Shiv MahaPurana: Cosmology, Jyotirlinga Origins, and Household Worship Rules

भो ब्रह्मन्साधु पृष्टोऽहं त्वया विबुधसत्तम । लोकोपकारिणा नित्यं लोकानां हितकाम्यया ॥

"O brahmin, best of the wise, well have you questioned me — you who ever benefit the worlds, out of desire for the worlds' good.

यच्छुत्वा सर्वलोकानां सर्वपापक्षयो भवेत् । तदहं ते प्रवक्ष्यामि शिवतत्त्वमनामयम् ॥

Hearing which, all the sin of all the worlds is destroyed — that untroubled truth of Śiva I shall now declare to you.

शिवतत्त्वं मया नैव विष्णुनापि यथार्थतः । ज्ञातं च परमं रूपमद्भुतं च परेण न ॥

The truth of Śiva has not truly been known, not even by me, nor by Viṣṇu — that supreme, wondrous form, not by any other.

महाप्रलयकाले च नष्टे स्थावरजङ्गमे । आसीत्तमोमयं सर्वमनर्कग्रहतारकम् ॥

At the time of the great dissolution, when the moving and unmoving had perished, all was made of darkness, without sun, planet, or star.

अचन्द्रमनहोरात्रमनग्न्यनिलभूजलम् । अप्रधानं वियच्छून्यमन्यतेजोविवर्जितम् ॥

Without moon, without day and night, without fire, wind, earth, or water; without pradhāna, the sky itself void, devoid of any other light.

अदृष्टत्वादिरहितं शब्दस्पर्शसमुज्झितम् । अव्यक्तगन्धरूपं च रसत्यक्तमदिङ्मुखम् ॥

Free of invisibility and the rest, stripped of sound and touch; its smell and form unmanifest, abandoned of taste, without direction.

इत्थं सत्यन्धतमसे सूचीभेद्ये निरन्तरे । तत्सद्ब्रह्मेति यच्छुत्वा सदेकं प्रतिपद्यते ॥

Thus, in a blind darkness fit to be pierced by a needle, unbroken — that which, on hearing it called "sat, brahman", is grasped as the one sat.

इतीदृशं यदा नासीद्यत्तत्सदसदात्मकम् । योगिनोऽन्तर्हिताकाशे यत्पश्यन्ति निरन्तरम् ॥

When such as this was not yet, that which is of the nature of sat and asat both — which yogis see unceasingly in the hidden ākāśa —

अमनोगोचरं वाचां विषयं न कदाचन । अनामरूपवर्णं च न च स्थूलं न यत्कृशम् ॥

not within the range of mind, never an object of speech; without name, form, or hue, neither gross nor subtle,

अह्रस्वदीर्घमलघु गुरुत्वपरिवर्जितम् । न यत्रोपचयः कश्चित्तथा नोपचयोऽपि च ॥

neither short nor long, not light, free of heaviness; wherein there is no increase whatsoever, and likewise no decrease either —

अभिधत्ते सचकितं यदस्तीति श्रुतिः पुनः । सत्यं ज्ञानमनन्तं च परानन्दं परं महः ॥

which the Śruti again, as though startled, declares only to "exist" — truth, knowledge, the endless, the supreme bliss, the supreme splendour;

अप्रमेयमनाधारमविकारमनाकृति । निर्गुणं योगिगम्यं च सर्वव्याप्येककारकम् ॥

immeasurable, without support, unchanging, without any shape; without qualities, attainable by yogis, all-pervading, the sole cause of all,

निर्विकल्पं निरारम्भं निर्मायं निरुपद्रवम् । अद्वितीयमनाद्यन्तमविकाशं चिदात्मकम् ॥

without alternative, without any beginning of action, free of māyā, free of trouble; without a second, without beginning or end, unexpanded, of the nature of consciousness.

यस्येत्थं संविकल्पन्ते संज्ञासंज्ञोक्तितः स्म वै । कियता चैव कालेन द्वितीयेच्छाऽभवत्किल ॥

Of that, thus, is it spoken of in such names and descriptions. After some span of time, indeed, a wish for a second arose.

अमूर्तेन स्वमूर्तिश्च तेनाकल्पि स्वलीलया । सर्वैश्वर्यगुणोपेता सर्वज्ञानमयी शुभा ॥

By that formless one, a form of its own was, by its own play, fashioned — endowed with every quality of lordship, all-knowing, auspicious,

सर्वगा सर्वरूपा च सर्वदृक्सर्वकारिणी । सर्वैकवन्द्या सर्वाद्या सर्वदा सर्वसंस्कृतिः ॥

all-going and all-formed, all-seeing, doer of all; the one alone worshipped by all, the first of all, always, the fashioning of all.

परिकल्प्येति तां मूर्तिमैश्वरीं शुद्धरूपिणीम् । अद्वितीयमनाद्यन्तं सर्वाभासं चिदात्मकम् । अन्तर्दधे पराख्यं यद् ब्रह्म सर्वगमव्ययम् ॥

Having thus fashioned that lordly form, of pure nature — that supreme brahman called without a second, without beginning or end, illumining all, of the nature of consciousness, all-pervading, imperishable, hid itself within.

अमूर्ते यत्पराख्यं वै तस्य मूर्तिः सदाशिवः । अर्वाचीनाः पराचीना ईश्वरं तं जगुर्बुधाः ॥

Of that formless one, called the supreme, indeed, the form is Sadāśiva — him the wise, both of later and earlier times, have declared to be Īśvara.

शक्तिस्तदैकलेनापि स्वैरं विहरता तनुः । स्वविग्रहात्स्वयं सृष्टा स्वशरीरानपायिनी ॥

Then, though he alone was there, roaming at will, a body — a Śakti — was of itself created from his own form, never departing from his own body.

प्रधानं प्रकृतिं तां च मायां गुणवतीं पराम् । बुद्धितत्त्वस्य जननीमाहुर्विकृतिवर्जिताम् ॥

That one they call pradhāna, prakṛti, māyā possessed of the guṇas, supreme, the mother of the tattva of buddhi, itself free of transformation.

सा शक्तिरम्बिका प्रोक्ता प्रकृतिः सकलेश्वरी । त्रिदेवजननी नित्या मूलकारणमित्युत ॥

That Śakti is called Ambikā, prakṛti, the mistress of all; the eternal mother of the three gods, and, moreover, the root cause.

अस्या अष्टौ भुजाश्चासन्विचित्रवदना शुभा । राकाचन्द्रसहस्रस्य वदने भाश्च नित्यशः ॥

Hers were eight arms, and a wondrous, auspicious face; in her countenance, ever, the radiance of a thousand full moons.

नानाभरणसंयुक्ता नानागतिसमन्विता । नानायुधधरा देवी फुल्लपङ्कजलोचना ॥

Joined with manifold ornaments, endowed with manifold movements, the goddess bearing manifold weapons, her eyes like a blossomed lotus.

अचिन्त्यतेजसा युक्ता सर्वयोनिः समुद्यता । एकाकिनी यदा माया संयोगाच्चाप्यनेकिका ॥

Joined with inconceivable radiance, arisen as the womb of all — though solitary, māyā, by union with him, becomes manifold too.

परः पुमानीश्वरः स शिवः शम्भुरनीश्वरः । शीर्षे मन्दाकिनीधारी भालचन्द्रस्त्रिलोचनः ॥

That supreme puruṣa, Īśvara, Śiva, Śambhu, without an overlord — on his head bearing the Mandākinī, the moon on his brow, three-eyed.

पञ्चवक्त्रः प्रसन्नात्मा दशबाहुस्त्रिशूलधृक् । कर्पूरगौरसुसितो भस्मोद्धूलितविग्रहः ॥

Five-faced, of a serene self, ten-armed, bearing the trident; white as camphor, of fine hue, his form smeared with ash.

युगपच्च तया शक्त्या साकं कालस्वरूपिणा । शिवलोकाभिधं क्षेत्रं निर्मितं तेन ब्रह्मणा ॥

And at once, together with that Śakti, by him who is of the nature of time, that brahman, a field named Śivaloka was fashioned.

तदेव काशिकेत्येतत्प्रोच्यते क्षेत्रमुत्तमम् । परं निर्वाणसङ्ख्यानं सर्वोपरि विराजितम् ॥

That very supreme field is called "Kāśikā" — reckoned as the supreme liberation, seated above all.

ताभ्यां च रममाणाभ्यां तस्मिन्क्षेत्रे मनोरमे । परमानन्दरूपाभ्यां परमानन्दरूपिणम् ॥

By those two, sporting in that delightful field, both of the form of supreme bliss — they dwell there, itself the very form of supreme bliss.

मुने प्रलयकालेऽपि न तत्क्षेत्रं कदाचन । विमुक्तं हि शिवाभ्यां यदविमुक्तं ततो विदुः ॥

O sage, even at the time of dissolution, that field is never at any time abandoned by the two Śivas — hence they know it as "Avimukta".

अस्यानन्दवनं नाम पुराकारि पिनाकिना । क्षेत्रस्यानन्दहेतुत्वादविमुक्तमनन्तरम् ॥

"Ānandavana" was of old the name given to it by the bearer of the Pināka, since the field is the cause of bliss; "Avimukta" came after.

अथानन्दवने तस्मिन् शिवयो रममाणयोः । इच्छेत्यभूत्सुरर्षे हि सृज्यः कोऽप्यपरः किल ॥

Then, in that Ānandavana, as the two Śivas were sporting, a wish arose, O divine sage — that indeed some other being should be created.

यस्मिन् न्यस्य महाभारमावां स्वस्वैरचारिणौ । निर्वाणधारणं कुर्वः केवलं काशिशायिनौ ॥

"On whom, having placed the great burden, we two, roaming each at will, might hold to liberation, dwelling alone in Kāśī —

स एव सर्वं कुरुतां स एव परिपातु च । स एव संवृणोत्वन्ते मदनुग्रहतः सदा ॥

let that one alone do everything, let that one alone protect, and let that one alone, in the end, withdraw all — always by my grace."

चेतः समुद्रमाकुञ्च्य चिन्ताकल्लोललोलितम् । सत्त्वरत्नं तमोग्राहं रजोविद्रुमवल्लितम् ॥

"Drawing in the ocean of mind, stirred with the waves of thought, its jewel sattva, its crocodile tamas, girded round with the coral of rajas,

यस्य प्रसादात्तिष्ठावः सुखमानन्दकानने । परिक्षिप्तमनोवृत्तौ बहिश्चिन्तातुरे सुखम् ॥

by whose grace may we two dwell happily in the forest of bliss, our mental activity drawn wholly within, at ease though the outer world is anxious with care."

सम्प्रधार्येति स विभुस्तया शक्त्या परेश्वरः । सव्ये व्यापारयाञ्चक्रे दशमेऽङ्गे सुधासवम् ॥

Having thus resolved, that all-pervading supreme lord, together with that Śakti, caused the nectar-essence to be at work upon the tenth limb, on the left.

ततः पुमानाविरासीदेकस्त्रैलोक्यसुन्दरः । शान्तः सत्त्वगुणोद्रिक्तो गाम्भीर्यामितसागरः ॥

Then a puruṣa appeared, the one beauty of the three worlds — tranquil, abounding in the guṇa of sattva, an ocean of measureless depth.

तथा च क्षमया युक्तो मुनेऽलब्धोपमोऽभवत् । इन्द्रनीलद्युतिः श्रीमान्पुण्डरीकोत्तमेक्षणः ॥

And likewise, joined with forbearance, O sage, he became one for whom no comparison could be found — his lustre that of sapphire, glorious, his eyes like the finest lotus.

सुवर्णकान्तिभृच्छ्रेष्ठदुकूलयुगलावृतः । लसत्प्रचण्डदोर्दण्डयुगलो ह्यपराजितः ॥

Covered with a fine pair of silks bearing a golden lustre, gleaming with a pair of mighty arms, indeed unconquered,

ततः स पुरुषः शम्भुं प्रणम्य परमेश्वरम् । नामानि कुरु मे स्वामिन्वद कर्म जगावति ॥

then that puruṣa, bowing to Śambhu, the supreme lord, said, "Give me my names, my lord, and tell me my task," so he spoke.

तच्छ्रुत्वा वचनं प्राह शङ्करः प्रहसन्प्रभुः । पुरुषं तं महेशानो वाचा मेघगभीरया ॥

Hearing this word, the lord Śaṅkara, smiling, spoke to that puruṣa, the great Īśāna, in a voice deep as a cloud —

विष्ण्विति व्यापकत्वात्ते नाम ख्यातं भविष्यति । बहून्यन्यानि नामानि भक्तसौख्यकराणि ह ॥

"'Viṣṇu' — because of your all-pervading nature — shall be your renowned name; and many other names besides, bringers of happiness to your devotees.

तपः कुरु दृढो भूत्वा परमं कार्यसाधनम् । इत्युक्त्वा श्वासमार्गेण ददौ च निगमं ततः ॥

Perform tapas, becoming resolute — the supreme means of accomplishment." Having said this, he then, by the path of the breath, gave him the Veda.

ततोऽच्युतः शिवं नत्वा चकार विपुलं तपः । अन्तर्धानं गतः शक्त्या सलोकः परमेश्वरः ॥

Then Acyuta, having bowed to Śiva, performed abundant tapas; and the supreme lord, together with Śakti and his own realm, withdrew from sight.

दिव्यं द्वादशसाहस्रं वर्षं तप्त्वापि चाच्युतः । न प्राप स्वाभिलषितं सर्वदं शम्भुदर्शनम् ॥

Yet, though Acyuta had practised tapas for twelve thousand divine years, he did not obtain the vision of Śambhu, the giver of all, which he desired.

ततः संशयमापन्नश्चिन्तितं हृदि सादरम् । मयाद्य किं प्रकर्तव्यमिति विष्णुः शिवं स्मरन् ॥

Then, fallen into doubt, Viṣṇu, remembering Śiva, thought reverently within his heart: "What ought I now to do?"

एतस्मिन्नन्तरे वाणी समुत्पन्ना शिवाच्छुभा । तपः पुनः प्रकर्तव्यं संशयस्यापनुत्तये ॥

In this interval, an auspicious voice arose from Śiva: "Tapas must again be performed, for the removal of this doubt."

ततस्तेन च तच्छ्रुत्वा तपस्तप्तं सुदारुणम् । बहुकालं तदा ब्रह्मध्यानमार्गपरेण हि ॥

Then, having heard that, by him a most severe tapas was performed, for a long time, indeed, given over wholly to the path of meditation on brahman.

ततः स पुरुषो विष्णुः प्रबुद्धो ध्यानमार्गतः । सुप्रीतो विस्मयं प्राप्तः किं यत्तत्त्वमहो इति ॥

Then that puruṣa Viṣṇu, awakened from the path of meditation, greatly pleased, fell into wonder: "Ah, what is this that is the truth?"

परिश्रमवतस्तस्य विष्णोः स्वाङ्गेभ्य एव च । जलधारा हि संयाता विविधाः शिवमायया ॥

And from the very limbs of that wearied Viṣṇu, streams of water, of many kinds, indeed flowed forth, by the māyā of Śiva.

अभिव्याप्तं च सकलं शून्यं यत्तन्महामुने । ब्रह्मरूपं जलमभूत्स्पर्शनात्पापनाशनम् ॥

And, O great sage, all the void that was, was wholly pervaded; the water became of the form of brahman, destroying sin by mere touch.

तदा श्रान्तश्च पुरुषो विष्णुस्तस्मिञ्जले स्वयम् । सुष्वाप परमप्रीतो बहुकालं विमोहितः ॥

Then that wearied puruṣa, Viṣṇu, himself, most content, slept upon that water for a long time, wrapt in enchantment.

नारायणेति नामापि तस्यासीच्छ्रुतिसम्मतम् । नान्यत्किञ्चित्तदा ह्यासीत्प्राकृतं पुरुषं विना ॥

His name, too, became "Nārāyaṇa", sanctioned by the Śruti — for at that time nothing else of material nature existed, save that puruṣa alone.

एतस्मिन्नन्तरे काले तत्त्वान्यासन्महात्मनः । तत्प्रकारं शृणु प्राज्ञ गदतो मे महामते ॥

In this interval of time, the tattvas came to be, from that great soul — hear their manner, O wise one, of great understanding, as I tell it.

प्रकृतेश्च महानासीन्महतश्च गुणास्त्रयः । अहङ्कारस्ततो जातस्त्रिविधो गुणभेदतः ॥

From prakṛti came mahat, and from mahat the three guṇas; from that arose ahaṅkāra, threefold, by distinction of the guṇas.

तन्मात्राश्च ततो जाताः पञ्च भूतानि वै ततः । तदैव तानीन्द्रियाणि ज्ञानकर्ममयानि च ॥

From that arose the tanmātras, and from those, indeed, the five elements; and at that very time the senses too, both of knowledge and of action.

तत्त्वानामिति सङ्ख्यानमुक्तं ते ऋषिसत्तम । जडात्मकं च तत्सर्वं प्रकृतेः पुरुषं विना ॥

This, O best of sages, is declared to you as the tally of the tattvas; and all of that is of the nature of jaḍa, arisen from prakṛti, save the puruṣa.

तत्तदैकीकृतं तत्त्वं चतुर्विंशतिसङ्ख्यकम् । शिवेच्छया गृहीत्वा स सुष्वाप ब्रह्मरूपके ॥

That tattva, made one, of the number twenty-four — taking hold of it by the wish of Śiva, he slept on, in the form of brahman.

भो ब्रह्मन्साधु पृष्टोऽहं त्वया विबुधसत्तम । लोकोपकारिणा नित्यं लोकानां हितकाम्यया ॥

"O brahmin, best of the wise, well have you questioned me — you who ever benefit the worlds, out of desire for the worlds' good.

यच्छुत्वा सर्वलोकानां सर्वपापक्षयो भवेत् । तदहं ते प्रवक्ष्यामि शिवतत्त्वमनामयम् ॥

Hearing which, all the sin of all the worlds is destroyed — that untroubled truth of Śiva I shall now declare to you.

शिवतत्त्वं मया नैव विष्णुनापि यथार्थतः । ज्ञातं च परमं रूपमद्भुतं च परेण न ॥

The truth of Śiva has not truly been known, not even by me, nor by Viṣṇu — that supreme, wondrous form, not by any other.

महाप्रलयकाले च नष्टे स्थावरजङ्गमे । आसीत्तमोमयं सर्वमनर्कग्रहतारकम् ॥

At the time of the great dissolution, when the moving and unmoving had perished, all was made of darkness, without sun, planet, or star.

अचन्द्रमनहोरात्रमनग्न्यनिलभूजलम् । अप्रधानं वियच्छून्यमन्यतेजोविवर्जितम् ॥

Without moon, without day and night, without fire, wind, earth, or water; without pradhāna, the sky itself void, devoid of any other light.

अदृष्टत्वादिरहितं शब्दस्पर्शसमुज्झितम् । अव्यक्तगन्धरूपं च रसत्यक्तमदिङ्मुखम् ॥

Free of invisibility and the rest, stripped of sound and touch; its smell and form unmanifest, abandoned of taste, without direction.

इत्थं सत्यन्धतमसे सूचीभेद्ये निरन्तरे । तत्सद्ब्रह्मेति यच्छुत्वा सदेकं प्रतिपद्यते ॥

Thus, in a blind darkness fit to be pierced by a needle, unbroken — that which, on hearing it called "sat, brahman", is grasped as the one sat.

इतीदृशं यदा नासीद्यत्तत्सदसदात्मकम् । योगिनोऽन्तर्हिताकाशे यत्पश्यन्ति निरन्तरम् ॥

When such as this was not yet, that which is of the nature of sat and asat both — which yogis see unceasingly in the hidden ākāśa —

अमनोगोचरं वाचां विषयं न कदाचन । अनामरूपवर्णं च न च स्थूलं न यत्कृशम् ॥

not within the range of mind, never an object of speech; without name, form, or hue, neither gross nor subtle,

अह्रस्वदीर्घमलघु गुरुत्वपरिवर्जितम् । न यत्रोपचयः कश्चित्तथा नोपचयोऽपि च ॥

neither short nor long, not light, free of heaviness; wherein there is no increase whatsoever, and likewise no decrease either —

अभिधत्ते सचकितं यदस्तीति श्रुतिः पुनः । सत्यं ज्ञानमनन्तं च परानन्दं परं महः ॥

which the Śruti again, as though startled, declares only to "exist" — truth, knowledge, the endless, the supreme bliss, the supreme splendour;

अप्रमेयमनाधारमविकारमनाकृति । निर्गुणं योगिगम्यं च सर्वव्याप्येककारकम् ॥

immeasurable, without support, unchanging, without any shape; without qualities, attainable by yogis, all-pervading, the sole cause of all,

निर्विकल्पं निरारम्भं निर्मायं निरुपद्रवम् । अद्वितीयमनाद्यन्तमविकाशं चिदात्मकम् ॥

without alternative, without any beginning of action, free of māyā, free of trouble; without a second, without beginning or end, unexpanded, of the nature of consciousness.

यस्येत्थं संविकल्पन्ते संज्ञासंज्ञोक्तितः स्म वै । कियता चैव कालेन द्वितीयेच्छाऽभवत्किल ॥

Of that, thus, is it spoken of in such names and descriptions. After some span of time, indeed, a wish for a second arose.

अमूर्तेन स्वमूर्तिश्च तेनाकल्पि स्वलीलया । सर्वैश्वर्यगुणोपेता सर्वज्ञानमयी शुभा ॥

By that formless one, a form of its own was, by its own play, fashioned — endowed with every quality of lordship, all-knowing, auspicious,

सर्वगा सर्वरूपा च सर्वदृक्सर्वकारिणी । सर्वैकवन्द्या सर्वाद्या सर्वदा सर्वसंस्कृतिः ॥

all-going and all-formed, all-seeing, doer of all; the one alone worshipped by all, the first of all, always, the fashioning of all.

परिकल्प्येति तां मूर्तिमैश्वरीं शुद्धरूपिणीम् । अद्वितीयमनाद्यन्तं सर्वाभासं चिदात्मकम् । अन्तर्दधे पराख्यं यद् ब्रह्म सर्वगमव्ययम् ॥

Having thus fashioned that lordly form, of pure nature — that supreme brahman called without a second, without beginning or end, illumining all, of the nature of consciousness, all-pervading, imperishable, hid itself within.

अमूर्ते यत्पराख्यं वै तस्य मूर्तिः सदाशिवः । अर्वाचीनाः पराचीना ईश्वरं तं जगुर्बुधाः ॥

Of that formless one, called the supreme, indeed, the form is Sadāśiva — him the wise, both of later and earlier times, have declared to be Īśvara.

शक्तिस्तदैकलेनापि स्वैरं विहरता तनुः । स्वविग्रहात्स्वयं सृष्टा स्वशरीरानपायिनी ॥

Then, though he alone was there, roaming at will, a body — a Śakti — was of itself created from his own form, never departing from his own body.

प्रधानं प्रकृतिं तां च मायां गुणवतीं पराम् । बुद्धितत्त्वस्य जननीमाहुर्विकृतिवर्जिताम् ॥

That one they call pradhāna, prakṛti, māyā possessed of the guṇas, supreme, the mother of the tattva of buddhi, itself free of transformation.

सा शक्तिरम्बिका प्रोक्ता प्रकृतिः सकलेश्वरी । त्रिदेवजननी नित्या मूलकारणमित्युत ॥

That Śakti is called Ambikā, prakṛti, the mistress of all; the eternal mother of the three gods, and, moreover, the root cause.

अस्या अष्टौ भुजाश्चासन्विचित्रवदना शुभा । राकाचन्द्रसहस्रस्य वदने भाश्च नित्यशः ॥

Hers were eight arms, and a wondrous, auspicious face; in her countenance, ever, the radiance of a thousand full moons.

नानाभरणसंयुक्ता नानागतिसमन्विता । नानायुधधरा देवी फुल्लपङ्कजलोचना ॥

Joined with manifold ornaments, endowed with manifold movements, the goddess bearing manifold weapons, her eyes like a blossomed lotus.

अचिन्त्यतेजसा युक्ता सर्वयोनिः समुद्यता । एकाकिनी यदा माया संयोगाच्चाप्यनेकिका ॥

Joined with inconceivable radiance, arisen as the womb of all — though solitary, māyā, by union with him, becomes manifold too.

परः पुमानीश्वरः स शिवः शम्भुरनीश्वरः । शीर्षे मन्दाकिनीधारी भालचन्द्रस्त्रिलोचनः ॥

That supreme puruṣa, Īśvara, Śiva, Śambhu, without an overlord — on his head bearing the Mandākinī, the moon on his brow, three-eyed.

पञ्चवक्त्रः प्रसन्नात्मा दशबाहुस्त्रिशूलधृक् । कर्पूरगौरसुसितो भस्मोद्धूलितविग्रहः ॥

Five-faced, of a serene self, ten-armed, bearing the trident; white as camphor, of fine hue, his form smeared with ash.

युगपच्च तया शक्त्या साकं कालस्वरूपिणा । शिवलोकाभिधं क्षेत्रं निर्मितं तेन ब्रह्मणा ॥

And at once, together with that Śakti, by him who is of the nature of time, that brahman, a field named Śivaloka was fashioned.

तदेव काशिकेत्येतत्प्रोच्यते क्षेत्रमुत्तमम् । परं निर्वाणसङ्ख्यानं सर्वोपरि विराजितम् ॥

That very supreme field is called "Kāśikā" — reckoned as the supreme liberation, seated above all.

ताभ्यां च रममाणाभ्यां तस्मिन्क्षेत्रे मनोरमे । परमानन्दरूपाभ्यां परमानन्दरूपिणम् ॥

By those two, sporting in that delightful field, both of the form of supreme bliss — they dwell there, itself the very form of supreme bliss.

मुने प्रलयकालेऽपि न तत्क्षेत्रं कदाचन । विमुक्तं हि शिवाभ्यां यदविमुक्तं ततो विदुः ॥

O sage, even at the time of dissolution, that field is never at any time abandoned by the two Śivas — hence they know it as "Avimukta".

अस्यानन्दवनं नाम पुराकारि पिनाकिना । क्षेत्रस्यानन्दहेतुत्वादविमुक्तमनन्तरम् ॥

"Ānandavana" was of old the name given to it by the bearer of the Pināka, since the field is the cause of bliss; "Avimukta" came after.

अथानन्दवने तस्मिन् शिवयो रममाणयोः । इच्छेत्यभूत्सुरर्षे हि सृज्यः कोऽप्यपरः किल ॥

Then, in that Ānandavana, as the two Śivas were sporting, a wish arose, O divine sage — that indeed some other being should be created.

यस्मिन् न्यस्य महाभारमावां स्वस्वैरचारिणौ । निर्वाणधारणं कुर्वः केवलं काशिशायिनौ ॥

"On whom, having placed the great burden, we two, roaming each at will, might hold to liberation, dwelling alone in Kāśī —

स एव सर्वं कुरुतां स एव परिपातु च । स एव संवृणोत्वन्ते मदनुग्रहतः सदा ॥

let that one alone do everything, let that one alone protect, and let that one alone, in the end, withdraw all — always by my grace."

चेतः समुद्रमाकुञ्च्य चिन्ताकल्लोललोलितम् । सत्त्वरत्नं तमोग्राहं रजोविद्रुमवल्लितम् ॥

"Drawing in the ocean of mind, stirred with the waves of thought, its jewel sattva, its crocodile tamas, girded round with the coral of rajas,

यस्य प्रसादात्तिष्ठावः सुखमानन्दकानने । परिक्षिप्तमनोवृत्तौ बहिश्चिन्तातुरे सुखम् ॥

by whose grace may we two dwell happily in the forest of bliss, our mental activity drawn wholly within, at ease though the outer world is anxious with care."

सम्प्रधार्येति स विभुस्तया शक्त्या परेश्वरः । सव्ये व्यापारयाञ्चक्रे दशमेऽङ्गे सुधासवम् ॥

Having thus resolved, that all-pervading supreme lord, together with that Śakti, caused the nectar-essence to be at work upon the tenth limb, on the left.

ततः पुमानाविरासीदेकस्त्रैलोक्यसुन्दरः । शान्तः सत्त्वगुणोद्रिक्तो गाम्भीर्यामितसागरः ॥

Then a puruṣa appeared, the one beauty of the three worlds — tranquil, abounding in the guṇa of sattva, an ocean of measureless depth.

तथा च क्षमया युक्तो मुनेऽलब्धोपमोऽभवत् । इन्द्रनीलद्युतिः श्रीमान्पुण्डरीकोत्तमेक्षणः ॥

And likewise, joined with forbearance, O sage, he became one for whom no comparison could be found — his lustre that of sapphire, glorious, his eyes like the finest lotus.

सुवर्णकान्तिभृच्छ्रेष्ठदुकूलयुगलावृतः । लसत्प्रचण्डदोर्दण्डयुगलो ह्यपराजितः ॥

Covered with a fine pair of silks bearing a golden lustre, gleaming with a pair of mighty arms, indeed unconquered,

ततः स पुरुषः शम्भुं प्रणम्य परमेश्वरम् । नामानि कुरु मे स्वामिन्वद कर्म जगावति ॥

then that puruṣa, bowing to Śambhu, the supreme lord, said, "Give me my names, my lord, and tell me my task," so he spoke.

तच्छ्रुत्वा वचनं प्राह शङ्करः प्रहसन्प्रभुः । पुरुषं तं महेशानो वाचा मेघगभीरया ॥

Hearing this word, the lord Śaṅkara, smiling, spoke to that puruṣa, the great Īśāna, in a voice deep as a cloud —

विष्ण्विति व्यापकत्वात्ते नाम ख्यातं भविष्यति । बहून्यन्यानि नामानि भक्तसौख्यकराणि ह ॥

"'Viṣṇu' — because of your all-pervading nature — shall be your renowned name; and many other names besides, bringers of happiness to your devotees.

तपः कुरु दृढो भूत्वा परमं कार्यसाधनम् । इत्युक्त्वा श्वासमार्गेण ददौ च निगमं ततः ॥

Perform tapas, becoming resolute — the supreme means of accomplishment." Having said this, he then, by the path of the breath, gave him the Veda.

ततोऽच्युतः शिवं नत्वा चकार विपुलं तपः । अन्तर्धानं गतः शक्त्या सलोकः परमेश्वरः ॥

Then Acyuta, having bowed to Śiva, performed abundant tapas; and the supreme lord, together with Śakti and his own realm, withdrew from sight.

दिव्यं द्वादशसाहस्रं वर्षं तप्त्वापि चाच्युतः । न प्राप स्वाभिलषितं सर्वदं शम्भुदर्शनम् ॥

Yet, though Acyuta had practised tapas for twelve thousand divine years, he did not obtain the vision of Śambhu, the giver of all, which he desired.

