Chapter 71 - The statement of Nandikeśvara

The sages said:

1. The splendid process of creation, has been mentioned succinctly and in detail by you. How did Paśupati, Maheśvara happen, to burn the three cities of Asuras?

2-4. O holy lord, how did Devas including Brahmā become Paśus? The set of cities was formerly built by Maya by performing penance. It was an excellent set of three cities of divine nature, made of gold, silver and iron. We have heard that these along with their forts were burned by the lord of Devas. How did the lord who struck down the eyes of Bhaga burn these cities by discharging a single arrow even though it was divine.

5. That set of three cities was not burned by the goblins created by Viṣṇu, The entire details of the origin of the cities and the acquisition of boons have been heard formerly.

6- 9. O sage of good holy rites, it behoves you to narrate the burning of the cities wholly.

On hearing their words, Sūta, the most excellent among the knowers of the Purāṇas, said what he had heard from Vyāsa in the manner as he had indicated all the necessary topics.

Sūta said:—

Due to the curse of the three worlds originating from mind, speech and body, the asura Tāraka, the son of Tāra, was killed along with his kinsmen by Skanda assiduously. His sons, all of noble soul, great strength and exploits, viz:—Vidyunmālin, Tārakākṣa and Kamalākṣa, performed penance.

10-12. Those excellent Dānavas, while performing fierce penance, observed great restraints. By means of penance they emaciated their bodies. The delighted Brahmā, the bestower of boons granted them the boon of their choice.

The Daityas said:—

“We want not to be killed by any living being at any time.”

Thus they jointly requested the grandfather of all worlds. Then the eternal lord of the worlds spoke to them thus:

13. “O Asuras, there is no universal immortality. Desist from this desire. Choose another boon that may appeal to you.”

14. Then the Daityas after consulting one another bowed to Brahmā, the preceptor of the universe and said to him:—

15. “By your grace, O lord of worlds, O preceptor of the universe, we shall roam over this earth and live in three cities.

16. Once in a thousand years we shall meet together. O sinless one, these cities shall then fuse into one city.

17. The lord who strikes at these when they have fused into one with a single arrow shall be death unto us.

18. Replying—“Let it be so”, the lord entered the heaven.

Thereafter the heroic Maya built the cities by means of his penance.

19. The cities of those noble asuras were stationed as follows:—the golden one was in the heaven; the silver city was in the firmament and the iron city was on the earth.

20-22. Each of these cities was a hundred yojanas in length and in breadth. The city of Tārakākṣa was made of gold; the city of Kamalākṣa was made of silver; that of Vidyunmāli was made of iron; they had three types of excellent forts. Maya was worshipped by the Daityas and Dānavas there. This powerful architect built his own abode in everyone of them and lived there.

23. Thus, O men of good holy rites, came into existence the well-fortified three cities. O leading brahmins, they were like the three worlds.

24. When the trio of cities grew up, the Daityas in the three worlds entered the three cities and became superior in strength.

25. The cities were full of kalpa trees.^[1] They abounded in elephants and horses. There were innumerable mansions richly decorated with clusters of jewels.

26-27. There were aerial chariots that resembled the solar disc and that had faces on every side. The palaces were splendid with rubies studded. They were as refulgent as the moon. Their ornamental gateways were divine and resembled the peaks of Kailāsa. Their three cities shone with the excellent mansions built separately.

28. O excellent brahmins, it was filled with divine ladies (i.e. ladies of divine beauty and excellence), Gandharvas, Siddhas and Cāraṇas. There were shrines of Rudra in every house and Agnihotra was performed every day.

29-37. They were filled with wells, tanks, large oblong lakes all round. Herds of elephants in their rut, splendid horses, chariots of every shape, wonderfully made with faces on all sides—all these abounded there. There were drinking sheds, assemblies, playgrounds, etc. Different kinds of halls and chambers for the study of the Vedas were found all round. The cities were well fortified and made unassailable even mentally by others, due to the illusionary power of Maya. O leading sages, the cities were frequented by chaste ladies everywhere. There were many Daityas. Although they committed great sins they got rid of them through their worship of Śaṅkara. O brahmins, the leading Daityas were highly blessed. They were accompanied by their wives and sons. They were conversant with the holy rites laid down in the Śrutis and Smṛtis. They were engaged in those virtuous rites always. They abandoned all lords other than Mahādeva and were engaged in the worship of that lord alone. They had broad chests and shoulders like those of bulls. They used to hold all weapons. They were always hungry. Their eyes shone like the forest fire. Some of them were quiescent; some were infuriated. Some were dwarfish and some were hump-backed; they had the lustre of blue lotuses; their hairs were darkcoloured and curly. They resembled the blue mountain and the Meru; their voice was comparable to the sound of the rumbling cloud. All of them were protected by Maya. They were well-trained and were desirous of fighting. That trio of cities was well frequented by the firm and steadfast suppressors of Devas (i.e. Daityas) who were interested in fighting always and all round, who had perfectly achieved prowess and virility by the worship of Śiva and who resembled the sun, wind and king of immortal beings.

