers of the Pāñcarātra school of the Vaiṣṇavas) know You to be the Supreme endowed with the nine divine potencies (viz., Vimalā, Utkarṣiṇī, Jñāna, Kriyā, Yoga, Prahvi, Satyā, Iśānā and Anugrahā) and (still) others (viz., the followers of the Yoga system of philosophy) recognize You to be the foremost Puruṣa, changeless and independent. (9)
Neither I (Śiva) nor Brahmā (whose life extends to a couple of Parārdhas or 31, 10, 40, 00, 00, 00, 000 human years) nor indeed sages headed by Marīci (one of the mind-born sons of Brahmā)—who are (all) creations of Sattva, (yet) whose understanding is obscured by Your Māyā—are able to know (the true nature of) the universe created by You (much less Your own essential nature), O Lord! How, then, can the demons, human beings and others—who are ever engaged in activities of a Rājasika or Tāmasika character—know it? (10)
As such You, who are consciousness (itself), know Your own activity as well as that of (all) created beings, the appearance, continuance and dissolution of this universe, the bondage of mundane existence and release from it. (Nay, even) as the air pervades the multitudes of mobile and immobile beings as well as the sky, so do You pervade the whole universe, You being its very Soul. (11)
Your descents (in the world of matter) when You carried on (Your) sport with the (three) Guṇas (modes of Prakṛti) have been seen by me. As such I long to behold that (bewitching) form of a damsel which was assumed by You (the other day). (12)
Eager to behold that form by which the Daityas were greatly enchanted and the gods given nectar to drink, we have come (to You); for great is our curiosity (with regard to that). (13)

Śrī Śuka continued: Thus entreated by Rudra (the Wielder of a trident), Lord Viṣṇu heartily laughed a laugh which was pregnant with meaning and replied (as follows) to Lord Śiva (who has His abode on Mount Kailāsa). (14)

The Lord said: The jar of nectar having disappeared (passed into the hands of the Daityas), the form of a (bewitching) damsel was assumed by me—for (exciting) wonder in the minds of the Daityas—having regard to the interests of the (outraged) gods (which could best be served in that way alone, woman being the most effective and appropriate means of infatuating and beguiling the treacherous and greedy Daityas, who had wrested the jar of nectar from the hands of Dhanvantari and thus deprived the fair-minded gods of their rightful share). (15)
To You, O chief of the gods, who are eager to behold it, I shall (presently) reveal that form, which excites passion (in the hearts of males) and (as such) is (so) valuable in the eyes of libidinous souls. (16)

Śrī Śuka went on: Saying thus, the Lord vanished on that very spot; while Lord Śiva (the Source of the universe) waited (there) with Goddess Umā, casting (His) look all round. (17)
. Presently, in a garden (before Him) full of trees rich in blossoms of various kinds and rosy leaves, He beheld a most beautiful damsel with a girdle lying about her hips, that were wrapped with a brilliant piece of linen, delightfully sporting with the movements of a ball. (18)
She was so delicate that at every step she was getting broken as it were at the waist by the heavy weight of her (full) breasts, shaken by her bending and rising (with the downward and upward movements of the bounding ball), as well as of her exquisite (and solid) necklaces, and was taking her nimble feet—tender as young leaves—to and fro. (19)
The pupils of her big and restless eyes looked very much agitated due to the unsteadiness of the ball, which was moving in every direction, and her countenance made lovelier by cheeks resplendent with a pair of ear-rings shining in her ears, as well as by dark tresses. (20)
Tightening her loosening garment and disturbed braid with her lovely left hand and striking the ball with the other, she was enchanting the world by her own Māyā (ravishing power). (21)
Looking intently at her, the divinity was seduced by her glances flung at Him with a covert smile induced by slight bashfulness because of her playing with the ball as aforesaid. His mind being overpowered by His gazing at her and being gazed on by her in return, He lost (all) consciousness of Himself, of (His Consort) Umā standing close by as well as of His own attendants. (22)
When, in the meanwhile, the ball escaped from her fingers to a long distance, lo! the wind blew off the fine texture (wrapped about her loins) girdle and all, (even) as she ran after the ball, while the god Śiva (the Source of the universe) stood looking on. (23)
Beholding that fair-eyed and soul-ravishing girl, (so) beautiful to look at, in such a condition, Lord Bhava actually gave His heart to her, who gazing at Him with sidelong glances (and thus appeared to be enamoured of Him). (24)
Deprived by her of His good sense and overpowered with love evoked by her, He sought her presence unabashed even while Goddess Pārvati (His own divine Spouse) stood looking on. (25)

