PENGUIN CLASSICS
SHIVA PURANA: VOLUME 3
Bibek Debroy is a renowned
economist, scholar and translator. He has worked in universities, research
institutes, the industry and for the government. He has widely published books,
papers and articles on economics. As a translator, he is best known for his
magnificent rendition of the Mahabharata in ten volumes, the three-volume
translation of the Valmiki Ramayana, the Harivamsha, Bhagavata Purana,
Markandeya Purana, Brahma Purana and additionally Vishnu Purana, published to
wide acclaim by Penguin Classics. He is also the author of Sarama and Her
Children, which splices his interest in Hinduism with his love for dogs.
PRAISE FOR THE
BHAGAVATA PURANA
An exhaustive but accessible
translation of a crucial mythological text-Indian Express
The beauty of recounting these
stories lies in the manner in which the cosmic significance and the temporal
implications are intermingled. Debroy's easy translation makes that experience
even more sublime' -Business Standard
"The Puranas are 18 volumes
with more than four lakh shlokas, and all in Sanskrit-the language of our
ancestors and the sages, which only a few can speak and read today and only a
handful have the mastery to translate. Bibek Debroy is one such master
translator, who wears the twin title of economist and Sanskrit scholar, doing
equal justice to both'-Outlook
PRAISE FOR THE
MARKANDEYA PURANA
[The] Markandeya Purana is a
marvelous amalgam of mythology and metaphysics that unfolds a series of conversations
in which sage Markandeya is asked to answer some deeper questions raised by the
events in the Mahabharata-Indian Express
Bibek Debroy's translation of the
Markandeya Purana presents the English reader with an opportunity to read the
unabridged version in English. As he writes in the Introduction, "But all
said and done. there is no substitute to reading these texts in the
original Sanskrit." If you
cannot read the original in Sanskrit, this is perhaps the next best
thing-Abhinav Agarwal
PRAISE FOR THE VISHNU
PURANA
Bibek Debroy's unabridged
translation brings his trademark telicity of prose. Copious footnotes,
numbering over a thousand, and a scrupulous attention to keeping this a
translation and not an interpretation make this a much-needed and valuable
text-Firstpost
Like the others, this Purana
captures ancient and medieval stories and concepts of Hinduism in a range and
complexity that no other Sanskrit texts offer... The Vishnu Purana ends on a
sombre note, but not without offering the hope that those who chant Vishnu's
name can still reclaim dharma'-Business Standard
'Immense credit to the translator
for keeping the flow as light and engaging as the original may allow and for
capturing and conveying intact the soul of the Vishnu Purana... In essence,
this text functions as a concise encyclopaedia of perhaps the most evolved
research and thought of the time and a 360-degree portrayal of Lord Vishnu in
myriad forms aggregated from various oral or lost sources and tales... A treasure
trove; a slow-paced perusal of the text is an eye-opener, an education in
itself'-New Indian Express
PRAISE FOR THE BRAHMA
PURANA
"In two volumes and over 1,000
pages, Mr Debroy's translation of what is called the Adi Purana (or the
original Purana) brings alive the many myths and legends surrounding Hindu
gods, traditions, customs and ways of living-Business Standard
SHIVA PURANA
Volume 3
Translated by
BIBEK DEBROY
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Contents
Introduction 12
Koti Rudra Samhita Continued 42
Chapter 305-5(34) (Vishnu Obtains
Sudarshana Chakra) 42
Chapter 306-5(35) (Shiva's One
Thousand Names) 43
Chapter 307-5(36) (The Fruits of the
One Thousand Names) 72
Chapter 308-5(37) (Shiva's Devotees) 73
Chapter 309-5(38) (Greatness of
Shivaratri) 76
Chapter 310-5(39) (Shivaratri's
Udyapana) 80
Chapter 311-5(40) (Greatness of Vyadheshvara
and Shivaratri) 81
Chapter 312-5(41) (Nature of
Emancipation) 85
Chapter 313-5(42) (Difference between
Saguna and Nirguna) 87
Chapter 314-5(43) (Nature of Jnana) 88
Uma Samhita 91
Chapter 315-6(1) (Conversation
between Krishna and Upamanyu) 91
Chapter 316-6(2) (Upamanyu's
Instructions) 94
Chapter 317-6(3) (Shiva's Greatness) 97
Chapter 318-6(4) (The Power of
Shiva's Maya) 100
Chapter 319-6(5) (Major Sins) 102
Chapter 320-6(6) (Different Types of
Sins) 104
Chapter 321-6(7) (Yama's Messengers
and the Path to Hell) 107
Chapter 322-6(8) (Description of
Hell) 109
Chapter 323-6(9) (Description of
Consequences in Hell) 111
Chapter 324-6(10) (Description of
What Happens in Hell) 113
Chapter 325-6(11) (Greatness of
Donations of Food) 115
Chapter 326-6(12) (Greatness of
Austerities) 118
Chapter 327-6(13) (Greatness of
Puranas) 120
Chapter 328-6(14) (General Donations) 122
Chapter 329-6(15) (The Nether
Regions) 123
Chapter 330-6(16) (Being Saved from
Hell) 125
Chapter 331-6(17) (Jambudvipa and the
Varshas) 126
Chapter 332-6(18) (Description of the
Seven Dvipas) 128
Chapter 333-6(19) (Description of the
Worlds) 132
Chapter 334-6(20) (Special
Descriptions of Men) 134
Chapter 335-6(21) (Fruits of Battle) 137
Chapter 336-6(22) (The Origin of the
Body) 138
Chapter 337-6(23) (The Origin of the
Body) 141
Chapter 338-6(24) (Feminine Nature) 143
Chapter 339-6(25) (Knowledge about
Time) 145
Chapter 340-6(26) (Deceiving Kala) 148
Chapter 341-6(27) (Deceiving Kala and
Obtaining Shiva) 151
Chapter 342-6(28) (Beholding the
Shadowy Being) 153
Chapter 343-6(29) (The Original
Creation) 154
Chapter 344-6(30) (Description of Creation) 155
Chapter 345-6(31) (Description of
Creation Continued) 158
Chapter 346-6(32) (Kashyapa's
Lineage) 159
Chapter 347-6(33) (Description of
Creation Continued) 161
Chapter 348-6(34) (The Manvantaras) 162
Chapter 349-6(35) (Description of
Vaivasvata Manvantara) 166
Chapter 350-6(36) (Manu's Lineage and
Nine Sons) 167
Chapter 351-6(37) (Manu's Lineage
Continued) 170
Chapter 352-6(38) (Satyavrata to
Sagara) 173
Chapter 353-6(39) (Kings of Surya
Vamsha) 176
Chapter 354-6(40) (The Power of
Ancestors) 178
Chapter 355-6(41) (The Seven Hunters) 180
Chapter 356-6(42) (The Power of
Ancestors Continued) 183
Chapter 357-6(43) (Worship of Vyasa) 184
Chapter 358-6(44) (Vyasa's Origin) 184
Chapter 359-6(45) (The Avatara of
Mahakalika) 190
Chapter 360-6(46) (The Avatara of
Mahakalika) 193
Chapter 361-6(47) (Deaths of
Dhumralochana, Chanda, Munda and Raktabija) 195
Chapter 362-6(48) (Manifestation of
Sarasvati) 198
Chapter 362-6(49) (Uma's
Manifestation) 201
Chapter 363-6(50) (Shatakshi Avatara) 203
Chapter 364-6(51) (Nature of Kriya
Yoga) 205
Kailasa Samhita 209
Chapter 366-7(1) (Conversation
between Vyasa and the Sages) 209
Chapter 367-7(2) (Devi's Questions) 211
Chapter 368-7(3) (Procedures for
Sannyasa) 212
Chapter 369-7(4) (A Sannyasi's
Conduct) 216
Chapter 370-7(5) (A Sannyasi's
Mandala) 1553 217
Chapter 371-7(6) (Description of
Nyasa) 219
Chapter 372-7(7) (Dhyana and Worship
of Shiva) 223
Chapter 373-7(8) (The Avarana
Worship) 227
Chapter 374-7(9) (Description of
Pranava) 228
Chapter 375-7(10) (Suta's
Instructions) 231
Chapter 376-7(11) (Description of
Vamadeva) 233
Chapter 377-7(12) (Rules for
Sannyasa) 235
Chapter 378-7(13) (Rules for Sannyasa
Continued) 240
Chapter 379-7(14) (Pranava as Shiva's
Form) 244
Chapter 380-7(15) (The Image That Is
Worshipped) 246
Chapter 381-7(16) (Shiva's Tattva) 248
Chapter 382-7(17) (Original Creation) 252
Chapter 383-7(18) (Initiating a
Shishya) 254
Chapter 384-7(19) (Yogapatta Rules) 256
Chapter 385-7(20) (Shaving and
Bathing Rules) 260
Chapter 386-7(21) (Rites for Ten
Days, after a Mendicant's Death) 261
Chapter 387-7(22) (Rites on the
Eleventh Day, after a Mendicant's Death) 264
Chapter 388-7(23) (Rites on the
Twelfth Day, after a Mendicant's Death) 266
Purva Bhaga 270
Chapter 388-8.1(1) (Origin of Vidya)1776 270
Chapter 389-8.1(2) (Sages Present
Their Case) 272
Chapter 390-8.1(3) (The Naimisha
Account) 274
Chapter 391-8.1(4) (Vayu's Arrival) 276
Chapter 392-8.1(5) (Jnana about
Shiva's Tattva) 277
Chapter 393-8.1(6) (Jnana about
Shiva's Tattva Continued) 280
Chapter 394-8.1(7) (Greatness of
Kala) 283
Chapter 395-8.1(8) (Lifespans of the
Three Divinities) 284
Chapter 396-8.1(9) (Creation,
Preservation and Dissolution) 286
Chapter 397-8.1(10) (Description of
Brahmanda1811) 287
Chapter 398-8.1(11) (Description of
Creation) 289
Chapter 399-8.1(12) (Description of
Creation Continued) 290
Chapter 400-8.1(13) (Creation of
Brahma and Vishnu) 294
Chapter 401-8.1(14) (Manifestation of
Rudras) 296
Chapter 402-8.1(15) (Praise of Shiva
and Shivaa) 297
Chapter 403-8.1(16) (Manifestation of
Devi Shakti) 298
Chapter 404-8.1(17) (Account of
Creation) 299
Chapter 405-8.1(18) (Sati Gives up
Her Body) 302
Chapter 406-8.1(19) (Virabhadra's
Origin) 304
Chapter 407-8.1(20) (Destruction of
the Sacrifice) 307
Chapter 408-8.1(21) (Punishment of
Devas) 309
Chapter 409-8.1(22) (Destruction of
Daksha's Sacrifice) 310
Chapter 410-8.1(23) (Prayer to
Girisha) 313
Chapter 411-8.1(24) (Prayer to
Girisha) 316
Chapter 412-8.1(25) (Devi Becomes
Gouri) 318
Chapter 413-8.1(26) (Devi becomes
Gouri continued) 320
Chapter 414-8.1(27) (Gouri's Return) 321
Chapter 415-8.1(28) (Nature of
Bhasma) 323
Chapter 416-8.1(29) (Vagartha) 324
Chapter 417-8.1(30) (Questions about
Shiva's tattva) 325
Chapter 418-8.1(31) (Instructions
about Jnana) 327
Chapter 419-8.1(32) (Best Practices) 331
Chapter 420-8.1(33) (Rules of
Pashupata Vrata) 334
Chapter 421-8.1(34) (Upamanyu's
Austerities) 338
Chapter 422-8.1(35) (Upamanyu's
Conduct) 341
Uttara Bhaga 344
Chapter 423-8.2(1) (Krishna Obtains a
Son) 344
Chapter 424-8.2(2) (Shiva and
Pashupata) 345
Chapter 425-8.2(3) (Shiva's Forms) 347
Chapter 426-8.2(4) (Glory of Gouri
and Shankara) 348
Chapter 427-8.2(5) (Knowledge about
Pashupati) 352
Chapter 428-8.2(6) (Shiva's Tattva) 354
Chapter 429-8.2(7) (Shiva's Tattva
Continued) 355
Chapter 430-8.2(8) (Vyasa's Avataras) 357
Chapter 431-8.2(9) (Shiva's Avataras
as Yogacharyas) 359
Chapter 432-8.2(10) (Devotion to Shiva) 360
Chapter 433-8.2(11) (Jnana about
Shiva) 363
Chapter 434-8.2(12) (Greatness of
Panchakshara Mantra) 365
Chapter 435-8.2(13) (Greatness of
Panchakshara Mantra Continued) 367
Chapter 436-8.2(14) (Greatness of
Panchakshara Mantra Continued) 370
Chapter 437-8.2(15) (Greatness of the
Guru) 373
Chapter 438-8.2(16) (The Shishya's
Samskara) 376
Chapter 439-8.2(17) (Rules for Diksha
as Shiva's Devotee) 380
Chapter 440-8.2(18) (Purification
Following the Six Paths) 382
Chapter 441-8.2(19) (Samskara of the
Sadhaka) 384
Chapter 442-8.2(20) (Special
Samskara) 385
Chapter 443-8.2(21) (Nitya and
Naimittika Rites) 387
Chapter 444-8.2(22) (Nitya and
Naimittika Rites Continued) 389
Chapter 445-8.2(23) (Explanation on
the Mode of Worship) 391
Chapter 446-8.2(24) (Shiva's Worship
according to the Sacred Texts) 392
Chapter 447-8.2(25) (Shiva's Worship
according to the Sacred Texts Continued) 395
Chapter 448-8.2(26) (Accompaniments
to Worship) 398
Chapter 449-8.2(27) (Fire Rites) 399
Chapter 450-8.2(28) (Nitya and
Naimittika) 403
Chapter 451-8.2(29) (Kamya Rites) 404
Chapter 452-8.2(30) (Kamya Rites
Continued) 406
Chapter 453-8.2(31) (Shiva's Great
Stotram) 410
Chapter 454-8.2(32) (Siddhi in This
World) 418
Chapter 455-8.2(33) (Karma for the
World Hereafter) 421
Chapter 456-8.2(34) (Delusion of Hari
and Vidhatri) 422
Chapter 457-8.2(35) (Countering Hari
and Vidhatri's Delusion) 424
Chapter 458-8.2(36) (Procedure for
Installing a Lingam) 427
Chapter 459-8.2(37) (Objective of
Yoga) 430
Chapter 460-8.2(38) (Impediments in
the Path of Yoga) 433
Chapter 461-8.2(39) (Description of
Shiva's Yoga) 436
Chapter 462-8.2(40) (The Sages Go to
the South of Meru) 438
Chapter 463-8.2(41) (Vyasa's
Instruction) 440
Acknowledgements 443
The word 'Purana' means old,
ancient. The Puranas are old texts, usually referred to in conjunction with
Itihasa (the Ramayana and the Mahabharata).1 Whether Itihasa
originally meant only the Mahabharata, with the Ramayana being added to that
expression later, is a proposition on which there has been some discussion. But
that's not relevant for our purposes. In the Chandogya Upanishad, there is an
instance of the sage Narada approaching the sage Sanatkumara for instruction.
Asked about what he already knows, Narada says he knows Itihasa and Purana, the
Fifth Veda.2 In other words, Itihasa-Purana possessed an elevated
status. This by no means implies that the word 'Purana', as used in these two
Upanishads and other texts too, is to be understood in the sense of the word
being applied to a set of texts known as the Puranas today. The Valmiki
Ramayana is believed to have been composed by Valmiki and the Mahabharata by
Krishna Dvaipayana Vedavyasa. After composing the Mahabharata, Krishna
Dvaipayana Vedavyasa is believed to have composed the Puranas. The use of the
word 'composed' immediately indicates that Itihasa-Purana are smriti texts, with
a human origin. They are not shruti texts, which have a divine origin.
Composition does not mean these texts were rendered into writing. Instead,
there was a process of oral transmission, with inevitable noise in the
transmission and distribution process. Writing came much later.
Pargiter's book on the Puranas is
still one of the best introductions to this corpus.3 To explain the
composition and transmission process, one can do no better than to quote him.
The Vayu and Padma
Puranas tell us how ancient genealogies, tales and ballads were preserved,
namely, by the sutas,4 and they describe the suta's duty... The
Vayu, Brahmanda and Visnu give an account, how the original Purana came into
existence.... Those three Puranas say-Krsna Dvaipayana divided the single Veda
into four and arranged them, and so was called Vyasa. He entrusted them to his
four disciples, one to each, namely Paila, Vaisampayana, Jaimini and Sumantu.
Then with tales, anecdotes, songs and lore that had come down from the ages he
compiled a Purana, and taught it and the Itihasa to his fifth disciple, the
suta Romaharsana or Lomaharsana... After that he composed the Mahabharata. The
epic itself implies that the Purana preceded it... As explained above, the
sutas had from remote times preserved the genealogies of gods, rishis and
kings, and traditions and ballads about celebrated men, that is, exactly the
material-tales, songs and ancient lore-out of which the Purana was constructed.
Whether or not Vyasa composed the original Purana or superintended its
compilation, is immaterial for the present purpose... After the original Purana
was composed, by Vyasa as is said, his disciple Romaharsana taught it to his
son Ugrasravas, and Ugrasravas the sauti appears as __________________________
1 For example, shlokas 2.4.10, 4.1.2 and
4.5.11 of the Brihadaranyaka Upanishad use the two expressions together.
2 Chandogya Upanishad, 7.1.2.
3 F.E. Pargiter, Ancient Indian
Historical Tradition, Oxford University Press, London, 1922.
4 Sutas were bards, minstrels and
raconteurs.
the reciter in
some of the present Puranas; and the sutas still retained the right to recite
it for their livelihood. But, as stated above, Romaharsana taught it to his six
disciples, at least five of whom were brahmans. It thus passed into the hands
of brahmans, and their appropriation and development of it increased in the
course of time, as the Purana grew into many Puranas, as Sanskrit learning
became peculiarly the province of the brahmans, and as new and frankly
sectarian Puranas were composed.
Pargiter cited reasons for his
belief that the Mahabharata was composed after the original Purana, though that
runs contrary to the popular perception about the Mahabharata having been
composed before the Puranas. That popular and linear perception is too
simplistic, since texts evolved in parallel, not necessarily sequentially.
In popular perception, Krishna
Dvaipayana Vedavyasa composed the Mahabharata. He then composed the Puranas.
Alternatively, he composed an original core Purana text, which has been lost,
and others embellished it through additions. The adjective 'Purana', meaning
old account or old text, became a proper noun, signifying a specific text. To
be classified as a Purana, a Purana has to possess five attributes-pancha
lakshmana. That is, five topics must be discussed-sarga, pratisarga, vamsha,
manvantara and vamshanucharita. The clearest statement of this is in the Matsya
Purana. Unlike the Ramayana and the Mahabharata, there is no Critical Edition
of the Puranas.5 Therefore, citing chapter and verse from a Purana
text is somewhat more difficult, since verse, if not chapter, may vary from
text to text. With that caveat, the relevant shloka (verse) should be in the
53rd chapter of the Matysa Purana. Sarga means the original or primary
creation. The converse of sarga is universal destruction and dissolution, or
pralaya. That period of sarga lasts for one of Brahma's days, known as kalpa.
When Brahma sleeps, during his night, there is universal destruction.
In measuring time,
there is the notion of a yuga (era) and there are four yugas-satya yuga (also
known as krita yuga), treta yuga, dvapara yuga and kali yuga. Satya yuga lasts
for 4,000 years, treta yuga for 3,000 years, dvapara yuga for 2,000 years and
kali yuga for 1,000 years. However, these are not human years. The gods have a
different timescale and these are the years of the gods. As one progressively
moves from satya yuga to kali yuga, virtue (dharma) declines. But at the end of
kali yuga, the cycle begins afresh, with satya yuga. An entire cycle, from
satya yuga to kali yuga, is known as a mahayuga (great era). However, a
mahayuga is not just 10,000 years. There is a further complication. At the
beginning and the end of every yuga, there are some additional years. These
additional years are 400 for satya yuga, 300 for treta yuga, 200 for dvapara
yuga and 100 for kali yuga. A mahayuga thus has 12,000 years, adding years both
at the beginning and at the end. 1,000 mahayugas make up one kalpa (eon), a
single day for Brahma. A kalpa is also divided into fourteen manvantaras, a
manvantara being a period during which a Manu presides and rules over creation.
Therefore, there are 71.4 mahayugas in a manvantara. Our present kalpa is known
as the Shveta Varaha kalpa. Within that, six Manus have come and gone.
_______________________
5 The Critical Edition of the Valmiki
Ramayana was brought out by the Baroda Oriental Institute, now part of the
Maharaja Sayajirao University of Baroda. The Critical Edition of the
Mahabharata was brought out by the Bhandarkar Oriental Research Institute,
Pune.
Their names are (1) Svayambhuva
Manu, (2) Svarochisha Manu, (3) Uttama Manu, (4) Tapasa Manu, (5) Raivata Manu
and (6) Chakshusha Manu. The present Manu is known as Vaivasvata Manu.
Vivasvat, also written as Vivasvan, is the name of Surya, the Sun God.
Vaivasvata Manu has that name because he is Surya's son. Not only do Manus change
from one manvantara to another. So do the gods, the ruler of the gods and the
seven great sages, known as the saptarshis (seven rishis). Indra is a title of
the ruler of the gods. It is not a proper name. The present Indra is Purandara.
However, in a different manvantara, someone else will hold the title. In the
present seventh manvantara, known as Vaivasvata manvantara, there will also be
71.4 mahayugas. We are in the 28th of these. Since a different Vedavyasa
performs that task of classifying and collating the Vedas in every mahayuga,
Krishna Dvaipayana Vedavyasa is the 28th in that series. Just so that it is
clear, Vedavyasa isn't a proper name. It is a title conferred on someone who
collates and classifies the Vedas. There have been twenty-seven who have held
the title of Vedavyasa before him and he is the 28th. His proper name is
Krishna Dvaipayana, Krishna because he was dark and Dvaipayana because he was
born on an island (dvipa). This gives us an idea of what the topic of
manvantara is about. This still leaves pratisarga, vamsha and vamshanucharita.
The two famous dynasties/lineages were the solar dynasty (surya vamsha) and
lunar dynasty (chandra vamsha) and all the famous kings belonged to one or
other of these two dynasties. Vamshanucharita is about these lineages and the
conduct of these kings. There were the gods and sages (rishis) too, not always
born through a process of physical procreation. Their lineages are described
under the heading of vamsha. Finally, within that cycle of primary creation and
destruction, there are smaller and secondary cycles of creation and
destruction. That's the domain of pratisarga. In greater or lesser degree, all
the Puranas cover these five topics, some more than the others. The Purana
which strictly adheres to this five-topic classification is the Vishnu Purana.
There are Puranas and Puranas. Some
are known as Sthala Puranas, describing the greatness and sanctity of a
specific geographical place. Some are known as Upa-Puranas, minor Puranas. The
listing of Upa-Puranas has regional variations and there is no country-wide
consensus about the list of Upa-Puranas, though it is often accepted that there
are eighteen. The Puranas we have in mind are known as Maha-Puranas, major
Puranas. Henceforth, when we use the word Puranas, we mean Maha-Puranas. There
is consensus that there are eighteen Maha-Puranas, though it is not obvious
that this number of eighteen existed right from the beginning. The names are
mentioned in several of these texts, including a shloka that follows the shloka
cited from the Matsya Purana. Thus, the eighteen Puranas are (1) Agni (15,400);
(2) Bhagavata (18,000); (3) Brahma (10,000); (4) Brahmanda (12,000); (5)
Brahmavaivarta (18,000); (6) Garuda (19,000); (7) Kurma (17,000); (8) Linga
(11,000); (9) Markandeya (9,000); (10) Matsya (14,000); (11) Narada (25,000);
(12) Padma (55,000); (13) Shiva (24,000); (14) Skanda (81,100); (15) Vamana
(10,000); (16) Varaha (24,000); (17) Vayu (24,000) and (18) Vishnu (23,000).
A few additional points about this
list. First, the Harivamsha is sometimes loosely described as a Purana, but
strictly speaking, it is not a Purana. It is more like an addendum to the
Mahabharata. Second, Bhavishya (14,500) is sometimes mentioned, with Vayu
excised from the list. However, the Vayu Purana exhibits many more Purana
characteristics than the Bhavishya Purana. There are references to a Bhavishyat
Purana that existed, but that may not necessarily be the Bhavishya Purana as we
know it today. That's true of some other Puranas too. Texts have been
completely restructured hundreds of years later. Third, it is not just a
question of Bhavishya Purana and Vayu Purana. In the lists given in some
Puranas, Vayu is part of the 18, but Agni is knocked out. In some others,
Narasimha and Vayu are included, but Brahmanda and Garuda are knocked out.
Fourth, when a list is given, the order also indicates some notion of priority
or importance. Since that varies from text to text, our listing is simply
alphabetical, according to the English alphabet. Fifth, when one uses the term
Bhagavata, does one mean Bhagavata Purana or Devi Bhagavata Purana? The numbers
within brackets indicate the number of shlokas each of these Puranas has or is
believed to have. The range is from 9,000 in Markandeya to a mammoth 81,100 in
Skanda. The aggregate is a colossal 409,500 shlokas. To convey a rough idea of
the orders of magnitude, the Mahabharata has, or is believed to have, 100,000
shlokas. It's a bit difficult to convert a shloka into word counts in English,
especially because Sanskrit words have a slightly different structure. However,
as a very crude approximation, one shloka is roughly twenty words. Thus,
100,000 shlokas become 2 million words and 400,000 shlokas, four times the size
of the Mahabharata, amounts to 8 million words. There is a reason for using the
expression 'is believed to have', as opposed to 'has'. Rendering into writing
is of later vintage, the initial process was one of oral transmission. In the
process, many texts have been lost, or are retained in imperfect condition.
This is true of texts in general and is also specifically true of Itihasa and
Puranas. The Critical Edition of the Mahabharata, mentioned earlier, no longer
possesses 100,000 shlokas. Including the Harivamsha, there are around 80,000
shlokas. The Critical Edition of the Mahabharata has, of course, deliberately
excised some shlokas. For the Puranas, there is no counterpart of Critical
Editions. However, whichever edition of the Puranas one chooses, the number of
shlokas in that specific Purana will generally be fewer than the numbers
mentioned here earlier. Either those many shlokas did not originally exist, or
they have been lost. This is the right place to mention that a reading of the
Puranas assumes a basic degree of familiarity with the Valmiki Ramayana and the
Mahabharata, more the latter than the former. Without that familiarity, one
will often fail to appreciate the context completely. More than passing
familiarity with the Bhagavat Gita, strictly speaking a part of the Mahabharata,
helps.6
Other than the five attributes, the
Puranas have a geography and even considerable amount of information on
geological changes (changes in courses of river) and astronomy. Therefore,
those five attributes shouldn't suggest the Puranas have nothing more. They do,
and they have, therefore, been described as encyclopedias. Bharatavarsha is
vast and heterogeneous and each Purana may very well have originated in one
particular part of the country. Accordingly, within that broad compass of an overall
geographical description, the extent of geographical information varies from
Purana to Purana. Some are more familiar with one part of the country than with
another. Though not explicitly mentioned in the five attributes, the Puranas
are also about pursuing dharma, artha, kama and moksha, the four objectives of
human existence, and about the four varnas and the four ashramas. The general
understanding and practice of dharma is based much more on the Puranas than on
the Vedas. Culture, notions of law, rituals, architecture and iconography are
based on the Puranas. There is beautiful poetry too.
_____________________
6 The Bhagavat Gita translation was
published in 2006 and reprinted in 2019, the translation of the Critical
Edition of the Mahabharata in 10 volumes between 2010 and 2014 (with a box set
in 2015) and the translation of the Critical Edition of the Valmiki Ramayana in
2017. The translations are by Bibek Debroy, and in each case, the publisher is
Penguin.
Perhaps one should mention that there
are two ways these 18 Puranas are classified. The trinity has Brahma as the
creator, Vishnu as the preserver and Shiva as the destroyer. Therefore, Puranas
where creation themes feature prominently are identified with Brahma (Brahma,
Brahmanda, Brahmavaivarta, Markandeya). Puranas where Vishnu features
prominently are identified as Vaishnava Puranas (Bhagavata, Garuda, Kurma,
Matysa, Narada, Padma, Vamana, Varaha, Vishnu). Puranas where Shiva features
prominently are identified as Shaiva Puranas (Agni, Linga, Shiva, Skanda,
Vayu). While there is a grain of truth in this, Brahma, Vishnu and Shiva are
all important and all three feature in every Purana. Therefore, beyond the
relative superiority of Vishnu vis-à-vis Shiva, the taxonomy probably doesn't serve
much purpose. The second classification is even more tenuous and is based on
the three gunas of sattva (purity), rajas (passion) and tamas (ignorance). For
example, the Uttara Khanda of the Padma Purana has a few shlokas along these
lines, recited by Shiva to Parvati. With a caveat similar to the one mentioned
earlier, this should be in the 236th chapter of Uttara Khanda. According to
this, the Puranas characterized by sattva are Bhagavata, Garuda, Narada, Padma,
Varaha and Vishnu. Those characterized by rajas are Bhavishya, Brahma,
Brahmanda, Brahmavaivarta, Markandeya and Vamana. Those characterized by tamas
are Agni, Kurma, Linga, Matysa, Skanda and Shiva.
Within a specific Purana text,
there are earlier sections, as well as later ones. That makes it difficult to
date a Purana, except as a range. Across Purana texts, there are older Puranas,
as well as later ones. Extremely speculatively, the dating will be something
like the following. (1) Agni (800-1100 CE); (2) Bhagavata (500-1000 CE); (3)
Brahma (700-1500 CE); (4) Brahmanda (400-600 CE); (5) Brahmavaivarta (700-1500
CE); (6) Garuda (800-1100 CE); (7) Kurma (600-900 CE); (8) Linga (500-1000 CE);
(9) Markandeya (250-700 CE); (10) Matsya (200-500 CE); (11) Narada (900-1600
CE); (12) Padma (400-1600 CE); (13) Shiva (1000-1400 CE); (14) Skanda (600-1200
CE); (15) Vamana (450-900 CE); (16) Varaha (1000-1200 CE); (17) Vayu (350-550
CE); (18) Vishnu (300 CE-450 CE) and (19) Bhavishya (500-1900 CE). Reiterating
once again that there is no great precision in these ranges, by this reckoning,
the
Vishnu Purana is the oldest and
some parts of the Bhavishya Purana are as recent as the 19th century. As
mentioned earlier, there is no Critical Edition for the
Puranas. Therefore, one has to
choose a Sanskrit text one is going to translate from. If one is going to
translate all the Puranas, it is preferable, though not essential, that one
opts for a common source for all the Purana texts. In all the Purana
translations, as a common source, I have used, and will use, the ones brought
out by Nag Publishers, with funding from the Ministry of Human Resource
Development. It is no different for the Shiva Purana.7 To the best
of my knowledge, other than this translation, there are only two other
unabridged translations of the Shiva Purana in English. J.L. Shastri was the
editor of the first and a board of scholars undertook the translation,
published under the title 'Ancient Indian Tradition and Mythology in English
Translation'.8 In the course of this translation, extensive
_______________
7 The Sivamahapuranam, Nag Publishers,
Delhi, 1986.
8 The Siva-Purana, translated and
annotated by a Board of Scholars, edited by J. L. Shastri, 4 volumes, Motilal
Banarsidass Publishers, Delhi, 1970.
comparisons have been made with the
Shastri translation. The Sanskrit texts used for the two translations are
similar, but not always identical. However, differences are minor. More
importantly, the discerning reader, who compares the two, will find that we
have differed in interpreting words and sentences. The second unabridged
translation is by Shanti Lal Nagar.9
In the second half of the 19th
century, the contribution of Calcutta and Bengal towards preserving the
Itihasa-Purana legacy was remarkable. Consider the following. (1) Kaliprasanna
Singha's unabridged translation of the Mahabharata in
Bengali; (2) The Sanskrit and
unabridged Bengali translation of the Burdwan edition of the Mahabharata; (3)
The unabridged Bengali translation of the Mahabharata, published by Pratap
Chandra Roy; (4) The unabridged English translation of the Valmiki Ramayana by
William Carey and Joshua Marshman; (5) Hemachandra Bhattacharya's unabridged
translation of the Valmiki Ramayana in Bengali; (6) Ganga Prasad
Mukhopadhyaya's verse translation of the Valmiki Ramayana; (7) Panchanan
Tarkaratna's Sanskrit editions and Bengali translations of Valmiki Ramayana,
Adhyatma Ramayana and several Puranas; (8) Unabridged translations of the
Mahabharata in English by Kisari Mohan Ganguli and Manmatha Nath Dutt; (9) Asiatic
Society's10 Bibliotheca Indica Sanskrit editions of Agni Purana,
Brihad Dharma Purana, Brihad Naradiya Purana, Kurma Purana, Varaha Purana and
Vayu Purana; and (10) F. E. Pargiter's unabridged English translation of
Markandeya Purana. (11) And most important of all, Horace Hayman's Wilson
translation of the Vishnu Purana, in five volumes, between 1864 and 1870.11
Though Wilson's translation wasn't part of the Bibliotheca Indica corpus, it
was part of the same broad tradition. Wilson's work was almost certainly the
first unabridged translation of any Purana into English and the scholarship was
remarkable. An act of research and scholarship still needs to be undertaken,
cross-referencing names, genealogies and incidents across Itihasa and Purana
texts. Often, when the same incident is narrated in different Purana texts,
there are differences in nuances and details. Since ours is a translation, we
have
deliberately refrained from
undertaking such an exercise. But the Horace Hayman Wilson translation did seek
to do that. Before that work can be undertaken, the Purana corpus has to be
translated, meaning translation into English. More often than not, practices of
dharma are based on the Itihasa-Purana corpus. The Purana project, published by
Penguin, is part of that translation endeavour. Translations of Bhagavata
Purana, Markandeya Purana, Brahma Purana and Vishnu Purana have already been
published and Shiva Purana is the fifth.
As has been mentioned earlier, the
composition of Shiva Purana is dated to between 1000 and 1400 CE. It is a
relatively later Purana. The Shiva Purana has a considerable degree of overlap
with the Vayu Purana, dated to between 350 and 550 ct. It is the consensus that
the Vayu Purana evolved earlier.
______________________
9 Shanti Lal Nagar, Siva Mahapurana, An
Exhaustive Introduction, Sanskrit Text, English Translation with Photographs of
Archaeological Evidence, 3 volumes, Parimal Publications, 2007.
10 Asiatic Society went through several
name changes, but it can simply be called the Asiatic Society.
11 Horace
Hayman Wilson, The Vishnu Purana, A System of Hindu Mythology and Tradition,
Trubner & Company, London, 1864-1870.
R. C. Hazra's dissertation is still
one of the best introductions to the Purana corpus, for all the Puranas.12
Because of that later date of composition, Hazra paid short shrift to the Shiva
Purana, not even mentioning it as a separate Purana. He focused instead on Vayu
Purana.
The Vayu is
perhaps the oldest of the extant Puranas. The Mahabharata speaks of a 'Purana
proclaimed by Vayu; the Harivamsa refers to 'Vayu' as an authority; Banabhatta
says in his Harsa-carita that he attended the reading of the Vayu Purana in his
native village; and Alberuni repeatedly quotes and names a Vayu Purana in his
account of India. The character of the Vayu as a Mahapurana has sometimes been
called into question. The cause of this doubt is the use of the title
"Siva' or 'Saivya' for 'Vayaviya' in the majority of the lists of the
'eighteen Mahapuranas. But this substitution, which has been taken wrongly in
favour of the comparatively late sectarian Upapurana called 'Siva-purana', is
based on the Saiva character of the Vayu... Hence it seems that the attempt to
raise the Siva-purana to the status of a Mahapurana was due to a comparatively
late sectarian zeal.
A quote from Wilson's Preface13
will add to what has already been said and Wilson was less dismissive of the
Shiva Purana.
The Siva or Saiva
Purana is, as above remarked, omitted in some of the lists; and, in general,
when that is the case, it is replaced by the Vayu or Vayaviya. When the Siva is
specified, as in the Bhagavata, then the Vayu is omitted; intimating the
possible identity of these two works.
In all Puranas, there are chapters
that are almost verbatim reproductions of sections from the Mahabharata,
Harivamsha and other Puranas. One should not deduce that a specific Purana text
has copied from another, since these various texts might have had a common
origin. That apart, even when the shlokas seem to be virtually identical, there
are interesting changes in words and nuances. This has a bearing on the Hazra
and Wilson arguments. Today, given the texts we possess, it is impossible to
unambiguously establish the original text. There may very well have been an
original proto-Vayu Purana and an original proto-Shiva Purana. Who can
determine which preceded which? Suffice to say, there was a consolidation of
the present Shiva Purana, perhaps even as late as between 1000 and 1400 CE,
though something like 1000 CE to 1100 CE seems more reasonable. After all, each
Purana evolved and was added to. In terms of its present structure and
attributes, the Shiva Purana displays all the characteristics of a Maha-Purana.
One shouldn't be dismissive. The Shiva Purana is an important text in the
corpus of texts that forms the edifice of Shaiva dharma. There are Shaiva agama
texts that are part of this corpus too, 28 to be precise. There are Upa-Puranas
as part the corpus, for instance, Shivadharma Purana, Shivadharmapurva Purana,
Shivarahasya Purana and Maheshvara Purana. Whether it is Puranas or other
texts, the Shiva Purana exhibits the influence of texts on Shakti and tantra.
____________________
12 Studies in the Puranic Records on
Hindu Rites and Customs, R. C. Hazra, University of Dacca, 1940. This has since
been reprinted several times, by different publishers.
13 Op. cit.
We are told in the text [Chapter
9-2(2)] that the Shiva Purana originally consisted of 100,000 shlokas and was
divided into 12 Samhitas or sections-Vidyeshvara, Rudra, Vainayaka, Uma, Matri,
Rudraikadasha, Kailasa, Shatadrudra, Kotirudra, Sahasrakotirudra, Vayaviya and
Dharmasamja. These aggregated to 100,000 shlokas. However, we are also told
that Vedavyasa abridged the original Shiva Purana and compressed it into 24,000
shlokas, retaining seven Samhitas and eliminating five (Vainayaka, Matri,
Rudraikadasha, Sahasrakotirudra and Dharmasamja). In the Sanskrit text of the
Shiva Purana used by us, seven chapters and 373 shlokas from the Skanda Purana
have also been included, since they concern the Shiva Purana. Accordingly, we
have also translated these and our translation has 464 chapters and 24,646
shlokas (as shown in the table that follows). With the Skanda Purana segment
deducted, there are 457 chapters and 24,273 shlokas (reasonably close to the
stated 24,000). The seven Samhitas that remain are Vidyeshvara (25 chapters,
1,540 shlokas), Rudra (197 chapters, 10,268 shlokas), Shata Rudra (42 chapters,
2,188 shlokas), Koti Rudra (43 chapters, 2,187 shlokas), Uma (51 chapters,
2,679 shlokas), Kailasa (23 chapters, 1,285 shlokas) and Vayaviya (76 chapters,
4,126 shlokas). Rudra Samhita is long and is subdivided into five subsections
or khandas (Srishti, Sati, Parvati, Kumara and Yuddha). The longish Vayaviya
Samhita also has two subsections or bhagas (Purva and Uttara). A word about the
numbering we have followed for the chapters, such as Chapter 423-8.2(1). The
first number is a consecutive numbering of chapters of the entire Shiva Purana,
while the second number indicates the number of the Samhita. (With the Skanda
Purana segment included, this numbering extends to eight, not seven.) If there
is a decimal point after the number given to the Samhita, this indicates the
part of the Samhita. For instance, 8.2 indicates the second part of Vayaviya
Samhita. Finally, the number within brackets indicates a consecutive numbering
of chapters within that Samhita.
As with every Purana, there are
layers within layers and the account is not recited by a single person. The
basic template is, of course, the standard one of Suta reciting the Purana to
sages who have assembled for a sacrifice in Naimisha forest. But there are also
sub-strands of Vyasa recounting parts to sages, Brahma relating it to Narada,
Nandi relating it to Sanatkumara, Upamanyu relating it to Krishna, Vayu
relating it to the sages and even Shiva reciting parts to Parvati.
In the translations of the Bhagavat
Gita, the Mahabharata, the Harivamsha, the Valmiki Ramayana, the Bhagavata
Purana, the Markandeya Purana, the Brahma Purana and the Vishnu Purana,14
we followed the principle of not using diacritical marks. The use of
diacritical marks (effectively the international alphabet of Sanskrit
transliteration) makes the pronunciation and rendering more accurate, but also
tends to put off readers who are less academically inclined. Since diacritical
marks are not being used, there is a challenge of rendering Sanskrit names in
English. Sanskrit is a phonetic language and we have used that principle as a
basis. Applied consistently, this means that words are rendered in ways that
may seem unfamiliar. Hence, Gautama will appear as Goutama here. This is true
of proper names, and, in a few rare cases, of geographical names. The absence
of diacritical marks causes some minor problems.
_______________
14 The Bhagavata Purana, Volumes 1-3,
Penguin Books, 2018. The Markandeya Purana, Penguin Books, 2019. The Brahma
Purana, Volumes 1-2, Penguin Books, 2021. The Vishnu Purana, Penguin Books,
2022.
How does one distinguish Mahadeva
Shiva from Parvati Shivaa? Often, the context will make the difference clear.
If not, we have written Mahadeva as Shiva and Parvati as Shivaa. In
translating, the attempt has been to provide a word-for-word translation, so
that if one were to hold up the Sanskrit text, there would be a perfect match.
In the process, the English is not as smooth as it might have been,
deliberately so. In this particular translation, we have also been pedantic,
perhaps unnecessarily so. For example, the text refers to Krishna as both Shri
Krishna and Krishna. We have strictly adhered to whatever the text says, word
for word. There was another minor issue one should flag. In most texts,
chapters have headings. If chapters don't have headings, the colophon at the
end of the chapter indicates what the heading or title of the chapter should
be. The Shiva Purana text has no such chapter headings before the chapter, and
sometimes, does not even have them in the colophon. Therefore, the chapter
headings we have given are subjective, based on the contents of that particular
chapter, unless of course the colophon suggests a chapter heading.
The intention is to offer a
translation, not an interpretation. That sounds like a simple principle to
adopt, and for the most part, is easy to follow. However, there is a thin
dividing line between translation and interpretation. In some instances, it is
impossible to translate without bringing in a little bit of interpretation.
Inevitably, interpretation is subjective. We have tried to minimize the problem
by (a) reducing interpretation; (b) relegating interpretation to footnotes and
(c) when there are alternative interpretations, pointing this out to the reader
through those footnotes. But all said and done, there is no substitute to
reading these texts in the original Sanskrit.
Finally, the Shiva Purana is not an
easy Purana to translate, read and understand. That's often because the average
reader is relatively unfamiliar with mantra, mandala, tantra, yantra, chakra,
Shakti concepts (iccha, jnana, kriya), rituals and the theology (for want of a
better word) of Shaiva dharma. Shiva's 36 tattvas are different from the
tattvas of samkhya, with many people being somewhat familiar with the latter.
Shiva is in the centre of a mandala, surrounded by the five kalaas (Nivritti,
Pratishtha, Vidya, Shanta and Shantyatita). Depending on time and space, there
are six paths to reach the supreme consciousness (varna, mantra, pada, kaala,
tattva, bhuvana) and there are five sheaths (time, limited knowledge,
attachment, destiny and limitation) that constrain one from reaching that
supreme consciousness. As for Shiva himself, there are the five aspects of
Sadyojata, Vamadeva, Aghora, Tatpurusha and Ishana. If this sounds esoteric, it
is undoubtedly so. But a reading of Shiva Purana is also a convenient means of becoming
exposed to these topics.
Shiva Purana
|
|
Chapter
|
|
Number
of shlokas
|
|
The Skanda Purana
segment
|
1-1(1)
|
Greatness of Shiva
Purana
|
51
|
|
|
2-1(2)
|
Devaraja's story
|
40
|
|
|
3-1(3)
|
Chanchula's story
|
57
|
|
|
4-1(4)
|
Chanchula's
emancipation
|
50
|
|
|
5-1(5)
|
Binduga's
emancipation
|
60
|
|
|
6-1(6)
|
Rules for listening
|
65
|
|
|
7-1(7)
|
Rules and restraints
|
50
|
|
Total in the Skanda
Purana segment
|
7
|
|
373
|
|
Vidyeshvara Samhita
|
8-2(1)
|
The sages describe
kali yuga
|
38
|
|
|
9-2(2)
|
Greatness of Shiva
Purana and its components
|
67
|
|
|
10-2(3)
|
The objective and
the means
|
27
|
|
|
11-2(4)
|
More on the means
|
23
|
|
|
12-2(5)
|
Greatness of lingam
|
31
|
|
|
13-2(6)
|
Rivalry between
Brahma and Vishnu
|
28
|
|
|
14-2(7)
|
The column of fire
|
33
|
|
|
15-2(8)
|
The humbling of
Brahma
|
21
|
|
|
16-2(9)
|
The lingam and
Ishatva
|
46
|
|
|
17-2(10)
|
Aumkara mantra
|
39
|
|
|
18-2(11)
|
Worshipping the
lingam
|
69
|
|
|
19-2(12)
|
Shiva temples
|
43
|
|
|
20-2(13)
|
Good behaviour
|
85
|
|
|
21-2(14)
|
Agni yajna
|
46
|
|
|
22-2(15)
|
Deva yajna
|
61
|
|
|
23-2(16)
|
Worship of deities
|
117
|
|
|
24-2(17)
|
AUM and panchakshara
mantra
|
153
|
|
|
25-2(18)
|
Bondage and
liberation
|
162
|
|
|
26-2(19)
|
Parthiva lingam
|
37
|
|
|
27-2(20)
|
Worship of Parthiva
lingam
|
66
|
|
|
28-2(21)
|
More on lingams
|
56
|
|
|
29-2(22)
|
Naivedya and bilva
|
36
|
|
|
30-2(23)
|
Rudraksha and
Shiva's names
|
45
|
|
|
31-2(24)
|
Bhasma and its
greatness
|
116
|
|
|
32-2(25)
|
Greatness of
rudraksha
|
95
|
|
Total in Vidyeshvara
Samhita
|
25
|
|
1,540
|
|
Rudra Samhita
|
|
|
|
|
Srishti Khanda
|
The section on
creation
|
|
|
|
|
33-3.1(1)
|
The sages ask
|
32
|
|
|
34-3.1(2)
|
Narada's austerities
and pride
|
55
|
|
|
35-3.1(3)
|
Narada and the
svayamvara
|
59
|
|
|
36-3.1(4)
|
Narada curses Vishnu
|
76
|
|
|
37-3.1(5)
|
Narada's visit to
Kashi
|
35
|
|
|
38-3.1(6)
|
Mahapralaya and
Vishnu's origin
|
59
|
|
|
39-3.1(7)
|
Dispute between
Brahma and Vishnu
|
69
|
|
|
40-3.1(8)
|
AUM
|
53
|
|
|
41-3.1(9)
|
Shiva tattva
|
65
|
|
|
42-3.1(10)
|
Parama Shiva tattva
|
40
|
|
|
43-3.1(11)
|
Methods of
worshipping Shiva
|
85
|
|
|
44-3.1(12)
|
The essential and
the non-essential
|
86
|
|
|
45-3.1(13)
|
Description of
Shiva's worship
|
83
|
|
|
46-3.1(14)
|
More descriptions of
worship
|
87
|
|
|
47-3.1(15)
|
Rudra's avatara
|
65
|
|
|
48-3.1(16)
|
Description of
creation
|
50
|
|
|
49-3.1(17)
|
Gunanidhi's conduct
|
61
|
|
|
50-3.1(18)
|
Gunanidhi's virtuous
end
|
67
|
|
|
51-3.1(19)
|
Shiva's friendship
with Kubera
|
33
|
|
|
52-3.1(20)
|
Shiva's departure
for Kailasa
|
62
|
|
Total in Srishti
Khanda
|
20
|
|
1,222
|
|
Sati Khanda
|
The section on Sati
|
|
|
|
|
53-3.2(1)
|
Sati's conduct in
brief
|
46
|
|
|
54-3.2(2)
|
Kama's origin
|
43
|
|
|
55-3.2(3)
|
Kama's curse
|
78
|
|
|
56-3.2(4)
|
Kama's marriage
|
34
|
|
|
57-3.2(5)
|
Sandhya's story
|
68
|
|
|
58-3.2(6)
|
Sandhya's austerities
|
62
|
|
|
59-3.2(7)
|
Arundhati marries
Vasishtha
|
27
|
|
|
60-3.2(8)
|
Description of
Vasanta
|
53
|
|
|
61-3.2(9)
|
Kama's powers and
his aides
|
63
|
|
|
62-3.2(10)
|
Conversation between
Brahma and Vishnu
|
61
|
|
|
63-3.2(11)
|
Durga's praise and
Brahma's boon
|
51
|
|
|
64-3.2(12)
|
Daksha's boon
|
37
|
|
|
65-3.2(13)
|
Daksha curses Narada
|
40
|
|
|
66-3.2(14)
|
Sati's birth and
childhood
|
59
|
|
|
67-3.2(15)
|
Nanda vows and
Shiva's praise
|
67
|
|
|
68-3.2(16)
|
Brahma and Vishnu
pray to Shiva
|
58
|
|
|
69-3.2(17)
|
Sati gets the boon
|
73
|
|
|
70-3.2(18)
|
Bestowing of the
daughter
|
37
|
|
|
71-3.2(19)
|
Shiva's pastimes
|
76
|
|
|
72-3.2(20)
|
Description of
Sati's marriage
|
61
|
|
|
73-3.2(21)
|
Sati and Shiva's sport
|
47
|
|
|
74-3.2(22)
|
More on Sati and Shiva's sport
|
70
|
|
|
75-3.2(23)
|
Power of bhakti
|
56
|
|
|
76-3.2(24)
|
Rama's test
|
61
|
|
|
77-3.2(25)
|
Sati's separation
|
69
|
|
|
78-3.2(26)
|
Conflict between Shiva and
Daksha
|
54
|
|
|
79-3.2(27)
|
Commencement of the sacrifice
|
56
|
|
|
80-3.2(28)
|
Sati's journey
|
43
|
|
|
81-3.2(29)
|
Sati's words
|
64
|
|
|
82-3.2(30)
|
Sati gives up her life
|
31
|
|
|
83-3.2(31)
|
A voice from the firmament
|
37
|
|
|
84-3.2(32)
|
Virabhadra's origin
|
59
|
|
|
85-3.2(33)
|
Virabhadra's march
|
39
|
|
|
86-3.2(34)
|
Bad omens
|
26
|
|
|
87-3.2(35)
|
Vishnu's words
|
54
|
|
|
88-3.2(36)
|
Conversation between Vishnu and
Virabhadra
|
70
|
|
|
89-3.2(37)
|
Destruction of the sacrifice
|
68
|
|
|
90-3.2(38)
|
Conversation between Kshuva and
Dadhichi
|
63
|
|
|
91-3.2(39)
|
Clash between Vishnu and
Dadhichi
|
55
|
|
|
92-3.2(40)
|
Sight of Shiva
|
46
|
|
|
93-3.2(41)
|
Devas praise Shiva
|
52
|
|
|
94-3.2(42)
|
End to Daksha's misery
|
55
|
|
|
95-312(43)
|
Arranging Daksha's sacrifice
|
44
|
|
Total in Sati Khanda
|
43
|
|
2,313
|
|
Parvati Khanda
|
The section on Parvati
|
|
|
|
|
96-3.3(1)
|
Himachala's marriage
|
32
|
|
|
97-3.3(2)
|
An earlier account
|
42
|
|
|
98-3.3(3)
|
Prayer to Devi
|
39
|
|
|
99-3.3(4)
|
Comforting the gods
|
50
|
|
|
100-3.3(5)
|
Mena's boon
|
50
|
|
|
101-3.3(6)
|
Parvati's birth
|
54
|
|
|
102-3.3(7)
|
Parvati's childhood pastimes
|
25
|
|
|
103-3.3(8)
|
Conversation between Narada and
Himalaya
|
56
|
|
|
104-3.3(9)
|
The dream
|
36
|
|
|
105-3.3(10)
|
Bhouma's origin
|
28
|
|
|
106-3.3(11)
|
Shiva and the mountain meet
|
42
|
|
|
107-3.3(12)
|
Shiva and the mountain converse
|
36
|
|
|
108-3.3(13)
|
Conversation between Parvati and
Parameshvara
|
60
|
|
|
109-3.3(14)
|
Taraka and Vajranga's origin
|
43
|
|
|
110-3.3(15)
|
Tarakasura's austerities and
kingdom
|
56
|
|
|
111-3.3(16)
|
Assuring the devas
|
46
|
|
|
112-3.3(17)
|
Conversation between Indra and
Kama
|
43
|
|
|
113-3.3(18)
|
Kama's disturbances
|
45
|
|
|
114-3.3(19)
|
Kama's destruction
|
52
|
|
|
115-3.3(20)
|
The Vadava fire
|
23
|
|
|
116-3.3(21)
|
Narada's instruction to Parvati
|
41
|
|
|
117-3.3(22)
|
Parvati's austerities
|
71
|
|
|
118-3.3(23)
|
Attempts to dissuade Parvati
|
51
|
|
|
119-3.3(24)
|
Shiva agrees to the marriage
|
77
|
|
|
120-3.3(25)
|
Test by the saptarshis
|
73
|
|
|
121-3.3(26)
|
Shivaa's conversation with
Jatila
|
44
|
|
|
122-3.3(27)
|
The brahmachari's deceptive
words
|
39
|
|
|
123-3.3(28)
|
Parvati sees Shiva's form
|
50
|
|
|
124-3.3(29)
|
Conversation between Shiva and
Shivaa
|
42
|
|
|
125-3.3(30)
|
Parvati's return
|
54
|
|
|
126-3.3(31)
|
Shiva's maya and the brahmana
|
53
|
|
|
127-3.3(32)
|
Arrival of saptarshis
|
65
|
|
|
128-3.3(33)
|
Assuring the mountain
|
64
|
|
|
129-3.3(34)
|
Anaranya's conduct
|
34
|
|
|
130-3.3(35)
|
Padma and Pippalada
|
62
|
|
|
131-3.3(36)
|
Words of the saptarshis
|
34
|
|
|
132-3,3(37)
|
Invitations and arrival for the
wedding
|
50
|
|
|
133-3.3(38)
|
Construction of the pavilion
|
40
|
|
|
134-3.3(39)
|
Devas arrive
|
62
|
|
|
135-3.3(40)
|
The marriage procession
|
57
|
|
|
136-3.3(41)
|
Description of the pavilion
|
54
|
|
|
137-3.3(42)
|
Meeting between the divinity and
the mountain
|
31
|
|
|
138-3.3(43)
|
Shiva's wonderful pastimes
|
65
|
|
|
139-3.3(44)
|
Mena gains her senses
|
102
|
|
|
140-3.3(45)
|
Shiva's beautiful form
|
46
|
|
|
141-3.3(46)
|
Arrival of the groom
|
36
|
|
|
142-3.3(47)
|
Festivities inside Himalaya's
house
|
55
|
|
|
143-3.3(48)
|
Bestowing the bride
|
56
|
|
|
144-3.3(49)
|
Vidhatri's delusion
|
47
|
|
|
145-3.3(50)
|
Amusements
|
45
|
|
|
146-3.3(51)
|
Kama comes back to life
|
43
|
|
|
147-3.3(52)
|
Feeding the groom's party
|
40
|
|
|
148-3.3(53)
|
Preparations for Shiva's return
|
37
|
|
|
149-3.3(54)
|
Dharma of a virtuous wife
|
83
|
|
|
150-3.3(55)
|
Shiva's return to Kailasa
|
38
|
|
Total in Parvati Khanda
|
55
|
|
2,699
|
|
Kumara Khanda
|
The section on Kumara
|
|
|
|
|
151-3.4(1)
|
Shiva's amusement
|
63
|
|
|
152-3.4(2)
|
Birth of Shiva's son
|
73
|
|
|
153-3.4(3)
|
Kartikeya's pastimes
|
40
|
|
|
154-3,4(4)
|
Search for Kartikeya
|
67
|
|
|
155-3.4(5)
|
Kumara's abhisheka
|
67
|
|
|
156-3.4(6)
|
Kumara's extraordinary conduct
|
33
|
|
|
157-3.4(7)
|
Start of the war
|
41
|
|
|
158-3.4(8)
|
The battle in general
|
52
|
|
|
159-3.4(9)
|
Taraka fights against Shakra,
Vishnu and Virabhadra
|
54
|
|
|
160-3.4(10)
|
Taraka's death
|
52
|
|
|
161-3.4(11)
|
Bana and Pralamba are killed
|
33
|
|
|
162-3.4(12)
|
Kartika, Shiva and Shivaa
|
56
|
|
|
163-3.4(13)
|
Ganesha's origin
|
39
|
|
|
164-3.4(14)
|
Quarrel with the ganas
|
63
|
|
|
165-3.4(15)
|
Description of Ganesha's battle
|
72
|
|
|
166-3.4(16)
|
Severing of Ganesha's head
|
37
|
|
|
167-3.4(17)
|
Ganesha gets his life back
|
59
|
|
|
168-3.4(18)
|
Ganesha obtains the title of
Ganadhipa
|
79
|
|
|
169-3.4(19)
|
Prelude to Ganesha's marriage
|
55
|
|
|
170-3.4(20)
|
Ganesha's marriage
|
45
|
|
Total in Kumara Khanda
|
20
|
|
1,080
|
|
Yuddha Khanda
|
The section about the war
|
|
|
|
|
171-3.5(1)
|
Description of Tripura
|
78
|
|
|
172-3.5(2)
|
Praise by devas
|
63
|
|
|
173-3.5(3)
|
Dharma of Tripura
|
54
|
|
|
174-3.5(4)
|
Initiation of residents of
Tripura
|
64
|
|
|
175-3.5(5)
|
Delusion of Tripura
|
63
|
|
|
176-3.5(6)
|
Praise of Shiva
|
55
|
|
|
177-3.5(7)
|
Praise by devas
|
44
|
|
|
178-3.5(8)
|
Description of the chariot
|
30
|
|
|
179-3.5(9)
|
Shiva's advance
|
44
|
|
|
180-3.5(10)
|
Burning of Tripura
|
44
|
|
|
181-3.5(11)
|
Praise by devas
|
41
|
|
|
182-3.5(12)
|
Devas return
|
41
|
|
|
183-3.5(13)
|
Shakra gets his life back
|
52
|
|
|
184-3.5(14)
|
Jalandhara's birth and marriage
|
40
|
|
|
185-3.5(15)
|
Battle between devas and
Jalandhara
|
66
|
|
|
186-3.5(16)
|
Devas fight back
|
44
|
|
|
187-3.5(17)
|
Vishnu and Jalandhara fight
|
50
|
|
|
188-3.5(18)
|
Conversation between Narada and
Jalandhara
|
51
|
|
|
189-3.5(19)
|
Jalandhara sends a messenger
|
51
|
|
|
190-3.5(20)
|
Ordinary ganas and asuras fight
|
62
|
|
|
191-3.5(21)
|
Special fights
|
55
|
|
|
192-3.5(22)
|
Description of Jalandhara's
fighting
|
52
|
|
|
193-3.5(23)
|
Violation of Vrinda's
faithfulness
|
51
|
|
|
194-3.5(24)
|
Description of Jalandhara
|
58
|
|
|
195-3.5(25)
|
Praise by devas
|
37
|
|
|
196-3.5(26)
|
Dispelling of Vishnu's delusion
|
61
|
|
|
197-3.5(27)
|
Shankhachuda's origin
|
36
|
|
|
198-3.5(28)
|
Shankhachuda's austerities and
marriage
|
41
|
|
|
199-3.5(29)
|
Shankhachuda's rule and earlier
birth
|
59
|
|
|
200-3.5(30)
|
Prayer to the lord of devas
|
40
|
|
|
201-3.5(31)
|
Shiva's advice
|
55
|
|
|
202-3.5(32)
|
The messenger is sent
|
35
|
|
|
203-3.5(33)
|
Mahadeva's advance
|
49
|
|
|
204-3.5(34)
|
Shankhachuda's advance
|
25
|
|
|
205-3.5(35)
|
Conversation between Shiva and
the messenger
|
50
|
|
|
206-3.5(36)
|
The mutual fight
|
36
|
|
|
207-3.5(37)
|
Shankhachuda fights
|
45
|
|
|
208-3.5(38)
|
Kali fights
|
37
|
|
|
209-3.5(39)
|
Shankhachuda's soldiers are
killed
|
45
|
|
|
210-3.5(40)
|
Shankhachuda is killed
|
43
|
|
|
211-3.5(41)
|
Tulasi's curse
|
64
|
|
|
212-3.5(42)
|
Killing of Hiranyaksha
|
49
|
|
|
213-3.5(43)
|
Killing of Hiranyakashipu
|
43
|
|
|
214-3.5(44)
|
Andhaka's austerities
|
71
|
|
|
215-3.5(45)
|
The battle commences
|
54
|
|
|
216-3.5(46)
|
Andhaka's fight
|
41
|
|
|
217-3.5(47)
|
Swallowing of Shukra
|
53
|
|
|
218-3.5(48)
|
Swallowing of Shukra continued
|
48
|
|
|
219-3.5(49)
|
Andhaka becomes a gana
|
42
|
|
|
220-3.5(50)
|
Shukra obtains knowledge about
mritasanjivani
|
53
|
|
|
221-3.5(51)
|
Usha's story
|
62
|
|
|
222-3.5(52)
|
Usha's story continued
|
63
|
|
|
223-3.5(53)
|
Aniruddha and Usha amuse
themselves
|
54
|
|
|
224-3.5(54)
|
Banasura, Rudra, Krishna and
others fight
|
63
|
|
|
225-3.5(55)
|
Slicing of Bana's hands
|
48
|
|
|
226-3.5(56)
|
Banasura becomes a ganapati
|
34
|
|
|
227-3.5(57)
|
Slaying of Gajasura
|
73
|
|
|
228-3.5(58)
|
Slaying of Dundubhi-nirhrada
|
50
|
|
|
229-3.5(59)
|
Slaying of Vidala and Utpala
|
42
|
|
Total in Yuddha Khanda
|
59
|
|
2,954
|
|
Total in Rudra Samhita
|
197
|
|
10,268
|
|
Shata Rudra Samhita
|
|
|
|
|
|
230-4(1)
|
Shiva's five avataras
|
50
|
|
|
231-4(2)
|
Shiva's eight forms
|
17
|
|
|
232-4(3)
|
Arddha-nar-nara avatara
|
31
|
|
|
233-4(4)
|
Story of Rishabha
|
48
|
|
|
234-4(5)
|
Nineteen of Shiva's avataras
|
59
|
|
|
235-4(6)
|
The Nandikeshvara avatara
|
62
|
|
|
236-4(7)
|
Nandikeshvara's abhisheka and
marriage
|
63
|
|
|
237-4(8)
|
Bhairava avatara
|
66
|
|
|
238-4(9)
|
Bhairava avatara's pastimes
|
72
|
|
|
239-4(10)
|
Nrisimha's conduct
|
41
|
|
|
240-4(11)
|
Prelude to Sharabha avatara
|
64
|
|
|
241-4(12)
|
Sharabha avatara
|
47
|
|
|
242-4(13)
|
Prelude to Grihapati avatara
|
64
|
|
|
243-4(14)
|
Grihapati avatara
|
47
|
|
|
244-4(15)
|
Grihapati avatara continued
|
69
|
|
|
245-4(16)
|
Yaksheshvara avatara
|
42
|
|
|
246-4(17)
|
Ten avataras of Shiva
|
20
|
|
|
247-4(18)
|
Eleven avataras
|
35
|
|
|
248-4(19)
|
Story of Durvasa
|
71
|
|
|
249-4(20)
|
Hanuman avatara
|
40
|
|
|
250-4(21)
|
Mahesha avatara
|
15
|
|
|
251-4(22)
|
Prelude to Vrisha avatara
|
55
|
|
|
252-4(23)
|
Vrisha avatara
|
39
|
|
|
253-4(24)
|
Pippalada avatara
|
64
|
|
|
254-4(25)
|
Pippalada avatara continued
|
24
|
|
|
255-4(26)
|
Vaishyanatha avatara
|
65
|
|
|
256-4(27)
|
Dvijeshvara avatara
|
71
|
|
|
257-4(28)
|
Yatinatha Brahma-hamsa avatara
|
41
|
|
|
258-4(29)
|
Krishna-darshana avatara
|
59
|
|
|
259-4(30)
|
Avadhutehsvara avatara
|
44
|
|
|
260-4(31)
|
Bhikshuvarya avatara
|
78
|
|
|
261-4(32)
|
Sureshvara avatara
|
78
|
|
|
262-4(33)
|
Brahmachari avatara
|
65
|
|
|
263-4(34)
|
Sunartaka-nata avatara
|
39
|
|
|
264-4(35)
|
Avatara as a virtuous brahmana
|
37
|
|
|
265-4(36)
|
Avatara as Ashvatthama
|
44
|
|
|
266-4(37)
|
Prelude to Kirata avatara
|
68
|
|
|
267-4(38)
|
Arjuna's austerities
|
65
|
|
|
268-4(39)
|
Slaying of Muka daitya
|
53
|
|
|
269-4(40)
|
Conversation between the bhilla
and Arjuna
|
49
|
|
|
270-4(41)
|
Kirateshvara avatara
|
67
|
|
|
271-4(42)
|
Twelve jyotirlingams
|
60
|
|
Total in Shata Rudra Samhita
|
42
|
|
2,188
|
|
Koti Rudra Samhita
|
|
|
|
|
|
272-5(1)
|
Greatness of jyotirlingams and
upalingams
|
44
|
|
|
273-5(2)
|
Greatness of Shiva's lingams
|
31
|
|
|
274-5(3)
|
Anasuya and Atri's austerities
|
39
|
|
|
275-5(4)
|
The greatness of Atrishvara
|
61
|
|
|
276-5(5)
|
Death of the brahmani and Nandikeshvara
|
39
|
|
|
277-5(6)
|
The brahmani goes to heaven
|
66
|
|
|
278-5(7)
|
Greatness of Nandikeshvara
|
35
|
|
|
279-5(8)
|
Greatness of Mahabala
|
28
|
|
|
280-5(9)
|
The chandali's good destination
|
39
|
|
|
281-5(10)
|
The greatness of Mahabala Shiva
lingam
|
51
|
|
|
282-5(11)
|
The greatness of Pashupatinatha
Shiva lingam
|
21
|
|
|
283-5(12)
|
The nature of the lingam
|
54
|
|
|
284-5(13)
|
Origin of Vatuka
|
77
|
|
|
285-5(14)
|
Origin of Somanatha jyotirlingam
|
62
|
|
|
286-5(15)
|
Description of Mallikarjuna
jyotirlingam
|
23
|
|
|
287-5(16)
|
Greatness of Mahakala
jyotirlingam
|
52
|
|
|
288-5(17)
|
Greatness of Mahakala
jyotirlingam continued
|
78
|
|
|
289-5(18)
|
Greatness of Omkareshvara
jyotirlingam
|
27
|
|
|
290-5(19)
|
Greatness of Kedareshvara
jyotirlingam
|
26
|
|
|
291-5(20)
|
Greatness of Bhimeshvara
jyotirlingam
|
67,920
|
|
|
292-5(21)
|
Origin and greatness of
Bhimeshvara jyotirlingam
|
54
|
|
|
293-5(22)
|
Rudra's arrival in Kashi
|
40
|
|
|
294-5(23)
|
Greatness of Kashi-Vishveshvara
jyotirlingam
|
57
|
|
|
295-5(24)
|
Greatness of Tryambakeshvara and
Goutama
|
33
|
|
|
296-5(25)
|
Goutama's arrangements
|
58
|
|
|
297-5(26)
|
Greatness of Tryambakeshvara
|
57
|
|
|
298-5(27)
|
Greatness of Tryambakeshvara
continued
|
50
|
|
|
299-5(28)
|
Greatness of Vaidyanatheshvara
jyotirlingam
|
76
|
|
|
300-5(29)
|
Depredations of rakshasas in
Darukavana
|
53
|
|
|
301-5(30)
|
Greatness of Nageshvara
jyotirlingam
|
44
|
|
|
302-5(31)
|
Greatness of Rameshvara
|
45
|
|
|
303-5(32)
|
Sudeha and Sudharma
|
52
|
|
|
304-5(33)
|
Origin and greatness of
Ghushmesha jyotirlingam
|
56
|
|
|
305-5(34)
|
Vishnu obtains Sudarshana chakra
|
35
|
|
|
306-5(35)
|
Shiva's one thousand names
|
133
|
|
|
307-5(36)
|
The fruits of the one thousand
names
|
38
|
|
|
308-5(37)
|
Shiva's devotees
|
55
|
|
|
309-5(38)
|
Greatness of Shiva Ratri
|
88
|
|
|
310-5(39)
|
Shiva Ratri's udyapana
|
23
|
|
|
311-5(40)
|
Greatness of Vyadheshvara and
Shiva Ratri
|
102
|
|
|
312-5(41)
|
Nature of emancipation
|
27
|
|
|
313-5(42)
|
Difference between saguna and
nirguna
|
32
|
|
|
314-5(43)
|
Nature of jnana
|
59
|
|
Total in Koti Rudra Samhita
|
43
|
|
2,187
|
|
Uma Samhita
|
|
|
|
|
|
315-6(1)
|
Conversation between Krishna and
Upamanyu
|
71
|
|
|
316-6(2)
|
Upamanyu's instructions
|
52
|
|
|
317-6(3)
|
Shiva's greatness
|
78
|
|
|
318-6(4)
|
The power of Shiva's maya
|
39
|
|
|
319-6(5)
|
Major sins
|
40
|
|
|
320-6(6)
|
Different types of sins
|
58
|
|
|
321-6(7)
|
Yama's messengers and the path
to hell
|
59
|
|
|
322-6(8)
|
Description of hell
|
45
|
|
|
323-6(9)
|
Description of consequences in
hell
|
46
|
|
|
324-6(10)
|
happens in hell Description of
what
|
57
|
|
|
325-6(11)
|
Greatness of donations of food
|
53
|
|
|
326-6(12)
|
Greatness of austerities
|
54
|
|
|
327-6(13)
|
Greatness of Puranas
|
42
|
|
|
328-6(14)
|
General donations
|
32
|
|
|
329-6(15)
|
The nether regions
|
33
|
|
|
330-6(16)
|
Being saved from hell
|
40
|
|
|
331-6(17)
|
Jambudvipa and the varshas
|
44
|
|
|
332-6(18)
|
Description of seven dvipas
|
77
|
|
|
333-6(19)
|
Description of the worlds
|
44
|
|
|
334-6(20)
|
Special descriptions of men
|
54
|
|
|
335-6(21)
|
Fruits of battle
|
38
|
|
|
336-6(22)
|
The origin of the body
|
51
|
|
|
337-6(23)
|
Different impurities of the body
|
65
|
|
|
338-6(24)
|
Feminine nature
|
37
|
|
|
339-6(25)
|
Knowledge about time
|
75
|
|
|
340-6(26)
|
Deceiving Kala
|
54
|
|
|
341-6(27)
|
Deceiving Kala and obtaining
Shiva
|
39
|
|
|
342-6(28)
|
Beholding the shadowy being
|
31
|
|
|
343-6(29)
|
The original creation
|
28
|
|
|
344-6(30)
|
Description of creation
|
54
|
|
|
345-6(31)
|
Description of creation
continued
|
39
|
|
|
346-6(32)
|
Kashyapa's lineage
|
52
|
|
|
347-6(33)
|
Description of creation
continued
|
31
|
|
|
348-6(34)
|
The manvantaras
|
78
|
|
|
349-6(35)
|
Description of Vaivasvata
manvantara
|
42
|
|
|
350-6(36)
|
Manu's lineage and nine sons.