ततः संशयमापन्नश्चिन्तितं हृदि सादरम् । मयाद्य किं प्रकर्तव्यमिति विष्णुः शिवं स्मरन् ॥

Then, fallen into doubt, Viṣṇu, remembering Śiva, thought reverently within his heart: "What ought I now to do?"

एतस्मिन्नन्तरे वाणी समुत्पन्ना शिवाच्छुभा । तपः पुनः प्रकर्तव्यं संशयस्यापनुत्तये ॥

In this interval, an auspicious voice arose from Śiva: "Tapas must again be performed, for the removal of this doubt."

ततस्तेन च तच्छ्रुत्वा तपस्तप्तं सुदारुणम् । बहुकालं तदा ब्रह्मध्यानमार्गपरेण हि ॥

Then, having heard that, by him a most severe tapas was performed, for a long time, indeed, given over wholly to the path of meditation on brahman.

ततः स पुरुषो विष्णुः प्रबुद्धो ध्यानमार्गतः । सुप्रीतो विस्मयं प्राप्तः किं यत्तत्त्वमहो इति ॥

Then that puruṣa Viṣṇu, awakened from the path of meditation, greatly pleased, fell into wonder: "Ah, what is this that is the truth?"

परिश्रमवतस्तस्य विष्णोः स्वाङ्गेभ्य एव च । जलधारा हि संयाता विविधाः शिवमायया ॥

And from the very limbs of that wearied Viṣṇu, streams of water, of many kinds, indeed flowed forth, by the māyā of Śiva.

अभिव्याप्तं च सकलं शून्यं यत्तन्महामुने । ब्रह्मरूपं जलमभूत्स्पर्शनात्पापनाशनम् ॥

And, O great sage, all the void that was, was wholly pervaded; the water became of the form of brahman, destroying sin by mere touch.

तदा श्रान्तश्च पुरुषो विष्णुस्तस्मिञ्जले स्वयम् । सुष्वाप परमप्रीतो बहुकालं विमोहितः ॥

Then that wearied puruṣa, Viṣṇu, himself, most content, slept upon that water for a long time, wrapt in enchantment.

नारायणेति नामापि तस्यासीच्छ्रुतिसम्मतम् । नान्यत्किञ्चित्तदा ह्यासीत्प्राकृतं पुरुषं विना ॥

His name, too, became "Nārāyaṇa", sanctioned by the Śruti — for at that time nothing else of material nature existed, save that puruṣa alone.

एतस्मिन्नन्तरे काले तत्त्वान्यासन्महात्मनः । तत्प्रकारं शृणु प्राज्ञ गदतो मे महामते ॥

In this interval of time, the tattvas came to be, from that great soul — hear their manner, O wise one, of great understanding, as I tell it.

प्रकृतेश्च महानासीन्महतश्च गुणास्त्रयः । अहङ्कारस्ततो जातस्त्रिविधो गुणभेदतः ॥

From prakṛti came mahat, and from mahat the three guṇas; from that arose ahaṅkāra, threefold, by distinction of the guṇas.

तन्मात्राश्च ततो जाताः पञ्च भूतानि वै ततः । तदैव तानीन्द्रियाणि ज्ञानकर्ममयानि च ॥

From that arose the tanmātras, and from those, indeed, the five elements; and at that very time the senses too, both of knowledge and of action.

तत्त्वानामिति सङ्ख्यानमुक्तं ते ऋषिसत्तम । जडात्मकं च तत्सर्वं प्रकृतेः पुरुषं विना ॥

This, O best of sages, is declared to you as the tally of the tattvas; and all of that is of the nature of jaḍa, arisen from prakṛti, save the puruṣa.

तत्तदैकीकृतं तत्त्वं चतुर्विंशतिसङ्ख्यकम् । शिवेच्छया गृहीत्वा स सुष्वाप ब्रह्मरूपके ॥

That tattva, made one, of the number twenty-four — taking hold of it by the wish of Śiva, he slept on, in the form of brahman.

सुप्ते नारायणे देवे नाभौ पङ्कजमुत्तमम् । आविर्बभूव सहसा बृहद्दै शङ्करेच्छया ॥

"When the god Nārāyaṇa was asleep, from his navel a supreme lotus, vast, suddenly appeared, by the wish of Śaṅkara.

अनन्तयष्टिकायुक्तं कर्णिकारसमप्रभम् । अनन्तयोजनायाममनन्तोच्छ्रायसंयुतम् ॥

Joined with countless stalks, radiant as the karṇikāra flower, of endless breadth in yojanas, joined with endless height,

कोटिसूर्यप्रतीकाशं सुन्दरं तत्त्वसंयुतम् । अत्यद्भुतं महारम्यं दर्शनीयमनुत्तमम् ॥

resplendent as ten million suns, beautiful, joined with truth, most wondrous, greatly delightful, worthy to be seen, supreme.

कृत्वा यत्नं पूर्ववत्स शङ्करः परमेश्वरः । दक्षिणाङ्गान्निजान्मां वै साम्बः शम्भुरजीजनत् ॥

Having made effort as before, my child, Śaṅkara the supreme lord, Śambhu with Ambā, brought me forth, indeed, from his own right side.

स मायामोहितं कृत्वा मां महेशो द्रुतं मुने । तन्नाभिपङ्कजादाविर्भावयामास लीलया ॥

That great lord, having made me deluded by his māyā, O sage, swiftly, by his play, caused me to appear from that lotus of his navel.

एवं पद्मात्ततो जज्ञे पुत्रोऽहं हेमगर्भकः । चतुर्मुखो रक्तवर्णस्त्रिपुण्ड्राङ्कितमस्तकः ॥

Thus, from that lotus, I, the golden-wombed son, was born — four-faced, of red hue, my brow marked with the tripuṇḍra.

तन्मायामोहितश्चाहं नाविदं कमलं विना । स्वदेहजनकं तात पितरं ज्ञानदुर्बलः ॥

Deluded by that māyā, I, my knowledge grown weak, knew no father, no begetter of my own body, other than the lotus, dear one.

कोऽहं वा कुत आयातः किं कार्यं तु मदीयकम् । कस्य पुत्रोऽहमुत्पन्नः केनैव निर्मितोऽधुना ॥

"Who am I, and whence have I come? What indeed is my task? Whose son have I arisen as? By whom, indeed, have I now been made?"

इति संशयमापन्नं बुद्धिर्मां समपद्यत । किमर्थं मोहमायामि तज्ज्ञानं सुकरं खलु ॥

Thus my mind fell into doubt: "Why do I fall into this confusion? Knowing that cause, surely, is easy."

एतत्कमलपुष्पस्य पत्रारोहस्थलं ह्यधः । मत्कर्ता च स वै तत्र भविष्यति न संशयः ॥

"The place from which the stalk of this lotus flower rises is surely below; and my maker will surely be there — there is no doubt."

इति बुद्धिं समास्थाय कमलादवरोहयम् । नाले नाले गतस्तत्र वर्षाणां शतकं मुने ॥

Having settled on this resolve, I descended from the lotus; stalk by stalk I went there, O sage, for a hundred years.

न लब्धं तु मया तत्र कमलस्थानमुत्तमम् । संशयं च पुनः प्राप्तः कमले गन्तुमुत्सुकः ॥

Yet I did not find there that supreme place of the lotus's origin; and, falling again into doubt, I grew eager to return to the lotus.

आरुरोहाथ कमलं नालमार्गेण वै मुने । कुड्मलं कमलस्याथ लब्धवान्न विमोहितः ॥

Then, deluded, I climbed up the lotus by the path of the stalk, O sage, yet did not reach even the bud of the lotus.

नालमार्गेण भ्रमतो गतं वर्षशतं पुनः । क्षणमात्रं तदा तत्र ततस्तिष्ठन्विमोहितः ॥

Wandering by the path of the stalk, again a hundred years passed; then, for a mere instant, I stood there, utterly bewildered.

तदा वाणी समुत्पन्ना तपेति परमा शुभा । शिवेच्छया परा व्योम्नो मोहविध्वंसिनी मुने ॥

Then, O sage, a supreme, auspicious voice arose from the sky, by the wish of Śiva, destroying delusion, saying only, "tapas"!

तच्छ्रुत्वा व्योमवचनं द्वादशाब्दं प्रयत्नतः । पुनस्तप्तं तपो घोरं द्रष्टुं स्वजनकं तदा ॥

Hearing that word from the sky, then, striving to see my own begetter, I performed terrible tapas again, for twelve years.

तदा हि भगवान्विष्णुश्चतुर्बाहुः सुलोचनः । मय्येवानुग्रहं कर्तुं द्रुतमाविर्बभूव ह ॥

Then indeed the lord Viṣṇu, four-armed, fair-eyed, swiftly appeared, indeed, only to show grace to me.

शङ्खचक्रायुधकरो गदापद्मधरः परः । घनश्यामलसर्वाङ्गः पीताम्बरधरः परः ॥

That supreme one, holding conch and discus as weapons in hand, bearing mace and lotus, his whole form dark as a cloud, that supreme one clad in yellow silk —

मुकुटादिमहाभूषः प्रसन्नमुखपङ्कजः । कोटिकन्दर्पसङ्काशः सन्दृष्टो मोहितेन सः ॥

adorned with crown and other great ornaments, his lotus face serene, radiant as a thousand million Kāmas — he was beheld by me, bewildered.

तद् दृष्ट्वा सुन्दरं रूपं विस्मयं परमं गतः । कालाभं काञ्चनाभं च सर्वात्मानं चतुर्भुजम् ॥

Seeing that beautiful form, dark as a storm-cloud yet golden in hue, the self of all, four-armed, I was filled with the greatest wonder.

तथाभूतमहं दृष्ट्वा सदसन्मयमात्मना । नारायणं महाबाहुं हर्षितो ह्यभवं तदा ॥

Seeing him thus, of the nature of sat and asat both, in my own self — Nārāyaṇa, the mighty-armed — I became then, indeed, filled with joy.

मायया मोहितः शम्भोस्तदा लीलात्मनः प्रभोः । अविज्ञाय स्वजनकं तमवोचं प्रहर्षितः ॥

Then, deluded by the māyā of Śambhu, the playful lord, not recognising him as my own begetter, greatly delighted, I spoke to him —

कस्त्वं वदेति हस्तेन समुत्थाप्य सनातनम् । तदा हस्तप्रहारेण तीव्रेण सुदृढेन तु ॥

"Who are you?" — say — and, raising up that eternal one with my hand; then, by that sharp and most firm blow of the hand,

प्रबुध्योत्थाय शयनात्समासीनः क्षणं वशी । ददर्श निद्राविक्लिन्न नीरजामललोचनः ॥

awakened, rising from his bed, self-controlled, seated for a moment, freed of sleep's languor, he looked about with spotless lotus eyes.

मामत्र संस्थितं भासाध्यासितो भगवान्हरिः । आह चोत्थाय ब्रह्माणं हसन्मां मधुरं सकृत् ॥

Seeing me standing there, radiant, the lord Hari, having risen, spoke to Brahmā, laughing sweetly at me, once.

स्वागतं स्वागतं वत्स पितामह महाद्युते । निर्भयो भव दास्येऽहं सर्वान्कामान्न संशयः ॥

"Welcome, welcome, child, grandfather, of great splendour! Be free of fear; I shall grant all your desires — there is no doubt."

तस्य तद्वचनं श्रुत्वा स्मितपूर्वं सुरर्षभः । रजसा बद्धवैरश्च तमवोचं जनार्दनम् ॥

Hearing that word of his, smiling first, I, best of gods, bound now by enmity through rajas, spoke thus to that Janārdana.

भाषसे वत्स वत्सेति सर्वसंहारकारणम् । मामिहाति स्मितं कृत्वा गुरुः शिष्यमिवानघ ॥

"You say 'child, child' to me, the cause of all destruction, here, smiling greatly, blameless one, as a teacher would to a pupil —

कर्तारं जगतां साक्षात्प्रकृतेश्च प्रवर्तकम् । सनातनमजं विष्णुं विरिञ्चिं विष्णुसम्भवम् ॥

me, the very doer of the worlds, the mover even of prakṛti, eternal, unborn, called Viṣṇu, Virañci, the source of Viṣṇu —

विश्वात्मानं विधातारं धातारं पङ्कजेक्षणम् । किमर्थं भाषसे मोहाद्वक्तुमर्हसि सत्वरम् ॥

the self of all, the ordainer, the sustainer, the lotus-eyed — why do you say this, out of delusion? You ought to tell me at once.

वेदो मां वक्ति नियमात्स्वयम्भुवमजं विभुम् । पितामहं स्वराजं च परमेष्ठिनमुत्तमम् ॥

The Veda by rule calls me self-existent, unborn, all-pervading, grandfather, self-ruling, the supreme, the highest of all."

इत्याकर्ण्य हरिर्वाक्यं मम क्रुद्धो रमापतिः । सोऽपि मामाह जाने त्वां कर्तारमिति लोकतः ॥

Hearing this word of mine, Hari, the lord of Ramā, grew angry, and he too said to me, "I know that the world calls you the doer —

कर्तुं धर्तुं भवानङ्गादवतीर्णो ममाव्ययात् । विस्मृतोऽसि जगन्नाथं नारायणमनामयम् ॥

you have descended from the body of me, the imperishable, to create and sustain — you have forgotten the untroubled Nārāyaṇa, lord of the world,

पुरुषं परमात्मानं पुरुहूतं पुरुष्टुतम् । विष्णुमच्युतमीशानं विश्वस्य प्रभवोद्भवम् ॥

the puruṣa, the supreme self, invoked by many, praised by many, Viṣṇu, Acyuta, Īśāna, the very source and origin of the universe,

नारायणं महाबाहुं सर्वव्यापकमीश्वरम् । मन्नाभिपद्मतस्त्वं हि प्रसूतो नात्र संशयः ॥

Nārāyaṇa, the mighty-armed, the all-pervading lord — you were surely born, arisen from the lotus of my navel; there is no doubt of this.

तवापराधो नास्त्यत्र त्वयि मायाकृतं मम । शृणु सत्यं चतुर्वक्त्र सर्वदेवेश्वरो ह्यहम् ॥

There is no fault of yours in this; it is my māyā at work upon you. Hear the truth, four-faced one: I alone, indeed, am the lord of all gods.

कर्ता हर्ता च भर्ता च न मयास्ति समो विभुः । अहमेव परं ब्रह्म परं तत्त्वं पितामह ॥

I am the creator, the destroyer, and the sustainer; there is no equal, mighty one, to me. I alone am the supreme brahman, the supreme truth, grandfather.

अहमेव परं ज्योतिः परमात्मा त्वहं विभुः । अद्य दृष्टं श्रुतं सर्वं जगत्यस्मिंश्चराचरम् ॥

I alone am the supreme light; I alone am the all-pervading supreme self. All that is seen and heard today, moving and unmoving, in this world,

तत्तद्विद्धि चतुर्वक्त्र सर्वं मन्मयमित्यथ । मया सृष्टं पुराव्यक्तं चतुर्विंशतितत्त्वकम् ॥

know all of that, four-faced one, to be made of me alone. By me, of old, the twenty-four unmanifest tattvas were created,

नित्यं तेष्वणवो बद्धाः सृष्टाः क्रोधभयादयः । प्रभावाच्च भवानङ्गान्यनेकानीह लीलया ॥

and in them the eternal atoms bound; anger, fear and the rest were created; and by my power, in play, your own many limbs, here, were fashioned.

सृष्टा बुद्धिर्मया तस्यामहङ्कारस्त्रिधा ततः । तन्मात्रं पञ्चकं तस्मान्मनो देहेन्द्रियाणि च ॥

By me was buddhi created; from that, ahaṅkāra threefold; from that, the fivefold tanmātras; and from that, mind, and the body's senses;

आकाशादीनि भूतानि भौतिकानि च लीलया । इति बुद्ध्वा प्रजानाथ शरणं व्रज मे विधे ॥

and, by play, ākāśa and the other elements, and the things made of the elements. Knowing this, O lord of creatures, Vidhi, take refuge in me.

अहं त्वां सर्वदुःखेभ्यो रक्षिष्यामि न संशयः ।

I shall protect you from every sorrow — there is no doubt."

इति श्रुत्वा वचस्तस्य ब्रह्मा क्रोधसमन्वितः । को वा त्वमिति सम्भर्त्स्याब्रुवं मायाविमोहितः ॥

Hearing this word of his, I, Brahmā, filled with anger, deluded by māyā, spoke, rebuking him: "And who indeed are you?"

किमर्थं भाषसे भूरि बह्वनर्थकरं वचः । नेश्वरस्त्वं परं ब्रह्म कश्चित्कर्ता भवेत्तव ॥

"Why do you speak so much needless, harmful word? You are not the lord, not the supreme brahman; someone must surely be your maker too."

मायया मोहितश्चाहं युद्धं चक्रे सुदारुणम् । हरिणा तेन वै सार्धं शङ्करस्य महाप्रभोः ॥

Deluded by the māyā of Śaṅkara, the great lord, I waged a most terrible war, indeed, together with that Hari.

एवं मम हरेश्चासीत्सङ्करो रोमहर्षणः । प्रलयार्णवमध्ये तु रजसा बद्धवैरयोः ॥

Thus, between me and Hari, our enmity bound by rajas, there arose, in the midst of the ocean of dissolution, a hair-raising clash.

एतस्मिन्नन्तरे लिङ्गमभवच्चावयोः पुरः । विवादशमनार्थं हि प्रबोधार्थं तथावयोः ॥

In this interval, a liṅga appeared before the two of us, indeed for the settling of our quarrel, and likewise for the enlightening of us both.

ज्वालामालासहस्राढ्यं कालानलशतोपमम् । क्षयवृद्धिविनिर्मुक्तमादिमध्यान्तवर्जितम् ॥

Rich with a thousand garlands of flame, like a hundred fires of time, free of both decay and growth, devoid of beginning, middle, and end,

अनौपम्यमनिर्देश्यमव्यक्तं विश्वसम्भवम् । तस्य ज्वालासहस्रेण मोहितो भगवान्हरिः ॥

beyond compare, indescribable, unmanifest, the source of the universe. By its thousand flames the lord Hari himself was bewildered.

मोहितं चाह मामत्र किमर्थं स्पर्धसेऽधुना । आगतस्तु तृतीयोऽत्र तिष्ठतां युद्धमावयोः ॥

Bewildered, he said to me: "Why do you now contend with me here? A third one, indeed, has come here; let our battle stand aside.

कुत एवात्र सम्भूतः परीक्षावोऽग्निसम्भवम् । अधो गमिष्याम्यनलस्तम्भस्यानुपमस्य च ॥

From where indeed has this arisen here? Let us two examine this fire-born thing. I shall go below, to find the root of this incomparable pillar of fire,

परीक्षार्थं प्रजानाथ तस्य वै वायुवेगतः । भवानूर्ध्वं प्रयत्नेन गन्तुमर्हसि सत्वरम् ॥

for the sake of testing it; and you, lord of creatures, ought, with the speed of the wind, by effort, to go swiftly upward."

एवं व्याहृत्य विश्वात्मा स्वरूपमकरोत्तदा । वाराहमहमप्याशु हंसत्वं प्राप्तवान्मुने ॥

Having thus spoken, the self of the universe then took on that form — he, a boar; and I too, swiftly, O sage, took on the state of a haṃsa.

तदाप्रभृति मामाहुर्हंसहंसो विराडिति । हंस हंसेति यो ब्रूयात्स हंसोऽथ भविष्यति ॥

From that time forth they call me the Haṃsa, the great Haṃsa, the Virāṭ; and whoever should say "haṃsa, haṃsa" shall himself then become a haṃsa.

सुश्वेतो ह्यनलप्रख्यो विश्वतः पक्षसंयुतः । मनोऽनिलजवो भूत्वा गतोर्ध्वं चोर्ध्वतः पुरा ॥

Perfectly white, radiant as fire, winged on every side, having become as swift as mind and wind, I went on, upward and ever upward, of old.

नारायणोऽपि विश्वात्मा सुश्वेतो ह्यभवत्तदा । दशयोजनविस्तीर्णं शतयोजनमायतम् ॥

Nārāyaṇa too, the self of the universe, then became perfectly white — ten yojanas broad, a hundred yojanas long,

मेरुपर्वतवर्ष्माणं गौरतीक्ष्णोग्रदंष्ट्रिणम् । कालादित्यसमाभासं दीर्घघोणं महास्वनम् ॥

of a bulk like Mount Meru, fair, with sharp and fearsome tusks, radiant as the sun of dissolution, long-snouted, of a mighty cry,

ह्रस्वपादं विचित्राङ्गं जैत्रं दृढमनौपमम् । वाराहाकारमास्थाय गतवांस्तदधो जवात् ॥

short-legged, of wondrous limbs, victorious, firm, incomparable — taking on the form of a boar, he went thence downward, at speed.

एवं वर्षसहस्रं च चरन्विष्णुरधो गतः । तदाप्रभृति लोकेषु श्वेतवाराहसंज्ञकः ॥

Thus, wandering for a thousand years, Viṣṇu went downward; and from that time forth, in the worlds, he is known as the White Boar.

कल्पो बभूव देवर्षे नराणां कालसंज्ञकः ।

That, O divine sage, became a kalpa — the unit by which men reckon time.

बभ्राम बहुधा विष्णुः प्रभविष्णुरधोगतः ।

The mighty Viṣṇu, having gone below, roamed about in many ways,

नापश्यदल्पमप्यस्य मूलं लिङ्गस्य सूकरः ।

yet, as a boar, he did not see even the smallest part of that liṅga's root.

तावत्कालं गतश्चोर्ध्वमहमप्यरिसूदन ॥

For just as long a time, O slayer of foes, I too had gone upward —

सत्वरं सर्वयत्नेन तस्यान्तं ज्ञातुमिच्छया । श्रान्तो न दृष्ट्वा तस्यान्तमहं कालादधोगतः ॥

swiftly, with every effort, desiring to know its end; but, wearied, not having seen its end, I turned back downward after that time.

तथैव भगवान्विष्णुः श्रान्तः कमललोचनः । सर्वदेवनिभस्तूर्णमुत्थितः स महावपुः ॥

Just so the lord Viṣṇu too, lotus-eyed, wearied, of every god's likeness, of mighty form, quickly rose back up.

समागतो मया सार्धं प्रणिपत्य भवं मुहुः । मायया मोहितः शम्भोस्तस्थौ संविग्नमानसः ॥

Come together with me, bowing again and again to Bhava, deluded by the māyā of Śambhu, he stood there, his mind troubled.

पृष्ठतः पार्श्वतश्चैव ह्यग्रतः परमेश्वरम् । प्रणिपत्य मया सार्धं सस्मार किमिदं त्विति ॥

From behind, from the side, and indeed from in front, bowing to the supreme lord together with me, he pondered: "What, then, is this?"

अनिर्देश्यं च तद्रूपमनाम कर्मवर्जितम् । अलिङ्गं लिङ्गतां प्राप्तं ध्यानमार्गेऽप्यगोचरम् ॥

That form was indescribable, nameless, free of any ordinary action; without mark, yet arrived at the state of a liṅga, beyond reach even of the path of meditation.

स्वस्थं चित्तं तदा कृत्वा नमस्कारपरायणौ । बभूवतुरुभावावामहं हरिरपि ध्रुवम् ॥

Then, having steadied our minds, both of us, I and Hari as well, became indeed devoted wholly to bowing before him.

जानीवो न हि ते रूपं योऽसि सोऽसि महाप्रभो । नमोऽस्तु ते महेशान रूपं दर्शय नौ त्वरम् ॥

"We do not know your form; whatever you are, you are, great lord. Salutation be to you, great Īśāna; show us your form swiftly."

एवं शरच्छतान्यासन्नमस्कारं प्रकुर्वतोः । आवयोर्मुनिशार्दूल मदमास्थितयोस्तदा ॥

Thus, O tiger among sages, hundreds of autumns passed for the two of us, still lost in pride, as we went on offering our salutation then.

एवं तयोर्मुनिश्रेष्ठ दर्शनं काङ्क्षमाणयोः । विगर्वयोश्च सुरयोः सदा नौ स्थितयोर्मुने ॥

"Thus, best of sages, the two of us gods, longing for that vision, our pride now gone, O sage, stood there always.

दयालुरभवच्छम्भुर्दीनानां प्रतिपालकः । गर्विणां गर्वहर्ता च सर्वेषां प्रभुरव्ययः ॥

Śambhu, the protector of the humble, the crusher of the proud's pride, the imperishable lord of all, then became merciful.

तदा समभवत्तत्र नादो वै शब्दलक्षणः । ओमोमिति सुरश्रेष्ठात्सुव्यक्तः प्लुतलक्षणः ॥

Then there arose a sound of the nature of speech, marked by the prolated vowel, clearly manifest, saying "Om, Om," from that best of gods.

किमिदं त्विति सञ्चिन्त्य मया तिष्ठन्महास्वनः । विष्णुः सर्वसुराराध्यो निर्वैरस्तुष्टचेतसा ॥

Thinking "what indeed is this?", standing with me at that great sound, Viṣṇu, worshipped by all gods, free of enmity, his mind content —

लिङ्गस्य दक्षिणे भागे तथापश्यत्सनातनम् । आद्यं वर्णमकाराख्यमुकारं चोत्तरे ततः ॥

on the right side of the liṅga he then beheld the eternal first letter, called "a"; and, after that, on the north, "u";

मकारं मध्यतश्चैव नादमन्तेऽस्य चोमिति ।

and "m" in the middle, and, at its end, the sound "Om".

सूर्यमण्डलवद् दृष्ट्वा वर्णमाद्यं तु दक्षिणे ॥

The first letter, on the right, he beheld like the orb of the sun;

उत्तरे पावकप्रख्यमुकारमृषिसत्तम । शीतांशुमण्डलप्रख्यं मकारं तस्य मध्यतः ॥

and, best of sages, Viṣṇu beheld "u" on the north like unto fire, and "m" in its middle like unto the orb of the cool-rayed moon.

तस्योपरि तदापश्यच्छुद्धस्फटिकसुप्रभम् । तुरीयातीतममलं निष्कलं निरुपद्रवम् ॥

Above that, he then beheld a form of pure, fine crystal radiance — beyond the turīya, spotless, without parts, untroubled,

निर्द्वन्द्वं केवलं शून्यं बाह्याभ्यन्तरवर्जितम् । सबाह्याभ्यन्तरे चैव बाह्याभ्यन्तरसंस्थितम् ॥

free of dualities, absolute, void, devoid of any outside or inside — and yet, having both outside and inside, standing in both outside and inside,

आदिमध्यान्तरहितमानन्दस्यादिकारणम् । सत्यमानन्दममृतं परं ब्रह्मपरायणम् ॥

free of beginning, middle and end, the primal cause of bliss — truth, bliss, immortal, the supreme, whose refuge is brahman.

कुत एवात्र सम्भूतः परीक्षावोऽग्निसम्भवम् । अधो गमिष्याम्यनलस्तम्भस्यानुपमस्य च ॥

"From where indeed has this arisen here? Let us two examine this fire-born thing. I shall go below, to trace this incomparable pillar of fire,

वेदशब्दोभयावेशं विश्वात्मानं व्यचिन्तयत् । तदाभवदृषिस्तत्र ऋषेः सारतमः स्मृतः ॥

" — so thinking, he pondered upon the self of the universe, possessed of both Veda and śabda; and then a sage appeared there, held to be the very essence of sages.

तेनैव ऋषिणा विष्णुर्ज्ञातवान्परमेश्वरम् । महादेवं परं ब्रह्म शब्दब्रह्मतनुं परम् ॥

By that very sage, Viṣṇu came to know the supreme lord — Mahādeva, the supreme brahman, of a supreme body made of śabda-brahman.

चिन्तया रहितो रुद्रो वाचो यन्मनसा सह । अप्राप्य तन्निवर्तन्ते वाच्यस्त्वेकाक्षरेण सः ॥

Rudra is free of all thought; from that, speech together with mind turns back, unable to attain it; yet he is nameable by the one syllable Om.

एकाक्षरेण तद्वाक्यमृतं परमकारणम् । सत्यमानन्दममृतं परं ब्रह्म परात्परम् ॥

By that one syllable is he spoken of — the true, the supreme cause, truth, bliss, immortal, the supreme brahman, higher than the highest.

एकाक्षरादकाराख्याद्भगवान्बीजकोऽण्डजः । एकाक्षरादुकाराख्याद्धरिः परमकारणम् ॥

From the one syllable called "a", the lord who is the seed, egg-born; from the one syllable called "u", Hari, the supreme cause;

एकाक्षरान्मकाराख्याद्भगवान्नीललोहितः । सर्गकर्ता त्वकाराख्यो ह्युकाराख्यस्तु मोहकः ॥

from the one syllable called "m", the lord who is Nīlalohita; "a" is the maker of creation, and "u" indeed is the deluder;

मकाराख्यस्तु यो नित्यमनुग्रहकरोऽभवत् । मकाराख्यो विभुर्बीजी ह्यकारो बीज उच्यते ॥

and "m" is the one who is ever the grantor of grace. That one called "m", the all-pervading, is the seed-holder; "a" indeed is called the seed;

उकाराख्यो हरिर्योनिः प्रधानपुरुषेश्वरः । बीजी च बीजं तद्योनिर्नादाख्यश्च महेश्वरः ॥

"u", called Hari, is the womb, the lord of pradhāna and puruṣa both. The seed-holder, the seed, and their womb — all three, and called the sound too, is Maheśvara.

बीजी विभज्य चात्मानं स्वेच्छया तु व्यवस्थितः । अस्य लिङ्गादभूद्बीजमकारो बीजिनः प्रभोः ॥

The seed-holder, having divided himself, stands by his own will, manifold; from this lord's liṅga arose the seed, called "a", of the seed-holder.

उकारयोनौ निःक्षिप्तमवर्धत समन्ततः । सौवर्णमभवच्चाण्डमावेद्यं तदलक्षणम् ॥

Cast into the womb called "u", it grew on every side, and became a golden egg, indescribable, of no other mark.

अनेकाब्दं तथा चाप्सु दिव्यमण्डं व्यवस्थितम् । ततो वर्षसहस्रान्ते द्विधा कृतमजोद्भवम् ॥

For many years that divine egg remained fixed in the waters; then, at the end of a thousand years, the unborn-born one was made twofold —

अण्डमप्सु स्थितं साक्षाद् व्याघातेनेश्वरेण तु । तथास्य सुशुभं हैमं कपालं चोर्ध्वसंस्थितम् ॥

the egg, standing in the waters, was cleft directly by the lord himself; and thus its auspicious golden shell, the upper part, stood apart,

जज्ञे सा द्यौस्तदपरं पृथिवी पञ्चलक्षणा । तस्मादण्डाद्भवो जज्ञे ककाराख्यश्चतुर्मुखः ॥

That became heaven; the other became the earth, marked by its five characteristics; and from that egg was born Bhava's son, four-faced, called "ka".