38. O excellent brahmins, thanks to the prowess of the Daityas, Devas including Indra were burned by the fire of the set of three cities like the trees consumed by the forest ñre.

39. Devas who were thus scorched saluted lord Viṣṇu of unrivalled splendour and said to him.

40-41. The glorious lord, Nārāyaṇa thought within his mind as to what should be done in the affairs of Devas. Janārdana, whose form is sacrifice, who was himself the performer of sacrifices, who was the partaker of the fruit of sacrifices and who is the lord and bestower of benefits unto those who perform sacrifices, remembered the sacrifice.

42. The sacrifice remembered by him for the achievement of the objects of Devas bowed down to that lord and eulogised him.

43. Seeing the smiling sacrifice, the eternal lord Viṣṇu observed Devas including Indra and said:—

Śrī Viṣṇu said:—

44. For the destruction of the three cities and for the prosperity of the three worlds, O Devas, worship the lord with ths Upasad sacrifice.

Sūta said:—

45. On hearing the worths of the intelligent lord of Devas, Devas made great leonine roaring sound and eulogised the lord of sacrifices.

46. Thereafter, lord Viṣṇu himself thought once again. The lord of Devas again spoke to all Devas.

47. Even after killing and burning all living beings and even after enjoying pleasures without the basic justice, if one worships Mahādeva, one is undoubtedly sinless.

48-49. There is no doubt that sinless persons should not be killed and only sinners should be killed assiduously. O excellent Devas, how could the wicked Asuras be killed by Devas although they are sinners and Devas are very strong? Hence they should not be killed due to the power of Rudra Parameṣṭhin.

50. Without the grace of the lord who am I? O Devas, who is Brahmā? Who are the Daityas? Who are the slayers of the enemies of Devas? Who are the noble-souled sages?

51. He is the lord, greater than the greatest. He is perpetual; he is the twenty-seventh principle;^[2] who is worthy of being saluted, who is the lord of all the immortal beings in the universe and who is Maheśvara the support of the universe.

52. He alone is the lord of all Devas. He is the benefactor of all. He has made a distinction between Devas and Daityas sportingly.

53. It is by worshipping a part of his^[3] that Devas attained immortality; Brahmā attained his status as Brahmā and I attained my status as Viṣṇu.

54. Without worshipping him, which man attains perfection in this world? Thanks to the worship of Liṅga, they could be killed by him alone.

55-56. Moreover, all of them abide by their Dharmas. They adhere to the injunctions of Śruti and Smṛti. Still we shall worship Rudra by performing the rite of Upasad pertaining to that lord and become victorious over the excellent Daityas. Excepting the sole lord, the three-eyed deity, who else is competent to destroy the Tripuras? They are well protected by Maya along with Tārakākṣa. They have the sole lustre of crystals and they are well stationed in themselves.

Sūta said:—

57. After saying this Viṣṇu performed the worship of the lord by means of Upasad sacrifice. Sitting there he saw thousands of goblins.

58-59. They were armed with spears, javelins and iron clubs. They had various weapons; they were in various guises. They resembled Rudra fierce as the fire at the time of dissolution; they were comparable to Rudra the destroyer. They bowed to him and halted. Lord Viṣṇu then spoke to them.

Viṣṇu said:—

60. “O heroic ones, go to the three cities of Daityas, burn them, split them and swallow them. Then return to the surface of the earth in the manner you had gone.”

61. Thereafter, the groups of goblins bowed down to the lord of Devas and entered the three cities. Like the moths in fire, they became destroyed.

62-63a. At the behest of the lord of Daityas, all the goblins were destroyed. Thousands of Daityas rejoiced, danced and sang. They eulogised Rudra the lord of Devas, the great soul.