|
61
|
|
|
351-6(37)
|
Manu's lineage continued
|
59
|
|
|
352-6(38)
|
Satyavrata to Sagara
|
57
|
|
|
353-6(39)
|
Kings of surya vamsha
|
46
|
|
|
354-6(40)
|
The power of ancestors
|
60
|
|
|
355-6(41)
|
The seven hunters
|
53
|
|
|
356-6(42)
|
The power of ancestors continued
|
23
|
|
|
357-6(43)
|
Worship of Vyasa
|
8
|
|
|
358-6(44)
|
Vyasa's origin
|
140
|
|
|
359-6(45)
|
The avatara of Mahakalika
|
78
|
|
|
360-6(46)
|
Mahishasura's death and
Mahalakshmi's origin
|
63
|
|
|
361-6(47)
|
Deaths of Dhumralochana, Chanda,
Munda and Raktabija
|
66
|
|
|
362-6(48)
|
Manifestation of Sarasvati
|
50
|
|
|
363-6(49)
|
Uma's manifestation
|
43
|
|
|
364-6(50)
|
Shatakshi avatara
|
52
|
|
|
365-6(51)
|
Nature of kriya yoga
|
88
|
|
Total in Uma Samhita
|
51
|
|
2,679
|
|
Kailasa Samhita
|
366-7(1)
|
Conversation between Vyasa and
the sages
|
46
|
|
|
367-7(2)
|
Devi's questions
|
30
|
|
|
368-7(3)
|
Procedures for sannyasa
|
70
|
|
|
369-7(4)
|
A sannyasi's conduct
|
34
|
|
|
370-7(5)
|
A sannyasi's mandala
|
36
|
|
|
371-7(6)
|
Description of nyasa
|
77
|
|
|
372-7(7)
|
Dhyana and worship of Shiva
|
80
|
|
|
373-7(8)
|
The avarana worship
|
38
|
|
|
374-7(9)
|
Description of Pranava
|
58
|
|
|
375-7(10)
|
Suta's instructions
|
40
|
|
|
376-7(11)
|
Description of Vamadeva
|
55
|
|
|
377-7(12)
|
Rules for sannyasa
|
98
|
|
|
378-7(13)
|
Rules for sannyasa continued
|
96
|
|
|
379-7(14)
|
Pranava as Shiva's form
|
46
|
|
|
380-7(15)
|
The image that is worshipped
|
51
|
|
|
381-7(16)
|
Shiva's tattva
|
84
|
|
|
382-7(17)
|
Original creation
|
49
|
|
|
383-7(18)
|
Initiating a shishya
|
47
|
|
|
384-7(19)
|
Yogapatta rules
|
57
|
|
|
385-7(20)
|
Shaving and bathing rules
|
37
|
|
|
386-7(21)
|
Rites for ten days, after a
mendicant's death
|
66
|
|
|
387-7(22)
|
Rites on the eleventh day, after
a mendicant's death
|
45
|
|
|
387-7(23)
|
Rites on the twelfth day, after
a mendicant's death
|
45
|
|
Total in Kailasa Samhita
|
23
|
|
1,285
|
|
Vayaviya Samhita
|
|
|
|
|
Purva Bhaga (first part)
|
|
|
|
|
|
388-8.1(1)
|
Origin of vidya
|
68
|
|
|
389-8.1(2)
|
Sages present their case
|
31
|
|
|
390-8.1(3)
|
The Naimisha account
|
63
|
|
|
391-8.1(4)
|
Vayu's arrival
|
24
|
|
|
392-8.1(5)
|
Jnana about Shiva's tattva
|
64
|
|
|
393-8.1(6)
|
Jnana about Shiva's tattva
continued
|
76
|
|
|
394-8.1(7)
|
Greatness of Kala
|
26
|
|
|
395-8.1(8)
|
Lifespans of the three
divinities
|
31
|
|
|
396-8.1(9)
|
Creation, preservation and
dissolution
|
24
|
|
|
397-8.1(10)
|
Description of Brahmanda
|
48
|
|
|
398-8.1(11)
|
Description of creation
|
36
|
|
|
399-8.1(12)
|
Description of creation
continued
|
77
|
|
|
400-8.1(13)
|
Creation of Brahma and Vishnu
|
47
|
|
|
401-8.1(14)
|
Manifestation of Rudras
|
21
|
|
|
402-8.1(15)
|
Praise of Shiva and Shivaa
|
35
|
|
|
403-8.1(16)
|
Manifestation of Devi Shakti
|
28
|
|
|
404-8.1(17)
|
Account of creation
|
65
|
|
|
405-8.1(18)
|
Sati gives up her body
|
62
|
|
|
406-8.1(19)
|
Virabhadra's origin
|
67
|
|
|
407-8.1(20)
|
Destruction of the sacrifice
|
43
|
|
|
408-8.1(21)
|
Punishment of devas
|
41
|
|
|
409-8.1(22)
|
Destruction of Daksha's
sacrifice
|
72
|
|
|
410-8.1(23)
|
Prayer to Girisha
|
56
|
|
|
411-8.1(24)
|
Shiva's residence and sports on
Mount Mandara
|
58
|
|
|
412-8.1(25)
|
Devi becomes Gouri
|
48
|
|
|
413-8.1(26)
|
The tiger's destination
|
29
|
|
|
414-8.1(27)
|
Gouri's return
|
37
|
|
|
415-8.1(28)
|
Nature of bhasma
|
20
|
|
|
416-8.1(29)
|
Vagartha
|
36
|
|
|
417-8.1(30)
|
Questions about Shiva's tattva
|
53
|
|
|
418-8.1(31)
|
Instructions about jnana
|
100
|
|
|
419-8.1(32)
|
Best practices
|
56
|
|
|
420-8.1(33)
|
Rules of Pashupata vrata
|
98
|
|
|
421-8.1(34)
|
Upamanyu's austerities
|
59
|
|
|
422-8.1(35)
|
Upamanyu's conduct
|
65
|
|
Total in Purva Bhaga
|
35
|
|
1,764
|
|
Uttara Bhaga (second part)
|
|
|
|
|
|
423-8.2(1)
|
Krishna obtains a son
|
27
|
|
|
424-8.2(2)
|
Shiva and Pashupata
|
60
|
|
|
425-8.2(3)
|
Shiva's forms
|
33
|
|
|
426-8.2(4)
|
Glory of Gouri and Shankara
|
88
|
|
|
427-8.2(5)
|
Knowledge about Pashupati
|
37
|
|
|
428-8.2(6)
|
Shiva's tattva
|
31
|
|
|
429-8.2(7)
|
Shiva's tattva continued
|
40
|
|
|
430-8.2(8)
|
Vyasa's avataras
|
51
|
|
|
431-8.2(9)
|
Shiva's avataras as Yogacharyas
|
28
|
|
|
432-8.2(10)
|
Devotion to Shiva
|
72
|
|
|
433-8.2(11)
|
Jnana about Shiva
|
56
|
|
|
434-8.2(12)
|
Greatness of panchakshara mantra
|
38
|
|
|
435-8.2(13)
|
Greatness of panchakshara mantra
continued
|
60
|
|
|
436-8.2(14)
|
Greatness of panchakshara mantra
continued
|
77
|
|
|
437-8.2(15)
|
Greatness of the guru
|
74
|
|
|
438-8.2(16)
|
The shishya's samskara
|
78
|
|
|
439-8.2(17)
|
Rules for diksha as Shiva's
devotee
|
45
|
|
|
440-8.2(18)
|
Purification following the six
paths
|
63
|
|
|
441-8.2(19)
|
Samskara of the sadhaka
|
27
|
|
|
442-8.2(20)
|
Special samskara
|
30
|
|
|
443-8.2(21)
|
Nitya and naimittika rites
|
43
|
|
|
444-8.2(22)
|
Nitya and naimittika rites
continued
|
61
|
|
|
445-8.2(23)
|
Explanation on the mode of
worship
|
23
|
|
|
446-8.2(24)
|
Shiva's worship according to the
sacred texts
|
72
|
|
|
447-8.2(25)
|
Shiva's worship according to the
sacred texts continued
|
65
|
|
|
448-8.2(26)
|
Accompaniments to worship
|
35
|
|
|
449-8.2(27)
|
Fire rites
|
74
|
|
|
450-8.2(28)
|
Nitya and naimittika rites
|
35
|
|
|
451-8.2(29)
|
Kamya rites
|
40
|
|
|
452-8.2(30)
|
Kamya rites continued
|
103
|
|
|
453-8.2(31)
|
Shiva's great stotram
|
189
|
|
|
454-8.2(32)
|
Siddhi in this world
|
86
|
|
|
455-8.2(33)
|
Karma for the world hereafter
|
18
|
|
|
456-8.2(34)
|
Delusion of Hari and Vidhatri
|
43
|
|
|
457-8.2(35)
|
Countering Hari and Vidhatri's
delusion
|
85
|
|
|
458-8.2(36)
|
Procedure for installing
|
70
|
|
|
459-8.2(37)
|
Objective of yoga
|
67
|
|
|
460-8.2(38)
|
Impediments in the path of yoga
|
78,2202
|
|
|
461-8.2(39)
|
Description of Shiva's yoga
|
60
|
|
|
462-8.2(40)
|
The sages go to the south of
Meru
|
49
|
|
|
463-8.2(41)
|
Vyasa's instruction
|
51
|
|
Total in Uttara Bhaga
|
41
|
|
2,362
|
|
Total in Vayaviya Samhita
|
76
|
|
4,126
|
|
Total in Shiva Purana
|
464
|
|
24,646
|
“Vyasa said, 'Hearing the words of
Suta, the lords among sages, praised him. Desiring the welfare of the worlds,
they spoke. The rishis said, "O Suta! You know everything. Therefore, we
are asking you. O lord! Please tell us about the greatness of Harishvara
lingam. O father!1 We have heard that, in ancient times, Vishnu
worshipped him and obtained Sudarshana chakra. In particular, please tell us
about that.""
'Suta replied, "O best among
rishis! Hear the auspicious account of Harishvara and how, in ancient times,
Vishnu obtained Sudarshana from Shankara. At some time, the daityas became
exceedingly strong. They oppressed the worlds and destroyed the following of
dharma. The devas suffered because of the extremely strong and valiant daityas.
They reported their own miseries to Vishnu, the protector of immortals. The
devas said, 'O lord! Please show your compassion. The daityas are oppressing us
severely. Where will we go? What will we do? We have come to seek refuge with
you.' Hearing the words of the miserable devas, Vishnu remembered Shiva's lotus
feet and spoke the following words. Vishnu said, 'O gods! I will worship
Girisha2 and carry out your task. Since the enemies are strong,
great efforts must be made to defeat them.' Vishnu said this to all the gods.
Because of Vishnu's powers, they were of the view that the daityas had already
been killed. They returned to their own respective abodes.'
"Shiva is the lord of all the
immortals. He is without decay and witnesses everything. For the victory of the
immortals, Vishnu worshipped Shiva. Hari3 went near Kailasa and
tormented himself through austerities. He created a pit and instated a
sacrificial fire there, in front of him. He followed the norms for worshipping
a parthiva lingam4 and used many kinds of mantras. He used many
kinds of hymns and happily worshipped Girisha. O lords among sages! He used
lotuses that grew in Lake Manasa. Hari sat firmly in an asana5 and
did not move. "Until he is pleased, I will use every possible means to
remain in this place." With this determination, Hari worshipped Shiva. O
brahmanas! However, Hari failed to satisfy Hara.6 Therefore,
Bhagavan Vishnu immersed himself in deep thought. Having thought about it in
his head, he rendered many kinds of service. Even then, Lord Hara, who engages
in pastimes, was not satisfied. Vishnu was full of great devotion and was
extremely surprised. To please Parameshvara, he used his one thousand names to
praise him. He used a lotus and a mantra for every name. In this way, he
worshipped Shambhu7, who is affectionate towards those who seek refuge.
To test Vishnu's devotion, Shankara took away one of those sparkling lotuses.
______________________________
1The word used is tata. This means father (or son) but
is used for anyone senior/older (or junior/younger).
2 Shiva's name, the lord of the mountains.
3 Vishnu.
4 A lingam made out of natural objects,
such as clay.
5 A posture for meditating.
6 Shiva.
7 Shiva.
Vishnu did not know that the reason
behind this was wonderful maya.8 Not knowing this, he searched for
it intently. He cheerfully roamed around the entire earth, extremely steady in
his vows. When he did not get it, pure in his atman, he offered one of his
eyes. Seeing this, Shankara, who takes away every kind of misery, was pleased.
He arrived at that spot and addressed Hari in these words. Shiva said, "O
Hari! I am pleased. Ask for your desired boon. Tell me the desire in your mind.
There is nothing that cannot be given to you." Hearing Shambhu's words,
Keshava9 was pleased in his mind. He was filled with great delight
and joining his hands in salutation, spoke to Shiva. Vishnu said, "In
front of you, what will I say? You are established inside everyone. O lord!
Nevertheless, out of respect for your words, I will tell you. O Sadashiva! The
daityas have made the entire universe suffer and we cannot find any happiness.
O lord! I do not possess a weapon that can kill the daityas. What will I do?
Where will I go? I have no other protector. O Paramesha!10 That is
the reason I have come here, to seek refuge with you." Saying this, he
bowed down before Shiva, the paramatman. He stood there in front of Shiva,
suffering excessively. Hearing Vishnu's words, Maheshvara,11 the
lord of devas, gave him his own chakra. This was Sudarshana, a mass of energy.
Obtaining this, without any exertion, Bhagavan Vishnu used the chakra to
swiftly slay the extremely strong daityas. The universe returned to its natural
state and the gods were supremely happy. Having obtained his own weapon, Hari
also rejoiced greatly.'
“The rishis asked,
"What are those one thousand names of Shankara that he recited, as a
result of which, Maheshvara was pleased and gave Hari the chakra? Please tell
us about the greatness of the hymn. Please show your compassion and accurately
tell us about the conversation between Shambhu and Vishnu.""
Vyasa concluded,
'Hearing the words of sages who had cleansed their atmans, Suta remembered
Shiva's lotus feet and spoke the following words.'
“Suta said, "O best among
rishis! Listen. I will tell you what I have heard. I will now tell you about
the one thousand12 sacred names Vishnu used to pray to Parameshvara
and satisfy him."" 'Shri Vishnu said, "(1) Shiva;13
(2) Hara;14 (3) Mridha;15 (4) Rudra;16 (5)
Pushkara;17 (6) Pushpalochana; 18
_________________
8 Illusion.
9 Vishnu.
10 Supreme lord, Shiva's name, the same
as Parameshvara.
11 The great lord, Shiva's name, the same
as Mahesha.
12 The text naturally has no numbering.
We have added the numbering. Some names are repeated, but we have avoided
double counting and have omitted mentioning them, after the first time. There
is always a problem distinguishing an adjective from a proper name, probably
explaining why the actual number exceeds 1000. There can be more than one way
of translating and interpreting a name in English. Therefore, the English
renderings should not be regarded as unique. For a few names, the meanings only
become clear from accounts mentioned elsewhere in Shiva Purana.
13 Auspicious one.
14 One who takes away.
15 One who shows mercy.
16 The name is based on the root for
crying, explained in Volume I.
17 One who nourishes.
18 With eyes like flowers.
(7) Arthigamya:19 (8)
Sadachara; 20 (9) Sharva; 21 (10) Shambhu;22 (11)
Maheshvara; 23 (12) Chandrapida; 24 (13) Chandramouli; 25
(14) Vishva; 26 (15) Vishva-bhareshvara; 27 (16)
Vedantasara-samdoha; 28 (17) Kapali;29 (18) Nilalohita; 30
(19) Dhyanadhara;31 (20) Aparicchedya; 32 (21)
Gouribharta; 33 (22) Ganeshvara; 34 (23) Ashtamurti;35
(24) Vishvamurti;36 (25) Trivarga-svarga-sadhana;37 (26)
Jnanagamya; 38 (27) Dridhaprajna;39 (28) Devadeva; 40
(29) Trilochana;41 (30) Vamadeva;42 (31) Mahadeva;43
(32) Patu; 44 (33) Parivridha;45 (34) Dridha;46
(35) Vishvarupa;47 (36) Virupaksha;48 (37) Vagisha;49
(38) Shuchisattama; 50 (39) Sarva-pramana-samvadi;51 (40)
Vrishanka;52 (41) Vrishavahana;53 (42) Isha;54 (43)
Pinaki;55
__________________________
19 Accessible to those who seek.
20 With good conduct.
21 One who kills.
22 One who bestows welfare.
23 Great lord.
24 With the moon as a chaplet.
25 With the moon on the head.
26 Universe.
27 Lord who supports the universe.
28 Milked essence of Vedanta.
29 Holding a skull.
30 Blue-red.
31 Foundation of dhyana.
32 One who cannot be defined.
33 Gouri's husband.
34 Lord of ganas, ganas are Shiva's
companions and attendants.
35 One with eight forms.
36 One with a form as the universe.
37 Means to attain the three objects of
dharma, artha and kama and heaven.
38 Accessible through jnana (knowledge).
39 Firm in wisdom.
40 Lord of devas.
41 With three eyes.
42 The beautiful divinity.
43 Great divinity.
44 Accomplished one.
45 Foremost one.
46 Firm one.
47 With the universe as a form.
48 With malformed eyes.
49 Lord of speech.
50 Excellent in purity.
51 The conclusion of all proofs and
debates.
52 With the sign of the bull.
53 With the bull as a mount.
54 The lord.
55 One who holds Pinaka (Shiva's bow or
trident).
(44) Khatvangi;56 (45)
Chitravesha; 57 (46) Chirantana;58 (47) Tamohara;59
(48) Mahayogi; 60 (49) Gopta;61 (50) Brahma;62
(51) Dhurjati; 63 (52) Kalakala; 64 (53) Krittivasa; 65
(54) Subhaga; 66 (55) Pranavatmaka;67 (56) Unnadhra; 68
(57) Purusha; 69 (58) Jushya;70 (59) Durvasa;71
(60) Purashasana;72 (61) Divyayudha;73 (62) Skandaguru;74
(63) Parameshthi; 75 (64) Paratpara76 (65)
Anadi-madhya-nidhana77 (66) Girisha;78 (67) Girijadhava;79
(68) Kuberabandhu;80 (69) Shrikantha;81 (70)
Lokavarnottama;82 (71) Mridu;83 (72) Samadhivedya;84
(73) Kodandi; 85 (74) Nilakantha; 86 (75) Parashvadhi;87
(76) Vishalaksha;88 (77) Mrigavyadha;89 (78) Suresha; 90
(79) Suryatapana;91
_______________________
56 One who holds khatvanga (a staff with
a skull fixed on top).
57 Colourful in attire.
58 Eternal one.
59 Destroyer of darkness.
60 The great yogi.
61 The protector.
62 The supreme being.
63 With a burden of matted hair.
64 Destroyer of Kala (Yama).
65 One who wears a hide as a garment.
66 Extreme good fortune.
67 With Pranava (AUM) in his atman.
68 One who uplifts.
69 The supreme being.
70 Worthy of being propitiated.
71 With bad habitations (or garb).
72 Chastiser of cities, a reference to
the destruction of Tripura.
73 With divine weapons.
74 Skanda's (Kartikeya's) guru.
75 The supreme one.
76 Greater than the greatest.
77 Without a beginning, middle or end.
78 Lord of mountains. Both Gireesha and
Girisha are Shiva's names, with differences in meaning. Gireesha, the one
actually given in the text, means lord of mountains. Girisha means one who
resides in mountains.
79 Girija's (Parvati's) husband.
80 Kubera's relative/friend.
81 With a beautiful throat.
82 Supreme among all varnas in the
worlds.
83 Gentle one.
84 One who can be realized through Samadhi
(meditation).
85 One who holds a bow.
86 Blue in the throat.
87 One who holds a battle axe.
88 With large eyes.
89 Hunter of animals/deer.
90 Lord of gods.
91 One who scorches the sun.
(80) Dharmadhama;92 (81)
Kshamakshetra; 93 (82) Bhagavan;94 (83) Bhaganetrabhit;95
(84) Ugra;96 (85) Pashupati;97 (86) Tarkshya;98
(87) Priyabhakta;99 (88) Paranatapa;100 (89) Data;101
(90) Dayakara; 102 (91) Daksha;103 (92) Karmadi; 104
(93) Kamashasana; 105 (94) Shmashananilaya; 106
(95) Sukshma; 107 (96) Shmashanashtha; 108 (97)
Lokakarta; 109 (98) Mrigapati; "110 (99)
Mahakarta;¹¹¹ (100) Mahoushadhi; 112 (101) Uttara;113
(102) Gopati; 114 (103) Puratana; 115 (104) Niti; 116
(105) Suniti;117 (106) Shuddhatma;118 (107) Soma; 119
(108) Somarata; 120 (109) Sukhi; 121 (110) Somapa; 122
(111) Amritapa; 123 (112) Soumya; 124 (113) Mahateja; 125
(114) Mahaydyuti; 126 (115)Tejomaya; 127 (116) Amritmaya;
128
___________________
92 Abode of dharma.
93 Field of forgiveness.
94 Illustrious one.
95 One who shattered Bhaga's eyes.
96 Fierce one.
97 Lord of animals.
98 The bird, though the word tarkshya has
several meanings.
99 One loved by devotees.
100 Scorcher of enemies.
101 One who donates.
102 The compassionate one.
103 The skilled one.
104 Mendicant.
105 Chastiser of Kama.
106 One whose residence is a cremation
ground.
107 The subtle one.
108 One who resorts to a cremation ground.
109 Creator of the worlds.
110 Lord of deer/animals.
111 Great creator.
112 Great medication.
113 The lofty one. The word uttara has
multiple meanings though.
114 The leader.
115 Ancient one.
116 Policy.
117 Excellent policy.
118 The pure atman.
119 With Uma as a companion.
120 Attached to Soma (the moon).
121 The happy one.
122 One who drinks soma.
123 One who drinks amrita.
124 Amiable one.
125 Immensely energetic one.
126 Immensely radiant one.
127 Full of energy.
128 Full of amrita.
(117) Annamaya; 129 (118)
Sudhapati; 130 (119) Ajatashatru;131 (120)
Alokasambhavya;132 (121) Havyavahana;133 (122) Lokakara; 134
(123) Vedakara; 135 (124) Sutrakara; 136 (125) Sanatana; 137
(126) Maharshi; 138 (127) Kapilacharya;139 (128)
Vishvadipti; 140 (129) Trilochana; 141 (130) Pinakapani; 142
(131) Bhudeva; 143 (132) Svastida; 144 (133) Sukrita;145
(134) Sudhi; 146 (135) Dhatridhama; 147 (136)
Dhamakara;148 (137) Sarvaga; 149 (138) Sarvagochara;150
(139) Brahmasrija; 151 (140) Vishvasrija; 152 (141)
Sarga; 153 (142)Karnikarapriya; 154 (143) Kavi; 155
(144) Shakha; 156 (145) Vishakha; 157 (146) Goshakha;158
(147) Bhishaganuttama; 159 (148) Gangaplavodaka;160
(149) Bhavya;161 (150) Pushkala; 162 (151) Sthapati; 163
(152) Sthira; 164 (153) Vijitatman;165 (154) Vidheyatma; 166
________________________
129 Full of anna (food).
130 Lord of nectar.
131 One whose enemy has not yet been born.
132 One who originates in illumination.
133 Bearer of oblations.
134 Creator of the worlds.
135 Creator of the Vedas.
136 Creator of the strands.
137 The eternal one.
138 The great rishi.
139 Kapila's preceptor.
140 Light of the universe.
141 Three-eyed one.
142 With the Pinaka in his hand.
143 Divinity on earth.
144 One who bestows welfare.
145 Performer of good deeds.
146 Intelligent one.
147 Dhatri's abode, Dhatri means the
creator.
148 One who provides abodes.
149 One who goes everywhere.
150 One who can be perceived by everyone.
151 Brahma's creator.
152 Creator of the universe.
153 Creation.
154 One who loves the pericarp of a lotus.
155 Wise one.
156 With branches.
157 Without branches.
158 Whose branches are the earth.
159 Excellent physician.
160 Water that flows in Ganga.
161 One who exists.
162 Eminent one.
163 Architect.
164 Immobile one.
165 One who has conquered his atman.
166 One
who is under the control of his atman.
(155) Bhutavahana; 167
(156) Sarathi; 168 (157) Sagana; 169 (158) Ganakaya; 170
(159) Sukirti;171 (160) Chinnasamshaya; 172 (161)
Kamadeva; 173 (162) Kamapala; 174 (163)
Bhasmoddhulita-vigraha; 175 (164) Bhasmapriya;176 (165)
Bhasmashayi; 177 (166) Kami; 178 (167) Kanta;179
(168) Kritagama; 180 (169) Samavarta; 181 (170)
Anivrittatma;182 (171) Dharmapunja; 183 (172) Sadashiva; 184
(173) Akalmasha; 185 (174) Punyatma; 186 (175)
Chaturbahu;187 (176) Durasada; 188 (177) Durlabha; 189
(178) Durgama; 190 (179) Durga; 191 (180) Sarvayudha-visharada;
192 (181) Adhyatma-yoga-nilaya; 193 (182) Sutantu;194
(183) Tantuvardhana; 195 (184) Shubhanga;196 (185)
Lokasaranga;197 (186) Jagadisha; 198 (187) Janardana; 199
(188) Bhasma-shuddhikara; 200 (189) Merura; 201 (190)
Ojasvi; 202 ______________________
167 One whose mounts are bhutas (beings).
168 Charioteer.
169 Accompanied by ganas.
170 With the body of a gana.
171 Excellent in deeds.
172 Dispeller of doubt.
173 Kama, the god of love.
174 Protector of Kama.
175 One whose body is washed with bhasma
(ashes).
176 One who loves bhasma.
177 One who lies down on bhasma.
178 The lover.
179 The beloved.
180 Creator of agama texts.
181 The return.
182 One whose atman does not withdraw.
183 Mass of dharma.
184 Eternally auspicious.
185 Without impurity.
186 Sacred in atman.
187 Four-armed.
188 Impossible to assail.
189 Difficult to obtain.
190 Difficult to approach.
191 Difficult to reach.
192 Accomplished in every kind of weapon.
193 Abode of the yoga of adhyatma
(knowledge of the atman).
194 With excellent strands (that bind the
universe).
195 Enhancer of strands.
196 With auspicious limbs.
197 Whose limbs are the essence of the
worlds.
198 Lord of the universe.
199 One who afflicts people.
200 One who uses bhasma to purify.
201 One who resides on Mount Meru.
202 Energetic one.
(191) Shuddhavigraha; 203
(192) Asadhya; 204 (193) Sadhusadhya; 205 (194)
Bhritya-markata-rupadhirk; 206 (195) Hiranyareta,207 (196) Pourana; 208
(197) Ripuajivanahara,209 (198) Bali,210 (199) Mahahrada;211
(200) Mahagarta; 212 (201) Siddha;213 (202)
Vrindaravandita; 214 (203) Vyaghra-charmombara;215 (204)
Vyali; 216 (205) Mahabhuta;217 (206) Mahanidhi:218
(207) Amrita;219 (208) Shrimat, 220 (209) Panchajanya; 221
(210) Prabhanjana; 222 (211) Pancha-vimshati-tattvastha;223
(212) Parijata;224 (213) Sulabha;225 (214) Suvrata; 226
(215) Shura; 227 (216) Vanmayaikanidhi;228 (217)
Varnashrama-guru; 229 (218) Varni; 230 (219) Shatrujit; 231
(220) Shatrutapana; 232 (221) Ashrama; 233 (222)
Kshapana; 234 (223) Kshama; 235 (224) Jnanavan; 236 (225)
Achaleshvara;237 (226) Pramanabhuta;238
_________________
203 Possessing a pure body.
204 Impossible to reach.
205 One who can be reached by the
virtuous.
206 One who assumes the form of a servant
or a monkey (or assumes the form of a monkey that serves).
207 With a golden seed.
208 Ancient one.
209 One who takes away the life of an
enemy.
210 Strong one.
211 Deep lake.
212 Deep pit.
213 One who has attained siddhi.
214 Worshipped by the best or worshipped
by gods.
215 One who wears the hide of a tiger as a
garment.
216 With serpents.
217 The great being.
218 The great treasure.
219 Nectar that bestows immortality.
220 The glorious one.
221 One who has the conch shell
Panchajanya.
222 Storm.
223 One who resides in the twenty-five
tattvas of samkhya.
224 Celestial tree.
225 Easily obtained.
226 Excellent in vows.
227 Brave one.
228 The single entity in all eloquent
words.
229 The guru of varnas and ashramas.
230 With a complexion.
231 Conqueror of enemies.
232 Scorcher of enemies.
233 Hermitage.
234 Mendicant.
235 Emaciated.
236 Possessor of jnana.
237 Lord of the mountain.
238 One whose existence is based on proof.
(227) Durjneya; 239
(228) Suparna; 240 (229) Vayuvahana;241 (230)
Dhanurdhara; 242 (231) Dhanurveda; 243 (232) Guna; 244
(233) Shashigunakara; 245 (234) Satya; 246 (235)
Satyapara;247 (236) Adina; 248 (237) Dharma; 249
(238) Godharma-shasana; 250 (239) Anantadrishti; 251
(240) Ananda; 252 (241) Danda; 253 (242) Damayita; 254
(243) Dama; 255 (244) Abhicharya; 256 (245) Mahamaya;257
(246) Vishvakarma; 258 (247) Visharada; 259 (248)
Vitaraga; 260 (249) Vinitatman; 261 (250) Tapasvi; 262
(251) Bhutabhavana, 263 (252) Unmattavesha; 264 (253)
Pracchanna;265 (254) Jitakama;266 (255) Ajitapriya; 267
(256) Kalyanaprakriti;268 (257) Kalpa: 269 (258)
Sarvaloka-prajapati; 270 (259) Tarasvi 271(260) Taraka; 272
(261) Dhiman; 273 (262) Pradhana;274 (263)
Prabhuravyaya; 275
_________________
239 Difficult to know.
240 With excellent leaves/wings.
241 One who rides on the wind.
242 One who holds a bow.
243 Science of fighting (with the bow).
244 Quality.
245 Store of qualities of the moon.
246 Truth.
247 Devoted to the truth.
248 Without dejection.
249 Virtue.
250 Chastiser of those who follow the
dharma of cows.
251 Infinite in vision.
252 Joy.
253 Punishment.
254 One who suppresses.
255 Self-control.
256 One towards whom magical rites are
directed.
257 The great illusion.
258 Architect of the universe.
259 Skilled one.
260 One who is devoid of attachment.
261 Humble in atman.
262 Ascetic.
263 One who thinks of the creation of
beings.
264 With the attire of a mad person.
265 The hidden one.
266 Conqueror of desire, or conqueror of
Kama, the god of love.
267 One who loves those who have not been
defeated.
268 With a beneficial nature.
269 The competent one.
270 Lord of all worlds and beings.
271 The forceful one.
272 One who enables a person to cross over
(samsara).
273 The intelligent one.
274 The foremost one.
275 The lord without decay.
(264) Lokapala; 276
(265) Antarhitatman; 277 (266) Kalpadi;278 (267)
Kamalekshana;279 (268) Vedashastra-artha-tattvajna;280
(269) Aniyama; 281 (270) Niyatashraya;282 (271) Chandra; 283
(272) Surya; 284 (273) Shani; 285 (274)Ketu; 286
(275) Varanga; 287 (276) Vidrumacchabi;288 (277)
Bhaktivashya; 289 (278) Parambrahman; 290 (279)
Mrigabanarpana; 291 (280) Anagha; 292 (281) Adri; 293
(282) Adryalaya; 294 (283) Kanta; 295 (284) Paramatman; 296
(285) Jagadguru; 297 (286) Sarvakarmalaya; 298 (287)
Tushta; 299 (288) Mangalya; 300 (289) Mangalavrita; 301
(290) Mahatapas; 302 (291) Dirghatapas; 303 (292)
Sthavishtha; 304 (293) Sthavira; 305 (294) Dhruva; 306
(295) Ahan; 307 (296) Samvatsara; 308 (297) Vyapti; 309
(298) Pramana;"310 (299) Paramtapas;311 (300)
Samvatsara-kara; 312
________________
276 Guardian of the world.
277 Present in the inner atman.
278 Existing at the beginning of the
kalpa.
279 With eyes like the petals of lotuses.
280 One who knows the true meanings of the
Vedas and the sacred texts.
281 One who is beyond niyamas.
282 Refuge of those who restrain
themselves.
283 Moon.
284 Sun.
285 Saturn.
286 The flag.
287 With excellent limbs.
288 With the radiance of coral.
289 Controlled through devotion.
290 The supreme brahman.
291 One who released an arrow at a deer.
292 Unblemished one.
293 Mountain.
294 With a residence in a mountain.
295 The handsome one, the loved one.
296 The supreme atman.
297 Preceptor of the universe.
298 Abode of all karma.
299 Satisfied one.
300 Auspicious one.
301 Surrounded by auspiciousness.
302 Great in austerities.
303 Long in austerities.
304 The greatest.
305 The aged one.
306 The fixed one.
307 Day.
308 Year.
309 Pervasiveness.
310 Proof.
311 Supreme austerities.
312 Creator of the year.
(301) Mantra-pratyaya;313
(302) Sarvatapana; 314 (303) Aja;315 (304) Sarveshvara; 316
(305) Mahabala; 317 (306) Yogi; (307) Yogya; 318 (308)
Mahareta; 319 (309) Siddhi; 320 (310) Sarvadi;321
(311) Agraha; 322 (312) Vasu; 323 (313) Vasumana;324
(314) Sarva-papahara; 325 (315) Shobhana; 326 (316)
Sragvi; 327 (317) Vedanga; 328 (318) Vedavit; 329
(319) Muni; 330 (320) Bhrajishnu;331 (321) Bhojana; 332
(322) Bhokta; 333 (323) Lokanatha; 334 (324) Duradhara; 335
(325) Shashvata;336 (326) Shanta; 337 (327) Banahasta; 338
(328) Pratapavan;339 (329) Kamandalu-dhara; 340 (330)
Dhanvi; 341 (331) Avanmanasa-gochara; 342 (332)
Atindriya; 343 (333) Sarvavasa; 344 (334) Chatushpatha; 345
(335) Kalayogi; 346 (336) Mahanada; 347 (337)
Mahotsaha; 348 (338) Mahabuddhi; 349 (339) Mahavirya; 350
_________________
313 In whom credence is established
through mantras.
314 One who scorches everything.
315 Without birth.
316 Lord of everything.
317 With immense strength.
318 Worthy.
319 With great seed.
320 Success.
321 The beginning of everything.
312 One who receives first.
323 Wealth.
324 With a rich mind.
325 One who takes away every sin.
326 Beautiful one.
327 Wearing garlands.
328 Ancillary of the Vedas.
329 One who knows the Vedas.
330 Sage.
331 The shining one.
332 Food.
333 One who eats/enjoys.
334 Lord of the worlds.
335 Impossible to assail.
336 Eternal one.
337 Serene one.
338 With an arrow in the hand.
339 Powerful one.
340 One who holds a kamandalu (water pot).
341 One with a bow.
342 Beyond the reach of words and
thoughts.
343 Beyond the senses.
344 One who resides in everyone and in
everything.
345 The four paths, meaning the four objectives
of human existence or the four Vedas.
346 The yogi who is time/destiny.
347 Great sound.
348 Great enterprise.
349 Great intelligence.
350 Great
valour.
(340) Bhutachari; 351
(341) Purandara; 352 (342) Nishachara; 353 (343)
Pretachari; 354 (344) Mahashakti; 355 (345) Mahadyuti; 356
(346) Anirdeshya-vapu; 357 (347) Sarvacharya; 358 (348)
Manogati; 359 (349) Bahushruti; 360 (350) Niyatatman; 361
(351)Adhruva;362 (352) Tejasteja; 363 (353) Dyutidhara;364
(354) Janaka;365 (355) Sarvashasaka; 366 (356)
Nrityapriya; 367 (357) Nritynitya;368 (358) Prakashatman;
369 (359) Prakashasaka;370 (360) Spashtakshara;371
(361) Mantra; (362) Samana;372 (363) Sarasamplava;373
(364) Yugadikrit; 374 (365) Yugavarta; 375 (366)
Gambhira;376 (367) Ishta; 377 (368) Vishishta; 378
(369) Shishteshta; 379 (370) Sarashodhana; 380 (371)
Tirtharupa; 381 (372) Tirthanama; 382 (373)
Tirthadrishya; 383 (374) Tirthada; 384 (375) Apam-nidhi; 385
(376) Adhishthana; 386 (377) Vijaya; 387
___________________________
351 One who wanders around with bhutas.
352 Destroyer of cities.
353 One who roams around in the night.
354 One who wanders around with pretas.
355 The great potency.
356 The great resplendence.
357 One whose body cannot be determined.
358 The preceptor of everyone.
359 With the speed of thought.
360 Immensely famous.
361 One whose atman is controlled.
362 The unsteady one.
363 Most energetic of the energetic.
364 The resplendent one.
365 Father.
366 One who rules everything.
367 One who loves dancing.
368 One who is constantly dancing.
369 With an illuminated atman.
370 The illuminator.
371 With clear aksharas (syllables).
372 Revered one, or impartial one.
373 Whose essence is a flood.
374 Creator of the beginning of yugas.
375 One who causes the yugas to revolve.
376 Deep one.
377 One who is worshipped.
378 Specially desired.
379 Desired by the good.
380 One who purifies the essence.
381 One whose form is a tirtha.
382 One named as a tirtha.
383 One seen in tirthas.
384 One who bestows tirthas.
385 Store of water.
386 Foundation.
387 Victory.
(378) Jayakalavit;388
(379) Pratishthita; 389(380) Pramanajna,390 (381)
Hiranyakavacha;391 (382) Hari;392 (383) Vimochana;393
(384) Suragana;394 (385) Vidyesha; 395 (386) Bindusamshraya;396
(387) Vatarupa; 397 (388) Amalonmayi;398 (389) Vikarta;399
(390) Gahana;400 (391) Guha; 401 (392) Karana; 402
(393) Kaarana;403 (394) Karta; 404 (395)
Sarva-bandha-vimochana;405 (396) Vyavasaya;406 (397)
Vyavasthana; 407 (398) Sthanada;"408 (399)
Jagadadija;409 (400) Guruda;410 (401)Lalita;411
(402)Abheda;412 (403) Bhavatmani-samsthita; 413 (404)
Vireshvara; 414 (405) Virabhadra; 415 (406)
Virasana-vidhi-guru; 416 (407) Virachudamani; 417 (408)
Vetta; 418 (409) Chidananda,419 (410) Nadidhara; 420
(411) Ajnadhara; 421 (412) Trishuli; 422 (413)
Shipivishta;423 (414) Shivalaya;424
___________________
388 One who knows about the time for
victory.
389 Established one.
390 One who knows about proof.
391 With golden
armour (kavacha).
392 Tawny one.
393 Release.
394 With gods as attendants.
395 Lord of learning.
396 One who exists in bindu.
397 One with the wind as form.
398 Free from impurities.
399 Special creator.
400 Inaccessible one.
401 Hidden one.
402 Action.
403 Cause.
404 Doer.
405 One who frees from all bondage.
406 Conduct.
407 Establishment of conduct.
408 One who grants positions.
409 One who originated before the
beginning of the universe.
410 One who bestows a guru.
411 Delicate one.
412 Without differences.
413 Resorted to by those who have cleansed
their atmans.
414 Lord of the brave.
415 Brave and fortunate.
416 Preceptor of modes of virasana.
417 Crest jewel among the valiant.
418 One who knows.
419 Consciousness and bliss.
420 One who holds a river (Ganga).
421 Holder of commands.
422 With a trident.
423 One who enters the rays.
424 Abode of auspiciousness.
(415) Balakhilya; 425
(416) Mahavira; 426 (417) Tigmamshu,427 (418) Badhira; 428
(419) Khaga;429 (420) Abhirama; 430 (421) Susharana; 431
(422) Subrahmanya; 432 (423) Sudhapati;433 (424)
Maghavan; 434 (425) Koushika; 435 (426) Gomat; 436
(427) Virama;437 (428) Sarva-sadhana; 438 (429)
Lalataksha; 439 (430) Vishvadeha; 440 (431)Sara; 441
(432) Samsara-chakra-bhrit; 442 (433) Amoghadandi; 443
(434) Madhyastha; 444 (435) Hiranya; 445 (436)
Brahma-varchasa; 446 (437) Paramartha; 447 (438)
Paromayi; 448 (439) Shambara; 449 (440) Vyaghra-lochana;
450 (441) Ruchi; 451 (442) Bahu-ruchi; 452 (443)
Vaidya; 453 (444) Vachaspati; 454 (445) Ahaspati; 455
(446) Ravi; 456 (447) Virochana; 457 (448) Skanda;458
(449) Shasta; 459 (450) Vaivasvata-Yama; 460
_____________________
425 Young and empty.
426 Immensely valiant.
427 With fierce rays.
428 Deaf.
429 One who travels through the sky.
430 Delight.
431 Excellent refuge.
432 Extremely devoted to brahmanas.
433 Lord of nectar.
434 Liberal in giving.
435 One who is inside a sheath.
436 Possessing rays.
437 Cessation.
438 Every kind of means.
439 With an eye on the forehead.
440 With the universe as a body.
441 Essence.
442 The one who holds the wheel of
samsara.
443 Whose staff of chastisement never
fails.
444 Located in the middle.
445 Golden.
446 With the radiance of the brahman.
447 The supreme objective.
448 Supreme possessor of maya.
449 Deer or water.
450 With eyes like a tiger.
451 Liking.
452 With great likings.
453 Physician.
454 Lord of speech.
455 Lord of the day.
456 The sun.
457 The light, sun or fire.
458 Kartikeya, the one who oozes away.
459 Chastiser.
460 Yama, the controller, sun of Surya.
(451) Yukti; 461 (452)
Unnata-kirti; 462 (453) Sanuraga; 463 (454) Puranjaya; 464
(455) Kailasadhipati; 465 (456) Savitar; 466 (457)
Ravi-lochana; 467 (458)Vishvottama; 468 (459) Vitabhaya; 469
(460) Vishvabharta; 470 (461) Anivarita; 471 (462) Nitya;
472 (463) Niyata-kalyana; 473 (464)
Punya-shravana-kirtana;474 (465) Durashrava; 475 (466)
Vishvasaha;476 (467) Dhyeya; 477 (468)
Dushsvapna-nashana;478 (469) Uttarana;479 (470)
Dushkritiha; 480 (471) Vijneya; 481 (472) Duhsaha; 482
(473) Abhava;483 (474) Anadi;484 (475) Bhu; 485
(476) Bhuvah; 486 (477) Lakshmi; 487 (478) Kiriti; 488
(479) Tridashadhipa; 489 (480) Vishva-gopta; 490 (481)
Vishva-karta; 491 (482) Suvira; 492 (483) Ruchirangada; 493
(484) Janana;494 (485)Janajajanmadi; 495
__________________
461 Union.
462 Lofty in fame.
463 With attachment.
464 Conqueror of cities.
465 Lord of Kailasa.
466 The sun, the one who imparts life.
467 With the sun as an eye.
468 The most excellent in the universe.
469 Without fear.
470 One who holds up the universe.
471 Without obstruction.
472 Eternal.
473 Constantly engaged in welfare.
474 Hearing and chanting about whom is
sacred.
475 One who cannot be heard of.
476 One who tolerates everything.
477 The one to be meditated on.
478 Destroyer of nightmares.
479 Ascent.
480 Destroyer of evildoers.
481 Worthy of being known.
482 Impossible to tolerate.
483 Without origin.
454 Without beginning.
485 Earth.
486 Firmament.
487 Prosperity.
488 One with a diadem.
489 Lord of the gods.
490 Protector of the universe.
491 Creator of the universe.
492 Excellent and brave.
493 With beautiful armlets.
494 Birth.
495 Cause behind birth and existence.
(486) Pritiman; 496
(487) Nitiman; 497 (488) Vashishtha; 498 (489) Kashyapa; 499
(490) Bhanu;500 (491) Bhima; 501 (492) Bhima-parakrama; 502
(493) Pranava; 503 (494) Satpathachara; 504 (495)
Mahakosha; 505 (496) Mahadhana; 506 (497) Janmadhipa; 507
(498) Sakalagama-paraga; 508 (499) Tattva; 509 (500)
Tattavit; 510 (501) Ekatman;511 (502) Vibhu; 512
(503) Vishnu-vibhushana;513 (504) Rishi; 514 (505)
Brahmana; 515 (506) Aishvarya; 516 (507)
Janma-mrityu-jaratiga; 517 (508) Pancha-yajna-samutpatti; 518
(509) Vishvesha; 519 (510) Vimalodya; 520 (511)
Atma-yoni;521 (512) Anadyanta;522 (513) Vatsala523
(514) Bhakta-loka-dhrik;524 (515) Gayatri-vallabha;525
(516)Pramshu,526 (517) Vishvavasa;527 (518)
Prabhakara;528 (519) Shishu:529 (520) Girirata;530 (521)
Samrat;531 _________________________
496 Full of pleasure.
497 Full of good/fair policy.
498 The name of the sage, the excellent
one.
499 Name of the sage.
500 The radiant one, the sun.
501 Terrible.
502 Terrible in valour.
503 AUM.
504 Follower of virtuous path.
505 Great store of treasure.
506 Great wealth.
507 Lord of birth.
508 Accomplished in all the agama texts.
509 Principle.
510 One who knows about the principles.
511 With a single atman.
512 Lord.
513 Vishnu's ornament.
514 Sage.
515 One who knows about the brahman.
516 Prosperity.
517 Beyond birth, death and old age.
518 Origin of the five sacrifices.
519 Lord of the universe.
520 With a sparkling rise.
521 With an origin in one's own atman.
522 Without a beginning and without an
end.
523 Affectionate.
524 One who supports the world of
devotees.
525 One who loves gayatri mantra.
526 Tall.
527 One who resides in the universe.
528 One who causes radiance, the sun.
529 Infant.
530 One who loves mountains.
531 Emperor.
(522) Sushena;532 (523)
Sura-shatruha; 533 (524) Anemi;534 (525) Arishtanemi;535
(526) Mukunda;536 (527) Vigatajvara;537 (528)
Svayam-jyoti 538 (529) Maha-jyoti; 539 (530) Tanu-jyoti; 540
(531) Achanchala;541 (532) Pingala: 542 (533)
Kapila-smashru; 543 (534) Bhalanetra; 544
(535) Trayi-tanu;545
(336) Jnana-skanda; 546 (537) Mahaniti;547 (538)
Vishvotpatti; 548 (539) Upaplava; 549 (540) Bhaga; 550
(541) Vivasvat; 551 (542) Aditya; 552 (543) Gatapara; 553
(544) Brihaspati; 554 (545) Kalyana-guna-nama; 555 (546)
Papaha; 556 (547) Punyadarshana;557 (548) Udara-kirti; 558
(549) Udyogi; 559 (550) Sadyogi; 560 (551) Sadasattrapa; 561
(552) Nakshatramali; 562 (553) Nakesha; 563 (554)
Svadhishthana; 564 (555) Shadashraya; 565 (556) Pavitra; 566
(557) Papahari; 567 (558) Manipura; 568
___________________
532 With an excellent army.
533 Destroyer of enemies of the gods.
534 Without a rim (of a wheel).
535 With an unharmed rim.
536 Vishnu, one who bestows emancipation.
537 Devoid of
fever.