स स्रष्टा सर्वलोकानां स एव त्रिविधः प्रभुः । एवमोमोमिति प्रोक्तमित्याहुर्यजुषां वराः ॥

He is the creator of all worlds; he alone is the lord in threefold form; "thus 'Om, Om' was spoken" — so say the best of the Yajus verses.

यजुषां वचनं श्रुत्वा ऋचः सामानि सादरम् । एवमेव हरे ब्रह्मन्नित्याहुश्चावयोस्तदा ॥

Hearing this word of the Yajus verses, the Ṛc and Sāman verses reverently, then, to us two, said likewise: "It is so, Hari; it is so, Brahmā."

ततो विज्ञाय देवेशं यथावच्छक्तिसम्भवैः । मन्त्रैर्महेश्वरं देवं तुष्टाव सुमहोदयम् ॥

Then, having thus known the lord of gods, he praised, with mantras born duly of Śakti, the god Maheśvara, of great and glorious rise.

एतस्मिन्नन्तरेऽन्यच्च रूपमद्भुतसुन्दरम् । ददर्श च मया सार्धं भगवान्विश्वपालकः ॥

In this interval, together with me, the lord, protector of the universe, beheld yet another form, wondrous and beautiful,

पञ्चवक्त्रं दशभुजं गौरकर्पूरवन्मुने । नानाकान्तिसमायुक्तं नानाभूषणभूषितम् ॥

five-faced, ten-armed, fair as camphor, O sage, joined with manifold radiance, adorned with manifold ornaments,

महोदारं महावीर्यं महापुरुषलक्षणम् । तं दृष्ट्वा परमं रूपं कृतार्थोऽभून्मया हरिः ॥

most generous, of great valour, marked with the signs of the great puruṣa. Seeing that supreme form, Hari, together with me, became fulfilled.

अथ प्रसन्नो भगवान्महेशः परमेश्वरः । दिव्यं शब्दमयं रूपमाख्याय प्रहसन्स्थितः ॥

Then the lord Maheśa, the supreme lord, pleased, having declared his divine form made of śabda, stood there, smiling.

अकारस्तस्य मूर्धा हि ललाटो दीर्घ उच्यते । इकारो दक्षिणं नेत्रमीकारो वामलोचनम् ॥

"a" is his crown; the long "ā" is called his brow; "i" is his right eye, and "ī" his left eye;

उकारो दक्षिणं श्रोत्रमूकारो वाम उच्यते । ऋकारो दक्षिणं तस्य कपोलं परमेष्ठिनः ॥

"u" is his right ear, and "ū" is said to be the left; "ṛ" is the right cheek of that supreme lord;

वामं कपोलमॄकारो लृ लॄ नासापुटे उभे । एकारश्चोष्ठ ऊर्ध्वश्च ह्यैकारस्त्वधरो विभोः ॥

and "ṝ" the left cheek; "ḷ" and "ḹ" are his two nostrils; "e" is the upper lip of the all-pervading lord, and "ai" indeed the lower.

ओकारश्च तथौकारो दन्तपङ्क्तिद्वयं क्रमात् । अमस्तु तालुनी तस्य देवदेवस्य शूलिनः ॥

"o" and, likewise, "au" are, in order, his two rows of teeth; "aṃ" and "aḥ" are the two palates of that trident-bearing god of gods.

कादिपञ्चाक्षराण्यस्य पञ्च हस्ताश्च दक्षिणे । चादिपञ्चाक्षराण्येवं पञ्च हस्तास्तु वामतः ॥

The five letters beginning with "k" are his five right hands; and likewise the five letters beginning with "c" are his five left hands.

टादिपञ्चाक्षरं पादास्तादि पञ्चाक्षरं तथा । पकार उदरं तस्य फकारः पार्श्व उच्यते ॥

The five letters beginning with "ṭ" are his feet, and likewise the five letters beginning with "t"; "p" is his belly, and "ph" is called his side.

बकारो वामपार्श्वस्तु भकारः स्कन्ध उच्यते । मकारो हृदयं शम्भोर्महादेवस्य योगिनः ॥

"b" is his left side, and "bh" is called his shoulder; "m" is the heart of Śambhu, the great, yogic god.

यकारादिसकारान्ता विभोर्वै सप्तधातवः । हकारो नाभिरूपो हि क्षकारो घ्राण उच्यते ॥

"y" and the letters up to "s" are the seven bodily elements of that all-pervading one; "h" indeed is in the form of his navel, and "kṣ" is called his nose.

एवं शब्दमयं रूपमगुणस्य गुणात्मनः । दृष्ट्वा तमुमया सार्धं कृतार्थोऽभून्मया हरिः ॥

Thus, seeing this śabda-made form of the qualityless yet quality-embodied one, together with Umā, Hari, together with me, became fulfilled.

एवं दृष्ट्वा महेशानं शब्दब्रह्मतनुं शिवम् । प्रणम्य च मया विष्णुः पुनश्चापश्यदूर्ध्वतः ॥

Having thus beheld the great lord Śiva, of the body of śabda-brahman, and having bowed together with me, Viṣṇu again looked upward.

ओंकारप्रभवं मन्त्रं कलापञ्चकसंयुतम् । शुद्धस्फटिकसङ्काशं शुभाष्टत्रिंशदक्षरम् ॥

He beheld a mantra born of Om, joined with five kalās, resplendent as pure crystal, of thirty-eight auspicious syllables,

मेधाकारमभूद्भूयः सर्वधर्मार्थसाधकम् । गायत्रीप्रभवं मन्त्रं सहितं वश्यकारकम् ॥

the maker of understanding, further, the accomplisher of all dharma and artha; and he beheld the mantra born of Gāyatrī, together with that which brings all under control,

चतुर्विंशतिवर्णाढ्यं चतुष्कलमनुत्तमम् । अथ पञ्चसितं मन्त्रं कलाष्टकसमायुतम् ॥

rich with twenty-four letters, of four kalās, supreme; and then the five-syllabled, white mantra, joined with eight kalās,

आभिचारिकमत्यर्थं प्रायस्त्रिंशच्छुभाक्षरम् । यजुर्वेदसमायुक्तं पञ्चविंशच्छुभाक्षरम् ॥

most powerful for rites of subjugation, mostly of thirty auspicious syllables; and one joined with the Yajurveda, of twenty-five auspicious syllables,

कलाष्टकसमायुक्तं सुश्वेतं शान्तिकं तथा । त्रयोदशकलायुक्तं बालाद्यैः सह लेहितम् ॥

joined with eight kalās, most white, for pacifying rites; and one joined with thirteen kalās, together with the stages of childhood and the rest,

बभूवुरस्य चोत्पत्तिवृद्धिसंहारकारणम् । वर्णा एकाधिकाः षष्टिरस्य मन्त्रवरस्य तु ॥

which had become the cause of this one's birth, growth and destruction — the letters of this best of mantras being sixty-one in number.

पुनर्मृत्युञ्जयं मन्त्रं पञ्चाक्षरमतः परम् । चिन्तामणिं तथा मन्त्रं दक्षिणामूर्तिसंज्ञकम् ॥

Then again the mṛtyuñjaya mantra, the five-syllabled one thereafter, and likewise the cintāmaṇi mantra, and the one called dakṣiṇāmūrti —

ततस्तत्त्वमसीत्युक्तं महावाक्यं हरस्य च । पञ्चमन्त्रांस्तथा लब्ध्वा जजाप भगवान्हरिः ॥

and then the great utterance "tat tvam asi" spoken of Hara. Having thus obtained these five mantras, the lord Hari began to repeat them.

अथ दृष्ट्वा कलावर्णमृग्यजुःसामरूपिणम् । ईशानमीशमुकुटं पुरुषाख्यं पुरातनम् ॥

Then, having beheld that letter of the kalās, of the form of Ṛg, Yajus and Sāman, called Īśāna, the crown of the Īśas, called Puruṣa, primeval,

अघोरहृदयं हृद्यं सर्वगुह्यं सदाशिवम् । वामपादं महादेवं महाभोगीन्द्रभूषणम् ॥

of an aghora heart, delightful, wholly secret, Sadāśiva, resting on the left foot, Mahādeva, adorned by the great lord of serpents,

विश्वतः पादवन्तं तं विश्वतोऽक्षिकरं शिवम् । ब्रह्मणोऽधिपतिं सर्गस्थितिसंहारकारणम् ॥

having feet on every side, that Śiva having eyes and hands on every side, the lord even over Brahmā, the cause of creation, preservation and destruction,

तुष्टाव वाग्भिरिष्टाभिः साम्बं वरदमीश्वरम् । मया च सहितो विष्णुर्भगवांस्तुष्टचेतसा ॥

Viṣṇu, together with me, his mind content, praised with beloved words that boon-granting lord Sāmba.

एवं तयोर्मुनिश्रेष्ठ दर्शनं काङ्क्षमाणयोः । विगर्वयोश्च सुरयोः सदा नौ स्थितयोर्मुने ॥

"Thus, best of sages, the two of us gods, longing for that vision, our pride now gone, O sage, stood there always.

दयालुरभवच्छम्भुर्दीनानां प्रतिपालकः । गर्विणां गर्वहर्ता च सर्वेषां प्रभुरव्ययः ॥

Śambhu, the protector of the humble, the crusher of the proud's pride, the imperishable lord of all, then became merciful.

तदा समभवत्तत्र नादो वै शब्दलक्षणः । ओमोमिति सुरश्रेष्ठात्सुव्यक्तः प्लुतलक्षणः ॥

Then there arose a sound of the nature of speech, marked by the prolated vowel, clearly manifest, saying "Om, Om," from that best of gods.

किमिदं त्विति सञ्चिन्त्य मया तिष्ठन्महास्वनः । विष्णुः सर्वसुराराध्यो निर्वैरस्तुष्टचेतसा ॥

Thinking "what indeed is this?", standing with me at that great sound, Viṣṇu, worshipped by all gods, free of enmity, his mind content —

लिङ्गस्य दक्षिणे भागे तथापश्यत्सनातनम् । आद्यं वर्णमकाराख्यमुकारं चोत्तरे ततः ॥

on the right side of the liṅga he then beheld the eternal first letter, called "a"; and, after that, on the north, "u";

मकारं मध्यतश्चैव नादमन्तेऽस्य चोमिति ।

and "m" in the middle, and, at its end, the sound "Om".

सूर्यमण्डलवद् दृष्ट्वा वर्णमाद्यं तु दक्षिणे ॥

The first letter, on the right, he beheld like the orb of the sun;

उत्तरे पावकप्रख्यमुकारमृषिसत्तम । शीतांशुमण्डलप्रख्यं मकारं तस्य मध्यतः ॥

and, best of sages, Viṣṇu beheld "u" on the north like unto fire, and "m" in its middle like unto the orb of the cool-rayed moon.

तस्योपरि तदापश्यच्छुद्धस्फटिकसुप्रभम् । तुरीयातीतममलं निष्कलं निरुपद्रवम् ॥

Above that, he then beheld a form of pure, fine crystal radiance — beyond the turīya, spotless, without parts, untroubled,

निर्द्वन्द्वं केवलं शून्यं बाह्याभ्यन्तरवर्जितम् । सबाह्याभ्यन्तरे चैव बाह्याभ्यन्तरसंस्थितम् ॥

free of dualities, absolute, void, devoid of any outside or inside — and yet, having both outside and inside, standing in both outside and inside,

आदिमध्यान्तरहितमानन्दस्यादिकारणम् । सत्यमानन्दममृतं परं ब्रह्मपरायणम् ॥

free of beginning, middle and end, the primal cause of bliss — truth, bliss, immortal, the supreme, whose refuge is brahman.

कुत एवात्र सम्भूतः परीक्षावोऽग्निसम्भवम् । अधो गमिष्याम्यनलस्तम्भस्यानुपमस्य च ॥

"From where indeed has this arisen here? Let us two examine this fire-born thing. I shall go below, to trace this incomparable pillar of fire,

वेदशब्दोभयावेशं विश्वात्मानं व्यचिन्तयत् । तदाभवदृषिस्तत्र ऋषेः सारतमः स्मृतः ॥

" — so thinking, he pondered upon the self of the universe, possessed of both Veda and śabda; and then a sage appeared there, held to be the very essence of sages.

तेनैव ऋषिणा विष्णुर्ज्ञातवान्परमेश्वरम् । महादेवं परं ब्रह्म शब्दब्रह्मतनुं परम् ॥

By that very sage, Viṣṇu came to know the supreme lord — Mahādeva, the supreme brahman, of a supreme body made of śabda-brahman.

चिन्तया रहितो रुद्रो वाचो यन्मनसा सह । अप्राप्य तन्निवर्तन्ते वाच्यस्त्वेकाक्षरेण सः ॥

Rudra is free of all thought; from that, speech together with mind turns back, unable to attain it; yet he is nameable by the one syllable Om.

एकाक्षरेण तद्वाक्यमृतं परमकारणम् । सत्यमानन्दममृतं परं ब्रह्म परात्परम् ॥

By that one syllable is he spoken of — the true, the supreme cause, truth, bliss, immortal, the supreme brahman, higher than the highest.

एकाक्षरादकाराख्याद्भगवान्बीजकोऽण्डजः । एकाक्षरादुकाराख्याद्धरिः परमकारणम् ॥

From the one syllable called "a", the lord who is the seed, egg-born; from the one syllable called "u", Hari, the supreme cause;

एकाक्षरान्मकाराख्याद्भगवान्नीललोहितः । सर्गकर्ता त्वकाराख्यो ह्युकाराख्यस्तु मोहकः ॥

from the one syllable called "m", the lord who is Nīlalohita; "a" is the maker of creation, and "u" indeed is the deluder;

मकाराख्यस्तु यो नित्यमनुग्रहकरोऽभवत् । मकाराख्यो विभुर्बीजी ह्यकारो बीज उच्यते ॥

and "m" is the one who is ever the grantor of grace. That one called "m", the all-pervading, is the seed-holder; "a" indeed is called the seed;

उकाराख्यो हरिर्योनिः प्रधानपुरुषेश्वरः । बीजी च बीजं तद्योनिर्नादाख्यश्च महेश्वरः ॥

"u", called Hari, is the womb, the lord of pradhāna and puruṣa both. The seed-holder, the seed, and their womb — all three, and called the sound too, is Maheśvara.

बीजी विभज्य चात्मानं स्वेच्छया तु व्यवस्थितः । अस्य लिङ्गादभूद्बीजमकारो बीजिनः प्रभोः ॥

The seed-holder, having divided himself, stands by his own will, manifold; from this lord's liṅga arose the seed, called "a", of the seed-holder.

उकारयोनौ निःक्षिप्तमवर्धत समन्ततः । सौवर्णमभवच्चाण्डमावेद्यं तदलक्षणम् ॥

Cast into the womb called "u", it grew on every side, and became a golden egg, indescribable, of no other mark.

अनेकाब्दं तथा चाप्सु दिव्यमण्डं व्यवस्थितम् । ततो वर्षसहस्रान्ते द्विधा कृतमजोद्भवम् ॥

For many years that divine egg remained fixed in the waters; then, at the end of a thousand years, the unborn-born one was made twofold —

अण्डमप्सु स्थितं साक्षाद् व्याघातेनेश्वरेण तु । तथास्य सुशुभं हैमं कपालं चोर्ध्वसंस्थितम् ॥

the egg, standing in the waters, was cleft directly by the lord himself; and thus its auspicious golden shell, the upper part, stood apart,

जज्ञे सा द्यौस्तदपरं पृथिवी पञ्चलक्षणा । तस्मादण्डाद्भवो जज्ञे ककाराख्यश्चतुर्मुखः ॥

That became heaven; the other became the earth, marked by its five characteristics; and from that egg was born Bhava's son, four-faced, called "ka".

स स्रष्टा सर्वलोकानां स एव त्रिविधः प्रभुः । एवमोमोमिति प्रोक्तमित्याहुर्यजुषां वराः ॥

He is the creator of all worlds; he alone is the lord in threefold form; "thus 'Om, Om' was spoken" — so say the best of the Yajus verses.

यजुषां वचनं श्रुत्वा ऋचः सामानि सादरम् । एवमेव हरे ब्रह्मन्नित्याहुश्चावयोस्तदा ॥

Hearing this word of the Yajus verses, the Ṛc and Sāman verses reverently, then, to us two, said likewise: "It is so, Hari; it is so, Brahmā."

ततो विज्ञाय देवेशं यथावच्छक्तिसम्भवैः । मन्त्रैर्महेश्वरं देवं तुष्टाव सुमहोदयम् ॥

Then, having thus known the lord of gods, he praised, with mantras born duly of Śakti, the god Maheśvara, of great and glorious rise.

एतस्मिन्नन्तरेऽन्यच्च रूपमद्भुतसुन्दरम् । ददर्श च मया सार्धं भगवान्विश्वपालकः ॥

In this interval, together with me, the lord, protector of the universe, beheld yet another form, wondrous and beautiful,

पञ्चवक्त्रं दशभुजं गौरकर्पूरवन्मुने । नानाकान्तिसमायुक्तं नानाभूषणभूषितम् ॥

five-faced, ten-armed, fair as camphor, O sage, joined with manifold radiance, adorned with manifold ornaments,

महोदारं महावीर्यं महापुरुषलक्षणम् । तं दृष्ट्वा परमं रूपं कृतार्थोऽभून्मया हरिः ॥

most generous, of great valour, marked with the signs of the great puruṣa. Seeing that supreme form, Hari, together with me, became fulfilled.

अथ प्रसन्नो भगवान्महेशः परमेश्वरः । दिव्यं शब्दमयं रूपमाख्याय प्रहसन्स्थितः ॥

Then the lord Maheśa, the supreme lord, pleased, having declared his divine form made of śabda, stood there, smiling.

अकारस्तस्य मूर्धा हि ललाटो दीर्घ उच्यते । इकारो दक्षिणं नेत्रमीकारो वामलोचनम् ॥

"a" is his crown; the long "ā" is called his brow; "i" is his right eye, and "ī" his left eye;

उकारो दक्षिणं श्रोत्रमूकारो वाम उच्यते । ऋकारो दक्षिणं तस्य कपोलं परमेष्ठिनः ॥

"u" is his right ear, and "ū" is said to be the left; "ṛ" is the right cheek of that supreme lord;

वामं कपोलमॄकारो लृ लॄ नासापुटे उभे । एकारश्चोष्ठ ऊर्ध्वश्च ह्यैकारस्त्वधरो विभोः ॥

and "ṝ" the left cheek; "ḷ" and "ḹ" are his two nostrils; "e" is the upper lip of the all-pervading lord, and "ai" indeed the lower.

ओकारश्च तथौकारो दन्तपङ्क्तिद्वयं क्रमात् । अमस्तु तालुनी तस्य देवदेवस्य शूलिनः ॥

"o" and, likewise, "au" are, in order, his two rows of teeth; "aṃ" and "aḥ" are the two palates of that trident-bearing god of gods.

कादिपञ्चाक्षराण्यस्य पञ्च हस्ताश्च दक्षिणे । चादिपञ्चाक्षराण्येवं पञ्च हस्तास्तु वामतः ॥

The five letters beginning with "k" are his five right hands; and likewise the five letters beginning with "c" are his five left hands.

टादिपञ्चाक्षरं पादास्तादि पञ्चाक्षरं तथा । पकार उदरं तस्य फकारः पार्श्व उच्यते ॥

The five letters beginning with "ṭ" are his feet, and likewise the five letters beginning with "t"; "p" is his belly, and "ph" is called his side.

बकारो वामपार्श्वस्तु भकारः स्कन्ध उच्यते । मकारो हृदयं शम्भोर्महादेवस्य योगिनः ॥

"b" is his left side, and "bh" is called his shoulder; "m" is the heart of Śambhu, the great, yogic god.

यकारादिसकारान्ता विभोर्वै सप्तधातवः । हकारो नाभिरूपो हि क्षकारो घ्राण उच्यते ॥

"y" and the letters up to "s" are the seven bodily elements of that all-pervading one; "h" indeed is in the form of his navel, and "kṣ" is called his nose.

एवं शब्दमयं रूपमगुणस्य गुणात्मनः । दृष्ट्वा तमुमया सार्धं कृतार्थोऽभून्मया हरिः ॥

Thus, seeing this śabda-made form of the qualityless yet quality-embodied one, together with Umā, Hari, together with me, became fulfilled.

एवं दृष्ट्वा महेशानं शब्दब्रह्मतनुं शिवम् । प्रणम्य च मया विष्णुः पुनश्चापश्यदूर्ध्वतः ॥

Having thus beheld the great lord Śiva, of the body of śabda-brahman, and having bowed together with me, Viṣṇu again looked upward.

ओंकारप्रभवं मन्त्रं कलापञ्चकसंयुतम् । शुद्धस्फटिकसङ्काशं शुभाष्टत्रिंशदक्षरम् ॥

He beheld a mantra born of Om, joined with five kalās, resplendent as pure crystal, of thirty-eight auspicious syllables,

मेधाकारमभूद्भूयः सर्वधर्मार्थसाधकम् । गायत्रीप्रभवं मन्त्रं सहितं वश्यकारकम् ॥

the maker of understanding, further, the accomplisher of all dharma and artha; and he beheld the mantra born of Gāyatrī, together with that which brings all under control,

चतुर्विंशतिवर्णाढ्यं चतुष्कलमनुत्तमम् । अथ पञ्चसितं मन्त्रं कलाष्टकसमायुतम् ॥

rich with twenty-four letters, of four kalās, supreme; and then the five-syllabled, white mantra, joined with eight kalās,

आभिचारिकमत्यर्थं प्रायस्त्रिंशच्छुभाक्षरम् । यजुर्वेदसमायुक्तं पञ्चविंशच्छुभाक्षरम् ॥

most powerful for rites of subjugation, mostly of thirty auspicious syllables; and one joined with the Yajurveda, of twenty-five auspicious syllables,

कलाष्टकसमायुक्तं सुश्वेतं शान्तिकं तथा । त्रयोदशकलायुक्तं बालाद्यैः सह लेहितम् ॥

joined with eight kalās, most white, for pacifying rites; and one joined with thirteen kalās, together with the stages of childhood and the rest,

बभूवुरस्य चोत्पत्तिवृद्धिसंहारकारणम् । वर्णा एकाधिकाः षष्टिरस्य मन्त्रवरस्य तु ॥

which had become the cause of this one's birth, growth and destruction — the letters of this best of mantras being sixty-one in number.

पुनर्मृत्युञ्जयं मन्त्रं पञ्चाक्षरमतः परम् । चिन्तामणिं तथा मन्त्रं दक्षिणामूर्तिसंज्ञकम् ॥

Then again the mṛtyuñjaya mantra, the five-syllabled one thereafter, and likewise the cintāmaṇi mantra, and the one called dakṣiṇāmūrti —

ततस्तत्त्वमसीत्युक्तं महावाक्यं हरस्य च । पञ्चमन्त्रांस्तथा लब्ध्वा जजाप भगवान्हरिः ॥

and then the great utterance "tat tvam asi" spoken of Hara. Having thus obtained these five mantras, the lord Hari began to repeat them.

अथ दृष्ट्वा कलावर्णमृग्यजुःसामरूपिणम् । ईशानमीशमुकुटं पुरुषाख्यं पुरातनम् ॥

Then, having beheld that letter of the kalās, of the form of Ṛg, Yajus and Sāman, called Īśāna, the crown of the Īśas, called Puruṣa, primeval,

अघोरहृदयं हृद्यं सर्वगुह्यं सदाशिवम् । वामपादं महादेवं महाभोगीन्द्रभूषणम् ॥

of an aghora heart, delightful, wholly secret, Sadāśiva, resting on the left foot, Mahādeva, adorned by the great lord of serpents,

विश्वतः पादवन्तं तं विश्वतोऽक्षिकरं शिवम् । ब्रह्मणोऽधिपतिं सर्गस्थितिसंहारकारणम् ॥

having feet on every side, that Śiva having eyes and hands on every side, the lord even over Brahmā, the cause of creation, preservation and destruction,

तुष्टाव वाग्भिरिष्टाभिः साम्बं वरदमीश्वरम् । मया च सहितो विष्णुर्भगवांस्तुष्टचेतसा ॥

Viṣṇu, together with me, his mind content, praised with beloved words that boon-granting lord Sāmba.

अथाकर्ण्य नुतिं विष्णुकृतां स्वस्य महेश्वरः । प्रादुर्बभूव सुप्रीतः सवामः करुणानिधिः ॥

"Then, hearing the praise made by Viṣṇu of himself, the great lord, the treasury of compassion, together with Umā, greatly pleased, appeared.

पञ्चवक्त्रस्त्रिनयनो भालचन्द्रो जटाधरः । गौरवर्णो विशालाक्षो भस्मोद्धूलितविग्रहः ॥

Five-faced, three-eyed, the moon on his brow, wearing matted locks; of fair hue, wide-eyed, his form smeared over with ash;

दशबाहुर्नीलगलः सर्वाभरणभूषितः । सर्वाङ्गसुन्दरो भस्मत्रिपुण्ड्राङ्कितमस्तकः ॥

ten-armed, blue-throated, adorned with every ornament; beautiful in every limb, his brow marked with the ash tripuṇḍra.

तं दृष्ट्वा तादृशं देवं सवामं परमेश्वरम् । तुष्टाव पुनरिष्टाभिर्वाग्भिर्विष्णुर्मया सह ॥

Seeing that god thus, the supreme lord together with Umā, Viṣṇu, together with me, again praised him with beloved words.

निगमं श्वासरूपेण ददौ तस्मै ततो हरः । विष्णवे च प्रसन्नात्मा महेशः करुणाकरः ॥

Then Hara, Maheśa, the fount of compassion, his soul well pleased, gave to Viṣṇu the Veda by the path of the breath.

ततो ज्ञानमदात्तस्मै रहस्यं परमात्मने । परमात्मा पुनर्मह्यं दत्तवान्कृपया मुने ॥

Then he gave to that supreme self a secret knowledge; and the supreme self, again, O sage, gave it to me too, out of grace.

सम्प्राप्य निगमं विष्णुः पप्रच्छ पुनरेव तम् । कृतार्थः साञ्जलिर्नत्वा मया सह महेश्वरम् ॥

Having received the Veda, Viṣṇu, fulfilled, together with me, bowing with joined palms, again questioned that great lord.

कथं च तुष्यसे देव मया पूज्यः कथं प्रभो । कथं ध्यानं प्रकर्तव्यं कथं व्रजसि वश्यताम् ॥

"How, O god, are you pleased? How am I to worship you, O lord? How is meditation on you to be done, and how do you come under our control?

किं कर्तव्यं महादेव ह्यावाभ्यां तव शासनात् । सदा सदाज्ञापय नौ प्रीत्यर्थं कुरु शङ्कर ॥

What ought we two to do, great god, at your command? Ever command us, out of love — do this, Śaṅkara.

एतत्सर्वं महाराज कृपां कृत्वावयोः प्रभो । कथनीयं तथान्यच्च विज्ञाय स्वानुगौ शिव ॥

All this, great king, O lord, showing mercy to us two, must be told; and whatever else, knowing us two as your own servants, Śiva."

इत्येतद्वचनं श्रुत्वा प्रसन्नो भगवान्हरः । उवाच वचनं प्रीत्या सुप्रसन्नः कृपानिधिः ॥

Hearing this word, the lord Hara, well pleased, the treasury of compassion, spoke this word with love.

भक्त्या च भवतोर्नूनं प्रीतोऽहं सुरसत्तमौ । पश्यन्तं मां महादेवं भयं सर्वं विमुञ्चताम् ॥

"By your devotion, surely, I am pleased, best of gods, both of you. Beholding me, Mahādeva, let all fear be abandoned.

मम लिङ्गं सदा पूज्यं ध्येयं चैतादृशं मम । इदानीं दृश्यते यद्वत्तथा कार्यं प्रयत्नतः ॥

My liṅga is ever to be worshipped, to be meditated upon; and such of mine as is now seen — that indeed must be done, by effort.

पूजितो लिङ्गरूपेण प्रसन्नो विविधं फलम् । दास्यामि सर्वलोकेभ्यो मनोऽभीष्टान्यनेकशः ॥

Worshipped in the form of the liṅga, pleased, I shall give manifold fruit to all the worlds, many desires of the mind.

यदा दुःखं भवेत्तत्र युवयोः सुरसत्तमौ । पूजिते मम लिङ्गे च तदा स्याद् दुःखनाशनम् ॥

Whenever sorrow should come upon you two, best of gods, then, my liṅga being worshipped, there shall be the destruction of that sorrow.

युवां प्रसूतौ प्रकृतेर्मदीयाया महाबलौ । सव्यापसव्यगात्राभ्यां मम सर्वेश्वरस्य हि ॥

You two, of great strength, are born of my own prakṛti, from the right and left limbs of me, the lord of all.

अयं मे दक्षिणात्पार्श्वाद् ब्रह्मा लोकपितामहः । वामपार्श्वाच्च विष्णुस्त्वं समुत्पन्नः परात्मनः ॥

This one, Brahmā, grandfather of the worlds, arose from my right side; and you, Viṣṇu, arose from the left side of me, the supreme self.

प्रीतोऽहं युवयोः सम्यग्वरं दद्यां यथेप्सितम् । मयि भक्तिर्दृढा भूयाद्युवयोरभ्यनुज्ञया ॥

I am well pleased with you two; let me grant a boon as desired: by my sanction, let firm devotion to me be yours, both of you.

पार्थिवीं चैव मन्मूर्तिं विधाय कुरुतं युवाम् । सेवां च विविधां प्राज्ञौ कृत्वा सुखमवाप्स्यथः ॥

Fashioning also an earthen image of me, do you two, wise ones, render manifold service to it, and you shall obtain happiness.

ब्रह्मन्सृष्टिं कुरु त्वं हि मदाज्ञापरिपालकः । वत्स वत्स हरे त्वं च पालयैवं चराचरम् ॥

Brahmā, do you, obedient to my command, perform creation; and you, child, child, Hari, do you preserve, thus, the moving and unmoving."

इत्युक्त्वा नौ प्रभुस्ताभ्यां पूजाविधिमदाच्छुभाम् । येनैव पूजितः शम्भुः फलं यच्छत्यनेकशः ॥

Having said this to us two, the lord gave to us both the auspicious rite of worship, by which alone Śambhu, worshipped, grants fruit in many ways.

इत्याकर्ण्य वचः शम्भोर्मया च सहितो हरिः । प्रत्युवाच महेशानं प्रणिपत्य कृताञ्जलिः ॥

Hearing this word of Śambhu, Hari, together with me, bowing, with joined palms, spoke in reply to the great lord.

