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Pancharatra: Tillottama, the rare beauti without difect, created by grandfather Four heads and thousand eyes coming out indicates a hidden meaning to the story.
नारद उवाच॥
Nārada said.
ततो देवर्षयः सर्वे सिद्धाश्च परमर्षयः । जग्मुस्तदा परामार्तिं दृष्ट्वा तत्कदनं महत् ॥१-२०३-१॥
Then all the divine sages, perfected beings, and supreme sages, upon witnessing that great distress and the immense slaughter, departed.
तेऽभिजग्मुर्जितक्रोधा जितात्मानो जितेन्द्रियाः । पितामहस्य भवनं जगतः कृपया तदा ॥१-२०३-२॥
Those who had conquered anger, self, and senses, then approached the house of the grandsire of the world with compassion.
ततो ददृशुरासीनं सह देवैः पितामहम् । सिद्धैर्ब्रह्मर्षिभिश्चैव समन्तात्परिवारितम् ॥१-२०३-३॥
Then they beheld the Grandfather Brahmā seated with the gods, surrounded on all sides by Siddhas and Brahmarṣis.
तत्र देवो महादेवस्तत्राग्निर्वायुना सह । चन्द्रादित्यौ च धर्मश्च परमेष्ठी तथा बुधः ॥१-२०३-४॥
There are the god Mahādeva, Agni with Vāyu, the moon and the sun, Dharma, Parameṣṭhī, and also Budha.
वैखानसा वालखिल्या वानप्रस्था मरीचिपाः । अजाश्चैवाविमूढाश्च तेजोगर्भास्तपस्विनः ॥१-२०३-५॥
The Vaikhānasa, Vālakilya, forest-dwelling, Marīcipa, and Aja sages, as well as the undeluded and those whose essence is brilliance, all these are ascetics.
ऋषयः सर्व एवैते पितामहमुपासते ॥१-२०३-५॥
All these sages indeed worship the Grandfather (Brahmā).
ततोऽभिगम्य सहिताः सर्व एव महर्षयः । सुन्दोपसुन्दयोः कर्म सर्वमेव शशंसिरे ॥१-२०३-६॥
Then all the great sages, having come together, reported in full the deeds of Sunda and Upasunda.
यथाकृतं यथा चैव कृतं येन क्रमेण च । न्यवेदयंस्ततः सर्वमखिलेन पितामहे ॥१-२०३-७॥
I reported everything exactly as it was done, by whom and in what order, completely to the grandsire.
ततो देवगणाः सर्वे ते चैव परमर्षयः । तमेवार्थं पुरस्कृत्य पितामहमचोदयन् ॥१-२०३-८॥
Then all the hosts of gods and the supreme sages, having placed that very purpose before them, urged the grandsire (Brahmā).
ततः पितामहः श्रुत्वा सर्वेषां तद्वचस्तदा । मुहूर्तमिव सञ्चिन्त्य कर्तव्यस्य विनिश्चयम् ॥१-२०३-९॥
Then the grandsire, having heard the words of all, paused for a moment as if in thought, and then decided what ought to be done.
तयोर्वधं समुद्दिश्य विश्वकर्माणमाह्वयत् । दृष्ट्वा च विश्वकर्माणं व्यादिदेश पितामहः ॥ सृज्यतां प्रार्थनीयेह प्रमदेति महातपाः ॥१-२०३-१०॥
With the intention of killing those two, he summoned Viśvakarman. Upon seeing Viśvakarman, the grandsire (Brahmā) commanded: "Let a desirable woman be created here," said the great ascetic.
पितामहं नमस्कृत्य तद्वाक्यमभिनन्द्य च । निर्ममे योषितं दिव्यां चिन्तयित्वा प्रयत्नतः ॥१-२०३-११॥
After bowing to the grandsire and approving his words, he thoughtfully and diligently created a divine woman.
त्रिषु लोकेषु यत्किञ्चिद्भूतं स्थावरजङ्गमम् । समानयद्दर्शनीयं तत्तद्यत्नात्ततस्ततः ॥१-२०३-१२॥
He gathered, by effort, whatever beings—immobile or mobile—were fit to be seen in the three worlds, from here and there.
कोटिशश्चापि रत्नानि तस्या गात्रे न्यवेशयत् । तां रत्नसङ्घातमयीमसृजद्देवरूपिणीम् ॥१-२०३-१३॥
He adorned her body with countless gems and created her, a being made of a mass of jewels, divine in form.
सा प्रयत्नेन महता निर्मिता विश्वकर्मणा । त्रिषु लोकेषु नारीणां रूपेणाप्रतिमाभवत् ॥१-२०३-१४॥
She, who was created with great effort by Viśvakarman, became the unrivaled beauty among women in all the three worlds.
न तस्याः सूक्ष्ममप्यस्ति यद्गात्रे रूपसम्पदा । न युक्तं यत्र वा दृष्टिर्न सज्जति निरीक्षताम् ॥१-२०३-१५॥
In her body, endowed with the wealth of beauty, there is not even the slightest thing that is not proper, nor is there any part where the gaze of onlookers does not linger.