538 Self-illuminating.
539 Great illumination.
540 With a radiant body.
541 Not fickle.
542 Tawny.
543 With a brown beard.
544 With an eye on the forehead.
545 With the three (the three Vedas, or
past, present and future) as a body.
546 One who emerges through jnana.
547 Great policy.
548 Origin of the universe.
549 Impediment.
550 The glorious one.
551 The shining one, the sun.
552 The sun.
553 One who has crossed over to the other
side.
554 The preceptor of the gods.
555 With auspicious qualities and names.
556 Destroyer of sins.
557 Sacred to behold.
558 Extensive in fame.
559 Enterprising.
560 Virtuous yogi.
561 One who turns away from existence and
non-existence.
562 With a garland of nakshatras.
563 Lord of the vault of heaven.
564 One who is one's own foundation.
565 Refuge of the six (the six acts for
brahmanas, or the six Vedangas).
566 Sacred.
567 One who takes away sins.
568 City of jewels.
(559) Nabhogati; 569
(560) Hritpundarikamasina; 570 (561) Shakra; 571 (562)
Vrishakapi; 572 (563) Ushna;573 (564) Grihapati; 574
(565) Krishna: 575 (566) Samartha: 576 (567)
Anartha-nashana; 577 (568) Adharmashatru;578 (569)
Ajneya; 579 (570) Puruhuta; 580 (571) Purushruta; 581
(572) Brahmagarbha; 582 (573) Brihadgarbha;583 (574)
Dharmadhenu; 584 (575) Dhanagama; 585 (576)
Jagaddhitaishi; 586 (577) Sugata; 587 (578) Kumara; 588
(579) Kushalagama; 589 (580) Hiranyavarna; 590 (581)
Jyotishmat: 591 (582) Nana-bhuta-rata; 592 (583) Dhvani; 593
(584) Arogya;594 (585) Namanadhyaksha; 595 (586)
Vishvamitra; 596 (587) Dhaneshvara; 597 (588)
Brahmajyoti; 598 (589) Vasudhama,599 (590) Mahajyoti; 600
(591) Anuttoma; 601 (592) Matamaha; 602 (593) Matarishva;
603 (594) Nabhasvat; 604
________________________
569 One who travels through the firmament.
570 One seated on the lotus in the heart.
571 The mighty one, king of the gods.
572 The strong one.
573 One who is hot.
574 Lord of the house.
575 Dark.
576 Capable.
577 Destroyer of calamities.
578 Enemy of adharma.
579 One who cannot be known.
580 Invoked by many.
581 Famous among many.
582 With Brahma as the womb.
583 With a large womb.
584 The cow of dharma.
585 Inflow of wealth.
586 One who wishes the universe well.
587 With an excellent stride.
588 Son (of Brahma).
589 Source of welfare.
590 Golden in complexion.
591 Full of radiance.
592 Attached to many beings.
593 Sound.
594 Without disease.
595 Controller of all obeisance.
596 Friend of the universe, the sage.
597 Lord of wealth.
598 With the radiance of the brahman.
599 Abode of riches.
600 The great radiance.
601 Unsurpassed.
602 Maternal grandfather.
603 The wind.
604 The wind (full of vapour).
(595) Naga-hara-dhrik; 605
(596) Pulastya; 606 (597) Pulaha; 607 (598) Agastya; 608
(599) Jatukarnya; 609 (600) Parashara; 610 (601)
Niravarana; 611 (602) Nirvara; 612 (603) Vairanchya;613
(604) Vishtarashrava; 614 (605) Atmabhuta; 615 (606)
Aniruddha; 616 (607) Atri;617 (608) Jnanamurti; 618
(609) Mahayasha; 619 (610) Lokaviragrani; 620 (611) Vira;621
(612) Chanda; 622 (613) Satya-parakrama; 623 (614)
Vyalakalpa;624 (615) Mahakalpa; 625 (616) Kalpavriksha; 626
(617) Kaladhara; 627 (618) Alankarishnu; 628 (619)
Achala; 629 (620) Rochishnu;630 (621) Vikramonnata;631
(622) Ayu;632 (623) Shabdapati; 633 (624) Vagmi;634
(625) Plavana;635 (626) Shikhi-sarathi; 636 (627)
Asamsprishta; 637 (628) Atithi; 638 (629)
Shatru-pramathi,639 (630) Padapasana; 640 (631)
Vasushrava; 641 (632) Kavyavaha;642
___________________________
605 One who wears a garland of serpents.
606 The sage.
607 The sage.
608 The sage.
609 The sage.
610 The sage.
611 Without a covering.
612 One who cannot be impeded.
613 Son of Brahma (Virinchi).
614 One whose seat is in the ears.
615 One who is one's own origin.
616 One who cannot be obstructed.
617 The sage.
618 Embodiment of jnana.
619 Great in fame.
620 Foremost among the brave ones in the
worlds.
621 Valiant.
622 Fierce.
623 With truth as valour.
624 Resembling a serpent/predatory beast.
625 Great in conception or the great
conception.
626 Tree that bestows all objects of
desire.
627 One who supports the arts/digits.
628 One who loves ornaments.
429 Immoveable.
630 Brilliant.
631 Lofty in valour.
632 A long lifespan.
633 Lord of sound.
634 Eloquent one.
635 Deluge.
636 With the fire as a charioteer.
637 Untouched.
638 Guest.
639 Crusher of enemies.
640 Seated under a tree.
641 One whose glory is heard about.
642 Bearer
of kavya oblations, the fire.
(633) Pratapta; 643
(634) Vishvabhojana; 644 (635) Japya; 645 (636)
Jaradishamana;646 (637) Lohita;647 (638) Tanunapata; 648
(639) Prishadashva; 649 (640) Nabhoyoni; 650 (641)
Supratika;651 (642) Tamisraha;652 (643) Nidagha; 653
(644) Tapana;654 (645) Meghabhoksha;655 (646)
Para-puranjaya; 656 (647) Sukhanila; 657 (648)
Sunishpanna; 658 (649) Surabhi; 659 (650) Shishiratmaka; 660
(651) Vasanta; 661 (652) Madhava; 662 (653) Grishma; 663
(654) Nabhasya;664 (655) Bijavahana;665 (656)
Angira-guru; 666 (657) Atreya; 667 (658) Vimala; 668
(659) Vishvapavana; 669 (660) Pavana;670 (661) Purajit;671
(662) Traividya;672 (663) Navavarana;673 (664)
Mano-buddhi-ahamkara; 674 (665) Kshetrajna; 675 (666)
Kshetra-palaka;676 (667) Jamadagni; 677 (668) Balanidhi; 678
(669) Vigala; 679 _______________________
643 Heated.
644 One who devours the universe.
645 Worthy of japa.
646 One who subdues old age and other
things.
647 Red.
648 Sacrificial fire.
649 The wind.
650 Origin of the firmament.
651 With a beautiful shape.
652 Destroyer of darkness.
653 Summer.
654 The sun.
655 Devourer of clouds.
656 Conqueror of cities of enemies.
657 Pleasant wind.
658 Evolved well.
659 Fragrant.
660 Winter.
661 Spring.
662 Spring.
663 Summer.
664 Full of vapour, the month Bhadrapada,
the rainy season.
665 Bearer of seeds.
666 Guru of Angiras.
667 Atri's son.
668 Spotless.
669 Purifier of the universe.de ant
670 Purifier.
671 Conqueror of the universe.
672 The three kinds of learning, probably
a reference to the three Vedas.
673 The nine sheaths.
674 Mind-intelligence-ego.
675 One who knows the kshetra (the body).
676 Protector of the kshetra (the body).
677 The sage.
678 Store of strength
679 One
into whom a person immerses himself.
(670) Vishvagalava; 680
(671) Aghora; 681 (672) Anuttara; 682 (673) Yajna; 683
(674)Shreyah684 (675) Nihshreyasapada685 (676) Shaila:686
(677) Gaganakundabha,687 (678) Danavari,688 (679)
Arindama,689 (680) Chamunda,690 (681) Charu;691
(682) Nihshalya,692 (683) Loka-shalya-dhrik;693 (684)
Chaturveda;694 (685) Chaturbhava;695 (686) Chaturpriya;696
(687) Amnaya;697 (688) Samamnaya,698 (689) Tirthadeva;699
(690) Bahurupa;700 (691) Maharupa;701 (692) Sarvarupa;702
(693) Charachara;703 (694) Nyaya-nirmayaka;704 (695)
Neya; 705 (696) Nyayagamya;706 (697) Niranjana; 707 (698)
Sahasra-murddha; 708 (699) Devendra; 709 (700)
Sarva-shastra-prabhanjana; 710 (701) Mundi; 711 (702)
Virupa; 712 (703) Vikrita; "713 "(704) Dandi; 714
(705) Nadi; 715 (706) Gunottama; 716 (707) Pingalaksha; 717
________________________
680 The universal tree.
681 The one who is not terrifying.
682 Unsurpassed.
683 Sacrifice.
684 Auspicious.
685 One who bestows salvation.
686 Mountain.
687 With the complexion of the sky or the
kunda flower.
688 Enemy of danavas.
689 Scorcher of enemies.
690 The terrible one.
691 The beautiful one.
692 Without stakes.
693 One who holds the stakes of the world.
694 The four Vedas.
695 Skillful in sentiments.
696 One who loves those who are skillful.
697 Sacred tradition.
699 Traditional revelation.
700 Divinity of the tirthas.
701 With many forms.
701 With a large form.
702 With a form in everything.
703 The mobile and the immobile.
704 One who determines good policy.
705 Towards whom one should be led.
706 One who can be reached through good
policy.
707 Spotless.
708 With one thousand heads.
709 Lord of devas.
710 Destroyer of all weapons.
711 With a shaved head.
712 With a terrible form.
713 Malformed.
714 With a staff.
715 One who roars.
716 Excellent in qualities.
717 With
tawny eyes.
(708) Bahvaya;718 (709)
Nilagriva;719 (710) Niramaya; 720 (711) Sahasra-bahu; 721
(712) Sarvesha; 722 (713) Sharanya; 723 (714)
Sarva-loka-dhrik; 724 (715) Padmasana; 725 (716)
Paramjyoti; 726 (717) Paramparya; 727 (718) Phalaprada; 728
(719) Padmagarbha;729 (720) Mahagarbha; 730 (721)
Vishvagarbha; 731 (722) Vichakshana;732 (723)
Paravarajna;733 (724) Varada:734 (725) Varenya; 735
(726) Mahasvana; 736 (727) Devasura-guru-deva;737 (728)
Devasura-namaskrita; 738 (729) Devasura-mahamitra; 739
(730) Devasura-maheshvara; 740 (731) Devasura-ishvara;741
(732) Divya; 742 (733) Devasura-mahashraya;743 (734)
Anaya; 744 (735) Achintya; 745 (736) Devatatman; 746
(737) Atma-sambhava; 747 (738) Sadyo;748 (739)
Mahasura-vyadha;749 (740) Devasimha; 750 (741) Divakara; 751
(742) Vibudhagrachara; 752 (743) Shreshtha; 753 (744)
Sarva-devottamottama; 754
______________________
718 Many.
719 Blue in the throat.
720 Free of ailments.
721 With one thousand arms.
721 Lord of everyone.
723 The refuge.
724 One who holds up all the worlds.
725 Seated on a lotus.
726 The supreme radiance.
727 Traditional progression.
728 One who bestows fruits.
729 With a lotus in the womb.
730 With a great womb.
731 With the universe in the womb.
732 Skilled.
733 One who knows the highest and the
lowest.
734 One who grants boons.
735 Worthy of worship.
736 The great sound.
737 Divinity who is the guru of devas and
asuras.
738 One to whom devas and asuras show
obeisance.
739 The great friend of devas and asuras.
740 The great lord of devas and asuras.
741The lord of devas and asuras.
742 Divine.
743 The great refuge of devas and asuras.
744 One who is brought.
745 Unthinkable.
746 With devas in his atman.
747 With an origin in his own atman.
748 Instant.
749 Hunter of great asuras.
750 Lion among devas.
751 Maker of the day, the sun.
752 One who moves ahead of the gods.
753 The best.
754 Foremost
among the best of devas.
(745) Shiva-jnana-rata;755
(746) Shikhi;756 (747) Shriparvata-priya; 757 (748)
Vajrahasta;758 (749) Siddha- khadga; 759 (750)
Narasimha-nipatana; 760 (751) Brahmachari; 761 (752)
Lokachari; 762 (753) Dharmachari; 763 (754) Dhanadhipa; 764
(755) Nandi; 765 (756) Nandishvara; 766 (757) Ananta; 767
(758) Nagna-vrata-dhara; 768 (759) Shuchi; 769 (760)
Lingadhyaksha; 770 (761) Suradhyaksha;771 (762)
Yugadhyaksha; 772 (763) Yugapaha;773 (764) Svadhama;774
(765) Svagata; 775 (766) Svarga; 776 (767) Svara; 777
(768) Svaramaya; 778 (769) Svana;779 (770) Banadhyaksha; 780
(771) Bijakarta;781 (772) Karmakrit; 782 (773)
Dharmasambhava; 783 (774) Dambha; 784 (775) Lobha; 785
(776) Shambhu: 786 (777) Sarva-bhuta-maheshvara: 787
(778) Shmashana-nilaya; 788 (779) Tryaksha; 789 (780)
Setu;790 (781) Apratimakriti;791
____________________
755 One devoted to auspicious jnana.
756 One with a crest.
757 One who loves the beautiful mountain.
758 One who has the vajra in his hand.
759 One whose sword is perfect.
760 One who brought down Narasimha.
761 One who follows brahmacharya.
762 One who follows the ways of the world.
763 One who follows dharma.
764 Lord of riches.
765 Delight.
766 Nandi's lord.
767 Infinite.
768 One who follows the vow of being
naked.
769 Pure.
770 Controller of lingams.
771 Controller of gods.
772 Controller of yugas.
773 One who takes away yugas.
774 One with his own abode.
775 One who keeps to his own self.
776 Heaven.
777 Voice.
778 Full of accents.
779 Sound.
780 Controller of arrows.
781 Creator of seeds.
782 One who engages in karma.
783 With an origin in dharma.
784 Insolence.
785 Greed.
786 One who arises.
787 Great lord of all beings.
788 One who resides in cremation grounds.
789 With three eyes.
790 Boundary.
791 With an unmatched form.
(782) Lokottara; 792 (783)
Sphutoloka; 793 (784) Tryambaka;794 (785) Nagabhushana; 795
(786) Andhakari;796 (787) Makha-dveshi; 797 (788)
Vishnu-kandhara-patana; 798 (789) Hinadosha;799 (790)
Akshaya-guna; 800 (791) Pushadanta-bhit;801 (792) Purna; 802
(793) Purayita; 803 (794) Punya; 804 (795)
Sukumara; 805 (796) Sulochana; 806 (797)
Sanmargama-priya; 807 (798) Dhurta; 808 (799) Punyakirti;
809 (800) Anamaya; 810 (801) Manojava;811
(802) Tirthakara;812 (803) Jatila; 813 "(804)
Niyameshvara; 814 (805) Jivitantakara; 815 (806)
Vasureta; 816 (807) Vasuprada; 817 (808) Sadgati; 818
(809) Siddhida; 819 (810) Sajjati; 820 (811)
Khalakantaka; 821 (812) Mahakalabhuta; 822 (813)
Satya-parayana; 823 (814) Lokalavanya-karta; 824 (815)
Sukhalaya; 825 (816) Chandra-samjivana; 826 (817)
Lokagraha; 827 (818) Mahadhipa; 828
_______________________
792 Superior to the worlds.
793 Manifest in the worlds.
794 With three eyes.
795 With serpents as ornaments.
796 Andhaka's enemy.
797 One who hates sacrifices.
798 One who made Vishnu's shoulder fall
down.
799 Lacking in taints.
800 Inexhaustible in qualities.
801 One who shattered Pushan's teeth.
802 Complete.
803 One who fills up.
804 Sacred.
805 Extremely delicate.
806 With beautiful eyes.
807 One who loves those who follow the
virtuous path.
808 One who causes injury.
809 One who performs auspicious deeds.
810 Without ailments.
811 With the speed of thought.
812 Creator of tirthas.
813 With matted hair.
814 Lord of niyamas.
815 One who causes an end to the living.
816 With a rich seed.
817 One who bestows riches.
818 Virtuous end.
819 One who bestows siddhi.
820 With an excellent origin.
821 Thorn for the crooked.
822 The being who is Mahakala.
823 Devoted to the truth.
824 Creator of beauty in the worlds.
825 Abode of happiness.
826 One who imparted life to the moon.
827 One who seizes the worlds.
828 The great lord.
(819) Lokabandhu;829
(820) Kritajna; 830 (821) Krittibhushita; 831 (822)
Anapaya; 832 (823) Akshara; 833 (824)
Sarva-shastra-bhritam-vara; 834 (825) Lokamani; 835 (826)
Ghrinarnava;836 (827) Shuchismita; 837 (828) Prasannatma;
838 (829) Ajeya; 839 (830) Duratikrama; 840 (831)
Jyotirmaya;841 (832) Jagannatha; 842 (833) Jaleshvara,843
(834) Tumbavina;844 (835) Mahakaya; 845 (836) Vishoka;846
(837) Shokanashana;847 (838) Trilokapa; 848 (839)
Trilokesha;849 (840) Sarvashuddhi; 850 (841) Adhokshaja;851
(842) Avyakta-lakshana;852 (843) Vyakta-deva;853 (844)
Avyakta; 854 (845) Vishampati;855 (846) Parahshiva;856
(847) Nasasara;857 (848) Manadhara;858 (849) Yama;859
(850) Vishnu; 860 (851) Prajapala;861 (852) Hamsa; 862
(853) Hamsagati; 863 (854) Vayas;864 (855) Vedhas; 865
_________________
829 Friend of the worlds.
830 Grateful.
831 Adorned with a hide.
832 Without being diminished.
833 Without decay.
834 Supreme among those who wield every
kind of weapon.
835 One who thinks about the worlds.
836 Ocean of compassion.
837 With a pure smile.
838 With a pleased atman.
839 Invincible.
840 Impossible to cross.
841 Full of radiance.
842 Lord of the universe.
843 Lord of waters.
844 With a veena made of gourd.
845 Gigantic in form.
846 Devoid of grief.
847 Destroyer of grief.
848 Protector of the three worlds.
849 Lord of the three worlds.
850 One who purifies everything.
851 One who has cast away the inferior,
Vishnu.
852 One whose attributes are not manifest.
853 Divinity who is manifest.
854 Not manifest.
855 Lord of heterogeneous subjects.
856 Beyond auspiciousness.
857 Essence of the nose, the breath of
life.
858 One who holds up honour.
859 The one who restrains, Yama.
860 One who pervades everything, Vishnu.
861 Protector of subjects.
862 Swan.
863 With the gait of a swan.
864 Age, strength.
865 The
one who arranges.
(856) Vidhatri; 866
(857) Dhatri;867 (858) Srashta; 868 (859) Harta; 869
(860) Chaturmukha; 870 (861) Kailasa-shikhara-vasi; 871
(862) Sarvavasi; 872 (863) Sadagati; 873 (864)
Hiranyagarbha;874 (865) Druhina; 875 (866) Bhutapala; 876
(867) Bhupati;877 (868) Yogavit; 878 (869) Brahmanapriya;
879 (870) Devapriya; 880 (871) Devanatha; 881
(872) Devaka; 882 (873) Devachintaka; 883 (874)
Vishamaksha; 884 (875) Vrishada; 885 (876)
Vrishavardhana; 886 (877) Nirmama; 887 (878) Nirahamkara;
888 (879) Nirmoha; 889 (880) Nirupadrava; 890
(881) Darpaha;891 (882) Dripta; 892 (883)
Sarvartha-parivartaka; 893 (884) Sahasrarchi,894 (885)
Bhutibhusha;895 (886) Snigdhakriti,896 (887) Adakshina;897
(888) Bhuta-bhavya-bhavannatha,898 (889) Vibhava;899 (890)
Bhutinashana;900 (891) Arthanartha;901
_________________
866 Creator.
867 One who nourishes.
868 Creator.
869 Destroyer.
870 With four faces.
871 One who resides on the summit of
Kailasa.
872 One who resides everywhere.
873 One who is constantly moving.
874 With a golden womb.
875 One who destroys, Brahma.
876 Protector of beings.
877 Lord of the earth.
878 One who knows yoga.
879 One who loves brahmanas.
880 One who loves devas.
881 Lord of devas.
882 Shining one.
883 One who thinks of devas.
884 With uneven eyes.
885 One who bestows justice.
886 One who enhances justice.
887 Without a sense of ownership.
888 Without ahamkara.
889 Without delusion.
890 Without calamities.
891 Destroyer of insolence.
892 Proud.
893 One who causes every objective to turn
around.
894 With one thousand rays.
895 One who wears ashes as an ornament.
896 Lovely in form.
897 One who is towards the left.
898 Lord of the past, the present and the
future.
899 Affluence.
900 Destroyer of prosperity.
901 Wealth
and lack of wealth.
(892) Parakaryaikapandita;902
(893) Nishkantaka; 903 (894) Kritananda,904 (895)
Nirvyaja;905 (896) Vyajamardana;906 (897) Sattvavat;907 (898) Sattvika;908
(899) Kritasneha;909 (900) Kritagama;910 (901) Akampita;911
(902) Gunagrahi;912 (903) Naikatma;913 (904)
Naikakarmakrit;914 (905) Suprita; 915 (906) Sukhada;916
(907) Sukshma; 917 (908) Sukara;918 (909)Dakshinanila;
919 (910) Nandiskanda; 920 (911) Dhara; 921 (912)
Dhurya; 922 (913) Prakata;923 (914) Pritivardhana; 924
(915) Aparajita; 925 (916) Sarvasaha; 926 (917) Govinda;927
(918) Sattvavahana;928 (919) Adhrita; 929 (920)
Svadhrita; 930 (921) Putamurti; 931 (922) Yashodhana; 932
(923) Varaha-shringa-dhrik; 933 (924) Shringi; 934 (925)
Balavat; 935 (926) Ekanayaka; 936 (927) Shruti-prakasha;937
________________________
902 The only pandita for someone else's work.
903 Without thorns.
904 Creator of bliss.
905 Without deceit.
906 Crusher of deceit.
907 Possessing sattva.
908 Belonging to sattva.
909 Affectionate.
910 Creator of agama texts.
911 One who does not tremble.
912 One who appreciates good qualities.
913 One with more than one single atman.
914 One who performs more than one single
act.
915 Extremely pleased.
916 One who bestows happiness.
917 Subtle.
918 Easily attained.
919 Wind from the south.
920 With Nandi as a body.
921 The one who holds up.
922 Able to carry a burden.
923 Manifest.
924 Enhancer of delight.
925 Unvanquished.
926 One who tolerates everything.
927 Chief herdsman, Krishna.
928 One who makes sattva flow.
929 Without support.
930 One who supports himself.
931 Pure in form.
932 Rich in fame.
933 One who holds Varaha's horn.
934 One with a horn.
935 The powerful one.
936 The single leader.
937 One
who illuminates the shruti texts.
(928) Shrutimat; 938
(929) Ekabandhu;939 (930) Anekadhrik; 940 (931)
Shrivatsala; 941 (932) Shivarambha; 942 (933)
Shantabhadra; 943 (934) Sama; 944 (935) Yasha; 945
(936) Bhuyasha-bhushana;946 (937) Bhuti: 947 (938)
Bhutikrit: 948 (939) Akampa: 949 Bhaktikaya: 950
(941) Kalahani; 951 (942) Kalavibhu;952 (943) Satyavrati;
953 (944) Mahatyagi; 954 (945) Nitya-shanti-parayana;955
(946) Parartha-vritti: 956 (947) Virakta: 957 (948)
Shubhada;958 (949) Shubhakarta;959 (950) Shubhanama;960
(951) Shubha-svayam;961 (952) Anarthita;962 (953) Akarta;963
(954) Kanakaprabha;964 (955) Svabhava-bhadra; 965
(956) Madhyastha; 966 (957) Shatrughna;967 (958)
Vighna-nashana;968 (959) Shikhandi;969 (960) Kavachi; 970
(961) Shuli;971 (962)Jati; 972 (963) Kundali;973
(964) Amrityu;974
__________________
938 Famous.
939 The only relative.
940 One who supports many.
941 Loved by Shri.
942 Auspicious beginning.
943 Tranquil and gracious.
944 Calm.
945 Fame.
946 The general ornament.
947 Prosperity.
948 Creator of prosperity.
949 One who does not tremble.
950 One whose body is formed out of
devotion.
951 Destroyer of Kala.
952 Lord of the arts.
953 One who follows the vow of truth.
954 Great renouncer.
955 Always devoted to peace.
956 Devoted to the cause of others.
957 Not attached.
958 One who bestows the auspicious.
959 One who does the auspicious.
960 With auspicious names.
961 One who is himself auspicious.
962 One who is not a supplicant.
963 One who does not act.
964 Golden in complexion.
965 Naturally benevolent.
966 Located in the middle.
967 Slayer of enemies.
968 Destroyer of impediments.
969 With a crest.
970 With armour.
971 With a trident.
972 With matted hair.
973 With earrings.
974 Without death.
(965) Sarva-drik; 975
(966) Simha;976 (967) Tejorashi; 977 (968) Mahamani; 978
(969) Asamkhyeya;979 (970) Aprameya-atma; 980 (971)
Viryavat; 981 (972) Virya-kovida;982 (973) Vedya; 983
(974) Viyogatma; 984 (975) Saptavara-munishvara; 985
(976) Duradharsha; 986 (977) Madhura; 987 (978)
Priyadarshana; 988 (979) Smarana;989 (980) Sarva; 990
(981) Shabda;991 (982) Pratapatam-vara; 992 (983)
Kalapaksha;993 (984) Sukriti; 994 (985) Kritavasuki; 995
(986) Maheshvasa; 996 (987) Mahibharta; 997 (988)
Nishkalanka, 998 (989) Vishrinkhala:999 (990) Dyumani; 1000
(991) Tarani1001 (992) Dhanya:1002 (993)
Siddhi-sadhana: 1003 (994) Vishvatah.1004 samvrita: (995)
Vyudhoraska:1005 (996) Mahabhuja 1006 (997)
Sarvayoni-niratanka: 1007 (998) Nara-Narayana-priya1008
(999) Nirlepa, 1009 (1000) Yatisamgatma; 1010
____________________________
975 One who looks in every direction.
976 Lion.
977 Mass of energy.
978 Great jewel.
979 Innumerable.
980 One whose atman is immeasurable.
981 Full of valour.
982 One who knows about valour.
983 One who can be known.
984 One whose atman can be separated.
985 Lord of sages who is superior to the saptarshis.
986 Impossible to assail.
987 Sweet.
988 Beautiful to behold.
989 Memory.
990 Everything.
991 Sound.
992 Supreme among those who heat.
993 With time as wings.
994 Kind in deeds.
995 Creator of Vasuki.
996 With a great bow.
997 Lord of the earth.
998 Without any stains.
999 Without any chains.
1000 Jewel of the firmament.
1001 One who enables a being to cross over.
1002 Blessed.
1003 Means to obtain siddhi.
1004 Covering the universe.
1005 With a broad chest.
1006 Mighty-armed.
1007 Not causing terror to any being.
1008 Loved by Nara and Narayana.
1009 Without a smear.
1010 With an atman that associates with
mendicants.
(1001) Nirvyanga1011
(1002) Vyanga-nashana; 1012 (1003) Stavya; 1013 (1004)
Stava-priya;1014 (1005) Stota; 1015 (1006) Vyasa-murti; 1016
(1007) Nirankula; 1017 (1008) Niravadyamayopaya;1018
(1009) Vidyarashi; 1019 (1010) Satkrita; 1020 (1011)
Prashanta-buddhi;1021 (1012) Akshunna; 1022 (1013)
Samgraha; 1023 (1014) Nitya-sundara;1024 (1015)
Vaiyaghra-dhurya; 1025 (1016) Dhatrisha; 1026 (1017)
Sankalpa; 1027 (1018) Sharvari-pati; 1028 (1019)
Paramaratha-guru-datta; 1029 (1020) Suri; 1030 (1021)
Ashritavatsala;1031 (1022) Rasajna; 1032 (1023) Rasada;
1033 (1024) Sarva-sattvavalambana;1034
"Hari praised Hara with these
one thousand names. He prayed to Shambhu and worshipped him with lotuses. O
brahmanas! After this, Shambhu engaged in an extremely wonderful pastime that
brought happiness. Listen lovingly.""
___________________
1011 Without deformities in limbs.
1012 Destroyer of deformities in limbs.
1013 Worthy of being praised.
1014 One who loves hymns.
1015 One who is praised.
1016 Extensive in form.
1017 Without germination.
1018 One who uses uncontaminated means.
1019 Mass of learning.
1020 Honoured and welcomed.
1021 Tranquil in intelligence.
1022 Unbroken.
1023 Collection.
1024 Perpetually beautiful.
1025 Bearing the burden of a tiger's hide.
1026 Lord of the mother.
1027 Resolution.
1028 Husband of the night.
1029 The supreme objective, as given by a
guru.
1030 Learned one.
1031 Affectionate towards those who seek
refuge.
1032 One who knows about the essence.
1033 One who grants the essence.
1034 Support of all living beings.
“Suta "When he heard the
supreme hymn uttered by 'SVishnu, adorned with the one thousand divine names,
Maheshvara was pleased. To test Hari, Maheshvara, the lord of the worlds, hid
one lotus from those lotuses.1035 From the one thousand lotuses that
were offered, there was one short and in the course of worshipping Shiva,
Vishnu was agitated. He thought in his mind, 'Where has the lotus gone? If it
has left, let it happily leave. Is my eye not a lotus?" Realizing this,
full of sentiments of worship, he plucked out his eye and uttering the hymn,
pronounced Sarva-sattvavalambana,1036 When he saw that Hari was
about to worship him in this way, Hara manifested himself. The guru of the
universe said, "Do not do this.' Hari had set up a parthiva lingam on a
circular pedestal. Maheshvara quickly took an avatara from his own lingam, In
the form that has been mentioned before, Shambhu arose amidst a mass of energy.
He 1037 stood there in front, prostrating himself and specially
praising him. Pleased, Mahadeva seemed to smile as he spoke, casting a glance
of compassion towards Vishnu, who stood there, with his hands joined in
salutation. Shankara said, 'O Hari! I know everything that you desire in your
mind. In particular, this is for a task of devas, and you are devoted towards
accomplishing tasks for devas. To accomplish the task for devas and to destroy
daityas without effort, I will give you the beautiful chakra known as
Sudarshana. You have seen its form, which brings happiness to all the worlds. O
lord of devas! For your own welfare, you must certainly hold this in your mind.
In the field of battle, if the form of this chakra and the one thousand names
are remembered, the miseries of devas will be destroyed. O one excellent in
vows! As a result of my favours, if a person constantly listens to these
devotedly, he will obtain everything that he desires.' Saying this, he gave him
the chakra, which was as radiant as ten thousand suns and had originated from
his own feet. This was Sudarshana, which destroys all enemies. Vishnu performed
a samskara. Facing the north, he accepted it. Vishnu prostrated himself before
Mahadeva and addressed him in these words. Vishnu said, 'O divinity! O lord!
Please listen to me. What should I meditate on? What should I read? O one who
brings welfare to the worlds! For the destruction of sorrows, please tell me
what I should do.' Asked in this way, Shiva was satisfied and replied. Pleased
in his mind, so as to help devas, he spoke to Vishnu.""
"Shiva said, 'O Hari! To
pacify all calamities, one should meditate on my form. To destroy many
miseries, you should recite the one thousand names. To accomplish success in
everything you desire, you should always hold this chakra. O Vishnu! You made
efforts to obtain this, the best among all chakras. If others read it
constantly, or have it read, there is no doubt that they will not suffer from
miseries, even in dreams. When a king faces a hardship, he must recite this one
hundred times. If a man follows the rules and with the accompaniments, recites
this, he will obtain what is beneficial. This destroys ailments. It bestows
excellent learning and riches. It is sacred. It grants everything wished for
and constant devotion towards Shiva. In pursuit of excellent fruits, if men
recite this, there is no doubt that they obtain supreme fruits. If a person
gets up in the morning, worships me and chants this in my presence every day,
siddhi will not be far away from him.
__________________
1035 One thousand lotuses were offered, one
for each of the names.
1036 The last of the one thousand names,
which could not be uttered because there was a lotus missing.
1037 Vishnu.
There is no doubt that he obtains
every kind of siddhi that he desires in this world. At the end, there is no
doubt that he obtains the kind of emancipation known as sayujya.1038 Pleased
in his mind, Shankara told Vishnu this. Touching him with his hands, Girisha
spoke to him again. Shiva said, 'O best among gods! I am the one who bestows
boons. Please ask for the boon that you desire. O one excellent in vows!
Through your devotion and this hymn, you have certainly brought me under your
control. Thus addressed by the lord of devas, he prostrated himself before the
lord of devas. Extremely delighted, Vishnu joined his hands in salutation and
spoke these words. Vishnu said, 'O lord of compassion! O lord! You should act
towards others just as you have acted towards me and show them your special
compassion too. O divinity! Be pleased. Let my excellent boon be that I have
devotion towards you. O lord! Since devotees are never afflicted, there is
nothing else I desire.' Hearing his words, full of great compassion, Bhava
touches his limbs. He spoke, with the cool moon on his crest. Shiva said, 'O
Hari! Your devotion towards me will always be firm. You will always be revered
and worshipped by all the gods in the world. Your supreme name of Vishvambhara 1039
will destroy all sins. O supreme among gods! Through my favours, there is no
doubt that this will occur.' O lords among sages! The lord Rudra, the lord of
all devas, said this and vanished from the spot, while Vishnu looked on. Hearing
the words of Bhagavan Shankara and obtaining the auspicious chakra, Janardana
was delighted in his mind. He performed dhyana on Shambhu and constantly
chanted the hymn. He read it and instructed and taught his own devotees to do
this too. I have thus told you what you asked me about. If one hears this, sins
are destroyed. O best ones! After this, what do you want to ask
again?""
“The rishis said, "O Suta! O
immensely fortunate one! O Suta! O one excellent in vows! You possess jnana.
Please tell us about Shiva's account in detail again. Ancient kings, rishis and
devas worshipped him, the supreme among devas.""
"Suta replied, "O best
among rishis! You have asked a virtuous question. I will tell you what I have
heard about Shankara's beautiful account. It bestows objects of pleasure and
emancipation on those who hear. In ancient times, Narada asked the grandfather
this. Pleased in his mind, he replied to Narada, supreme among
sages.""
"Brahma said, 'O Narada!
Listen happily to Shankara's supreme account. Out of my affection, I will tell
you about this. It destroys major sins. Along with Rama,1040 Vishnu
worshipped Shiva. Through Paramesha's favours, he obtained everything that he
desired. I, the grandfather, worship Shiva. It is through his favours that I
always create the universe. My sons, the supreme rishis, always worship Shiva.
The other rishis also worship Shiva. O Narada! In particular, you worship
Shiva.
______________
1038 Salokya is the ability to reside with
the Lord, samipya is proximity to the Lord, sarupya is to be like the Lord in
form and sayujya is identification with the Lord. These are different grades of
emancipation.
1039 One who holds up the universe.
1040 Ramaa, Lakshmi.
Vasishtha and the other saptarshis
worship Shiva. 1041 The virtuous Arundhati, Lopamudra and Ahalya,
Goutama's wife, worship Shiva. Durvasa, Koushika, Shakti, Dadhichi, Goutama,
Kanada, Bhargava, Jiva and Vaishampayana-all these sages are said to be Shiva's
worshippers. In that way, Parashara and Vyasa constantly worship Shiva.
Upamanyu is a great devotee of Shiva, the paramatman. Yajnavalkya is Shiva's
great devotee and so are Jaimini and Garga. Shuka, Shounaka and others worship
Shankara. O supreme among sages! There are many other such sages. Full of great
love and along with her daughters-in-law, who are also full of love, Aditi, the
mother of devas, constantly worships Shiva's parthiva lingam. Shakra and the
guardians of the worlds, 1042 the Maharajika devas 1043
and Sadhyas are Shiva's worshippers. Gandharvas, kinnaras and minor gods
worship Shiva.1044 It is held that great-souled asuras are Shiva's
worshippers. O sage! The daitya Hiranyakashipu, his younger brother and his
sons constantly worshipped Shiva, as did Virochana and Bali. Bana,
Hiranyaksha's son, is remembered as Shiva's great devotee. O son! Danu,
Vrishaparva and danavas worshipped Shiva. 1045 Shesha, Vasuki,
Takshaka and other great nagas were Shiva's devotees. 1046 So were
Garuda and other birds. O lord among sages. The two gods, Surya and Chandra,
started lineages on earth. 1047 Those two lineages constantly served
Shiva. O sage! The Manus, led by Svayambhuva Manu, specially worshipped Shiva.
They wore Shiva's attire too. Priyavrata, his son Uttanapada, and other kings
from that lineage worshipped Shiva. 1048 Dhruva, Rishabha, Bharata
and his other brothers, the nine yogis, worshipped Shiva. Vaivasvata's 1049
sons were kings, Tarkshya and Ikshvaku being the foremost. All of them devoted
themselves to worshipping Shiva and always enjoyed happiness. Kakutstha,
Mandhata, Sagara, Muchukunda, Harishchandra and Kalmashanghri were Shiva's
excellent devotees. There were Bhagiratha and other kings. All these excellent
kings are known as those who worshipped Shiva. They made arrangements for the
wearing of Shiva's attire. Khatvanga, the great king, helped devas. He decreed
that Shiva should always be worshipped through a parthiva lingam.
______________________
1041 The saptarshis are the seven great
sages. The list varies, but the standard one is Marichi, Atri, Angira,
Pulastya, Pulaha, Kratu and Vasishtha. In the sky, the saptarshis are
identified with the constellation of Ursa Major (Great Bear). Arundhati is the
wife of Vasishtha and Lopamudra is the wife of Agastya.
1042 Lokapalas are guardians of the world
and the directions. The eight lokapalas are Kubera, Yama, Indra, Varuna,
Ishana, Agni, Vayu and Nirriti.
1043 Probably under Buddhist influence,
Maharajika (great kings) devas are thought of as those who rule over four
worlds of gods.
1044 Gandharvas are semi-divine species,
celestial musicians and companions of Kubera. Kinnaras, also known as
kimpurushas, are also semi-divine species.
1045 The word asura is used as the
antithesis of sura (god, learned one). The word asura is also used synonymously
with daitya and danava. Daityas are sons of Diti and danavas are sons of Danu.
The sisters, Diti and Danu, were married to the sage Kashyapa.
1046 Nagas are the same as uragas/pannagas.
They are not quite the same as snakes (sarpas), since they can assume any form
at will and have semi-divine traits. We will translate sarpas as snakes and
nagas as serpents.
1047 Respectively, surya vamsha (solar
dynasty) and chandra vamsha (lunar dynasty).
1048 Svayambhuva Manu had two sons,
Priyavrata and Uttanapada. Uttanapada's son was Dhruva. Priyavrata had ten
sons, Nabhi being one of them. Nabhi's son was Rishabha and Rishabha's son was
Bharata. Bharata had 99 brothers, according to Vishnu Purana. The nine yogis
may refer to Priyavrata's sons, the ones other than Nabhi.
1049 This Vaivasvata means Vaivasvata Manu,
also known as Shraddhadeva Manu. According to Vishnu Purana, one of Vaivasvata
Manu's ten sons was Ikshvaku, the founder of surya vamsha. But Ikshvaku did not
have a brother named Tarkshya. The lineage of kings given in this chapter is
sometimes at variance with lists in other Puranas.
His son, Dilipa, always worshipped
Shiva. His son was Raghu, Shiva's devotee. Extremely cheerfully, he worshipped
Shiva. His son, Aja, was Shiva's worshipper and undertook a battle for the sake
of dharma. Dasharatha was his son and was an especially great king. Dasharatha
was Shiva's devotee. For the sake of a son, he followed the instructions of the
sage Vasishtha and especially worshipped Shiva's parthiva lingam. Having
received the permission of the sage Rishyashringa, the excellent king performed
a sacrifice to get a son and devoutly worshipped Bhava's parthiva lingam.
Instructed by Rishyashringa, his beloved, Kousalya, happily worshipped
Shankara's parthiva lingam and obtained a son. O supreme among sages! Sumitra
and Kaikeyi, the beloved wives of the king, happily worshipped Shiva and
obtained virtuous sons. O sage! Through Shiva's favours, they obtained
auspicious sons who were extremely powerful and valiant and who followed the
virtuous path. As a result of Shiva's command, through those mothers, the
queens, Hari himself assumed four forms and was born as the sons of the king.
Kousalya's son was Rama and Sumitra's was Lakshmana. Kaikeyi's sons were
Shatrughna and Bharata, excellent in vows. Along with his brothers, Rama
constantly worshipped a parthiva lingam and wore bhasma and Rudraksha. He
resorted to virajagama. 1050 O sage! The kings who were born in his
lineage followed him. All of them worshipped Shiva's parthiva lingam. O sage!
The great king, Sudyumna, was the son of a sage and Shiva's devotee. 1051
For the sake of his beloved, Shiva cursed him, and his followers, that they
would become women. Worshipping Isha in the form of a parthiva lingam, he
became an excellent man again. He alternated between being a man for one month
and a woman for one month. Eventually, he ceased to be a woman. He gave up his
kingdom and followed Shiva's dharma. He adopted Shiva's attire and because of
his devotion, obtained emancipation, which is very difficult to obtain. His
son, Pururava, was a great king who worshipped Shiva, lord of devas. His son,
Bharata, worshipped Shiva. He always performed a great worship of Shiva.
Nahusha was Shiva's great devotee and constantly worshipped Shiva. Having
worshipped Shiva, Yayati obtained everything that he wished for. He had five
sons who were devoted to Shiva's dharma. All those five sons worshipped Shiva
and Yadu was the foremost. As a result of the powers of worshipping Shiva, they
obtained everything that they desired. There were other extremely fortunate
ones in his lineage who worshipped Shiva. O sage! Thus, others in his lineage
obtained objects of pleasure and emancipation. For seven months, Krishna
himself constantly worshipped Shiva on the excellent mountain of Badari.
Pleased, Bhagavan bestowed many divine boons on him. Having obtained these from
Shankara, he brought the entire world under his control. O son! His son,
Pradyumna, always worshipped Shiva. Other supreme sons of Krishna, Samba and
others, worshipped Shiva. Jarasandha was a great Shiva devotee and so were other
kings in his lineage. Nimi and his son, Janaka, were Shiva's worshippers. Nala,
Virasena's son, worshipped him. In his earlier life, he had been a bhilla1052
who had protected travellers in the forest. In Hara's presence, in those
earlier times, he had protected a mendicant. However, in the night, he had
himself been devoured by tigers and other enemies. As a result of the powers of
that good deed, the bhilla became Nala.
______________________________
1050 Literally, the path that is free from
dust/passion (viraja). However, Viraja is also a collective for the 68 places
where Shiva lingams existed.
1051 He was the son of Vaivasvata Manu.
Intruding on the privacy of Shiva and Parvati, he became a woman named Ila, who
bore Pururava, the first king of the lunar dynasty.
He was a great king and chakravarti
1053 and became Damayanti's beloved. O son! O unblemished one! I
have thus told you what you asked me about Shankara's divine account. What else
do you wish to ask?"""
“The rishis said, "You are
blessed. You have become successful in your objectives. Your birth has been
successful. O father! You have made us hear Maheshvara's auspicious account.
This has been heard about from many rishis. Nevertheless, we still have a
doubt. Therefore, please tell us about this. What vrata satisfies Shiva and
causes him to bestow happiness on the virtuous? You are accomplished in tasks
connected with Shiva and that is the reason we are asking you. Through what
vow, practiced devoutly, does one obtain objects of pleasure and emancipation?
O Vyasa's disciple! We prostrate ourselves before you. Please tell us about
this specifically.""
'Suta replied, "O best among
rishis! You are full of compassion, and you have asked an appropriate question.
Remembering Shiva's lotus feet, I will tell you what I have heard. Vidhatri,
Hari and Shivaa 1054 once asked Shankara exactly what you have
asked. On one occasion, they asked the paramatman, 'What vrata pleases you
enough, so that you bestow objects of pleasure and emancipation?' Hara was thus
asked by them, and he replied. I will now tell you what I have heard. This
destroys sins.""
"Shiva said, "There are
many vratas that bestow objects of pleasure and emancipation. However, the most
important of these are known to be ten in number. Those who are accomplished in
Jabala's sacred text cite ten vratas for Shiva. 1055 Brahmanas must
always make efforts to observe these vratas. On ashtami, one must make efforts
to only eat at night. O Hari! On kalashtami, one must give up all food. 1056
O Vishnu! Food must also be given up on ekadashi in shukla paksha. O Hari! On
ekadashi in krishna paksha, food can be taken at night, after worshipping me.
On trayodashi in shukla paksha, one should only eat at night. Those who follow
Shiva's vratas should not eat on trayodashi in krishna paksha. On Mondays, one
must make efforts to only eat at night. O Vishnu! For those who are devoted to
Shiva, this is indicated for both the pakshas. All those who follow Shiva's
vows must make efforts to feed the best among brahmanas, according to capacity.
____________________
1052 A hunter.
1053 Chakravarti is a universal emperor,
literally, a king whose wheel (chakra) travels everywhere on earth.
1054 Parvati, written as Shivaa to
distinguish from Shiva.
1055 This is a reference to the
Bhasmajabala Upanishad, where Jabala, Shiva's devotee is told by Shiva about
the smearing of ash (bhasma) on the body, in particular, the
Tripundraka/Tripundra, the three horizontal lines that are smeared on the
forehead using the three middle fingers. The text does not list ten vratas. One
can take them to be wearing bhasma, wearing Rudraksha, residing and dying in
Varanasi, worship of Shiva with mantras, japa, fasting and special worship on ashtami
(eighth lunar day), ekadashi (eleventh lunar day), trayodashi (thirteenth lunar
day) and chaturdashi (fourteenth lunar day).
1056 That is, fast throughout the day.
Kalashtami is ashtami during krishna paksha (the dark lunar fortnight). Shukla
paksha is the bright lunar fortnight. The monthly Shivaratri is on every
chaturdashi in krishna paksha.
This is required for the completion
of the vrata. Those who are brahmanas must make it a rule to follow these vows.
Brahmanas who give up these vratas are reborn as thieves. Those who are learned
about the path of emancipation must follow these rules. Four methods are
described for obtaining emancipation-worship of Shiva, japa 1057 of
Rudra, fasting in Shiva's temple and death in Varanasi, which grants eternal
emancipation. Shiva must be satisfied on an ashtami that is on Monday and on
chaturdashi in krishna paksha. There is no need to think about
this."""
""O Hari! Among these four,
the strongest is the vrata on Shivaratri. Those who desire objects of pleasure
and emancipation must observe this. There is no other vow that brings greater
benefit to men. Among all the vratas for pursuing dharma, this is the best. O
Hari! This is true for all men, those without desires, those with desires,
irrespective of varna or ashrama, women, children, male servants, female
servants, devas and others and all those with bodies. This is supreme among
beneficial vratas. The one in krishna paksha of Magha is described as
particularly distinguished. The vow extends up to midnight and destroys the sin
of one crore of killings. O Keshava! On that day, the rites begin in the
morning. Listen with an attentive mind. Because of my great affection towards
you, I will describe it. Full of great joy, an intelligent person will get up
in the morning. He will attentively undertake his daily rites, bathing and
other things. He will go to Shiva's temple and following the norms, undertake
the worship. He will prostrate himself before Shiva and properly articulate the
sankalpa 1058 after this. "O lord of devas! O Mahadeva! O
Nilakantha! I prostrate myself before you. O divinity! I wish to observe your
vrata of Shivaratri. O lord of devas! As a result of your powers, let it be
concluded without any impediments. Let desire and other enemies not afflict
me." Having stated this sankalpa, he must collect the objects required for
worship. The lingam must be in an excellent place, praised in the agama texts.
He will himself go there in the night and complete all the excellent rituals.
All the objects required for the worship must be placed near Shiva, on an
auspicious spot to the south or the west. That excellent man will follow the
norms and bathe again. He must wear auspicious garments and auspicious
undergarments. He will perform achamana 1059 thrice and begin the
worship. The worship must commence with the corresponding mantra for each
object. Hara's worship must not be undertaken without mantras. In the first
yama, 1060 a learned person son will perform japa with a mantra.
Full of sentiments of devotion, he will use singing, dancing and the playing of
musical instruments. If he is learned about mantras, he will devise an
excellent parthiva lingam. After having performed the daily rites, he will then
worship the parthiva lingam. Having first devised the parthiva lingam, he will
then perform the rites for instating it. He will use many kinds of hymns to
satisfy Vrishadhvaja. An extremely intelligent person will read the greatness
of the vrata. Noble devotees who desire the completion of the vow must listen
to this. There must be four images for the four yamas. In the due order, one
must first perform avahana and subsequently perform visarjana, 1061
One must happily stay awake during the night and engage in great festivities.
___________________
1057 Meditation, with silent chanting of
the name.
1058 The resolution (wish) for undertaking
any act of worship.
1059 Rinsing the mouth with water.
1060 Yama is a period of three hours and
night is for twelve hours. Nishitha is the six hours centred around midnight.
1061 Avahana is invoking the deity's
presence, visarjana is the act of releasing the deity at the end.
In the morning, he must bathe
again. Instating Shiva, he must perform the worship. He must lower his
shoulders, join his hands in salutation and pray to Shambhu. After completing
the vrata, he must repeatedly prostrate himself. "O Mahadeva! Following
your command, I have observed all the niyamas. 1062 O lord! The excellent
vrata has been performed and I am now performing visarjana. O lord of devas! I
have observed the vrata according to my capacity. O Sharva! Please be satisfied
and show me your compassion now." He must then tender an offering of
flowers to Shiva and following the norms, donate. Having prostrated himself
before Shiva, he must observe the niyamas and perform visarjana. According to
capacity, he must feed brahmanas, especially those who are devoted to Shiva.
Having fed and satisfied them, he will himself eat.'""
""O Hari! In each yama of
Shivaratri, an excellent devotee must perform a specific type of worship. I
will tell you about that now. O Hari! The parthiva lingam must be instated in
the first yama. With many kinds of upachara, 1063 the worship must
be performed with great devotion. Hara must always be worshipped first with the
five objects. Each object must be separately offered, along with its respective
mantra. After offering the objects, he must offer a flow of water. 1064 A
learned person will wash those five objects with a flow of water first, He must
chant the one hundred and eight mantras, 1065 pour the water and
worship Shiva in his nirguna and saguna forms. Vrishadhvaja can be worshipped
with the mantra given by a guru. Alternatively, Sadashiva can also be
worshipped with the mantra that bears his name. Shambhu, the paramatman, must
be worshipped with different kinds of sandalwood paste, unbroken grains of rice
and black sesamum seeds. Lotuses and karavira flowers 1066 should be
used. As the flowers are offered to Shankara, mantras with his eight names must
be used. These are Bhava, Sharva, Rudra, Pashupati, Ugra, Mahat, Bhima and
Ishana. When the names are used for worshipping Shiva, AUM must be pre-fixed,
and the names must be in the dative case. Incense and lamps must be offered
this, with naivedya1067 offered subsequently. In the first yama, an
intelligent person will use naivedya made out of cooked food. As arghya, 1068
he will offer shriphala1069 and betel leaves. After prostrations and
dhyana, he must perform japa with the mantra given by a guru. Otherwise,
Shankara can be pleased with the panchakshra mantra.
________________________
1062 Niyama is a rule/ritual, the word
means restraint.
1063 Upachara is an offering. It is
recommended that 16 objects (shodasha upachara) should be used for worship. The
list varies but will typically include some combination of five amritas (ghee,
milk, curd, molasses honey), five objects from a cow, five jewels, five kinds
of leaves, seven kinds of clay, seven kinds of grain, seven types of minerals,
eight types of gifts (padya, achamaniya, seat, garments, flowers and so on),
five upacharas (fragrances, flowers, incense, lamp, naivedya) and so on. In
some specific instances, 64 kinds of upachara are mentioned.
1064 Poured over the lingam.
1065 AUM Namo Shivaya chanted 108 times.
Namo Shivaya is known as the panchakshra or pancharna mantra. This has five
(pancha) aksharas, Namo Shivaya (na-mo-shi-va-ya). The word arna means a letter
of the alphabet, or akshara. Hence, pancharna. Akshara is a syllable, a segment
with a single vowel sound.
1066 Karavira is oleander (nerium odorum).
1067 Offering of food.
1068 Arghya is a gift.
1069 Bilva fruit.
Displaying dhenu mudra, 1070
excellent oblations of water must be offered. After that, according to a
person's capacity, he will think of feeding five brahmanas. As long as the yama
lasts, great festivities must be undertaken. Offering the fruits of the worship
to the deity, visarjana will be performed. After this, along with the sankalpa,
the rites must be undertaken for the second yama. Or, following the norms,
there can be a single sankalpa for the entire duration of the worship. As was
the case earlier, objects must be offered for the worship, together with a stream
of water. Shiva must be worshipped with double the number of mantras used for
the first yama. Shiva must first be worshipped with sesamum seeds, barley and
lotus flowers. For worshipping Parameshvara, leaves of the bilva tree are
special. The arghya will be bijapuraka and the naivedya will be payasam. 1071
O Janardana! The number of mantras used must be double the number used for the
first yama. Thereafter, one must think of feeding brahmanas. Until the second
yama is over, all the other activities should also be performed. When the third
yama starts, one must perform the worship, as one did earlier. Wheat should be
used instead of barley and arka flowers 1072 should be used. Many
kinds of incense and many kinds of lamps should be used. O Vishnu! The naivedya
will consist of apupas 1073 and different kinds of vegetables. When
arati 1074 is done in the proper way, camphor must be used. Arghya
will be pomegranates and japa will be undertaken for double the number of times
as for the preceding yama. One must arrange for the feeding of brahmanas and
giving them dakshina. 1075 As was the case earlier, as long as the
yama lasts, one must continue to engage in festivities. Before the fourth yama
arrives, visarjana must be performed. Following the rules, the worship must be
undertaken along with the accompaniments. Parameshvara must be worshipped with
masha, priyangu, mudga, seven dhanyas, shankhi flowers and bilva leaves. 1076
To satisfy Sadashiva, many kinds of sweet naivedya must be offered, such as
masha, or cooked food. O Hari! Plantains or other fruit can be offered as
arghya. Many kinds of fruits must be offered as arghya to Shiva. An excellent
man will perform japa with mantras for double the number of times as was done
for the previous yama. According to capacity, a learned man will think of
feeding brahmanas. He must devotedly spend the time in singing, dancing and the
playing of musical instruments. Along with the other devotees, until the sun
rises, there must be great festivities. When the sun rises, he should bathe and
worship Shiva again. Along with many kinds of offerings, the worship and
abhisheka 1077 of the deity will be done.
_________________
1070 Mudras are positions for the hands.
There are several mudras. The five that are most important are Shiva mudra (in
the form of the lingam), Abhaya mudra, Jnana mudra (for knowledge), Dhenu mudra
(resembling a cow) and Maha mudra (more a position of dhyana, rather than a
hand position).
1071 Bijapuraka is lemon, payasam is a dish
made out sweetened milk and rice.
1072 Arka is the sun-plant.
1073 Apupa is a sweet cake.
1074 The waving of lights.
1075 Here, dakshina means a gift. In general, dakshina is a
sacrificial fee given to brahmanas, or a fee given by a student to a teacher,
when the student has successfully completed a course of studies.
1076 Masha is black gram, priyangu is long
pepper, mudga is moong dal, bilva is wood apple and shankhi (usually called punnaga)
means the white lotus. The word dhanya can mean rice, grain, grain and pulses
and grain, pulses and corn. Accordingly, the seven might be any of shali (a
fine variety of rice), mudga (green gram), masha (black gram), chanaka (Bengal
gram), kalaya (field pea), tila (sesamum), atasi (linseed), sarshapa (mustard)
and mashura (lentils). Of course, mudga has already been mentioned and atasi is
unlikely. This leaves seven.
1077 Sprinkling with water.
There will be many kinds of
donations and diverse kinds of food. The number of brahmanas and mendicants
must be the same as the number of yamas. Prostrating himself before Shankara,
he must offer flowers in his cupped hands. An accomplished person will use
mantras to praise and pray. "O Mridha! As long as I possess life, I am
yours and my mind is always immersed in you. O ocean of compassion! Knowing
this, do what is appropriate. In the course of this worship, I have done
things, knowingly and inadvertently. O ocean of compassion! O Bhutanatha!
Knowing this, show me your favours. There are fruits that have resulted through
this fasting. O divinity Shankara! O one who grants happiness! Please be
content with those. O Mahadeva! May my lineage always be engaged in worshipping
you. Let me not be born in a linage where you are not the divinity." After
offering the flowers, he should receive the tilaka 1078 and
benedictions from brahmanas. After this, Shambhu's visarjana must be
undertaken. If this vrata is observed, Hara will not remain far away. I am
incapable of describing the fruits. There is nothing that I cannot give in
return. If this supreme vrata is undertaken without effort, the seeds of
emancipation are sown. There is no need to reflect on this. Men should devoutly
observe the vrata every month. When the concluding rites are performed, one
obtains all the associated fruits. I am Shiva, the one who always takes away
miseries. If this vow is undertaken, I certainly grant objects of pleasure,
emancipation and every other fruit that is wished for.'"
'Suta concluded, "Hearing the
beneficial words spoken by Shiva, Vishnu returned to his own abode. After this,
this excellent vrata started to be observed by people, for their own benefit.
On one occasion, Keshava told Narada about the divine Shivaratri vrata, which
bestows objects of pleasure and emancipation.""
The rishis said, "In
connection with Shivaratri vrata, Te please tell us about the rules for
udyapana, 1079 so that, on doing this, Shankara is himself certainly
pleased.""
'Suta replied, "O rishis! With
love and devotion, hear about udyapana. If one practices this, the vrata is
certainly completed. The auspicious Shivaratri vrata must be observed for
fourteen years. One should eat only once on trayodashi and fast on
chaturadashi. When Shivaratri arrives, one must complete the daily rites in the
proper way. After this, one should go to Shiva's temple and following the
norms, perform worship there. There, he must endeavour to draw a divine mandala
known by the name of Gouritilaka. It is famous in the three worlds. In the
middle of the mandala, he must etch the divine Lingatobhadra. Or, at the end of
the pavilion, he must draw Sarvatobhadra. 1080 Auspicious pots,
known as Prajapatya pots, must be placed along the sides of the mandala. They
must be wrapped in cloth and, after filling them with dakshina, a fruit 1081
must be placed on top.
_______________
1078 The mark made on the forehead.
1079 Udyapana is the concluding rite for a
vow.
1080 A mandala is a circular mystical
diagram, often used for meditation. However, bhadramandalas are square.
Sarvatobhadras are auspicious on every side, that is, they are symmetric. When
lingams are etched inside a sarvatobhadra, it becomes a lingatobhadra diagram.
Gouritilaka is a sub-category of lingatobhadra, used for invoking Gouri.
1081 Meaning
a coconut.