यदि प्रीतिः समुत्पन्ना यदि देयो वरश्च नौ । भक्तिर्भवतु नौ नित्यं त्वयि चाव्यभिचारिणी ॥

"If love has arisen in you, and if a boon is to be given to us two, let there be, for us two, ever unwavering devotion to you.

त्वमप्यवतरस्वाद्य लीलया निर्गुणोऽपि हि । सहायं कुरु नौ तात त्वं परः परमेश्वरः ॥

And do you too, though qualityless, indeed descend today, by your own play; be our help, father, you who are the supreme lord, higher than all.

आवयोर्देवदेवेश विवादमपि शोभनम् । इहागतो भवान्यस्माद्विवादशमनाय नौ ॥

Our very quarrel too, O lord of gods, was auspicious, since you came here for the settling of our dispute."

तस्य तद्वचनं श्रुत्वा पुनः प्राह हरो हरिम् । प्रणिपत्य स्थितं मूर्ध्ना कृताञ्जलिपुटः स्वयम् ॥

Hearing that word of his, Hara again spoke to Hari, who stood bowed with the head, of himself holding joined palms.

प्रलयस्थितिसर्गाणां कर्ताहं सगुणोऽगुणः । परब्रह्म निर्विकारी सच्चिदानन्दलक्षणः ॥

"I am the doer of dissolution, preservation and creation, possessed of qualities yet without qualities; the supreme brahman, unchanging, of the nature of being, consciousness and bliss.

त्रिधा भिन्नो ह्यहं विष्णो ब्रह्मविष्णुहराख्यया । सर्गरक्षालयगुणैर्निष्कलोऽहं सदा हरे ॥

I am divided threefold, Viṣṇu, under the names Brahmā, Viṣṇu, Hara, by the qualities of creation, protection and dissolution; yet I, Hari, am ever without parts.

स्तुतोऽहं यत्त्वया विष्णो ब्रह्मणा मेऽवतारणे । प्रार्थनां तां करिष्यामि सत्यां यद्भक्तवत्सलः ॥

That prayer with which I have been praised by you, Viṣṇu, and by Brahmā, for my descent as an avatāra — I shall make it true, since I am fond of my devotees.

मद्रूपं परमं ब्रह्मन्नीदृशं भवदङ्गतः । प्रकटीभविता लोके नाम्ना रुद्रः प्रकीर्तितः ॥

My supreme form, Brahmā, of such a kind, shall become manifest in the world from your own body, celebrated by the name Rudra.

मदंशात्तस्य सामर्थ्यं न्यूनं नैव भविष्यति । योऽहं सोऽहं न भेदोऽस्ति पूजाविधिविधानतः ॥

The power of that one born of my portion shall never be lesser than mine; who I am, that he is — there is no difference, by the rite and ordinance of worship.

यथा च ज्योतिषः सङ्गाज्जलादेः स्पर्शता न वै । तथा ममागुणस्यापि संयोगाद् बन्धनं न हि ॥

And just as, in the reflection of light passing through water and the like, there is truly no touch of contact-defect, so for me too, though without qualities, from union with māyā there is no bondage at all.

शिवरूपं ममैतच्च रुद्रोऽपि शिववत्तदा । न तत्र परभेदो वै कर्तव्यश्च महामुने ॥

This is my Śiva-form; and Rudra too, then, is even as Śiva; there, indeed, no other distinction, great sage, is to be made.

वस्तुतो होकरूपं हि द्विधा भिन्नं जगत्युत । अतो भेदो न विज्ञेयः शिवे रुद्रे कदाचन ॥

In truth it is indeed a single form that, moreover, has become divided in two ways in the world; therefore no difference between Śiva and Rudra is ever to be recognised.

सुवर्णस्य यथैकस्य वस्तुत्वं नैव गच्छति । अलङ्कृतिकृते देव नामभेदो न वस्तुतः ॥

Just as the substance-hood of one piece of gold never departs, even for the sake of making ornaments, god, there is a difference of name, not of substance.

यथैकस्या मृदो भेदो नानापात्रे न वस्तुतः । कारणस्यैव कार्ये न सन्निधानं निदर्शनम् ॥

Just as one lump of clay made into many vessels has, in truth, no difference of substance — this is the illustration that only the cause is present in the effect.

ज्ञातव्यं बुधवर्यैश्च निर्मलज्ञानिभिः सुरौ । एवं ज्ञात्वा भवद्भ्यां तु न दृश्यं भेदकारणम् ॥

This is to be known by the best of the wise and by the spotlessly knowing, O two gods; knowing this thus, no cause of difference is to be seen by you two.

वस्तुवत् सर्वदृश्यं च शिवरूपं मतं मम । अहं भवानजश्चैव रुद्रो योऽयं भविष्यति ॥

My view is that all that is seen is, in substance, the form of Śiva; I, and the unborn one Brahmā, and this one who shall become Rudra —

एकरूपा न भेदस्तु भेदे वै बन्धनं भवेत् । तथापि च मदीयं हि शिवरूपं सनातनम् ॥

are of one form; there is no difference; for in difference, indeed, there would be bondage. And yet my own Śiva-form is eternal,

मूलीभूतं सदोक्तं च सत्यज्ञानमनन्तकम् । एवं ज्ञात्वा सदा ध्येयं मनसा चैव तत्त्वतः ॥

the root, called "sat", truth, knowledge, endless; knowing this thus, it is ever to be meditated upon with the mind, truly.

श्रूयतां चैव भो ब्रह्मन् यद्गोप्यं कथ्यते मया । भवन्तौ प्रकृतेर्यातौ नायं वै प्रकृतेः पुनः ॥

And hear too, O Brahmā, that secret thing which is told by me: you two have arisen from prakṛti; but this one Rudra, again, is truly not from prakṛti.

मदाज्ञा जायते तत्र ब्रह्मणो भ्रुकुटेरहम् । गुणेष्वपि यथा प्रोक्तस्तामसः प्रकृतो हरः ॥

By my own will I am born there from the knitted brow of Brahmā; and, among the guṇas too, as it has been said, Hara of a tamasic nature —

वैकारिकश्च विज्ञेयो योऽहङ्कार उदाहृतः । नामतो वस्तुतो नैव तामसः परिचक्ष्यते ॥

yet he is to be known also as vaikārika, as the ahaṅkāra so declared; by name only, not in substance, is he to be called tamasic.

एतस्मात्कारणाद् ब्रह्मन्करणीयमिदं त्वया । सृष्टिकर्ता भव ब्रह्मन्सृष्टेश्च पालको हरिः ॥

For this reason, Brahmā, this is to be done by you: be, Brahmā, the creator of creation, and let Hari be the preserver of that creation;

मदीयश्च तथांशो यो लयकर्ता भविष्यति । इयं या प्रकृतिर्देवी ह्युमाख्या परमेश्वरी ॥

and that portion of mine which shall be the doer of dissolution shall do so likewise. This goddess who is prakṛti, called Umā, the supreme mistress —

तस्यास्तु शक्तिर्वाग्देवी ब्रह्माणं सा भजिष्यति । अन्या शक्तिः पुनस्तत्र प्रकृतेः सम्भविष्यति ॥

her own Śakti, the goddess Vāc, shall attend upon Brahmā; and yet another Śakti of prakṛti shall then arise there,

समाश्रयिष्यते विष्णुं लक्ष्मीरूपेण सा तदा । पुनश्च काली नाम्ना सा मदंशं प्राप्स्यति ध्रुवम् ॥

and she shall then take refuge in Viṣṇu, in the form of Lakṣmī; and again, by the name Kālī, she shall surely come to my own portion,

ज्योतीरूपेण सा तत्र कार्यार्थे सम्भविष्यति । एवं देव्यास्तथा प्रोक्ताः शक्तयः परमाः शुभाः ॥

and there, in the form of light, she shall arise for the sake of the task. Thus have the supreme, auspicious śaktis of the goddess been declared.

सृष्टिस्थितिलयानां हि कार्यं तासां क्रमाद् ध्रुवम् । एतस्याः प्रकृतेरंशा मत्प्रियायाः सुरोत्तम ॥

Their task, indeed, in order, is surely creation, preservation and dissolution; best of gods, they are portions of this prakṛti of mine, my beloved.

त्वं च लक्ष्मीमुपाश्रित्य कार्यं कर्तुमिहार्हसि । ब्रह्मंस्त्वं च गिरां देवीं प्रकृत्यंशामवाप्य च ॥

And you, taking refuge in Lakṣmī, ought here to perform your task; and you, Brahmā, having obtained the goddess of speech, a portion of prakṛti,

सृष्टिकार्यं हृदा कर्तुं मन्निर्देशादिहार्हसि । अहं कालीं समाश्रित्य मत्प्रियांशां परात्पराम् ॥

ought here, by my direction, to perform the work of creation, with heart set upon it; I, taking refuge in Kālī, that portion of my beloved, higher than the high,

रुद्ररूपेण प्रलयं करिष्ये कार्यमुत्तमम् । चतुर्वर्णमयं लोकं तत्सर्वैराश्रमैर्ध्रुवम् ॥

shall, in the form of Rudra, perform dissolution, that supreme task. The world, made of the four varṇas, together with all its āśramas, surely —

तदन्यैर्विविधैः कार्यैः कृत्वा सुखमवाप्स्यथः ।

having done this, together with other various tasks besides, you shall obtain happiness.

ज्ञानविज्ञानसंयुक्तो लोकानां हितकारकः ॥

Hari, joined with knowledge and discernment, the benefactor of the worlds —

मुक्तिदोऽत्र भवानद्य भव लोके मदाज्ञया । मद्दर्शने फलं यद्वत्तदेव तव दर्शने ॥

become, here, today, by my command, the giver of liberation in the world. Whatever fruit there is in the sight of me, the same shall be in the sight of you.

इति दत्तो वरस्तेऽद्य सत्यं सत्यं न संशयः । ममैव हृदये विष्णुर्विष्णोश्च हृदये ह्यहम् ॥

Thus this boon is given to you today — true, true, there is no doubt. In my own heart is Viṣṇu, and in Viṣṇu's heart, indeed, am I.

उभयोरन्तरं यो वै न जानाति मनो मम । वामाङ्गजो मम हरिर्दक्षिणाङ्गोद्भवो विधिः ॥

Whoever knows no difference between us two, he is truly my own mind. Hari is born of my left limb; Vidhi has arisen from my right limb;

महाप्रलयकृद् रुद्रो विश्वात्मा हृदयोद्भवः । त्रिधा भिन्नो ह्यहं विष्णो ब्रह्मविष्णुभवाख्यया ॥

and Rudra, the doer of the great dissolution, the self of the universe, has arisen from my heart. Viṣṇu, I have become divided threefold, under the names Brahmā, Viṣṇu and Bhava,

सर्गरक्षालयकरस्त्रिगुणै रज आदिभिः ।

the doer of creation, protection and dissolution, by the three guṇas, beginning with rajas.

गुणभिन्नः शिवः साक्षात्प्रकृतेः पुरुषात्परः ॥

Śiva, however, is distinct from the guṇas, higher, directly, than both prakṛti and puruṣa.

परं ब्रह्माद्वयो नित्योऽनन्तः पूर्णो निरञ्जनः । अन्तस्तमो बहिःसत्त्वस्त्रिजगत्पालको हरिः ॥

He is the supreme brahman, without a second, eternal, endless, full, untainted. Hari, the preserver of the three worlds, is tamas within and sattva without;

अन्तः सत्त्वस्तमोबाह्यस्त्रिजगल्लयकृद्धरः ॥

Hara, the doer of the dissolution of the three worlds, is sattva within and tamas without;

अन्तर्बहीरजश्चैव त्रिजगत्सृष्टिकृद्विधिः । एवं गुणास्त्रिदेवेषु गुणभिन्नः शिवः स्मृतः ॥

and Vidhi, the doer of the creation of the three worlds, is rajas within and without alike. Thus the guṇas are in the three gods; Śiva is remembered as distinct from the guṇas.

विष्णो सृष्टिकरं प्रीत्या पालयैनं पितामहम् । सम्पूज्यस्त्रिषु लोकेषु भविष्यसि मदाज्ञया ॥

Viṣṇu, with love, preserve this grandfather, the maker of creation; by my command you shall be worshipped in the three worlds.

तव सेव्यो विधेश्चापि रुद्र एव भविष्यति । शिवपूर्णावतारो हि त्रिजगल्लयकारकः ॥

Rudra shall indeed be to be served by you and by Vidhi as well, since he, the doer of the dissolution of the three worlds, is the full avatāra of Śiva.

पाद्मे भविष्यति सुतः कल्पे तव पितामहः । तदा द्रक्ष्यसि मां चैव सोऽपि द्रक्ष्यति पद्मजः ॥

In the Pādma kalpa, your grandfather shall become your son; then you shall behold me, and he too, the lotus-born, shall behold me.

एवमुक्त्वा महेशानः कृपां कृत्वातुलां हरः । पुनः प्रोवाच सुप्रीत्या विष्णुं सर्वेश्वरः प्रभुः ॥

Having said this, the great lord, Hara, showing incomparable mercy, again spoke, with great love, to Viṣṇu — that lord, the ruler of all.

अन्यच्छृणु हरे विष्णो शासनं मम सुव्रत । सदा सर्वेषु लोकेषु मान्यः पूज्यो भविष्यसि ॥

"Hear another thing, Hari, Viṣṇu, of good vows: my ordinance — you shall ever be honoured and worshipped in all worlds.

ब्रह्मणा निर्मिते लोके यदा दुःखं प्रजायते । तदा त्वं सर्वदुःखानां नाशाय तत्परो भव ॥

In the world fashioned by Brahmā, whenever sorrow arises, then be you intent on the destruction of every sorrow.

सहायं ते करिष्यामि सर्वकार्ये च दुःसहे । तव शत्रून्हनिष्यामि दुःसाध्यान्परमोत्कटान् ॥

I shall be your help in every task, even the unbearable; I shall slay your enemies, however hard to overcome, however most fierce.

विविधानवतारांश्च गृहीत्वा कीर्तिमुत्तमाम् । विस्तारय हरे लोके तारणाय परो भव ॥

Taking on manifold avatāras, Hari, spread your supreme fame in the world; be foremost for the deliverance of beings.

गुणरूपो ह्यहं रुद्रो ह्यनेन वपुषा सदा । कार्यं करिष्ये लोकानां तवाशक्यं न संशयः ॥

I, indeed, of the nature of the guṇas, as Rudra, shall ever, with this very body, perform for the worlds that task which is beyond your power — there is no doubt.

रुद्रध्येयो भवांश्चैव भवद्ध्येयो हरस्तथा । युवयोरन्तरं नैव तव रुद्रस्य किञ्चन ॥

You are to be meditated upon by Rudra, and likewise Hara is to be meditated upon by you; between you two, between you and Rudra, there is no difference at all.

वस्तुतश्चापि चैकत्वं वरतोऽपि तथैव च । लीलयापि महाविष्णो सत्यं सत्यं न संशयः ॥

In substance too, indeed, there is oneness; and likewise in the boon granted too; and even in play, great Viṣṇu — true, true, there is no doubt.

रुद्रभक्तो नरो यस्तु तव निन्दां करिष्यति । तस्य पुण्यं च निखिलं द्रुतं भस्म भविष्यति ॥

Whatever man, a devotee of Rudra, shall revile you — his merit, entire, shall swiftly turn to ash.

नरके पतनं तस्य त्वद्द्वेषात्पुरुषोत्तम । मदाज्ञया भवेद्विष्णो सत्यं सत्यं न संशयः ॥

His fall into hell, best of men, from hatred of you, shall come to pass by my own command, Viṣṇu — true, true, there is no doubt.

लोकेऽस्मिन्मुक्तिदो नृणां भुक्तिदश्च विशेषतः । ध्येयः पूज्यश्च भक्तानां निग्रहानुग्रहौ कुरु ॥

Be, in this world, the giver of liberation to men, and especially the giver of enjoyment; to be meditated upon, to be worshipped, by devotees; perform their restraint and their favour.

इत्युक्त्वा मां च धातारं हस्ते धृत्वा स्वयं हरिम् । कथयामास दुःखेषु सहायो भव सर्वदा ॥

Having said this, taking hold, with his own hand, both of me, the ordainer, and of Hari, he declared: "In sorrows, be his help always."

सर्वाध्यक्षश्च सर्वेषु भक्तिमुक्तिप्रदायकः । भव त्वं सर्वदा श्रेष्ठः सर्वकामप्रसाधकः ॥

"Be the overseer of all, in all things the giver of devotion and liberation; be you ever the best, the accomplisher of every desire.

सर्वेषां प्राणरूपश्च भव त्वं च ममाज्ञया । सङ्कटे भजनीयो हि स रुद्रो मत्तनुर्हरे ॥

And be you, by my command, of the nature of the life-breath of all; and, Hari, in adversity, that Rudra, my own body, is indeed to be worshipped.

त्वां यः समाश्रितो नूनं मामेव स समाश्रितः । अन्तरं यश्च जानाति निरये पतति ध्रुवम् ॥

Whoever has taken refuge in you has surely taken refuge in me alone; and whoever knows a difference between us falls, surely, into hell.

आयुर्बलं शृणुष्वाद्य त्रिदेवानां विशेषतः । सन्देहोऽत्र न कर्तव्यो ब्रह्मविष्णुहरात्मनाम् ॥

Hear now the measure of the life and strength of the three gods, in particular; no doubt is here to be entertained concerning the selves of Brahmā, Viṣṇu and Hara.

चतुर्युगसहस्राणि ब्रह्मणो दिनमुच्यते । रात्रिश्च तावती तस्य मानमेतत्क्रमेण ह ॥

A thousand catur-yugas are called a day of Brahmā, and his night is of the same measure; this, in due order, is his measure indeed.

तेषां त्रिंशद्दिनैर्मासो द्वादशैस्तैश्च वत्सरः । शतवर्षप्रमाणेन ब्रह्मायुः परिकीर्तितम् ॥

Of these, thirty days make a month, and twelve of those a year; by the measure of a hundred such years, the lifespan of Brahmā is declared.

ब्रह्मणो वर्षमात्रेण दिनं वैष्णवमुच्यते । सोऽपि वर्षशतं यावदात्ममानेन जीवति ॥

By a mere year of Brahmā a day of Viṣṇu is called; he too lives up to a hundred years, by his own measure.

वैष्णवेन तु वर्षेण दिनं रौद्रं भवेद् ध्रुवम् । हरो वर्षशते याते नररूपेण संस्थितः ॥

By a year of Viṣṇu, surely, a day of Rudra comes to be; and Hara, when a hundred years have passed, stands in a form of a man.

यावदुच्छ्वसितं वक्त्रे सदाशिवसमुद्भवम् । पश्चाच्छक्तिं समभ्येति यावन्निःश्वसितं भवेत् ॥

As long as the out-breath lasts in the mouth, born of Sadāśiva, that is Rudra's life; and afterward he comes to Śakti, for as long as the in-breath lasts.

निःश्वासोच्छ्वसितानां च सर्वेषामेव देहिनाम् । ब्रह्मविष्णुहराणां च गन्धर्वोरगरक्षसाम् ॥

And of the in-breaths and out-breaths of all embodied beings whatsoever — of Brahmā, Viṣṇu and Hara, and of gandharvas, serpents and rākṣasas —

एकविंशसहस्राणि शतैः षड्भिः शतानि च । अहोरात्राणि चोक्तानि प्रमाणं सुरसत्तमौ ॥

twenty-one thousand, and six hundred more — that, best of gods, is declared to be the measure, in days and nights.

षड्भिरुच्छ्वासनिःश्वासैः पलमेकं प्रवर्तितम् । घटी षष्टिपला प्रोक्ता सा षष्ट्या च दिनं निशा ॥

By six out-breaths and in-breaths, one pala is reckoned; a ghaṭī is said to be sixty palas, and by sixty of those, a day and night.

निःश्वासोच्छ्वासितानां च परिसङ्ख्या न विद्यते । सदाशिवसमुत्थानमेतस्मात्सोऽक्षयः स्मृतः ॥

But of the in-breaths and out-breaths of Sadāśiva no reckoning at all exists; for this reason he is remembered as imperishable.

इत्थं रूपं त्वया तावद्रक्षणीयं ममाज्ञया । तावत्सृष्टेश्च कार्यं वै कर्तव्यं विविधैर्गुणैः ॥

Such being the form, it is to be protected by you, so long, by my command; and the work of that creation is indeed to be done, with manifold qualities."

इत्याकर्ण्य वचः शम्भोर्मया च भगवान्हरिः । प्रणिपत्य च विश्वेशं प्राह मन्दतरं वशी ॥

Hearing this word of Śambhu, the lord Hari, together with me, bowing to the lord of the universe, spoke, self-controlled, in a lowered voice.

शङ्कर श्रूयतामेतत्कृपासिन्धो जगत्पते । सर्वमेतत्करिष्यामि भवदाज्ञावशानुगः ॥

"Śaṅkara, ocean of mercy, lord of the world, let this be heard: I shall do all this, following wholly the sway of your command.

मम ध्येयः सदा त्वं च भविष्यसि न चान्यथा । भवतः सर्वसामर्थ्यं लब्धं चैव पुरा मया ॥

You shall ever be to be meditated upon by me, not otherwise; and all your power, too, was obtained by me of old.

क्षणमात्रमपि स्वामिंस्तव ध्यानं परं मम । चेतसो दूरतो नैव सङ्गच्छतु कदाचन ॥

Not even for a moment, lord, let the supreme meditation upon you ever depart far from my mind.

मम भक्तश्च यः स्वामिंस्तव निन्दां करिष्यति । तस्य वै निरये वासं प्रयच्छ नियतं ध्रुवम् ॥

And whatever devotee of mine, lord, should revile you — grant to him surely, unfailingly, a dwelling in hell.

त्वद्भक्तो यो भवेत् स्वामिन्मम प्रियतरो हि सः । एवं वै यो विजानाति तस्य मुक्तिर्न दुर्लभा ॥

Whoever is a devotee of yours, lord, he is dearer to me indeed; and whoever knows this truly, for him liberation is not hard to attain.

महिमा च मदीयोऽद्य वर्धितो भवता ध्रुवम् । कदाचिदगुणश्चैव जायते क्षम्यतामिति ॥

And today my own glory has surely been increased by you; if ever a fault of mine should arise, let it be forgiven."

तदा शम्भुस्तदीयं हि श्रुत्वा वचनमुत्तमम् । उवाच विष्णुं सुप्रीत्या क्षम्या तेऽगुणता मया ॥

Then Śambhu, hearing that excellent word of his, spoke to Viṣṇu with great love: "Any fault of yours is to be forgiven by me."

एवमुक्त्वा हरिं नौ स कराभ्यां परमेश्वरः । पस्पर्श सकलाङ्गेषु कृपया तु कृपानिधिः ॥

Having said this, that supreme lord, the treasury of compassion, out of mercy, touched Hari and us both, with his hands, on every limb.

आदिश्य विविधान्धर्मान्सर्वदुःखहरो हरः । ददौ वराननेकांश्चावयोर्हितचिकीर्षया ॥

Hara, the remover of every sorrow, having instructed us in manifold dharmas, gave many boons, out of a wish for our good.

ततः स भगवान्शम्भुः कृपया भक्तवत्सलः । दृष्ट्या सम्पश्यतोः शीघ्रं तत्रैवान्तरधीयत ॥

Then that lord Śambhu, fond of his devotees, out of mercy, even as we two watched with our own eyes, swiftly vanished there itself.

तदाप्रभृति लोकेऽस्मिँल्लिङ्गपूजाविधिः स्मृतः । लिङ्गे प्रतिष्ठितः शम्भुर्भुक्तिमुक्तिप्रदायकः ॥

From that time forth, in this world, the rite of liṅga-worship is remembered; Śambhu, established in the liṅga, is the giver of enjoyment and liberation.

लिङ्गवेदिर्महादेवी लिङ्गं साक्षान्महेश्वरः । लयनाल्लिङ्गमित्युक्तं तत्रैव निखिलं जगत् ॥

The pedestal of the liṅga is the great Goddess; the liṅga is Maheśvara himself; because of dissolution it is called "liṅga"; the entire world abides in that very pair.

यस्तु लैङ्गं पठेन्नित्यमाख्यानं लिङ्गसन्निधौ । षण्मासाच्छिवरूपो वै नात्र कार्या विचारणा ॥

Whoever recites daily this account of the liṅga, in the presence of the liṅga, becomes, in six months, of the very form of Śiva — of this no doubt is to be entertained.

यस्तु लिङ्गसमीपे तु कार्यं किञ्चित्करोति च । तस्य पुण्यफलं वक्तुं न शक्नोमि महामुने ॥

And whoever performs any service at all near the liṅga — of the merit-fruit of that I am not able to speak, great sage.

ब्रह्मन्प्रजापते तात धन्यस्त्वं शिवसक्तधीः । एतदेव पुनः सम्यग्ब्रूहि मे विस्तराद्विधे ॥

"Brahmā, lord of creatures, father, blessed are you, whose mind is fixed on Śiva; tell me this same matter again, fully, in detail, Vidhi.

एकस्मिन्समये तात ऋषीनाहूय सर्वतः । निर्जरांश्चावदं प्रीत्या सुवचः पद्मसंभवः ॥

"Once, dear one, having summoned the sages from every side, I, the lotus-born, spoke with love, in fair words, to the gods too:

यदि नित्यसुखे श्रद्धा यदि सिद्धेश्च कामुकाः । आगन्तव्यं मया सार्धं तीरं क्षीरपयोनिधेः ॥

"if you have faith in eternal happiness, and if you are desirous of accomplishment, you must come with me to the shore of the ocean of milk."

इत्येतद्वचनं श्रुत्वा गतास्ते हि मया सह । यत्रास्ते भगवान्विष्णुः सर्वेषां हितकारकः ॥

Hearing this word, they indeed went with me, to where the lord Viṣṇu, the benefactor of all, abides.

तत्र गत्वा जगन्नाथं देवदेवं जनार्दनम् । उपतस्थुः सुरा नत्वा सुकृताञ्जलयो मुने ॥

Having gone there, the gods, bowing, their palms well joined, waited upon Janārdana, the lord of the universe, the god of gods, sage.

तान्दृष्ट्वा च तदा विष्णुर्ब्रह्माद्यानमरान्स्थितान् । स्मरन् शिवपदांभोजमब्रवीत्परमं वचः ॥

Seeing them then — Brahmā and the other gods standing there — Viṣṇu, remembering the lotus-feet of Śiva, spoke this supreme word.

किमर्थमागता यूयं ब्रह्माद्याश्च सुरर्षयः । सर्वं वदत तत्प्रीत्या किं कार्यं विद्यतेऽधुना ॥

"Why have you come, Brahmā and the rest, and the divine sages? Tell everything with love — what task is there now?"

इति पृष्टास्तदा तेन विष्णुना च मया सुराः । पुनः प्रणम्य तं प्रीत्या किं कार्यं विद्यतेऽधुना । विनिवेदयितुं कार्यं ह्यब्रुवन्वचनं शुभम् ॥

Thus questioned by that Viṣṇu, we — the gods and I — again bowed to him with love, and, to declare what task there now was, spoke this auspicious word.

नित्यं सेवा तु कस्यैव कार्या दुःखापहारिणी ॥

"Whose service alone should ever be rendered, that which takes away sorrow?"

इत्येतद्वचनं श्रुत्वा भगवान्भक्तवत्सलः । सामरस्य मम प्रीत्या कृपया वाक्यमब्रवीत् ॥

Hearing this word, the lord, fond of his devotees, out of love and mercy, spoke this word to me, together with the gods.

ब्रह्मन् शृणु सुरैः सम्यक् श्रुतं च भवता पुरा । तथापि कथ्यते तुभ्यं देवेभ्यश्च तथा पुनः ॥

"Brahmā, hear — it has already been well heard by you and by the gods before; yet again it is told to you, and to the gods likewise.

दृष्टं च दृश्यतेऽद्यैव किं पुनः पृच्छ्यतेऽधुना । ब्रह्मन्देवैः समस्तैश्च बहुधा कार्यतत्परैः ॥

What has been seen is even now being seen — why then is it again asked, Brahmā, by all the gods, so much intent on their own tasks?

सेव्यः सेव्यः सदा देवः शंकरः सर्वदुःखहा । ममापि कथितं तेन ब्रह्मणोऽपि विशेषतः ॥

The god Śaṅkara, the remover of every sorrow, is ever to be served, to be served; this was declared by him, moreover, especially to me and to Brahmā.

प्रस्तुतं चैव दृष्टं वः सर्वं दृष्टान्तमद्भुतम् । त्याज्यं तदर्चनं नैव कदापि सुखमीप्सुभिः ॥

And a wondrous example bearing on this very matter has been seen by all of you; that worship is never, at any time, to be abandoned by those who desire happiness.

सन्त्यज्य देवदेवेशं लिंगमूर्तिं महेश्वरम् । तारपुत्रास्तथैवैते नष्टास्तेऽपि सबान्धवाः ॥

Having abandoned the god of gods, Maheśvara in the form of the liṅga, the sons of Tārā too, likewise, were destroyed, together with their own kinsmen.

मया च मोहितास्ते वै मायया दूरतः कृताः । सर्वे विनष्टाः प्रध्वस्ताः शिवेन रहिता यदा ॥

Deluded by me, indeed, by my māyā, they were made to depart far; when they were bereft of Śiva, all were destroyed, laid utterly waste.

तस्मात्सदा पूजनीयो लिंगमूर्तिधरो हरः । सेवनीयो विशेषेण श्रद्धया देवसत्तम ॥

Therefore Hara, who bears the form of the liṅga, is ever to be worshipped; he is to be served, especially, with faith, best of gods.

शर्वलिंगार्चनादेव देवा दैत्याश्च सत्तमाः । अहं त्वं च तथा ब्रह्मन्कथं तद्विस्मृतं त्वया ॥

By the worship of Śarva's liṅga alone, the gods and the daityas, the best of beings, and I, and you, and Brahmā likewise, have attained; how, Brahmā, has this been forgotten by you?

तल्लिंगमर्चयेन्नित्यं येन केनापि हेतुना । तस्मात् ब्रह्मन्सुरैः शर्वः सर्वकामफलेप्सया ॥

That liṅga is to be worshipped daily, for whatever reason; therefore, Brahmā, Śarva is to be worshipped by the gods, out of desire for the fruit of every wish.

सा हानिस्तन्महाछिद्रं सान्धता सा च मुग्धता । यन्मुहूर्तं क्षणं वापि शिवं नैव समर्चयेत् ॥

That is loss, that is a great flaw, that is blindness, and that is folly — whatever moment or instant one does not worship Śiva.