63b-64. Devas including Indra, who had been defeated in a trice and whose prowess had been destroyed, came unto Viṣṇu, the lord of Devas and resorted to his support out of fear. On seeing them the lord Viṣṇu thought thus.

65-66. “What is to be done?” After thinking thus he became distressed as he looked at the distresed Devas including Indra. After a while he thought again “How shall I destroy the army of Daityas assiduously and carry out the tasks of Devas without the grace of the supreme lord. If one ponders over it, there is no doubt about this that those who are virtuous have no sin at all.

67-71. Hence, know that the Daityas cannot be killed by those Bhūtas originating from the Upasad sacrifice. They dispel sin by means of Dharma. Everything is founded on Dharma. The eternal Śruti says that prosperity originates from Dharma. All these Daityas, the residents of the three cities, are virtuous. Hence, O leading brahmins, they have attained immortality and not otherwise. Even after committing a very great sin, people are liberated from all the sins if they worship Rudra. They are not affected by sins like the lotus leaves which are not affected by water. O brahmins, the achievement of worldly pleasures definitely takes place through his worship. Hence, those Daityas who are devoted to the worship of the Liṅga do enjoy worldly pleasures. Hence, O Devas, for your purpose I shall create obstacles in. the holy rites of Daityas by means of my Māyā and so shall conquer the three cities instantaneously”

Sūta said:—

72. After thinking thus, the lord Viṣṇu decided to bring about impediments in the holy rituals of asuras.

73. Viṣṇu of great splendour, wielding Māyā generated an illusory Puruṣa^[4] born of himself to create obstacles to the holy rites of Daityas.

74. Viṣṇu the ruler of all, the person who could assume any form he liked, the wielder of Māyā, evolved a holy treatise that could fascinate everyone and that had within its basic principles the belief in what is seen.

75. This sacred treatise contained one million six hundred thousand verses.^[5] Lord Viṣṇu taught this scripture to the Puruṣa born of his own limbs.

76-77. It was against those treatises that followed the Śrutis and the Smṛtis. It was devoid of the discipline pertaining to the four castes and four stages of life. It was taught in it that heaven and hell are here itself.^[6] There was no belief otherwise. Viṣṇu himself taught this scripture to that Puruṣa. For the destruction of the three cities he said to that Puruṣa:

78. “O, undoubtedly it behoves you to go there for the quick destruction of the residents of the three cities. May their Dharmas in pursuit of the Śrutis and Smṛtis be destroyed.”

79. The wielder of Māyā^[7], the expert in the deceptive scripture, bowed to him. After entering those cities the sage immediately created his Māyā.

80. On account of his Māyā, those Daityas who were the residents of the three cities, eschewed their holy rites based on the Śrutis and Smṛtis and became his disciples.

81-82. They left off Śaṅkara, Mahadeva, the great Īśvara. At the behest of the lord, the wielder of Māyā, Nārada, the practitioner of deception, also entered the trio of cities and associated himself with the wielder of Māyā. That sage was himself surrounded on all sides by his disciples and their disciples.

83-88. He ordained rules of conduct for women that would give them the benefit of licentious activities. They followed those rules and achieved the result immediately. These women, began to censure the ladies faithful to their husbands and themselves became enamoured of other people. Even today in the Kali age, base women give due honour to the sage Nārada^[8], abandon their husbands and move about unfettered. Really it is the husband who is mother, father, kinsman, comrade, friend and relative unto the women. There is no doubt about this. Still he said thus through his Māyā. Really the woman who has love towards her husband shall attain the greatest heaven even after committing a great sin. She who does contrary to this attains hell. O leading sages, formerly, chaste ladies forsook all Dharmas, all Devas and other preceptors of the universe and worshipped their husbands always. After attaining the heavenly world they became free from ailments and rejoiced. But those who were the followers of Māyā attained hell. Hence, it is the husband who is the greatest goal.

89-91. Yet on account of the Māyā of the lord of Devas and at the behest of lord Viṣṇu, the women abandoned their husbands and became self-willed and unrestrained in their conducts. Misfortune went to the three cities at the behest of that lord himself. The glory and prosperity that they had obtained from Brahmā, the unborn lord, the lord of Devas, abandoned them and went out of the cities.