Another golden pot must be placed
in the centre of the mandala. According to his capacity, a person who is
observing the vrata must make a golden image of Shambhu, along with Uma, with
one pala1082 or half a pala of gold. One must attentively place
Shivaa's image on the left and Shiva's on the right. These two will be
worshipped in the night. He should choose a worthy and auspicious preceptor,
along with assistant priests. Taking their permission, he must devoutly worship
Shiva. He must remain awake during the night and worship in each of the yamas.
All those observing the vow must engage in singing and dancing throughout the
night. In this way, the divinity must be worshipped and satisfied in the proper
way. When it is morning, the worship must be done again, along with the
offering of oblations. According to capacity, one must follow the rules and
perform the Prajapatya rites. One should happily feed brahmanas and devoutly
give them donations. The assistant priests and their wives must be given
garments and ornaments. When they have been ornamented, each of them must be
given gifts separately. A cow, with her calf, prepared properly, following the
rules, must be given to the preceptor, with the words, 'May Shiva be pleased
through this.' The preceptor must also be given the pot, the image of the
deity, the garments and the ornaments, with all of these being placed on a
bull. He must then pray to the immensely radiant divinity, Mahesha, lowering
his shoulders, joining his hands in salutation and with his words choking
because of his love. 'O lord of devas! O Mahadeva! O one who is affectionate
towards those who seek refuge! O lord of devas! As a result of this vrata,
please show me your compassion. O Shivaa! In accordance with my devotion, I
have observed this vrata. O Shankara! Let it be completed through your favours.
O Shankara! Knowingly or unknowingly, if I have done anything in the course of
this japa and worship, nonetheless, because of your favours, let it be
complete.' Saying this, an offering of flowers must be tendered to Shiva, the
paramatman. One should prostrate oneself and pray again. If one does this,
there will be nothing incomplete in the vrata. There is no doubt that one will
be successful in everything the mind wishes for."" did not know this.
“The rishis asked, "O Suta! On
hearing your words, we have been filled with great bliss. Full of joy, please
tell us about this excellent vrata in detail. O Suta! Earlier, who performed
this excellent vrata? Even if one performs this unknowingly, what are the
excellent fruits that are received?""
'Suta replied, "O rishis! All
of you listen. I will tell you about the ancient history of a nishada.1083
It destroys all sins. In earlier times, there was a bhilla in a forest. His
name was Gurudruha. The powerful one has a family. He was cruel and engaged in
cruel deeds. He incessantly went to the forest and hunted animals every day. He
resided in that forest and also engaged in many kinds of theft. Ever since his
childhood, there was nothing auspicious that he ever did. A long period of time
passed and the evil-souled one continued to reside in the forest. On one
occasion, the extremely beautiful Shivaratri arrived. However, the evil-souled
one who resided in the forest
_____________________
1082 Measure of weight.
1083 Nishadas were hunters and fishermen
who resided in mountainous regions. Bhilla means hunter, as does vyadha.
At that time, the bhilla's mother,
father and wife suffered from hunger. They said, 'O one who roams around in the
forest! Please give us some food. Thus asked, he quickly seized his bow and
left, desiring to cause violence to some animal. He roamed around in the entire
forest. Such was destiny that he could find nothing. The sun set and he was
filled with great sorrow. 'What will I do? Where will I go? I have not obtained
anything today. What will happen to my children and parents, who are at home? I
have a wife. What will happen to her? I must return only after I have got
something, not otherwise.' Thinking this, the vyadha approached a waterbody.
There was a path that led down to the water. He went and stationed himself
there. 'Some living being is certain to come here. Having killed it, I will
happily return to my own house, successful in my objective.' Thinking this, the
bhilla climbed a bilva tree, taking some water with him. 'When will something
come here, so that I can kill it?' Thinking this, he remained there, suffering
from hunger and thirst.""
"When it was the first yama of
the night, a doe arrived there. She was thirsty and was nimbly jumping around.
Seeing this, wishing to kill her, he quickly affixed a shining arrow to his
bow. When he did this, some water and some bilva leaves fell down on a Shiva
lingam that was underneath. This was the first yama and he had worshipped
Shiva. As a result of the greatness of the worship, his sins dissolved away. On
hearing the sound, the doe was scared. She saw the hunter and agitated,
addressed him in the following words. The doe asked, 'O hunter! What do you
wish to do? In front of me, please speak the truth.' Hearing the doe's words,
the vyadha replied in the following words. The hunter replied, 'My family is
hungry. I will kill you now and satisfy them.' Hearing these words and seeing
that intolerable and crooked person, she wondered, 'What will I do? Where will
I go? I must think of a means.' Thinking this, she addressed him in the following
words. The doe said, 'There is no doubt that I am blessed. You will be
satisfied with my flesh and my body will serve some purpose. What good merit
can be superior to this? Good merits are generated as a result of helping
someone else. Even if one tries for one hundred years, it is impossible to
describe those good merits. However, all my young children are at home now. I
will entrust their care to my sister and husband and return. O one who roams
around in the forest! Know that my words are not false. There is no doubt that
I will return again to your presence. The earth is established on truth. The
oceans are established on truth. The flow of water is established on truth.
Everything is established on truth.' When she said this, the vyadha did not pay
any heed to her words. Extremely surprised and scared at this, she again
addressed him in these words. The doe said, 'O hunter! Listen. I am telling you
that I take this pledge. I will return to you from my own house. There are sins
reaped by a brahmana who sells the Vedas, by a person who does not observe the
rites at the time of the three sandhyas,1084 by a woman who
transgresses her husband's commands, by an ungrateful person, by a person who
turns away from Hara, by a person who injures other, by a person who violates
dharma, by a person who causes breach of trust and by a person who commits an
act of deception. If I do not return, let me be smeared with all those sins.'
When the doe took this pledge and stood there, the hunter believed her and
said, 'Go home.' Happy, the doe drank the water and returned to the circle of a
hermitage, where her home was. In this way, he spent the first yama without
sleeping.""
_________________________
1084 Sandhya is the period between day and
night and means dawn or dusk. Sometimes, midday is also referred to as sandhya,
explaining three sandhyas.
"The doe had a sister. When
this deer did not see her, she was worried. Following her trail, she arrived
there, looking for water. On seeing her, the bhilla drew the string of his bow
back, ready to shoot the arrow. As was the case earlier, water and leaves fell
down on Shiva's head. This was the second yama and there was a worship of
Shambhu, the paramatman. This brought happiness to the hunter. Seeing him, the
doe asked, "O one who roams around in the forest! What are you doing?' He
repeated what he had said earlier. Hearing this, the doe also said what had
been said earlier. The doe replied, O hunter! Hearing this, I am blessed. My
having a body has been rendered successful. This body is temporary but can be
used to do others a good turn. However, my infant children are at home. I will
entrust them to the care of my husband and return here again. The vyadha
responded, 'I do not believe what you have said. Therefore, there is no doubt
that I will kill you.' Hearing this, the doe took a pledge in Hara's name. The
doe said, 'O hunter! Listen. I will tell you what will happen if I do not
return again. If a person does not stick to the word he has given, his good
merits are taken away. There are sins reaped by a man who gives up his married
wife and goes to another woman; by a person who transgresses the dharma of the
Vedas and follows something imaginary; by a person who is devoted to Vishnu but
criticizes Shiva; and by a person who observes no rites on the anniversary of
his parents' decease, pretending to lament about this later. If I do not
return, let me be smeared with all those sins.' Thus addressed, the hunter told
the doe, 'Go.' The doe drank the water and returned to her own home. He also
spent the second yama without any sleep.""
"Meanwhile, the third yama
arrived. The stag was surprised at this delay. During that yama, intent on
searching, he arrived and stood on the path that led to the water. The one who
roamed around in the forest saw a healthy deer and was delighted. He fixed an
arrow to his bow and got ready to kill him. When he did this, because of his
former radiant prarabdha karma, 1085 some bilva leaves were
dislodged and fell down on Shiva. It was his good fortune that this was the
third yama of the night. Having been worshipped, Shiva exhibited his
compassion. Hearing the sound, the stag asked, 'What are you doing?' The hunter
replied, 'For the sake of my family, I am going to kill you.' Hearing the
vyadha's words, the deer was pleased in his mind. He quickly spoke to the
hunter in these words. The stag said, 'I am blessed that my well-nourished body
will satisfy you. If the body is not used to do a good turn to someone, it is
useless. If a person is capable, but does not help another person, all his
capability is futile. In the world hereafter, he goes to hell. However, I have
infant children and I have to entrust them to their mother's care. I assure you
that having done this, I will return to you again. Thus addressed, the hunter
was extremely surprised in his mind. His mass of sins had been destroyed and
his mind was pure. Therefore, he spoke the following words. The vyadha said,
'All those who came here were just like you. They took a pledge and left this
place. But they did not return. They were deceivers. Having faced a difficulty,
you are also resorting to deceit. O deer! If I do this, how will I earn my
living?' The stag replied, 'O hunter! Listen to me. There is no falsehood in
me. Everything in the entire universe, mobile and immobile objects, are
established on truth. A deceiver's words dissolve his good merits in an
instant. O bhilla! Nevertheless, listen to the truthful pledge that I am
taking. Sins are accumulated by a person who has intercourse at the time of
sandhya; by a person who eats on Shivaratri; by a person who bears false
witness in a dispute; by a brahmana who does not observe the sandhya rites; by
a person whose mouth does not utter Shiva's name; _________________________
1085 Prarabdha
karma is karma that has ripened.
by a person who does not help
others, despite being able; by a person who plucks a shriphala on a parva day;
by a person who eats what should not be eaten; by a person who does not wear
bhasma, and by a person who eats without first worshipping Shiva. If I do not
return, let all those sins devolve on me.' Hearing these words, the hunter
said, 'Go and return quickly. Thus addressed, the stag drank the water and
left.""
"Having made their pledges,
all of them met at the hermitage. They spoke to each other and heard each
other's account. Tied by the bond of truth, they made up their minds to return.
They comforted the children and without any hesitation, got ready to return.
The elder doe addressed her husband in these words. 'O deer! Without you, how
will the children remain here? O lord! I am the one who took the pledge first.
Therefore, I should go. The two of you should stay here.' Hearing her words,
the younger one replied, 'I am your servant. I must go now. You remain here.'
Hearing this, the stag replied, 'I am the one who will go there. The two of you
should stay here. Mothers protect their children.' Hearing the words of the
husband, they did not think that this was in accordance with dharma. They
cheerfully told their husband, 'Shame on life as a widow.' They entrusted the
care of the children to others who resided there. All of them went to the place
where the excellent vyadha was. On seeing this, all the children also followed
them. 'Our path must also be the one they have followed.' Seeing them, the
hunter was delighted and fixed an arrow to his bow. Yet again, water and leaves
fell down on top of Shiva. In this way, the auspicious worship for the fourth
yama took place. In an instant, all of his sins were reduced to ashes.'
"The two does and the stag
spoke to the excellent hunter quickly. 'Please show us your compassion and make
the bearing of our bodies successful.' Hearing their words, the vyadha was
filled with wonder. As a result of the power of worshipping Shiva, he obtained
jnana, which is so very difficult to obtain. 'These deer are blessed. Though
they are devoid of jnana, they should be revered. They are engaged in giving up
their bodies for others. Having been born as a human, what have I achieved? I
nourish my body by making the bodies of others suffer. To nourish my family, I
have committed many sins every day. Having committed these sins, what will be
my destination? Having committed sins since birth, where will I go? Shame on my
life.' He thought in this way. When this jnana was generated, he refrained from
releasing the arrow. He said, 'O best among deer! Leave. Go in peace.' When he
said this, Shankara was pleased. He showed him his own form, which is
worshipped by the virtuous. In his compassion, Shambhu touched the hunter and
spoke to him. 'O bhilla! I am pleased at your vrata. Tell me about the boon you
desire.' Having seen Shiva's form, the hunter obtained emancipation instantly.
He fell down at Shiva's feet and said, 'I have got everything.' Pleased with
him, Shiva gave him the name of Guha. He glanced at him with eyes of compassion
and gave him a divine boon. Shiva said, 'O vyadha! Listen. You will now enjoy
the divine objects of pleasure you desire. You will reside in your divine
capital of Shringaverapura. 1087 Without any impediments, your
lineage will prosper, and you will be praised by even the gods. O hunter! Rama
will certainly come to your house. He is my devotee and out of affection, will
become your friend.
_____________________
1086 A parva day is an auspicious day with
religious significance.
1087 Shringaverapura is in Uttar Pradesh,
near Prayagraj.
With your mind devoted to me, you
will obtain emancipation, which is extremely difficult to get.' Meanwhile,
having seen Shankara, all the deer prostrated themselves before him and were
freed from their births as deer. Astride a vimana 1088 and with
divine bodies, they departed. As soon as they saw Shiva, they were freed from
their curses and went to heaven. On the mountain known as Arbuda, Shiva became
Vyadheshvara Achaleshvara. 1089 If one sees him there, or worships
him, one instantly obtains objects of pleasure and emancipation. From that day,
the vyadha enjoyed objects of pleasure enjoyed by the best of gods. Having
enjoyed Rama's compassion, he obtained sayujya with Shiva. Despite having observed
the vrata involuntarily, he obtained sayujya. What need be said of the
auspicious ones who immerse themselves in intense devotion? After having
considered all the sacred texts and many aspects of dharma, the vrata of
Shivaratri has been declared to be the best. There are many kinds of vows, many
kinds of tirthas, many kinds of gifts, many kinds of sacrifices, many kinds of
austerities and many kinds of japa. None of them approaches equality with
Shivaratri vrata. Therefore, all those who desire their own welfare should
observe this divine and auspicious vrata of Shivaratri, which always bestows
objects of pleasure and emancipation. I have thus told you everything about the
auspicious vow of Shivaratri. It is famous as a radiant vow. What else do you
wish to hear?""
“The rishis asked, "You have
spoken about mukti, 1090 What is it? What kind of state is that?
Please tell us.""
'Suta replied, "There are four
kinds of mukti. Listen. I will tell you. It destroys the hardships of samsara
and bestows supreme reme bliss. There are the three forms of sarupya, salokya
and sannidhya. 1091 The fourth state, sayujya, is the consequence of
this vrata. O best among sages! It is said that only Shiva can bestow mukti. It
should be known that Brahma and the others can only bestow the three vargas, 1092
Brahma and the others are lords of the three gunas. Shiva is beyond the three
gunas. He is the supreme brahman, without transformations. He is spoken of as
the supreme, the fourth. 1093 His form is that of jnana. He is the
witness who is without decay. He can be achieved through jnana. He is himself
without a second. He bestows the three vargas and bestows kaivalya mukti. 1094
The fifth state, 1095 known as kaivalya, is always extremely
difficult for men to obtain. O supreme among rishis! I will describe its signs.
Listen.
_____________________
1088 Celestial vehicle.
1089 Achala means someone who does not
move. The Achaleshvara (Achalesha) temple is near Mount Abu, confirming the identification
of Arbuda with Mount Abu. Achaleshvara and Vyadheshvara refer to the same
lingam.
1090 Etymologically, the word mukti means release, that is, release from the
cycle of samsara, the cycle of birth, death and rebirth. It can be translated
as emancipation, liberation, salvation.
1091 Sannidhya is the same as samipya.
1092 The three vargas are the three
objectives of human existence, dharma, artha and kama. The fourth varga is
moksha (emancipation).
1093 Beyond Brahma, Vishnu and Rudra.
1094 Kaivalya is the final stage of mukti,
when one is delinked from gunas and identifies with the paramatman.
1095 Beyond
sarupya, salokya, sannidhya and sayujya.
Everything originates from him. He
is the one who preserves the universe. Everything is dissolved in him. O lords
among sages! This is the form of Shiva that one reads about. The Vedas describe
him in two ways, sakala and nishkala. 1096 Vishnu does not know him.
Neither does Brahma. Kumara and the others do not know him. Neither does
Narada. Vyasa's son, Shuka, Vyasa himself, lords among sages, all the former
devas and Vedas and the sacred texts do not know him. He is truth. He is jnana.
He is infinite. He is known as sacchidananda1097. He is nirguna,
impossible to determine. He is without decay. He is pure and without blemish.
He is not red or yellow, white or blue. He is not short or tall, gross or
subtle. He is the one from whom thoughts and words have to retreat. That is the
reason he is spoken of as the supreme brahman, with the name of Shiva. He is
pervasive, just like the sky pervades everything. He is the paramatman, beyond
maya. He is beyond the opposite pairs of sentiments 1098 and beyond
envy. When jnana about Shiva arises, one certainly obtains him. O brahmanas! It
arises when the virtuous worship him in his subtle form. In this world, jnana
is difficult to obtain. However, it is held that worship is easy. O excellent
ones! Therefore, for mukti, one should worship Shiva. Shiva becomes subservient
to worship. His atman is jnana, and he is the supreme one who grants
emancipation. There are many devotees who have obtained success. Having
obtained mukti, they were filled with great bliss. Jnana is obtained through
devotion to Shambhu, and he always bestows objects of pleasure and
emancipation. His favours can be obtained easily, and the sprouting of virtuous
love is a sign. O brahmanas! Bhakti 1099 is known to be of different
types, saguna and nirguna. Anything that is according to the rules and is
natural is said to be supreme and excellent. Devotion is said to be of two
types, naishthika and anaishthika. 1100 Naishthika is said to be of
six types, while anaishthika is of only one type. Learned people say that
devotion is of many types, depending on whether it is in conformity with the
rules or not. Since they are of many different types, there is no need to
describe them in detail. It should be known that there are nine categories,
shravanam and the others. 1101 Without his favours, they are
impossible to accomplish. With his favours, they are easy to accomplish. O
brahmanas! Shiva has said that bhakti and jnana are not different from each
other. They are not distinct. If one follows them, one always obtains
happiness. O brahmanas! Vijnana is not opposed to bhakti. 1102 If
there is devotion towards Shambhu, jnana swiftly arises. O lords among sages!
Therefore, one should practice devotion towards Mahesha. There is no doubt that
every kind of success is obtained as a consequence. I have thus told you what
you asked me about. There is no doubt that if a person listens to this, he is
freed from all sins.""
______________________
1096 Nishkala is without form. Sakala means
with a form.
1097 The supreme brahman or paramatman,
truth (alternatively existence), consciousness and bliss.
1098 Like joy and misery.
1099 Devotion.
1100 Naishthika means permanent and
ritualistic, anaishthika is the opposite. The six varieties of naishthika have
not been listed here but will be revisited in the course of the Vayaviya
Samhita, later.
1101 Shravanam, kirtanam, smaranam,
sevanam, dasyam, archanam, vandanam, sakhyam and atmarpanam, described in
Volume I.
1102 The words jnana and vijnana are often
used synonymously and both words mean knowledge. When distinct meanings are
intended, jnana signifies knowledge obtained from texts and gurus, while
vijnana signifies knowledge obtained through inward contemplation and
self-realization.
“The rishis asked, "Who is
Shiva? Who is Hari? Who is Rudra? Who is Vidhatri? Among these, who is nirguna?
Please dispel our doubt about this.""
'Suta replied, "Those who know
the Vedas and Vedanta know that the first one, who originated from the nirguna
paramatman, is known as Shiva. Prakrti, along with Purusha, originated from
him. Those two intelligent ones performed austerities. The famous city of
Kashi, known as Panchakroshi and loved by everyone, originated, with water as
its foundation. Water pervaded everything in the universe. Shrouded in maya,
Hari slept. He is known as Narayana and Prakriti is known as Narayani. The
grandfather originated from the lotus in his navel. As a result of his
austerities, he saw the one known as Vishnu. O learned ones! In an attempt to
pacify the dispute between those two, 1103 nirguna Shiva showed them
a form. This is known as Mahadeva. He said, 'I will become Shambhu, with fire
originating from my forehead.' The one who shows favour to the worlds became famous
under the name of Rudra. He is without form but assumes a form for purposes of
dhyana. He is Shiva himself, affectionate towards his devotees. Shiva is
distinct from the three gunas and Rudra is an abode of gunas. nas. But in
reality, there is no difference between the two, just as there is no difference
between gold and an ornament made out of gold. They are similar in their forms
and deeds. They are similar in destinations bestowed on devotees. They are
equally worthy of being served by everyone. Both of them engage in many kinds
of pastimes. Rudra, terrible in valour, is Shiva's form in every possible way.
To accomplish the task of devotees and to help Hari and Brahma, he originated
in his form. There are others who originate in due order and are correspondingly
dissolved. However, that is not what happens to Rudra. Rudra is merged into
Shiva. The instructions of the shruti texts are that entities that originate in
Prakriti meet Rudra and go away. Though Rudra meets with them, he does not go
away. Everyone worships Rudra, but Rudra does not worship anyone else. However,
out of affection towards his devotees, he sometimes worships himself. Those who
worship others dissolve into whoever they worship. O learned ones! That is the
reason they obtain Rudra only after a long period of time. Devotees of Rudra
obtain Shiva instantly. They do not depend on anyone else. This is the eternal
statement of the shruti texts. There are different kinds of ignorance. But
jnana does not have different types. O brahmanas! I will describe their nature.
Listen attentively. Everything that can be seen in this world, from Brahma to a
blade of grass, is Shiva. Many different kinds of conception are false. Shiva
is said to have been there before creation. Shiva is there in the middle of
creation. Like that, Shiva is said to be there at the end of creation. Even
when everything is a void, Shiva exists. O lords among sages! That is the
reason Shiva is said to have four forms. 1104 He is also known as
saguna. Since he has Shakti with him, he is of two types. He is the one who
bestowed the eternal Vedas, varnas, many kinds of matras, dhyana and his own
worship on Vishnu. 1105 The eternal shruti texts say that all kinds
of learning are in Ishana. Therefore, Shambhu is spoken of as the creator of
the Vedas and the lord of the Vedas.
__________________
1103 Brahma and Vishnu argued about who
was superior.
1104 Brahma, Vishnu, saguna Rudra and
nirguna Shiva.
1105 Varna is a letter, matra is the amount
of time taken to pronounce a short vowel (a syllabic instant).
Shankara alone is the one who shows
favours to everyone. He is the creator, the preserver and the destroyer. He is
the nirguna witness. Others can be measured against time. He cannot be reckoned
with the use of time. He is Mahakala himself and is accompanied by Mahakali.
That is the reason brahmanas speak about Rudra and Kali. As a result of their
wishes, those two truly engage in pastimes. He has no creator. He has no one to
preserve him. He has no destroyer. He is himself the cause behind everything.
Achyuta and the others are his
creation. He is himself the cause. He is not the outcome of someone else's
action. Though he is one, he assumes many forms. But all those forms become
one. Externally a seed becomes a tree and is again reduced to a seed. Thus,
Maheshvara, as Shiva, assumes many forms. This is the nature of the true jnana
Shiva spoke about. O lords among rishis! Those who possess jnana know this, not
others.""
"The sages asked, "Please
tell us about the signs of jnana. Possessing that knowledge, one proceeds to
Shiva's state. How is Shiva everything? How is everything Shiva?""
Vyasa said, 'Hearing their words,
Suta, supreme among those who know about the Puranas, remembered Shiva's lotus
feet and addressed the sages in the following words.'
“Suta said, "O rishis! All of
you listen. I will describe jnana about Shiva as I have heard it. This is a
great secret, and its nature is that of supreme emancipation. In Kah's
assembly, Narada, the Kumaras, Vyasa and Kapila discussed this and arrived at
this determination.1106 This jnana should always be known. The
entire universe is full of Shiva. Shiva is in everything. This must be known by
learned ones who know everything. From Brahma to a blade of grass, everything
that can be seen in the universe is Shiva. That divinity is spoken of as Shiva.
Whenever he wishes for something, he acts so as to create it. He knows
everything. But there is no one who knows him. He himself creates. But having
entered it, he remains far away. Though he enters, he is not attached, and his
own form is that of consciousness. This is like a stellar body being reflected
in a body of water. Shiva himself appears to enter things, but that is not what
it actually is. In reality, his auspicious form illuminates everything. A view
that the two are different results from ignorance. Views of duality and
differences are displayed in every kind of darshana. 1107 But those
who are supreme in their knowledge of Vedanta speak of him as eternal and
non-dual. The jivatman is part of him but is deluded by ignorance. He thinks of
himself as different. But when he is freed from this conception, he becomes
Shiva. Shiva himself pervades everything. He pervades all beings. He is the
lord of the sentient and the insentient. Shankara himself is everywhere. If a
discriminating person finds the means in his darshana, he resorts to the path
of Vedanta and obtains the fruits of his darshana. This is like the pervasive
fire being latent in a piece of wood. It is there in the wood. However, it is
only a person who churns the wood who is able to definitely see it.
___________________
1106 Kah is one of Brahma's names. The
Kumaras probably mean Sanaka, Sananda, Sanatana and Sanatkumara, four sages
born through Brahma's mental powers.
1107 Darshana means school of philosophy.
A discriminating person uses
devotion as a means. There is no doubt that he is certainly able to see Shiva.
Shiva is Shiva. There is nothing other than Shiva. It is because of our
confusion that Shankara is always manifest in many different kinds of forms.
The ocean, a lump of clay or a piece of gold can be moulded and is referred to
under different names. Shankara is many in that way. In any material object,
there is no difference between the cause and the effect. The difference arises
only because of confusion in intelligence. When there is a lack of confusion,
the difference disappears. A sprout that originates from a seed manifests itself
in many different kinds of ways. However, eventually, it becomes a seed, and
the sprout is destroyed. A person with jnana is like a seed. Confusion in
intelligence is like a sprout. When the confusion goes away, one obtains jnana.
There is no need to reflect on this. Everything is Shiva. Shiva is everything.
There is no difference between the two. How are they seen to be many? How does
one perceive unity again? The sun is one. However, people see that single
luminary body in different forms, in water and in other things, and refer to it
by different names. He is like that. The sky pervades everything. But though it
comes into contact, it is not constrained. The divinity is like that. He
pervades but is not constrained by anything. The jivatman is touched by
ahamkara. However, Shiva himself is free from that. The jivatman is
insignificant and enjoys karma. Shankara is not attached and is great. When
gold is mixed with silver and other objects, its value diminishes. That is what
occurs when the jivatman is tinged with ahamkara. When gold is treated with
acid or some other material, it is purified and becomes auspicious again. It
regains its original value. That is exactly what happens when the jivatman has
been cleansed. Full of sentiments of devotion, one must first find a virtuous
guru. Taking him to be Shiva, he must worship him and do smaranam and the other
things. If one thinks of him in this way, all the sins and other impurities
leave the body. His ignorance is destroyed, and jnana is generated. Freed from
ahamkara, the jivatman's intelligence becomes sparkling. Through Shankara's
favours, he obtains the status of being Shankara. Just as one can see one's own
image inside a mirror, he is certainly able to see Shambhu everywhere in his
body. He becomes jivanmukta 1108 and when the body shrivels away, he
unites with Shiva. The body is obtained as a result of prarabdha karma and
those with jnana that they are distinct from the body. If a person is not happy
at obtaining something good and not angry at obtaining something bad, he has
equanimity between the opposite pair of sentiments and is said to possess
jnana. When a person practices yoga, he develops a sense of discrimination
about the truth and the nature of the body. He desires to be freed from the body.
He is no longer separated. He is emaciated and merges into Sadashiva. Devotion
towards Shiva is the foundation for adhyatma 1109 and that is the
foundation for jnana. A devotee is full of love and loves shravanam and the
other things. As a result of shravanam and the other things, one obtains
association with the virtuous. By associating with the virtuous, one obtains a
learned guru. When jnana has been obtained, it is certain that there will be
mukti. Therefore, if one desires jnana, one must always worship Shambhu. One
should never disassociate oneself from devotion and worshipping Shambhu. At the
end, there will be emancipation. There is no need to think about this. In
bestowing emancipation, there is no deva who is superior to Shankara. If one
seeks refuge with him, one does not return to samsara again. O brahmanas! After
considering the words uttered by many rishis, I have determined what I have
spoken to you.
______________________
1108 A person emancipated (mukta) while he
is still alive (jivan).
1109 Transcendental
knowledge about the paramatman and the jivatman.
You must make efforts to bear this
in your minds. In front of his lingam, Shambu first told Vishnu about this.
Vishnu gave this knowledge to Brahma and Brahma gave it to Sanaka and the
others. Sanaka and the others spoke about this jnana to Narada. Narada told
Vyasa this and out of his compassion, Vyasa recounted it to me. For your
welfare and for the welfare of the worlds, I have stated it to you, and you
should make every effort to establish it. Shiva can be obtained through this. O
lords among sages! I have thus told you everything that you asked me about. You
should make efforts to keep this a secret. What else do you wish to
hear?""
Vyasa continued, 'Hearing this, the
rishis were filled with great joy. Their words faltering in delight, they bent
down and repeatedly praised him.'
"The rishis said, "O
Vyasa's disciple! We prostrate ourselves before you. You are blessed and are
supreme among Shiva's devotees. You have made us listen to something supreme,
excellent jnana about Shiva. As a result of your compassion, the confusion has
gone from our minds. We are satisfied at having obtained jnana about Shiva, the
truth that bestows emancipation.""
"Suta concluded, "O
brahmanas! This must not be spoken about to a non-believer, 1110 a
person who lacks faith, or a deceitful person. It should not be revealed to a
person who is not devoted to Shiva, or to a person who does not wish to hear.
Vyasa reflected on Itihasa, Puranas, the Vedas and the sacred texts several
times and extracting the essence, told me about it. Even if one hears this
once, sins are reduced to ashes. It develops devotion among those who lack
devotion and enhances devotion among those who possess devotion. If one hears it
again, virtuous devotion develops. If one hears it again, there is
emancipation. Therefore, those who desire objects of pleasure and emancipation
should hear it repeatedly. To obtain supreme fruits, one should recite it five
times. There is no doubt that one will obtain what is desired. These are
Vyasa's words. If one listens to this excellent account, there is nothing that
cannot be obtained. If one recites it five times, one can see Shiva. With their
minds fixed, in earlier times, kings, brahmanas and excellent vaishyas have
listened to it five times and obtained supreme success. Full of supreme
devotion, if a man listens to it, he obtains vijnana about the one known as
Shiva, objects of pleasure and emancipation.""
Vyasa concluded, 'Hearing his
words, they were filled with supreme bliss. They lovingly worshipped Suta with
many kinds of objects. They prostrated themselves and praised him with hymns
and words of benediction. Satisfied and with their doubts dispelled, they
blessed him. Content and excellent in intelligence, they spoke to each other
about Suta. Taking him to be the supreme divinity, Shambhu, they worshipped him
and prostrated themselves. This excellent vijnana about Shiva is greatly loved
by Shiva. It is divine. It bestows objects of pleasure and emancipation and
increases devotion towards Shiva. This is the supreme and sacred Samhita known
as Koti Rudra. It is the fourth section of Shiva Purana and I have spoken about
it. It brings happiness. If a person listens to this devoutly, or if he controls
himself and makes it heard, he enjoys all the objects of pleasure. At the end
of this enjoyment, he obtains the supreme destination.'
This ends Koti Rudra Samhita.
____________________________
1110 We have translated nastika as
non-believer, nastika is not quite atheist.
“He holds up the seven worlds, 1111
which he has created 1by by resorting to sattva guna.1112 Resorting
to tamas, he destroys them. In the midst of the gunas, he is established beyond
maya. He is truth, bliss, infinite and sparkling understanding. He always
assumes the positions known as Brahma and others. He can be reached by those
who resort to sattva guna. We meditate on the complete Shiva.'
The rishis said, 'O Suta! O
immensely wise one! O Suta! O Vyasa's disciple! We prostrate ourselves before
you. You have made us listen to the fourth Samhita, Koti Rudra. Please tell us
about the Samhita that has many kinds of accounts. Please tell us about the
conduct of Shambhu, the paramatman and Amba.'
Suta replied, 'O Shounaka and the
other maharshis! Please listen with love to the auspicious account of Shankara.
This is supreme and divine and yields objects of pleasure and emancipation.
Such a sacred question was asked by Vyasa, supreme among sages, to Sanatkumara
and he told him about Shiva's account.'
'Sanatkumara said, "O Vyasa! I
will tell you about Mahesha's account. This was narrated by maharshi Upamanyu
to Vaasudeva. In earlier times, Krishna, Vasudeva's son,1113 went to
Kailasa, Shankara's abode. For the sake of a son, he tormented himself through
austerities dedicated to Shiva. He saw Upamanyu there, performing austerities
on that excellent peak. Full of devotion, he prostrated himself before the
sage. Joining his hands in salutation, he asked. Shri Krishna said, 'O
Upamanyu! O immensely wise one! O foremost among Shiva's devotees! O one with a
virtuous intelligence! I have come for the sake of a son, to torment myself
through austerities dedicated to Girisha. O sage! Please tell me about
Shankara's greatness, which always brings joy. Hearing about it devotedly, I
will perform excellent austerities for Ishvara.' Hearing Vaasudeva's words, the
intelligent Upamanyu was pleased in his mind. He remembered Shiva and
replied.""
"Upamanyu said, "O
Krishna! O Shiva's great devotee! Hear about Mahesha's greatness, which I have
myself witnessed. It is excellent and enhances devotion towards Shambhu. When
immersed in austerities, I saw Shankara, his weapons, his entire family and
Vishnu and the other immortals. He was radiant in his three parts. 1114
He is without decay. He is infinite happiness.
______________________
1111 The seven upper regions are Bhuloka,
Bhuvarloka, Svarloka, Maharloka, Satyaloka, Tapoloka and Janaloka. The seven
nether regions are Atala, Vitala, Nitala, Sutala, Talatala, Rasatala and
Patala.
1112 Sattva is the guna of purity, rajas
of passion and tamas of darkness/ignorance.
1113 Krishna Vaasudeva was the son of
Vasudeva.
1114 Brahma,
Vishnu and Rudra.
He was Ekapada, 1115
with large teeth. Flames engulfed his mouths. He possessed the radiance of two
thousand stellar bodies. Indeed, he was even more resplendent. He wielded all
the supreme and invincible weapons. He had many eyes and a thousand feet. He is
certainly the one who destroys the world when it is time for a kalpa to end. 1116
There is nothing in the three worlds, mobile and immobile, not killed by him.
Everything created in the three worlds, mobile and immobile, is swiftly burnt
down by Maheshvara's arms. There is no doubt that everything is consumed, in
half a nimesha. 1117 When immersed in austerities, along Rudra's
side, I saw his supreme and mysterious weapon. There is nothing that is its
equal, nothing that is superior to it. Since it is known as a trident, he is
famous in the three worlds as the wielder of the trident. It is fierce and is
known by the name of Vijaya. It destroys all shastras and astras. 1118
There is no doubt that it can shatter the entire earth, dry up the giant ocean
and cause all the stellar bodies to fall down. This was the trident with which
Youvanashva Mandhata, the immensely energetic chakravarti who conquered the
three worlds, and his soldiers, were slain in earlier times. 1119 When
Haihaya 1120 became insolent, Lavanasura hurled it at him. When the
daitya 1121 challenged King Shatrughna to a battle, he was
destroyed, and the weapon returned to Rudra's hand. That trident is fierce at
the tip and causes great fear among people. It seems to censure as it stands,
with its three forks like furrowed eyebrows. It resembles a fire without smoke,
or the young and rising sun. It is as impossible to discern as the sun in his
hand. He resembles the Destroyer, 1122 with a noose in his hand. His
battle axe is sharp at the edges and is decorated with snakes. It has the form
of an embodied being and destroys everything at the end of a kalpa. Bhargava
Rama 1123 used it to destroy kshatriyas in a battle. In earlier
times, it was given by Shiva to Rama and delighted, the sage used it to burn
down kshatriyas twenty-one times. I saw the divinity's Sudarshana chakra. The
lord's weapon has the form of an embodied being, with one thousand faces and
two thousand arms. Two thousand eyes blaze and there are one thousand legs. It
resembles one crore suns and is capable of burning down the three worlds. The
extremely radiant vajra is sharp and excellent, with one hundred edges. There
is the great bow, Pinaka, and the extremely radiant quiver. I saw the spear,
sword, noose and extremely radiant goad, the giant mace and many other divine
weapons. Along Bhagavan Rudra's sides, I saw all the weapons of the guardians
of the worlds. Brahma, the grandfather of the worlds, was on the divinity's
right. He was astride a divine vimana that could travel at the speed of thought
and was yoked to swans. Narayana stood on his left, astride Vainateya1124
and holding a conch shell, a chakra and a mace. _________________________
1115 Literally, with a single foot, one of
Shiva's names.
1116 Kalpa is the duration of Brahma's
day. At the end of Brahma's day, when it is Brahma's night, there is a
secondary cycle of dissolution/destruction. When night is over, the secondary
cycle of creation begins afresh.
1117 Nimesha is the time taken for the twinkling
of an eye.
1118 The text uses both astra and shastra.
These are both weapons and the words are often used synonymously. However, an
astra is a weapon that is hurled or released, while a shastra is held in the
hand.
1119 Mandhata was the son of Yuvanashva and
was therefore known as Youvanashva. (There was a different Youvanashva in the
same dynasty.) Mandhata and his soldiers were destroyed by Lavanasura, who
possessed Shiva's trident.
1120 Probably meaning Kartavirya Arjuna.
1121 That is Lavanasura. King Shatrughna
means Rama's brother, Shatrughna, who was then the king of Madhupuri.
1122Yama.
1123 Parashurama, from the Bhrigu lineage,
who eliminated kshatriyas from earth 21 times.
1124 Vinata's
son, Garuda.
Svayambhuva Manu and other Manus,
Bhrigu and the other rishis and Shakra and all devas were there, around him.
Skanda was astride a peacock, with his spear and a bell. He stood near Devi,
like a second fire god. Holding a trident, Nandi stood in front of Bhava. All
the bhutas and ganas and different kinds of Matrikas were there. 1125
In every direction, they surrounded Mahesha and worshipped him. Using many
kinds of hymns, the gods praised Mahadeva.""
"I was
extremely surprised everything that is seen in the universe, or heard of, by
Bhagavan's side. O Krishna! It was as if I was present at a sacrifice. I was
immersed in great bliss. Resorting to my great fortitude, I joined my hands in
salutation and praised him with different hymns. Seeing Shankara in front of
me, my words choked and faltered. Full of devotion, I praised him in the proper
way. Bhagavan Shankara Parameshvara was extremely pleased. He seemed to smile,
as he affectionately addressed me in sweet words. 'O brahmana! Even if I try
repeatedly, I am incapable of making you waver. O fortunate one! I have tested
you, but your devotion is firm. O one excellent in vows! Therefore, I am
satisfied with you. Ask for a boon. There is nothing that cannot be given to
you, even if it is extremely difficult to obtain.' I heard Shambhu's words, which
were full of love. I joined my hands in salutation and spoke to him with
unwavering devotion. Upamanyu said, 'O Bhagavan! If you are satisfied with me
and if my devotion is firm, through that truth, let me possess knowledge about
the three periods of time. 1126 Please grant me extensive devotion
towards you, one that never wavers. Let all my descendants always have plenty
of rice mixed with milk. 1127 O lord! Always remain near me, in my
hermitage. May I always be friendly with your other devotees.' Addressed by me
in this way, Shambhu Parameshvara laughed. O descendant of the Yadu lineage! He
immediately cast a glance of compassion towards me and spoke to me. Shri Shiva
said, 'O Upamanyu! O sage! O son! You will never suffer from the miseries of
old age and death. You will obtain everything that you wish for. You will be
worshipped by the sages and will possess fame and wealth. Through my favours,
at every step, you will have good conduct, beauty, qualities and prosperity. O
sage! Wherever you are and wherever you wish, the ocean of milk will always be
there. You will have an ocean of milk in your presence. By the time the ocean
of milk, which is like amrita, is taken away, along with your relatives, you
will be able to see the advent of Vaivasvata kalpa. Through my favours, your
gotra 1128 will be eternal. O great sage! Your devotion towards me
will be constant and steady. O child! Whenever you remember me, I will always
show myself near your hermitage. In every possible way, you are loved by me.
You will obtain every happiness that you desire. You should not be anxious.
There is no doubt that everything you have thought of will be accomplished.'
Bhagavan was as resplendent as one crore suns. Having told me this and having
bestowed boons on me, Ishana vanished from the spot.
_______________________
1125 A preta is a ghost, the spirit of a
dead person, or simply something evil. A bhuta has the same meaning. Strictly
speaking, there are differences between preta, bhuta and pishacha (one who
lives on flesh). A preta is the spirit (not necessarily evil) of a dead person
before the funeral rites have been performed. A bhuta (not necessarily evil
again) is the spirit of a dead person who has had a violent death and for whom,
proper funeral rites have not been performed, and may not even be performed. A
pishacha (necessarily evil) is often created deliberately through evil powers.
But the three terms are often used synonymously. Bhutas attend Shiva and ganas
are Shiva's companions and attendants. Matrikas are divine mothers. The usual
list of Matrikas has eight: Brahmi, Maheshvari, Chandi, Varahi, Vaishnavi,
Koumari, Chamunda and Roudri. But this list is not standardized.
1126 The past, the present and the future.
1127 Upamanyu's story has been narrated in
Volume II. Denied milk, he worshipped Shiva.
1128 The line of descent a person has been
born into. Marriage within the same gotra is prohibited.
O Krishna! In this way, I saw
Paramesha Shankara, the one who bestows objects of pleasure and emancipation,
along with his family. Immersed in samadhi on the lord of devas, I have
obtained everything that the intelligent Shambhu Paramesha spoke about. Behold.
The gandharvas, apsaras, rishis, vidyadharas and siddhas are directly present
here. Look at these beautiful trees, with gentle and fragrant leaves. Flowers
from all the seasons are here and there are always flowers and fruit. O
mighty-armed one! Everything is a consequence of the favours of the
great-souled Shankara, lord of devas. He is the one who thinks of everything in
the universe. Through the favours of the one who holds the trident in his hand,
I possess every kind of jnana. I know the truth about everything in the past,
the present and the future. I have seen the divinity whom devas and lords among
gods cannot see without worshipping him. Who is more blessed than me? There are
twenty-six supreme and eternal tattvas. 1129 A learned person
performs dhyana on this and on the supreme and undecaying Mahat. He is the one
who knows all the tattvas and lays down the principles about them. He is the
one who possesses insight about the meanings of all the tattvas. He is the
divinity Bhagavan, the lord of Purusha and Prakriti. 1130 For the
creation of the worlds, he created Brahma from his right flank. For the
preservation of the worlds, Ishvara created Vishnu from his left flank. When
the kalpa comes to an end, the lord creates Rudra from his heart. At that time,
he annihilates everything in the universe, mobile and immobile. At the end of
the yuga, he is like the Samvartaka fire. 1131 Mahadeva becomes Kala
and devours all living beings. He is the one who knows everything. He is in the
atmans of all beings. He is the primary cause behind the causes of all beings.
The divinity exists everywhere and goes everywhere. He can be seen by all the
devas. Therefore, for the sake of a son, you should worship Shankara. Shiva is
affectionate towards his devotees and is quickly pleased.""
“Sanatkumara said, "Hearing
the words of the great-souled S sage, Upamanyu, devotion towards Mahadeva was
generated in Krishna and he addressed the sage. Shri Krishna said, 'O Upamanyu!
O sage! O father! Please show your compassion towards me. Please tell me about
the ones who have worshipped Shiva and have accomplished their
desires."""
'Upamanyu replied, "O
descendeant of the Yadu lineage! There are those who have worshipped Bhava and
accomplished their desires. I will tell you about those devotees. Listen. In
ancient times, from Sharva Chandrasekhara, Hiranyakashipu obtained the
prosperity of the immortals for one million years. His foremost son was famous
by the name of Nandana. As a result of Sharva's boon, he kept Indra under
subjugation for ten thousand years. O Krishna! In earlier times, during a great
battle, Vishnu's terrible chakra and Akhandala's vajra were shattered against
his body. The intelligent demon was immensely strong, and such was his
adherence to dharma that chakra, vajra and other foremost weapons had no effect
against his body.
___________________
1129 Samkhya often has 26 principles
(tattvas)-five gross elements, five subtle elements (tanmatras), five organs of
action, five senses of perception, mind, intelligence, ahamkara, jivatman,
Prakriti and paramatman. The 24th, 25th and 26th are not uniform though.
1130 The text uses the word Pradhana, a
synonym for Prakriti.
1131 The fires that arise at the time of
universal dissolution.
The extremely powerful demon
afflicted the gods. Such was the boon bestowed by the divinity that he struck
Indra of the gods and the gods severely. Vidyutprabha 1132 satisfied
the lord of the three worlds. From Bhava, he obtained the boon of being lord of
all the worlds for a hundred thousand years. Shiva also gave him the boon of ten
million sons and said, 'You will eternally be my follower.' Bhagavan Bhava gave
him the auspicious kingdom of Kushadvipa. O Vaasudeva! Shankara was delighted
and pleased in his mind. Vidhatri created the daitya known as Shatamukha. In
earlier times, he performed austerities for one hundred years and obtained one
thousand sons from Bhava. The sage Yajnavalkya has been sung about in the
Vedas. He worshipped Mahadeva and obtained excellent jnana. The one named
Vedavyasa obtained unmatched fame. He also worshipped Shankara and obtained
knowledge about the three periods of time. The valakhilyas were insulted by
Indra. From Shankara, they obtained Garuda, who could not be vanquished by
anyone and who took away the soma. 1133 Earlier, because of
Kapardin's rage, all the waters were destroyed. When Sharva, who holds the
skull, was worshipped by devas, the waters started to flow again. For three
hundred years, Anasuya, Atri's wife, fasted and slept on a pestle used for
threshing. From Sharva, she obtained the sage Dattatreya, Chandra and Durvasa
as sons. Devoted to her husband, she made the Ganga flow in Chitrakuta. O
Madhusudana! Mahadeva is the one who brings happiness to devotees. After
satisfying him, Vikarna1134 obtained great siddhi. King Chitrasena
was firm in his devotion and pleased Shambhu. He obtained unmatched pleasure
and freedom from fear from all the other kings. When Shrikara, the son of a
gopika, saw the king worshipping Mahadeva, great devotion was generated in him,
and he obtained supreme siddhi, 1135 Ο Hari! Prince Chitrangada,
Simantini's husband, was submerged in the Yamuna. As a result of Shiva's
favours, he did not die, 1136 Excellent in his vows, he went to
Taksha's abode and obtained his friendship.1137 Happy, he returned
to his own house with many kinds of riches. O Krishna! His beloved, Simantini,
observed the vrata for Mondays. Through Shiva's favours, she obtained supreme
good fortune. In earlier times, as a result of his greed, a brahmana's son
deceitfully pretended to be a woman. 1138 As a result of the powers
of the vrata, he became a woman. Chanchula was a pumshchali. 1139 In
earlier times, from a brahmana in Gokarna, she heard accounts about dharma. As
a result of devotion towards Shambhu,
___________________
1132 An asura.
1133 The valakhilyas were 60,000 sages who
were the sizes of thumbs. They preceded the sun's chariot. When Kashyapa
organized a sacrifice, Indra laughed at the sages because of their sizes and
efforts. The valakhilyas organized another sacrifice that led to the birth of
Garuda. Garuda defeated Indra and took amrita away from heaven.
1134 A sage, not the Vikarna who was
Dhritarashtra's son.
1135 The story has been narrated in Volume
II. Gopilgopika is the feminine of gopa (cowherd).
1136 The story has been narrated in Volume
II, where the name was given as Prince Chandrangada.
1137 Taksha/Takshaka was a naga.
1138 The story is narrated in Skanda
Purana. Sumedha and Somavat were brahmanas and males. The two friends desired
wealth from Queen Simantini, who would only donate to a couple. Therefore,
Somavat pretended to be a woman and permanently became a woman.
1139 Svairinis are loose women who have sex
with anyone they want, but only with those from the same varna. Kaminis are
loose women who have sex with anyone they want, irrespective of varna.
Pumshchalis have no sense of discrimination are almost like harlots. The
Chanchula and Binduga story has been narrated in Volume I. The text says
Chanchuka. We have amended it to Chanchula.
she obtained the supreme destination.
As a result of the favours of his wife, Binduga, Chanchula's husband, heard the
Shiva Purana and obtained a virtuous destination with Shankara. Pingala was a
famous courtesan and the one known as Mandara was worst among brahmanas. After
worshipping Shiva's bull, those two obtained a virtuous destination,1140
A courtesan named Mahananda devoted herself to Shiva's feet. Firm in her
pledge, she pleased Shiva and obtained a virtuous destination. 1141
The brahmana maiden, Kaikeyi, lovingly observed Shiva's vrata. As a result of
observing the vow of Shiva Isha, she obtained great happiness. 1142
O Krishna! In earlier times, King Vimarshana was devoted to Shiva. Through
Shiva's favours, he obtained a supreme destination. 1143 King
Durjana was a sinner. He was deceitful and lascivious, indulging in intercourse
with many women. As a result of Shiva's favours, he obtained Shiva, and he was
not touched by any karma. Along with his wife, a hunter named Shankara observed
Shiva's vrata. He smeared himself with ashes from a cremation ground. As a
result of his devotion, he obtained an excellent and supreme destination.
Inadvertently, a chandali1144 named Soumini worshipped him. O
Krishna! As a result of Shankara's favours, she obtained a destination with
Shiva. There was a hunted named Mahakala. This hunter caused violence to
others. Having worshipped Shiva with devotion, he obtained a virtuous and
excellent destination. In earlier times, Durvasa, tiger among sages, obtained
Shiva's favours and spread his views about devotion to Shiva, which ensures
emancipation, throughout the world. Koushika 1145 worshipped
Shankara, who brings welfare to the worlds. From a kshatriya, he became a
brahmana and was like a second Brahma. As a result of his virtuous devotion and
the worship of Shiva, the supreme among Shiva's devotees became Virinchi. O
Krishna! He became the creator, the grandfather of all the worlds. O Hari! The
great lord, Markandeya, was supreme among sages and lived for ever. The
prosperous one was supreme among Shiva's devotees and obtained Shiva's favours.
Indra of the devas was a great devotee of Shiva's. O Krishna! In earlier times,
as a result of Shiva's favours, he became the lord of all devas and enjoyed the
three worlds. Bana, Bali's son, was Shiva's great devotee. As a result of
Shiva's favours, he was self-controlled and became the lord and leader of the
entire universe. Hari obtained his powers because of devotion and Dadhichi
became a great lord. Rama was Shankara's devotee and obtained Shiva's favours.
Kanada, Bhargava and guru Goutama were devoted to Shiva and obtaining great
powers, became lords. O Madhava! Shakalya, whose atman deserves praise,
worshipped Bhava for nine hundred years, using mano-yajna.1146 Bhava
was satisfied and told him, 'O child! You will become a composer of texts.
_________________________
1140 An account narrated in Volume II.
1141 An account narrated in Volume II.
1142 We have been told that Kaikeyi,
Dasharatha's wife, worshipped Shiva. But Kaikeyi was the princess of Kekaya,
and it is unusual for her to be described as a brahmana maiden.
1143 Vimarshana was a king of the Kirata
kingdom. Inadvertently, in the form of a dog, he died in front of a Shiva
lingam and was rewarded in successive births.
1144 One usually equates chandala with
shudra, but there were eight different types of shudras, though the listing
varies. For instance, vyadha (hunter), vyalagrahi (those who eat snakes),
vagatita (one with whom one does not speak), chandala (brahmana mother, shudra
father) and so on. Chandali is the feminine.
1145 Vishvamitra, known as Koushika,
because he was born in Kusha's lineage. Though born a kshatriya, as a result of
his austerities, he became a brahmana and a brahmarshi. Virinchi is Brahma's
name. Vishvamitra became like a second Brahma and created a second universe.
1146 A sacrifice performed in the mind. Shakalya compiled
several Samhitas and texts on grammar.
Your influence and fame will be
eternal in the three worlds. Your lineage will be eternal and will be adorned
by maharshis. O best among rishis! You will become the composer of sutras.'
This is the boon the supreme sage received from Shankara. O descendant of the
Yadu lineage! His fame spread in the three worlds, and he was
revered. In krita yuga, there was a rishi famous under the name of Savarni. 1147
He tormented himself through austerities for six thousand years. Bhagavan Rudra
directly told him, 'O unblemished one! I am satisfied with you. You will become
famous as the composer of a text. You will not suffer from old age and death.'
In this way, Mahadeva has formerly been worshipped by sacred devotees. He has
granted them their auspicious desires, whatever they wished for. With a single
mouth, I cannot speak about Bhagavan's qualities. I am incapable of stating them,
even if I try for hundreds of years.""
Sanatkumara said, "Hearing his
words, he was filled with great surprise. He spoke to Upamanyu, the serene and
great sage.""
'Vaasudeva said, "O Indra
among brahmanas! You are blessed. Who is there who can match you in
achievements? The lord of devas is always present near you, in your hermitage.
O tiger among sages! Bhagavan Shiva shows himself to you. When will he show me
his favours?""
'Upamanyu replied, "O
Purushottama! There is no doubt that within a short period of time, Mahadeva
will show his favours and you will be able to see him. In the sixteenth month,
you will obtain excellent boons from Maheshvara and his wife. O Hari! Why will
the divinity not bestow a boon on you? Because of your praiseworthy qualities,
you are always worshipped by all the devas. O Achyuta! I will tell you about
something you should faithfully perform japa with. As a result of the powers of
the japa, you will truly be able to see Shankara. From Maheshvara, you will
obtain a son who will be like you in strength. O Hari! For japa, the king of
mantras is 'AUM Namo Shivaya'. It is divine and bestows everything that is
desired. It bestows objects of pleasure and emancipation.",
'Sanatkumara continued, "O
ascetic! As they conversed about Shiva's accounts, eight days passed as if it
was but a muhurta. 1148 When the ninth day arrived, the sage
performed his diksha. 1149 He taught him Sharva's great
Atharvashirsha mantra. He grew matted hair and then immediately shaved it. He
controlled himself and tormented his body through austerities, standup on the
big toes of his feet and raising his arms upwards. Parameshvara was satisfied
in the sixteenth month. Along with Parvati, Shambhu showed himself to Krishna.
The three-eyed divinity, Chandrashekhara, was with Parvati. He was being
praised by Brahma and the others. He was being worshipped by crores of siddhas.
He was attired in divine garlands and garments. Gods and asuras devoutly
prostrated themselves before him.
_______________
1147 This means the sage, not Savarni Manu.
1148 A muhurta is a period of 48 minutes
but is often used in the sense of an instant.
1149 A process of consecration/initiation
for a ceremony, or for a process of instruction.
They prostrated themselves before
the one who was specially adorned with many kinds of ornaments. Mahesha was
beautiful and was full of every kind of wonder. He was without birth and
without decay. The lord was content and many ganas and his two sons were with
him. On seeing him, Shri Krishna's eyes dilated in wonder, and he joined his
hands in salutation. Seeing Shankara in this way, he was delighted and
enthusiastically prostrated himself. He praised him with many kinds of hymns,
using eloquent words, and worshipped him. He lowered his shoulders and praised
the lord of devas, using his one thousand names. At this, devas, gandharvas,
vidyadharas and giant uragas showered down flowers, using agreeable words to
applaud him. Bhagavan, affectionate towards his devotees, glanced towards
Parvati's face. With his energy spreading all around him, the satisfied Rudra
spoke to Keshava. Shri Mahadeva said, 'O Krishna! I know that you are my
devotee. You are always firm in following my vows. Ask for sacred boons from
me, even if they are extremely difficult for those in the three worlds to
obtain.' Hearing his words, Krishna lovingly joined his hands in salutation. He
repeatedly prostrated himself properly and replied to Shambhu Sarveshvara.
Krishna replied, 'O lord of devas! O Mahadeva! I will ask for eight excellent
boons from you. O lord! O Maheshvara! You have already thought of them. Let my
mind always be fixed in your dharma. Let my fame be great and firm. Let me
always be near you. Let me always have constant devotion towards you. Let my
sons have ten sons each. Let all my enemies, insolent about their strength, be
killed in battle. O lord! Let me never suffer dishonor from any enemy. Let me
be extremely loved by all the yogis. O lord of devas! I prostrate myself before
you. Please grant me these eight boons. You are Sarveshvara and in particular,
you are my lord.' Hearing his words, Bhagavan Bhava told him, 'All this will
happen.' The wielder of the trident spoke to him again. 'You will have an
extremely strong and valiant son, named Samba. The sages cursed the Samvartaka
sun 1150 that he would be born as a human. He is the one who will
become your son. You will get everything you have asked for.' In this way, Shri
Krishna obtained all the boons from Parameshvara. He used many kinds of fires
and hymns to satisfy him. Parvati Shivaa, affectionate towards her devotees,
was satisfied. She spoke to the great-souled Vaasudeva, the ascetic who was
Shambhu's devotee. Parvati said, 'O Vaasudeva! O immensely intelligent one! O
Krishna! O unblemished one! I am satisfied with you. Accept agreeable boons
from me, ones that are extremely difficult to obtain on earth. Hearing
Parvati's words, the descendant of the Yadu lineage was pleased in his mind.
Full of devotion, he replied. Shri Krishna said, 'O Devi! If you are pleased
with me and if you wish to bestow a boon on me because of my austerities,
through that truth, let me never have any hatred in my mind towards brahmanas.
Let me always worship brahmanas. Let my mother and father always be satisfied
with me. Wherever I go, let me always be kind towards all beings and serve
them. Since I have seen you, let pleasant offspring be born in my lineage. Let
me satisfy Indra of the gods and other devas with hundreds of sacrifices. Let
me always honour thousands of mendicants and guests. Let them always have food
at my home, with the food purified by devotion. Let my relatives always be
happy and restrained. O Devi! Let me have thousands of wives and let them love
me more than their own lives. O Shankari! Through your favours, let my love for
them never diminish. In this world, let my parents always be truthful in
speech. O Parvati! Through your favours, let me obtain these and other
excellent boons.' Hearing his words, Devi was surprised. She told him, 'It will
be this way. You will be fortunate for eternity and will obtain all your
wishes.'
___________________
1150 The
sun that rises at the time of universal dissolution.
Having shown Krishna her compassion
and having given him these boons, Parvati and Parameshvara vanished from the
spot.""
"O lord among sages! Krishna
thought that he had been successful in his objective. He quickly went to the
sage Upamanyu's excellent hermitage. The slayer of Keshin 1151 lowered his head
down and prostrated himself before the sage. He told Upamanyu everything that
had happened. He said, 'O Janardana! Other than Sharva, who in this world can
be the great lord of donations, or extremely impossible to tolerate when he is
enraged? There is no one like Shambhu in jnana,
austerities, valour, stability and
status. O Govinda! Hear about the divinity's prosperity and great fame.'
Hearing this, he was filled with faith and became devoted to Shambhu. He asked
the lord among sages about Shiva's greatness. Upamanyu said, 'Earlier, in
Brahma's world, Bhagavan Shankara was praised with one thousand names by the
great-souled Brahma, the yogi who holds a staff. Those who follow samkhya sing
these names, which are like a large glossary. Though men many find this difficult
to understand, this hymn bestows everything they desire on them. O Krishna!
Return happily to your home and always remember Shankara. O son! You will
always be foremost among the chief devotees of Shiva.' Thus addressed,
Vaasudeva prostrated himself before the lord among sages. Remembering Shambhu
in his mind, Keshava left for Dvaraka.""
"In this way, Krishna
worshipped Shankara, who brings welfare to the worlds. O best among sages! He
was successful and could not be defeated by anyone. In that way, Rama,
Dasharatha's son, devoutly worshipped Shiva. O best among sages! He was
successful in his objective and was victorious everywhere. O sage! In earlier
times, after performing extremely extensive austerities on a mountain, Rama
obtained Shiva's bow and arrows and supreme and excellent jnana. He constructed
a bridge across the ocean, killed Ravana and his companions and obtained Sita
back. Returning home, he enjoyed the entire earth. In that way, Bhargava Rama
worshipped the lord through austerities. Miserable when the kshatriyas killed
his father, he worshipped Sharva and obtained a sharp battle axe. Having
pleased Parameshvara, he used that to exterminate kshatriyas twenty-one times.