भवभक्तिपरा ये च भवप्रणतचेतसः । भवसंस्मरणा ये च न ते दुःखस्य भाजनाः ॥

Whoever are devoted to Bhava, whose minds are bowed to Bhava, and whoever remember Bhava — they are not vessels of sorrow.

भवनानि मनोज्ञानि मनोज्ञाभरणाः स्त्रियः । धनं च तुष्टिपर्यन्तं पुत्रपौत्रादिसंततिः ॥

Delightful dwellings, wives adorned with delightful ornaments, wealth up to the point of contentment, offspring of sons, grandsons and the rest,

आरोग्यं च शरीरं च प्रतिष्ठां चाप्यलौकिकीम् । ये वांछन्ति महाभागाः सुखं वा त्रिदशालयम् ॥

health, and the body, and even unearthly fame — the greatly fortunate who desire these, or the happiness of the abode of the thirty gods,

अंते मुक्तिफलं चैव भक्तिं वा परमेशितुः । पूर्वपुण्यातिरेकेण तेऽर्चयन्ति सदाशिवम् ॥

or, at the end, the fruit of liberation, or devotion to the supreme lord — by an excess of past merit, they worship Sadāśiva.

योऽर्चयेच्छिवलिंगं वै नित्यं भक्तिपरायणः । तस्य वै सफला सिद्धिर्न स पापैः प्रयुज्यते ॥

Whoever worships the śivaliṅga daily, devoted to devotion — his accomplishment, indeed, bears fruit, and he is not joined to sins."

इत्युक्ताश्च तदा देवाः प्रणिपत्य हरिं स्वयम् । लिंगानि प्रार्थयामासुः सर्वकामाप्तये नृणाम् ॥

Thus addressed, the gods then themselves bowed to Hari, and prayed for liṅgas, for the attainment of every desire of men.

तच्छ्रुत्वा च तदा विष्णुर्विश्वकर्माणमब्रवीत् । अहं च मुनिशार्दूल जीवोद्धारपरायणः ॥

Hearing this, then, Viṣṇu spoke to Viśvakarmā: "I too, tiger among sages, am wholly given to the deliverance of living beings.

विश्वकर्मन्यथा शम्भोः कल्पयित्वा शुभानि च । लिंगानि सर्वदेवेभ्यो देयानि वचनान्मम ॥

Viśvakarman, therefore, having fashioned the auspicious liṅgas of Śambhu, they are to be given to all the gods, at my word."

लिंगानि कल्पयित्वैवमधिकारानुरूपतः । विश्वकर्मा ददौ तेभ्यो नियोगान्मम वा हरेः ॥

Having thus fashioned the liṅgas, each according to its recipient's rank, Viśvakarmā gave them, by the charge of me or of Hari.

तदेव कथयाम्यद्य श्रूयतामृषिसत्तम । पद्मरागमयं शक्रो हैमं विश्रवसः सुतः ॥

That very thing I now tell — hear it, best of sages: Śakra made of ruby, and the son of Viśravas one of gold,

पीतं मणिमयं धर्मो वरुणः श्यामलं शिवम् । इन्द्रनीलमयं विष्णुर्ब्रह्मा हेममयं तथा ॥

Dharma one of yellow gem, Varuṇa an auspicious dark one, Viṣṇu one made of sapphire, and Brahmā likewise one made of gold,

विश्वेदेवास्तथा रौप्यं वसवश्च तथैव च । आरकूटमयं वापि पार्थिवं ह्यश्विनौ मुने ॥

the Viśvedevas likewise one of silver, and the Vasus, likewise, one made of bell-metal, and the two Aśvins, sage, one made of earth,

लक्ष्मीश्च स्फाटिकं देवी ह्यादित्यास्ताम्रनिर्मितम् । मौक्तिकं सोमराजो वै वज्रलिंगं विभावसुः ॥

and the goddess Lakṣmī one of crystal, and the Ādityas one made of copper, and King Soma one made of pearl, and Vibhāvasu a liṅga of diamond,

मृण्मयं चैव विप्रेन्द्रा विप्रपत्न्यस्तथैव च । चांदनं च मयो नागाः प्रवालमयमादरात् ॥

and the best of brahmins one made of clay, and the brahmins' wives likewise, and Maya one of sandalwood, and the serpents, with reverence, one made of coral.

नवनीतमयं देवी योगी भस्ममयं तथा । यक्षा दधिमयं लिंगं छाया पिष्टमयं तथा ॥

The goddess took one made of fresh butter, and the yogī likewise one made of ash; the yakṣas, a liṅga made of curd, and Chāyā likewise one made of flour.

शिवलिंगं च ब्रह्माणी रत्नं पूजयति ध्रुवम् । पारदं पार्थिवं बाणः समर्चति परेऽपि वा ॥

And Brahmāṇī surely worships a jewelled śivaliṅga; Bāṇa duly worships one of quicksilver, or of earth, and others too worship such liṅgas.

एवंविधानि लिंगानि दत्तानि विश्वकर्मणा । ते पूजयन्ति सर्वे वै देवा ऋषिगणास्तथा ॥

Liṅgas of such kinds were given by Viśvakarmā; all these the gods, and likewise the companies of sages, worship.

विष्णुर्दत्त्वा च लिंगानि देवेभ्यो हितकाम्यया । पूजाविधिं समाचष्ट ब्रह्मणे मे पिनाकिनः ॥

And Viṣṇu, having given the liṅgas to the gods, out of desire for their good, then declared to me, Brahmā, the rite of worship of the bearer of the Pināka.

तच्छ्रुत्वा वचनं तस्य ब्रह्माहं देवसत्तमैः । आगच्छं च स्वकं धाम हर्षनिर्भरमानसः ॥

Hearing that word of his, I, Brahmā, together with the best of gods, my mind full of joy, returned to my own abode.

तत्रागत्य ऋषीन्सर्वान्देवांश्चाहं तथा मुने । शिवपूजाविधिं सम्यगब्रुवं सकलेष्टदम् ॥

Having come there, sage, to all the sages and gods, I likewise declared the rite of Śiva-worship, fully, the giver of every desire.

श्रूयतामृषयः सर्वे सामराः प्रेमतत्पराः । शिवपूजाविधिं प्रीत्या कथये भुक्तिमुक्तिदम् ॥

"Hear, all you sages, together with the gods, wholly given to love; I now, with love, declare the rite of Śiva-worship, the giver of enjoyment and liberation.

मानुषं जन्म सम्प्राप्य दुर्लभं सर्वजन्तुषु । तत्रापि सत्कुले देवा दुष्प्राप्यं च मुनीश्वराः ॥

Having obtained human birth, rare among all creatures — and, within that, birth in a good family too, gods and lords of sages, is hard to attain —

अव्यंगं चैव विप्रेषु साचारेषु सुपुण्यतः । शिवसंतोषहेतोश्च कर्म स्वोक्तं समाचरेत् ॥

and, unblemished, among brahmins of good conduct, by great merit — for the sake of Śiva's contentment, one should perform the work laid down for oneself.

यद्यज्जातिसमुद्दिष्टं तत्तत्कर्म न लंघयेत् । यावद्दानस्य सम्पत्तिस्तावत्कर्म समावहेत् ॥

Whatever work is prescribed for one's own birth-class, one should not transgress that work; as far as one has the means for giving, so much work of giving one should bring about.

कर्मयज्ञसहस्रेभ्यस्तपोयज्ञो विशिष्यते । तपोयज्ञसहस्रेभ्यो जपयज्ञो विशिष्यते ॥

Above a thousand karma-sacrifices, the tapas-sacrifice is superior; above a thousand tapas-sacrifices, the japa-sacrifice is superior.

ध्यानयज्ञात्परं नास्ति ध्यानं ज्ञानस्य साधनम् । यतः समरसं स्वेष्टं योगी ध्यानेन पश्यति ॥

Above the dhyāna-sacrifice there is nothing; meditation is the means of knowledge, since by meditation the yogī sees his own chosen deity, of one savour with himself.

ध्यानयज्ञरतस्यास्य सदा सन्निहितः शिवः । नास्ति विज्ञानिनां किंचित्प्रायश्चित्तादिशोधनम् ॥

For him who is intent on the dhyāna-sacrifice, Śiva is ever near; for those of true knowledge there is no purification at all by expiation and the like.

विशुद्धा विद्यया ये च ब्रह्मन्ब्रह्मविदो जनाः । नास्ति क्रिया च तेषां वै सुखं दुःखं विचारतः ॥

Those people, purified by knowledge, brahmins, knowers of brahman — for them, indeed, there is no rite, nor, on consideration, happiness or sorrow.

धर्माधर्मौ जपो होमो ध्यानं ध्यानविधिस्तथा । सर्वदा निर्विकारास्ते विद्यया च तयामराः ॥

Merit and demerit, japa, homa, meditation, and likewise the rite of meditation — they are ever unchanging, gods, by that knowledge, and immortal.

परानंदकरं लिंगं विशुद्धं शिवमक्षरम् । निष्कलं सर्वगं ज्ञेयं योगिनां हृदि संस्थितम् ॥

The liṅga, the bringer of supreme bliss, pure, auspicious, imperishable, without parts, all-pervading — is to be known as seated in the hearts of yogīs.

लिंगं तु द्विविधं प्रोक्तं बाह्यमाभ्यंतरं द्विजाः । बाह्यं स्थूलं समुद्दिष्टं सूक्ष्ममाभ्यंतरं मतम् ॥

The liṅga, brahmins, is declared twofold — outer and inner; the outer is designated gross, the inner is held to be subtle.

कर्मयज्ञरता ये च स्थूललिंगार्चने रताः । असतां भावनार्थाय सूक्ष्मेण स्थूलविग्रहाः ॥

Those who are intent on the karma-sacrifice are intent on the worship of the gross liṅga; for the contemplation of those not yet ready for the subtle, the gross form is provided.

आध्यात्मिकं तु यल्लिंगं प्रत्यक्षं यस्य नो भवेत् । स तल्लिंगे तथा स्थूले कल्पयेच्च न चान्यथा ॥

But the spiritual liṅga which does not become manifest to one — he should fashion it in that gross liṅga, and not otherwise.

ज्ञानिनां सूक्ष्मममलं भावात्प्रत्यक्षमव्ययम् । यथा स्थूलमयुक्तानामुत्कृष्टादौ प्रकल्पितम् ॥

For the wise, the subtle, spotless, imperishable liṅga becomes manifest by contemplation; just as the gross is fashioned as supreme for those not yet joined to knowledge and the like.

अहो विचारतो नास्ति ह्यन्यत्तत्त्वार्थवादिनः । निष्फलं सकलं चित्ते सर्वं शिवमयं जगत् ॥

Ah, on consideration, there is indeed nothing else for the speaker of the truth of reality; fruitless is all else — in the mind, the entire world is made of Śiva.

एवं ज्ञानविमुक्तानां नास्ति दोषविकल्पना । विधिश्चैव तथा नास्ति विहिताविहिते तथा ॥

Thus for those freed by knowledge there is no distinction of fault; there is likewise no rule at all, and likewise no distinction of enjoined and forbidden.

यथा जलेषु कमलं सलिलैर्नावलिप्यते । तथा ज्ञानी गृहे तिष्ठन्कर्मणा नावबध्यते ॥

Just as a lotus in the waters is not soiled by the water, so the wise man, dwelling in his house, is not bound by his acts.

इति ज्ञानं समुत्पन्नं यावन्नैव नरस्य वै । तावच्च कर्मणा देवं शिवमाराधयेन्नरः ॥

So long as this knowledge has not indeed arisen in a man, so long should a man worship the god Śiva by prescribed action.

प्रत्ययार्थं च जगतामेकस्थोऽपि दिवाकरः । एकोऽपि बहुधा दृष्टो जलाधारादिवस्तुषु ॥

And, for the conviction of the worlds, the sun, though standing in one place, though one, is seen in manifold ways in vessels of water and the like.

दृश्यते श्रूयते लोके यद्यत्सदसदात्मकम् । तत्तत्सर्वं सुरा वित्त परं ब्रह्म शिवात्मकम् ॥

Whatever, of the nature of sat and asat, is seen or heard in the world — know all of that, gods, to be the supreme brahman, of the nature of Śiva.

भेदो जलानां लोकेऽस्मिन्प्रतिभावेऽविचारतः । एवमाहुस्तथा चान्ये सर्वे वेदार्थतत्त्वगाः ॥

The difference of the waters, in this world, in their appearance, is from want of reflection — thus say all the others too, who have gone to the truth of the Veda's meaning.

हृदि संसारिणः साक्षात्सकलः परमेश्वरः । इति विज्ञानयुक्तस्य किं तस्य प्रतिमादिभिः ॥

In the heart of the worldly man, directly, is the whole supreme lord — for one joined with this discernment, what use has he of images and the rest?

इति विज्ञानहीनस्य प्रतिमाकल्पना शुभा । पदमुच्चैः समारोढुं पुंसो ह्यालम्बनं स्मृतम् ॥

For one lacking this discernment, the auspicious fashioning of an image is remembered as a support for a man to climb to a high station.

आलम्बनं विना तस्य पदमुच्चैः सुदुष्करम् । निर्गुणप्राप्तये नृणां प्रतिमालम्बनं स्मृतम् ॥

Without a support, a high station is most hard for him to reach; for the attainment of the qualityless by men, the support of an image is remembered.

सगुणान्निर्गुणप्राप्तिर्भवतीति सुनिश्चितम् । एवं च सर्वदेवानां प्रतिमा प्रत्ययावहा ॥

That the attainment of the qualityless comes from the qualified is well established; and thus the images of all the gods are the bringers of conviction.

देवश्चायं महीयान्वै तस्यार्थे पूजनं त्विदम् । गंधचंदनपुष्पादि किमर्थं प्रतिमां विना ॥

And this god is indeed the greatest; this worship is for his sake. To what end are fragrance, sandal, flowers and the rest, without an image?

तावच्च प्रतिमा पूज्या यावद्विज्ञानसम्भवः । ज्ञानाभावे न पूज्येत पतनं तस्य निश्चितम् ॥

So long, the image is to be worshipped, until the arising of that discernment; but if, in the absence of knowledge, it should not be worshipped, his fall is certain.

एतस्मात्कारणाद्विप्राः श्रूयतां परमार्थतः । स्वजात्युक्तं तु यत्कर्म कर्तव्यं तत्प्रयत्नतः ॥

For this reason, brahmins, hear this from the highest point of view: whatever work is prescribed for one's own class is to be done with effort.

यत्र यत्र यथा भक्तिः कर्तव्यं पूजनादिकम् । विना पूजनदानादि पातकं न च दूरतः ॥

Wherever, in whatever way, devotion exists, worship and the rest are to be done; without worship, giving, and the rest, sin does not depart far off.

यावच्च पातकं देहे तावत्सिद्धिर्न जायते । गते च पातके तस्य सर्वं च सफलं भवेत् ॥

So long as sin remains in the body, so long no accomplishment arises; and when sin has departed from him, everything becomes fruitful.

यथा च मलिने वस्त्रे रंगः शुभतरो न हि । क्षालने हि कृते शुद्धे सर्वो रंगः प्रसज्यते ॥

And just as, on a soiled cloth, the dye is not more beautiful; but when it is washed and made clean, the dye takes wholly and well —

तथा च निर्मले देहे देवानां सम्यगर्चया । ज्ञानरंगः प्रजायेत तदा विज्ञानसंभवः ॥

so too, in a body made pure by the due worship of the gods, the dye of knowledge is produced; then discernment arises.

विज्ञानस्य च सन्मूलं भक्तिरव्यभिचारिणी । ज्ञानस्यापि च सन्मूलं भक्तिरेवाभिधीयते ॥

The good root of discernment is unwavering devotion; and the good root of knowledge too is said to be devotion alone.

भक्तेर्मूलं तु सत्कर्म स्वेष्टदेवादिपूजनम् । तन्मूलं सद्गुरुः प्रोक्तस्तन्मूलं संगतिः सताम् ॥

The root of devotion is good action, the worship of one's own chosen deity and the rest; of that the root is declared to be a true guru; and of that, the root is the company of the good.

संगत्या गुरुराप्येत गुरोर्मन्त्रादिपूजनम् । पूजनाज्जायते भक्तिर्भक्त्या ज्ञानं प्रजायते ॥

By good company the guru is obtained; from the guru, the mantra and other rites of worship; from worship arises devotion; by devotion, knowledge is produced.

विज्ञानं जायते ज्ञानात्परब्रह्मप्रकाशकम् । विज्ञानं च यदा जातं तदा भेदो निवर्तते ॥

From knowledge is produced discernment, the revealer of the supreme brahman; and when discernment has arisen, then difference turns back.

भेदे निवृत्ते सकले द्वंद्वदुःखविहीनता । द्वंद्वदुःखविहीनस्तु शिवरूपो भवत्यसौ ॥

When all difference has turned back, freedom from the sorrow of dualities follows; and he who is free of the sorrow of dualities becomes of the very form of Śiva.

द्वंद्वाप्राप्तौ न जायेतां सुखदुःखे विजानतः । विहिताविहिते तस्य न स्यातां च सुरर्षयः ॥

For one who knows, when dualities are not attained, happiness and sorrow do not arise; and for him the enjoined and the forbidden do not exist either, O divine sages.

ईदृशो विरलो लोके गृहाश्रमविवर्जितः । यदि लोके भवत्यस्मिन्दर्शनात्पापहारकः ॥

Such a one, free of the householder's state, is rare in the world; if such a one exists in this world, he is, by the mere sight of him, a remover of sin.

तीर्थानि श्लाघयन्तीह तादृशं ज्ञानवित्तमम् । देवाश्च मुनयः सर्वे परब्रह्मात्मकं शिवम् ॥

Even the sacred fords here praise such a one, richest in knowledge; and so do all the gods and sages praise such a one, of the nature of the supreme brahman, Śiva.

तादृशानि न तीर्थानि न देवा मृच्छिलामयाः । ते पुनन्त्युरुकालेन विज्ञानी दर्शनादपि ॥

Not such are the sacred fords, nor the gods made of clay and stone; those purify only over a long time, but the man of discernment purifies even by the mere sight of him.

यावद्गृहाश्रमे तिष्ठेत्तावदाकारपूजनम् । कुर्याच्छ्रेष्ठस्य सुप्रीत्या सुरेषु खलु पंचसु ॥

So long as one abides in the householder's state, so long one should perform image-worship, with great love, indeed of the best among the five gods.

अथवा च शिवः पूज्यो मूलमेकं विशिष्यते । मूले सिक्ते तथा शाखाः तृप्ताः सन्त्यखिलाः सुराः ॥

Or else Śiva alone is to be worshipped, the one root that is distinguished; for when the root is watered, likewise the branches, and all the gods, are satisfied.

शाखासु च सुतृप्तासु मूलं तृप्तं न कर्हिचित् । एवं सर्वेषु तृप्तेषु सुरेषु मुनिसत्तमाः ॥

But when the branches are fully satisfied, the root is never thereby satisfied; so too, best of sages, when all the gods are satisfied,

सर्वथा शिवतृप्तिर्नो विज्ञेया सूक्ष्मबुद्धिभिः । शिवे च पूजिते देवाः पूजिताः सर्व एव हि ॥

Śiva's satisfaction is by no means to be assumed — this is to be known by those of subtle understanding; but when Śiva is worshipped, all the gods are indeed worshipped.

तस्माच्च पूजयेद्देवं शंकरं लोकशंकरम् । सर्वकामफलावाप्त्यै सर्वभूतहिते रतः ॥

Therefore, intent on the welfare of all beings, one should worship the god Śaṅkara, the bringer of good fortune to the world, for the attainment of the fruit of every desire."

अतः परं प्रवक्ष्यामि पूजाविधिमनुत्तमम् । श्रूयतामृषयो देवाः सर्वकामसुखावहम् ॥

"Beyond this I shall now declare the supreme rite of worship; hear it, sages and gods, the bringer of every desired happiness.

ब्राह्मे मुहूर्ते चोत्थाय संस्मरेत्साम्बकं शिवम् । कुर्यात्तत्प्रार्थनां भक्त्या सांजलिर्नतमस्तकः ॥

Rising at the brahma-muhūrta, one should remember Śiva together with Ambā; one should, with devotion, joined palms and bowed head, make this prayer to him:

उत्तिष्ठोत्तिष्ठ देवेश उत्तिष्ठ हृदयेशय । उत्तिष्ठ त्वमुमास्वामिन्ब्रह्माण्डे मङ्गलं कुरु ॥

"Arise, arise, lord of gods! Arise, you who dwell in my heart! Arise, lord of Umā, and do good to the whole universe.

जानामि धर्मं न च मे प्रवृत्तिर्जानाम्यधर्मं न च मे निवृत्तिः । त्वया महादेव हृदि स्थितेन यथा नियुक्तोऽस्मि तथा करोमि ॥

I know dharma, yet I have no inclination to it; I know adharma, yet I have no turning away from it. By you, Mahādeva, who dwell in my heart, as I am directed, so I act."

इत्युक्त्वा वचनं भक्त्या स्मृत्वा च गुरुपादके । बहिर्गच्छेद्दक्षिणाशां त्यागार्थं मलमूत्रयोः ॥

Having thus spoken this word with devotion, and having remembered the feet of the guru, one should go outside, to the southern quarter, for the voiding of urine and excrement.

देहशुद्धिं ततः कृत्वा स मृज्जलविशोधनैः । हस्तौ पादौ च प्रक्षाल्य दंतधावनमाचरेत् ॥

Then, having performed bodily purification with the cleansing agents of clay and water, and having washed both hands and feet, one should perform tooth-cleaning.

दिवानाथे त्वनुदिते कृत्वा वै दन्तधावनम् । मुखं षोडशवारं तु प्रक्षाल्यांजलिभिस्तथा ॥

Before the lord of day has risen, having indeed performed tooth-cleaning, and having washed the mouth sixteen times, likewise with handfuls of water,

षष्ठ्याद्यामाश्च तिथयो नवम्यर्कदिने तथा । वर्ज्याः सुरर्षयो यत्नाद्भक्तेन रदधावने ॥

the sixth, the first watch, the ninth tithi, and likewise the day of the sun — these, divine sages, are, with care, to be avoided by the devotee for tooth-cleaning.

यथावकाशं सुस्नायान्नद्यादिष्वथवा गृहे । देशकालाविरुद्धं च स्नानं कार्यं नरेण च ॥

One should bathe well, as opportunity allows, in a river or the like, or else at home; and a man should perform the bath so as not to conflict with place and time.

रवेर्दिने तथा श्राद्धे संक्रान्तौ ग्रहणे तथा । महादाने तथा तीर्थे ह्युपवासदिने तथा ॥

On the day of the sun, and at a śrāddha, at a saṅkrānti, likewise at an eclipse, at a great gift, likewise at a sacred ford, and likewise on a fasting day,

अशौचेऽप्यथवा प्राप्ते न स्नायादुष्णवारिणा । यथा साभिमुखं स्नायात्तीर्थादौ भक्तिमान्नरः ॥

or even when impurity has occurred, one should not bathe with hot water; a devoted man should bathe facing the stream, as is proper, at a sacred ford and the like.

तैलाभ्यंगं च कुर्वीत वारान्दृष्ट्वा क्रमेण च । नित्यमभ्यंगके चैव वासितं वा न दूषितम् ॥

One should perform oil-anointing too, having considered in order the permitted days; but for one who anoints himself daily, it is not faulty, nor is scented oil.

श्राद्धे च ग्रहणे चैवोपवासे प्रतिपद्दिने । अथवा सार्षपं तैलं न दुष्येद् ग्रहणं विना ॥

At a śrāddha, and at an eclipse, in a fast, on the day of the first tithi — oil is forbidden; but mustard oil is not faulty, save at an eclipse.

देशं कालं विचार्यैवं स्नानं कुर्याद्यथाविधि । उत्तराभिमुखश्चैव प्राङ्मुखोऽप्यथवा पुनः ॥

Having thus considered place and time, one should bathe duly, facing north, or else again facing east.

उच्छिष्टेनैव वस्त्रेण न स्नायात्स कदाचन । शुद्धवस्त्रेण स स्नायात्तद्देवस्मृतिपूर्वकम् ॥

One should never bathe wearing a soiled garment; one should bathe in a clean garment, together with the remembrance of one's chosen god.

परधार्यं च नोच्छिष्टं रात्रौ च विधृतं च यत् । तेन स्नानं तथा कार्यं क्षालितं च परित्यजेत् ॥

A garment worn by another, or soiled, or that which was worn at night — with that one should not bathe, and, unwashed, should discard it.

तर्पणं च ततः कार्यं देवर्षिपितृतृप्तिदम् । धौतवस्त्रं ततो धार्यं पुनराचमनं चरेत् ॥

Then the tarpaṇa, the giver of satisfaction to gods, sages and ancestors, is to be performed; then a washed garment is to be worn, and ācamana performed again.

शुचौ देशे ततो गत्वा गोमयाद्यपमार्जिते । आसनं च शुभं तत्र रचनीयं द्विजोत्तमाः ॥

Then, having gone to a pure place, wiped clean with cow-dung and the like, best of brahmins, an auspicious seat is there to be arranged.

शुद्धकाष्ठसमुत्पन्नं पूर्णं स्तरितमेव वा । चित्रासनं तथा कुर्यात्सर्वकामफलप्रदम् ॥

Made of pure wood, whole, or spread with a covering, or a painted seat — such should be made, the giver of the fruit of every desire.

यथायोग्यं पुनर्ग्राह्यं मृगचर्मादिकं च यत् । तत्रोपविश्य कुर्वीत त्रिपुण्ड्रं भस्मना सुधीः ॥

And whatever is to be duly taken, a deer-skin or the like, is spread there; sitting upon it, the wise man should make the tripuṇḍra with ash.

जपस्तपस्तथा दानं त्रिपुण्ड्रात्सफलं भवेत् । अभावे भस्मनस्तत्र जलस्यादि प्रकीर्तितम् ॥

Japa, tapas, and likewise giving become fruitful by the tripuṇḍra; in the absence of ash, water and the like are declared as its substitute there.

एवं कृत्वा त्रिपुण्ड्रं च रुद्राक्षान्धारयेन्नरः । सम्पाद्य च स्वकं कर्म पुनराराधयेच्छिवम् ॥

Having thus made the tripuṇḍra, a man should wear rudrākṣa beads; and, having accomplished his own daily rite, should then worship Śiva.

पुनराचमनं कृत्वा त्रिवारं मंत्रपूर्वकम् । एकं वाथ प्रकुर्याच्च गंगाबिन्दुरिति ब्रुवन् ॥

Having again performed ācamana, thrice, together with mantras, or else once, saying "gaṅgā-bindu",

अन्नोदकं तथा तत्र शिवपूजार्थमाहरेत् । अन्यद्वस्तु च यत्किंचिद्यथाशक्ति समीपगम् ॥

one should bring food and water there for the worship of Śiva; and whatever else is needed, according to one's ability, near at hand.

कृत्वा स्थेयं च तत्रैव धैर्यमास्थाय वै पुनः । अर्घपात्रं तथा चैकं जलगंधाक्षतैर्युतम् ॥

Having thus remained there, having again taken up firmness, one should also set out one arghya-vessel, joined with water, fragrance and unbroken rice,

दक्षिणांसे तथा स्थाप्यमुपचारस्य क्लृप्तये । गुरोश्च स्मरणं कृत्वा तदनुज्ञामवाप्य च ॥

and it is to be set on the right shoulder-side, for the accomplishment of the offerings; and, having remembered the guru, and having obtained his sanction,

संकल्पं विधिवत्कृत्वा कामनां च नियुज्य वै । पूजयेत्परया भक्त्या शिवं सपरिवारकम् ॥

having duly performed the saṅkalpa, and having stated one's desire, one should worship Śiva, together with his family, with supreme devotion.

मुद्रामेकां प्रदर्श्यैव पूजयेद्विघ्नहारकम् । सिंदूरादिपदार्थैश्च सिद्धिबुद्धिसमन्वितम् ॥

Having shown one mudrā, one should worship the remover of obstacles, joined with Siddhi and Buddhi, with vermilion and other substances,

लक्षलाभयुतं तत्र पूजयित्वा नमेत्पुनः । चतुर्थ्यन्तैर्नामपदैर्नमोऽन्तैः प्रणवादिभिः ॥

joined with Lakṣa and Lābha; having worshipped him there, one should bow again, with names in the dative case, ending in "namaḥ", beginning with the praṇava.

क्षमाप्यैनं तदा देवं भ्रात्रा चैव समन्वितम् । पूजयेत्परया भक्त्या नमस्कुर्यात्पुनः पुनः ॥

Then, having begged forgiveness of that god, joined with his brother, one should worship him with supreme devotion, and prostrate again and again.

द्वारपालं सदा द्वारि तिष्ठन्तं च महोदरम् । पूजयित्वा ततः पश्चात्पूजयेद्गिरिजां सतीम् ॥

Having worshipped Mahodara, the door-keeper, ever standing at the door, one should afterward worship the chaste Girijā.

चंदनैः कुंकुमैश्चैव धूपैर्दीपैरनेकशः । नैवेद्यैर्विविधैश्चैव पूजयित्वा ततः शिवम् ॥

With sandal, and with vermilion, with incense, with lamps in many ways, and with manifold food-offerings, having worshipped Śiva,

नमस्कृत्य पुनस्तत्र गच्छेच्च शिवसन्निधौ । यदि गेहे पार्थिवीं वा हैमीं वा राजतीं तथा ॥

having prostrated, one should then go there into Śiva's presence. If, at home, an earthen image, or a golden one, or likewise a silver one,

धातुजन्यां तथैवान्यां पारदां वा प्रकल्पयेत् । नमस्कृत्य पुनस्तां च पूजयेद्भक्तितत्परः ॥

or one likewise made of other metal, or of quicksilver, is fashioned — having prostrated to it again, one should worship it, devoted to devotion.

तस्यां तु पूजितायां वै सर्वे स्युः पूजितास्तथा ।

For, when it has been worshipped, all the gods are likewise worshipped.

स्थापयेच्च मृदा लिंगं विधाय विधिपूर्वकम् ॥

One should fashion and install a liṅga of clay, duly, according to rule.

कर्तव्यं सर्वथा तत्र नियमाः स्वगृहे स्थितैः । प्राणप्रतिष्ठां कुर्वीत भूतशुद्धिं विधाय च ॥

The rules for it are wholly to be observed by those dwelling in their own home; one should perform prāṇa-pratiṣṭhā, having also performed bhūta-śuddhi.

दिक्पालान्पूजयेत्तत्र स्थापयित्वा शिवालये । गृहे शिवः सदा पूज्यो मूलमन्त्राभियोगतः ॥

One should worship the guardians of the directions there, having installed the liṅga in a Śiva-temple; at home, Śiva is ever to be worshipped, by application of the root mantra.