The girl, stripped as she was of her cloth, felt much ashamed when she beheld Śiva drawing near. Hiding behind the trees, she kept laughing, but did not tarry (anywhere). (26)
The almighty Śiva, whose mind had been stolen (by that girl) and who was swayed by passion, followed her (even) as the leader of a herd of elephants would follow a she-elephant. (27)
Pursuing the damsel with great speed and seizing her by braid, He brought her close to Him and folded her in His arms (even) though she was unwilling. (28)
Hugged by the Lord (even) as a she-elephant is covered by an elephant, she wriggled on this side and that (in order to escape from His grip), her hair getting dishevelled (in that attempt). (29)
. (Eventually) extricating herself from the embrace of Lord Śiva (the foremost of the gods), O dear one, the said girl, who was no other than Māyā (the deluding potency) conjured up by the Lord, ran away, even though she had large hips.(30)
As though completely overpowered by Love, His enemy, the aforesaid Rudra followed the steps of Lord Viṣṇu of wonderful deeds in that form. (31)
Even as He pursued her, as the ruttish leader of a herd of elephants would run after a she-elephant desiring copulation, the seed of Lord Śiva, possessed as He was of unfailing procreative energy, escaped. (32)
The spots on earth where dropped the seed of that great soul.came to be fields of silver and gold, O ruler of the globe! (33)
(In the course of His pursuit of that girl) Lord Śiva (the Destroyer of the universe) was (found) present (near her) on the margin of rivers and lakes, on hill-tops, in forests and groves and wherever (else) sages dwelt*. (34)
The seed having escaped, He perceived Himself befooled by the Lord's Māyā, O jewel among kings,and (now) completely recovered from infatuation. (35)
Having forthwith realized the glory of Lord Viṣṇu, the Soul of the universe, (nay,) His very Self, whose power cannot be fully known, He did not consider the event (of His being befooled by the Lord's Māyā) as actually wonderful in any way. (36)
Lord Viṣṇu (the Destroyer of the demon Madhu) was supremely delighted to find Lord Śiva unperturbed and unabashed and, resuming His (original) masculine form, spoke (as follows). (37)

The glorious Lord said: I am glad, O jewel among the gods, that You have by Yourself regained Your (unruffled) natural state even though, O dear one, You were easily duped by My Māyā (deluding potency). (38)
Indeed what male, other than You, can, when (once) caught in it, overcome My Māyā, which creates various objects (of attraction) and cannot be easily got over by those who have not been able to control their mind. (39)
This aforesaid Māyā, consisting of the three Guṇas (Sattva, Rajas and Tamas), which gets united with Me—appearing in the form of the Time-Spirit—in time (at the time of creation, preservation and dissolution of the universe) by parts (in the form of Rajas, Sattva and Tamas respectively) shall no longer overpower You. (40)

Śrī Śuka continued: Thus kindly treated (embraced) by Lord Viṣṇu (bearing the mark of Śrīvatsa—in the shape of white curly hair—on His bosom), O king, and asking His leave and walking round Him (as a mark of respect), Lord Śiva, accompanied by His retinue, returned to His own abode (Kailāsa). (41)
Presently, in the midst of the foremost of seers, who stood glorifying Him, Lord Śiva (the Source of the universe) lovingly spoke to His Spouse (as follows) about the aforesaid Māyā, the (divine) energy of Lord Viṣṇu (His own self).(42)
"Did you behold with your own eyes the deluding potency of Lord Viṣṇu (the birthless One), the highest Person, the supreme Deity, under whose influence (even) I, the foremost of His rays, helplessly fell a prey to delusion! What wonder, then, that others, who are not masters of their self, should do so. (43)
He is actually the same eternal Person about whom you inquired, approaching me when I had just ceased from deep meditation at the end of a thousand (celestial) years, (nay,) whom Time cannot set bounds to nor can the Veda comprehend.(44)

• By visiting in the form of that bewitching girl the hermitages of saints and sages while being pursued by Lord Śiva, Lord Viṣṇu indirectly showed to the sages how difficult it is to conquer the charms of a woman, which even Śaṅkara, the crown-jewel of Yogis, failed to resist, much less others, who are an easy prey to lust.

Śrī Śuka went on: In this way has been narrated to you, O dear one, the story of the exploits of Lord Viṣṇu (the Wielder of the Śārṅga bow), by whom (in the form of the divine Tortoise) was supported on His back the huge mountain (called Mandara) during the churning of the ocean (of milk). (45)
The exertion of a man reciting or listening to this story again and again never goes in vain anywhere. For, a narration of the virtues of Lord Viṣṇu, enjoying excellent renown, relieves the entire fatigue of birth and death. (46)
I bow to Him who grants the wishes of those that approach Him for shelter and who, having assumed by His illusive power the form of a (bewitching) damsel and deluding the demons (the enemies of the gods), gave nectar, churned out of the ocean (of milk), to drink to the foremost of the gods, that had sought refuge in His feet—inaccessible to the vile and attainable through devotion (alone). (47)

Thus ends the twelfth discourse entitled "The Infatuation of Lord Śaṅkara" in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa- Saṅhitā.