He became invincible and immortal. Even now, siddhas and charanas see the store
of austerities, constantly worshipping the lingam. Rama is there on Mount
Mahendra, engaged in austerities. At the end of the kalpa, he will again reside
in the abode of the rishis. Because of the hardships he suffered earlier, the
ascetic Devala, Asita's younger brother, seized the foundation of the world
and was cursed by Purandara. The ascetic got his stability back by worshipping
the lingam that bestows dharma and satisfies desires, countering adharma. As
the consequence of a curse imposed by Vasishtha, Gritasmada, the son of
Chakshusha Manu, became a deer in the desert regions. He roamed around in
Dandakaranya, alone. However, along with Pranava, in his heart, he devoutly
remembered Shiva at the time of his death. Therefore, after dying, he became a
deer-faced gana. He overcame the curse and obtained freedom from old age and
death. Shankara showed him his affection and made him Lambodara's 1152
constant companion. Sharva bestowed on Gargya moksha, which is extremely rare
on earth; the ability to visit all the great kshetras, 1153 as he
willed;
__________________
1151 Krishna killed an asura named Keshin,
sent by Kamsa.
1152 Lambodara is the one with the
elongated stomach, Ganesha.
1153 A tirtha is a sacred place of
pilgrimage with water. A kshetra is a sacred place of pilgrimage without water.
knowledge about time; great
prosperity; eternal skill in the words of the four Vedas; and one thousand sons
who were his equals. This is what Shiva gave him. Parashara was an Indra among
yogis who satisfied the wielder of Pinaka. He gave him Vedavyasa, who was free
from old age and death, as a son. Mandavya was fixed on the top of a stake for
a million years. 1154 Shankara released him and gave him life. There
was a poor brahmana. He kept his son, Galava, who had earlier been a
householder, in his guru's house. Keeping him in the sage's house, whenever a
mendicant arrived at the house for alms, he1155 hid himself. He told
his wife, 'We are poor and there is nothing we can give. Please tell them that
your beloved cannot be seen. We reside in this house. What will we offer to a
guest?' On one occasion, a guest arrived, suffering from hunger and thirst. He
asked her, Where has your husband gone?' She replied, 'My husband cannot be
seen now. The rishi possessed divine insight and got to know the truth. He
said, "The brahmana who has hid himself inside the house will die.'
Permitted by Vishvamitra, the son, Galava, returned home and heard about the
extremely terrible curse from his mother. According to the rites meant for
Shambhu, he worshipped the divinity, Shankara. When he left the house,
remembering Shankara in his heart, the son saw the father, who joined his hands
in salutation and said, 'Because of Mahadeva's favours, I have been successful,
as a result of what you did. I possess wealth and sons. Though I died, I have
been brought back to life again.' I have told you this. I am incapable of
speaking about Shambhu's qualities, briefly or in detail. Even Shesha's mouths1156
will not be adequate for that.""
“The sages said, 'O father! O
immensely fortunate one! O The immensely intelligent one! O father! You are
blessed. You have made us hear about Shambhu's wonderful account, which bestows
devotion. Following the questions Vyasa asked, please tell us about Shambhu's
account again. You know everything. You are Vyasa's disciple. You are learned
about Shiva's tattva.'
Suta replied, 'This is exactly what
my guru, Vyasa, asked the omniscient lord of sages, Sanatkumara, who was
devoted to Shiva and was born from Aja. 1157
'Vyasa said, "O Sanatkumara! O
omniscient one! You have made me hear an auspicious account about Mahesha
Shankara, who indulges in many
kinds of pastimes. Please tell me again, especially about Mahadeva's greatness.
O father! When I hear about this, my great devotion increases. In his
greatness, Shambhu indulges in many kinds of pastimes. Lacking jnana, who are
the people who have been deluded by his maya?"
____________________
1154 A sage who was punished by the king
for a crime he did not commit.
1155 The father.
1156 Shesha naga has one thousand hoods.
1157 Aja is one without birth, meaning
Brahma.
'Sanatkumara answered, "O
Vyasa! O immensely intelligent one! Listen to Shankara's account, which brings
happiness. As soon as one hears about it, devotion towards Shiva is generated.
Shiva is Sarveshvara. He is the divinity who is in all atmans. He witnesses
everything. The entire universe is pervaded by his greatness. The supreme Shiva
is embodied in the atmans of Brahma, Vishnu and Ishvara. He is said to be the
one who is in the atmans of all beings. He has three manifestations and is in
the form of the lingam. There are eight species of devas. 1158
Humans constitute the ninth. There are five types of inferior species. Hence,
there are fourteen altogether. All the fourteen classes of beings, in the past,
the present and the future, are created by Shiva, flourish because of him and
dissolve into him. For Brahma, Indra, Upendra, 1159 Chandra, devas,
danavas, serpents, gandharvas, humans and all the others, he is the one who is
the relative and the friend, the acharya. He is the one who protects. He is the
learned guru. 1160 He is a kalpadruma. 1161 Shiva is held
to be the brother, the father and the mother. Everything is full of Shiva. He
is himself present in men. He is the one who should be known. He is greater
than the greatest. It is impossible to describe anything that is superior to
him. O sage! His maya is supreme and divine and pervades everything. Everything
in the universe, devas, asuras and humans, is controlled by it. Vishnu and
other strong and valiant ones have all suffered on account of desire, which is
powerful and arises in the mind, functioning as an aide, 1162 As a
result of the power of Shiva's maya, Hari was deluded by desire. O lord among
sages! There are many occasions when he caused outrage to the wives of others.
Indra, the lord of the gods, was deluded by Goutama's wife. 1163 The
evil-souled one committed a sin and was cursed by the sage. Pavaka, the best in
the universe, was deluded by Shiva's maya. As a result of his pride, he came
under the subjugation of desire and had to be saved. 1164 As a
result of Shiva's maya, the breath of the universe was deluded by pride. 1165
In earlier times, Vyasa was conquered by desire and had intercourse with the
wives of another, 1166 Martanda, with the fierce rays, was deluded
by Shiva's maya. When he saw a mare, he was overwhelmed by desire and quickly
assumed the form of a horse. 1167 Chandra was deluded by Shiva's
maya and succumbed to desire. He abducted the guru's 1168 wife and
was eventually saved by him. Earlier, Mitra and Varuna engaged in terrible
austerities. But the two sages were deluded. They were deluded by Shiva's maya.
They saw the young Urvashi and lusted after her. Mitra released his semen in a
pot and Varuna in the water. Vasishtha thus originated from a pot and was
Mitra's son.
______________________
1158 According to Bhagavata Purana, these
eight types of devas are vibudhas, pitris (ancestors), gandharvas, apsaras,
rakshasas, yakshas, asuras and siddhas-charanas. But the point is that there
are different types of devas. The five types of lower beings probably refer to
animals, birds, reptiles, insects and trees. 1159 Indra's younger brother,
Vishnu.
1140 In general, in the hierarchy of
teachers, acharya is inferior to guru.
1161 Tree which grants everything desired.
1162 Kama functions as an aide to Shiva's
maya.
1163 Ahalya. Indra violated her, disguising himself as the
sage Goutama.
1164 Pavaka, the one who purifies, is
Agni's name. Agni lusted after the wives of the saptarshis.
1165 The breath of the universe is prana,
which can be equated with Vayu, the wind god. The pride probably refers to the
story about the dispute between the five senses and prana about who is
superior.
1166 The wives of Vichitravirya, giving
birth to Dhritarashtra, Pandu and Vidura.
1167 Martanda is Surya. This is a reference
to Surya's wife, Samjna, assuming the form of a mare.
1168 Brihaspati's.
Agastya was born from Varuna and
has the radiance of vadavagni. 1169 Daksha, Brahma's son, was
deluded by Shambhu's maya. In earlier times, along with his brothers, he
desired to enjoy his own sister. 1170 There are several occasions
when Brahma was deluded by Shiva's maya. Overwhelmed by desire, he wished to
enjoy his own daughter1171 and those of others. Chyavana, the great
yogi, was deluded by Shiva's maya. Full of desire, he enjoyed Sukanya. 1172
Deluded by Siva's maya, Kashyapa was filled with desire. In earlier times, in
his delusion, he asked for King Dhanvan's daughter. Deluded, Garuda desired to
abduct the maiden Shandili. 1173 When he was detected, his wings
were instantly burnt down. On seeing a woman, the sage Vibhandaka succumbed to
desire. As a result of Shiva's command, Rishyashringa was born to him a son,
through a doe. 1174 The sage Goutama's mind was deluded by Shambhu's
maya. He saw Sharadvati naked and was agitated. His semen oozed out. The sage
collected it in a wooden vessel, 1175 Drona, supreme among those who
wielded weapons, was born from that pot. Parashara, the great yogi, was deluded
by Shiva's maya. He amused himself with Matysodari, 1176 the
daughter of a fisherman. Vishvamitra was deluded by Shiva's maya. O Vyasa!
Overcome by desire, he sported with Menaka in the forest. With his intelligence
destroyed, he had a conflict with Vasishtha. However, as a result of Shiva's
favours, he became a brahmana. As a result of Shiva's maya, Ravana, Vishrava's
son, was filled with desire. Evil in intelligence and deluded, he abducted Sita
and was killed. The supreme sage, Brihaspati, was deluded by Shiva's maya.
Succumbing to this, he had intercourse with his brother's wife and Bharadvaja
was born. 1177 Such are the powers of the maya of the great-souled
Shankara. O Vyasa! I have described it to you. What else do you wish to
hear?""
Vyasa said, "O illustrious
one! O Brahma's son! I prostrate myself before you. Living beings engage in
sins. As a consequence, they suffer in great hells. Please tell me about
this.""
'Sanatkumara replied, "Living
beings engage in sins. As a consequence, they suffer in great hells. I will
tell you about this briefly. Listen attentively. There are four kinds of activities
that are mental sins-hankering after the wives of others; hankering after the
possessions of others; thinking about causing them harm; and turning one's mind
to tasks that should not be done. There are four kinds of activities that are
sins associated with speech-incoherent talk; uttering falsehoods; speaking
disagreeable words; and calumny behind a person's back.
_______________________
1169 The
subterranean fire, which is the form of a mare's (vadava) head.
1170 This
probably refers to Daksha marrying Prasuti. According to some accounts, she was
Brahma's daughter.
1171 Sarasvati.
1172 Chyavana's
wife.
1173 Shandili
was a female ascetic. Garuda didn't desire her. He wished to save her, in his
insolence and against her wishes.
1174 On
seeing Urvashi, the sage Vibhandaka released his semen into a river, and this
was swallowed by a doe.
1175 Known as droni.
1176 With a stomach resembling that of a
fish, another name for Satyavati or Matysagandha.
1177 Bharadvaja's mother was Mamata, the
wife of Utathya, Brihaspati's elder brother.
There are four kinds of activities
that are physical sins-eating what should not be eaten; violence; engaging in
false tasks; and seizure of someone else's possessions. In pursuit of the three
objectives, 1178 these are spoken of as the twelve activities. I
will again speak about differences between them and about the infinite
consequences that result. Mahadeva is the one who enables a person to cross
over the ocean of samsara. A person who hates him commits an extremely great
sin and goes to the ocean that is hell. Those who criticize jnana about Shiva,
ascetics, gurus and parents are mad and proceed to the ocean that is hell.
There are six great sins, and they are said to lead to infinite
consequences-criticizing Shiva; criticizing the guru; reviling jnana about
Shiva; stealing objects that belong to devas; destroying objects that belong to
brahmanas; and foolishly stealing texts that contain jnana about Shiva. O
supreme among sages! There are other extremely great sins-not honouring Shiva's
worship when one sees it being planned; not bowing down, worshipping and
praising when one sees Shiva's lingam; not making these efforts, without any
suspicion; not remaining there happily; in a guru's presence, not offering upachara
in front of Shiva; on a parva day, not cleaning a place where worship is to be
performed; not helping gurus in the proper way when they are engaged in rites;
abandoning conduct that befits Shiva's devotee; hatred of Shiva's devotees;
writing about jnana concerning Shiva, or studying it, without due worship; not
following the norms while donating; hearing incorrect pronunciation; sporting
in avarice; following niyamas that reflect wicked jnana; wilfully sleeping in a
spot that has not been cleaned; ignoring accounts that concern jnana about
Shiva and speaking about other things; having made a truthful pledge, not
observing it and donating; behaving in an impure way; speaking or hearing about
Shiva's account in an impure place; desiring to hear the sacred texts without
worshipping the guru first; not serving him with faithful sentiments, even when
instructed to do so; not honouring his words and answering back instead;
ignoring and not undertaking the guru's tasks when they are difficult to
implement; committing the sin of abandoning the guru when he is incapacitated
and suffering, is abroad, or has been overwhelmed by enemies; showing
disrespect to his wife, sons and friends; and not following the guru's
excellent instructions about dharma. It is said that all these deeds are equal
in impact to an act of criticizing Shiva. There are five great sins-killing a
brahmana; addiction to liquor; theft; violating the guru's bed; and associating
with those who commit such acts. Out of anger, greed, fear or hatred, if a
person kills a brahmana, or hurts him with words that pierce the inner organs,
he is said to kill a brahmana and is a great sinner. If a man invites a
brahmana and having given him something, takes it back, or if he abuses him
even when he is innocent, such a person becomes the slayer of a brahmana. As a
result of pride in his learning, if a person robs a brahmana of his energy, or
ignores him in the midst of an assembly, such a person is described as the
killer of a brahmana. As a result of attributing false qualities to himself, if
a person forcibly abuses and restricts the qualities of a brahmana, he becomes
the killer of a brahmana. Like a bull overwhelming a cow, if a person does not
honour brahmanas and gurus first and causes impediments in this, he is spoken
of as the killer of a brahmana. Having given cattle or land to a deva or a
brahmana, if a person takes it back, he is said to be the killer of a brahmana
and is destroyed over time. If a person unlawfully takes away the property of
devas and brahmanas, it should be known that is a sin equal to the killing of a
brahmana. There is no doubt about this. Having studied the Vedas and jnana
about the brahman and Shiva, if a brahmana abandons it, he is foolish and
commits a sin equal to the sin committed by a drunkard.
___________________________
1178 Dharma,
artha and kama.UMA SAMHITA
Abandoning vratas, niyamas of the
gribya sutras, 1179 worship and the five daily sacrifices are sins
equivalent to the sin of drinking liquor. There are terrible sins that are
equal to the sin of killing a brahmana-abandoning the father and the mother;
bearing false witness; uttering falsehoods to brahmanas; the eating of flesh by
Shiva's devotee; eating food that should not be eaten; killing innocent beings
in the forest; not using wealth given by virtuous people for brahmanas and
dharma; and setting fire to paths used by cows, forests and villages. There are
sins said to be equal to the sin of stealing gold-taking away the possessions
of those who are poor; a brahmana knowingly selling a man or a woman, an
elephant, a horse, a cow, land, silver, garments, herbs, juices, sandalwood,
aloe, camphor, musk and silken garments, unless this is done at the time of a
calamity; and stealing something that has been left in trust. There are sins
regarded as equal to the sin of having intercourse with a guru's wife-not
bestowing a daughter ready for marriage on a groom who is her equal; having
intercourse with the wife of a son or a friend, or with a sister; exercising
force against a maiden; having intercourse with a terrible and intoxicated
woman; and having intercourse with a woman from one's varna. 1180 I
have spoken about major sins. Now hear about minor sins.""
Canatkumara said, "Stealing a
brahmana's possessions; Sviolating the principles of daya; excessive pride;
1181 excessive rage; insolence; ingratitude; extreme addiction to material
objects; niggardliness; jealousy towards the virtuous; intercourse with another
person's wife; defiling a virtuous maiden; becoming a parivetta or parivitti, 1182
bestowing daughters on either and engaging them for sacrifices; destroying trees
and flowers in Shiva's beautiful hermitage; causing the least bit of difficulty
to those who reside in that hermitage; stealing servants, followers, animals,
grain, wealth, metals, or defiling crops, animals and water; selling
sacrificial pavilions, groves, waterbodies, wives and sons; selling rites
connected with visiting tirthas, fasting, vratas and upanayana; earning wealth
and subsistence through women; being excessively subservient to women; not
protecting women; using deception to have intercourse with women; not repaying
a debt when the time arrives; charging interest on grain lent; accepting riches
from those who are condemned; earning a living through trade in condemned
objects; constantly using a bull as a mount in a forest, or in uneven territory;
ucchatana and abhichara; 1183 accepting grain as a gift; selling
services as a physician; starting good rites only for the sake of the palate,
desire or enjoyment; studying only the root texts of the Vedas and not the
jnana innate in them; abandoning vratas meant for brahmanas and others and
adopting other kinds of conduct;
____________
1179 Texts that set out rules and rituals
for householders.
1180 The intent of this last clause is not
obvious. It probably means that, outside of marriage, one should not have
intercourse with a woman from the same varna.
1181 Principles of daya can be interpreted
as rules of inheritance, or rules concerning donations.
1182 A parivetta is someone who marries or
accepts a share in a sacrifice before his elder brother. Parivitti is the elder
brother, to whom, this has been done.
1183 Abhichara is a magical mantra used for
malevolent purposes. Ucchatana is a sub-category, specifically used to drive
something/someone out.
following wicked texts; indulging
in dry debates; criticizing devas, the fire, the guru, virtuous people,
brahmanas, and directly or indirectly, the king and his representatives;
abandoning worship of devas and ancestors; abandoning one's own tasks; being
wicked in conduct; being a non-believer; always engaging in sin, being
untruthful in speech; having intercourse on parva days, during the day, with
animal species, or with a woman who is going through her period; depositing
semen in water or in a place other than a vagina; shattering the hopes of wives,
sons and friends who arrive; speaking disagreeable words to people; being
cruel; violating contracts; destroying ponds, wells and stores of juices; and
serving different kinds of food to people seated in the same row-these are said
to be minor sins. Men and women who commit them are sinners.""
"There are other such sins
too. I will tell you. Listen. It is said that men who harm cows, brahmanas,
maidens, the master, friends and ascetics go to hell. There are those who
oppress wives of others, hanker after the objects of others, steal the
possessions of others and always use false measures in weighing. There are
those who cause misery to brahmanas by striking them or uprooting them. There
are brahmanas who are bound to desire, drinking liquor and serving shudra
women. There are cruel men who love violence and are addicted to sin. There are
those who use rites like donations and sacrifices to earn a living. There are
those who release urine and excrement in cow pens, in the fire, in water, under
the shades of trees, in gardens and in temples. There are those who shamelessly
drink liquor in hermitages and palaces. Like snakes, there are those who seek
out the weak points of others. There are those who use bamboos, bricks, blocks
of wood, horns and stakes to obstruct the path or transgress the boundaries of
others. There are those who use deceit to rule and engage in deceitful acts.
There are those who are fraudulent in dealing with cooked food and garments or
are fraudulent in judicial disputes. There are those who buy and sell bows,
weapons and stakes. There are those who are extremely cruel towards servants
and treat animals badly. There are those who listen softly to lies that are
spoken.
There are those who are fraudulent,
fickle and deceitful, causing harm to masters, friends and gurus. There are
those who do not offer food to wives, sons, friends, children, the aged, the
emaciated, the afflicted, servants, guests and relatives, but eat themselves.
There are those who eat sweet food themselves, without giving it to brahmanas.
It should be known that their cooking is in vain, and they are censured by
those who know about the brahman. There are those who themselves adopt niyamas
but discard them because they cannot conquer their senses. There are those who
resort to sannyasa but return to the state of being a householder. There are
those who disfigure Hara's image. There are cruel ones who strike cows and
repeatedly crush them. In doing this, they never ignore the ones that are weak
and not nourished. They use them as mounts and impose exceedingly heavy burdens
on them. They yoke them without giving them food and do not unyoke them. Cows
and bulls suffer from wounds as a result of bearing burdens and are afflicted
by hunger. But they do not rear them with care. Such people are said to be the
killers of cattle and go to hell. There are sinners who castrate bulls and
others and use young cows as mounts. These men are great sinners and go to
hell. Suffering from hunger and thirst and full of hope, a guest may arrive at
the house. On their own, others may also come to the house. They may be
dejected and may desire food. They may be young, aged, emaciated and
distressed. If a foolish person does not show compassion towards them, he will
go to the ocean known as hell. Like relatives who return from a cremation
ground, the possessions in the house return. However, a person's good and bad
deeds follow him, wherever he goes.
A worst among brahmanas is a person
who rears goats, sheep and buffaloes, earns a living from astrology, or is the
husband of a vrishali, 1184 Such a person is like a shudra. One who
resorts to the mode of subsistence indicated for a kshatriya also goes to hell.
Princes who become artisans, blacksmiths, physicians or goldsmiths and
deceitful servants are said to go to hell. A king who wilfully imposes
inappropriate and excessive taxes and a man who loves the imposition of
punishment are cooked in hell. If the subjects in a king's kingdom suffer on
account of bribery, nepotism, favouritism and theft, the king is cooked in
hell. If brahmanas accept from a king who does not follow the law, it is
certain that they will proceed to a terrible hell. If a king seizes the
possessions of brahmanas illegally and gives these to his subjects, he is also
cooked in hell. Those who have intercourse with the wives of others and
terrible thieves are sinners. A king who always engages in intercourse with the
wives of others is a sinner. If a king cannot differentiate between a thief who
is not in the form of a thief and takes a person who is not a thief to be a
thief, killing the latter, goes to hell. Even if a person steals a small
quantity of the following objects, to enjoy them himself and out of greed, he
is certain to go to hell-ghee, oil, food, drink, honey, flesh, sura, asava, 1185
molasses, sugarcane, vegetables, milk, curd, roots, fruits, grass, wood,
leaves, flowers, herbs, footwear, an umbrella, a cart, a seat, a kamandulu,
copper, tin, lead, weapons, conch-shells and other products from the water,
medicines, bamboo, other household articles, wool, cotton, silk, yarn, threads,
coarse and fine garments and other many kinds of similar articles. There is no
doubt that men who steal the possessions of others, even if the item is as
small as a mustard seed, go to hell.""
"A man who commits such sins
subsequently crosses over and suffer physical hardships for everything that he
has done. As a result of Yama's command, he goes to Yama's world in his
physical body. Such men are extremely miserable as they are conveyed there by Yama's
exceedingly terrible messengers. Dharmaraja 1186 is said to be the
chastiser for devas, inferior species and humans who commit acts of adharma,
imposing many kinds of extremely terrible punishment. There are those who
follow niyamas and observe good conduct, transgressing a little because they
are distracted. The learned know that the guru imposes prayashchitta 1187
for them, not Yama. The king is said to be the chastiser for those who have
intercourse with the wives of others, for those who are thieves and for those
who violate law. However, for those who are hidden, it is said to be
Dharmaraja. Therefore, for every sin, one should perform prayashchitta. If it
is not enjoyed, it will not be exhausted, even in hundreds of crores of kalpas.
If the act has been undertaken by one's own self, or if one approves of such an
act when it is done by others, whether in thoughts, words or deeds, one has to
reap the fruits of the sin.""
________________
1184 While vrishala means shudra, it also
means outcast. Vrishali is the feminine.
1185 Sura is a general term for liquor.
Asava is a specific type of liquor, involving fermentation/distillation and
sometimes prepared from molasses.
1186 Yama.
1187 Act of atonement.
'Sanatkumara said, "As a
result of committing the four types of sins, 1188 men go to Yama's
world. All embodied entities enter that terrible place, which causes fear. This
is known to be true for all beings, those in the womb, those being born,
children, young people, those who are middle-aged, men, women, eunuchs and
others with life. Chitragupta 1189 and all the others, with
Vasishtha as the chief, reflect on good and bad deeds committed by those with
bodies. There is no one with life who does not go to Yama's eternal abode. Any
deed committed must certainly be enjoyed. One should think about this. There
are those who perform auspicious deeds, amiable in disposition and full of
compassion. Such men enter Yama's abode through a tranquil eastern gate. There
are those who have committed sins. They are sinners and have never donated.
They enter Yama's abode through the terrible southern gate. Vaivasvata's 1190
city has many different forms and is known to extend for eighty-six thousand
yojanas. For men who perform auspicious deeds, it appears to be
near.""
"However, sinners have to tread
along a terrible path for a long distance to go there. The path is covered with
sharp thorns and strewn with sand. It is constructed with sharp stones that are
as sharp as a razor's edge. In some places, sinner have to tread along a path
that is covered in mud, with darbha grass that is like iron needles, lacerating
the thighs. In other places, they travel along uneven slopes, covered with
mountains and trees. As they travel along a path covered with burning coal,
they are miserable. In some places, there are uneven cavities. In others, there
are rocks that are difficult to cross. There is hot sand and sharp spikes.
Sometimes, there are clumps of bamboos, with extensive branches. With
difficulty, they travel along a path enveloped in darkness, searching for
anything as support. In some places, there are heaps of sharp iron lumps.
Sometimes, there is the fire of a forest conflagration. Sometimes, there are
heated boulders. In other places, there is no heat, and the place is full of
ice. Sometimes, they sink into sand that extends all the way up to the neck.
Sometimes, there are stretches of polluted water. Sometimes, there is burning
excrement. Sometimes, there are extremely terrible lions, wolves, tigers and
gnats. Sometimes, there are terrible leeches and sometimes, there are pythons.
Sometimes, there are terrible flies and sometimes, there are venomous snakes.
There are herds of strong and crazy elephants that crush everything. As they
travel along the path, they are pierced and wounded by the sharp fangs of
boars, the sharp horns of buffaloes, all kinds of predatory creatures, terrible
dakinis1191 and fierce rakshasas. As they travel, they suffer from
extremely terrible diseases. In every direction, they are pierced by great
showers of arrows. Lightning descends on them and there are terrible showers of
meteors. They are burnt by showers of blazing coal. They are shrouded in large
showers of dust and weep.
_________________________
1188 Probably meaning major sins in
thoughts, words and deeds and minor sins.
1189 Yama's scribe and account, who
maintains a tally of good and bad deeds.
1190 Yama's.
1191 Demonesses.
They are repeatedly terrified by
the terrible thunder of gigantic clouds. From every direction, showers of sharp
weapons mangled them. As they travel, they are drenched with large showers of
acid rain. There are rough, harsh and exceedingly cold winds. They are struck
from every direction and dried up and shriveled. Such is the horrible path,
without any kind of food or support. It is impassable and, in every direction,
there is no water. It is long, uneven and desolate, without any kind of
support. It is enveloped in darkness. Without any support, all the wicked ones
have to undergo hardships along this path. Yama's messengers are extremely
horrible and forcibly carry out his command, conveying all embodied beings who
are foolish and have committed sins, along this. A sinner is alone, under the
control of someone else, without any friends and relatives. He repents his own
deeds and weeps repeatedly. He becomes a naked preta, 1192 with
parched throat, lips and palate. He is not at peace and is scared and
terrified. He is burnt and suffers from hunger. Some men are bound to chains,
with their legs extended upwards. Yama's messengers forcibly drag them along.
For some, the heads hang over the chests. As they are dragged along, they are
extremely miserable. Some have nooses around their hair and are dragged along
with ropes. Some embodied beings are dragged along with stakes affixed to their
foreheads. They hang downwards and are dragged along a path strewn with thorns
and burning coal. Some have their hands tied behind them and are struck in
their stomachs. Some are covered with chains, and others have nails in their
hands. Others travel miserably, with nooses around their throats dragging them.
There are others who are dragged with ropes, with stakes impaled in their
tongues. Others are dragged with ropes inserted in their noses. Still others
are dragged with ropes inserted into their shattered foreheads and lips. For
some, the tips of the hands and feet are severed. For others, ears, lips and
noses are severed. For some, penises and testicles are cut off. For others,
limbs are mangled, and joints are broken. They are struck with spikes and pierced
with arrows. They run around here and there, screaming, without any support.
They are repeatedly struck with iron clubs and staffs. There are many kinds of
terrible thorns, blazing in radiance like the sun. They are mangled with
catapults and exude pus and blood. Incapacitated, men are dragged along,
through worms and excrement. They are hungry and thirsty and beg for water and
food. They desire shade and suffer from cold and fire. Men who have never
donated travel in this way, seeking happiness. But those who have donated get
food and happiness as they travel to Yama's abode.""
"In this way, conveyed through
miseries, they reach the city of pretas. The messengers make the announcement
and present them before Yama. Yama honours those who have performed auspicious
deeds. He welcomes them and lovingly offers them a seat, padya and arghya. 'You
are blessed and great-souled. You have acted in accordance with the nigama
texts. As a result of your good deeds, you are entitled to divine happiness.
Ascend divine vimanas. Be adorned and enjoy yourself with divine women. Go to
sparkling heaven, which is full of every object of desire.
_____________________
1192 A preta is a ghost, the spirit of a
dead person, or simply something evil. A bhuta has the same meaning. Strictly
speaking, there are differences between preta, bhuta and pishacha (one who
lives on flesh). A preta is the spirit (not necessarily evil) of a dead person
before the funeral rites have been performed. A bhuta (not necessarily evil
again) is the spirit of a dead person who has had a violent death and for whom,
proper funeral rites have not been performed, and may not even be performed. A
pishacha (necessarily evil) is often created deliberately through evil powers.
But the three terms are often used synonymously.
Having enjoyed great objects of
pleasure there, your good deeds will be exhausted. You will then return here
again, to enjoy whatever minor bad deeds you may have done.' He treats men who
have dharma in their atmans like friends, like his own self. They see
Dharmaraja's amiable face. However, those who have performed cruel deeds see
his terrible face, with fangs and a cruel face, with his eyes knit and his
eyebrows furrowed. His hair stands up and he has a large beard. His lips
quiver. He possesses eighteen arms and is angry. He resembles a mass of black
collyrium. He holds every kind of weapon and strikes with every kind of staff.
He is astride a giant buffalo and his eyes are like blazing fire. He wears red
garlands and garments, and he is as tall as the giant Meru. His voice is like
the thunder of a cloud at the time of dissolution, as if he is about to drink
up the giant ocean. It is as if he is devouring large mountains and vomiting
fire. Mrityu1193 stands near him, as radiant as the fire of
destruction. The Destroyer is terrible, resembling black collyrium. Yama has
other companions, Mari, the fierce Mahamari and the terrible Kalaratri, 1194
There are many kinds of diseases, leprosy and others, terrible and with many
different forms. They hold javelins, spears, goads, nooses and chakras in their
hands. They are fierce, with snouts that are as tough as the vajra. They hold
razors, quivers and bows. All of them are terrible and extremely valiant,
wielding many kinds of weapons. There are innumerable such extremely valiant
ones, resembling a mass of black collyrium in hue. All of Yama's messengers are
terrible and all of them have upraised weapons in their hands. Terrible to
behold, he is surrounded by all of these. Sinners see Yama and the terrible
Chitragupta. Yama severely reprimands those who have committed sins. The
illustrious Chitragupta uses words of dharma to make them
understand.""
“Chitragupta says, 'O perpetrators
of wicked deeds! You have stolen objects that belong to others. Proud of your
beauty and valour, you have molested the wives of others. You will have to
enjoy whatever deeds you performed. Therefore, why did you commit wicked deeds
that have led to this calamity? What is the point of lamenting now? As a result
of your own deeds, you will have to suffer. You will have to enjoy the fruits
of your own deeds. This is not the fault of someone else."""
'Sanatkumara continued, "In
this way, those who have committed terrible deeds and proud and strong kings
who have perpetrated evil acts, reach his presence. Full of rage, Chitragupta,
the great lord, speaks to them. Knowledgeable about dharma, he instructs them
about Yamaraja's instructions.""
"Chitragupta says, 'O wicked
kings! You were wicked in conduct and made your subjects suffer. A kingdom is
for a short period of time. Why did you commit these wicked deeds? You were
deluded in your enjoyment of the kingdom and used illegal force against
subjects. O kings! You will now enjoy the fruits of the punishment you
exercised. Where is the kingdom now? Where is the wife, for whom, you performed
those inauspicious acts? Abandoning all of them, you are stationed here, alone.
___________________
1193 Death.
1194 Mari is plague, Mahamari is an epidemic and Kalaratri
means the terrible night.
I can see that the army you used to
crush subjects has been destroyed. How will you now engage with Yama's
messengers?'""
'Sanatkumara said, "In this
way, Yama uses many kinds of words to make the kings understand. They are
silent and stand there, lamenting their own deeds. In this way, Dharmaraja Yama
instructs the kings about their dharma. For the sake of purifying the mire of
their sins, he speaks to the messengers.""
"Yama says, 'O Chanda! O Mahachanda!
Use your force to seize these kings. Gradually restrain and purify them in the
fire of hells.""
'Sanatkumara said, "At this,
they quickly seize the kings by their legs. They whirl them around with great
force and fling them down. They seize them again and hurl them with great force
against hot slabs of stone. They tremble like great trees stuck by the force of
the vajra. Such a person exudes blood through his ears and is mangled. The
embodied creature always loses his consciousness and is rendered immobile. When
he is touched by the wind, he regains his life again. After this, to purify his
sins, he is flung into the ocean of hell. Under the earth, there is the seventh
nether region of Tala, the region below it being enveloped in darkness. 1195
There are twenty-eight layers of hell there. The first layer is known as Ghora.
Sughora is below it. After Atighora and Mahaghora, Ghorarupa is the fifth. The
sixth is known as Talatala and the seventh is Bhayanaka. The eighth is
Kalaratri and the ninth is Bhayotkata. The tenth, Chanda, is below that and the
eleventh, Mahachanda, is below that. The next are said to be Chandakolahala,
Prachanda, Chandanayika, Padma, Padmavati, Bhita, Bhima and Bhishananayika.
They are terrible and even more terrible, with Vajra as the twentieth. After
this, there are Trikona, Panchakona, Sudirgha, Akhilartida, Sama, Bhimabala and
Ugra, with Diptapraya as the last. These are said to be the names of the
terrible layers of hell. Each of the twenty-eight is meant to cause pain to
sinners. It should be known that for each of these layers, there are five main
hells. Hear about the names of the hells that correspond to each layer. The
first is Rourava, where embodied beings cry. They suffer great hardships in
Maharourava and weep in 1196 Mahanta. After this, there are Shita
and Ushna. These are said to be the five main hells in the first layer. In the
second layer, they are said to be Sughora, Sumahatikshna, Sanjivana, Mahatamas
and Viloma. In the third, they are Vilopa, Kantaka, Tivravega, Karala and
Vikarala. In the fourth, they are Prakampana, Mahavakra, Kala, Kalasutra and
Pragarjana. In the fifth, they are Suchimukha, Suneti, Khadaka, Suprapidana and
Kumbhipaka. In the sixth, they are Supaka, Krakacha, Atidaruna,
Angararashi-bhavana and Meru. In the seventh, they are Asrikprahita,
Tikshnatunda, Shakuni, Mahasamvartaka and Kratu. In the eighth, they are
Taptajantu, Pankalepa, Gratimamsa, Trapudbhava and Ucchvasa. In the ninth, they
are Sunirucchvasa, Sudirgha, Kutashalmali, Durishta and Sumahavada.
______________________________
1195 Seven separate nether regions are also
mentioned-Atala, Vitala, Nitala, Sutala, Talatala, Rasatala and Patala. By
Tala, one obviously means Patala. The number and names of hells varies from
text to text.
1196 These
are the five main hells in the first layer. Thus, altogether, there are 5 x 28
= 140 hells. The names are stated continuously, with out stating which hells
are in which layer. We have added the numbers of the layers, for easier
comprehension. When one does this, there is an excess of seven hells. That may
be because some names are repeated, or because something that we have taken as
a proper name is actually an adjective. But it is impossible to reconcile the
number without being subjective.
In the tenth, they are Pravada,
Supratapana, Megha, Vrisha and Shalma. In the eleventh, they are Simhanana,
Vyaghranana, Gajanana, Shvanana and Sukarananana. In the twelfth, they are
Ajanana, Mahishanana, Ghukanana, Kokanana and Vrikanana. 1197 In the
thirteenth, they are known as Graha, Kumbhi, Nakra, Sarpa and Kurma. In the
fourteenth, they are known as Vayasa, Gridhra, Uluka, Halouka and Shardula. In
the fifteenth, they are Kratha, Karkata, Manduka, Putivakra and Raktaksha. In
the sixteenth, they are Putimrittika, Kanadhumra, Agni, Krimi and Gandhivapu.
In the seventeenth, they are Agnidhra, Apratishtha, Rudhirabha, Shvabhojana and
Lalabhaksha. In the eighteenth, they are Antrabhaksha, Sarvabhaksha, Sudaruna,
Kantaka and Vishala. In the nineteenth, they are Vikata, Kataputana, Ambarisha,
Kataha and Kashta. In the twentieth, they are the river Vaitarani, Sutaptalohashayana,
Ekapada, Prapurana and Asitalavana. In the twenty-first, they are Ghora,
Asthibhanga, Supurana, Vilatasa and Asuyantra. In the twenty-second, they are
Kutapasha, Pramardana, Mahachurna, Asuchurna and Taptalohamaya. In the
twenty-third, they are Parvata, Kshuradhara, Yamalaparvata, Mutrakupa and
Vishthakupa. In the twenty-fourth, they are Ashrukupa, Ksharakupa, Shitala,
Musala and Ulukhala. In the twenty-fifth, they are Yantra, Shila, Shakata,
Langala and Talapatra. In the twenty-sixth, they are Asigahana, Mahashakata,
Mandapa, Sammoha and Asthibhanga. In the twenty-seventh, they are Tapta, Chala,
Ayoguda, Bahuduhka and Mahaklesha. In the twenty-eighth, they are Kashmala,
Samala, Malat, Halahala and Virupa. There are also Svarupa, Yamanuga, Ekapada,
Tripada, Tivra, Achivara and Tamas. In due order, there are twenty-eight
layers, with five hells in each. In due order, for each of these layers, there
are five main hells. It should be known that Rourava and the other hells number
more than one hundred. It is said that the circle of great hells numbers four
thousand. O Vyasa! I have thus told you about how the hells are situated. Their
enumeration leads to non-attachment. Hear about what happens to sinners
there.""
Canatkumara said, "In the
fires of hell, sinners are cooked S and dried. Until their own deeds are
exhausted, they suffer from many kinds of terrible hardships. Metals are melted
in fire to cleanse them of their own impurities. In that way, according to the
karma, men who are sinners are cleansed of their sins. The men are firmly bound
by their hands and tied up in chains. Yama's servants make them hang down from
the branches of large trees. Having flung them there, the servants make all
kinds of efforts to make them swing. With great force, they make them swing for
one yojana, until they lose their consciousness. As they are hanging in the
air, Yama's extremely strong messengers tie hundreds of weights of iron burdens
to their legs. The men suffer greatly on account of that great burden. They
think of their own deeds and remain there, silent and immobile. From every
direction, the terrible servants strike those evildoers with goads that
resemble the fire in complexion and terrible iron rods. Acid is heated, fiercer
than fire. From every direction, this is repeatedly smeared on them. After this
swift and extreme smearing, their limbs are severed and mangled. Beginning with
the head, all the limbs are progressively struck.
_______________
1197 Ghuka is an owl, while Koka is the
ruddy goose.
Like brinjals, they are cooked in
heated oil in iron cauldrons. After this, they are flung into pits full of
worms and excrement. They are again flung into ponds full of fat, blood and
pus. They are devoured by worms and by birds with sharp beaks made of iron.
They are devoured by dogs, gnats, wolves and tigers, with terrible and
disfigured faces. Like fish, they are roasted over blazing coal. As a result of
their wicked deeds, the men are pierced with extremely sharp spears. As a
result of their karma, they are whirled around in terrible machines meant to
extract oil. Like sesamum seeds, they are crushed in these wheels and reduced
to a pulp. They are fried and boiled in several hot iron vessels. They are
repeatedly boiled in cauldrons full of extremely hot oil. They are cooked
several times and their tongues, chests and feet are crushed. In this way, the
body is made to undergo great pain. These men progressively traverse
innumerable hells. In all these hells, Yama makes them experience different
kinds of pain. O Vyasa! Yama's servants impose great pain on all their limbs.
Their mouths are filled with blazing lumps of coal, and they are struck. They
are repeatedly immersed in burning acid, molten copper, extremely hot ghee and
oil. After they have gone through these great hardships, they are beaten again.
Sometimes, they are stuffed with excrement and worms and made to embrace fierce
and blazing silk cotton trees1198 that are made out of iron. They are
beaten on the back with flaming and extremely thick clubs, Saws are used with
great force to reduce their teeth and throats to fragments. As a result of
their own deeds, starting with the head, all their limbs are struck in this
terrible way. They eat their own flesh and drink their own blood. Those who
always nourished only themselves are not given food or drink. With bludgeons,
like sugarcane, they are crushed. In the terrible Asitalavana, 1199
they are sliced into fragments. Their limbs are pierced with needles, and they
are impaled on the tips of heated spears. They are tossed around several times.
But though they suffer, they do not die. The bodies start to tolerate happiness
and misery. Clubs, shaped like teeth, are used to crush their bodies and extract
the flesh. This is done by Yama's messengers, who are terrible and mighty. They
remain in the hell known as Nirucchvasa for a long time, unable to breathe. In
the hell known as Ucchvasa, they are imprisoned in prisons made of sand and
struck. Inflicted many kinds of pain in the hell known as Rourava, 1200
they cry. They are inflicted greater pain in Maharourava and cry. Sharp, thick
and extremely hot iron stakes are used to strike them on their faces, anuses,
skulls, eyes and heads. They are repeatedly flung onto extremely hot sand. As
they are flung into hot mire, the creatures wail in loud tones. O sage! The
hell known as Kumbhipaka 1201 is full of hot oil. Sinners who were
cruel in their deeds find it impossible to tolerate this in every possible way.
Sinners are made to fall into the hell known as Lalabhaksha 1202 and
undergo miseries there. They are repeatedly cooked in many kinds of hell. When
a man
descends into the hell known as
Suchimukha, 1203 he faces great miseries there. Yama's servants strike
a sinner who is devoid of good deeds. They are hurled into iron pots, where
they utter deep sighs. As a result of their own sins, men are cooked over large
fires. They are tied with firm ropes and threshed over rocks.
_________________
1198 Shalmali trees.
1199 Forest (vana) of palm trees (tala)
with leaves that are like swords (asi).
1200 Rourava means the place where one is
made to scream. Maharourava is a place where the screams are great.
1201 Place where one is cooked in
cauldrons.
1202 Place where one eats one's own saliva.
1203 With an end shaped like a needle.
They are flung into pits full of
blinding darkness, where they are stung by terrible bees. Hundreds of worms
pierce their limbs and mangle them. After this, they are flung into wells full
of stinging acid. In the hell known as Mahajvala, 1204 sinners weep
in misery. Scorched by the flames, they run around, here and there. They are
bound together, with the mouth of one resting against the back of another, or
they are tied shoulder to shoulder. With ropes they are dragged through the
hells, sometimes with the arms firmly tied to the back. In this way, all the
sinners are tied to each other. Bundles of such sinners, bound together and
undergoing miseries, can be seen in Mahajvala. They are tied with ropes,
smeared with mud and cooked in fires of dry cow dung and husk. But they do not
die. They are dragged over extremely sharp and coarse rocks. The sinners thresh
around, but are cooked several times, like grass. Many worms enter inside the
bodies of these men, using their sharp mouths to devour and severely mangle the
bodies. They are flung into heaps of worms, pus, flesh and bones. They remain
there, with anxious hearts, as if crushed between two mountains. The bodies are
smeared with hot and tough pastes. With faces hanging downwards and legs
pointed upwards, they are scorched in flames. Extremely hot clubs are forced
into their mouths. Subservient to others, they are made to gnaw at these clubs,
as they are beaten with them. O Vyasa! In this way, evildoers are cooked in
hell. I will now truthfully describe the karma that takes them
there.""
“Sanatkumara said, person who
follows false agama texts goes to the hell known as Dvijihva. 1205
There, he is tortured through sharp and wide ploughs, which are like tongues
and are half a krosha long. 1206 If a cruel man has reprimanded his
mother, his father or his guru, his mouth is stuffed with excrement and worms,
and he is beaten. Until the deluge arrives, the following are cooked in the
fires of hell-Intoxicated men who amuse themselves in Shiva's temples, groves,
wells, tanks, ponds and drive away brahmanas from the place, doing what they
wish there, such as applying oil and unguents to the body, bathing, drinking
what is not water, eating, sporting, playing, having sexual intercourse and
gambling with dice there. They are crushed and made to suffer in machines used
for extracting sugarcane juice. Those who engage in intercourse with the wives
of other people are also punished in similar ways. They are made to embrace
images of women with whom they had intercourse. But these are made out of iron
and are very hot. Like that, women who are evil in conduct are made to embrace
blazing images of men they formerly had intercourse with. They are beaten as
they do this and weep. The ears of those who hear criticism of virtuous people
are filled with heated iron, copper, tin, lead or brass pins that are like the
fire in complexion, or with boiling milk or extremely hot and piercing oil Or,
the ears are stuffed with hard unguents. In one hell after another, their ears
are filled in this way and progressively, they undergo all these different
kinds of hardship.
_____________________
1204 The great blaze.
1205 Two-tongued.
1206 A krosha is a measure of distance,
equal to one-fourth of a yojana. With a yojana taken as eight miles, a krosha
is two miles.
If the sin has been committed with
another part of the body, that organ of action is progressively made to endure
terrible pain in this way. If a person has foolishly touched another person's
wife, he is made to hold red hot dust in his hands. Or the entire body of such
a person is smeared with acid. There is great pain and hardship in all the
hells. If a man has used his eyebrows to frown at his parents, firm spikes made
out of iron are drawn across his face. Whichever organ a man has used to make
the wife of another suffer, that organ is made to suffer. If he has gazed at
another person's wife with unabashed and lascivious eyes, his eyes are filled
with red-hot needles. In this way, Yama progressively imposes pain through
flows of acid and other things. O tiger among sages! There is no doubt that
this happens. There is no doubt that this is the truth. If a person eats
without first offering food to devas, the fire, gurus and brahmanas, his tongue
is pierced with hundreds of red-hot iron nails. Out of greed, if a man uses his
hands to pluck flowers from a deva's park, sniffs it and wears it on his head,
his head is covered with heated iron stakes and his nose is filled with a lot
of corrosive acid and other things. There are those who criticize great-souled
expounders and instructors of dharma, devotees of devas, the fire and gurus and
the eternal sacred texts of dharma. Three-pointed red-hot iron spikes are
thrust into their chests, throats, tongues, joints of the teeth, palates, lips,
noses, heads and all the joints of the body. They are struck in many parts with
clubs. Everywhere, the body is filled with blazing acid. In this way, they are
made to undergo great pain. Those who seize the possessions of others or touch
a brahmana with the feet progressively go to innumerable hells. Those who touch
objects used for Shiva's worship, cows or texts full of jnana with their hands
or feet have their bodies filled in similar ways. There are many kinds of
physical pain in all the hells. Many kinds of pain are inflicted on the hands
and the feet. There are sinners who release urine or excrement anywhere in
Shiva's temple or parks meant for devas. Their penises and testicles are
crushed with iron bludgeons. The penises and anuses are then stuffed with
red-hot iron needles, The penises and anuses of those embodied beings are
swiftly filled with stinging acid, and this is done repeatedly. Great pain is
caused to the mind and to all the senses. Having made a true pledge, out of
greed, if a person does not donate the wealth, or if he ignores a guest who has
arrived in his house at the right time, such a person is an evildoer and goes
to a hell full of impurities. If a person eats food without first offering some
to dogs and crows, two nails are impaled into his open mouth. There are many
kinds of fierce hardships imposed on them by worms and others with sharp iron
beaks, like crows.""
"Shyama and Shabala 1207-these
are the two who obstruct the path to Yama. 'I render those two this offering.
Let them accept it. There are crows who reside in the directions of Varuna,
Vayu, Yama and Nirriti. 1208 Let those crows, who are the performers
of auspicious deeds, accept this offering.' Having tendered these offerings to
the accompaniment of Shiva's mantra and having carefully worshipped Shiva and
offered oblations into the fire according to the norms, a person does not see
Yama. He goes to heaven. Therefore, this offering must be made every day. A
square mandala 1209 must be drawn and filled with fragrant objects.
The oblation to Dhanvantari is made in Ishana's direction, 1210 that
to Indra in the east, that to Yama in Yama's direction, that to Daksha and Uma
in Varuna's direction, __________________
1207 Two dogs who are respectively dark and
dappled.
1208 Respectively, west, north-west, west
and south-west.
1209 A mandala is usually circular, but not
invariably so.
1210 North-east.
that to the ancestors in the south,
that to Aryaman in the east and that to Dhatri and Vidhatri at the door of the
house. 1211 For dogs, the lord of dogs and crows, the offering is
laid out on the ground. A householder's means of subsistence depend on devas,
ancestors, humans, pretas, bhutas, guhyakas, birds, worms and insects. The four
udders of a cow are said to be the sounds of Svaha, Svadha, Vashat as the third
and Hanta. Devas suck at the udder known as Svaha and ancestors at the one known
as Svadha. Vashat is used by other devas and lords of bhutas. Men always drink
from the udder known as Hanta. 1212 If a man shows due and
progressive devotion to the cow and maintains the sacrificial fire at the right
time, he does not suffer. If a man abandons these, he is immersed in the hell
known as Tamisra and suffers. Therefore, after rendering these offerings at the
door, a man must reflect for a while. A hungry guest who lives in the same
village must be fed auspicious food first, according to his capacity. He must
eat only after this. If a guest's hopes are belied and he returns from a house,
he leaves all his bad deeds for the householder and takes away all the good
deeds of the householder. Hence, if a man loves to eat only by himself, he is
bound in chains for a long period of time and with great force, his tongue is
pierced. Bits of his own flesh, fragments as small as sesamum seeds, are torn
out and he is forced to eat these. In that way, he is made to drink his own
blood. He is continuously beaten with whips and made to suffer from hunger and
thirst. In this way, evildoers go through extremely terrible and great
hardships. Listen briefly to what occurs after this. A man's weight of sins may
be great and his adherence to dharma may be little. Alternatively, his
adherence to dharma may be heavier. Hear about the states of these two types.
If the power of sins is heavier and more powerful, it is not worth talking
about the fruits of the good deeds. The enjoyment of happiness does not matter since
many kinds of suffering follow. A man who is tormented and anxious cannot eat
happily. That good food cannot be enjoyed every day and it will be missed
later. However, if a man's dharma is heavier, he is like a householder who
fasts. He is like a wealthy person who knowns that the hardship is only because
he has resorted to a niyama. But there are terrible sins committed by a man on
earth and they can shatter him into a hundred fragments, like a mountain struck
by the vajra.""
“Vyasa said, "Men who commit
sins follow a path of great misery when they go to Yama. O lord! Please tell me
how those who follow dharma travel in happiness.""
"Sanatkumara replied,
"One must certainly enjoy the consequences of karma performed, auspicious
or inauspicious. I will tell you about the dharma that gives rise to happiness.
Here, there are men who are amiable
in disposition, full of compassion, the performers of auspicious deeds. Those
men travel along Yama's path, which is full of fear, in joy. If a man gives
footwear or sandals made out of wood to foremost among brahmanas, he travels to
Yama's abode amidst great happiness, astride a horse.
______________________
1211 Dhatri is the preserver and Vidhatri
is the creator.
1212 The exclamation of svaha is made when
offering oblations to gods and that of svadha when offering oblations to
ancestors. Vashat is a general exclamation, while hanta is an exclamation of
benediction and joy.
By donating an umbrella, a person
with a body travels with an umbrella held above his head. If one donates a
palanquin, one happily travels astride a chariot. By giving beds and seats, one
travels happily, resting along the way. There are those who plant trees and
construct shady resting-houses along a path. Even if it is hot, they travel to
Yama's world without any exhaustion. Men who construct gardens with flowers,
travel on Pushpaka. Those who construct temples for devas travel as if they are
playing inside their homes. There are those who build pavilions and hermitages
for mendicants and those who are without protectors. They too travel as if they
are playing inside their homes. There are men who worship devas, the
sacrificial fire, gurus, brahmanas and the father and the mother. They are
honoured and travel in whatever happiness they wish for. Those who donate lamps
travel along a path that is illuminated in all the directions. By granting
refuge, one travels in happiness, without any ailments. Men who serve their
gurus rest along the way, as they travel. Those who give a lot to brahmanas
travel happily, as if they are in their own homes. Those who donate cows travel
amidst prosperity, with everything they wish for. A man who gifts food and
drinks obtains these along the path. A person who gives water for washing the
feet gets water along the path. A person who gives oil for massaging the feet
travels astride a horse. O Vyasa! If a person always gives water for washing
the feet, oil for massaging the feet, lamps, food and refuge, Yama never
approaches him. If a person donates gold and jewels, he easily traverses across
impassable regions. If he gives silver, bulls and garlands, he goes happily to
Yama's world. Those who donate such things go to Yama's abode in happiness.
Such men always enjoy many kinds of objects of pleasure in heaven.""
"However, among all kinds of
donations, the donation of food is said to be supreme. It instantly increases
pleasure and joy. It enhances strength and intelligence. O supreme among sages!
There is no donation that is equal to the donation of food. Creatures originate
from food. In its absence, they die. In due order, blood, flesh, fat and semen
result from food. Creatures originate from semen. Therefore, the universe is
nothing but food. Even if a person obtains gold, jewels, horses, Indras among
elephants, women, garlands, sandalwood and other articles, when he is hungry,
despite all these, he cannot enjoy himself. Those in the womb, those who have
just been born, children, the aged, those who are middle-aged, devas, danavas
and rakshasas, all desire food. Among all physical and mental ailments, hunger
is said to be the most serious. There is no doubt that these are destroyed when
medicinal herbs, in the form of food, are applied. There is no misery that is
equal to hunger. There is no disease that is equal to hunger. There is no
happiness equal to being from disease. There is no enemy equal to anger. That
is the reason donations of food have been described as most auspicious.
Otherwise, scorched by the fire of hunger, all embodied creatures die. The
giver of food is said to be the person who gives life. One who gives life gives
everything. Therefore, by donating food, one obtains the fruits of all
donations. When a man accumulates good merits, with his limbs nourished by food
and drink, there is no doubt that the good merits are divided into two halves,
one half earmarked for the person who has donated food. There are many kinds of
objects of pleasure in the three worlds, jewels, women and mounts. A person who
donates food obtains all these, in this world and in the next one. The body is
the supreme means for achieving dharma, artha, kama and moksha. Therefore, one
must nourish one's body with food and drink. Food is praised because everything
is based on it. There has been no donation that is equal to that of donating
food, nor will there ever be. O sage! Everything in this world and universe is
held up by food. Food leads to energy in people. Life is based on food. If a
person desires his welfare, he should donate food to mendicants and
great-souled brahmanas, even if his family suffers in the process. In the form
of an afflicted brahmana who desires food, for a person who donates food, the
best among riches is created for the world hereafter. If a householder desires
his prosperity, he should worship a brahmana who has come to his house at the
right time, exhausted from travelling and lacking a means of subsistence. O
Vyasa! A person who follows good conduct and donates food, devoid of malice, is
worshipped. For great happiness in this world and in heaven, he must abandon
any consequent rise in rage. The increase in anger, even if it is natural, must
be curbed. Donations of food, even if they are to bitches and shvapachas, 1213
are never wasted. Without being anguished over the act, if a person donates to
a traveller who is exhausted, even if he has never seen him before, he obtains
prosperity. O great sage! If a person happily gives food to ancestors, devas,
brahmanas and guests, he obtains the fruits of a great good deed. Whether the
donation is to a shudra or to a brahmana, the donation of food and drink is
special. A man must not ask about the recipient's gotra, conduct, learning and
country of residence. A man who gives food to a brahmana who begs for it goes
to a supreme heaven and remains there until the advent of the deluge. For a
person who donates food, it is as if he obtains a tree that grants everything
desired as fruits. He is filled with joy, like brahmanas in heaven. O sage! As
a result of the donations of food, worlds are created in heaven. O great sage!
Hear about the greatly divine worlds a food donor obtains. The houses of those
great-souled ones are radiant in heaven. They have many shapes and forms and
are filled with many objects of desire. Trees that grant every object of desire
are located in those houses. Everywhere, there are golden and auspicious wells
and ponds. Thousands of different kinds of auspicious drinks are announced.
There are heaps of food, garments and ornaments. Milk flows in the rivers and
there are mountains of ghee. The palaces are radiant and white, and the beds
shine like gold. A person who gives food goes there. Therefore, if one desires
one's welfare in this world and in the next one, one should donate food. For those
who perform the good deed of donating food, those worlds are extremely radiant.
Therefore, it is certain that men must specially donate food. Food is Prajapati
himself. Food is Vishnu himself. Food is Hara himself. Therefore, there has
been no donation that is equal to that of donating food, nor will there ever
be. If a person commits a great sin and donates food after that, he is freed
from all sins and goes to the world of heaven. In the world of the dead, there
are eight kinds of donations that are distinguished, those of food, drink,
horses, cows, garments, beds, umbrellas and seats. These kinds of donations are
special and if a man makes these gifts, he goes to Dharmaraja's city on a
vimana. O unblemished one! This account is about the powers of donating food.
If a person reads this, or has it read, he obtains prosperity. O great sage! If
a person hears this, or makes it heard, at a shraddha ceremony or before
brahmanas, it is like giving infinite quantities of food to
ancestors.""
___________________
1213 Shuapacha is one who is an outcaste.
Literally, one who eats dogs, or eats with dogs.
“Sanatkumara said, "The
donation of drink is always a supreme and excellent donation. It satisfies a
large number of living beings and is like life itself. Therefore, without any
restriction and full of affection, one must make this kind of donation. The
construction of waterbodies gives rise to great bliss in this world and in the
next one. This is the truth. There is no doubt that this is the truth.
Therefore, a man must build tanks, wells and lakes. If a well-constructed tank
is always full of water, it takes away half the sins of the man who constructed
it. When men constantly dig waterbodies in which cows, brahmanas and virtuous
people drink, they save everyone in their lineages. Without restrictions, if a
person arranges for drinking water during the summer, he never has to face
hardships along an extremely difficult and uneven passage. Those who construct
ponds are said to possess qualities. I will speak about them. Those who dig
ponds are honoured everywhere in the three worlds. Those who arrange for ponds
obtain the best of fame. They reside in the sun's world, obtaining his
friendship and without suffering from afflictions imposed by the sun. If a
person digs a pond, the learned have said that he obtains infinite good merits
and obtains fruits of dharma, artha and kama. The four kinds of beings 1214
obtain supreme refuge in a pond. In every direction, ponds lead to excellent
prosperity. Devas, humans, gandharvas, ancestors, nagas, rakshasas and immobile
beings seek refuge in ponds. Brahma has said that if a man constructs a pond
that is full of water during the rainy season, he obtains the fruits of an
agnihotra sacrifice. If a man constructs a pond that is full of water during
the autumn, there is no doubt that he obtains the fruits of donating one
thousand cows. If a man constructs a pond that is full of water during the
beginning of winter and deep winter, 1215 there is no doubt that he
obtains the fruits of conducting a sacrifice at which, a lot of gold is
donated. If a man constructs a pond that is full of water during spring and
summer, the learned have said that he obtains the fruits of an atiratra or ashvamedha
sacrifice. 1216 O sage! O Vyasa! I have spoken about the fruits of
waterbodies, which are excellent and are loved by living beings. Now hear about
the qualities associated with planting trees. If a person plants trees in a
desolate forest, he saves all those in the lineages of his parents, those who
have preceded him and those who will follow him. Therefore, trees must be
planted. There is no doubt that those trees become his sons. When he goes to
the world hereafter, he obtains undecaying worlds. Trees honour large number of
gods with flowers, all the ancestors with fruits and all the guests with shade.