92-97. The lord thus preached delusion of the intellect as evolved by the Māyā of Viṣṇu. The Puruṣa deluded the Daityas and Nārada the wielder of Māyā deluded the ladies. In order to create obstacles in Dharmas these two were comfortably seated there. They were unexcited and unchanging, when the splendid Dharma pertaining to the Śrutis and the Smṛtis, perished; when heresy was proclaimed by Viṣṇu, the source of origin of the universe; when Maheśvara and the worship of his Liṅga were abandoned by Daityas; when the virtuous activities of the women were entirely destroyed and wicked conduct was stabilised; the lord of Devas Viṣṇu appeared contented. After practising penance he approached the consort of Umā along with Devas and eulogised him. Lord Viṣṇu said:—

Obeisance to you, to Lord Maheśvara, to the great Atman, obeisance to Nārāyaṇa, to Śarva, to Brahmā, to one having the form of Brahman; obeisance to the permanent one, to the infinite one. to the unmanifest one.

Sūta said:

98-99. After eulogising the great lord and after bowing down like a long staff, the lord Viṣṇu stationed himself in water and performed the japa of the Rudra Mantra ten million times. All Devas including Indra, Sādhyas, Yama, Rudras and Maruts eulogised lord Śiva.

Devas said:

100. Obeisance to you the Ātman of all; obeisance to Śaṅkara the dispeller of affliction, to Rudra, to Nīla Rudra, to Kadrudra and to Pracetas.

101. You are our perpetual goal; the suppressor of the enemies of Devas should be always worshipped and honoured by us. You are the primordial one; you are the endless one; you are the infinite imperishable lord.

102. O preceptor of the universe, you are Prakṛti and Puruṣa himself; you are the creator, the destroyer; the protector; the leader of the brahmins in this universe, O deity, favourably disposed towards the brahmins.

103-104. You are the gran ter of boons; you are identical with speech. You are worthy of being directly expressed; you are devoid of the expressed and expression. For the sake of salvation, you are worshipped by the yogins and by those who whirl in the yogic practice. You are stationed in the cavity of the lotus-like heart. The wise call you Sat (the existent), the greatest one in the form of Brahman.

105. O lord, the noble sages say that you are reality, the mass of splendour, greater than the greatest and the greatest Ātman in this world.

106. O preceptor of the universe, you are everything that is seen, heard, stationed or born. They call you minuter than the minutest and greater than the greatest.

107. They call you one with hands and feet everywhere, one with eyes, heads and mouths everywhere. You have ears all round and you stand enveloping everything in the world.

108-110. They call you Mahādeva, the omniscient, one without ailment, one who cannot be specifically pointed out, one having a universal form, one with deformed eyes, Sadāśiva without ailment, one who makes others in the world function, one who makes Prakṛti work, the great-grandfather, the lord who bestows boons, the self-born deity, the abode of all and the lord of twenty-six principles. You resemble ten million suns in refulgence; you are similar to ten million moons in brightness, you are on a par with ten million fires that blaze at the time of dissolution and you have no other lord to control you.

111-114. The Śrutis and the people who are conversant with the essence of Śrutis call you the essence of the Śrutis. O deity with many forms, that which is evolved in the world without you has not been seen by us. You alone protect the Daityas, Devas, Bhūtas, the mobile and immobile beings, O Śambhu, we have no other goal. Protect us by killing all the Asuras.

O Parameśvara, all are deluded by your Māyā. Just as the waves and billows in the ocean come into clash with one another and ultimately become water, so also Devas and Asuras and all creations of Brahmā (fighting one another) are rendered insentient by the lord [a pun on the word jala (water) which is also pronounced as jaḍa when it means insentient, inactive].

Sūta said:

115. The man who gets up early in the morning, purifies himself and repeats this holy hymn or listens to this shall attain all desires.

116-119a. Maheśvara, who was thus eulogised by Devas, was pleased by it as well as by the Japa performed by Viṣṇu. Accompanied by Umā, he embraced Umā and smilingly kept his hand on Nandin. Glancing at Devas, he said in a majestic tone:—“O leading Devas, this task has been understood by me now. I know the power of the Māyā of Viṣṇu and the intelligent Nārada; O excellent Devas, I shall cause the destruction of all those Daityas engaged in evil activities. I shall destroy the three cities as well.”