सा विग्रहवतीव श्रीः कान्तरूपा वपुष्मती । जहार सर्वभूतानां चक्षूंषि च मनांसि च ॥१-२०३-१६॥
She, appearing as if the very embodiment of splendor, beautiful in form and possessing a radiant body, captivated the eyes and minds of all beings.
तिलं तिलं समानीय रत्नानां यद्विनिर्मिता । तिलोत्तमेत्यतस्तस्या नाम चक्रे पितामहः ॥१-२०३-१७॥
The grandsire (Brahmā), having gathered sesame seeds from the jewels, created her, and therefore named her 'Tilottama'.
पितामह उवाच॥
The grandfather said.
गच्छ सुन्दोपसुन्दाभ्यामसुराभ्यां तिलोत्तमे । प्रार्थनीयेन रूपेण कुरु भद्रे प्रलोभनम् ॥१-२०३-१८॥
O Tilottamā, go to the two asuras, Sundā and Upasundā, and with your desirable form, O auspicious one, create temptation for them.
त्वत्कृते दर्शनादेव रूपसम्पत्कृतेन वै । विरोधः स्याद्यथा ताभ्यामन्योन्येन तथा कुरु ॥१-२०३-१९॥
For your sake, indeed, conflict may arise from seeing the one endowed with beauty; just as there is conflict between those two with each other, so act accordingly.
नारद उवाच॥
Nārada said.
सा तथेति प्रतिज्ञाय नमस्कृत्य पितामहम् । चकार मण्डलं तत्र विबुधानां प्रदक्षिणम् ॥१-२०३-२०॥
She agreed, bowed to the grandsire, and then performed a rightwise circumambulation of the gods there.
प्राङ्मुखो भगवानास्ते दक्षिणेन महेश्वरः । देवाश्चैवोत्तरेणासन्सर्वतस्त्वृषयोऽभवन् ॥१-२०३-२१॥
The revered one sat facing east, with Maheshvara on the south side. The gods were seated on the north, and ascetics and sages were present on all sides.
कुर्वन्त्या तु तया तत्र मण्डलं तत्प्रदक्षिणम् । इन्द्रः स्थाणुश्च भगवान्धैर्येण प्रत्यवस्थितौ ॥१-२०३-२२॥
But as she performed the circle and its circumambulation there, Indra and Sthāṇu (Śiva), the revered ones, stood steadfast with courage.
द्रष्टुकामस्य चात्यर्थं गतायाः पार्श्वतस्तदा । अन्यदञ्चितपक्ष्मान्तं दक्षिणं निःसृतं मुखम् ॥१-२०३-२३॥
Then, as she had gone to the side, the one who desired to see, her right face, with eyelashes bent, emerged excessively.
पृष्ठतः परिवर्तन्त्याः पश्चिमं निःसृतं मुखम् । गतायाश्चोत्तरं पार्श्वमुत्तरं निःसृतं मुखम् ॥१-२०३-२४॥
As she turned, her western face appeared from the back; and as she moved forward, her northern face appeared from the northern side.
महेन्द्रस्यापि नेत्राणां पार्श्वतः पृष्ठतोऽग्रतः । रक्तान्तानां विशालानां सहस्रं सर्वतोऽभवत् ॥१-२०३-२५॥
Even for Mahendra, there were a thousand large, bloodshot eyes on all sides—at the sides, at the back, and at the front.
एवं चतुर्मुखः स्थाणुर्महादेवोऽभवत्पुरा । तथा सहस्रनेत्रश्च बभूव बलसूदनः ॥१-२०३-२६॥
Thus, formerly, the four-faced firm one, the great god, came into being. Likewise, the thousand-eyed destroyer of Bala also came into being.
तथा देवनिकायानामृषीणां चैव सर्वशः । मुखान्यभिप्रवर्तन्ते येन याति तिलोत्तमा ॥१-२०३-२७॥
In this way, wherever Tilottama goes, the mouths of all the gods and sages turn towards her.
तस्या गात्रे निपतिता तेषां दृष्टिर्महात्मनाम् । सर्वेषामेव भूयिष्ठमृते देवं पितामहम् ॥१-२०३-२८॥
Their gaze, the gaze of the great-souled, fell upon her body; for all, except the god, the grandfather (Brahmā), it was mostly so.
गच्छन्त्यास्तु तदा देवाः सर्वे च परमर्षयः । कृतमित्येव तत्कार्यं मेनिरे रूपसम्पदा ॥१-२०३-२९॥
But as she was departing, then all the gods and the supreme sages considered that act as accomplished indeed by her wealth of beauty.
तिलोत्तमायां तु तदा गतायां लोकभावनः । सर्वान्विसर्जयामास देवानृषिगणांश्च तान् ॥१-२०३-३०॥
But when Tilottamā had departed, the creator of the worlds dismissed all the gods and the groups of sages.