Kinnaras, uragas, rakshasas, devas, gandharvas, humans and large numbers of
rishis seek refuge under trees. Full of flowers and fruits, they satisfy
humans. That is the reason, following dharma, they are spoken of as sons in
this world and in the next one. Those who dig ponds, those who plant trees, a
brahmana who performs sacrifices and a person who speaks the truth are never
dislodged from heaven. Truth is the supreme brahman. Truth constitutes supreme
austerities. Truth is the supreme sacrifice. Truth is supreme learning.
_________________
1214 Born from wombs, born from eggs, born
from sweat (insects and worms) and trees and plants.
1215 Respectively, hemanta and shishira.
1216 Atiratra is a kind of soma sacrifice,
ashvamedha is a horse sacrifice.
When others sleep, truth is awake.
Truth is the supreme state. Truth holds up the world. Everything is established
in truth. Sacred sacrifices, the worship of devas, rishis and ancestors and
every kind of learning that is obtained are all established in truth.
Sacrifices, austerities, donations, mantras, Devi Sarasvati, and brahmacharya
are all truth. Aumkara is truth. This is indeed true. The wind blows because of
truth. The sun heats because of truth. The fire burns because of truth. Heaven
is established in truth. There is no doubt that through truth people can obtain
everything, following the norms of the Vedas and bathing in all the tirthas. If
one thousand ashvamedha sacrifices and a hundred thousand other sacrifices are
held on one side of a balance and truth on the other, it is truth that is
superior. Devas, ancestors, humans, uragas and rakshasas are pleased through
truth. All the worlds and mobile and immobile entities are also pleased through
truth. Truth is said to be supreme dharma. Truth is said to be the supreme
state. Truth is said to be the supreme brahman. Therefore, one must always
speak the truth. After tormenting themselves through extremely difficult
austerities, sages are devoted to the truth. By devoting themselves to the
dharma of truth, siddhas go to heaven. Along with Matrikas, 1217
they travel on vimanas that are full of large numbers of apsaras. Truth must
always be spoken. There is nothing superior to truth. To obtain success in the
extensive and fathomless ocean, one should mentally bathe in the pure lake and
tirtha that is truth. This is said to be the means to attain the supreme
destination. There are men who do not utter falsehoods for their own sake, for
the sake of others and for the sake of their sons. Such men go to heaven. Vedas,
sacrifices and mantras always exist in brahmanas. But they are not obtained by
those who resort to the untruth. Therefore, one should always follow the
truth.""
"Vyasa said, "O store of
austerities! Please speak to me again about the fruits of austerities, for
brahmanas and for all the other varnas.""
'Sanatkumara replied, "I will
speak about austerities, the means to achieve everything one wishes for. Even
for brahmanas, these are extremely difficult to perform. Listen to me
attentively. Austerities are spoken of as supreme. Fruits are obtained through
austerities. Those who are engaged in austerities always rejoice, along with
devas. Heaven is obtained through austerities. Fame is obtained through
austerities. Desire is satisfied through austerities. Austerities are the means
to achieve everything. Moksha is obtained through austerities. Austerities are
great. They are the forms of jnana, vijnana, prosperity and good fortune.
Through austerities, a man can obtain many kinds of objects. Through austerities,
one can obtain everything that the mind desires. Without tormenting oneself
through austerities, one can never reach Brahma's world. Without tormenting
oneself through austerities, one cannot obtain Parameshvara Shankara. When a
man torments through austerities in any task he is engaged in, that man obtains
everything, in this world and in the next one. A person addicted to liquor, a
person who has intercourse with another person's wife, the killer of a brahmana
and a person who violates his guru's bed-all of them can cross over through
austerities and are freed from all sins. Sarveshvara Sthanu, 1218
the eternal Vishnu, Brahma, Hutashana, 1219 Shakra and others have
engaged in austerities.
___________________
1217 Divine mothers.
1218 Sthanu means someone who stands firmly
and does not move.
1219 Agni, the one who receives oblations.
There are eighty-eight thousand
sages who have held up their seed. As a result of their austerities, they amuse
themselves in heaven, along with devas. Shakra, the lord of gods, obtained his
kingdom through austerities. It is because of austerities that Vritra's slayer
rules over everything, from one day to another day. It is because of
austerities that the two devas, Surya and Chandra, are engaged in the welfare of
the worlds and nakshatras and planets possess their illumination. Indeed, in
this world, there is no happiness that cannot be obtained through austerities.
Those who know about the Vedas know that every kind of happiness is obtained
through austerities. Jnana, vijnana, freedom from disease, beauty, good fortune
and happiness are always obtained through austerities. Brahma created the
universe through austerities. Without any exhaustion, Vishnu preserves the
universe through austerities. Hara destroys through austerities. Shesha holds
up the entire earth through austerities. O great sage! Vishvamitra, Gadhi's
son, was a kshatriya. But as a result of his austerities, he became a brahmana
and was famous in the three worlds. O immensely wise one! I have thus spoken
about the greatness of excellent austerities. Hear about the greatness of
studying, which is better than austerities.""
“Sanatkumara said, "O sage!
Whether one torments oneself through austerities in the forest and survives on
wild roots and fruits, or whether one studies a single Rik, 1220 the
fruits are similar. By teaching the sacred shruti texts, an excellent brahmana
obtains twice the fruits that be obtains from merely studying them. Without the
sun and the moon, the world will be without light. O sage! If one does not
study the Puranas, it will be like that. Those who lack jnana are always
scorched in hell. But a person who knows the Puranas makes people understand.
Therefore, he must be worshipped. Among all those who are worthy vessels, a
person who knows the Puranas is the best. Since he saves people from a downfall
he is spoken of as a patra. 1221 One should never think of a person
who knows the Puranas as an ordinary mortal. A person who knows the Puranas
knows everything. He is Brahma, Vishnu and Hara. He is the guru. If one desires
welfare in this world and in the next one, wealth, grain, gold and many kinds
of garments should be given to a person who knows the Puranas. Full of great
affection, if a virtuous person gives auspicious objects to a patra, the one
who knows the Puranas, he proceeds to the supreme destination. Hear about the
sacred fruits obtained by a person who donates land, cows, chariots, elephants
and handsome horses to a patra. In this world and in the next world, across
births, the satisfaction of his desires is not exhausted. Such a man obtains
the fruits of an ashvamedha sacrifice. A person who gifts land that has been
tilled and is auspicious and fertile, saves ten generations of his lineage,
those who preceded him and those who will follow him. He enjoys all the objects
of pleasure in this world. At the end, in a divine body, he goes to Shiva's
world in a divine vimana. Devas are not satisfied as much from sacrifices,
prokshana, 1222 offerings and worship with flowers as they are with
words from the texts.
____________________
1220 A Rik is a verse, or a small part, of
the Vedas
1221 A patra is a deserving person, a
worthy vessel/recipient. The etymological explanation given here is of a person
who saves (trayate) from downfall (patana).
1222 Prokshana means the sprinkling of
water, or the slaughter of animals, at a sacrifice.
Hear about the fruits obtained by a
person who arranges for a text about dharma in the temple of Shambhu, Vishnu,
Arka 1223 or anyone else. The man obtains the fruits of a rajasuya1224
or ashvamedha sacrifice. He quickly penetrates Surya's world and goes to
Brahma's world. After remaining there for one hundred kalpas, he becomes a king
on earth and enjoys, without any thorns. There is no need to think about this.
There are fruits that are said to be obtained from one thousand ashvamedha
sacrifices. Those fruits are obtained by a person who performs japa in front of
a deva. There is nothing that pleases Shambhu and the other residents of heaven
as much as recital of Itihasa and Puranas in Shambhu's auspicious temple.
Therefore, every attempt must be made to accomplish the task of reading from
these texts. Full of love, if one listens to this, one obtains everything
desired as fruits. If a man listens to Shambhu's Purana, he is freed from sins.
He enjoys all the extensive objects of pleasure and goes to Shiva's world. Good
merits are obtained from a rajasuya sacrifice and from a hundred agnishtoma
sacrifices. 1225 By merely listening to Shambhu's account, those
good merits are obtained. O sage! There are fruits obtained by those who bathe
in all the tirthas and by those who donate crores of cows. By hearing about
Shambhu's account, those fruits are obtained. Men who constantly listen to
Shambhu's account purify the earth. There is no doubt that they should be
thought of as Rudras. The sages know that the dust from the lotus feet of
virtuous people who hear about Shiva's illustrious deeds, and recite them, are
like tirthas. If an embodied being desires to go the best destination, he
should always listen devotedly to Shiva's account from the Puranas. If a person
is incapable of hearing the entire Purana, he should control himself and listen
for one muhurta every day. O sage! If a man is incapable of listening to it
every day, he should hear about Shankara's account in sacred months. O lord
among sages! If a man listens to Shiva's account, he burns down the large
forest of karma and crosses samsara. Devoutly, if a man listens to Shiva's
account for a muhurta, half a muhurta or a kshana, 1226 he does not
face any calamities. O sage! There are good merits obtained from all donations
and from all sacrifices. Such unwavering fruits are obtained from hearing
Shambhu's Purana. O Vyasa! Especially in kali yuga, it is said that for any
man, there is no dharma or dhyana that ensures emancipation other than that of
listening to Puranas. For men, hearing Shambhu's Purana and chanting his name
yield beautiful fruits, like a kalpadruma. 1227 There is no doubt
about this. In kali yuga, men are wicked in intelligence and neglect dharma and
good conduct. For them, Shambhu has arranged for the juice of nectar, known as
Purana. Through drinking amrita, only a single man becomes immortal and is
freed from old age. However, through drinking the amrita of Shambhu's account,
the entire lineage is freed from old age and death. Ascetics, auspicious in
conduct, perform sacrifices and obtain a destination. O son! By listening to
Puranas, one suddenly obtains that destination. Until one has obtained jnana,
one must make efforts to study the sacred texts on yoga and listen to the
sacred texts known as Puranas. Sin is diminished and dharma is constantly
enhanced. By listening to the Puranas, a person obtains jnana and doesn't
return to samsara. Therefore, one must make efforts to listen to Puranas for
the sake of dharma, artha and kama and for reaching the path that leads to
moksha.
_________________
1223 Surya.
1224 A royal sacrifice.
1225 An agnishtoma is a sacrifice to Agni
that lasts for five days, usually in the spring.
1226 Kshana is a small measure of time,
1/12th of a muhurta, an instant.
1227 The same as a kalpavriksha.
Fruits are obtained from
sacrifices, donations, austerities and visiting tirthas. A man obtains those
fruits by listening to the Puranas. Had the Purana accounts not been there, no
one would have looked towards the path of dharma, or observed vratas, required
for this world and the next. If one listens to any one of the thirty-six
Puranas, 1228 or devoutly reads it, there is no doubt that he will
be emancipated. Among all the other paths that can be seen for bestowing
happiness, the path of the Puranas is always the best. Like the world of the
living without the sun, nothing shines without the sacred texts.""
“Sanatkumara said, "There are
revered donations that are praised. If a person wants to save himself, every
day, he must make these great donations to a worthy recipient. O supreme among
brahmanas! Donations of gold, donations of cows and donations of land, and
their acceptance, are sacred and enable the donor to cross over. Donations of
gold, donations of cows and donations of land are the best. Through these, one
is freed from sins. Tuladana1229 is as praised as the giving of
cows. The donation of land and the donation of Sarasvati 1230 are
equal in strength, but the donation of Sarasvati is praised more. Among the
objects that should be given every day to those who seek are bulls, cows,
umbrellas, garments, footwear, food and drink. After making the sankalpa, if
one gives to brahmanas, supplicants and the afflicted, one becomes spirited.
There are ten great donations-gold, sesamum, elephants, maidens, female
servants, houses, chariots, jewels, a kapila cow1231 and an ordinary
cow. When a brahmana who possesses jnana accepts all these, there is no doubt
that the recipient and the donor instantly cross over. With pure minds, if men
donate gold, there is no doubt that devas give it back to him. This is what I
have heard. All devas are in Agni and gold is Hutashana. Therefore, when one
donates gold, this is like donating all the devas. The donation of land is the
best and yields everything desired as fruits. Gold is special and earlier,
Prithu donated this. If land is given, along with gold, this is praised. One is
freed from all sins and goes to the supreme destination. O sage! I will speak
about another excellent gift. One will then not see Yama's desolate forest,
which brings many miseries. Pure in mind and following the norms, one should
donate a forest. Objects and wealth donated must be lawfully earned, without
any fraud. Using a prastha 1232 of sesamum seeds, the image of a cow
should be made, possessing all the qualities. A calf should be made out of
gold, divine and possessing all the signs. With kumkuma and akshata, 1233
the auspicious design of a lotus with eight petals should be drawn. After this,
full of great devotion, the person must worship Rudra and all the other devas.
Having performed the worship, according to one's capacity, one must donate the
cow and calf, decorated with all the ornaments, to a brahmana, along with
jewels and gold. He should eat only in the night and donate a lot of lamps.
______________________________________
1228 The text actually says twenty-six. But
it should be 36, 18 major Puranas (Mahapuranas) and 18 minor Puranas
(Upapuranas).
1229 Donation of gold/silver that is equal to the weight of
one's own body.
1230 As in, gifting speech to someone.
1231 Literally, a brown cow, but meaning an
excellent cow.
1232 A measure of weight or capacity.
1233 Akshata is unhusked grain.
One should make efforts to do this
at the time of purnima1234 in the month of Kartika. According to his
capacity, if a person does this properly, he does not see the path to Yama,
which causes fear, or terrible hell. O Vyasa! Having committed innumerable
sins, if a person does this, he sports in heaven with his relatives and
well-wishers, for as long as there are fourteen Indras. 1235 The
donation of a cow, made in the proper way, is said to be the best. O Vyasa!
There is no other supreme gift that is described to be its equal. A person
should donate a kapila cow and its calf, with its horns encrusted in gold, with
its hooves encrusted in silver, possessing all the auspicious signs, along with
a brass vessel. O Vyasa! If a man does this, in this world and in the next one,
across births, because of these qualities, the cow returns to him in the form
of a kamadhenu. 1236 If one desires undecaying benefit, one should
donate whatever one loves most in the world and whatever one loves in his house
to a person who possesses qualities. For any man, tuladana is said to be a supreme
donation. If he desires his own benefit, he should climb onto one side of the
pair of scales. If he does this, he is freed from sins of slaughter and
imprisonment he has committed in this world. Tuladana is extremely sacred and
destroys all sins. Having committed innumerable sins, if a person performs
tuladana, he is freed from all sins and goes to heaven. There is no doubt about
this. 'O presiding deity of
the balance! O Smara's enemy! I
have committed sins during the day, at night, at the time of the two sandhyas,
at midday, at the end of the night and at the three times of the day. I have
committed them in thoughts, words and deeds. Please take them away quickly. I
have committed sins against the young and the aged, knowingly and
inadvertently. O presiding deity of the balance! Please take all of them away
quickly. I have earmarked riches for a worthy recipient now and as proof, have
placed it on one side of the balance, equal to my weight. Let my bad deeds be
taken away and let good merits accrue to me.' Having said this, if a person
desires his benefit, he should always give this to brahmanas. One should not
give this only to one single person. One cannot cross over through that. O
Vyasa! If a person performs the excellent tuladana, he destroys his sins and
goes to heaven, remaining there for the duration of fourteen
Indras.""
“Vyasa asked, "Is there a
single donation that bestows the fruits of all donations? For the benefit of
humans, please tell me about that gift.""
'Sanatkumara replied, "Listen.
There is a single gift. It if is made at the right time, men obtain the fruits
of all donations. I will describe it to you. If a man desires emancipation and
wishes to cross over samsara, he must donate the universe. Indeed, this is the
best donation. If a man donates the universe, he obtains the fruits of donating
everything else. Through that single gift, he becomes the lord of the seven
worlds. If a man donates the universe, along with his relatives, he sports in
heaven with the residents of heaven and enjoys agreeable objects, for as long
as the moon and the sun remain in the firmament and as long as the earth is
established.
________________
1234 Night of the full moon.
1235 That is, for the duration of 14 manvantaras.
1236 A
cow that can be milked to satisfy every desire.
After this, he obtains a
destination with Madhava, which is so very difficult for even devas to
obtain.",
"Vyasa said, "O
illustrious one! Please tell me about the size and nature of the universe.
Please tell me what supports, so that I can understand.""
'Sanatkumara replied, "O sage!
Listen. I will tell you about the highs and lows of the universe and about its
expanse. Even if one hears this briefly, one is freed from sins. The cause is
not manifest, but becomes manifest under the name of Shiva, who is free from
aberrations. When this division occurs, over the course of time, Brahma
originates. Brahma creates the universe, with its fourteen worlds. O son! I
will tell you about this briefly. Listen attentively. There are seven nether
regions, Patala and the others. There are seven regions above this. The height
of the universe is double this 1237 and it is stationed in the midst
of water. There is a naga who proves the support and base, described as Vishnu.
As a result of Brahma's words, he illuminates all the directions. Even devas
and danavas are incapable of describing the qualities of the one known as
Shesha. He is worshipped by large numbers of siddhas, devas and rishis and one
reads about him as Ananta. He possesses one thousand hoods. The jewels on his
one thousand hoods illuminate all the directions. He is decorated with the
sparkling svastika sign. His eyes roll around in intoxication and he resembles
a flaming Mount Shveta. He wears garlands and a diadem and a single dazzling
earring. He is as beautiful as Mount Shveta, with Ganga flowing down it.
Intoxicated, he is attired in blue garments and resembles another Mount
Kailasa. The tips of his hands rest on a plough and there is an excellent and
radiant mace. Naga maidens, golden in complexion, lovingly worship him. He is
Rudra, in the form of Samkarshana, blazing with the flames of a poisonous fire.
At the end of a kalpa, flames of fire repeatedly issue from his mouths. After
burning down the three worlds, he becomes tranquil. This is what we have heard.
The radiant Shesha holds up the globe of the earth on his back and is at the
bottom of Patala. Shesha is the lord of beings and is worshipped because of his
infinite qualities. Even if they desire to do so, the gods are incapable of
describing his valour and his powers, or even knowing about his nature. His
bejewelled hoods are like red mountains and circle the entire earth, like a
garland of flowers. Who can speak about his valour? With his eyes rolling
around in intoxication, when Ananta yawns, the earth, with its mountains,
oceans and forests, starts to quake. O supreme among sages! Each of the nether
regions extends for ten thousand yojanas-Atala, Vitala, Sutala, Rasatala, Tala,
Talatala and Patala as the seventh. Those who are discriminating should know
that these seven regions are below the earth. They are full of jewels and the
height is double the expanse. The palaces are full of jewels and the floors are
made out of gold. Danavas, daityas, naga species and immensely fortunate
rakshasas, born from daityas, reside there. From Patala, Narada arrived at an
assembly in heaven and reported that the nether regions are more beautiful than
heaven. There are many kinds of ornaments and extremely radiant jewels there.
They sparkle and cause delight. What is Patala's equal? Patala is adorned with
the beautiful deva1238 and danava maidens. Even a liberated person
rejoices there. During the day, the rays of the sun don't exist there. During the
night, there are no beams of the moon. There is no heat or cold. There is only
the energy of the jewels.
_______________________
1237 Double the height of the 14 worlds.
1238 This
is probably a typo and should read daitya.
O supreme among sages! The passage
of time is not experienced there. Extremely happy, the residents enjoy food and
drinks. There is the call of the male cuckoo and lotus ponds are full of
lotuses. There are beautiful rivers and lakes and other places to roam around
in. The ornaments sparkle and the unguents are very fragrant. O brahmana! There
are the sounds of singing and the playing of veenas, flutes and drums. Daityas
and uragas enjoy happiness in Patala. Through austerities, danavas, siddhas and
humans reach that place.""
Canatkumara said, "O S "O
best among sages! The hells are above the nether regions. Sinners are cooked
there. Hear from me about them-Rourava, Shukara, Rodha, Tala, Vivasana,
Mahajvala, Taptakumbha, Lavana, Vilohita, Vaitarani, Puyavaha, Krimina,
Krimibhojana, the horrible Asipatravana and the terrible Lalabhaksha. Of these,
Puyavaha is generally full of fiery flames, and one hangs there, face
downwards. There are also Sandamsha, Kalasutra, Tamas, Avichirodhana, Shvabhojana,
Rushta, Maharourava, Shalmali and many such similar hells that cause grief. Men
who have been addicted to wicked deeds are cooked there. O Vyasa! I will speak
about this in due order. Listen attentively. A person who bears false witness,
except when it is for brahmanas, gods and cows, and a man who always utters
falsehoods, goes to Rourava. O Vyasa! A person engaging in foeticide, a stealer
of gold, a person who imprisons cows, a violator of trusts, a drunkard, a
person who kills a brahmana, a person who steals the possessions of others, a
person who kills his guru and a person who associates with these-when such
people die, they go to Kumbha. A person who kills his sister, mother or
daughter, or a cow, also goes there. O brahmana! A person who sells his
virtuous wife, a person who lives off usury, a person who sells hair and a
person who forsakes his devotee are cooked in Taptaloha. O brahmana! A person
who shows disrespect towards gurus, a worst among men who does not eat after
them, a person who abuses devas, a person who sells images of devas and a
person who has intercourse with a person one should not have intercourse with,
goes to Satpabala. A thief, the killer of a cow, a person who has fallen down,
one who violates an agreement, one who hates devas, brahmanas and ancestors and
a person who defiles a jewel goes to Krimibhaksha. As a result of his wicked
deeds, such a person has to eat worms. A worst among men who eats before
ancestors and devas, or a man who defiles weapons, goes to Lalabhaksha. A
brahmana who serves antyajas 1239 and receives from them, one who
officiates at the sacrifice of a person he should not associate with, one who
eats what should not be eaten and a person who sells soma falls down into
Rudhirougha. A cruel person who destroys honey or destroys a village goes to
the river Vaitarani. As a result of the intoxication of youth, if a person
violates ordinances, if he does not clean himself or if he earns a living by
defiling his family, he goes to Kritya. If a person cuts down trees, he goes to
Asipatravana. If a hunter kills young deer with kshurapra arrows, 1240
he falls down into Vahnijvala. O brahmana! If a brahmana, kshatriya or vaishya
is wicked in conduct, he goes to the hell meant for shuapachas, engulfed in
flames. Those who give up vratas and deviate from their own ashramas, descend
in the midst of the extremely terrible Sandamsha.
__________________
1239 Antyaja can loosely be translated as
outcaste. Literally, it means someone who is born in the extremities (of the
main habitation).
1240 A small arrow with a sharp head.
If a brahmachari has emission of
semen while dreaming, or if a father does not teach his sons, he falls down
into Shvabhojana. There are many other hundreds and thousands of hells. Evildoers
are cooked there and face miseries. In this way, there are thousands of other
sins. Men who commit these experience hardships in hells. In thoughts, words
and deeds, if men commit acts that are against the varna and the ashrama, they
descend into hell. Devas in heaven see them in hell, with their heads hanging
downwards. Those who are in hell, with their heads hanging downwards, also see
devas, upside down. Immobile objects, worms, pure beings, birds, animals, deer,
those who follow dharma, gods, those who have been liberated and all other
beings reside in heaven, as they do in hell. Those who have committed sins and
are averse to prayashchitta, go to hell.""
"For kali yuga, Svayambhuva
Manu has laid down norms for prayashchitta-heavy for major sins and light for
minor sins. Out of all the deeds of prayashchitta that are spoken about,
remembering Hara is the best. When a man commits a sin, he undertakes a rite of
prayashchitta. However, having committed the sin, if he repents and remembers
Shiva, that is the best. A man who remembers Maheshvara at midday, or at any
other time, obtains him. If he remembers him at in the morning, at night, or at
the time of the sandhyas, such a man diminishes his sins. By remembering the
divinity Shiva and Shambhu and Uma, all his hardships are destroyed. He goes to
heaven and obtains emancipation. O Indra among brahmanas! O excellent sage!
Japa, oblations and worship are obstacles to sin. Therefore, when these are
undertaken, sins do not occur anywhere in the three worlds. A man with a mind
devoted to Maheshvara undertakes japa, oblations and worship and earns good
merits. The fruits obtained are like the state of being Indra of the devas. O
sage! If a man devoutly remembers Shiva night and day, all his sins are destroyed,
and he does not go to hell. O supreme among brahmanas! Heaven and hell indicate
good deeds and evil ones. On the one hand, this results in happiness. On the
other hand, it results in miseries. Sometimes, there is joy, but subsequently,
there is misery. Hence, there is nothing that is true misery and nothing that
is true happiness. Happiness and unhappiness are signs of a temporary state of
the mind. Jnana is the supreme brahman and jnana enables one to comprehend the
truth. Everything in the universe, mobile and immobile, has jnana in the atman.
O sage! There is nothing that is superior to this supreme vijnana. I have thus
told you everything about the circle of hells. After this, I will now speak
about the earth's globe.""
“Sanatkumara said, "O
Parashara's son! Listen. I will briefly tell you about the earth's globe, with
its seven dvipas. 1241 The dvipas are Jambu, Plaksha, Shalmali,
Kusha, Krouncha and Pushkara 1242 as the seventh. These seven are
surrounded by seven oceans-those of salt water, sugarcane juice, liquor, ghee,
curd, milk and water. Jambudvipa is located in the middle of all this. O
Kaleya! 1243 The golden mountain, Meru, is right at the centre.
Downwards, it penetrates for sixteen thousand yojanas and it rises up for
eighty-four thousand yojanas. At the top, it extends for thirty-two thousand
yojanas. The mountain rests on earth and extends on all sides. The base is
sixteen thousand yojanas.
________________
1241 Dvipas are continents. Varshas are
sub-divisions of these continents.
1242 The text says Pushpaka. This must be a
typo, as it is customarily stated as Pushkara.
1243 An unusual way of referring to Vyasa,
explained by the fact that his mother, Satyavati, was dark and is referred to
as Kali/Kalika.
it stands like the pericarp of a
lotus. 1244 The mountains Himalaya, Hemakuta and Nishadha are to the
south. Nila, Shveta and Shringi are varsha mountains to the south. 1245
Each of these mountains is ten thousand yojanas long. They are full of jewels
and have a red complexion. The height and the breadth are both one thousand
yojanas. Bharata is the first varsha and Kimpurusha is the one that comes next.1246
sage! Another, Harivarsha is to the south of Meru. Ramyaka is to the north and
Hiranmaya is next to it. O supreme among sages! Uttarakuru is to the north and
is like Bharata. Each of these extends for nine thousand yojanas. Ilavrita is
in the centre and the golden mountain of Meru rises up at its centre. In four
directions of Meru, there are mountains that are nine thousand yojanas high. O
best among rishis! They have been devised like supporting beams and rise up,
joined to Meru. The one to the east is named Mandara, the one to the south is
Gandhamadana, the one on the western flank is Vipula and the one stationed to
the north is Suparshva. A kadamba tree, a jambu tree, a pippala tree and a vata
tree rise up like standards in these mountains. 1247 Each of these
mountains extends for eleven hundred yojanas. O great sage! Hear about the
reason why Jambudvipa has that name. There are large and radiant trees, and I
will describe their nature to you. The fruit of the jambu tree is as large as a
huge elephant. It falls down from the summit1248 on the ground in
all directions and is shattered. The flow of that juice is known as River Jambu
and the people who reside in every direction drink it. People who reside along
the banks do not perspire or suffer from bad odour. They do not suffer from old
age, or the decay of the senses. The mud along the banks is dried up by the
pleasant wind that blows 1249 and become the gold known as
jambunada. This is used to make ornaments for the siddhas. Bhadrashva is to the
east of Meru and Ketumala is to the west. O best among sages! Ilavrita is
between these two. In the east, there is the forest named Chaitraratha and to
the south, Gandhamadana. To the west, there is said to be Vaibhraja and to the
north, Nandana. 1250 There are four lakes that are always said to be
enjoyed by devas-Arunodaya, Mahabhadra, Shitoda and Manasa. The mountains
Shitanjana, Kurunga, Kurari and Malyavan, are like filaments 1251 on
Meru's eastern flank. Each of these mountains is important. The mountains
Trikuta, Shishira, Patanga, Ruchaka, Nishadha, Kapila and others are like
filaments to the south. Sinivasa, Kusumbha, Kapila, Narada, Naga and so on are
like filaments on the west. The mountains named Shankhachuda, Rishabha, Hamsa,
Kalanjara and others are like filaments to the north. Vidhatri's city,
Shatakumbha, is on Meru's summit and extends for fourteen thousand yojanas. All
around it, in the eight directions, there are the cities of the guardians of
the worlds, according to their directions and forms.
_____________________
1244 Meru is like an inverted cone.
1245 Varsha mountains are mountains that
act like boundaries, separating one varsha from another.
1246 Jambudvipa is divided into nine
varshas-Bharata, Kimpurusha, Hari, Ramyaka, Hiranmaya, Uttarakuru, Ilavrita,
Bhadrashva and Ketumala. Ilavrita is in the centre.
1247 Respectively in Mandara, Gandhamadana,
Vipula and Suparshva. Kadamba is Stephegyne parvifolia, jambu is the rose apple
tree and both pippala and vata are holy fig trees.
1248 Of Gandhamadana.
1249 There is a typo in the text, and we
have corrected mukha (mouth) to sukha (pleasant).
1250 Each of the mountains Mandara,
Gandhamadana, Vipula and Suparshva have a grove and a lake. This is usually
stated as Chaitraratha in Mandara, Nandana in Gandhamadana, Vaibhraja in Vipula
and Savitra in Suparshva.
1251 With Meru being compared to a lotus.
Emerging from Vishnu's feet and
flooding the lunar disc, the river Ganga descends and flows all around Brahma's
city. Having descended there, it flows in four directions. In due order, they
are Sita, Alakananda, Chakshu and Bhadra. Sita flows to the east of the
mountain and Alakananda to the south. Chakshu flows to the east and Bhadra to
the north. Ganga has three flows. 1252 Having crossed the mountains,
it flows in the four directions and reaches the great ocean. Malyavan and
Gandhamadana extend up to the mountains Nila and Nishadha. Meru is in between
these two, in the shape of a pericarp. Bharata, Ketumala, Bhadrashva and Kuru
are like petals of the mountain of the world. 1253 There are
mountains that form the boundaries. Jathara and Devakuta are the two mountains
that constitute the boundary, extending from the south to the north.
Gandhamadana and Kailasa stretch from the east to the west. Nila and Nishadha
are mountains that extend to the east of Meru and to the west. They extend to
the south and to the north and are located inside the pericarp. There are
mountains that are established along Meru's stomach, in four directions, two
mountains in each direction. These are Shveta and other mountains, which are
like filaments. To the north of the mountains, there are valleys, frequented by
siddhas and charanas. 1254 There, the groves and the cities are
extremely beautiful and belong to all the devas, gandharvas, yakshas and
rakshasas. Night and day, devas and daityas always sport in those mountains.
These regions are described as heaven on earth, with the residences of those
who are devoted to dharma. The performers of wicked deeds can never see them. O
great sage! In the eight varshas, Kimpurusha and the others, there is no
sorrow, calamity, anxiety, hunger and fear. The subjects are healthy and are
not scared of anything. They do not suffer from any kind of sorrow. Their
lifespans are fixed at ten or twelve thousand years. In those regions, there is
no conception of krita, treta and the other yugas. They are created such that
the divinity does not rain down earthly showers there. In each of these
varshas, there are seven rivers that flow well, with golden sands. There are
hundreds of smaller rivers and people sport in them.""
Canatkumara said, "I will
speak about Bharatavarsha, which is to the south of the Himalaya mountains and
to the north of the ocean. The subjects there are known as Bharati. O great
sage! It extends for nine thousand yojanas. The learned say that this is karma
bhumi 1255 for those who desire heaven or emancipation. It is from
here that men go to heaven or hell. I will tell you about the nine
sub-divisions of Bharatavarsha-Indradyumna, Kaseru, Tamravarna, Gabhastimat, Nagadvipa,
Soumya, Gandharva and Varuna. The ninth division is Sagarasambhrita. From the
south to the north, this dvipa extends for one thousand yojanas. The Kiratas
live to the east and the Yavanas are known to be to the west and the south. The
ascetics live to the north. In the middle region, brahmanas, kshatriyas,
vaishyas and shudras reside. They perform sacrifices, fight, engage in trade
and do other things to ensure subsistence.
___________________________
1252 Heaven, earth and nether regions.
1253 That is, Meru.
1254 Celestial bards.
1255 Region where karma is performed, and
its fruits enjoyed.
The seven kulaparvatas here are
Mahendra, Malaya, Sahya, Shuktimat, Sudama, Vindhya and Pariyatra. 1256
O sage! Vedasmriti and other ancient rivers flow from Pariyatra. It should be
known that seeing them, and touching them, destroys all sins. Seven great rivers,
Narmada, Surasa and others flow from the Vindhyas. They are auspicious and
destroy all sins. There are thousands of minor rivers too. Godavari, Bhimarathi
1257 and Tapi, 1258 are the chief rivers that flow from
Mount Riksha. They instantly take away fear of sin, Krishna, Venya and
others-these rivers are said to flow from the feet of Sahya. Kritamala and
Tamraparni are the foremost among those that flow from Malaya. Triyama,
Rishikulya and others are said to be the ones that flow from Mahendra. Rishikulya,
1259 Kumari and others flow from the feet of Shuktimat. In their
basins, many people reside in different countries. They drink water from the
rivers and from various lakes. O great sage! The four yugas, krita, treta,
dvapara and kali, exist in Bharatavarsha and nowhere else. Those who perform
sacrifices practice good deeds and offer donations here. For the sake of the
world hereafter, mendicants lovingly torment themselves through austerities. O
great sage! Many kinds of karma are undertaken in Jambudvipa. Among all the
sub-divisions, Bharatavarsha is the best. The other places are bhoga bhumi. 1260
O supreme among sages! After thousands of births, one is born as a mortal
entity here. After thousands of births as a mortal entity here, one sometimes acquires
enough good merits to be born as a human being. Therefore, devas sing a song.
"Those who are born in this land of Bharata are blessed. That is because
beings who are born as men here can follow the path to obtain both heaven and
emancipation. After occasionally obtaining birth as a human, I must resolve to
undertake all karma for the fruits. Everything must be vested in Shambhu, a
form of the paramatman. Eventually, I will be united with his form. Indeed,
only humans are blessed and happy since they can engage in karma. Even other
beings born in Bharata are blessed, since they can obtain both heaven and
emancipation. Jambudvipa's entire expanse is one hundred thousand yojanas. I
have said that it is surrounded on all sides by the salty ocean. On the outside
of Jambudvipa, surrounding it for that expanse of one hundred thousand yojanas,
is the salty ocean.""
"O brahmana! Just as
Jambudvipa is surrounded by a salty ocean of one hundred thousand yojanas,
Plakshadvipa surrounds that salty ocean. Plakshadvipa is said to be double the
size. O excellent one! There are seven mountains that exist as boundaries of
this region-Gomanta, Chandra, Narada, Dardura, Somaka, Sumanas and Vaibhraja.
Along with devas and gandharvas, subjects always reside in these beautiful
varshas and in the mountains of these varshas. The people who are there never
suffer from physical or mental ailments. Humans who are there live for ten
thousand years. The seven rivers there are Anutapta, Shikhi, Papaghni, Tridiva,
Kripa, Amrita and Sukrita. There are thousands of smaller rivers and mountains.
The people in the habitations drink the water from these rivers and are very
happy. The divisions into yugas do not exist in those seven regions. 1261
_________________
1256 A kulachala is a great mountain, but
any great mountain is not necessarily a kulachala. Kulaparvata is a synonym.
1257 The river Bhima.
1258 Tapti.
1259 Distinct from the earlier Rishikulya.
1260 Places of enjoyment.
1261
The seven varshas of Plakshadvipa, not named in the text here.
O great sage! The time is always
like that in treta yuga. O supreme among sages! There are brahmanas,
kshatriyas, vaishyas and shudras there. Right in the centre, there is an
extremely large tree that is like a kalpavriksha. O supreme among brahmanas!
Since the tree is known as Plaksha, 1262 this is known as Plakshadvipa. Bhagavan Shankara, who brings
welfare to the worlds, performs sacrifices there. With yantras and mantras from
the Vedas, Bhagavan Hari and Brahma also perform sacrifices there.""
"Now hear briefly about
Shalmali. There are seven varshas there too. Listen to their names. O sage!
They are Shveta, Harita, Jimuta, Rohita, Vaikala, Manasa and Suprabha as the
seventh. Because of the name of a shalmali tree, 1263 the dvipa is
known as Shalmala. Shalmala is surrounded on every side by an ocean that is
twice its size. Hear about the names of the rivers in the areas known as
varshas. They are Shukla, Rakta, Hiranya, Chandra, Shubhra, Vimochana and
Nivritti as the seventh. These are sacred and have extremely cool waters. There
are four varnas in those seven varshas. With many kinds of different
sacrifices, they always worship Bhagavan Shambhu. Near them, devas reside in
that extremely beautiful region. This dvipa is surrounded by an ocean of liquor
on all sides.""
"In every direction, that
ocean of liquor is surrounded by Kushadvipa. Its dimensions are double the size
of Shalmala. Along with daityas, danavas, devas, gandharvas, yakshas,
kimpurushas and others, humans reside there. There are four varnas there,
engaged in their own activities. Those in Kushadvipa perform sacrifices to
Brahma, Janardana and Ishana, who grants every kind of desire as fruits. The
seven mountains are Kusheshaya, Hari, Dyutimat, Pushpavat, Manidruma, Hemashaila
and Mount Mandara as the seventh. Hear the truth about the names of the seven
rivers that are there. They are Dhutapapa, Shiva, the sacred Sanmiti, Vidya,
Dambha, Mahi and another one. They dispel all sins. There are thousands of
other minor rivers, with auspicious waters and golden sands. Kushadvipa has a
clump of kusha grass and is surrounded by an ocean of ghee.""
"O immensely fortunate one!
Now hear about another great region, Krounchadvipa. It is surrounded by an
ocean of curd that is double its size. O immensely intelligent one! Hear from
me about the names of the mountains in those varshas. They are Krouncha,
Vamana, Andhakaraka as the third, Divavriti, Manas, Pundarika and Dundubhi.
Along with large numbers of devas, the subjects happily reside in the varshas
and mountains, which are golden all over and beautiful, without any fear. In
due order, there are brahmanas, kshatriyas, vaishyas and shudras. There are
seven great rivers and thousands of smaller ones. They drink the auspicious
waters of these rivers-Gouri, Kumudvati, Sandhya, Ratri, Manojava, Shanti and
Pundarika. Bhagavan is worshipped there in his form as Yogarudra.""
"The ocean of curd is
surrounded by Shakadvipa, which is twice the size. There are seven mountains.
Hear about their names from me. Udaygiri is to the east and Jaladhara follows.
Astagiri is towards the back and there are Avikesha and Kesari. 1264
___________________
1262 The Indian fig tree.
1263 The silk cotton tree.
1264 Each dvipa has seven mountains, or
mountain ranges. However, for Shakadvipa, only five are mentioned here, by
name.
There is a great shaka tree 1265
there, frequented by siddhas and gandharvas. There are sacred habitations
there, filled with the four varnas. There are extremely sacred rivers there and
they cleanse all sins-Sukumari, Kumari, Nalini, Venuka, Ikshu, Dhenuka and
Gabhasti as the seventh. O great sage! There are thousands of other minor
rivers there. There are hundreds and thousands of mountains. Dharma does not
suffer there, and humans go there from heaven. They amuse themselves with each
other, in those varshas on earth. In the habitations in Shakadvipa, people
always happily worship Surya. As has been said earlier, they control themselves
and properly engage in their own karma. In every direction, Shakadvipa is
surrounded by an ocean of milk.""
"O Vyasa! In every direction,
that ocean of milk is surrounded by the region known as Pushkara and this dvipa
is double the size of the ocean of milk. There is a great varsha there, famous
by the name of Manasa. 1266 It has an altitude of five thousand yojanas.
There is a circle everywhere around it, with a length of one hundred thousand
yojanas. Pushkaradvipa is like a circle and stationed in the middle, the
mountain divides it into two parts. The great mountain is located in the centre
and each part is like a half-circle, dividing the dvipa into two similar
varshas. Men live for ten thousand years there. They are free from disease and
free from grief. They are devoid of attachment and hatred. O sage! Their minds
do not turn to adharma, and they do not imprison or kill anyone. For the
residents who live there, there never is any notion of truth or falsehood. All
humans there are golden in complexion and equal in attire and features. O
Kaleya! It is held that the varshas there are like heaven on earth. There is no
old age or disease and all the time, the place is conducive to happiness. O
great sage! This is what happens in the Mahavita and Dhataki parts of Pushkara.
There is a nyagrodha tree 1267 there, which is Brahma's excellent
spot. Brahma resides there, worshipped by gods and asuras. Pushkara is
surrounded by an ocean of sweet water.""
"Thus, the seven dvipas are
surrounded by seven oceans and each dvipa and ocean is twice the size of the
preceding one. It is said that the water in these oceans is always constant,
never increasing or decreasing. O supreme among sages! If fire is applied to
water in a vessel, the level of the water diminishes. Similarly, when the moon
waxes, the level of water in the ocean increases. As the moon waxes and wanes,
the water increases and diminishes. Depending on whether it is shukla paksha or
krishna paksha, there is an increase or a decrease. O best among sages! In this
way, the water in the oceans has been seen to increase and decrease hundreds
and thousands of times. I have told you everything. O brahmana! All the
subjects in Pushkaradvipa always eat lumps of sugar, which arrive of their own
accord.
___________________
1265 The shirisha tree, a variety of acacia
or mimosa.
1266 Other Puranas tell us that this is
actually a mountain, known as Manasottara, with a height of fifty thousand
yojanas. There is a cylindrical shape, with a diameter of one hundred thousand
yojanas and a radius of fifty thousand yojanas.
1267 The Indian fig tree.
1268 These shlokas probably have errors,
and some liberty has been taken in translating.
1269 Lokaloka
can be interpreted in various ways, places where is light versus places where
there is darkness, populated places versus uninhabited regions, and so on.
Beyond this place, there are no worlds.
1268 The mountain known as Lokaloka 1269 exists there. It
is double the size of the ground around and is devoid of living beings. It is
ten thousand yojanas high and ten thousand yojanas long, with a width of one
thousand yojanas. Beyond, there is a cauldron of terrible darkness. O great
sage! With its dvipas and mountains, the earth extends for fifty crore yojanas.
It is the support for all beings. O Kaleya! It sustains everything that moves
and possesses more qualities than anything else.""
'Sanatkumara said, "The extent
to which the rays of the sun and the moon spread and illuminate is known as the
size of the earth. This is described as Bhuloka. The solar disc is at a
distance of one hundred thousand yojanas from the earth and its measure is
always thousands of yojanas. The measure of the earth's world 1270
is said to extend up to the moon. The moon is at a distance of one hundred
thousand yojanas from the sun. Along with the nakshatras, the entire circle of
planets is above the moon, with each 1271 tens of thousands of
yojanas from the preceding one-Budha, then Kavya, after that the circle of
Bhouma, then Brihaspati and after that Shanaishchara, 1272 The
circle of saptarshis is one hundred thousand yojanas above this. Dhruva 1273
is placed one hundred thousand yojanas above the rishis. For all the luminous
bodies, Dhruva is like the pivot of a wheel. Bhuvarloka and Svarloka are above
Bhuloka, but below Dhruva. Maharloka is one crore yojanas above Dhruva. Those
destined to survive at the end of a kalpa reside there, like Brahma's seven
sons. They are Sanaka, Sananda, Sanatana as the third, Kapila, Asuri, Vodhu and
Panchashikha. Shukra is stationed at a distance of two hundred thousand yojanas
above this. Soma's son 1274 is said to be is stationed at a distance
of two hundred thousand yojanas below this. O sage! Bhouma is stationed two
hundred thousand yojanas above this. Jiva,1275 the guru, is
stationed two hundred thousand yojanas above this. Souri 1276 is
stationed two hundred thousand yojanas above Jiva. These are said to the seven
planets, and they remain in their respective rashis. 1277 There is a
world 1278 that is eleven hundred thousand yojanas above the
saptarshis. From Dhruva's position, the extent of the universe is said to be
one hundred thousand yojanas. Tapoloka is said to be eight hundred thousand
yojanas from Janaloka. The gods known as Vairajas, who have no bodies, live
there.
_______________
1270 The word used is jagat, as different
from Bhuloka. The latter is the earth, the former extends up to the sun and the
moon.
1271 Planet.
1272 Respectively, Mercury, Venus, Mars,
Jupiter and Saturn.
1273 The Pole Star.
1274 Budha.
1275 Brihaspati.
1276 Saturn.
1277 Rashi is a sign of the zodiac.
1278 Maharloka and the universe (vishva) is
being counted up to Maharloka. There is a problem with the text since there is
confusion between Maharloka and Janaloka. Janaloka should be two hundred
thousand yojanas from Maharloka.
Satyaloka is said to be forty-eight
crore yojanas from Tapoloka. This is known as Brahma's world and those with
unsullied minds dwell there. They are brahmacharis who possess jnana and are
devoted to true dharma. Humans who go there from Bhuloka also reside there. In Bhuvarloka,
sages who have obtained siddhi remain in the form of devas. Gods, Adityas,
Maruts, Vasus, Ashvins, Vishvadevas, Rudras, Sadhya, nagas and birds and others
reside in Svarloka. The nine planets are beyond this, as are the rishis, devoid
of sin. O Kaleya! I have thus spoken to you in detail about the seven great
worlds, the seven nether regions and the universe.""
"The fruit of the wood-apple
has a top half and a bottom half. In that way, the universe is covered in every
direction by the sheath of the cosmic egg. In every direction, it is surrounded
by a sheath of water that is ten times as large. This is followed by sheaths of
fire, wind, space and darkness. It is then surrounded by Mahat, which is twice
as large as the elements. Purusha is established, surrounding Mahat and
Pradhana. No numbers can be attached to Ananta, the paramatman. It is known as
Ananta 1279 because it has no measurement. O sage! This is the cause
behind all causes and is beyond Prakriti. From the unmanifest, who has no birth,
thousands and hundreds of thousands of such cosmic eggs emerge. There is latent
fire in wood and latent oil in sesamum and latent ghee in milk. In that way,
everything exists in the paramatman, who cannot be known. This is the original
seed from which everything emerges, and this is beyond the cosmic egg.
Beginning with Mahat and ending with all the differences, gods and others are
like sons and so are the seeds of everything else. When a tree germinates from
a seed, the original tree does not decay. It is because of
the sun that fire originates from
the suryakanta gem. 1280 In that way, creates originates with Shiva,
though he does not desire it. Devas and others result from the union between
Shiva and Shakti. They originate because of their own karmas. Shiva is spoken
of as Brahma, Vishnu and Rudra. Everything that originates from him also
dissolves into him. Shiva is described as the cause behind all
action.""
'Vyasa said, "O Sanatkumara! O
omniscient one! Please dispel a great doubt that I have. O sage! Are there
worlds beyond this universe?""
'Sanatkumara replied, "O lord
among sages! There are worlds beyond this universe. Listen. I will tell you
about them specifically, but briefly. Vaikuntha is famous as the world beyond
Vidhatri's world. It is radiant and extremely resplendent, and Vishnu is
established there. Beyond that, is the extremely wonderful world of Koumara.
The dazzling and radiant commander, 1281 Shambhu's son, is there.
Beyond that is the extremely radiant, divine and supreme world of Uma. Shivaa
Shakti, the mother of the three divinities, resides there. She is Prakriti,
greater than the greatest, possessing sattva, rajas and tamas. However, Devi is
herself nirguna. Shivaa's atman has no transformations. It should be known that
Shiva's eternal world is above this. This is without destruction and greatly divine,
always full of great brilliance. Shambhu Maheshvara, the supreme brahman, is
resplendent there.
___________________
1279 The infinite.
1280 Suryakanta is the sunstone, believed
to burst into flames under the influence of the sun's rays.
1281 Kumara/Kartikeya.
Resorting to the three gunas, he is
the progenitor and lord of all the three divinities. There are no worlds above
this, but Goloka is near it. The mothers of cows, known as Sushilas, are there
and are loved by Shiva. As a result of Shankara's command, they are tended to
by the radiant protector, named Krishna. Though he acts according to his own
wishes, he is established there because of Shiva's powers. O Vyasa! Shiva's
world is extraordinary and requires no support. It is enchanting. It is radiant
with many kinds of objects but cannot be described in words. Shiva, the crest
jewel of all devas, presides over that place. He is the paramatman, without
blemish, and is served by Vishnu, Brahma and Hara. O son! I have thus told you
everything about the location of the universe and the worlds that exist above
it. What else do you wish to hear?""
“Vyasa said, "O Sanatkumara! O
omniscient one! O excellent one! There are men who are full of devotion towards
Shiva. Please tell me about the destination they reach, from which, they do not
return again.""
'Sanatkumara said, "O
Parashara's son! O Vyasa! Full of affection, hear about that auspicious
destination and about the vrata followed by pure devotees and pure ascetics.
There are those who perform pure rites for Shiva and those who are pure in
austerities. They constantly worship him. In every possible way, they must
always be revered. A person who has not tormented himself through austerities
cannot go to Shiva's world, which is free of ailments. O great sage! Shiva's
favours are obtained as a result of austerities. As a result of austerities,
large numbers of devas are seen to rejoice in heaven and so do rishis and
sages. Know my words to be true. As a result of austerities, everything that is
impossible to bear becomes easy to bear and everything that is impossible to
cross becomes easy to cross. Something that is impossible to achieve becomes
easy to achieve. Brahma, Vishnu and Hara are constantly engaged in austerities.
As a result of austerities, gods and goddesses have obtained fruits that are
difficult to obtain. In this world, there is no doubt that if one performs
austerities, depending on what one does and depending on one's sentiments, one
attains the objective. O Vyasa! Know that austerities are the means to achieve
everything and that they are said to be of three types-sattvika, rajasika and
tamasika. Sattvika austerities are performed by devas and mendicants who hold
up their seeds. Rajasika austerities are performed by danavas and humans.
Tamasika austerities are performed by rakshasas and men who are cruel in their
deeds. Sages who possess insight about the truth accordingly say that there are
three types of fruits. Know that sattvika austerities are determined as japa,
dhyana, worship of devas and auspicious devotion. They lead to unlimited fruits
for the sadhaka. 1282 In this world, they are the sadhana to achieve what the
mind wants. Rajasika austerities are those performed with a specific desire as
fruits. A person tortures his own body and dries up his body, something that is
extremely difficult to tolerate. Tamasika austerities are determined as those
undertaken as sadhana to obtain anything the mind wants.""
______________________________
1282 Sadhya is the attainable objective,
sadhana is the means. Sadhaka is the person who is using the means to attain
the objective.
"Sattvika austerities are the
best, full of knowledge about dharma and performed with unwavering
intelligence. O Vyasa! They involve-bathing; worship; japa; oblations; purity
and cleanliness; non-violence; vratas and fasting; silence; restraint of the
senses; intelligence and learning; truth; lack of anger; donations;
forgiveness; control; compassion; cheerful envisioning; construction of tanks,
wells and lakes; hardships like chandrayana; 1283 sacrifices;
visiting tirthas, hermitages and
places associated with dharma;
causing pleasure to learned people; observing supreme dharma that leads to
devotion towards Shiva, engaging oneself in yoga and nada at the time of
vishuva sankranti; 1284 dhyana at the three times of the day and
dharana of the illumination; engaging in the three types of pranayama spoken of
as rechaka, puraka and kumbhaka;1285 knowledge about the course of
the veins; and withdrawal and restraint. The mind turns towards the turiya
state and the eight siddhis, anima and the others. 1286 If one has
first been properly instructed, these are the means to obtain supreme jnana.
There are said to be different states in this as if one is a block of wood, as
if one is dead, as if one has been seized. All these experiences destroy all
sins. There are five signs of prosperity associated with royal powers-women;
beds; drinks; garments, incense and unguents; and chewing of betel leaves.
There are different kinds of objects of pleasure-burdens of gold and copper;
jewels and cattle in the house; learning in the Vedas and the sacred texts;
singing, dancing and ornaments; conch shells, veenas and drums; and large
elephants, umbrellas and whisks. Incapable ones are attached to these. O sage!
As a result of his attachment, he doesn't realize these are like images in a
mirror. He is crushed like sesamum seeds and with pleasure overwhelming his
mind, his jnana is deluded. Though he knows, he is whirled around in samsara,
like an instrument used to measure time.""
"Suffering, he is born as
different kinds of species and as mobile and immobile entities. In this way, he
is whirled around progressively as different species. Under the subjugation of
time, he eventually obtains a human birth, which is so very difficult to
obtain. If the good merits are sufficiently revered, a human birth can also be
obtained ahead of time. The progress of karma is said to be wonderful, both
heavy and light. Becoming human is a means to achieving heaven and
emancipation. If he does not do what is beneficial himself, he will soon die
and repent. Even for all the devas and asuras, birth as a human is exceedingly
rare. Having obtained it, one should act so that one doesn't go to hell.
____________________
1283 Chandrayana is a kind of fasting that
follows the progress (ayana) of the moon (chandra). On the full moon night, one
only eats fifteen mouthfuls of food. For the fifteen lunar days following the full
moon, this is decreased by one mouthful per day. For the fifteen lunar days
following the new moon, this is increased by one mouthful per day.
1284 Sankranti is the movement of the sun
from one sign of the zodiac (rashi) to another. Thus, there are twelve of
these. The entry into Aries and Libra is known as vishuva sankranti. Nada is
the utterance of an auspicious sound.
1285 Pranayama is control of the breath
(prana). Puraka is inhalation, kumbhaka is retention and rechaka is exhalation.
1286 A living being has four states-waking,
dreaming, sleeping and turiya. Turiya is the fourth state, when one perceives
union between the human soul, jivatman, and the brahman. Siddhis mean powers.
Specifically, yoga leads to eight major siddhis or powers. These are anima
(becoming as small as one desires), mahima (as large as one desires), laghima
(as light as one wants), garima (as heavy as one wants), prapti (obtaining what
one wants), prakamya (travelling where one wants), vashitva (powers to control
creatures) and ishitva (obraining divine powers).
If one does not make efforts to
attain heaven and emancipation, it is said that birth as a human, which is
exceedingly rare, has been futile. It is said that the foundation of all the
four objectives of life is birth as a human. O Vyasa! Having obtained it, one
should act so as to follow dharma. The foundation of birth as a human is
dharma. Having obtained it, one should use every means to strive for the
objective. For one's own gain, one must make efforts to protect the foundation.
Among men, it is extremely rare to obtain birth as a brahmana. Having obtained
it, if one does not strive for what is beneficial, who else can be regarded as
insensible? Among all the dvipas, this is the one that is spoken of as karma
bhumi. This is the place where one can earn and obtain heaven and emancipation.
If a person obtains birth as human in this country of Bharatavarsha and does
not do what is beneficial for himself, he certainly deceives his own atman. O
brahmana! This is spoken of as karma bhumi and the place where one reaps the
fruits. Any karma performed here is enjoyed in heaven. As long as the body is
hale, one must follow dharma. When a person is not well, even if he is urged by
others, he has no enterprise to do anything. Using the impermanent body if one
does not strive for the permanent, one deviates from the permanent and the
impermanent is also lost. In front of one's eyes, pieces of the lifespan fall
off. Why does one not understand what is instructed night and day? No one knows
when death will occur and to whom. Since death can be sudden, how can one be
patient? Giving up everything, one will certainly depart alone. Why does one
not donate one's wealth? It can provide sustenance along the journey. As a
result of donations, a person receives sustenance and proceeds happily to
Yama's abode. Otherwise, a living being suffers and obtains no sustenance along
the path. O Kaleya! If a person's store of good merits is complete, he gains at
every step and proceeds to the region known as heaven. Knowing this, a man
should perform auspicious deeds and avoid wicked ones. Auspicious deeds lead to
state as a deva. Inauspicious deeds make a person go to hell. If a person's
mind is such that he seeks refuge in Shiva, lord of devas, he does not see
terrible Yama, or terrible hell. But there are those who commit sins out of
great delusion. As a result of Shiva's wishes, they reside for some time in
hell and are then born as humans. After that, they obtain a destination with
Shiva. However, there are also those who seek refuge with Maheshvara in every
possible way. Like water on a lotus leaf, they are not touched by sin. O
supreme among sages! Those who utter the words, 'O Shiva! O Hara! Please take
away my sins. suffer from no fear on account of hell or Yama. Those words are
sustenance for the world hereafter. They are the means, free of ailments, of
achieving emancipation. The two aksharas in the name 'Shiva' are like a store
of good merits. Shiva's name pacifies the great disease of samsara. I do not
see anything else that can pacify the disease of samsara. Earlier, Pulkasa
committed the sin of killing thousands of brahmanas. But in those earlier
times, hearing Shiva's sparkling name, he was emancipated. 1287
Therefore, a learned person must constantly increase his devotion towards
Shiva. O immensely wise one! Through devotion towards Shiva, one obtains
objects of pleasure and emancipation.""
_____________________
1287 There seem to be no other references
to Pulkasa's story.
“Vyasa said, "The status of
being a brahmana is difficult to obtain. In the process of creation, brahmanas
emerged from Ishvara's mouth, kshatriyas from the arms, vaishyas from the
thighs and shudras from the feet. That is what the shruti text say. What state
can be attained by those who are lower down? Please tell me that.""
'Sanatkumara answered, "O
Kaleya! Men are dislodged from their positions because of wicked deeds.
Therefore, after obtaining a superior position, a learned person should protect
it. If a person gives up the state of being a brahmana, he is born as a
kshatriya. Dislodged from the status of being a brahmana, he assumes the status
of a kshatriya. As a result of following adharma, a foolish person circles
around in this way across thousands of births and is submerged in darkness.
Therefore, having obtained a superior position, distracted, one should not
destroy it. Even if he faces an adversity, a man should always protect his own
position. The status of being a brahmana is auspicious. Having obtained it, if
a man shows disrespect to the status of being a brahmana and does not know the
difference between what should be eaten and what should not be eaten, he
becomes a kshatriya. Through his karma, an intelligent shudra can become a
vaishya. I will tell you everything about how one can attain a superior varna.
Having become a shudra, one should practice the decreed karma for a shudra. He
must constantly serve the three varnas in the proper way. By doing this, a
shudra can aspire to become a vaishya. There is no doubt that a vaishya who
uses his wealth for sacrifices, offers oblations in the proper way, performs
aghihotra and eats the food that is left over, 1288 is born in a
family of kshatriyas. Having been born as a kshatriya, he must perform pure
sacrifices and offer dakshina. If he desires to go to heaven, he must study and
always maintain the three fires. With gentle hands and feet, he must always
protect the earth, in accordance with dharma. At the time of his wife's season,
he must always observe the dharma of having intercourse with her. Pursuing the
three objectives, 1289 he must give to guests and living beings. To
protect cows, brahmanas and himself, he must fight in battles, even if he dies
in the process. In this way, purified by fire and mantras, a kshatriya becomes
a brahmana. If he becomes a brahmana through destiny, he becomes a priest for
sacrifices. He must always engage in his own karma, be truthful in speech and
be in control of his senses. In this way, he obtains extensive heaven and is
loved by even devas. The status of being a brahmana is extremely difficult to
obtain. Men obtain it after going through hardships. O lord among sages!