तत्र तु द्वारपालानां नियमो नास्ति सर्वथा । गृहे लिंगं च यत्पूज्यं तस्मिन्सर्वं प्रतिष्ठितम् ॥

There, however, no rule at all exists for door-keepers; for in the liṅga that is worshipped at home, everything is already established.

पूजाकाले च सांगं वै परिवारेण संयुतम् । आवाह्य पूजयेद्देवं नियमोऽत्र न विद्यते ॥

At the time of worship, indeed, having invoked the god together with his limbs and joined with his family, one should worship him; no rule exists here against a simpler form either.

शिवस्य सन्निधिं कृत्वा स्वासनं परिकल्पयेत् । उदङ्मुखस्तदा स्थित्वा पुनराचमनं चरेत् ॥

Having taken up one's presence near Śiva, one should arrange one's own seat; then, standing facing north, one should perform ācamana again.

प्रक्षाल्य हस्तौ पश्चाद्वै प्राणायामं प्रकल्पयेत् । मूलमंत्रेण तत्रैव दशावर्तं नयेन्नरः ॥

Having washed both hands, one should then perform prāṇāyāma; a man should carry it there through ten repetitions, with the root mantra.

पंचमुद्राः प्रकर्तव्याः पूजावश्यं करे स्थिता । एता मुद्राः प्रदर्श्यैव चरेत्पूजाविधिं नरः ॥

Five mudrās are to be made, necessary for worship, held in the hand; only having shown these mudrās should a man carry out the rite of worship.

दीपं कृत्वा तदा तत्र नमस्कारं गुरोरथ । बध्वा पद्मासनं तत्र भद्रासनमथापि वा ॥

Having then lit a lamp there, and made prostration to the guru, and having bound the lotus-seat there, or else the bhadra-seat,

उत्तानासनकं कृत्वा पर्यंकासनकं तथा । यथासुखं तथा स्थित्वा प्रयोगं पुनरेव च ॥

or having made the uttāna-seat, or likewise the paryaṅka-seat, seated thus at ease, one should again carry out the rite.

कृत्वा पूजां पुरा जातां वट्टकेनैव तारयेत् । यदि वा स्वयमेवेह गृहे न नियमोऽस्ति च ॥

Of old, having performed worship even with a mere pebble, one used to be carried across the ocean of existence; or, if it is already present in one's own home, there is no rule about it.

पश्चाच्चैवार्घपात्रेण क्षालयेल्लिंगमुत्तमम् । अनन्यमानसो भूत्वा पूजाद्रव्यं निधाय च ॥

Then, with the arghya-vessel, one should wash the supreme liṅga; and, becoming of undistracted mind, having set down the materials of worship,

पश्चाच्चावाहयेद्देवं मंत्रेणानेन वै नरः ।

then a man should invoke the god with this very mantra,

कैलासशिखरस्थं च पार्वतीपतिमुत्तमम् ॥

"Om, salutation to him who abides on the peak of Kailāsa, the supreme lord of Pārvatī,

यथोक्तरूपिणं शंभुं निर्गुणं गुणरूपिणम् । पंचवक्त्रं दशभुजं त्रिनेत्रं वृषभध्वजम् ॥

Śambhu, of the form thus described, without qualities yet embodying qualities, five-faced, ten-armed, three-eyed, bearing the bull on his banner,

कर्पूरगौरं दिव्यांगं चन्द्रमौलिं कपर्दिनम् । व्याघ्रचर्मोत्तरीयं च गजचर्माम्बरं शुभम् ॥

white as camphor, of divine form, the moon on his crown, wearing matted locks, his upper garment a tiger's skin, his auspicious lower garment an elephant's hide,

वासुक्यादिपरीतांगं पिनाकाद्यायुधान्वितम् । सिद्धयोऽष्टौ च यस्याग्रे नृत्यन्तीह निरन्तरम् ॥

his limbs encircled by Vāsuki and other serpents, joined with the Pināka and other weapons, before whom the eight siddhis dance here without ceasing,

जयजयेति शब्दैश्च सेवितं भक्तपुञ्जकैः । तेजसा दुःसहेनैव दुर्लक्ष्यं देवसेवितम् ॥

attended by crowds of devotees with cries of "victory, victory", hard to behold because of his unbearable splendour, attended by the gods,

शरण्यं सर्वसत्त्वानां प्रसन्नमुखपंकजम् । वेदैः शास्त्रैर्यथागीतं विष्णुब्रह्मनुतं सदा ॥

the refuge of all creatures, his lotus face serene, as sung of by the Vedas and Śāstras, ever praised by Viṣṇu and Brahmā,

भक्तवत्सलमानंदं शिवमावाहयाम्यहम् । एवं ध्यात्वा शिवं साम्बमासनं परिकल्पयेत् ॥

fond of his devotees, of the nature of bliss — I invoke that Śiva." Having thus meditated on Śiva together with Ambā, one should fashion the seat.

चतुर्थ्यन्तपदेनैव सर्वं कुर्याद्यथाक्रमम् । ततः पाद्यं प्रदद्याद्वै ततोऽर्घ्यं शंकराय च ॥

With a word ending in the dative case alone, one should do everything in due order; then one should give pādya, and then arghya to Śaṅkara.

ततश्चाचमनं कृत्वा शम्भवे परमात्मने । पश्चाच्च पंचभिर्द्रव्यैः स्नापयेच्छंकरं मुदा ॥

Then, having given ācamana to Śambhu, the supreme self, one should afterward, with joy, bathe Śaṅkara with the five substances.

वेदमन्त्रैर्यथायोग्यं नामभिर्वा समन्त्रकैः । चतुर्थ्यन्तपदैर्भक्त्या द्रव्याण्येवार्पयेत्तदा ॥

With Vedic mantras, as duly fits, or with names together with mantras, with words in the dative case, with devotion, one should then offer the substances.

तथाभिलषितं द्रव्यमर्पयेच्छङ्करोपरि । ततश्च वारुणं स्नानं करणीयं शिवाय वै ॥

One should likewise offer the desired substance upon Śaṅkara; and then the bath of water is to be performed for Śiva.

सुगंधं चंदनं दद्यादन्यलेपानि यत्नतः । ससुगंधजलेनैव जलधारां प्रकल्पयेत् ॥

One should give fragrant sandal, and other unguents, with care; and, with fragrant water alone, one should fashion a stream of water.

वेदमंत्रैः षडंगैर्वा नामभी रुद्रसंख्यया । यथावकाशं तां दत्वा वस्त्रेण मार्जयेत्ततः ॥

With Vedic mantras, or with the six limbs, or with names to the number of the Rudras, having given it as opportunity allows, one should then wipe it with a cloth.

पश्चादाचमनं दद्यात्ततो वस्त्रं समर्पयेत् । तिलाश्चैव यवा वापि गोधूमा मुद्गमाषकाः ॥

Then one should give ācamana, and then offer a garment; sesame, or barley, or wheat, mung, and urad —

अर्पणीयाः शिवायैवं मंत्रैर्नानाविधैरपि । ततः पुष्पाणि देयानि पंचास्याय महात्मने ॥

these are thus to be offered to Śiva with mantras of manifold kinds too; then flowers are to be given to that great-souled, five-faced one,

प्रतिवक्त्रं यथाध्यानं यथायोग्याभिलाषतः । कमलैः शतपत्रैश्च शंखपुष्पैः परैस्तथा ॥

for each face, according to the meditation, according to due desire — with lotuses, with hundred-petalled flowers, and likewise with the best conch-flowers,

कुशपुष्पैश्च धत्तूरैर्मन्दारैर्द्रोणसंभवैः । तथा च तुलसीपत्रैर्बिल्वपत्रैर्विशेषतः ॥

with kuśa-flowers, with datura, with mandāra, with those born of the droṇa plant, and likewise with tulasī leaves, and especially with bilva leaves,

पूजयेत्परया भक्त्या शंकरं भक्तवत्सलम् । सर्वाभावे बिल्वपत्रमर्पणीयं शिवाय वै ॥

one should worship Śaṅkara, fond of his devotees, with supreme devotion; when everything else is lacking, a bilva leaf alone is to be offered to Śiva.

बिल्वपत्रार्पणेनैव सर्वपूजा प्रसिध्यति । ततः सुगंधचूर्णं वै वासितं तैलमुत्तमम् ॥

By the offering of the bilva leaf alone, the entire worship is accomplished; then fragrant powder, and scented, excellent oil,

अर्पणीयं च विविधं शिवाय परया मुदा । ततो धूपः प्रकर्तव्यो गुग्गुलागुरुभिर्मुदा ॥

manifold, are to be offered to Śiva with supreme joy; then incense is to be made, with joy, from guggulu and aguru.

दीपो देयस्ततस्तस्मै शंकराय घृताप्लुतः । अर्घं दद्यात्पुनस्तस्मै मंत्रेणानेन भक्तितः ॥

A lamp, soaked with ghee, is then to be given to that Śaṅkara; one should again give arghya to him with devotion, with this mantra:

कारयेद्भावतो भक्त्या वस्त्रेण मुखमार्जनम् । रूपं देहि यशो देहि भोगं देहि च शंकर ॥

"Perform, with devotion of heart, the wiping of the face with a cloth. Give me beauty, give me fame, give me enjoyment, Śaṅkara,

भुक्तिमुक्तिफलं देहि गृहीत्वार्घं नमोऽस्तु ते । ततो देयं शिवायैव नैवेद्यं विविधं शुभम् ॥

give me the fruit of enjoyment and liberation, having taken this arghya; salutation be to you." Then manifold auspicious food-offerings are to be given to Śiva alone.

तत आचमनं प्रीत्या कारयेद्वाविलम्बतः । ततः शिवाय ताम्बूलं सांगोपांगं विधाय च ॥

One should then, with love, without delay, cause ācamana to be performed; and then, having prepared betel together with its full accompaniments, offer it to Śiva,

कुर्यादारार्तिकं पंचवर्तिकामनुसंख्यया । पादयोश्च चतुर्वारं द्विःकृत्वो नाभिमंडले ॥

one should perform the ārati of five wicks, by due count — four times at the feet, twice at the region of the navel,

एककृत्वो मुखे सप्तकृत्वः सर्वांग एव हि । ततो ध्यानं यथोक्तं वै कृत्वा मंत्रमुदीरयेत् ॥

once at the face, and, indeed, seven times over the whole body; then, having performed the meditation as declared, one should utter the mantra.

यथासंख्यं यथाज्ञानं कुर्यान्मंत्रविधिं नरः । गुरूपदिष्टमार्गेण कृत्वा मन्त्रजपं सुधीः ॥

A man should perform the rite of the mantra according to the proper number, according to his knowledge; the wise man, having performed the japa of the mantra by the path taught by the guru,

गुरूपदिष्टमार्गेण कृत्वा मंत्रमुदीरयेत् । यथासंख्यं यथाज्ञानं कुर्यान्मंत्रविधिं नरः ॥

having performed it by the path taught by the guru, should utter the mantra; a man should perform the rite of the mantra according to the proper number, according to his knowledge.

स्तोत्रैर्नानाविधैः प्रीत्या स्तुवीत वृषभध्वजम् । ततः प्रदक्षिणां कुर्याच्छिवस्य च शनैः शनैः ॥

One should praise the bull-bannered one with love, with hymns of manifold kinds; then one should perform circumambulation of Śiva, slowly, slowly.

नमस्कारांस्ततः कुर्यात्साष्टांगं विधिवत्पुमान् । ततः पुष्पांजलिर्देयो मंत्रेणानेन भक्तितः ॥

A man should then make prostrations, full-length upon the eight limbs, duly; then an offering of flowers with joined palms is to be given, with devotion, with this mantra:

शंकराय परेशाय शिवसन्तोषहेतवे । अज्ञानाद्यदि वा ज्ञानाद्यद्यत्पूजादिकं मया ॥

"To Śaṅkara, the supreme lord, for the sake of Śiva's contentment — whatever worship and the rest has been done by me, whether from ignorance or from knowledge,

कृतं तदस्तु सफलं कृपया तव शंकर । तावकस्त्वद्गतप्राणस्त्वच्चित्तोऽहं सदा मृड ॥

let that be fruitful, Śaṅkara, by your grace; I am yours, my life given over to you, my mind fixed on you always, Mṛḍa,

इति विज्ञाय गौरीश भूतनाथ प्रसीद मे । भूमौ स्खलितपादानां भूमिरेवावलंबनम् ॥

knowing this, lord of Gaurī, lord of beings, be gracious to me. For those whose feet have stumbled on the ground, the ground alone is the support;

त्वयि जातापराधानां त्वमेव शरणं प्रभो ।

so, lord, for those whose offence has arisen against you, you alone are the refuge."

इत्यादि बहुविज्ञप्तिं कृत्वा सम्यग्विधानतः ॥

Having thus made many such supplications, duly, according to rule,

पुष्पांजलिं समर्प्यैव पुनः कुर्यान्नतिं मुहुः । स्वस्थानं गच्छ देवेश परिवारयुतः प्रभो ॥

and having offered the flower-handful, one should bow again and again: "Go to your own abode, lord of gods, together with your family, lord;

पूजाकाले पुनर्नाथ त्वयागन्तव्यमादरात् ।

and, lord, at the time of worship, come again, with reverence."

इति संप्रार्थ्य बहुशः शंकरं भक्तवत्सलम् ॥

Having thus prayed many times to Śaṅkara, fond of his devotees,

विसर्जयेत्स्वहृदये तदपो मूर्ध्नि विन्यसेत् ।

one should perform his dismissal, and place that water upon one's own heart and head.

इति प्रोक्तमशेषेण मुनयः शिवपूजनम् । भुक्तिमुक्तिप्रदं चैव किमन्यच्छ्रोतुमर्हथ ॥

Thus, sages, the worship of Śiva has been declared in full, the giver of enjoyment and liberation; what else are you fit to hear?"

भुक्तिमुक्तिफलं तस्य तुलस्या पूजयेद्यदि । अर्कपुष्पैः प्रतापश्च कुब्जकह्लारकैस्तथा ॥

If one worships with tulasī, the fruit of enjoyment and liberation is his; by arka flowers, and likewise by the red and white kubjaka and kahlāra,

व्यासशिष्य महाभाग कथय त्वं प्रमाणतः । कैः पुष्पैः पूजितः शम्भुः किं किं यच्छति वै फलम् ॥

"Disciple of Vyāsa, greatly fortunate one, tell us with authority: with what flowers, worshipped, does Śambhu grant what fruit?

शौनकाद्याश्च ऋषयः शृणुतादरतोऽखिलम् । कथयाम्यद्य सुप्रीत्या पुष्पार्पणविनिर्णयम् ॥

"Śaunaka and the other sages, hear all of this with reverence; I now tell, with great love, the determination of flower-offering.

एष एव विधिः पृष्टो नारदेन महर्षिणा । प्रोवाच परमप्रीत्या पुष्पार्पणविनिर्णयम् ॥

This very rite was asked by the great sage Nārada; and Brahmā declared, with supreme love, the determination of flower-offering.

कमलैर्बिल्वपत्रैश्च शतपत्रैस्तथा पुनः । शंखपुष्पैस्तथा देवं लक्ष्मीकामोऽर्चयेच्छिवम् ॥

"One desiring Lakṣmī should worship the god Śiva with lotuses, and with bilva leaves, and likewise with śatapatra flowers, and likewise with conch-flowers.

एतैश्च लक्षसङ्ख्याकैः पूजितश्चेद्भवेच्छिवः । पापहानिस्तथा विप्र लक्ष्मीः स्यान्नात्र संशयः ॥

If is worshipped with these to the number of a hundred thousand, one becomes Śiva himself; and, brahmin, the destruction of sin, and Lakṣmī, follow — of this there is no doubt.

विंशतिः कमलानां तु प्रस्थमेकमुदाहृतम् । बिल्वो दलसहस्रेण प्रस्थार्धं परिभाषितम् ॥

Twenty lotuses are declared to be one prastha; a thousand bilva leaves are defined as half a prastha.

शतपत्रसहस्रेण प्रस्थार्धं परिभाषितम् । पलैः षोडशभिः प्रस्थः पलं टंकदशस्मृतः ॥

A thousand śatapatra flowers are defined as half a prastha; a prastha is sixteen palas, and a pala is remembered as ten ṭaṅkas.

अनेनैव तु मानेन तुलामारोपयेद्यदा । सर्वान्कामानवाप्नोति निष्कामश्चेच्छिवो भवेत् ॥

When, by this measure alone, one raises them upon the scale, one obtains every desire; and, if free of desire, one becomes Śiva himself.

राज्यस्य कामुको यो वै पार्थिवानां च पूजया । तोषयेच्छंकरं देवं दशकोट्या मुनीश्वराः ॥

Whoever, lords of sages, desires a kingdom should please the god Śaṅkara by the worship of ten crore earthen liṅgas.

लिंगं शिवं तथा पुष्पमखण्डं तण्डुलं तथा । चर्चितं चंदनेनैव जलधारां तथा पुनः ॥

Each auspicious liṅga, with flower, with unbroken rice, anointed with sandal alone, and likewise again with a stream of water,

प्रतिरूपं तथा मंत्रं बिल्वीदलमनुत्तमम् । अथवा शतपत्रं च कमलं वा तथा पुनः ॥

each with a fitting mantra, with a supreme bilva leaf, or else with a śatapatra, or likewise again with a lotus —

शंखपुष्पैस्तथा प्रोक्तं विशेषेण पुरातनैः । सर्वकामफलं दिव्यं परत्रेहापि सर्वथा ॥

and likewise with conch-flowers — this has been especially declared by the ancients — brings the divine fruit of every desire, both here and in the world beyond, in every way.

धूपं दीपं च नैवेद्यमर्घं चारार्तिकं तथा । प्रदक्षिणां नमस्कारं क्षमापनविसर्जने ॥

Incense, and lamp, and food-offering, and arghya, and likewise ārati, circumambulation, prostration, and asking pardon, and dismissal —

कृत्वा साङ्गं तथा भोज्यं कृतं येन भवेदिह । तस्य वै सर्वथा राज्यं शंकरः प्रददाति च ॥

having thus performed this in full, together with a feeding of brahmins, by whomever it is done here — to him Śaṅkara wholly grants a kingdom.

प्राधान्यकामुको यो वै तदर्धेनार्चयेत्पुमान् । कारागृहगतो यो वै लक्षेणैवार्चयेद्धरम् ॥

Whatever man desires eminence should worship with half of that; and whoever is confined in a prison should worship Hara with a lakh alone.

रोगग्रस्तो यदा स्याद्वै तदर्धेनार्चयेच्छिवम् । कन्याकामो भवेद्यो वै तदर्धेन शिवं पुनः ॥

When one is afflicted with sickness, one should worship Śiva with half of that; and whoever desires a bride should again worship Śiva with half of that.

विद्याकामस्तथा यः स्यात्तदर्धेनार्चयेच्छिवम् । वाणीकामो भवेद्यो वै घृतेनैवार्चयेच्छिवम् ॥

And whoever desires learning should worship Śiva with half of that; and whoever should desire eloquence should worship Śiva with ghee alone.

उच्चाटनार्थं शत्रूणां तन्मितेनैव पूजनम् । मारणे वै तु लक्षेण मोहने तु तदर्धतः ॥

For the driving out of enemies, worship is with just that same measure; for causing death, with a lakh; for causing delusion, with half of that.

सामन्तानां जये चैव कोटिपूजा प्रशस्यते । राज्ञामयुतसंख्यं च वशीकरणकर्मणि ॥

For victory over feudal lords, worship with a crore is praised; and, for kings, worship to the number of ten thousand, in the rite of subjugation.

यशसे च तथा संख्या वाहनाद्यैः सहस्त्रिका । मुक्तिकामोऽर्चयेच्छंभुं पंचकोट्या सुभक्तितः ॥

And for fame, likewise, the number is a thousand, for vehicles and the like; whoever desires liberation should worship Śambhu with five crore, with true devotion.

ज्ञानार्थी पूजयेत्कोट्या शंकरं लोकशंकरम् । शिवदर्शनकामो वै तदर्धेन प्रपूजयेत् ॥

One seeking knowledge should worship Śaṅkara, the bringer of good fortune to the world, with a crore; whoever desires the vision of Śiva should worship him with half of that.

तथा मृत्युंजयो जाप्यः कामनाफलरूपतः । पंचलक्षो जपो यर्हि प्रत्यक्षं तु भवेच्छिवः ॥

Likewise the mṛtyuñjaya mantra is to be repeated according to the desired fruit; when the japa reaches five hundred thousand, Śiva becomes manifest.

लक्षेण भजते कश्चिद् द्वितीये जातिसंभवः । तृतीये कामनालाभश्चतुर्थे तं प्रपश्यति ॥

With one lakh, one attains devotion; at the second, remembrance of one's past birth; at the third, the obtaining of one's desire; at the fourth, one beholds him;

पंचमं च यदा लक्षं फलं यच्छत्यसंशयम् । अनेनैव तु मंत्रेण दशलक्षे फलं भवेत् ॥

and when the fifth lakh is completed, he grants the fruit without doubt; by this very mantra, at ten lakhs, the full fruit comes to be.

मुक्तिकामो भवेद्यो वै दर्भैश्च पूजनं चरेत् । लक्षसंख्या तु सर्वत्र ज्ञातव्या ऋषिसत्तम ॥

Whoever desires liberation should perform worship with kuśa grass; the number is everywhere to be known as a lakh, best of sages.

आयुःकामो भवेद्यो वै दूर्वाभिः पूजनं चरेत् । पुत्रकामो भवेद्यो वै धत्तूरकुसुमैश्चरेत् ॥

Whoever desires long life should perform worship with dūrvā grass; whoever desires a son should perform it with datura flowers.

रक्तदण्डश्च धत्तूरः पूजने शुभदः स्मृतः । अगस्त्यकुसुमैश्चैव पूजकस्य महद्यशः ॥

Datura with a red stem is remembered as auspicious in worship; and by agasti flowers the worshipper attains great fame.

भुक्तिमुक्तिफलं तस्य तुलस्या पूजयेद्यदि । अर्कपुष्पैः प्रतापश्च कुब्जकह्लारकैस्तथा ॥

If one worships with tulasī, the fruit of enjoyment and liberation is his; by arka flowers, and likewise by the red and white kubjaka and kahlāra,

जपाकुसुमपूजा तु शत्रूणां मृत्युदा स्मृता । रोगोच्चाटनकानीह करवीराणि वै क्रमात् ॥

worship with hibiscus flowers is remembered as bringing death to enemies; oleander flowers, here, in order, drive out disease.

बंधूकैर्भूषणावाप्तिर्जात्या वाहान्न संशयः । अतसीपुष्पकैर्देवं विष्णुवल्लभतामियात् ॥

By bandhūka flowers, the obtaining of ornaments; by jasmine, vehicles — of this there is no doubt; by atasī flowers, one attains dearness to Viṣṇu, worshipping the god.

शमीपत्रैस्तथा मुक्तिः प्राप्यते पुरुषेण च । मल्लिकाकुसुमैर्दत्तैः स्त्रियं शुभतरां शिवः ॥

By śamī leaves, liberation is attained by a man; by mallikā flowers given, Śiva a most auspicious wife.

यूथिकाकुसुमैः शस्तैर्गृहं नैव विमुच्यते । कर्णिकारैस्तथा वस्त्रसंपत्तिर्जायते नृणाम् ॥

By excellent yūthikā flowers, one's house is never abandoned by prosperity; and by karṇikāra flowers, wealth of garments comes to men.

निर्गुण्डीकुसुमैर्लोके मनो निर्मलतां व्रजेत् । बिल्वपत्रैस्तथा लक्षैः सर्वान्कामानवाप्नुयात् ॥

By nirguṇḍī flowers, in the world, the mind attains purity; and by a lakh of bilva leaves, likewise, one obtains every desire.

शृंगारहारपुष्पैस्तु वर्धते सुखसम्पदा । ऋतुजातानि पुष्पाणि मुक्तिदानि न संशयः ॥

By hārśṛṅgāra flowers, happiness and prosperity grow; flowers born in their own season are the givers of liberation — of this there is no doubt.

राजिकाकुसुमानीह शत्रूणां मृत्युदानि च । एषां लक्षं शिवे दद्याद्दद्याच्च विपुलं फलम् ॥

Mustard flowers, here, bring death to enemies; if one gives a lakh of these to Śiva, he grants abundant fruit.

विद्यते कुसुमं तन्न यन्नैव शिववल्लभम् । चम्पकं केतकं हित्वा त्वन्यत्सर्वं समर्पयेत् ॥

There exists no flower that is not dear to Śiva; save campaka and ketakī, one should offer everything else.

अतः परं च धान्यानां पूजने शंकरस्य च । प्रमाणं च फलं सर्वं प्रीत्या शृणु च सत्तम ॥

Beyond this, best of beings, hear with love the measure, and all the fruit, of grains in the worship of Śaṅkara.

तंदुलारोपणे नृणां लक्ष्मी वृद्धिः प्रजायते । अखण्डितविधौ विप्र सम्यग्भक्त्या शिवोपरि ॥

In the offering of rice, brahmin, growth of Lakṣmī is produced for men, when unbroken grains are duly offered, with true devotion, upon Śiva.

षट्केनैव तु प्रस्थानां तदर्धेन तथा पुनः । पलद्वयं तथा लक्षमानेन समुदाहृतम् ॥

With six prasthas, and likewise half of that again, and two palas besides — thus is a lakh declared, by this measure.

पूजां रुद्रप्रधानेन कृत्वा वस्त्रं सुसुन्दरम् । शिवोपरि न्यसेत्तत्र तंदुलार्पणमुत्तमम् ॥

Having performed worship with the rudra-mantra as chief, one should place a most beautiful cloth upon Śiva; there, the offering of rice is supreme.

उपरि श्रीफलं त्वेकं गन्धपुष्पादिभिस्तथा । रोपयित्वा च धूपादि कृत्वा पूजाफलं भवेत् ॥

Placing above it a single bilva fruit, likewise with fragrance, flowers and the rest, and having performed incense and so forth, the fruit of the worship comes to be.

प्राजापत्यद्वयं रौप्यमाषसंख्या च दक्षिणा । देया तदुपदेष्ट्रे हि शक्त्या वा दक्षिणा मता ॥

Two Prājāpatya silver coins, or dakṣiṇā to the number of māṣas, are to be given to the one who instructs in it; or dakṣiṇā according to one's means is deemed sufficient.

आदित्यसंख्यया तत्र ब्राह्मणान्भोजयेत्ततः । लक्षपूजा तथा जाता साङ्गं च मंत्रपूर्वकम् ॥

Then one should feed brahmins there, to the number of the Ādityas; thus the worship of a lakh, complete with its limbs, has been done, together with the mantras.

शतमष्टोत्तरं तत्र मंत्रे विधिरुदाहृतः ।

There the rule declared is a hundred and eight repetitions of the mantra.

तिलानां च पलं लक्षं महापातकनाशनम् ॥

A lakh of sesame, by weight, destroys the great sins.

एकादशपलैरेव लक्षमानमुदाहृतम् । पूर्ववत्पूजनं तत्र कर्तव्यं हितकाम्यया ॥

With eleven palas alone, the measure of a lakh is declared; worship, as before, is there to be performed, for the sake of one's good.

भोज्या वै ब्राह्मणास्तस्मादत्र कार्या नरेण हि । महापातकजं दुःखं तत्क्षणान्नश्यति ध्रुवम् ॥

Brahmins are indeed to be fed by this — this is to be done here by a man; the sorrow born of a great sin then perishes at once, surely.

यवपूजा तथा प्रोक्ता लक्षेण परमा शिवे । प्रस्थानामष्टकं चैव तथा प्रस्थार्धकं पुनः ॥

Worship with barley too is declared supreme for Śiva, with a lakh; eight prasthas, and likewise again half a prastha —

पलद्वययुतं तत्र मानमेतत्पुरातनम् । यवपूजा च मुनिभिः स्वर्गसौख्यविवर्धिनी ॥

together with two palas — this is the ancient measure there; and worship with barley, by the sages, is said to be the increaser of the happiness of heaven.

प्राजापत्यं ब्राह्मणानां कर्तव्यं च फलेप्सुभिः । गोधूमान्नैस्तथा पूजा प्रशस्ता शंकरस्य वै ॥

The Prājāpatya for brahmins is to be done by those desiring the fruit; and worship with wheat-grains, likewise, of Śaṅkara, is indeed praised.

संततिर्वर्धते तस्य यदि लक्षावधिः कृता । द्रोणार्धेन भवेल्लक्षं विधानं विधिपूर्वकम् ॥

His offspring increase if the limit of a lakh has been made; with half a droṇa a lakh comes to be — this the ordinance, duly.

मुद्गानां पूजने देवः शिवो यच्छति वै सुखम् । प्रस्थानां सप्तकेनैव प्रस्थार्धेनाथवा पुनः ॥

In worship with mung beans, the god Śiva indeed grants happiness; with seven prasthas alone, or else again with half a prastha,

पलद्वययुतेनैव लक्षमुक्तं पुरातनैः । ब्राह्मणाश्च तथा भोज्या रुद्रसंख्याप्रमाणतः ॥

together with two palas alone, a lakh is declared by the ancients; and brahmins are likewise to be fed, to the measure of the number of the Rudras.

प्रियंगुपूजनादेव धर्माध्यक्षे परात्मनि । धर्मार्थकामा वर्धन्ते पूजा सर्वसुखावहा ॥

By worship with prangi millet alone of the supreme self, the overseer of dharma, dharma, artha and kāma grow; this worship brings every happiness.

प्रस्थैकेन च तस्योक्तं लक्षमेकं पुरातनैः । ब्रह्मभोजं तथाप्रोक्तमर्कसंख्याप्रमाणतः ॥

With one prastha, one lakh of it is declared by the ancients; and the feeding of brahmins is likewise declared, according to the measure of the sun's number.

राजिकापूजनं शंभोः शत्रोर्मृत्युकरं स्मृतम् । सर्षपाणां तथा लक्षं पलैर्विंशतिसंख्यया ॥

Worship of Śambhu with mustard-seed is remembered as bringing an enemy's death; and a lakh of mustard-seeds, likewise, by a count of twenty palas —

तेषां च पूजनादेव शत्रोर्मृत्युरुदाहृतः । आढकीनां दलैश्चैव शोभयित्वार्चयेच्छिवम् ॥

by worship with these alone, an enemy's death is declared; and, having adorned the liṅga with pigeon-pea leaves too, one should worship Śiva.

वृता गौश्च प्रदातव्या बलीवर्दस्तथैव च । मरीचिसम्भवा पूजा शत्रोर्नाशकरी स्मृता ॥

A cow, chosen, is to be given, and likewise a bull; worship born of black pepper is remembered as the destroyer of an enemy.