Sūta said:—

119b-121a. Then Devas came there along with Brahmā, Indra and Viṣṇu. On hearing the words of the lord they bowed to him and eulogised him. In the meanwhile the goddess glanced at the lord with surprise. She hit the bull-bannered deity with her toy lotus and said.

The Goddess said:—

121b-125. O lord, see our sort, the six-faced Kārttikeya, resembling the sun in refulgence. He is playing. O excellent one among those blessed with sons, he is adorned with excellent ornaments such as coronets, bangles, ear-rings, bracelets, anklets, belly-bands, tinkling bells, golden fig leaves, etc. His forelocks are bedecked with the flowers of the kalpa tree. His necklace is studded with rubies and other precious gems. He is adorned with shoulderlets and pearl necklaces having the lustre of the full moon. He has the caste-marks on his foreheads. O Mahādeva, see our splendid son.

126-129. He is marked with saffron. A round mark has been made with Bhasma. O lord, see the row of faces like the cluster of lotuses. O lord, see his splendid eyes. See the splendid marks of collyrium applied by his mothers Gaṅgā, Kṛttikā and Svāhā^[9] as an auspicious benediction.”

Śiva who was thus addressed by Umā, the mother of the worlds, began imbibing the nectar from the faces of Skanda. He was not satiated thereby. He even forgot Devas who harassed by the Daityas had assembled there.

130. He embraced Skanda, kissed him, smelling the head and said—“Dance, dear son”. The great boy, dispelling the anguish of all danced gently and sportingly.

131. The other leading Gaṇas danced along with him. At the bidding of the lord, the entire universe, danced for a moment.

132. All the Nāgas (serpents) and Devas with Indra at their forefront danced. The chiefs of the Gaṇas eulogised Skanda. Umā and the mothers rejoiced.

133. The Gandharvas and Kinnaras showered flowers and sang. On drinking the nectar of the fine dance Pārvatī and Parameśvara attained satisfaction along with Nandin and the leading Gaṇas.

134. Then along with Nandin, Kārttikeya, and the daughter of the king of mountains, Śiva entered the divine abode, like the cloud entering other clouds. He too had the lustre of the clouds.^[10]

135. Devas stood by the door of the abode. Slightly distressed in their minds they eulogised the lord.

136. They told one another: “What is this? What is this?” and they looked at one another in their excited dejection. Some said, “we are sinners”, still others said, “we are unfortunate”.

137. The leading Devas said:—Daityas are lucky. Others said, “This is the fruit of their worship.” Still others said—“No.”

138. In the meantime, on hearing their grim voices Kumbhodara^[11] of great splendour struck them with his staff.

139. Devas were frightened. Crying “Hā, Hā” they fled. The sages and Devas fell on the ground.

140-141. The sages Kaśyapa and others said—“O our adverse fate!” The brahmins said “Even after seeing the lord, the task of Devas has not been accomplished due to the ill luck of Devas. Still others said, “Obeisance to Śiva” after worshipping him slightly in their hearts.

142-146. At the behest of Mahādeva Nandīśa, the favourite sage of the lord came there riding on a white bull. He had matted hair and held the trident and the iron club. He wore garlands, necklaces, ear-rings and bangles. On seeing Nandin, the Kumbhodara bowed to Nandin with his lowered head and hastened along with him. Nandin of great splendour was seated on the back of a bull. He had the bull banner. He was the commander-in-chief of the Gaṇas and was accompanied by the Gaṇas like the great lord himself, riding on the back of the cloud.^[12] The white umbrella of Nandin stretched to ten Yojanas. It was bedecked in clusters of pearls. It shone like the firmament. The splendid pearl necklace suspended from it from within appeared like the Gaṅgā falling from the sky over the head of the lord.

147-153. O leading sages, at the behest of Indra, the wielder of the thunderbolt, the splendid divine drums were sounded in honour of the presiding officer of the Gaṇas. They eulogised him with pleasing words, just as they eulogised Śiva with thrilling joy and loving devotion. At the bidding of the thunderbolt-wielding lord, the sky-walkers showered fragrant flowers from the firmament over the head of Nandin. Satisfied with that shower he shone with real and sincere satisfaction. Nandin was drenched in fragrant water dropping from the moon on the forehead of the lord. The back of the bull shone with different kinds of flowers. O sages of good holy rites, just as the firmament is scattered with stars so also the back of the bull was covered with flowers. Covered by them Nandin shone on the back of the bull, like the moon on the back of the firmament. O sages of holy rites, on seeing Nandin that way Devas including Indra and Viṣṇu eulogised the chieftain of the Gaṇas as if he was another lord of Devas.