Brahmanas can obtain everything, even emancipation. Therefore, a brahmana must
make every kind of effort to adhere to dharma. As sadhana for all the
categories, the status of being a brahmana is supreme and must be
protected.""
"Vyasa said, "O supreme
among sages! You have mentioned the greatness of battles. I wish to hear about
this. O supreme among eloquent ones! Please tell me.""
___________________
1288 After serving others.
1289 Dharma, artha and kama.
'Sanatkumara said, ""By
performing agnishtoma and other sacrifices in which copious quantities of dakshina
are offered, one does not obtain the fruits that can be obtained through
battles.' This is said by those who know the truth and know about karma
associated with sacrifices. Therefore, I will speak to you about the fruits
obtained by those who use weapons for a living. If a brave person desires the
gain of dharma, the gain of artha and the gain of fame, he must fight and
defeat the enemy's army. He achieves dharma and artha and the fruits of a
sacrifice with dakshina. If a person advances towards the enemy and climbs onto
his chariot, he goes to Vishnu's world. If a person is undefeated in battle, or
dies while engaged in it, he obtains the fruits of four ashvamedha sacrifices.
If a valiant person does not cast aside his weapons and dies in the vanguard of
the field of battle, he goes to heaven and does not return from there. A king,
a prince, a general or a kshatriya who is brave and is killed, obtains worlds
without decay. He obtains as many worlds as the number of his body hair split
by weapons in the great battle. They are without decay and satisfy all desires.
O Vyasa! In this world and in the next one, he always possesses a seat for a
hero, a couch for a hero, the position of a hero and the status of a hero. If a
person dies for the sake of cows, brahmanas, position or for his own sake, full
of happiness, he goes to the place meant for those who perform good deeds. Even
if a person kills a brahmana, but subsequently fights for his master and gives
up his life in a battle, he goes to heaven and does not return from there.
Being killed by predatory and tusked creatures leads to an excellent end and
the same holds for those who die for cows, brahmanas and their own masters. The
worlds obtained are extensive and without decay. A person may be capable of performing
hundreds of sacrifices. However, it is extremely difficult to give up one's own
body in battle. A battle is the most sacred of all and leads to heaven, where
one becomes handsome in every possible way. Among all the varnas, kshatriyas
are special. I will now tell you about the eternal and strict dharma of
fighting, about who can be struck and who must not be struck. If a brahmana who
knows Vedanta acts like an assassin and attacks, desiring to kill, one can kill
him. No sin from killing a brahmana results. Even if a person deserves to be
killed, he should not be killed when he asks for a drink of water. O Vyasa! If
one kills a person who is afflicted in battle, one commits the sin of killing a
brahmana. Killing a person who is diseased, weak, a child, a woman, one who is
without a protector, one who is miserable and one whose bow has been shattered,
leads to the sin of killing a brahmana. Having thought about this, a virtuous
and intelligent person, must be cheerful and love fighting. As fruits, he makes
his birth successful in this world and obtains delight in the world
hereafter.""
“Vyasa said, "O Vidhatri's
son! Please tell me know about the destiny and birth of beings. O lord among
sages! What is the nature of their stay in the womb and the reason for
non-attachment?""
'Sanatkumara replied, "O
Vyasa! Listen briefly to the essence of all the sacred texts. I will speak to
you about the excellent non-attachment, pursued by those who wish to free
themselves of the bonds of the world. In a vessel used for cooking, rice and
water are placed separately. The water is placed on a fire and the rice is
above the water. The fire is below the water and the wind gradually urges the
fire. Goaded by the wind, the fire makes the water hot. With the boiling water
all around it, the rice is cooked. When the rice has been cooked, there are two
separate parts-the cooked rice and some leftover liquid. In that way, there are
twelve different kinds of remnant impurities in the body, and they are divided
and expelled out from the body. The juices circulate in the body and that is
the way the body is nourished. The twelve kinds that are expelled occur through
the ears, the eyes, the nose, the tongue, the teeth, the penis, the anus and
the nails. These are stores of impurities. Phlegm, sweat, urine and excrement
are said to make up twelve. All the veins in the body are gathered together in
the lotus that is the heart. O sage! One should know about the nature of the
juices that are conveyed. The foremost among them is prana, 1290
which places subtle juices in the channels. Those juices then fill the veins
with prana. Thus filled, the vessels circulate the juices everywhere in the
body. There are veins in the body and juices inside them. They cook and are
cooked and what is cooked is divided into two parts. 1291 The skin
is covered by this, and blood is generated. Blood, body hair, flesh and hair
result and sinews are produced from the flesh. Bones result from the sinews and
nails and marrow result from the bones. There is an alternative cause behind
marrow and that is semen, which leads to birth. These are described as the
twelve kinds of consequences, 1292 similar to food being cooked.
Semen results from food and it is from semen that a second body is generated.
At the time of the season, pure semen is deposited in the vagina. Urged by the
vital wind, at the time of intercourse, the semen mingles with the woman's
blood. When the semen is released, the jivatman is urged by its own karma, which
are the cause, and enters the vagina. In a single day, the semen and the blood
become a fetus. After five nights, the fetus assumes the form of a bubble.
After seven nights, the bubble forms flesh and sinews. In two months, in the
due order, the neck, the head, the shoulders, the backbone, the stomach, the
hands, the feet, the flanks, the hips and the body are formed. In three months,
all the joints are formed. In four months, the fingers are formed in the due
order. The fifth month leads to the formation of the mouth, the nose and the
ears. In six months, the rows of teeth, the private parts, the nails and the
orifices for the ears are formed. The anus, the penis or the vagina and the
navel are formed. By the seventh month, the joints of the body are completed. O
supreme sage! With all the limbs and organs completely formed, the child
remains inside the mother's womb, covered by a membrane. As the mother ingests
food with the six kinds of taste, 1293 bound by the umbilical cord,
it takes these in and grows from one day to another day.""
"In that
body, the jivatman regains its memory. As if dreaming while asleep, it
experiences joy and misery and recollects what it has done earlier. 'I have
died and have been born again. I have been born and died again. I have
witnessed births in thousands of different wombs. This time, when I am born and
have gone through the samskara, I will do what is best for me, so that I do not
have to face a womb again.' This is what the foetus thinks as long as it is
inside the womb. 'As soon as I emerge from the womb, I will search out jnana
about Shiva, so that I do not have to return to samsara. In this way, it
suffers from great misery inside the womb. Under the subjugation of karma, the
jivatman thinks of means to ensure emancipation. This is like the hardship
faced by a person when he is confronted with large mountains on every side. The
embodied entity faces a similar hardship, enveloped by the embryonic membrane.
A man submerged in the ocean is engulfed in grief. Drenched by the secretions
inside the womb, it always experiences the same kind of misery.
_____________
1290 The breath of life.
1291 In an analogy with the rice, what is
required and the waste.
1292 Veins, juices, skin, blood, body hair,
flesh, hair, sinews, nails, bones, marrow and semen.
1293 Sweet, sour, salty, bitter, pungent
and astringent.
A person may be flung inside an
iron cauldron and cooked on fire. Like that, it is flung into the pot of the
womb and cooked by the digestive fire. A person experiences pain if he is
constantly pierced by red-hot needles. The pain experienced by the foetus there
is greater than that. Nowhere is there any misery that is greater than that of
dwelling inside a womb. The embodied entity faces a lot of misery and a terrible
catastrophe. This is the kind of great misery described for those who are
sinners. However, those with dharma in their intellects are born after seven
months. O Vyasa! Misery inside the womb is easier to bear than that of being
crushed in the vaginal passage. This is faced by those who are evil-souled, but
not by those who have dharma in their souls. A sinner seems to be beaten on the
head with a club. From every direction, he is crushed, like sugarcane inside a
machine. Sesamum crushed inside a machine loses all substance in an instant.
Like that, crushed in the vaginal passage, the body loses all substance. The
bones and feet hang like pillars, tied like a puppet to bonds of sinews. It is
smeared in the mire of blood and flesh and subsists on urine and excrement. It
is covered in hair, body hair and nails and suffers, an abode of disease. The
mouth is the only door, though there are eight windows. 1294 The two
lips are like doors, but the tongue is a bolt that seals them. Suffering
because of the thirst for objects of pleasure, the foolish person succumbs to
attachment and hatred. Surrounded by the embryonic membrane, all the limbs are
entangled with one another. Wishing to save itself from the hardship, it
emerges through the vaginal passage. The limbs are covered in blood, urine and
excrement and it emerges, as if from a sheath. The body is such that the
different bones inside that cage can be discerned. There are three hundred and
sixty bones and five hundred sinews. The body is covered with three and a half
crores of body hair. But the body hair is said to be gross and subtle, both
visible and invisible. In that way, in every direction, there are crores of
veins and arteries. Without any sweat, the juices circulate inside and exude
outside. There are said to be thirty-two teeth and twenty nails. It is known
that the bile amounts to one kudava, while the phlegm is said to be one adhaka.
The vasa fat amounts to twenty palas and half of that is brown. The non-vasa
fat is known to be two and a half tulas and ten palas. Large flows of blood
amounts to three palas and marrow is four times that. Semen is known to be half
a kudava and embodied beings obtain their strength from this seed. The mass of
flesh is said to amount to one thousand palas. Blood is known to amount to one
hundred palas and urine and excrement amount to four handfuls each. O supreme
among sages! Such is the impermanent abode, the body, of the permanent atman.
The pure is tied by the bonds of karma and the impure is generated.""1295
_____________
1294 Two eyes, two ears, two nostrils, the
anus and the genital organ.
1295 Vasa is fat in the muscle, while meda
is other fat. Measures of weight are not consistently defined. With that
caveat, a kudava is a little less than 200 grams, an adhaka is around 3
kilograms, a pala is a little less than 50 grams and a tula is around 5
kilograms.
'Sanatkumara said, "O Vyasa! O
immensely intelligent one! O sage! Hear about the impurities of the body and
the greatness of good nature. I will briefly describe it to you. The body is
generated as a result of the union of semen and blood and is constantly filled
with urine and excrement. That is the reason it is described as impure. A pot
that is full of excrement cannot be cleaned merely by washing the outside. Like
that, washed on the outside, a body does not become pure. Even the body becomes
impure in an instant. What can be more when it is exposed to the sacred
panchagavya 1296 and oblations, impure than it? After taking in food
and drinks and imbibing fragrant substances, it swiftly becomes impure. What
can be more impure than it? O people! Do you not see the impurities that emerge
from your own bodies day after day? How can a store of impurities be pure? Even
when the body is sprinkled with drops of panchagavya using a blade of kusha
grass, like charcoal that is rubbed, it does not become clean. Like flows that
are constantly exuded from a mountain, phlegm, urine, excrement and other
things are exuded. How can the body be purified? There is not the least bit of
purity in the body. There is nothing other than urine and excrement. It is a
store of every kind of impurity. After touching the flows that emerge from the
body, one cleans one's hand with mud. Even then, do they not see that the hand
has touched a vessel full of impurities? Even though the body is cleaned
properly with fragrances, incense and other things, like the tail of a dog that
cannot be straightened, it does not give up its own nature. Something that is
naturally black cannot be made white through any means. Even though it is
cleaned, the body does not become sparkling. He inhales his own foul smell. He
sees his own excrement. A person covers his nose but does not disassociate from
the material. How wonderful is the great delusion that envelopes the universe.
He does not see the taints in his own body and does not detach himself. If a
man does not detach himself as a result of the foul odour that emerges from his
own body, what other reason for detachment can one instruct him about? In
everything that exists in the world, the body is the most impure. By touching
the filthy body, even the pure become impure. For the purification of the body,
fragrances and unguents are spoken about. If both 1297 are purified,
then the touch of the pure will purify it. All the water in the Ganga and heaps
of mud that are like mountains can be used to clean it, until one dies. But a
wicked nature will not be cleansed. An evil-souled person is not purified by
bathing in tirthas and austerities. Does a dog become pure when it bathes in a
tirtha? If a person who is wicked inside enters the fire, he obtains neither
heaven nor emancipation. He only burns his entire body. A person who is
naturally wicked can wash himself properly with the entire water of the Ganga
and clean himself with heaps of mud that are as large as mountains. Even if he
bathes from the moment he has been born, such a man will not be purified. That
is what we say. One can light a fire and sprinkle it with ghee and oil. One can
perform pradakshina and enter the great circle of flames. He will be burnt, but
a person whose sentiments are wicked will not obtain dharma.
__________________________
1296 Five products obtained from a
cow-milk, ghee, curds, cow's urine and cow dung.
1297 Meaning the body and the mind.
There are no other fruits. There
are fish that dwell in the Ganga and other tirthas. There are large numbers of
birds that constantly live in temples. A person whose nature is that of a deceiver
does not obtain any fruits from bathing in tirthas or donations. Purity in
sentiments is the supreme measure of purity in all karma. One embraces the
beloved with one kind of sentiment and the daughter with another. Even if there
are no differences in the objects, there are differences in the way the mind
perceives them. A woman is thought of in one way by the son and in another way
by the husband. Behold all the different kinds of fortune that result from
sentiments. A woman may embrace a man. However, in the absence of sentiments,
he does not desire her. If the three, 1298 kama and the others, fill
the mind with all kinds of worrying thoughts, one does not welcome many kinds
of cooked food and fragrant food that is offered. A man is seized by sentiments.
However, a man can also free himself of sentiments. A man who is pure in
sentiments is pure in his atman and obtains heaven and emancipation.
Single-minded in sentiments and pure in atman, if a person offers oblations,
performs sacrifices and chants hymns, he quickly obtains jnana. For men, that
unblemished jnana is like water and true non-attachment is like mud. They clean
ignorance and attachment, which are like urine, excrement and bad odour. In
this way, a body is said to be naturally impure. Like a plantain tree, there is
no substance inside, with only the outer layer possessing substance. A wise man
should know that the body is lax and full of taints. Pleased in his mind, his
mind and sentiments should not be about material objects that bring enjoyment
to the body. In samsara, a person who overcomes this becomes jivanmukta. There
are those who remain in samsara, grasping the inner core of the plantain tree,
which is without substance. This is described as the great misery and hardship
of birth. As a consequence of taints in learning, men come under the
subjugation of many kinds of karma.""
"In half a shloka, I will
describe to you what crores of books state. 'There is supreme grief in a sense
of ownership. There is supreme joy in lack of a sense of ownership. There were
hundreds and thousands of kings who were bound by a sense of ownership.
However, having cast aside all such feelings, many have proceeded to supreme
worlds. Memory exists inside the womb. But crushed in the vaginal passage, he
loses his senses and is miserable. As soon as the external air touches him, the
embodied creature is filled with delusion. That mere touch leads to a terrible
fever. As a result of that great fever, delusion results. Being deluded, a loss
of memory ensues quickly. When the memory is destroyed, he no longer remembers
his past karma. For any being, attachment is quickly generated for the present
birth. Attached and foolish, people do not engage in the right tasks. A person
does not know his own atman, the supreme, or any divinity. O sage! His ears do
not listen to anything that is supremely beneficial for himself. His eyes are
incapable of seeing what is supremely beneficial for himself. Even on a level
path, he advances slowly, faltering at every step. He does not possess true
intelligence, even when he is made to understand by those who are learned.
Succumbing to greed, he is attached to a womb and experiences hardships in
samsara. A man's intelligence is deceptive, and he no longer remembers the sins
that he remembered inside the womb. This sacred text is divine, greater than
the greatest. It has been spoken by Shiva himself. It speaks of austerities as
sadhana for heaven and emancipation. True jnana about Shiva is the sadhana to
achieve everything one desires.
_____________________
1298 Dharma, artha and kama.
Nevertheless, one does not do what
is beneficial for the atman. This is a great wonder. The functioning of the
senses is not clearly manifested in infancy. Nevertheless, there is great
misery. Even if he so wishes, he is incapable of speaking or acting to counter
anything. There is great misery when the teeth emerge and also from slight
ailments. A person suffers from many kinds of infantile diseases and hardship
caused in infancy by the planets. Sometimes, the limbs suffer from hunger and
thirst. He may be weeping, laid down somewhere. Deluded in infancy, he may act
so as to eat his own urine and excrement. In childhood, the parents will pierce
his ears. Made to study the letters of the alphabet, he suffers from many
miseries. Confounded in intelligence, he witnesses extreme pains in childhood.
However, he does not do what is beneficial for his atman. This is a great
wonder. When he becomes a youth, the senses start to function. But even then,
he suffers from the disease of desire. When he becomes a youth, happiness does
not exist anywhere. Jealousy is a great misery and there is delusion and
attachment. The eyes are full of rage and renouncing that seems to be full of
misery. Tormented by the fire of desire, he cannot sleep in the night. Worrying
about how to earn money, there is no happiness during the day either. A man's
mind is attached to a woman or a wife. Even when he sheds drops of semen, he
does not take that to be happiness. That is like drops of sweat. A monkey
suffering from leprosy scratches itself because of the worms it is infested
with. As a result of their afflictions, women scratch themselves in the same
way. When pus emerges from a boil, one thinks that one is happy. The happiness
one thinks one gets from women is just like that and nothing more. One
experiences happiness when urine and excrement are discharged. One should know
that the happiness obtained from women is just like that. But those who are
foolish imagine otherwise. It has been said by Panchachuda 1299 that
there is not the least bit of happiness in women. There is no substance in
women, and they are stores of taints. When respect turns to disrespect and
union becomes separation, when youth is devoured by old age, where is the happiness
that is without a hardship? The body is tired and withered, the hair is grey,
or the head is bald, the body is lax. Suffering from old age and decaying, a
person is incapable of undertaking any task. A man or woman remembers the
former youth as something desirable. A man suffering from old age is
dishonoured by a daughter, a son, a relative and even a servant. They are no
longer attached to him and make him suffer. Suffering from old age, he is
incapable of striving for dharma, artha, kama or moksha. That is the reason one
should follow dharma in one's youth.""
“Vyasa said, Panchachuda remarked
the women are contemptible. O sage! If you are pleased with me, please tell me
about that briefly.""
'Sanatkumara replied, "O
brahmana! I will accurately describe feminine nature to you. As soon as one
hears about this, one develops excellent non-attachment. O sage! Women are the
root cause behind all taints. Their minds are always fickle. A man who desires
emancipation must never be distracted and must never be attached towards them.
In this connection, an ancient history is recounted, about a conversation
between Narada and Panchachuda, a pumshchali.
____________
1299 This is a reference to the courtesan
Panchachuda. In the Mahabharata, she had a conversation with Narada on this
issue. Indeed, the next chapter reproduces those sections from the Mahabharata,
almost verbatim.
In ancient times, the intelligent
devarshi Narada was roaming around the worlds. He saw the apsara, Panchachuda,
the excellent maiden. Narada, supreme among sages, asked the apsara, who
possessed excellent eyebrows. 'O one with the excellent waist! There is a doubt
in my heart. Please tell me about it.' Thus addressed, the supreme apsara
replied to the brahmana, 'If you think that I am capable, please tell me the
subject.' Narada said, 'O fortunate one! I will never ask you about a subject
you do not know. O one with the excellent waist! I wish to hear the truth about
feminine nature.' Hearing the words of the devarshi, the supreme among apsaras
replied to the devarshi, lord of sages and supreme among sages. Panchachuda
said, 'O sage! Listen. Since I am a woman, I am incapable of criticizing women.
You know about women and about their nature. O devarshi! You should not ask me
to answer such a question.' Saying this, Panchachuda, supreme among apsaras,
was silent. Desiring to ensure the welfare of the worlds, Narada replied to
her. Narada answered, 'O one with the excellent waist! Sin is attached to
lying. There is no sin in speaking the truth. Knowing this, you should speak
the truth.' Having been thus addressed, the one with the beautiful smiles made
up her mind. She started to speak the truth about the eternal vices of women.""
"Panchachuda said, 'O Narada!
Even if a woman belongs to a noble lineage, is beautiful and has a protector,
she doesn't follow the restraints. That is a fault among women. There is
nothing more evil than women. Women are the root of all sins. You yourself know
this. There may be a husband who is learned, prosperous, handsome and pleasing.
Even then, a woman waits for an opportunity to transgress. O lord! We women are
prone to wickedness and adharma. We abandon our shame and are attracted to evil
men. Women desire those who approach, desire and serve them. They aren't
concerned about not following the restraints. If they remain with their
husbands and do not break the restraints, that is because men do not desire
them, or because they are scared of their husbands. Women do not find anyone
dishonourable, nor do they care about age. They enjoy men, regardless of
whether they are handsome or ugly. Because of fear, compassion, riches, kin,
family and relationships, women never remain with their husbands. Women of good
families desire to be svairinis who are young and wear beautiful ornaments and
garments. There may be beloved women who are protected and always greatly
respected. Even they are attracted to those who are hunch-backed, blind, dumb
and dwarves. O devarshi! They are attracted to the disabled and other
despicable men. O great sage! There is no one in this world whom women regard
as unapproachable. O brahmana! If a man can be obtained in any way, a woman
never remains with her husband, but approaches another. When men cannot be
obtained, when they are scared of family members, or when they are scared of
being killed by relatives, the hopes of women are shattered. Their nature is
fickle. They are difficult to please and difficult to understand, even by
people who are wise. As they wish, they engage in sexual intercourse. Wood
never satisfies a fire. The great ocean is never satisfied by rivers. The
Destroyer is not satisfied with all the beings. In that way, the fair-eyed ones
are never satisfied with men. O devarshi! I think that this is a mystery about
all women. As soon as she sees a man, a woman's vagina is moistened. As soon as
she sees a man has bathed and is free from dirt and is smeared with fragrances,
like water oozing out of a vessel, a woman's vagina is moistened. Even the best
of women do not desire husbands who give them everything that they wish, honour
them, comfort them and protect them. A woman does not attach as much importance
to objects of pleasure, many ornaments and large stores of wealth as she does
to the prospect of sexual intercourse. They do not consider what is beneficial
for themselves. The destroyer, destruction, death, the nether regions, the
subterranean fire, the sharpness of a razor, the poison of a snake and the
fire-all these collectively exist in a woman. Vidhatri ordained the worlds and
the five great elements originated with him. O Narada! When men and women were
created, these are the sins that were always implanted in women.'""
'Sanatkumara concluded,
"Hearing her words, Narada was satisfied in his mind. Taking this to be
true, he became detached from women. O Vyasa! I have affectionately told you
what Panchachuda said about feminine nature. This is a reason for
non-attachment. What else do you wish to hear?""
“Vyasa said, "O Sanatkumara! O
omniscient one! O V sage! I have heard about feminine nature from you.
Affectionately, please tell me about the knowledge of time.""
'Sanatkumara replied,
"Earlier, Parvati asked Parameshvara this. She heard many kinds of divine
accounts and pleased, prostrated herself before him. Parvati said, 'O Bhagavan!
O divinity! Through your favours, I have understood everything from you, about
how one should worship and about the proper usage of mantras. O lord! However,
even now, I still have a doubt about the wheel of time. O divinity! What are
the signs of death? What is the measure of a lifespan? O protector! I am your
beloved. Please tell me about that.' Thus asked by Devi, Maheshvara
answered.""
"Ishvara said, 'O beloved! I
will tell you the truth about the most excellent sacred text. O Deveshi!
Through this sacred text, men can know about the time of death. The day, the
paksha, the month, the ayana and the vatsara of the time of death can be known
through gross and subtle signs that are internal and external.1300 O
beautiful one! O Uma! Out of affection towards you, and for the welfare of
people and their non-attachment, I will tell you the truth now. Listen. O
beloved! If the body suddenly turns pale and loses half of its complexion
everywhere, know that death will occur within a space of six months. O beloved!
If the face, ears, eyes or tongue become paralyzed, know that death will occur
within six months. O fortunate one! If the sound associated with a loud scream
is not instantly heard by the ears, those who know about time know that death
will occur within six months. In contact with the sun, the moon or the fire, if
a person does not see the light and everything seems to be dark, he will live
for six months. O Devi! O beloved! If the left hand throbs for seven days,
there is no doubt that he will live only for a month. If the limbs expand and
the palate becomes dry, there is no doubt that he will live for a month.
_________________________
1300 Ayana is a period of six months.
Uttarayana is the movement of the sun to the north of the equator, the period
from the winter to the summer solstice. Dakshinayana is the movement of the sun
to the south of the equator, the period from the summer to the winter solstice.
Vatsara generally means year, but within that, there are variations. Samvatsara
is the solar year, anuvatsara is the lunar year, parivatsara seems to have been
calculated on the basis of Jupiter's orbit and vatsara was calculated on the
basis of the nakshatras. Since idavatsara occurred once every five years, it
probably had an intercalary month.
If there is a running nose and the
three doshas exist, 1301 the person will live for a fortnight. If
the mouth and the throat are dry, the person's lifespan will be over at the end
of six months. O beautiful one! If the tongue turns thick and the teeth become
moist, he will only live for six months. These are known to be the signs and
indications of death. O one with a beautiful complexion! If a person cannot see
his reflection in water, oil, ghee or a mirror, or if the image appears
distorted, those who know about the wheel of time know that his lifespan is six
months more.'""
""O Deveshi! Hear about
other indications of death. If a person sees that his own shadow is without a
head, or if he cannot see his shadow, he will not live for more than a month. O
Parvati! I have spoken about signs of death as manifested in the limbs. O
fortunate one! I will now speak to you about the external signs. Listen. O
Devi! If the solar or lunar disc seem to be devoid of rays, or if they appear
to be coated in a film, calamity will strike him within half a month. If a
person cannot see Arundhati, 1302 if the moon appears bereft of its
auspicious signs, or if he cannot see the stars, he will only live for a month.
When he looks at the planets and is confused about the directions, or if he
cannot see Utathya, Dhruva 1303 or the solar disc, he will certainly
die within six months. If a person sees a rainbow at night or a shower of
meteors at midday, or if he sees himself surrounded by vultures and crows,
there is no doubt that he will not live for more than six months. If the
saptarshi constellation or the Milky Way are not seen in the sky, men who know
about time know that his lifespan is not more than six months. If a person sees
that the sun or the moon are suddenly devoured by Rahu, or if the wheel of the
directions seems to be whirling, it is evident that he will die within six
months. If a man suddenly sees that he is surrounded by blue bees, this should
be known as the supreme truth that his lifespan is only one month more. If a
vulture, a crow or pigeon attack a person and settle down on his head, there is
no doubt that he will soon die, within a month. I have thus spoken about the
external evil portents. For the welfare of men, I will briefly describe what
must be done. When a man sees Kala located between his two hands, the left and
the right, it is evident that his time has come. This has been stated directly.
O beautiful one! This is like Kala standing between two fortnights. Briefly, he
must purify himself, remember the divinity, bathe and control his senses. He
must wash his hands with milk and the juice of red lac and knead them. Holding
fragrances in his hands, he must seek out the auspicious and the inauspicious.
O beloved! Beginning with the little finger and ending with the thumb, in the
due order, he must perform nyasa of the tithis, pratipada and the others, on
his hands. 1304 One should then cup the hands together, cover the
mouth and be seated, facing the east. He must then remember and recite the
navatmaka mantra 1305 one hundred and eight times. While doing this,
he must carefully look at every joint on his fingers. O beloved! On any of
these joints, if he sees a line that is in the form of a bee, he will know that
his death will occur on that tithi in shukla paksha or krishna
paksha.""
___________________
1301 The three humours, kapha, pitta and
vata, bile, blood and phlegm, are not in equilibrium.
1302 The star Alcor, companion of the star
Vasishtha (Mizar) in the saptarshi constellation.
1303 Here, Utathya probably means
Brihaspati (Jupiter) and Dhruva is the Pole Star.
1304 Pratipada is the first lunar tithi.
The implicit assumption is that the person will live for two joints on each
finger. Nyasa of a tithi is done on one of these joints, fortnights, a month.
There are three amounting to one paksha on one hand and another paksha on the
other hand.
1305 A mantra with nine aksharas, probably
meaning Namah Bhagavate Rudraaya.
"""I will now
briefly speak to you about the time of death. O beloved! Knowing what will
happen and what will not happen, he should accordingly decide on his course of
action. Listen. O one with the beautiful hips! He must make efforts to get to
know what will happen to him. Time is reckoned as kshana, truti, lava, nimesha,
kashtha, muhurta, ahoratra, paksha, masa, ritu, vatsara, abda, yuga, kalpa and
mahakalpa. 1306 Sadashiva, who takes away life, reckons time
differently. The three paths are said to be the left, the middle and the right.
According to those who follow vamachara, the measurement of sound starts from
the fifth day and lasts till the twenty-fifth. 1307 I will tell you
about this. O one beautiful in complexion! For those who know about time and
the sound, for those who follow vamachara, the measurement is based on the
elements, the gaps in them, the directions and the flags. O beautiful one! For
those who follow the path on the right, the measurements are spoken of as the
seasons, the transformation in the elements and their gunas. Those who know
about the progress of prana know this. When ida1308 and the other
vessels carry prana for five days at a stretch, there is no doubt that he will not
live for more than a year. When they carry them for ten days at a stretch, he
will live for a year. When they carry them for fifteen days at a stretch, his
lifespan will be over after a year. When they carry them for twenty days at a
stretch, this is a sign he will live for six months. If the vessel on the left
carries it for twenty-five days, this is a sign that his lifespan will be over
in three months. If it is carried for twenty-six days, it is said he will live
for two months. If it is carried constantly for twenty-seven days, it is said
that he will live for a month. This is the sign of the vessel on the left.
These are known to be the signs of the flow of prana along the left. In due
order, for reckoning days, there are four categories of the flow along the
right. O Devi! Within these four categories, there are said to be sixteen
sub-categories. I will now tell you about their measurements accurately.
Starting with six days, in due order, the measurements are similar to those
manifest along the left channel. If the flow is continuous for six days, it
should be known that he will live for two years, eight months and eight days.
If the flow lasts for seven days, there is no doubt that he will live for one
year, seven months and six days. If the flow lasts for eight days, he will live
for two years, four months and twenty-four days. If the flow of prana is
sustained for nine days, it is said that he will live for seven months and
twelve days. I have already described the reckoning of time. However, let me
also speak about the number of days within months. If the flow is for eleven
days, it is said that he will live for one year, nine months and eight days. If
the flow is for twelve days, it should be known that he will live for one year,
seven months and six days. If the vessel bears prana for thirteen days, it is
said that he will live for one year and four months. If the flow of prana on
the left is for fourteen days, it is said that he will live for one year, six
months and twenty-four days. There is no doubt about this. If the flow is for
fifteen days, those who know about time say that he will live for nine months
and twenty-four days. If the flow is for sixteen days, those who know about
time say that he will live for ten months and twenty-four days. O Ishvari of
sadhakas!
_______________________
1306 Definitions of measuring time are not
uniform. Subject to that, 100 truti 1 tatpara, 30 tatpara = 1 nimesha, 18
nimesha = 1 kashtha, 30 kashtha = 1 kala, 30 kala = 1 ghatika, 2 ghatika = 1
kshanalmuhurta, 30 kshana = 1 ahotrata (day and night). 1 lava = 2 kashthas.
Paksha is fortnight, masa is month, ritu is season and abda is the solar year.
Mahakalpa is a complete cycle of universal creation and dissolution.
1307 Vamachara, especially used in tantra,
is the path on the left. These shlokas are extremely difficult to understand.
But here, vamachara seems to mean the flow of prana along pingala, the vessel
on the left.
1308 Ida is the tubular vessel on the
right side of the body, pingala is the one on the left.
If the flow is for seventeen days,
his lifespan is described as nine months and eighteen days. O Devi! If the flow
on the left is constant for eighteen days, it is said that he will live for
eight months and twelve days. O Devi! If the flow of prana is for twenty-three
days, one should certainly understand that he will live for twenty-four days.
If the flow is for twenty-four days, it is said that he will live for seven
months and six days. Eighteen days may also be added to this. I have briefly
told you about days within months, in so far as it concerns the flow on the
left. Not hear about the flow on the right. If the flow lasts for twenty-eight
days, he will live for that number of tithis. If the flow lasts for ten days,
the calamity is immediate. If it lasts for thirty days, the calamity will occur
after five days. O Devi! If the flow is continuous for thirty-one days, there
is no doubt that he will remain alive for three days. When Ravi's nadi1309
bears prana for thirty-two instants, there is no doubt that he will live for
two days. I have spoken to you about prana on the right. I will now speak to
you about the one in the middle. 1310 When the flow of prana speeds
up and comes together in the face, he will live for a day. Those who know about
the ancient accounts speak of this as the wheel of time, indicating the end of
the lifespan. O Devil For the welfare of the worlds, I have described this to
you. What else do you wish to hear?",
“Devi said, 'O divinity! You have
spoken to me about "De the true jnana of time. Please speak to me about
the deception of Kala, a truth known to yogis. All living beings are dragged by
Kala. However, when Kala arrives, how does one deceive death? O divinity! O one
who bestows happiness on everyone! Displaying your affection towards me, please
tell me about that, for the welfare of yogis."""
"Shankara replied, 'O Devi! O
Shivaa! Listen. I will tell you what you have asked me about. For the welfare
of all humans, I will tell you about it briefly. The body is an aggregation of
the five elements, earth, water, fire, wind and space. Space pervades
everything and goes everywhere. Everything dissolves into space and originates
from it again. Had it not existed, where would they have found a refuge? O
beautiful one! It is because it is stable that the aggregation also exists.
Through the strength of austerities and mantras, those who possess jnana know
all this exceedingly well. There is no doubt about this."""
"Devi said, 'O lord of the
residents of heaven! Kala is cruel and terrible in form. When he conveyed them
to space, he was burnt down by you. Praising and satisfying you through hymns,
he got back his own form again. You told him, "You will roam around among
people, invisible in form." You showed him your great power and as a
result of the power of your boon, he arose again. Kala is present here. Can he
be destroyed by anyone? Please tell me that. You are the lord, the most noble
among yogis. You control yourself. You are Mahesha, engaged in the welfare of
others.""”
"Shankara replied, 'Kala
cannot be destroyed by supreme devas, daityas, yakshas, rakshasas, uragas and
humans. However, embodied yogis who are supremely immersed in dhyana can
cheerfully destroy Kala.'""
______________________
1309 That is, pingala.
1310 That
is, sushumna nadi.
'Sanatkumara continued,
"Hearing this from the guru of the three worlds, Gouri laughed and asked,
'Please tell me the truth. How can Kala be destroyed and by whom?'""י
"Shambhu told her, 'O one with
a face like the one with the cool beams! 1311 Kala is like a
predatory creature. However, there are unblemished yogis who can fling him
away. Listen attentively. O beautiful one! The body always consists of the five
elements. It emerges from them and dissolves into them, possessing their gunas.
The wind originates from space. Fire originates from wind. Water has been
identified as originating from fire. The earth emerges from water. The earth
and other elements progressively merge into the preceding one. The earth is
said to possess five attributes, water four attributes, fire three attributes,
wind two attributes and space one attribute. Sound is the sole attribute of
space. The attributes of earth and the other elements are said to be sound, touch,
form, taste and smell as the fifth. When it gives up its respective attribute,
each element is destroyed. When it accepts its respective attribute, the
element is spoken of as manifesting itself. O Deveshi! Know that this is the
truth about the five elements. O Devi! Therefore, yogis who wish to vanquish
Kala always think about these respective attributes and those of
Kala.'""
"Devi asked, 'O lord of all
those who know yoga! How do yogis conquer Kala? Do they use dhyana or mantra?
Please tell me everything.""
"Shankara replied, 'O Devi!
Listen. Desiring the welfare of yogis, I will tell you. This supreme jnana must
not be indiscriminately revealed to anyone. O beautiful one! It must be
bestowed on someone who is full of faith and devotion, intelligent and pure and
on someone who is always devoted to dharma and is not a non-believer. On an
excellent seat, or an excellent couch, a person who knows about yoga must
engage himself in yoga. He must do this in the dark, without a lamp. He must do
this when others are asleep. When the index fingers are used to close the ears
for a muhurta, a sound is heard, resembling that of a blazing fire. If one does
this at the time of sandhya, one does not feel exhaustion, even for an instant.
All kinds of ailments and many kinds of anxiety and hardships are swiftly
destroyed. If one constantly visualizes death's form for two ghatikas, one can
conquer death and desire and roam around, as one wills. He knows everything and
can see everything. He obtains every kind of siddhi. If he hears a sound that
is like that of clouds thundering during the rains, the yogi is instantly freed
from all bonds of samsara. The yogi then constantly becomes more subtle than
the subtlest. O Devi! I have thus described to you the nature and form of
meditating on shabda-brahma. 1312 Like a person looking for grain
casts aside the husk, the yogi casts aside all bonds. After obtaining
shabda-brahma, if he hankers after anything else, that will be like striking
the sky with his fists. He will end up craving for hunger and thirst. The
supreme brahman bestows bliss and emancipation. It is without decay and not
external. When one knows it, one is devoid of every kind of limitation. Those
who are deluded come under the noose of Kala and are subjugated by the noose of
death. They are sinners and evil in their intelligence. They do not know
shabda-brahma. One is in samsara only as long as one has not obtained that
refuge.
_________________
1311 The moon.
1312 Shabda-brahma is usually taken to be the
ritualistic elements of the Vedas, the karmakanda. Para-brahma is the
paramatman. Shabda-brahma means the sound of the brahman, the sound that is the
brahman.
When one knows about the supreme
truth, one is freed from the bondage of birth. Sleep and laziness are great
impediments. One must make efforts to conquer these enemies. One must always be
seated on a comfortable seat and practice shabda-brahma. Even if a man is one
hundred years old, if he practices the enhancement of prana for as long as he
has life, he will be free of ailments and will obtain a body that conquers
death. If this can be directly seen in an old man, what need be said of a young
person? O Devi! O beloved! Shabda-brahma is supreme Shiva and using one's
intelligence, one must endeavour to perform dhyana on this. It cannot be
pronounced but is the infinite sound. It is not Aumkara, or mantra, or bija
mantra, or akshara. 1313 Those who know about prana say that there
are nine signs of this sound. I will speak about this. Progressively using this
nada, 1314 one can proceed towards siddhi-(1) sound of a ghosha
consonant; 1315 (2) sound of bell metal; (3) sound of a horn; (4)
sound of a bell; (5) sound of a veena; (6) sound of a flute; (7) sound of a
drum; (8) sound of a conch shell and (9) the rumbling of thunder as the ninth.
Eventually, giving up these nine sounds, one must practice tumkara. 1316
If a yogi always performs dhyana on this, good deeds and bad deeds do not touch
him. O Devi! Through such practice of yoga, a person can hear what others
cannot hear. If he dies while engaged in such practice, a yogi can remain in
that position for days and nights. Within seven days, a sound emerges from him,
indicating that he has conquered death. O Devi! This sound is of nine types,
and I will describe these accurately. The first nada is ghosha. It is supreme
and purifies the atman. This nada is excellent and destroys every kind of
ailment. It attracts and controls. The second nada is the sound of bell metal.
It stupefies evil planets and every kind of impediment. The third nada is all
beings. There is no doubt that it counters the effects of poison, the sound of
a horn and is invoked for abhichara. It is used for ucchatana and the killing
of enemies. Parameshvara says that the fourth nada is the sound of a bell. It
is capable of attracting all devas. What need be said about humans on earth?
Attracted by this, yaksha and gandharva maidens grant the yogi every great
siddhi he wishes for. The fifth nada, always heard by a yogi, is the sound of a
veena. O Devi! Through this, one becomes capable of seeing a long distance
away. If one performs dhyana on the sound of a flute, one gets to know the
truth about everything. If one performs dhyana on the sound of a drum, one does
not suffer from old age or death. O Devi! Through the sound of a conch-shell,
one can assume whatever form one desires. As a result of the sound of thunder,
a person does not suffer from any calamities. O one with the beautiful
complexion! With single-minded attention, if the mind is constantly fixed on
tumkara, a form of the brahman, what cannot be achieved by him, as he wishes?
He becomes omniscient and can see everything. He can assume any form he wills
and can go anywhere. He suffers from no aberrations. There is no doubt that he
is like Shiva himself. O Parameshani! This is the real nature of
shabda-brahman, with its nine forms. I have described all of them to you. What
else do you want to hear?"""
_____________________
1313 Bija means seed and is a mystic
akshara (syllable) from a mantra, known as bija mantra.
1314 Sound.
1315 A voiced consonant.
1316 Tumkara is the sound 'tum'.
"Devi said, 'Through yoga, one
can attain the status of wind, which originates from space. O lord! If you are
pleased, please tell me everything about this."”
"Shankara replied, 'Desiring
the welfare of yogis, I have described everything earlier, about how the wind
became a symbol for those who wish to conquer Kala. Realizing the day through
this, a yogi remains immersed in pranayama. O beautiful one! Within half a
month, he conquers Kala, which arrives. The heart is like the fire of a lamp
and the wind follows the fire. The great wind goes everywhere and pervades
everything, inside and outside. Jnana, vijnana and enterprise are all urged by
the wind. By conquering the wind, one can conquer the entire universe. Desiring
to slay old age and death, a yogi must always remain engrossed in dharana.
Engaged in yoga, there must be proper dharana first. Dhyana follows. O sage! 1317
A blacksmith fills the mouth of the bellows with wind and accomplishes his
task. That is exactly the way a yogi should practice. The divinity is the lord
of one thousand. He has one thousand eyes, hands and feet. His joints envelope
everything and he stands ten finger-lengths above this. One should restrain
prana and utter the gayatri mantra first, along with AUM, followed by the
vyahriti three times. 1318 This is spoken of as pranayama. The moon,
the sun and the planets originate and dissolve away again. Nevertheless, those
devoted to yoga and dhyana do not return again. A brahmana can torment himself
through austerities for one hundred years and drink water from the tip of a
blade of kusha grass. But the brahmana can obtain the same fruits through a
single act of dharana. If a brahmana gets up in the morning and practices
pranayama, he swiftly destroys all his sins and goes to Brahma's world. If a
person single-mindedly practices pranayama in a solitary spot, he conquers old age
and death and along with the wind, can travel valour, bravery, the speed of the
wind, happiness and a supreme through the sky. He obtains siddhi, luster,
beauty, intelligence, bliss that is praised. I have thus described the entire
siddhi that a yogi can obtain through the wind. O Deveshi! I will now describe
the nature of what can be obtained through the fire. He must be comfortably
seated, or must lie down, in a place where the speech of people does not exist.
He will then use the energy that emerges from his head to illuminate the middle
of his body. With unwavering attention, a yogi will use the fire that emerges
from the middle of his eyebrows to illuminate. He will be like a person who can
unhesitatingly see in a place where the light of a lamp does not exist. A yogi
must carefully press his eyes a little with the tips of his fingers. When he
sees a star, he must single-mindedly perform dhyana on that for a muhurta, or
half a muhurta. Thereafter, when he meditates in the darkness, he will see the lord
of illumination-white, red, yellow, black and with the hue of a rainbow. An
energy like that of the rising sun will emerge from his forehead, from between
his eyebrows. When he realizes this, he can assume any form he wills and sport
in that. Through constant practice of yoga, he will obtain powers-pacifying and
calming causes, entering the bodies of others, anima and the other attributes,
the ability to see with the mind, the capacity to hear from a long distance,
vijnana, the ability to be invisible, the ability to assume many forms and the
ability to travel through the sky.
_______________________
1317 This inconsistency has crept in
because the entire conversation is being repeated to Vyasa.
1318 Vyahriti means the words bhuh, bhuvah
and svah, uttered after AUM.
He possesses the learning that
comes from studying and becomes accomplished in many sacred texts. Even those
who possess jnana can become deluded, subjugated by former karma. Even when
they look, they do not see. Like the deaf, they do not hear. Foolish and
confounded by sin, they behave like blind men in the world. "I know the
great Purusha, whose complexion is like that of the sun and who is beyond
darkness. 1319 He is the one who must be known. There is no other
path that one can traverse." I have thus described to you the excellent
means of using the energy. By using this, a uers Kala and becomes immortal. I
will also tell you yogi conquers about something else, through which, one does
not suffer death. O Devi! Listen carefully, with single-minded attention. O
Devi! Turiya is a state that can be obtained by living beings, yogis and those
who perform dhyana. Controlling his mind, the yogi must be comfortably seated
in the designated spot. His body must be upright, and his hands must be clasped,
like a cup. Forming his mouth into the shape of a beak, he must gradually drink
in the air. In a short while, the water that grants like will exude from his
palate. Using the wind, he will inhale this cool water, which is like amrita.
If a yogi drinks this every day, he will never come under the subjugation of
death. He will become immensely energetic and will assume a divine form. He
will not suffer from hunger or thirst. His strength will be like that of an
elephant, his speed will be like that of a horse, his eyesight will be like
that of Garuda and he will be able to hear from a long distance away. He will
have a mass of dark and curly hair. His complexion will be like that of
gandharvas and vidyadharas. Such a man will live for one hundred years of the
gods and his excellent intelligence will equal that of Brihaspati. In this way,
he can travel through the sky and can happily go wherever he wishes. I will
speak to you about another method, which even the gods make efforts to keep a
secret. O one with the beautiful face! Listen. The yogi must practice so that
he can curve the tongue and raise it up to the palate. Within a short period of
time, it will gradually become elongated. When the palate is touched, a cool
nectar will flow. If a yogi constantly drinks this, he will proceed towards
immortality. The tip of the tongue is extended ant touches the palate. The
hands are clasped in the form of a sparkling lotus. Drops of nectar are drawn
out and descend, drop by drop, causing delight even to devas. This is the
substance that enables a person to cross over samsara and cross over all the
sins that have been committed. This enables a person to transcend and cross
over Kala. When the limbs are drenched with this, he does not die and does not
suffer from hunger or thirst. O daughter of the mountain! When the earth 1320
it possesses the constant possesses these four types of yogis, on the
entire universe, not to fortitude to bestow happiness speak of the earth. There
are all the things embodied beings constantly visualize in their dreams but
suffer miseries. The yogi possesses the powers to create heaven on earth and
this is only a small bit of what those four types of yogis can do. Therefore,
the earth, with its mantras, austerities, vratas, niyamas, medicinal herbs and
yoga, is desired by men who follow good policy and possess humility and
knowledge about dharma. The original divinity of beings does not move from a
place where these four types of yogis exist. I will now follow the norms and
describe the shadowy being who is known as Shiva.""
________________________
1319 This is a famous shloka from the
Upanishads.
1320 Those who use the wind, those who use
energy/fire and the two specific methods of yoga.
"Devi said, 'O lord of devas!
O Mahadeva! You have spoken about deceiving Kala, the nature of shabda-brahma
and the excellent signs of yoga. You have briefly mentioned the excellent jnana
about the shadowy being. For the welfare of yogis, please tell me about this in
detail.""" "Shankara replied, 'O Devi! Listen. I will
describe to you the signs of the shadowy being. If a man knows about this
properly, he is freed from all sins. O one with the beautiful complexion! He
must be seated with his back towards the sun or the moon. He must wear white
garlands and garments. He must adorn himself with fragrances and incense. He
must then remember the great mantra, which bestows everything desired as
fruits. It has nine aksharas, united into one. He should then glance at his own
shadow. When he glances next at the sky and sees a shadow that is white in
complexion, his atman becomes one with Shiva, the supreme cause. Those who know
about time have said that he obtains the brahman then. There is no doubt that he
is freed from sins like those of killing a brahmana. If he sees a shadow that
is without a head, within a period of six months, the yogi will lose all power
of speech. A white shadow is known as a sign of dharma, a black one indicates
sin. A red shadow is known as a sign of bondage, a yellow one indicates enmity.
If the shadow is without arms, this indicates the destruction of relatives. If
there is no mouth, this reveals fear of hunger. The lack of hips indicates the
death of the wife. If there are no calves, wealth will be destroyed. If there
are no feet, there will be exile to some other country. I have spoken about
these indications. O Maheshvari! A man must make efforts to reflect on these. O
Maheshvari! A man must properly see the paramatman within his own atman. Using
the mantra with the nine aksharas, he must then perform japa in his mind. After
a year passes, there is nothing that the reciter of the mantra cannot
accomplish. He obtains anima and the other powers and can travel through the
sky. I will now speak about another power that is impossible to counter and
impossible to know. In this world, those who possess jnana see it standing in
front of them. This is impossible to know in this world and is etched in the
form of a snake that is coiled. It is astride a vehicle and its dimensions
cannot be seen, nor read about. Its head is placed above the universe, and it
is constantly lauded in the Vedas. It is the mother of all kinds of learning
and is chanted about as the secret knowledge. This is indicated as the ability
to travel through the sky and exists in all living beings. It is visible and is
also invisible. It does not move. It is manifest and is not manifest. It is
constant and eternal. It is without a complexion, but also has a complexion. It
is spoken of as Bindumalini. A yogi who constantly sees it accomplishes every
objective. Fruits are obtained from bathing in all the tirthas, donations and
all the sacrifices. A person who sees Bindumalini obtains all those fruits.
There is no doubt about this. I have spoken the truth. O Devi! A man then
obtains the fruits obtained from bathing in all the tirthas, all the donations
and all the sacrifices. O Maheshani! What is the need to speak a lot? One
obtains everything that one desires. Therefore, a learned man pursues yoga and
this jnana. Success in yoga is obtained through practice. Therefore, one should
practice. Perfect understanding is obtained through practice. Emancipation is
obtained. Since it is the cause behind emancipation, a learned person must
always practice. O Devi! I have thus spoken to you about what bestows the
fruits of objects of pleasure and emancipation. What other truth do you wish to
know about? I will tell you the truth.'""
Suta concluded, 'O lords among
sages! Hearing the words spoken by Brahma's son, which were full of supreme
meaning, Vyasa, Parashara's son, was pleased. Vyasa was supremely satisfied and
repeatedly prostrated himself before Sanatkumara, the ocean of compassion,
Brahma's omniscient son. Kaleya Vyasa, lord among sages, praised him in this
way. The learned sage, Sanatkumara, was an ocean of vijnana. Vyasa said,
"O best among sages! From you, I have learnt about the brahman. I
prostrate myself before you. I bow down before you. O one who knows about the
brahman! You are blessed." Thus, the great sage, Brahma's son, was praised
by Kaleya, who was filled with great bliss and was silent because of his joy. O
Shounaka! Worshipped by Vyasa and happy and pleased in his mind, Brahma's son
took leave of him and went to his own abode. So did Vyasa. O brahmanas! I have
described to you the conversation between Sanatkumara and Kaleya. It enhances
jnana and brings happiness.'
“Shounaka said, 'I have heard the
great account, full of supreme meaning, narrated ted by you about the
conversation between Sanatkumara and Kaleya. I now wish to hear about Brahma's
creation. Please tell me about how it originated, as you have heard it from
Vyasa.'
Suta replied, 'O sage! Listen to
this divine account, which destroys all sins. I will tell you about this
wonderful account, full of many kinds of extensive learning. If a person
repeatedly teaches this, or reads it, he saves his own lineage and obtains
greatness in the world of heaven. The supreme Purusha is eternal and possess
existence and non-existence in his atman. Though without a sense of ownership,
to create the worlds, he assumed the form of the supreme Purusha. He is the
creator of all beings and is devoted to Narayana. O best among sages! Know him
to be the infinitely energetic brahman. O tiger among sages! He is beyond
conception, but all the pure kalpas originate in him. I prostrate myself before
that Svayambhu. I bow down before Hiranyagarbha Purusha Ishvara again. I will
tell you about the excellent creation. Brahma is the creator, Hari is the
preserver and Maheshvara is the destroyer. From one period of time to another
period of time, there is no other cause behind creation. Svayambhu Bhagavan
desired to create many kinds of subjects. Therefore, he first created water.
Having created it, he released his energy into it. Water is known as Naara and
the descendants of water are known as Nara. Since he lay down on the water
earlier, he is known as Narayana, 1321 An egg that was golden in
complexion floated in the water. From that, Brahma himself, who is known as
Svayambhu, originated. After remaining there for a year, Bhagavan Hiranyagarbha
1322 divided the egg into two parts and created heaven and earth.
Above and below, there were fourteen worlds that were created. Between the two
parts, the lord created the sky. He created earth, flooded by water, and the
ten directions in the firmaments. At that time, he created mind, speech,
desire, anger and intercourse. Through his mental powers, he created seven
extremely energetic sons-Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu and
Vasishtha. The Puranas have determined that these are the seven brahmanas. From
his rage, Brahma then created the Rudras.
_____________________
1321 That is, Naaraayana, one whose place
for lying down (ayana) is water (naara). Nara means a man. The interpretation
is that someone descended from naara is nara. The description given here of
creation is not always consistent with accounts given in other Puranas.
1322 With
the golden womb, Brahma.
He created the rishi Sanatkumara,
who was older than everyone else. The other seven and all the Rudras were born
later. Sanatkumara remains there, restraining his energy. 1323 From
those seven, divine and great lineages originated, worshipped by devas and
rishis. Those maharshis had offspring and were ornamented with rites.
Lightning, thunder, red clouds and the rainbow was created. Having created
water in the beginning, he created clouds. To accomplish sacrifices, he created
hymns of the Rig Veda, Yajur Veda and Sama Veda. We have heard that these are
always used to perform sacrifices to devas and worship them. He created devas
from his mouth, ancestors from his chest, men through intercourse and asuras
from his hips. He created superior and inferior species from his limbs. In this
way, Prajapati embarked on creating subjects who were created from water.
Though the subjects were created, they did not increase. Therefore, he divided
his own body into male and female. In this way, he created subjects, and his
greatness pervaded the universe. Vishnu created Viraja, the Virat Purusha. Know
that this was a second Manu who started this manvantara. 1324 Purusha, the
lord, created all the subjects through Viraja. In Narayana's creation, subjects
were not born through the womb. They were blessed and had long lifespans. They
possessed deeds and offspring. O supreme among sages! I have thus spoken to you
about the first creation. If a person knows about the first creation, he
obtains his desired destination.'
“Suta said, 'The Prajapati who
originated from the water created subjects. As Purusha, he obtained Shatarupa
as his wife, and she was not born through the womb. In his greatness, born from
the water, he remained there, covering the firmament. Following dharma, the
great-souled one gave birth to Shatarupa. For a hundred years, she tormented
herself through extremely difficult austerities. As her husband, she obtained
Purusha, blazing in his austerities. She gave birth to a Purusha who is known
as Svayambhuva Manu. Seventy-one mahayugas are described to be his manvantara.
Through Vairaja Purusha, the patient Shatarupa gave birth to the brave
Priyavrata and Uttanapada. The immensely fortunate Kamya was the wife of
Kardama Prajapati. Kamya had three sons-Samrat, Sakshi and Avitprabhu. The lord
Uttanapada had sons who were Shakra's equals. His son was the divine Dhruva,
extremely radiant and with bliss in his atman, Dharma's daughter possessed
excellent hips and was famous mother, following under the name of Suniti. With
her as a dharma, Dhruva was born. While he was still a child, for three
thousand divine years, Dhruva tormented himself through austerities in a
desolate spot. He desired a spot that would not region decay. Pleased, the lord
Prajapati Brahma gave him a that was just like his own. It did not move and was
in front of the saptarshis. Dhruva had two sons, Pushti and Dhanya. Through
Samuttha, Pushti had five unblemished sons-Ripu, Ripunjaya, Vipra, Vrikala and
Vrishatejas. Ripu's queen gave birth to Chakshusha, lord of all the directions.
Through Pushkarini, Chakshusha Manu had Varuna as a son. O best among sages!
___________________
1323 He did not have offspring.
1324 The first was that of Svayambhuva
Manu.
Through Nadvala, the daughter of
Vaishya, Manu 1325 had ten immensely energetic sons-Puru, Masa,
Shatadyumna, Tapasvi, Satyavit, Kavi, Agnishtoma, Atiratra, Atimanyu and
Suyasha as the tenth. Through Agneyi, Kuru had six immensely radiant sons-Anga,
Sumanas, Khyati, Sriti, Angiras and Gaya. Through Sunitha, Anga had a single
son named Vena. As a result of Vena's wicked deeds, the sages, devoted to
dharma, were filled with great rage and used humkara to kill him. 1326
At this, for the sake of offspring, Sunitha entreated the rishis. Sarasvatas 1327
and others kneaded his right hand. When Vena's hand was kneaded, Prithu was
born. He was born with a bow and armour. His energy was like that of the sun.
For the protection of subjects, the preservation of dharma and the punishment
of the wicked, he was born as Vishnu's avatara. Prithu Venya1328
always protected the earth and was the ancestor of kshatriyas. He was the lord
of the earth and was the first to be initiated into a rajasuya sacrifice. The
accomplished sutas and magadhas were born through him. 1329 O best
among sages! For the welfare of everyone, he milked the earth. The king
performed one hundred sacrifices and provided a means of subsistence for
everyone-devas, rishis, asuras, rakashasas and especially, humans. Prithu had
two sons, who knew about dharma and were known on earth as Parthivas. 1330
They were Vijitashva and Haryaksha. They were extremely brave and immensely
famous. Shikhandini had Prachinabarhi as a son. 1331 As long he roamed
around on earth, prachinagra kusha covered the surface of the earth. 1332
Following dharma, he married the daughter of the ocean. Having obtained a wife,
the king, the great lord, became even more radiant. Through the ocean's
daughter, Prachinabarhi obtained ten sons. He undertook many sacrifices and
also had a divine daughter. All the sons were known as Prachetas and they were
accomplished in dhanurveda. 1333 All of them tormented themselves
through great austerities and observed the same kind of dharma, immersed in the
water of the ocean for ten thousand years. Devoted to dhyana on Shiva, they
used Rudra Gita to perform japa, 1334 When they were engaged in
austerities, the earth was no longer protected, and the earth became covered
with trees. Consequently, the subjects were destroyed. O tiger among sages! On
seeing this when they returned, they engaged in austerities and obtained boons.
Through the strength of austerities, they wished to burn1335 them
down. Wind and fire issued from the mouths of the Prachetas. The wind uprooted
the trees, and the fire burnt them down. On seeing that the trees were
destroyed, but some branches were still left, the powerful King Soma1336
approached and spoke to them.
_______________________
1325 Svayambhuva Manu.
1326 Humkara means to utter the sound
'hum', a sound believed to possess special powers.
1327 Name of a lineage of sages.
1328 Vena's son.
1329 The sutas were charioteers, as well as
raconteurs of tales. Magadhas were minstrels and bards. So were bandis. But magadhas
seem to have also composed, while bandis sung the compositions of others.
1330 Prithu's sons.
1331 Shikhandini was Prithu's
daughter-in-law.
1332 An auspicious sign. Kusha is sacred
grass and prachinagra is the kind of grass that always has its tips pointed
towards the east. Alternatively, Prachinabarhi performed so many sacrifices
that the earth was covered.
1333 Dhanu means bow and veda means
knowledge. But dhanurveda means the science of war.
1334 Rudra Gita is from the Bhagavata
Purana (4th Skandha) and was taught by Shiva to the Prachetas.
1335 The trees.
1336 Soma is the lord of trees and herbs.
Soma is the moon-god.
Soma said, "O kings! O sons of
Prachinabarhi! Restrain your anger. This is Anubhuta, the daughter of the trees
and she is beautiful in complexion. Earlier, since I knew about the future, I
nurtured her in my womb. This immensely fortunate one will be your wife and
will extend Soma's lineage. She will give birth to a learned son named Daksha
Prajapati. In ancient times, the immensely energetic one used to be Brahma's
son and will be a great creator. Through half of your energy and my energy, he
will be a lord of the earth who will be full of Brahma's energy. He will make
the subjects prosper." At this, the Prachetas agreed to Soma's words.
Following dharma, they happily accepted the one with the beautiful complexion,
the daughter of the trees, as their wife.'