आढकीनां दलैश्चैव रंजयित्वार्चयेच्छिवम् । नानासुखकरी ह्येषा पूजा सर्वफलप्रदा ॥

Having tinted the liṅga with pigeon-pea leaves, one should worship Śiva; this worship indeed brings manifold happiness, the giver of every fruit.

धान्यमानमिति प्रोक्तं मया ते मुनिसत्तम । लक्षमानं तु पुष्पाणां शृणु प्रीत्या मुनीश्वर ॥

Thus the measure of grains has been declared by me to you, best of sages; now hear, with love, lord of sages, the measure of a lakh for flowers.

प्रस्थानां च तथा चैकं शंखपुष्पसमुद्भवम् । प्रोक्तं व्यासेन लक्षं हि सूक्ष्ममानप्रदर्शिना ॥

And, likewise, one prastha born of conch-flowers — a lakh has thus been declared by Vyāsa, the shower of the subtle measure.

प्रस्थैरेकादशैर्जातिलक्षमानं प्रकीर्तितम् । यूथिकायास्तथा मानं राजिकायास्तदर्धकम् ॥

With eleven prasthas, the lakh-measure of jasmine is declared; the measure of yūthikā is the same, and that of mustard-flowers is half of that.

प्रस्थैर्विंशतिकैश्चैव मल्लिकामानमुत्तमम् । तिलपुष्पैस्तथा मानं प्रस्थान्न्यूनं तथैव च ॥

With twenty prasthas, the supreme measure of mallikā; and, likewise, the measure of sesame-flowers is one prastha less than that.

ततश्च त्रिगुणं मानं करवीरभवे स्मृतम् । निर्गुण्डीकुसुमे मानं तथैव कथितं बुधैः ॥

And then threefold that measure is remembered for oleander-flowers; and the wise have declared the same measure for nirguṇḍī flowers.

कर्णिकारे तथा मानं शिरीषकुसुमे पुनः । बंधुजीवे तथा मानं प्रस्थानां दशकेन च ॥

Likewise the measure for karṇikāra, and again for śirīṣa flowers, and likewise the measure for bandhujīva — with ten prasthas.

इत्याद्यैर्विविधैर्मानं दृष्ट्वा कुर्याच्छिवार्चनम् । सर्वकामसमृद्ध्यर्थं मुक्त्यर्थं कामनोज्झितः ॥

Having thus considered the measure with these and other manifold flowers, one should perform the worship of Śiva, for the abundance of every desire, or, free of desire, for the sake of liberation.

अतः परं प्रवक्ष्यामि धारापूजाफलं महत् । यस्य श्रवणमात्रेण कल्याणं जायते नृणाम् ॥

Beyond this I shall now declare the great fruit of stream-worship, by the mere hearing of which good fortune comes to men.

विधानपूर्वकं पूजां कृत्वा भक्त्या शिवस्य वै । पश्चाच्च जलधारा हि कर्तव्या भक्ततत्परैः ॥

Having duly performed worship of Śiva with devotion, afterward the stream of water is indeed to be offered by those intent on devotion.

ज्वरप्रलापशांत्यर्थं जलधारा शुभावहा । शतरुद्रियमंत्रेण रुद्रस्यैकादशेन तु ॥

For the pacifying of fever-delirium, the stream of water, bringer of good fortune, is offered with the Śatarudriya mantra, or with the eleven names of Rudra,

रुद्रजाप्येन वा तत्र सूक्तेन पौरुषेण वा । षडंगेनाथ वा तत्र महामृत्युंजयेन च ॥

or there with the repetition of Rudra-, or with the puruṣa-sūkta, or there with the six limbs, or with the mahāmṛtyuñjaya,

गायत्र्या वा नमोऽन्तैश्च नामभिः प्रणवादिभिः । मंत्रैर्वाथागमोक्तैश्च जलधारादिकं तथा ॥

or with the Gāyatrī, or with names ending in "namaḥ" and beginning with the praṇava, or else with mantras declared in the āgamas — likewise the stream of water and the rest —

सुखसन्तानवृद्ध्यर्थं धारापूजनमुत्तमम् । नानाद्रव्यैः शुभैर्दिव्यैः प्रीत्या सद्भस्मधारिणा ॥

is supreme worship for the growth of happiness and offspring; with manifold auspicious, divine substances, by one who bears the true ash, with love,

घृतधारा शिवे कार्या यावन्मंत्रसहस्रकम् । तदा वंशस्य विस्तारो जायते नात्र संशयः ॥

a stream of ghee is to be offered to Śiva, up to a thousand mantras; then the extension of one's lineage comes to be — of this there is no doubt.

एवमयुतमंत्रेण कार्यं वै शिवपूजनम् । प्रमेहरोगशान्त्यर्थं प्राप्नुयाच्च मनेप्सितम् । षण्ढत्वं यदादातस्तदा घृतसुपूजनम् । ब्रह्मभोज्यं तथा प्रोक्तं प्राजापत्यं मुनीश्वरैः ॥

Thus is the worship of Śiva to be performed with ten thousand mantras, for the pacifying of the disease of prameha, and one attains what one desires; if impotence has been given to one, then a fine worship with ghee is prescribed, together with the feeding of brahmins and the Prājāpatya, as declared by the lords of sages.

केवलं दुग्धधारा च तदा कार्या विशेषतः । शर्करामिश्रिता तत्र यदा बुद्धिजडो भवेत् ॥

A stream of milk alone is then especially to be offered, mixed there with sugar, when one's mind has become dull.

तस्य सञ्जायते जीवसदृशी बुद्धिरुत्तमा । यावन्मंत्रायुतं न स्यात्तावद्धाराप्रपूजनम् ॥

For him a supreme understanding, like unto Bṛhaspati, is produced; so long as ten thousand mantras have not been reached, so long the stream-worship is to continue.

यदा चोच्चाटनं देहे जायते कारणं विना । यत्र कुत्रापि वा प्रेम दुःखं च परिवर्धितम् ॥

When restlessness arises in the body without cause, or wherever love is lost, and sorrow has increased,

स्वगृहे कलहो नित्यं यदा चैव प्रजायते । तद्धारायां कृतायां वै सर्वं दुःखं विलीयते ॥

and when strife arises daily in one's own house — when that stream has been made, indeed all sorrow dissolves.

शत्रूणां तापनार्थं वै तैलधारा शिवोपरि । कर्तव्या सुप्रयत्नेन कार्यसिद्धिर्ध्रुवं भवेत् ॥

For the tormenting of enemies, indeed, a stream of oil, upon Śiva, is to be offered with great effort; the accomplishment of the task then surely comes to be.

वासितेनैव तैलेन भोगवृद्धिः प्रजायते । सार्षपेनैव तैलेन शत्रुनाशो भवेद् ध्रुवम् ॥

By scented oil alone, the increase of enjoyment is produced; by mustard-oil alone, the destruction of an enemy surely comes to be.

मधुना यक्षराजो वै गच्छेच्च शिवपूजनात् । धारा चेक्षुरसस्यापि सर्वानन्दकरी शिवे ॥

By honey, the disease of the king of the yakṣas tuberculosis departs, indeed, by the worship of Śiva; and a stream of sugarcane juice too, upon Śiva, brings every joy.

धारा गंगाजलस्यैव भुक्तिमुक्तिफलप्रदा । एताः सर्वाश्च याः प्रोक्ता मृत्युंजयसमुद्भवाः ॥

A stream of Gaṅgā-water alone gives the fruit of enjoyment and liberation; and all these streams that have been declared, arisen through the mṛtyuñjaya,

तत्रायुतप्रमाणं हि कर्तव्यं तद्विधानतः । कर्तव्यं ब्राह्मणानां च भोज्यं वै रुद्रसंख्यया ॥

there indeed the measure of ten thousand is to be observed, by that ordinance; and the feeding of brahmins is likewise to be done, to the number of the Rudras.

एतत्ते सर्वमाख्यातं यत्पृष्टोऽहं मुनीश्वर । एतद्वै सफलं लोके सर्वकामहितावहम् ॥

All this has been declared to you, whatever I was asked, lord of sages; this indeed is fruitful in the world, the bringer of good for every desire.

स्कन्दोमासहितं शंभुं संपूज्य विधिना सह । यत्फलं लभते भक्त्या तद्वदामि यथाश्रुतम् ॥

Having worshipped Śambhu together with Skanda and Umā, duly, whatever fruit one obtains by devotion — that I now tell, as I have heard it.

अत्र भुक्त्वाखिलं सौख्यं पुत्रपौत्रादिभिः शुभम् । ततो याति महेशस्य लोकं सर्वसुखावहम् ॥

Having enjoyed here every auspicious happiness, together with sons, grandsons and the rest, he then goes to the realm of Maheśa, the bringer of every happiness.

सूर्यकोटिप्रतीकाशैर्विमानैः सर्वकामगैः । रुद्रकन्यासमाकीर्णैर्गेयवाद्यसमन्वितैः ॥

In vimānas resplendent as a crore of suns, going wherever one desires, thronged with the daughters of Rudra, joined with song and instrumental music,

क्रीडते शिवभूतश्च यावदाभूतसंप्लवम् । ततो मोक्षमवाप्नोति विज्ञानं प्राप्य चाव्ययम् ॥

he sports, having become of Śiva's own nature, until the dissolution of all beings; then he obtains liberation, having attained imperishable discernment.

शब्दादीनि च भूतानि पंचीकृत्याहमात्मना । तेभ्यः स्थूलं नभो वायुं वह्निं चैव जलं महीम् ॥

"Having myself made fivefold the elements, sound and the rest, from them the gross sky, wind, and fire, and water, and earth,

पर्वतांश्च समुद्रांश्च वृक्षादीनपि नारद । कलादियुगपर्यंतान्कालानन्यानवासृजम् ॥

and mountains, and oceans, and trees and the rest too, Nārada; and I created other divisions of time, from the kalā up to the yuga.

सृष्ट्यन्तानपरांश्चापि नाहं तुष्टोऽभवं मुने । ततो ध्यात्वा शिवं साम्बं साधकानसृजं मुने ॥

And though I created other things, down to the end of creation, I was not satisfied, sage; then, meditating on Śiva together with Ambā, I created the practitioners, sage —

मरीचिं च स्वनेत्राभ्यां हृदयाद् भृगुमेव च । शिरसोऽङ्गिरसं व्यानात्पुलहं मुनिसत्तमम् ॥

Marīci from my own two eyes, and Bhṛgu from my heart; Aṅgiras from my head, and Pulaha, best of sages, from my vyāna breath;

उदानाच्च पुलस्त्यं हि वसिष्ठं च समानतः । क्रतुं त्वपानाच्छ्रोत्राभ्यामत्रिं दक्षं च प्राणतः ॥

and, from my udāna breath, Pulastya; and, from my samāna breath, Vasiṣṭha; and Kratu from my apāna breath; and Atri from both my ears; and Dakṣa from my prāṇa breath —

असृजं त्वां तदोत्संगाच्छायायाः कर्दमं मुनिम् । संकल्पादसृजं धर्मं सर्वसाधनसाधनम् ॥

and I created you then from my lap; and, from my shadow, the sage Kardama; and, from my resolve, I created Dharma, the means of every means of attainment.

एवमेतानहं सृष्ट्वा कृतार्थः साधकोत्तमान् । अभवं मुनिशार्दूल महादेवप्रसादतः ॥

Thus, having created these best of practitioners, I became fulfilled, tiger among sages, by the grace of Mahādeva.

ततो मदाज्ञया तात धर्मः सङ्कल्पसम्भवः । मानवं रूपमापन्नः साधकैस्तु प्रवर्तितः ॥

Then, dear one, by my command, Dharma, born of resolve, having taken on a human form, was set going by the practitioners.

ततोऽसृजं स्वगात्रेभ्यो विविधेभ्योऽमितान्सुतान् । सुरासुरादिकांस्तेभ्यो दत्त्वा तां तां तनुं मुने ॥

Then, from my various limbs, I created countless sons; gods, asuras and the rest, having given them, sage, this or that body —

ततोऽहं शंकरेणाथ प्रेरितोऽन्तर्गतेन हि । द्विधा कृत्वात्मनो देहं द्विरूपश्चाभवं मुने ॥

then I, prompted by Śaṅkara, dwelling within, indeed, having made my own body twofold, became of two forms, sage.

अर्धेन नारी पुरुषश्चार्धेन संततो मुने । स तस्यामसृजद् द्वंद्वं सर्वसाधनमुत्तमम् ॥

With one half I became woman, and with the other half, sage, continued as man; and he created in her a supreme pair, the accomplisher of all.

स्वायंभुवो मनुस्तत्र पुरुषः परसाधनम् । शतरूपाभिधा नारी योगिनी सा तपस्विनी ॥

The man there was the Manu named Svāyambhuva, the supreme means of accomplishment; the woman, named Śatarūpā, was a yoginī, that ascetic.

सा पुनर्मनुना तेन गृहीतातीव शोभना । विवाहविधिना तातासृजत्सर्गं समैथुनम् ॥

She, exceedingly beautiful, was taken again by that Manu, by the rite of marriage, dear one; and she created a creation through union.

तस्यां तेन समुत्पन्नस्तनयश्च प्रियव्रतः । तथैवोत्तानपादश्च तथा कन्यात्रयं पुनः ॥

In her, by him, a son, Priyavrata, was produced; and likewise Uttānapāda; and likewise, again, three daughters.

आकूतिर्देवहूतिश्च प्रसूतिरिति विश्रुताः । आकूतिं रुचये प्रादात्कर्दमाय तु मध्यमाम् ॥

Ākūti, and Devahūti, and Prasūti — thus renowned; Ākūti he gave to Ruci, and the middle one to Kardama,

ददौ प्रसूतिं दक्षायोत्तानपादानुजां सुताम् । तासां प्रसूतिप्रसवैः सर्वं व्याप्तं चराचरम् ॥

and he gave Prasūti, the younger daughter, to Dakṣa; by the offspring of the offspring of these, all the moving and unmoving is pervaded.

आकूत्यां च रुचेश्चाभूद् द्वंद्वं यज्ञश्च दक्षिणा । यज्ञस्य जज्ञिरे पुत्रा दक्षिणायां च द्वादश ॥

And in Ākūti, by Ruci, a pair was born — Yajña and Dakṣiṇā; and to Yajña, by Dakṣiṇā, twelve sons were born.

देवहूत्यां कर्दमाच्च बह्व्यो जाताः सुता मुने । दक्षाज्जाताश्चतस्रश्च तथा पुत्र्यश्च विंशतिः ॥

In Devahūti, by Kardama, many daughters were born, sage; and from Dakṣa were born four sons and likewise twenty daughters.

धर्माय दत्ता दक्षेण श्रद्धाद्यास्तु त्रयोदश । शृणु तासां च नामानि धर्मस्त्रीणां मुनीश्वर ॥

By Dakṣa, thirteen, beginning with Śraddhā, were given to Dharma; hear their names, the wives of Dharma, lord of sages.

श्रद्धा लक्ष्मीर्धृतिस्तुष्टिः पुष्टिर्मेधा तथा क्रिया । बुद्धिर्लज्जा वसुः शांतिः सिद्धिः कीर्तिस्त्रयोदश ॥

Śraddhā, Lakṣmī, Dhṛti, Tuṣṭi, Puṣṭi, Medhā, and likewise Kriyā, Buddhi, Lajjā, Vasu, Śānti, Siddhi, Kīrti — thirteen.

ताभ्यां शिष्टा यवीयस्य एकादश सुलोचनाः । ख्यातिः सत्पथसंभूतिः स्मृतिः प्रीतिः क्षमा तथा ॥

Besides these, the younger, fair-eyed eleven more: Khyāti, Satpatha-sambhūti, Smṛti, Prīti, and likewise Kṣamā,

सन्नतिश्चानुरूपा च ऊर्जा स्वाहा स्वधा तथा । भृगुर्भवो मरीचिश्च तथा चैवाङ्गिरा मुनिः ॥

Sannati, and Anurūpā, and Ūrjā, and Svāhā, and likewise Svadhā. Bhṛgu, Bhava, Marīci, and likewise the sage Aṅgiras,

पुलस्त्यः पुलहश्चैव क्रतुश्चर्षिवरस्तथा । अत्रिर्वसिष्ठो वह्निश्च पितरश्च यथाक्रमम् ॥

Pulastya, and likewise Pulaha, and Kratu, the best of sages, and likewise Atri, Vasiṣṭha, Vahni, and the Pitṛs, in due order —

ख्यातास्ता जगृहुः कन्या भृग्वाद्याः साधका वराः । ततः संपूरितं सर्वं त्रैलोक्यं सचराचरम् ॥

these renowned, best practitioners, beginning with Bhṛgu, took these maidens; then the whole threefold world, with its moving and unmoving, was filled.

एवं कर्मानुरूपेण प्राणिनामम्बिकापतेः । आज्ञया बहवो जाता असंख्याता द्विजर्षभाः ॥

Thus, in accordance with the deeds of creatures, by the command of the lord of Ambikā, many countless bulls among the twice-born came to be.

कल्पभेदेन दक्षस्य षष्टिः कन्याः प्रकीर्तिताः । तासां दश च धर्माय शशिने सप्तविंशतिम् ॥

By difference of kalpa, sixty daughters are declared of Dakṣa; ten of them to Dharma, and twenty-seven to the moon,

विधिना दत्तवान्दक्षः कश्यपाय त्रयोदश । चतस्रः पररूपाय ददौ ताक्ष्र्याय नारद ॥

Dakṣa gave duly; thirteen to Kaśyapa; and four he gave to Tārkṣya, of another form, Nārada.

भृग्वंगिरःकृशाश्वेभ्यो द्वे द्वे कन्ये च दत्तवान् । ताभ्यस्तेभ्यस्तु संजाता बह्वी सृष्टिश्चराचरा ॥

To Bhṛgu, to Aṅgiras, and to Kṛśāśva, two daughters each he gave; from these, by those, arose a great creation, moving and unmoving.

त्रयोदशमितास्तस्मै कश्यपाय महात्मने । दत्ता दक्षेण याः कन्या विधिवन्मुनिसत्तम ॥

The thirteen daughters that were given by Dakṣa to that great soul Kaśyapa, duly, best of sages —

तासां प्रसूतिभिर्व्याप्तं त्रैलोक्यं सचराचरम् । स्थावरं जंगमं चैव शून्यं नैव तु किंचन ॥

by the offspring of these, the threefold world, with its moving and unmoving, is pervaded — immobile and mobile alike; not anything at all is empty of them.

देवाश्च ऋषयश्चैव दैत्याश्चैव प्रजज्ञिरे । वृक्षाश्च पक्षिणश्चैव सर्वे पर्वतवीरुधः ॥

Gods, and sages, and daityas were born; and trees, and birds, and all the mountains and plants —

दक्षकन्याप्रसूतैश्च व्याप्तमेवं चराचरम् । पातालतलमारभ्य सत्यलोकावधि ध्रुवम् ॥

thus, by the offspring of Dakṣa's daughters, all the moving and unmoving is pervaded, surely, beginning from the depths of the netherworld up to Satyaloka.

ब्रह्माण्डं सकलं व्याप्तं शून्यं नैव कदाचन । एवं सृष्टिः कृता सम्यग्ब्रह्मणा शंभुशासनात् ॥

The entire cosmic egg is pervaded, never empty at any time. Thus creation was duly made by Brahmā, by the ordinance of Śambhu.

सती नाम त्रिशूलाग्रे सदा रुद्रेण रक्षिता । तपोऽर्थं निर्मिता पूर्वं शंभुना सर्वविष्णुना ॥

She named Satī, ever held at the point of the trident, protected by Rudra, was fashioned of old, for the sake of tapas, by Śambhu, the all-pervading Viṣṇu.

सैव दक्षात्समुद्भूता लोककार्यार्थमेव च । लीलां चकार बहुशो भक्तोद्धरणहेतवे ॥

That very one arose from Dakṣa, for the very sake of the work of the world; and she performed many līlās, for the sake of the deliverance of her devotees.

वामांगो यस्य वैकुंठो दक्षिणांगोऽहमेव च । रुद्रो हृदयजो यस्य त्रिविधस्तु शिवः स्मृतः ॥

He whose left limb is Vaikuṇṭha, and whose right limb is I myself, and whose Rudra is born of the heart — that Śiva is remembered as threefold.

अहं विष्णुश्च रुद्रश्च गुणास्त्रय उदाहृताः । स्वयं सदा निर्गुणश्च परब्रह्माव्ययः शिवः ॥

I, and Viṣṇu, and Rudra are declared the three guṇas; but Śiva himself, ever without qualities, is the supreme, imperishable brahman.

विष्णुः सत्त्वं रजोऽहं च तमो रुद्र उदाहृतः । लोकाचारत इत्येवं नामतो वस्तुतोऽन्यथा ॥

Viṣṇu is declared sattva, I rajas, and Rudra tamas; thus by name, from worldly usage — but in substance it is otherwise.

अंतस्तमो बहिः सत्त्वो विष्णू रुद्रस्तथा मतः । अंतः सत्त्वस्तमो बाह्यो रजोऽहं सर्वथा मुने ॥

Viṣṇu is held to be tamas within and sattva without; and Rudra likewise sattva within and tamas without; I, sage, am rajas wholly, within and without.

राजसी च सुरा देवी सत्त्वरूपा तु सा सती । लक्ष्मीस्तमोमयी ज्ञेया त्रिरूपा च शिवा परा ॥

The goddess Surā is rajasic, and that Satī is of sattva form, and Lakṣmī is to be known as made of tamas; thus the supreme Śivā is of threefold form.

एवं शिवा सती भूत्वा शंकरेण विवाहिता । पितुर्यज्ञे तनुं त्यक्त्वा नादरात्स्वपदं ययौ ॥

Thus Śivā, having become Satī, was married by Śaṅkara; at her father's sacrifice, having abandoned her body, out of dishonour, she went to her own supreme station.

पुनश्च पार्वती जाता देवप्रार्थनया शिवा । तपः कृत्वा सुविपुलं पुनः शिवमुपागता ॥

And again Śivā was born as Pārvatī, at the prayer of the gods; having performed most abundant tapas, she again attained Śiva.

तस्या नामान्यनेकानि जातानि च मुनीश्वर । कालिका चंडिका भद्रा चामुण्डा विजया जया ॥

Her names, many, arose too, lord of sages: Kālikā, Caṇḍikā, Bhadrā, Cāmuṇḍā, Vijayā, Jayā,

जयंती भद्रकाली च दुर्गा भगवतीति च । कामाख्या कामदा ह्यम्बा मृडानी सर्वमंगला ॥

Jayantī, and Bhadrakālī, and Durgā, and Bhagavatī; Kāmākhyā, Kāmadā, Ambā, Mṛḍānī, Sarvamaṅgalā —

नामधेयान्यनेकानि भुक्तिमुक्तिप्रदानि च । गुणकर्मानुरूपाणि प्रायशस्तत्र पार्वती ॥

these many names, giving both enjoyment and liberation, are fitted to her qualities and deeds; among them, mostly, she is called Pārvatī.

गुणमय्यस्तथा देव्यो देवा गुणमयास्त्रयः । मिलित्वा विविधं सृष्टेश्चक्रुस्ते कार्यमुत्तमम् ॥

Thus the goddesses, made of the guṇas, and the three gods, made of the guṇas, together accomplished the manifold, supreme work of creation.

एवं सृष्टिप्रकारस्ते वर्णितो मुनिसत्तम । शिवाज्ञया विरचितो ब्रह्मांडस्य मयाखिलः ॥

Thus the manner of creation has been described to you, best of sages; the whole of the cosmic egg has been fashioned by me, by the command of Śiva.

परं ब्रह्म शिवः प्रोक्तस्तस्य रूपास्त्रयः सुराः । अहं विष्णुश्च रुद्रश्च गुणभेदानुरूपतः ॥

Śiva is declared the supreme brahman; three gods are his forms, in accordance with the differences of the guṇas — I, and Viṣṇu, and Rudra.

शिवया रमते स्वैरं शिवलोके मनोरमे । स्वतंत्रः परमात्मा हि निर्गुणः सगुणोऽपि वै ॥

With Śivā he sports freely, in the delightful Śivaloka; the independent supreme self, indeed, both without qualities and with them.

तस्य पूर्णावतारो हि रुद्रः साक्षाच्छिवः स्मृतः । कैलासे भवनं रम्यं पंचवक्त्रश्चकार ह । ब्रह्मांडस्य तथा नाशे तस्य नाशोऽस्ति वै न हि ॥

His full avatāra is Rudra, remembered as Śiva himself, directly; that five-faced one made a delightful mansion on Kailāsa; and even at the destruction of the cosmic egg, there is, indeed, no destruction of it.

इत्याकर्ण्य वचस्तस्य ब्रह्मणः स तु नारदः । पुनः पप्रच्छ तं नत्वा विनयेन मुनीश्वराः ॥

"Having heard this speech of Brahmā, that Nārada, having bowed to him, questioned him again with humility, lords of sages —

कदा गतो हि कैलासं शंकरो भक्तवत्सलः । क्व वा सखित्वं तस्यासीत् कुबेरेण महात्मना ॥

'When did Śaṅkara, affectionate to his devotees, go to Kailāsa? And where did his friendship arise with the great soul Kubera?

किं चकार हरस्तत्र परिपूर्णः शिवाकृतिः । एतत्सर्वं समाचक्ष्व परं कौतूहलं मम ॥

What did Hara, of ever-full and auspicious form, do there? Relate all this to me; my curiosity is great.'

शृणु नारद वक्ष्यामि चरितं शशिमौलिनः । यथा जगाम कैलासं सखित्वं धनदस्य च ॥

'Listen, Nārada, I will tell the story of the moon-crested one — how he went to Kailāsa, and of his friendship with the lord of wealth.

आसीत् काम्पिल्यनगरे सोमयाजिकुलोद्भवः । दीक्षितो यज्ञदत्ताख्यो यज्ञविद्याविशारदः ॥

In the city of Kāmpilya there was a dīkṣita named Yajñadatta, born in a family of soma-sacrificers, learned in the science of sacrifice,

वेदवेदांगवित्प्राज्ञो वेदान्तादिषु दक्षिणः । राजमान्योऽथ बहुधा वदान्यः कीर्तिभाजनः ॥

wise, knower of the Veda and the Vedāṅgas, skilled in Vedānta and the rest; honoured by kings, most generous, a vessel of fame,

अग्निशुश्रूषणरतो वेदाध्ययनतत्परः । सुन्दरो रमणीयांगश्चन्द्रबिंबसमाकृतिः ॥

devoted to the tending of the sacred fire, intent on Vedic study, handsome, of lovely limbs, of a form like the orb of the moon.

आसीद् गुणनिधिर्नाम दीक्षितस्यास्य वै सुतः । कृतोपनयनः सोऽष्टौ विद्यां जग्राह भूरिशः । अथ पित्रानभिज्ञातो द्यूतकर्मरतोऽभवत् ॥

This dīkṣita had a son named Guṇanidhi; his upanayana performed, he mastered the eight branches of learning abundantly; but then, unknown to his father, he became devoted to gambling.

आदायादाय बहुशो धनं मातुः सकाशतः । समदाद् द्यूतकारेभ्यो मैत्रीं तैश्च चकार सः ॥

Taking wealth again and again from his mother, he gave it away to fellow gamblers, and made friendship with them.

सन्त्यक्तब्राह्मणाचारः सन्ध्यास्नानपराङ्मुखः । निन्दको वेदशास्त्राणां देवब्राह्मणनिन्दकः ॥

He abandoned the conduct of a brāhmaṇa, turned away from evening prayer and bathing; a reviler of the Vedas and the śāstras, a reviler of gods and brāhmaṇas,

स्मृत्याचारविहीनस्तु गीतवाद्यविनोदभाक् । नटपाखण्डभाण्डैस्तु बद्धप्रेमपरंपरः ॥

devoid of the conduct laid down in the smṛtis, given over to the diversion of song and music, bound in an unbroken chain of affection with actors, heretics and buffoons.

प्रेरितोऽपि जनन्या स न ययौ पितुरन्तिकम् । गृहकार्यान्तरव्यासो दीक्षितो दीक्षितायिनीम् ॥

Even when urged by his mother, he would not go near his father; the dīkṣita, meanwhile, engrossed in other household matters, would ask his dīkṣita wife —

यदा यदैव तां पृच्छेदये गुणनिधिः सुतः । न दृश्यते मया गेहे कल्याणि विदधाति किम् ॥

'whenever, ah, he would ask her: our son Guṇanidhi is not seen by me in the house; what, my dear, is he doing?'

तदा तदेति सा ब्रूयादिदानीं स बहिर्गतः । स्नात्वा समर्च्य वै देवानेतावन्तमनेहसम् ॥

Then, each time, she would say: 'just now he has gone out — having bathed and duly worshipped the gods, for this much time —

अधीत्याध्ययनार्थं स द्वित्रैर्मित्रैः समं ययौ । एकपुत्रेति तन्माता प्रतारयति दीक्षितम् ॥

'for the sake of study he has gone off with two or three friends.' Thus his mother, indulgent toward her only son, deceived the dīkṣita.

न तत्कर्म च तद्वृत्तं किंचिद्वेत्ति स दीक्षितः । सर्वं केशान्तकर्मास्य चक्रे वर्षेऽथ षोडशे ॥

That dīkṣita knew nothing at all of his deeds or his conduct; and in his sixteenth year he performed all his keśānta rite and the rest.

अथो स दीक्षितो यज्ञदत्तः पुत्रस्य तस्य च । गृह्योक्तेन विधानेन पाणिग्राहमकारयत् ॥

Then that dīkṣita Yajñadatta had the pāṇigrahaṇa marriage rite performed for his son too, according to the rule laid down in the gṛhyasūtra.

प्रत्यहं तस्य जननी सुतं गुणनिधिं मृदु । शास्ति स्नेहार्द्रहृदया ह्युपवेश्य स्म नारद ॥

Every day, Nārada, his mother, her heart moist with love, would seat her son Guṇanidhi and gently admonish him —

क्रोधनस्तेऽस्ति तनय स महात्मा पितेत्यलम् । यदि ज्ञास्यति ते वृत्तं त्वां च मां ताडयिष्यति ॥

'that great soul, your father, my son, is quick to anger, enough said; if he learns of your conduct, he will strike both you and me.

आच्छादयामि ते नित्यं पितुरग्रे कुचेष्टितम् । लोकमान्योऽस्ति ते तातः सदाचारैर्न वै धनैः ॥

I cover up your misconduct every day before your father; your father is honoured in the world by his good conduct, not, indeed, by wealth.