Devas said:

154-160. Obeisance to you the devotee of Rudra, to one engaged in the japa of Rudra mantras; obeisance to one who destroys the agony of the devotees of Rudra; obeisance to you engaged in rites pleasing to Rudra; obeisance to the leader of Kūṣmāṇḍa; obeisance to the lord of yogins; to the bestower of everything; to one worthy of being sought refuge in; to the omniscient one; to the dispeller of agony; to the lord of the Vedas; obeisance to one comprehensible only through the Vedas; obeisance to one wielding thunderbolt; to one whose curved fangs are adamantine; to one who renders the thunderbolt of Indra ineffective; to one whose body is bedecked in diamonds; to one propitiated by Indra, the wielder of thunderbolt; obeisance to the Rakta (red coloured); to one with red eyes; to the wearer of red garments; obeisance to one who bestows the world of Rudra to those who are devoted to his lotus-like feet. Obeisance to the commander of the armies; to the lord of Rudras; to the lord of goblins and to the lord of the worlds; obeisance to the dispeller of sins; obeisance to Rudra, to Rudrapati (Lord of the Rudras); obeisance to Śiva; obeisance to the gentle one; obeisance to you who are the devotee of Rudra.

Sūta said:

161-163. Thus eulogised, the delighted presiding officer of the Gaṇas, the son of Śilāda said to Devas:—

“It behoves you all to prepare a chariot, a charioteer, a bow and an arrow for Śambhu with assiduity thinking that the trio of the cities was as good as destroyed.” Then the Devas strenuously made the chariot through their artificer Viśvakarman assisted by Brahmā, for the use of Śiva the intelligent lord of Devas.

Footnotes and references:

[1]:

kalpa-druma—one of the five trees of Indra’s paradise fabled to fulfil all desires, the other being Mandāra, Pārijātaka, Santāna and Haricandana.

[2]:

See p. 8 note 15 cf. 1.75.34: ‘tasmād abheda-buddhyaiva saptaviṃśatprabhedataḥ.

[3]:

Śiva in his sakala form of liṅga.

[4]:

According to the present context Viṣṇu created a delusive teacher called Māyāmoha who created a Māyāśāstra of sixteen lakhs of verses preaching a-dharma for misguiding the Asuras. Māyāmoha created disciples for the propagation of a-dharma. He preached non-violence, forbade Śrauta and Smārta rituals, discarded Varṇāśrama system, created an order for women that resulted in. leaving their home and leading the life of nuns. In some versions, the role is assigned to Bṛhaspati, the preceptor of Gods who in the guise of the preceptor Śukra deludes the Asuras. For detail, see Māyāmoha prakaraṇa in Padma, Viṣṇu, Matsya and Śiva purāṇas.

[5]:

This is not clear which text is meant.

[6]:

On the heretic doctrines compare:—[ihaiva svarganarakau prāṇināṃ nānyataḥ kvacit | sukhaṃ svargaḥ samākhyāto duḥkhaṃ naraka eva hi | sukheṣu bhujyamāneṣu yatsyāddehavisarjanam | ayameva paro mokṣaḥ na mokṣo'nyaḥ kvacitpunaḥ]—cited in Śivatoṣiṇī.

[7]:

Muniḥ—Bauddha-bhiksuḥ Śivatoṣiṇī,

[8]:

The preaching in regard to sexual freedom is attributed to Nārada, the disciple of Māyāmoha.

[9]:

Mothers of Kārttikeya. See Śiva-Purāṇa. Rudra Saṃhitā, chapter 2.

[10]:

ambudābha [ambudābhaḥ]—Śivatoṣiṇī. interprets differently: ambudavat sūryavad ābhā kāntir yasya—who resembles the sun in brilliance.

[11]:

Kumbhodara [kumbhodaraḥ]—a gaṇa of lord Śiva.

[12]:

meghapṛṣṭha [meghapṛṣṭhe]—megha-rūpa-viṣṇu-pṛṣṭhe—Śivatoṣiṇī. This refers to Viṣṇu in the form of cloud which lord Śiva made his vehicle. Hence, Śiva is called ‘meghavāhana.’