ब्राह्मणानां धनं तात सद्विद्या साधुसंगमः । किमर्थं न करोषि त्वं स्वरुचिं प्रीतमानसः ॥

For brāhmaṇas, my dear, the true wealth is good learning and the company of the virtuous; why do you not, with a glad heart, turn your own liking toward it?

सच्छ्रोत्रियास्तेऽनूचाना दीक्षिताः सोमयाजिनः । इति रूढिमिह प्राप्तास्तव पूर्वपितामहाः ॥

Your forefathers attained this renown here — good śrotriyas, learned reciters, dīkṣitas, soma-sacrificers.

त्यक्त्वा दुर्वृत्तसंसर्गं साधुसंगरतो भव । सद्विद्यासु मनो धेहि ब्राह्मणाचारमाचर ॥

Give up the company of the ill-behaved, and become devoted to the company of the good; fix your mind on good learning, practise the conduct of a brāhmaṇa.

तातानुरूपो रूपेण यशसा कुलशीलतः । ततो न त्रपसे किं नः त्यज दुर्वृत्ततां स्वकाम् ॥

You are like your father in form, in fame, in family and character; why then are you not ashamed before us? Give up your own ill conduct.

ऊनविंशतिकोऽसि त्वमेषा षोडशवार्षिकी । एतां संवृणु सद्वृत्तां पितृभक्तियुतो भव ॥

You are nineteen years old, and this wife of yours is sixteen; embrace her, of good conduct, and become devoted to your father.

श्वशुरोऽपि हि ते मान्यः सर्वत्र गुणशीलतः । ततो न त्रपसे किं नः त्यज दुर्वृत्ततां सुत ॥

Your father-in-law too is honoured everywhere for his virtue and character; why then are you not ashamed before us? Give up your ill conduct, my son.

मातुलास्तेऽतुलाः पुत्र विद्याशीलकुलादिभिः । तेभ्योऽपि न बिभेषि त्वं शुद्धोऽस्युभयवंशतः ॥

Your maternal uncles, my son, are unmatched in learning, character, lineage and the rest; you fear them not either, though you are pure by both lines of descent.

पश्यैतान्प्रतिवेशमस्थान्ब्राह्मणानां कुमारकान् । गृहेऽपि शिष्यान्पश्यैतान्पितुस्ते विनयोचितान् ॥

Look at these young sons of the neighbouring brāhmaṇas; look too, in this very house, at your father's pupils, fit models of good conduct.

राजापि श्रोष्यति यदा तव दुश्चेष्टितं सुत । श्रद्धां विहाय ते ताते वृत्तिलोपं करिष्यति ॥

When the king too, my son, hears of your evil conduct, he will abandon his regard for your father and cut off his livelihood.

बालचेष्टितमेवैतद् वदन्त्यद्यापि ते जनाः । अनन्तरं हरिष्यन्ति युक्तां दीक्षिततामिह ॥

As yet, people still call this merely a child's folly; but afterward they will take away this dīkṣita status, fitting though it is, here.

सर्वेऽप्याक्षारयिष्यन्ति तव तातं च मामपि । मातुश्चरित्रं तनयो धत्ते दुर्भाषणैरिति ॥

All will reproach both your father and me too, with harsh words, saying: 'the son takes after his mother's character.'

पिताऽपि ते न पापीयाच्छ्रुतिस्मृतिपथानुगः । तदङ्घ्रिलीनमनसो मम साक्षी महेश्वरः ॥

Your father, too, is not sinful; he follows the path of the śruti and smṛti. My own mind is fixed at his feet — of that, Maheśvara is my witness.

न चतुःस्नातयापीह मुखं दुष्टस्य वीक्षितम् । अहो बलीयान्स विधिर्येन जातो भवानिति ॥

Not even after the fourth monthly bath have I here looked upon the face of any wicked man; ah, how powerful is that fate, by which you have been born thus!'

प्रतिक्षणं जनन्येति शिक्ष्यमाणोऽतिदुर्मतिः । न तत्याज च तद्धर्मं दुर्बोधो व्यसनी यतः ॥

Thus admonished every moment by his mother, that most evil-minded one still did not give up that habit of his; for one addicted to vice is hard to teach.

मृगयामद्यपैशुन्यानृतचौर्यदुरोदरैः । स वारदारैर्व्यसनैरेभिः कोऽत्र न खंडितः ॥

By hunting, drink, calumny, falsehood, theft and gambling, and by consorting with other men's wives — by these vices, who indeed is not ruined?

यद्यन्मध्यगृहे पश्येत्तत्तन्नीत्वा सुदुर्मतिः । अर्पयेद् द्यूतकाराणां सकुप्यं वसनादिकम् ॥

Whatever he would see within the house, that most evil-minded one would take away and hand over to fellow gamblers — vessels, and clothing, and the rest.

न्यस्तां रत्नमयीं गेहे करस्य पितुरूर्मिकाम् । चोरयित्वैकदादाय दुरोदरकरेऽर्पयत् ॥

Once, his father's jewelled finger-ring, laid aside at home, having stolen it, he took and handed it to the hand of a fellow gambler.

दीक्षितेन परिज्ञातो दैवाद् द्यूतकृतः करे । उवाच दीक्षितस्तं च कुतो लब्धा त्वयोर्मिका ॥

By chance, it was recognised by the dīkṣita on the gambler's hand; and the dīkṣita said to him: 'from where was this ring obtained by you?'

पृष्टस्तेनाथ निर्बन्धादसकृत्तमुवाच सः । मामाक्षिपसि विप्रोच्चैः किं मया चौर्यकर्मणा ॥

Questioned by him thus, insistently, again and again, that gambler said to him: 'why, O brāhmaṇa, do you loudly accuse me of an act of theft?

लब्धा मुद्रा त्वदीयेन पुत्रेणैव समर्पिता । मम मातुर्हि पूर्वेद्युर्जित्वा नीतो हि शाटकः ॥

This ring I obtained, given to me by your own son; and before this, my mother's very sari too was won from him and taken away.

न केवलं ममैवैतदंगुलीयं समर्पितम् । अन्येषां द्यूतकर्तृणां भूरि तेनार्पितं वसु ॥

Not to me alone has this ring been given; to other gamblers too much wealth has been given by him.

रत्नकुप्यदुकूलानि भृंगारप्रभृतीनि च । भाजनानि विचित्राणि कांस्यताम्रमयानि च ॥

Jewels, base metal, fine cloths, ewers and the like, and wondrous vessels of bronze and copper —

नग्नीकृत्य प्रतिदिनं बध्यते द्यूतकारिभिः । न तेन सदृशः कश्चिदाक्षिको भूमिमण्डले ॥

he is stripped naked and bound by the gamblers every day. There is no dice-player anywhere on this earth equal to him.

अद्यावधि त्वया विप्र दुरोदरशिरोमणिः । कथं नाज्ञायि तनयोऽविनयानयकोविदः ॥

How is it, O brāhmaṇa, that until today you did not recognise your own son, that crown-jewel of gamblers, skilled in ill-conduct and wrongdoing?'

इति श्रुत्वा त्रपाभारविनम्रतरकन्धरः । प्रावृत्य वाससा मौलिं प्राविशन्निजमन्दिरम् ॥

Hearing this, his neck bowed low under the weight of shame, having covered his head with his cloth, he entered his own house.

महापतिव्रतामस्य पत्नीं प्रोवाच तामथ । स दीक्षितो यज्ञदत्तः श्रौतकर्मपरायणः ॥

Then that dīkṣita Yajñadatta, devoted to the rites of the śruti, spoke to his own wife, that great and chaste woman —

दीक्षितायनि कुत्रास्ति धूर्तो गुणनिधिः सुतः । अथ तिष्ठतु किं तेन क्व सा मम शुभोर्मिका ॥

'O Dīkṣitāyanī, where is that rogue, our son Guṇanidhi? But let him be, what use is he — where is that fine ring of mine,

अंगोद्वर्तनकाले या त्वया मेऽङ्गुलितो हृता । सा त्वं रत्नमयीं शीघ्रं तामानीय प्रयच्छ मे ॥

which was taken from my finger by you at the time of anointing my limbs? Bring me that jewelled ring at once, and give it to me.'

इति श्रुत्वाथ तद्वाक्यं भीता सा दीक्षितायनी । प्रोवाच स्नानमध्याह्नीं क्रियां निष्पादयंत्यथ ॥

Hearing these words, that Dīkṣitāyanī, frightened, then said, herself then engaged in performing the midday bathing rite —

व्यग्रास्मि देवपूजार्थमुपहारादिकर्मणि । समयोऽयमतिक्रामेदतिथीनां प्रियातिथे ॥

'I am occupied with the offering and the rest, for the worship of the gods; O lover of guests, this hour of the guests must not slip by.

इदानीमेव पक्वान्नकरणव्यग्रया मया । स्थापिता भाजने क्वापि विस्मृतेति न वेद्म्यहम् ॥

Just now, occupied with preparing the cooked food, I put it down in some vessel; where, I have forgotten — I do not know.'

हं हेऽसत्पुत्रजननि नित्यं सत्यप्रभाषिणि । यदा यदा त्वां सम्पृच्छे तनयः क्व गतस्त्विति ॥

'Hah! O mother of a worthless son, O you who ever speak the truth — whenever I have asked you, where has our son gone,

तदा तदेति त्वं ब्रूयान्नाथेदानीं स निर्गतः । अधीत्याध्ययनार्थं च द्वित्रैर्मित्रैः सयुग्बहिः ॥

each time you have said: 'my lord, just now he has gone out, for the sake of study, with two or three friends.'

कुतस्ते शाटकः पत्नि मांजिष्ठो यो मयार्पितः । लंबते योऽनिशं धाम्नि तथ्यं ब्रूहि भयं त्यज ॥

Where, O wife, is that madder-dyed sari of yours which I gave you, which used to hang always in the house? Speak the truth; give up your fear.

साम्प्रतं नेक्ष्यते सोऽपि भृंगारो मणिमंडितः । पट्टसूत्रमयी सापि त्रिपटी या मयार्पिता ॥

That jewelled ewer, too, is nowhere to be seen now; and that silk-threaded triple wrap, too, which I gave you —

क्व दाक्षिणात्यं तत्कांस्यं गौडी ताम्रघटी क्व सा । नागदंतमयी सा क्व सुखकौतुकमंचिका ॥

where is that southern bronze vessel? Where that copper pitcher of Gauḍa? Where that ivory couch of pleasant delight?

क्व सा पर्वतदेशीया चन्द्रकांतिरिवाद्भुता । दीपकव्यग्रहस्ताग्रालंकृता शालभंजिका ॥

Where is that wonder from the mountain country, like the sheen of a moonstone — that carved figure, adorned, its outstretched hand busy holding a lamp?

किं बहूक्तेन कुलजे तुभ्यं कुप्याम्यहं वृथा । तदाभ्यवहरिष्येऽहमुपयंस्याम्यहं यदा ॥

What use is much talk — O well-born one, I am angry with you in vain; I will eat again only when I marry once more.

अनपत्योऽस्मि तेनाहं दुष्टेन कुलदूषिणा । उत्तिष्ठानय पाथस्त्वं तस्मै दद्यां तिलांजलिम् ॥

By that wicked defiler of the family I remain, in effect, childless; rise, bring water — I would offer him the funerary handful of sesame and water.'

अपुत्रत्वं वरं नृणां कुपुत्रात्कुलपांसनात् । त्यजेदेकं कुलस्यार्थे नीतिरेषा सनातनी ॥

Childlessness is better for men than a wicked son who besmirches the family; one should abandon a single one for the sake of the family — this is the eternal rule of conduct.

स्नात्वा नित्यविधिं कृत्वा तस्मिन्नेवाह्नि कस्यचित् । श्रोत्रियस्य सुतां प्राप्य पाणिं जग्राह दीक्षितः ॥

Having bathed and performed his daily rites, on that very day, obtaining the daughter of a certain śrotriya, the dīkṣita took her hand in marriage.

श्रुत्वा तथा स वृत्तान्तं प्राक्तनं स्वं विनिन्द्य च । कांचिद्दिशं समालोक्य निर्ययौ दीक्षितांगजः ॥

"Having thus heard that account, and reviling his own former conduct, the dīkṣita's son, looking toward some direction, went forth,

कियच्चिरं ततो गत्वा यज्ञदत्तात्मजः स हि । दुष्टो गुणनिधिस्तस्थौ गतोत्साहो विसर्जितः ॥

and, having gone on for some time, that wicked son of Yajñadatta, Guṇanidhi, disowned, his spirit gone, came to a halt.

चिंतामवाप महतीं क्व यामि करवाणि किम् । नाहमभ्यस्तविद्योऽस्मि न चैवातिधनोऽस्म्यहम् ॥

He fell into great anxiety: 'where do I go, what do I do? I am not one trained in learning, nor am I a man of much wealth.

देशांतरे यस्य धनं स सद्यः सुखमेधते । भयमस्ति धने चौरात्स विघ्नः सर्वतो भवः ॥

One who has wealth in a foreign land at once flourishes in comfort; but there is fear of thieves for wealth — that danger arises from every side.

याजकस्य कुले जन्म कथं मे व्यसनं महत् । अहो बलीयान्हि विधिर्भावि कर्मानुसंधयेत् ॥

Born in the family of a sacrificing priest, how did such a great vice come upon me? Ah, fate indeed is powerful; it governs one's future deeds.

भिक्षितुं नाधिगच्छामि न मे परिचितः क्वचित् । न च पार्श्वे धनं किंचित्किमत्र शरणं भवेत् ॥

I do not go about to beg; nowhere do I have an acquaintance; nor is there any wealth at all beside me — what refuge could there be here?

सदानभ्युदिते भानौ प्रसूर्मे मिष्टभोजनम् । दद्यादद्यात्र कं याचे न चेह जननी मम ॥

Always, before the sun had risen, my mother would give me sweet food with her own hand. Whom do I ask here today — my mother, too, is not here.'

इति चिंतयतस्तस्य बहुशस्तत्र नारद । अतिदीनं तरोर्मूले भानुरस्ताचलं गतः ॥

Thus, Nārada, as he brooded there again and again, most wretched at the foot of a tree, the sun went to the western mountain.

एतस्मिन्नेव समये कश्चिन्माहेश्वरो नरः । सहोपहारानादाय नगराद् बहिरभ्यगात् ॥

At this very time, a certain devotee of Maheśvara, taking offerings with him, went out from the city,

नानाविधान्महादिव्यान्स्वजनैः परिवारितः । समभ्यर्चितुमीशानं शिवरात्रावुपोषितः ॥

manifold and most divine, surrounded by his own kinsfolk, having fasted, on the night of Śiva, to duly worship Īśāna.

शिवालयं प्रविश्याथ स भक्तः शिवसक्तधीः । यथोचितं सुचित्तेन पूजयामास शंकरम् ॥

Then, entering the Śiva temple, that devotee, his mind fixed on Śiva, worshipped Śaṅkara duly, with a pure heart.

पक्वान्नगंधमाघ्राय यज्ञदत्तात्मजो द्विजः । पितृत्यक्तो मातृहीनः क्षुधितः स तमन्वगात् ॥

Smelling the fragrance of the cooked food, that brāhmaṇa, the son of Yajñadatta, forsaken by his father, without his mother, hungry, followed after him.

इदमन्नं मया ग्राह्यं शिवायोपकृतं निशि । सुप्ते शैवजने दैवात्सर्वस्मिन्विविधं महत् ॥

'This food, offered to Śiva at night, is to be taken by me — by luck, once all these Śiva-devotees are asleep, this great and manifold offering.'

इत्याशामवलम्ब्याथ द्वारि शम्भोरुपाविशत् । ददर्श च महापूजां तेन भक्तेन निर्मिताम् ॥

Resting on this hope, he then sat down at Śambhu's door, and saw the great worship made ready by that devotee.

विधाय नृत्यगीतादि भक्ताः सुप्ताः क्षणे यदा । नैवेद्यं स तदादातुं भर्गागारं विवेश ह ॥

When, having performed dancing and singing and the rest, the devotees fell asleep in due time, he then, to take the offering, entered the house of Bharga.

दीपं मन्दप्रभं दृष्ट्वा पक्वान्नवीक्षणाय सः । निजचैलांचलाद्वर्तिं कृत्वा दीपं प्रकाश्य च ॥

Seeing the lamp dim, in order to see the cooked food he, having made a wick from the hem of his own garment, made the lamp bright,

यज्ञदत्तात्मजः सोऽथ शिवनैवेद्यमादरात् । जग्राह सहसा प्रीत्या पक्वान्नं बहुशस्ततः ॥

and that son of Yajñadatta then, with reverence, at once and gladly, seized the many cooked foods, Śiva's offering.

ततः पक्वान्नमादाय त्वरितं गच्छतो बहिः । तस्य पादतलाघातात्प्रसुप्तः कोऽप्यबुध्यत ॥

Then, as he took the food and went quickly outside, by the blow of his foot-sole some sleeping man awoke.

कोऽयं कोऽयं त्वरापन्नो गृह्यतां गृह्यतामसौ । इति चुक्रोश स जनो गिरा भयमहोच्चया ॥

'Who is this, who is this, hurrying away — seize him, seize him!' — thus that man cried out, in a loud voice full of alarm.

यावद्भयात्समागत्य तावत्स पुररक्षकैः । पलायमानो निहतः क्षणादन्धत्वमागतः ॥

As he fled in fear, the city watchmen came up and struck him down, and in an instant he fell into blindness.

अभक्षयच्च नैवेद्यं यज्ञदत्तात्मजो मुने । शिवानुग्रहतो नूनं भाविपुण्यबलान्न सः ॥

That son of Yajñadatta, sage, had indeed eaten the offering by Śiva's own grace — not, surely, by the strength of his own future merit.

मृतो बद्धः समागत्य पाशमुद्गरपाणिभिः । निनीषुभिः संयमनीं याम्यैः स विकटैर्भटैः ॥

Dead, he was bound, come upon by fearsome soldiers of Yama, noose and mace in hand, wishing to lead him to the city of restraint.

तावत्पारिषदाः प्राप्ताः किंकिणीजालमालिनः । दिव्यं विमानमादाय तं नेतुं शूलपाणयः ॥

Just then Śiva's own attendants arrived, garlanded with a net of little bells, trident in hand, bringing a divine chariot to lead him away.

मुञ्चतैनं द्विजं याम्या गणाः परमधार्मिकम् । दण्डयोग्यो न विप्रोऽसौ दग्धः सर्वाघसंचयः ॥

'Release this brāhmaṇa, O gaṇas of Yama — he is supremely righteous. This brāhmaṇa does not deserve punishment; his whole store of sin is burnt away.'

इत्याकर्ण्यवचस्ते हि यमराजगणास्ततः । महादेवगणानाहुर्बभूवुश्चकिता भृशम् ॥

Hearing this speech, those servants of Yamarāja, greatly astonished, then spoke to the gaṇas of Mahādeva —

शंभोर्गणानथालोक्य भीतैस्तैर्यमकिंकरैः । अवादि प्रणतैरित्थं दुर्वृत्तोऽयं गणा द्विज ॥

seeing Śambhu's gaṇas, those servants of Yama, afraid, bowing, spoke thus: 'O gaṇas, this brāhmaṇa was ill-conducted —

कुलाचारं प्रतीर्ष्यैष पित्रोर्वाक्यपराङ्मुखः । सत्यशौचपरिभ्रष्टः सन्ध्यास्नानविवर्जितः ॥

'having spurned the conduct of his family, turned away from the word of his parents; fallen from truth and purity, devoid of the evening rite and bathing,

आस्तां दूरेऽस्य कर्माणि शिवनिर्माल्यलंघकः । प्रत्यक्षतोऽत्र वीक्षध्वमस्पृश्योऽयं भवादृशाम् ॥

let alone his other deeds — he is a transgressor against Śiva's own offering. See it here, before your own eyes; he is untouchable to ones such as you.

शिवनिर्माल्यभोक्तारः शिवनिर्माल्यलंघकाः । शिवनिर्माल्यदातारः स्पर्शस्तेषां ह्यपुण्यकृत् ॥

Eaters of Śiva's offering, transgressors against Śiva's offering, and givers of Śiva's offering — the touch of these, indeed, brings demerit.

विषमालोक्य वा पेयं श्रेयो वा स्पर्शनं परम् । सेवितव्यं शिवस्वं न प्राणैः कण्ठगतैरपि ॥

It is better to drink poison, knowing it as such, or better still to touch it directly — but what belongs to Śiva must not be partaken of, even with life at one's very throat.

यूयं प्रमाणं धर्मेषु यथा न च तथा वयम् । अस्ति चेद्धर्मलेशोऽस्य गणास्तं शृणुमो वयम् ॥

You are an authority in matters of dharma as we are not; if there be even a trace of dharma in this man, O gaṇas, we would hear it.'

इत्थं तद्वाक्यमाकर्ण्य याम्यानां शिवकिंकराः । स्मृत्वा शिवपदाम्भोजं प्रोचुः पारिषदास्तु तान् ॥

Hearing these words of Yama's servants, Śiva's own attendants, calling to mind the lotus feet of Śiva, then spoke to them —

किंकराः शिवधर्मा ये सूक्ष्मास्ते तु भवादृशैः । स्थूललक्ष्यैः कथं लक्ष्या लक्ष्या ये सूक्ष्मदृष्टिभिः ॥

'O servants, those observances of Śiva which are subtle — how can they be perceived by ones such as you, of gross perception, when they are to be perceived only by the subtle-sighted?

अनेनानेनसा कर्म यत्कृतं शृणुतेह तत् । यज्ञदत्तात्मजेनाथ सावधानतया गणाः ॥

Hear, then, here, O gaṇas, with due attention, the deed that was done by this sinless one, this son of Yajñadatta —

पतन्ती लिंगशिरसि दीपच्छाया निवारिता । स्वचैलाञ्चलतोऽनेन दत्त्वा दीपदशां निशि ॥

the shadow falling on the head of the liṅga he warded off, having, at night, given the lamp a new wick from the hem of his own garment.

अपरोऽपि परो धर्मो जातस्तत्रास्य किंकराः । शृण्वतः शिवनामानि प्रसंगादपि गृह्यताम् ॥

And another, higher merit too arose in him there, O servants: hear that too — how, even in passing, he came to take up the names of Śiva as they were spoken.

भक्तेन विधिना पूजा क्रियमाणा निरीक्षिता । उपोषितेन भूतायामनेन स्थिरचेतसा ॥

and, fasting, with a steady mind, at the proper hour, he watched the worship being duly performed by the devotee.

शिवलोकमयं ह्याद्य गंतास्माभिः सहैव तु । कंचित्कालं महाभोगान्करिष्यति शिवानुगः ॥

This one shall this very day go to Śivaloka along with us; as a follower of Śiva he shall enjoy great pleasures for some time.

कलिंगराजो भविता ततो निर्धूतकल्मषः । एष द्विजवरो नूनं शिवप्रियतरो यतः ॥

then, his stain washed away, he shall become the king of Kaliṅga; for this best of brāhmaṇas has indeed become most dear to Śiva.

अन्यत्किंचिन्न वक्तव्यं यूयं यात यथागतम् । यमदूताः स्वलोकं तु सुप्रसन्नेन चेतसा ॥

Nothing else at all need be said; go, O messengers of Yama, back the way you came, to your own realm, with a well-pleased mind.'

इत्याकर्ण्य वचस्तेषां यमदूता मुनीश्वर । यथागतं ययुः सर्वे यमलोकं पराङ्मुखाः ॥

Hearing their words, lord of sages, all of Yama's messengers, turning back, went as they had come, to the realm of Yama;

सर्वं निवेदयामासुः शमनाय गणा मुने । तद्वृत्तमादितः प्रोक्तं शंभुदूतैश्च धर्मतः ॥

and, sage, the gaṇas reported everything to Śamana, the whole matter, as it had been rightly told from the start by Śambhu's own messengers.

सर्वे शृणुत मद्वाक्यं सावधानतया गणाः । तदेव प्रीत्या कुरुत मच्छासनपुरःसरम् ॥

'All of you, O gaṇas, hear my word with due care; do that alone, gladly, going before it as my own command:

ये त्रिपुण्ड्रधरा लोके विभूत्या सितया गणाः । ते सर्वे परिहर्तव्या नानेतव्याः कदाचन ॥

whoever in the world bear the triple mark of white ash, O gaṇas — all these are to be avoided, never to be brought here.

उद्धूलनकरा ये हि विभूत्या सितया गणाः । ते सर्वे परिहर्तव्या नानेतव्याः कदाचन ॥

Whoever, O gaṇas, besmear their bodies with white ash — all these are to be avoided, never to be brought here.

शिववेशतया लोके येन केनापि हेतुना । ते सर्वे परिहर्तव्या नानेतव्याः कदाचन ॥

Whoever, in the world, for whatever reason, take on the guise of Śiva — all these are to be avoided, never to be brought here.

ये रुद्राक्षधरा लोके जटाधारिण एव ये । ते सर्वे परिहर्तव्या नानेतव्याः कदाचन ॥

Whoever in the world wear rudrākṣa beads, and whoever indeed wear matted locks — all these are to be avoided, never to be brought here.

उपजीवनहेतोश्च शिववेशधरा हि ये । ते सर्वे परिहर्तव्या नानेतव्याः कदाचन ॥

And whoever bear the guise of Śiva merely for the sake of a livelihood — all these too are to be avoided, never to be brought here.

दम्भेनापि छलेनापि शिववेशधरा हि ये । ते सर्वे परिहर्तव्या नानेतव्याः कदाचन ॥

And whoever, out of mere pride or deceit, bear the guise of Śiva — all these too are to be avoided, never to be brought here.'

एवमाज्ञापयामास स यमो निजकिंकरान् । मत्वा तथेति ते सर्वे तूष्णीमासञ्छुचिस्मिताः ॥

Thus did Yama command his own servants; and all of them, assenting with 'so be it,' fell silent, smiling with a pure heart.

पार्षदैर्यमदूतेभ्यो मोचितस्त्विति स द्विजः । शिवलोकं जगामाशु तैर्गणैः शुचिमानसः ॥

Released from Yama's messengers by Śiva's attendants, that brāhmaṇa, his mind now pure, went at once to Śivaloka with those gaṇas.

तत्र भुक्त्वाखिलान्भोगान्संसेव्य च शिवाशिवौ । अरिंदमस्य तनयः कलिंगाधिपतेरभूत् ॥

There, having enjoyed every pleasure, and having served Śiva and Śivā both, he became the son of Ariṃdama, lord of Kaliṅga.

दम इत्यभिधानोऽभूच्छिवसेवापरायणः । बालोऽपि शिशुभिः साकं शिवभक्तिं चकार सः ॥

He was named Dama, devoted to the service of Śiva; even as a child, together with the other children, he practised devotion to Śiva.

क्रमाद्राज्यमवापाथ पितर्युपरते युवा । प्रीत्या प्रवर्तयामास शिवधर्मांश्च सर्वशः ॥

In due course, when his father had passed on, now a young man, he obtained the kingdom, and gladly set every observance of Śiva in motion.

नान्यं धर्मं स जानाति दुर्दमो भूपतिर्दमः । शिवालयेषु सर्वेषु दीपदानादृते द्विज ॥

King Dama, subduer of the unsubdued, knew no other dharma, O brāhmaṇa, than the giving of lamps in every Śiva temple.

ग्रामाधीशान्समाहूय सर्वान्स विषयस्थितान् । इत्थमाज्ञापयामास दीपा देयाः शिवालये ॥

Summoning all the headmen of the villages settled in his realm, he gave this command: 'lamps are to be given in the Śiva temple —

अन्यथा सत्यमेवेदं स मे दण्ड्यो भविष्यति । दीपदानाच्छिवस्तुष्टो भवतीति श्रुतीरितम् ॥

'otherwise, this is certain — that man shall be punished by me. It is declared in the śrutis that Śiva is pleased by the giving of lamps.

यस्य यस्याभितो ग्रामं यावन्तश्च शिवालयाः । तत्र तत्र सदा दीपो द्योतनीयोऽविचारितम् ॥

'in whosever village, and however many Śiva temples there are around it — there, in each, a lamp is always to be lit, without exception.

ममाज्ञाभंगदोषेण शिरश्छेत्स्याम्यसंशयम् । इति तद्भयतो दीपा दीप्ताः प्रतिशिवालयम् ॥

'for the fault of breaking my command, I shall without doubt cut off his head.' In fear of this, lamps were lit in every Śiva temple.

अनेनैव स धर्मेण यावज्जीवं दमो नृपः । धर्मर्द्धिं महतीं प्राप्य कालधर्मवशं गतः ॥

By this very observance, king Dama, for as long as he lived, having attained a great abundance of merit, in time passed under the sway of death.

स दीपवासनायोगाद् बहून्दीपान्प्रदीप्य वै । अलकायाः पतिरभूद्रत्नदीपशिखाश्रयः ॥

By the force of that disposition toward lamps, having lit so many lamps, he became the lord of Alakā, the abode of jewelled lamp-flames.

एवं फलति कालेन शिवेऽल्पमपि यत्कृतम् । इति ज्ञात्वा शिवे कार्यं भजनं सुसुखार्थिभिः ॥

Thus, in time, even a little that is done for Śiva bears fruit; knowing this, those who seek true happiness should devote themselves to Śiva.

क्व स दीक्षितदायादः सर्वधर्मारतिः सदा । शिवालये दैवयोगाद्यातश्चोरयितुं वसु । स्वार्थदीपदशोद्योतलिंगमौलितमोहरः ॥

Where is that heir of the dīkṣita, ever averse to all dharma; where the one who, by chance, went into the Śiva temple to steal goods, and — for his own end alone — lit the lamp's wick, dispelling the darkness upon the liṅga's crown?

कलिंगविषये राज्यं प्राप्तो धर्मरतिं सदा । शिवालये समुद्दीप्य दीपान्प्राग्वासनोदयात् ॥

and where — attaining a kingdom in the land of Kaliṅga, ever devoted to dharma, kindling lamps in the Śiva temple, by the rising of that former disposition —

क्वैषा दिक्पालपदवी मुनीश्वर विलोकय । मनुष्यधर्मिणानेन सांप्रतं येह भुज्यते ॥

now, lord of sages, behold — where is this station of a guardian of the quarters, which is now, here, being enjoyed by that same man born to human dharma!

इति प्रोक्तं गुणनिधेर्यज्ञदत्तात्मजस्य हि । चरितं शिवसंतोषं शृण्वतां सर्वकामदम् ॥

Thus has been told the story of Guṇanidhi, the very son of Yajñadatta — a story pleasing to Śiva, granting every wish to those who hear it.

सर्वदेवशिवेनासौ सखित्वं च यथेयिवान् । तदप्येकमना भूत्वा शृणु तात ब्रवीमि ते ॥

How this same Kubera came to have friendship with Śiva, the all-god — that too, dear one, hear with a single mind; I shall tell it to you.