'She gave birth to the Prajapati
named Daksha. O sage! That immensely energetic one was also born as part of
Soma's portion. Daksha used his mental powers to create mobile and immobile
objects, bipeds and quadrupeds. He then started to use sexual intercourse for
creation. Following the excellent norms of dharma, he married Virani, the
daughter of Prajapati Virana. She was devoted to her husband. Through her, he
had ten thousand auspicious sons, the Haryashvas. As a result of Narada's
instructions, they became non-attached. Hearing this, through her, Daksha again
had one thousand sons, the Subalashvas. As a result of the sage's instructions,
they also followed the path taken by their brothers. They were non-attached and
followed the path of mendicants, not returning to their parents. Hearing this,
he 1337 became angry and imposed an intolerable curse on the sage.
"O one who loves conflict! You will never be able to remain in one
place." Comforted by Vidhatri, he subsequently created women. O lord among
sages! They possessed qualities and their forms were like great blazes. O
supreme sage! He bestowed ten on Dharma, thirteen on Kashyapa, two on
Brahmaputra, two on Angiras and two on the learned sage, Krishashva. Lord
Daksha bestowed the rest, known as nakshatras, on Soma. Devas, asuras and
others were born from Daksha's sons. They were famous and had many children,
filling the universe. O Indra among brahmanas! Since then, subjects have been
born through sexual intercourse. It is said that before this, creation took
place through mental conception, sight and touch.'
Shounaka asked, 'Earlier, you said
that Daksha was born from Brahma's thumb. How did the great ascetic again
become the son of the Prachetas? O Suta! I have a doubt about this, and you
should explain it to me. It is also amazing that he should become Soma's
father-in-law. How did this happen?'
Suta replied, 'Creation and
destruction of beings occur constantly. O sage! Daksha and all the others are
born in every kalpa. A person rson who knows this about Daksha's creation of
mobile and immobile objects obtains offspring and a long and full lifespan. He
obtains greatness in the world of heaven.'
______________________
1337 Daksha.
“Shounaka said, 'O son of a suta! 1338
Quickly, please tell me S in detail about the creation of devas, danavas,
gandharvas, uragas and rakshasas.'
Suta answered, 'When creation did
not progress, for the purpose of creation, Prajapati requested Virana's
daughter, who was great in austerities. He created many kinds of subjects
through the dharma of sexual intercourse. O immensely wise one! I will tell you
about it briefly. Listen. Through Virini, Daksha Prajapati had five thousand
valiant sons. Seeing that they had been created, the sage Narada spoke to them.
Earlier, Narada, Parameshthi's son, had heard that all creation would occur
through Kashyapa and Daksha's daughters. Therefore, he spoke to them. "You
are foolish. You do not know anything about the directions. Without knowing
that, how can you create? Therefore, get to know the earth." Addressed in
this way, all of them energetically departed, so as to know the directions.
Unable to reach the end, they did not return to their father's house. Knowing
this, he again had five hundred sons. However, Narada, who could see
everything, spoke to them again. Narada said, "Without knowing the
dimensions of the earth, how can you create? All of you are foolish. What is
this creation you are about to embark on?" Hearing his words, Daksha's
sons, the Subalashvas, left in search of the different directions, just as the
Haryashvas had done earlier. They reached the infinite limits of Pushkara and
were defeated. Like rivers headed towards the ocean, they have still not
returned. O sage! Since then, if a brother leaves in search of a brother, he is
destroyed. A learned person should not engage in such a task. Daksha Prajapati
got to know that they had also been destroyed. Full of rage, he cursed the
great-souled Narada. "O one who loves quarrels! You will never find
stability in any one place. In your presence, people will always quarrel."
We have heard that Daksha Prajapati was consoled by Vidhatri. Through Virini,
he had sixty daughters. He bestowed ten on Dharma, thirteen on Kashyapa,
twenty-seven on Soma, four on Arishtanemi, two on Brahmaputra, two on Angiras
and two on the learned Krishashva. O sage! Hear about their names.'
'Dharma's wives were Arundhati,
Surya, Lamba, Bhanu, Marutvati, Sankalpa, Muhurta, Sadhya and Vishva. 1339
O sage! Hear about their offspring. Vishva gave birth to the Vishvadevas and
Sadhya to the Sadhyas. Marutvati's sons were the Marutvats, and Vasu's sons are
known as the Vasus. Bhanu's sons were all the Bhanus and the Muhurtajas were
born from Muhurta. Ghosha was born from Lamba and Yami's daughter was
Nagavithi. All uneven entities on earth were born from Arundhati. From Sankalpa
was born Sankalpa, the resolution that has the nature of truth. O Shounaka!
Vasu had eight sons, Aya and others. Hear about their names. They were Aya,
Dhruva, Soma, 1340 Dhara, Anila, Anala,1341 Pratyusha and
Prabhasa. These are the names of the eight Vasus. Aya's sons were Vaitandya,
Shrama, Shanta and Muni. Dhruva's son was the illustrious Kala, whose power is
exerted in the worlds. Soma's son was the illustrious Varcha and radiance
results from him. ____________________
1338 Because Suta is also the son of a
suta.
1339 The text has missed out on Vasu and
Yami. Usually, Surya is not in the list.
1340 Not to be confused with the moon.
1341 The same as Agni.
Through Manohara, the sons of Dhara
were Dravina, Hutahavyavaha, Shishira, Prana and Ramana. Shiva 1342
was Anila's wife and her sons was Manojava and Avijnatagati. These were Anila's
two sons. Agni's son, the prosperous Kumara, was born in a clump of reeds. The
descendants who followed him were Shakha, Vishakha and Naigameya. He is known
as Kartikeya because he was the son of the Krittikas, 1343 Pratyusha's
son was the rishi named Devala. Devala had two sons who were learned and had
offspring. Brihaspati's sister was a supreme lady who followed brahmacharya.
She was accomplished in yoga and roamed around the entire earth. She became the
wife of Prabhasa, the eighth Vasu. The immensely fortunate Prajapati
Vishvakarma was born from her. He is the creator of thousands of works of
artisanship and is the architect of the gods. The supreme among artisans
created all kinds of ornaments and also all the vimanas of the devas. Humans
earn subsistence through the great-souled one's art of craftsmanship. According
to a different version, his wife, Sarupa, gave birth to crores of Rudras, such
as Raivata, Aja, Bhava, Bhima, Vama, Ugra, Vrishakapi, Ajaikapada, Ahirbudhnya,
Bahurupa and Mahat. O sage! Hear about the names of the foremost eleven. They
are Ajaikapada, Ahirbudhnya, Tvashta, the valiant Rudra, Hara, Bahurupa, the
unvanquished Tryambaka, Vrishakapi, Shambhu, Kapardin and Raivata. I have
mentioned eleven Rudras, who are the lords of the three worlds. One hundred
infinitely energetic Rudras have also been mentioned. O supreme among sages!
Hear the names of Kashyapa's wives.'
“Suta said, 'Their names are Aditi,
Diti, Surasa, Arishtela, Danu, Surabhi, Vinata, Ila, Tamra, Krodhavasha, Kadru
and Muni.1344 O Indra among brahmanas! Hear about their offspring.
In the earlier manvantara, there were twelve excellent and supreme gods. They
were named the Tushitas. In the intervening period between end of Chakshusha
manvantara and the beginning of Vaivasvata manvantara, for the welfare of the
worlds, those immensely illustrious ones assembled and spoke to each other.
"Come. Let us quickly enter Aditi's womb. When the new manvantara presents
itself, we will be born. That will be best." During Chakshusha Manu's
manvantara, all of them said this. They have been born as the sons of Kashyapa,
Marichi's son, and Aditi, Daksha's daughter. Vishnu and Shakra have been born
again. The twelve infinitely energetic Adityas are said to be Aryama, Dhatri,
Tvashta, Pusha, Vivasvat, Savitar, Mitra, Varuna, Amsha and Bhaga. 1345
In Chakshusha manvantara, the gods were known as the Tushitas. In Vaivasvata
manvantara, they are known as the twelve Adityas. O Shounaka! In the due order,
I have thus spoken to you about Aditi's offspring. Soma's twenty-seven wives have
been mentioned and they were excellent in their vows. All of them were yoginis 1346
and they are said to have given their names to the nakshatras. Arishtanemi's
wives had sixteen offspring. The sons of the learned Bahuputra are said to be
four. 1347
______________
1342 Shivaa.
1343 The Pleiades. Kartikeya/Kumara/Skanda
was reared by the Krittikas. They adopted him as their son.
1344 This only has
twelve names, because Khasa's name is missing.
1345 Twelve with Vishnu and Shakra
included.
1346 Yogini is the feminine of yogi.
1347 Vidyut
means lightning and there are believed to be four kinds of lightning-tawny
(with gusts of wind), red (during summer), yellow (during the monsoon) and
black (during famines). The sons of Bahuputra, the same as Brahmaputra, were
the four Vidyuts.
The sons of devarshi Krishashva are
said to be the weapons of devas. In this way, when one thousand yugas are over,
all of them are born again, as they will. O son! O sage! Dhumrakesha was also
born through his wife, Archi. His 1348 two wives were Svadha and
Sati. Svadha was the elder and Sati the younger. It should be known that Svadha
gave birth to the ancestors and Sati to the Angirases. In this way, at the end
of one thousand mahayugas, they are born again, as they will. There are
thirty-three categories of devas,1349 They are also said to have
origin and destruction. O Maitreya! Just as the sun always rises and sets, from
one yuga to another yuga, devas are created.'
'We have heard that from Kashyapa,
two sons were born to Diti-Hiranyakashipu and the valiant Hiranyaksha. She had
a daughter named Simhika, who was married to Viprachitti. Hiranyakashipu had
four sons who were famous for their energy-Anuhlada, Hlada, the valiant
Samhlada and the youngest, Prahlada, whose discriminating intelligence was such
that he was devoted to Vishnu. Through Surya, Anuhlada's sons were Puloma and
Mahisha. Through his wife, Dhamani, Hlada had Vatapi and Ilvala as sons.
Through his wife, Kriti, Samhlada had Panchajana as a son. Virochana was
Prahlada's son and through his wife, Devi, Virochana had Bali as a son. O lord
among sages! Through Ashana, Bali had one hundred sons. Bali was devoted to
Shiva and was one of Shiva's great devotees. He donated and was generous. He is
remembered for his auspicious deeds and austerities. He had an extremely
intelligent son named Bana, who was supreme among Shiva's
devotees. By satisfying Shiva
properly, he became a ganapati. You have already heard the account of the
great-souled Bana. In a battle against him, Krishna was pleased with his
bravery. Hiranyaksha had five sons. There were learned and extremely strong.
Their names were Kukura, Shakuni, Bhuta-santapana, Mahanada and the brave
Kalanabha. O sage! I have spoken about Diti's sons. Now hear about Danu's sons.
Danu had one hundred sons who were fierce in their valour. They were Ayomukha,
Shambara, Kapola, Vamana, Vaishvanara, Puloma, Vidravana, Mahashira, Svarbhanu,
Vrishaparva and the valiant Viprachitti. All of them were Danu's sons, born
through Kashyapa. O sage! O unblemished one! Now hear about their sons. In this
connection, I will speak about them. Svarbhanu's daughter was Prabha and
Puloma's daughter was Shachi. Upadanavi, Hayashira and Sharmishtha were
Vrishaparva's daughters. Vaishvanara's daughters were Pulomaa and Pulomika.
They married Marichi's immensely energetic son and had many sons. Marichi's son
was great in his austerities. Through them, he had sixty thousand sons, who
brought delight to the danavas. These were the extremely strong danavas, the
Poulamas and Kalakhanjas. They resided in Hiranyapura and because of favours
received from the grandfather, could not be killed by devas. They were killed
by Savyasachi. 1350 Through Simhika, Viprachitti had sons. Because
of the union between a daitya and a danava, they were fierce in valour. There
were thirteen immensely strong ones, known as Saimhikeyas. They were Rahu,
Shalya, the extremely strong Bala, Mahabala, Vatapi, Namuchi, Ilvala, Svasripa,
Ajika, Naraka, Kalanabha, Sharamana and Sharakalpa. They extended their
lineages. Their sons and grandsons extended Danu's lineage. There were many who
were born, and they are not being described in detail.
______________________
1348 Probably meaning Dhumrakesha's.
Dhumrakesha means someone whose hair is made out of smoke and in this case,
should probably be taken to mean Agni.
1349 Usually listed as twelve Adityas,
eleven Rudras, eight Vasus and two Ashvins.
1350 That
is, Arjuna, described in the Mahabharata.
The Nivatakavachas and Maruts were
born in Samhlada daitya's lineage. They were cleansed in their souls and
engaged in austerities.''Tamra 1351 is said to have had immensely
spirited sons like Shanmukha. Tamra's daughters are said to be Kaki, Shyeni,
Bhasi, Sugrivi, Shuki, Gridhrika, Ashvi and Uluki. Kaki gave birth to crows and
Uluki to owls. Sheyni gave birth to hawks, Bhasi gave birth to kites and
Gridhrika gave birth to vultures. Shuki gave birth to parrots and Sugrivi gave
birth to auspicious birds. Tamra, Kashyapa's beloved, gave birth to horses,
camels and donkeys. The lineage that Tamra gave birth to has thus been
described. Vinata 1352 had two sons, Garuda and Aruna. Suparna 1353
was best among birds and Aruna was known for his deeds. Surasa gave birth to
one thousand immensely energetic snakes. Those great-souled ones possessed many
hoods and travelled through the sky. The foremost them were the kings Shesha,
Vasuki, Takshaka, Airavata, Mahapadma, Kambala, Ashvatara, Elaputra, Padma,
Karkotaka, Dhananjaya, Mahanila, Mahakarna, Dhritarashtra, Balahaka, Kuhara,
Pushpadanta, Durmukha, Sumukha, Khararoma and Kharapani. There were many
others. Krodhavasha gave birth to hordes and all of them were fanged. There
were birds bom from eggs, those on land and in water. It is held that there were
animals too. Anayusha had fifty sons who were extremely strong. The foremost
were Bala, Vriksha, Vikshara and Brihat. Surabhi gave birth to hares and
buffaloes. All the trees, creepers, vines and grass were born from Ila. Khasa
gave birth to yakshas and rakshasas, Muni to apsaras. Arishta gave birth to
snakes, who were superior to the best of humans in their power. O lord among
sages! I have thus described Kashyapa's descendants. Their sons and grandsons
numbered hundreds of thousands.'
“Suta said, 'O son! Such is said to
have been creation during Svarochisha manvantara. In Vaivasvata manvantara, a
great sacrifice was performed for Varuna. It is said that for the sake of
generating offspring, Brahma himself offered oblations. Earlier, he had created
seven saparshis through his mental powers. The grandfather himself thought of
them as his sons now. O rishi! There was a great battle between devas and
danavas. When Diti's sons were destroyed, she went and presented herself before
Kashyapa. Worshipped properly by her, Kashyapa was pleased in his mind. He
offered to grant her a boon. She asked for the boon that she might have a
capable and infinitely energetic son who would kill Indra. The extremely great ascetic
granted her the desired boon. But he said, "O one with the beautiful
complexion! You will have to follow brahmacharya and other niyamas for one
hundred years. You will have to be pure." Diti conceived and nurtured the
foetus. She followed brahmacharya and other niyamas. Having impregnated Diti's
womb and having instructed her about the vow, Kashyapa left. He was happy in
his mind and wished to torment himself through austerities. The chastiser of
Paka 1354 remained there, looking for a weakness. When one year from
the one hundred was left, he found the weakness. Without washing her feet and
purifying herself, Diti lay down to sleep, with her head facing the wrong
direction. This occurred because of the power of what was destined to happen.
___________________
1351 Kashyapa's wife.
1352 Married to Kashyapa.
1353 Another name for Garuda.
1354 Indra killed a demon named Paka.
Seizing the opportunity, Shakra
penetrated through her side and, with the vajra in his hand, shattered the
embryo into seven fragments. When the embryo was thus split by the vajra, it
cried out. The wielder of the vajra repeatedly told it. "Do not cry."
He sliced each of those seven fragments into seven fragments, but they did not
die. O sage! As they were struck, all of them joined their hands in salutation
and said, "O Shakra! Why do you wish to kill us? We are your brothers, the
Maruts, "1355 O brahmana rishi! As a result of Shankara's
wishes, they gave up their inclinations as daityas and Indra accepted all of
them as brothers. These were devas known as Maruts and they were extremely
strong. These forty-nine, who travel through the sky, are the aides of the one
who holds the vajra in his hand. When they grew, Prajapati Hari followed the
order and instated them in kingdoms, starting with Prithu. Hear about that. The
valiant and victorious Krishna is a complete being. He is a Prajapati. Parjanya
is the lord of the clouds and therefore, of the entire world. O great sage! I
have properly spoken about the creation of beings to you. I will now
progressively describe the division of kingdoms to you. Listen. The grandfather
made Prithu, Vena's son, the emperor. He then started to progressively instate
others in kingdoms. Brahma instated Soma in the kingdom of brahmanas, herbs, nakshatras,
planets, sacrifices and austerities. The lord Vaishravana 1356 was
given the kingdom of kings and Varuna of the waters. Vishnu became the lord of
Adityas and Pavaka of Vasus. Daksha became the lord of Prajapatis and Vasava of
Maruts. The infinitely energetic Prahlada was made lord over daityas and
danavas. Vaivasvata Yama was instated in the kingdom of ancestors, Matrikas,
vratas, mantras and cattle. Girisha, with the trident in his hand, became the
lord of yakshas, rakshasas, kings and all bhutas and pishachas. Himalaya became
the lord of mountains and the ocean of rivers. The tiger became the lord of
animals and the bull of cows. The vata tree was instated in the kingdom of
vanaspatis and vrikshas. 1357 In due order, in every kingdom, a lord
of subjects was identified. The lord and master of the universe, who is in all
atmans, established the son of Vairaja Prajapati in the eastern direction. O
tiger among sages! He thought of Sudhanvan, the son of Kardama Prajapati, as
the lord in the southern direction. He instated the great-souled Ketuman, the
undecaying son of Rajas, as the king of the western direction. He instated the
unassailable Hiranyaroma, the son of Prajapati Parjanya, as king of the
northern direction. O Shounaka! I have already told you in detail about Prithu,
Vena's son. The place where he was instated is described as ancient and great.'
“Shounaka said, 'Please describe
the details of all the manvantaras, presided over by Manus. I wish to hear
about them.'
Suta replied, 'O bull among sages!
I have already spoken to you about six manvantaras-Svayambhuva, Svarochisha,
Uttama, Tamasa, Raivata and Chakshusha. O best among sages! The current Manu is
spoken of as Vaivasvata. The Manus of the future will be Savarni, Rouchya,
Brahma-Savarni, Dharma-Savarni, Rudra-Savarni, the one known
__________________________
1355 Since Indra was the son of Aditi,
Kashyapa's wife.
1356 Kubera. He was made the king of kings.
Rajaraja (sovereign lord) is one of Kubera's names.
1357 There are many words for trees.
Vanaspati is a large tree that grows in the forest. Specifically, it is a tree
with fruit, but no visible flowers. Vrikshas have both flowers and fruit.
as Deva-Savarni and Indra-Savarni.
I have described the past, present and future Manus, as I have heard about
them. I have spoken to you about the fourteen Manus in the three periods of
time. They account for a kalpa, which consists of one thousand mahayugas. I
will duly speak about the rishis, their sons and the large number of devas. O
Shounaka! Listen with great pleasure. All of them are revered and praised. The
seven rishis, the sons of Brahma, are Marichi, Atri, the illustrious Angiras,
Pulaha, Kratu, Pulastya and Vasishtha. O sage! The saptarshis are placed in the
northern direction. During Svayambhuva manvantara, Yamas were devas.
Svayambhuva Manu had ten great-souled sons-Agnidhra, Agnibahu, Medha,
Medhatithi, Jyotishmat, Dhritimat, Havya, Savana and Shubhra. O tiger among
sages! It is said that at the time, Yajna was Indra. O son! I have spoken to
you about the first divine manvantara.
I will now describe the second to
you accurately. Listen. Know that the maharshis were Urjastambha, Parastambha,
Rishabha, Vasumat, Jyotishmat, Dyutimat and Rochishmat as the seventh. The
Indra at the time was Rochana. Devas during Svarochisha manvantara were known
as Tushitas. O tiger among sages! Svarochisha Manu's ten great-souled sons were
Harighna, Sukriti, Jyoti, Ayomurti, Aya, Smaya, Prathita, Manasyu, Nabha and
Surya. All of them are described as having been immensely brave and valiant. O
sage! I have spoken to you about the second manvantara.
'I will now describe the third to
you accurately. Listen. Vasishtha's sons are described as the seven saptarshis.
They used to be Hiranyagarbha's infinitely energetic sons, known by the name of
Urjas. I have described the famous rishis. Now listen to me. O best among
rishis! Uttama Manu is said to have had ten sons-Isha, Urjita, Urja, Madhu,
Madhava, Shuchi, Shukravaha, Nabhasa, Nabha and Rishabha. Devas were
Satyavedashrutas and others. O sage! The Indra, the lord of the three worlds,
was named Satyajit. I have described the third supreme manvantara to you.'
'O sage! I will now speak to you
about the fourth manvantara. Listen. The saptarshis were Gargya, Prithu, Vagmi,
Jaya, Dhata, Kapinaka and Kapivat. Satyas constituted the category of devas.
Know that the Indra was Trishikha. O sage! Now hear about Manu's sons. The ten
sons of Tamasa Manu, who are said to have been great in their vows, were
Dyutipota, Soutapasya, Tamahshula, Tapana, Taporati, Akalmasha, Dhanvi, Khadgi,
Mahat and Rishi. I have spoken to you about Tamasa manvantara, the fourth.'
'O son! Now hear about the next
manvantara, the fifth. The saptarshis were Devabahu, Jaya, the sage Vedashira,
Hiranyaroma, Parjanya, Urddhabahu and Somapa. There were others whose eyes were
fixed on the truth. Devas were Bhutarajas and their nature was such that they
performed austerities. The Indra was named Vibhu, and he was the lord of the
three worlds.'
'It should be known that the Manu known as Raivata is Tamasa
Manu's brother. O sage! His sons were Arjuna, Panktivindhya and others. They
reside on the slopes of Meru, engaged in great austerities. The son of Ruchi
Prajapati will be the Manu known as Rouchya. Born through his queen Bhuti, his
son will be named Bhoutya. In this kalpa, the future seven Manus are said to be
seven. For each of these, there are said to be seven saptarshis and devas in
heaven.
They will be Rama, Vyasa, Atreya,
Diptimat, Bahushruta, Bharadvaja and Drona's son, the immensely radiant
Ashvatthama.1358 Goutama's son Sharadvat, Goutama, Kripa, Koushika,
Galava, Ruru and Kashyapa-these will be the future great-souled and excellent
sages. 1359 Svayambhu has spoken about three categories of future
devas. They will be the sons of the great-souled Kashyapa, Marichi's son. Bali,
Virochana's son, will be the Indra. 1360 O Shounaka! Savarni Manu
will have ten sons- Vishanga, Avanivat, Sumanta, Dhritimat, Vasu, Suri, Sura,
Vishnu, Raja and Sumati. I have thus spoken about the eighth manvantara.
'Now hear about the ninth. I will
tell you about the ninth Manu, Daksha-Savarni, 1361 The seven rishis
of Rouhitya manvantara will be Medhatithi from Pulastya's lineage, Vasu from
the Kashyapa lineage, Jyotishmat from the Bhargava lineage, Dhritimat from the
Angiras lineage, Vasishtha's son Savana, Atri's son Havya and Pulaha. O great
sage! There will be three categories of devas. They will be the sons of Rohita
Prajapati, Diksha's son. The first Savarni's1362 nine greatly
energetic sons will be Dhrishtaketu, Diptaketu, Panchahasta, Nirakriti,
Prithushrava, Bhuridyumna, Richika, Brihata and Gaya.'
'The tenth manvantara will be of
the second Savarni, 1363 The seven supreme rishis will be Havishmat
from Pulaha's lineage, Prakriti from the Bhargava lineage, Ayu-Mukti from
Atri's lineage, the undecaying Vasishtha, Prayati from Pulastya's lineage,
Bhamara from Kashyapa's lineage and Anenasa-Satya from the lineage of Angiras.
The categories of devas will be known as Dvishimants. Their Indra is said to be
Shambhu Maheshvara himself. Manu's ten sons will be Akshavat, Uttamouja, the
valiant Bhurishena, Shatanika, Niramitra, Vrishasena, Jayadratha, Bhuridyumna,
Suvarcha and Archi.'
'I will describe the saptarshis in
the eleventh manvantara, that of the third Savarni. 1364 Listen to
me. They will be Havishmat from Kashyapa's lineage, Vapushmat Varuna, Atri, Vasishtha,
Anigras, Charudhrishya from Pulastya's lineage and the energetic and fiery
Nihsvara. These are said to be the saptarshis. There are said to be three
categories of devas. The sons of Brahma are described as Vidhatris. Nine sons1365
are described for the third Savarni. They are Savarnas and they will be
Sarvaga, Susharma, Devanika, Kshemaka, Dridheshu, Khandaka, Darsha, Kuhu and
Bahu. These will be the sons of Manu.'
'Hear about the saptarshis during
the fourth Savarni, 1366 Know that they will be Vasishtha's son
Dyuti, Atri's descendant Sutapa, the ascetic Murti from the lineage of Angiras,
Tapasvi from the lineage of Kashyapa, Tapodhana from the lineage of Pulastya,
Taporati from the lineage of Pulaha and Bhargava, the store of austerities as
the seventh. There are said to be five categories of devas and they will be
sons born through Brahma's mental powers. ______________________
1358 In Savarni manvantara.
1359 This should be in Rouchya manvantara.
1360 However, this should be Savarni
manvantara. Compared to other Puranas, these parts are not clear and
consistent.
1361 Referred to as Rouchya earlier and
referred to as Rouhitya later.
1362 Meaning Daksha-Savarni's.
1363 Meaning Brahma-Savarni.
1364 Dharma-Savarni.
1365 The text says grandsons.
1366 Rudra-Savarni.
Ritadhama will be the Indra and he
will happily rule over the kingdom of the three worlds.'
'O sage! In the next pleasant
manvantara that is the thirteenth, 1367 the seven maharshis will be
Dhritimat from the lineage of Angiras, Havyavat from Pulastya's lineage,
Tattvadarshi from Pulaha's lineage, Nirutsava Bhargava, Nishprapancha from
Atri's lineage, Nirdeha from Kashyapa's lineage and Sutapa from Vasishtha's
lineage. Svayambhu has said that there will be three categories of devas. Vichitrachitra
will be Indra, the lord of heaven. The sons of Rouchya Manu will be Naya,
Dharmadhrita, Andhra, Sunetra, Kshatravriddhaka, Nirbhaya, Sutapa and Drona.'
'The true fourteenth manvantara
will follow. 1368 The from Pulastya's lineage, Bhargava Ativahya,
Shuchi from the saptarshis will be Agnidhra from Kashyapa's lineage, Magadha
grandson Ajita and Pulaha. Devas will be the sacred lineage of Angiras, Yukta
from Atri's lineage, Vasishtha's Chakshushas and Shuchi will be Indra. O great
sage! Listen. There are said to be five categories of devas. Manu's sons will
be Turangabhiru, Budhna, Tanugra, Anugra, Atimani, Pravina, Vishnu,
Sankrandana, Tejasvi, Sabala and Satya.'
If men get up in the morning and
constantly recite the names of the past and future maharshis, they obtain
happiness. In the former kalpa, the earth was filled by those who possessed
rights. I have described the past and future Manus. The infinitely energetic
Sanatkumara spoke about these to Vyasa. They followed their own dharma and
protected the earth for a full one thousand mahayugas. They had offspring and
performed austerities, returning at the end to Brahma's world. It is said that
each manvantara consists of a little more than seventy-one mahayugas. The
fourteen Manus extended their deeds and are chanted about. In all the
manvantaras, there is a fresh creation after destruction. Even if one speaks
for one hundred years, one is incapable of describing the manvantaras. When one
thousand mahayugas 1369 are completed, the kalpa is said to be over.
At that time, all beings are scorched by the rays of the sun. O sage! Placing
Brahma at the forefront, all the large number of Adityas enter into the supreme
Hari Narayana, best among the gods. At the end of a kalpa, he is the one who
repeatedly creates beings. As Kala, Bhagavan Rudra destroys them again, at the
end of the kalpa. In the course of describing Vaivasvata manvantara, I will
speak about this. I have thus told you everything about the origin of the
manvantaras and destruction. This is a sacred and blessed account and makes the
lineage flourish.'
_______________
1367 Deva-Savarni. The text says twelfth.
We have corrected this to thirteenth. The text also refers to this as Rouchya
manvantara, an inconsistency. We have therefore taken the word rouchya as an
adjective, meaning pleasant.
1368 Indra-Savarni.
1369 The text incorrectly says a hundred
thousand.
Suta said, 'Vivasvat was born from
the great rishi Kashyapa and Daksha's daughter. His wife was Samjna. She was
the daughter of Tvashta, and the goddess was also known as Surenuka. O sage!
She was intolerant and was unable to bear her husband's energy. Though she
possessed beauty and youth, she was not satisfied with her husband's form. She
could not tolerate Aditya's form and excessive energy. The one with the
beautiful complexion was scorched and it caused her anxiety. O rishi! Bhaskara 1370
had three sons through Samjna. Sharddhadeva Prajapati Manu 1371 was
born first. After this, Yama and Yamuna were born as twins. In this way, Surya
had three children through her. Samjna saw Vivasvat's circular form. Unable to
bear it, she created the auspicious Chhaya 1372 from her own self.
The one who was full of maya, devotedly asked Samjna, "O one with the
beautiful smile! O auspicious one! What is my task? What will I do for you?
Please tell me."
Samjna replied, "I am leaving
for my father's house. You must remain in this house. You must be true and not
show any aberrations. O one with a slender waist! These two boys and this girl
are virtuous. If you wish to do what will bring me pleasure, cheerfully rear
them." Chhaya said, "O goddess! | will do tolerate all wicked deeds,
but only as long as I am not seized by my hair. I will not reveal that I am not
you. O goddess! Leave happily." Thus addressed, somewhat bashfully, the
goddess went to her father's presence. The father reprimanded her and repeatedly
asked her to return. Therefore, she assumed the form of a mare and hid her own
true form. She went to the Uttara Kuru region and roamed around among the men
there'
'Ravi and his children took Chhaya
to be Samjna. Through her, Savitar had a son, Savarni Manu. Though she had been
requested by Samjna, Chhaya always loved her own son more and did not love the
earlier children that much. The younger, Yama, was incapable of tolerating
this. As reverence towards what was destined to happen, he displayed his
childish anger. When Vaivasvata Yama reprimanded Chhaya, full of rage, she
cursed him. "Since you have shown this great rage, you will be tainted,
and your leg will fall off." Yama went to his father and, joining his
hands in salutation, told him everything. "I am scared and anxious because
of Samjna's terrible curse and her words. In showing her affection, a mother
should be equal towards all the children. However, she displays no love towards
us and only shows it towards the youngest. That is the reason I raised my foot1373
and you should pardon me. O lord of devas! O supreme among those who
scorch! My mother has cursed me. O lord of the rays! Through your favours, let
my leg not fall off." Savitar replied, "O son! There must be a great
cause behind this. You know about dharma and are truthful in speech. That must
be the reason why you were filled with rage. It is impossible to falsify your
mother's words. Worms will seize flesh from your leg and make them fall down on
the ground. That way, her words will come true, and you will also be saved.
_______________________
1370 Aditya and Bhaskara are Surya's names,
as are Ravi and Savitar.
1371 Vaivasvata Manu.
1372 Chhaya means shadow. Samjna
constructed Chhaya in her own image.
1373 Yama had raised his foot to kick
Chhaya, though he didn't actually do it.
O son! O lord! Comfort your mind
and do not doubt this." O lord among sages! Surya spoke in this way to his
son, known as Yama. After this, full of rage, Aditya addressed Chhaya. Surya
said, "O beloved! O evil-minded one! What is this terrible conduct of
yours? Why do you love one child more? You should explain the reason to
me." Hearing Ravi's words, she revealed the truth to him. 1374
Ravi, who was about to scorch her with his rays, comforted her. Chhaya said,
"Samjna could not tolerate this form of yours, with its excessive energy.
It was not agreeable. Therefore, she resides in a grassy plain now. O lord of
the rays! She has resorted to her yoga and the strength of her yoga is
praiseworthy. O lord of devas! It is my view that you should instruct that your
form be made more agreeable. I would act so as to restrain your energy and make
it more loveable." Hearing her words, Martanda Vivasvat gave up his rage.
The sage Tvashta placed him on his wheel and pared of some of his energy. When
his energy was restrained, his form became even more radiant. Tvashta made his
form more loveable and more beautiful.'
'Using his own yoga, he saw his
wife. Because of her energy and niyamas, she was incapable of being approached
by any being. Wishing to have intercourse with her, he assumed the form of a
horse and approached her. O sage! Suspecting him of being another man, she was
not interested in intercourse. Through her mouth, she accepted the semen in her
nostrils. The two devas and supreme physicians, the two Ashvins, were born from
this. The two Ashvins are known as Nasatya and Dasra. Bhaskara showed them his
beautiful form. When she saw that his form was like her own, she was delighted
and lovingly accepted her husband. With a delighted face, along with her
husband, the chaste lady returned home. The couple was delighted and rejoiced
more than had been the case earlier. Yama's mind was extremely adhered to
dharma and delighted the subjects. As a result of distressed because of what he
had done. As Dharmaraja, he what he did, the immensely radiant Dharmaraja
became a guardian of the world and the lord of the ancestors. Savarni
Prajapati. Because of Manu, a store of austerities, became a his deeds, during
Savarni manvantara, he will be the Manu. Even now, the lord1375 is
performing terrible austerities on the slopes of Meru. He is spoken of in the
worlds as Savarni Manu. Yami, the daughter, was the younger of the twins and is
illustrious. She became the supreme river Yamuna, who purifies the worlds. If a
person hears about this birth of devas and nurtures it, he obtains extremely
great fame and is freed from any calamities he faces.'
“Suta said, 'Vaivasvata Manu had nine
sons who were just like him. Later, they became great, lofty and patient,
devoted to following the dharma of kshatriyas. Their names were Ikshvaku,
Shibi, Nabhaga, Dhrishta, Sharyati, Narishyanta, Nabhaga,1376
Karusha and Priyavrata. Desiring a son, Prajapati Manu performed a sacrifice. O
bull among sages! However, no sons were born from that sacrifice. Instead, the
famous daughter, Ila, was born.
_____________________________
1374 Chhaya's condition was that no one
should seize her by the hair or curse her. Since Surya was about to curse her,
she spoke the truth.
1375 Savarni Manu.
1376 While there is no consistency in names
given across different Puranas, this second Nabhaga should probably be read as
Nabhanedishta or Nriga.
She was attired in divine garments
and adorned with divine ornaments. Her form was divine. Manu, the one who
wields the rod, addressed her as Ida 1377 and said, "Follow
me." Ida replied to the Prajapati, who desired a son, in words that were
full of dharma. Ida said, "O supreme among eloquent ones. I have been born
as a portion of Mitra and Varuna. 1378 I will go their presence.
There is no other dharma that appeals to me." Saying this, the virtuous
lady went to Mitra and Varuna. The one with the beautiful hips went to them, joined
her hands in salutation and addressed them in the following words. "O
great sages! I have been born through Manu's sacrifice, as your portions.
Therefore, I have come before you. Please tell me what I should do. O lords!
Create other sons, so that the lineage can flourish." The virtuous lady
Ida, born from Manu's sacrifice, addressed them in this way. The sages Mitra
and Varuna spoke affectionately to her. Mitra and Varuna said, "O one who
knows about dharma! O one with the beautiful hips! Both of us are pleased with
your humility, self-control and devotion to the truth. O immensely fortunate
one! You will obtain our fame. You will become the son who will extend Manu's
lineage. You will be famous and will be known in the three worlds as Sudyumna.
You will be devoted to dharma and will be loved by the world. You will extend
Manu's lineage." Hearing this, she returned and went before her father.
While she was going there, Budha, Soma's son, invited her to have intercourse
with him. As a result of this, King Pururava was born through her. O wise one!
This son was extremely handsome and lofty and became Urvashi's husband. After
having lovingly given birth to Pururava there, as a result of Shiva's favours,
she again became the son, Sudyumna. 1379
“O brahmanas! Sudyumna had
sons-Utkala, Gaya and the valiant Vinatashva. Utkala was given the region of
Utkala, Vinatashva was given the region to the west. O tiger among sages! Gaya
was given the region known as Gaya and the eastern parts. O son! After this,
Manu entered the body of the sun. 1380 Manu had divided the earth
into ten regions. As the best son, Ikshvaku got the region in the centre. As a
result of the words spoken by the great-souled Vasishtha, Sudyumna instated
Pururava in Pratishthana, 1381 the kingdom that was full of dharma.
Having obtained the kingdom, he obtained great fame there. O best among sages!
The lord who was Manu's son had the signs of being both a man and a woman.
Narishyanta's sons were the Shakas. Nabhaga's son was Ambarisha. He obtained
the region of Bahlaka and came to be known as Bahleya. Sharyati had twins. The
son was known by the name of Anarta, and the daughter was known as Sukanya.
Sukanya became Chyavana's wife. Anarta had a son named Raibhya, also known as
Raivata. In the kingdom of Anarta, his city is named Kushasthali. It is
extremely divine.
___________________
1377 Ila is written equivalently as Ida.
1378 The sacrifice Manu had performed was
dedicated to Mitra and Varuna. This was before he had the nine sons.
1379 Sudyumna had wandered into a grove
where Shiva and Parvati were amusing themselves in private. Shiva had imposed a
curse that any male who wandered in there, would become female. According to
the standard story, that is how Sudyumna became Ila. When Shiva was pleased,
Sudyumna got his manhood back.
1380 That is, he died.
1381 Usually, but not invariably,
identified as Paithan in Maharashtra. Having been a woman earlier, Sudyumna was
not entitled to a kingdom and Vasishtha advised that it should be given to
Pururava instead.
In the list of seven cities, it is
held to be the seventh. 1382 He had ten sons and the eldest and the
best was Kakudmi. He was energetic and extremely strong. He was supremely
devoted to dharma and protected brahmanas.
'Kakudmi had a daughter named
Revati. She was divine and full of great charm. She was like another Lakshmi.
Along with his daughter, King Kakudmi went to Brahma's world. He wanted to
properly ask Vidhatri, the lord of everything, about an appropriate groom for his
daughter. At that time, the gandharvas were singing and he stood there, waiting
for an opportunity. In Brahma's presence, he heard the gandharvas singing and
watched the dancing. Though only a muhurta passed, many yugas had actually
passed. O sages! However, King Kakudmi did not understand this. He bowed down
before Vidhatri, joined his hands in salutation and informed him about his
intention. Full of humility, he told Brahma, the paramatman, this. Hearing
about his intention, Prajapati laughed and addressed the great king, Kakudmi.
Brahma said, "O king! O Kakudmi! O lord of the earth! O Raibhya's son! 1383
Please believe my words. I will specifically tell you the truth. All the grooms
you have in mind have been taken away by time. Their gotras do not exist any
longer. Time devours everything. O king! Your city has been destroyed by
rakshasas and punyajanas. 1384 It is now the twenty-eighth dvapara
yuga and Krishna has built it again. Having constructed it, he has given it the
name of Dvaravati. It is beautiful and has many gates, 1385 With
Vaasudeva at the forefront, Bhojas, Vrishnis and Andhakas protect it. Pleased
in your mind, go there and bestow your daughter on Vasudeva's son. O king!
Bestow this daughter of yours on Baladeva." Thus instructed, the king
bowed down before him and went to the city. Realizing that many yugas had
passed, he and his daughter were amazed. Following excellent norms, he quickly
bestowed his youthful daughter, Revati, on Krishna's brother, Bala. The great
lord then left for the divine summit of Meru. The king worshipped Shiva there
and remained engaged in austerities.'
The rishis said, 'Revata remained
in Brahma's world for many yugas. He returned to the world of the mortals as a
young man. We have a great doubt about this.'
Suta replied, 'There is no hunger
or thirst there, nor old age or aberrations. O sages! In Brahma's presence,
there is no untimely death. That is the reason the king and his daughter did
not suffer from old age or death. Having consulted him about a groom for his
daughter, when he returned, he was still young. He went to the divine city of
Dvaravati, constructed by Krishna. He arranged for his daughter's marriage with
Bala. The great lord, devoted to dharma, had one hundred sons. Through many
wives, Krishna also had innumerable sons. Those who followed those two
great-souled ones were also great. They were kshatriyas, extremely devoted to
dharma, who left for all the directions. I have thus spoken about Sharyati's
lineage. O brahmanas! I will briefly tell you about Manu's other descendants.
Listen attentively. Nabhaga had a son named Dhrishta.
___________________
1382 Kushasthali is identified with
Dvaraka/Dvaravati. The list of seven cities is Ayodhya, Mathura, Maya
(Haridvara), Kashi, Kanchi, Avantika and Dvaravati.
1383 Earlier, we have been told that
Kakudmi's name was Raibhya.
1384 The word used is punyajana, meaning
virtuous people. Saptajana is a synonym. These were seven sages who were
originally rakshasas.
1385 Dvaravati means with gates.
After establishing his own
kshatriya lineage, he engaged in rites for the brahman and became a brahmana.
Dhrishta's sons, the Dharshtas, were originally kshatriyas, but became
brahmanas on earth. Karusha's sons were Karushas, kshatriyas who were
indomitable in battle. Nriga,1386 Manu's son, was an especially
great donor. He happily donated a lot of cows and wealth to brahmanas. Because
of his own sins and his own wicked intelligence, there was a transgression when
he donated a cow. 1387 Consequently, he became a lizard and was
saved by Shri Krishna. He had an excellent son known as Prayati, who knew about
dharma, I heard this from Vyasa and have told you about it briefly. Vrishaghna,
1388 Manu's son, was asked by his guru to tend to the cows. Assuming
the posture of a hero, he protected the cows in the night. On one occasion, a
powerful tiger entered the pen and wished to cause violence to the cows.
Hearing the screams of the cows, he woke up. Seizing a sword, he rushed forward
to kill it. On seeing the lord with the sword, the tiger was scared and fled.
However, taking it to be the tiger, he inadvertently killed a brown bull.
Thinking that he had killed the tiger, he returned to his own place. He was
confused in the night, and the rain and the storm had destroyed his
intelligence. When night was over, he got up and returned to the spot. On
seeing that he had killed a brown bull and not a tiger, he was miserable.
Hearing about what had occurred and realizing that he had committed the sin
inadvertently and not voluntarily, his guru cursed him. "You are not a
kshatriya. Become a shudra." In his rage, the preceptor of his lineage
cursed him in this way. Prishadhra withdrew and left for a great and desolate
forest. As a result of his hardships, he became indifferent and non-attached,
immersing himself in yoga. His body burnt in a forest conflagration, and he
obtained the supreme destination. As a result of Shiva's favours, Kavi, Manu's
son, was wise. He enjoyed happiness in this world and obtained divine
emancipation, which is so very difficult to obtain.'
“Suta said, 'Earlier, Ikshvaku was
born as Manu's son, through his nose. 1389 Ikshvaku had one hundred
sons, who were generous in offering dakshina. O brahmanas! Before them, there
were no kings in Aryavarta. Among them, Vikukshi was the eldest and he became
the king in Ayodhya. Listen affectionately to what he did and what happened to
his lineage because of destiny. There was a shraddha ceremony and he was
instructed to arrange for this. Though the shraddha ceremony had not yet been
completed, he quickly ate a hare and became Shashada. 1390 When
Ikshvaku abandoned him, Shashada entered a forest. When Ikshvaku passed away,
following Vasishtha's words, he was made the king. It is said that he had
fifteen sons, the foremost being Shakuni.
__________________
1386 As mentioned earlier, there is no
reference to Nriga in the text.
1387 Nriga promised a cow to a brahmana,
but mistakenly gave it to another person.
1388 The one who killed a bull, so named
because of what he did. His actual name was Prishadhra.
1389 Kshut means to sneeze. Hence the name.
Manu had sneezed.
1390 Ikshvaku asked him to fetch meat for
the shraddha. Since he was tired and hungry, he ate a hare. Since it had still
not been offered at the shraddha, he should not have done this. Shashada means
someone who has eaten a hare (shasha).
They were kings who protected the
region of Uttarapatha. 1391 Ayodha's 1392 valiant son was
known by the name of Kakutstha. Kakutstha's son was Arinabha and Arinabha's son
is said to have been Prithu. 1393 Prithu's son was Vishtarashva and
Vishtarashva's son was Indra, the lord of people. Indra's son was Yuvanashva
and Yuvanashva's son was Shravasta, the lord of people. Shravasta's son was the
wise Shravastaka, who constructed Shravasti. 1394 Shravastaka's son
was the immensely illustrious Brihadashva. Brihadashva's son was Yuvanashva and
Yuvanashva's son was Kuvalashva.'
'Having killed Dhundhu, that
excellent king obtained the name of Dhundhumara. 1395 Kuvalashva had
one hundred sons who were excellent archers. His father instated Kuvalashva in
the kingdom. After transferring the prosperity to his son, the king wanted to
enter the forest. However, when the rajarshi was about to leave, Utanka
restrained him. Utanka said, "Your task is to protect the earth according
to dharma. Listen. O king! When the earth is protected by a great-souled person
like you, there is no reason for anxiety. You should not leave for the forest.
The plain of the cold desert is near my hermitage. This is an ocean that is
full of sand. There is a danava who is insolent because of his strength. He is
gigantic in size and immensely strong. He cannot be slain by devas. He hides
himself inside the earth there, hidden inside the sand. He is the extremely
terrible son of the rakshasa Madhu, and his name is Dhundhu.
To destroy the worlds, he lies down
there and practices terrible austerities. He exhales his breath after an entire
year and at those times, the earth, with its mountains, forests and groves,
trembles. There are sparks from the coal and red smoke. Because of this, I am
incapable of remaining in my hermitage. O mighty-armed one! For the welfare of
the worlds, restrain him. When he is killed by you now, the world will regain
its natural state. O lord of the earth! You alone are capable of slaying him. O
unblemished one! Vishnu had granted me a great boon earlier in an earlier yuga.
Because of that, your own energy will be reinforced by Vishnu's energy. In this
world, it is seen that there is great dharma from protecting the subjects, That
cannot be seen in the forest. Therefore, your mind should not turn in that
direction, in this way. O Indra among kings! There is no dharma like that of
protecting the subjects. That is what rajarshis have done in earlier
times." When the rajarshi was addressed by the great-souled Utanka in this
way, so as to restrain Dhundhu, he offered his son, Kuvalashva. "O
illustrious one! O best among brahmanas! I have laid down my weapons. But there
is no doubt that this son of mine will become Dhundhumara." Having
instructed his son, the king left, to perform austerities. To kill Dhundhu,
Kuvalashva left with Utanka. On Utanka's invocation and for the welfare of the
worlds, the lord's, Bhagavan Vishnu's, energy entered his body. As the
invincible one advanced, a loud voice was heard from the firmament. "This
prosperous prince will become Dhundumara now." From every direction, devas
surrounded him with divine garlands. They praised him and said, "Be
victorious. Live for a long time." The king, best among victorious ones,
went there with his sons. Having reached, he dug a pit amidst that ocean of
sand.
__________________________
1391 Literally, the northern road. The
northern part of Jambudvipa.
1392 Ayodha is another name for Shashada.
1393 Not to be confused with the more
famous Prithu.
1394 In Uttar Pradesh, near Ayodhya, the capital of the
Kosala kingdom.
1395 The
one who killed Dhundhu.
O brahmana rishi! Narayana's energy
pervaded him, and he became extremely energetic and stronger. O brahmana! His
sons dug and discovered Dhundhu hidden inside the sand, covering the western
direction. Flames issued from his mouth, and he seemed to whirl the worlds
around in his rage. Torrents of water issued, as if large waves of water had
been stirred by the rising of the moon. The emerging fire burnt down the one
hundred sons. O lord among sages! Only three were left. O Indra among
brahmanas! At this, the king rushed at the immensely strong rakshasa, the
greatly energetic Dhundhu, destroyer of brahmanas. The lord of men used a fiery
arrow to stop that forceful flow of water, using the fire to pacify the water.
He slew the gigantic rakshasa, whose strength was in the water. The lord of men
then showed Utanka what he had done. O great sage! Utanka granted a boon to the
king. He would possess inexhaustible riches and would not be vanquished by the
enemy. He would always be devoted to dharma and would have an eternal residence
in heaven. The sons who had been killed by the rakshasa would obtain undecaying
worlds.'
'Of the three sons who survived,
Dridhashva is said to have been the eldest. Hamsashva and Kapilashva were the
two younger princes. Dhundhumara's son, Dridhashva, had Haryashva as a son.
Haryashva's son was Nikumbha, always devoted to the dharma. Nikumbha's son,
Samhatashva, was accomplished in battle and Akshashva and Kritashva were
Samhatashva's sons. His 1396 daughter was Haimavati, revered by the
virtuous as Dhrishadvati. Famous in the three worlds, she had a son named
Prasenjit. Prasenjit obtained a wife named Gouri, who was devoted to her
husband. Cursed by her husband, she became the river Bahuda. His 1397
son was the great king, Yuvanashva. Yuvanashva's son was Mandhata, famous in
the three worlds. His wife was Chaitrarathi, Shashabindu's daughter. She was
devoted to her husband and had ten thousand younger brothers. Through her,
Mandhata had two sons-Purukutsa, who knew about dharma, and King Muchukunda,
who was devoted to dharma. Purukutsa's son was the learned and wise Trayyaruni.
His son was a princed named Satyavrata, who was extremely strong. However, he
was deluded and abducted and married women who had already been married to
great-souled ones, thus violating the mantras of marriage. He was driven by
desire, amusement and arrogance. In his desire, he abducted a maiden who
belonged to someone else in the city. Scared of association with adharma,
Trayyaruni abandoned him and full of rage, spoke many words of censure. He
asked, "Where will I go?" The king told him,
"Dwell with shvapakas."1398
Abandoned by his father, the king who wished to follow dharma, the brave
Satyavrata resided there. As a result of his son's deeds, King Trayyaruni lost
all attachment. Leaving everything, he left for the forest, to perform
austerities for Shankara. O brahmana rishi! Because of that adharma, 1399
for twelve years, the chastiser of Paka did not rain down in that kingdom. At
that time, the great ascetic, Vishvamitra, had left his wife in that kingdom
and had gone to the shores of the ocean to perform great austerities. To
sustain the lives of the other sons, his wife tied a noose around the neck of
the son in the middle, offering to sell him in exchange for one hundred cows.
___________________
1396 Samhatashva's.
1397 Prasenjit's.
1398 Shvapakas are sometimes equated with
chandalas. Shva means dog and paka means to cook. Thus, shvapaka means someone
who cooks dogs (eats dogs) or cooks for dogs (lives with dogs).
1399 Because there was no king in the kingdom.
The mighty-armed Satyavrata, with
dharma in his atman, saw that the maharshi's son was being offered for sale by
his own mother, with a noose round his neck, and freed him. To satisfy
Vishvamitra and out of compassion, he sustained them. Since then, because he
had been bound at the neck, the sage Vishvamitra's son, the great ascetic, came
to be known as Galava. 1400
“Suta said, 'Because of his
devotion, compassion and pledge, Satyavrata sustained Vishvamitra's wife. O
sage! He slew deer, boar and buffaloes that roamed around in the forest and
flung that meat near Vishvamitra's hermitage. Since he happened to be the officiating
priest and the preceptor, given the circumstances, 1401 the sage
Vasishtha protected tirthas, cattle and the inner quarters. Because he was
childish, or because of the force of what was inevitable, Satyavrata always
possessed excessive intolerance towards Vasishtha. When his father had cast
away his son from the kingdom, the sage Vasishtha had not restrained him. This
was the reason. The mantras of marriage are completed when seven steps have
been taken together. But Satyavrata did not allow these seven steps to be
completed. 1402 "He did not understand. The great-souled one
only intended to satisfy my father. The brahmana has caused harm to the
lineage. The illustrious Vasishtha did not prevent my father from abandoning
me. The sage did not say that I, the son, should be instated." The
powerful one initiated himself and observed that vow for twelve years. There
was a time when flesh could not be obtained and the prince saw the great-souled
Vasishtha's cow, which was capable of yielding milk to satisfy every object of
desire. O sage! Overcome by anger, greed, exhaustion and hunger and because he
was following the dharma of shudras, the king slew it. He ate the flesh himself
and fed it to Vishvamitra's sons. On hearing that he had fed them this,
Vasishtha was enraged. Vasishtha said, "O cruel one! Even if you had not
committed two more sins again, I would have brought you down because of this
sin. Failing to satisfy your father, slaying a cow that belongs to your guru
and intercourse with someone you should not have intercourse with-these are the
three sins you have committed." Because of the three sins, he addressed
him as Trishanku, and he came
to be known as Trishanku. 1403
Vishvamitra returned saw that his wife had been sustained. Delighted with
Trishanku, the sage granted him a boon. The prince told his preceptor about the
boon he desired. 1404 The fear resulting from twelve years of
drought was over. While devas and Vasishtha looked on, the sage Koushika 1405
performed a sacrifice and instated him in the kingdom. The lord also made him
ascend to heaven in his own physical body.'
________________________
1400 Gala means throat or neck and Galava's
name is derived from that.
1401 King Trayyaruni having left for the
forest.
1402 One can deduce what this means. The
maiden who had been abducted by Satyavrata was being married to someone else.
However, the seven steps hadn't been completed. So, Satyavrata hadn't done
anything illegal.
1403 Shanku means stake/dart and tri is
three.
1404 He asked for the boon, 'Let me go to
heaven in my physical body.'
1405 Vishvamitra.
'His wife was named Satyaratha, and
she was born in the Kekaya lineage. She gave birth to an unsullied son,
Harishchandra. King Harishchandra was known as Traishankava. 1406 He
performed a rajasuya sacrifice and was renowned as an emperor. Harishchandra's
son was known by the name of Rohita. Rohita's son was Vrika and Vrika had a son
named Bahu. O brahmana! He followed dharma, not for his own sake, but for the
sake of dharma. The Haihayas and Talajanghas dislodged the king. 1407
Bahu had a son named Sagara and he was born along with poison. 1408
He resorted to Ourva's hermitage and was protected by Bhargava. 1409
King Sagara obtained the agneya weapon from Bhargava and having slain the
Talajanghas and the Haihayas, conquered the earth. He established excellent
dharma among Shakas, Bahudakas, Paradas, Taganas and Khasas and ruled the earth
in accordance with dharma.
Shounaka asked, 'Why was he born
with poison? How did he obtain victory against the kshatriyas? How was he victorious?
O son of a Suta! You should describe this in detail.'
Suta replied, 'O sage! Listen with
single-minded attention. This is exactly what Vaishampayana was asked by
Parikshit's son. 1410
'Parikshit's son asked, "O
sage! Why was King Sagara born with poison? How did he kill so many? You should
explain this to me.""
'Vaishampayana replied, "O
son! O lord of the earth! Bahu indulged in vices and his kingdom was seized by
the Haihayas and the Talajanghas, accompanied by the Shakas, Yavanas, Paradas,
Kambojas and Pahlavas. O king! There are said to be five categories of
rakshasas-Yavanas, Paradas, Kambojas, Pahlavas and Bahudakas. These five
categories contributed their valour for the sake of the Haihayas. O brahmanas! 1411
The kingdom was taken away by force. Having lost his kingdom, King Bahu left
for the forest. He gave up his life there. His miserable wives followed him
there. One of these wives was born in the Yadava lineage. Though she was
expecting, she followed him. Her co-wife had given her some poison earlier,
jealous because she was expecting first. Having kindled her husband's funeral
pyre, she got ready to ascend it. O king! However, overcome by compassion,
Bhargava Ourva restrained her. To protect the foetus, the queen went and stayed
in his hermitage. Remembering Shankara in her heart, she served the noble sage.
At the time of a good muhurta and good lagna, when the five planets were
favourable, the baby was born, along with the poison.
____________________________
1406 Trishanku's son.
1407 Bahu.
1408 His mother had been fed poison by her
co-wife. Sagara means sa (with) gara (poison).
1409 Ourva was born in the Bhargava
lineage. When pregnant, Sagara's mother sought refuge in Ourva's hermitage.
1410 That is, Janamejaya.
1411 This is an inconsistency, because
Vaishampayana is speaking to Janamejaya, though the conversation is being
repeated to the brahmanas.
O supreme among sages! 1412
When the lagna was powerful in every possible way, the mighty-armed king, named
Sagara, was born. The great-souled Ourva performed his jatakarma and other
rites. He taught him the Vedas and sacred texts and gave him weapons. The
immensely fortunate one gave him the agneya weapon, difficult for even the
immortals to withstand. Sagara, supreme among kings, happily accepted
everything, following the norms. Because of the strength of these weapons, he
became powerful. Enraged, with the strength of the weapons, he swiftly
slaughtered the Haihayas. The supreme among renowned ones spread his fame
throughout the world. Sagara established dharma on the face of the earth.
Slaughtered by him, the Shakas, Yavanas, Kambojas and Pahlavas went and sought
refuge with Vasishtha. The immensely radiant one gave them his word and pledge.
He granted them freedom from fear and restrained King Sagara. Sagara heard his
guru's words and obeyed the pledge that he had made. However, he destroyed
their dharma and changed the way they wore their hair. He shaved half of the
heads of the Shakas and released them. He shaved the entire heads of the
Yavanas and did the same for the Kambojas. He made the Paradas crop their hair
loose and made the Pahlavas sport beards. The great-souled one robbed them of
studies and vashatkara. All the kings on earth who followed dharma had earlier
been defeated. O son! As a result of this, formerly, all the kshatriyas had
been deprived of their dharma. The king was victorious because of dharma and
conquered the entire earth.""
"The king prepared a horse for
a vajimedha sacrifice. 1413 O sage! 1414 Followed by
sixty thousand of his sons, the horse went to the south-eastern shores of the
ocean. To accomplish his own selfish objectives, Shakra, king of the devas,
stole the horse from the shores of the ocean and hid it inside the earth. To
search for the horse, Sagara, the great king, got his sons to dig up the ground
there, in every direction. As they dug in that spot, along the great ocean,
they came upon the original Purusha, the divinity Kapila, whose form is the
universe. As he woke up, the fire from his eyes burnt down all the sixty
thousand sons, barring four. They were Harshaketu, Suketu, Dharmaratha and the
brave Panchajana. They were kings who extended the lineage. Bhagavan Hari
Narayana himself 1415 granted him five boons-a lineage,
intelligence, fame, the ocean as a son and wealth. As a result of his deeds,
the ocean became Sagara. 1416 From the ocean, he also obtained the
horse meant for the horse sacrifice. The extremely illustrious one performed
one hundred horse sacrifices. He was excellent in his vows and performed
sacrifices for devas, obtaining prosperity from Shambhu.""
___________________
1412 The inconsistency repeated.
1413 Vaji means a horse and a vajimedha is
the same as an ashvamedha (horse sacrifice).
1414 An inconsistency.
1415 In the form of Kapila.
1416 The king was Sagara, and the ocean
became Saagara.
Shounaka asked, 'How were brave and
extremely strong sons born to Sagara? Through what destiny did those sixty
thousand sons become valiant? Please tell us.'
Suta said, 'Sagara had two wives
and they destroyed their sins through austerities. When the supreme sage,
Ourva, was satisfied by them, he granted them a boon. One of them accepted the
boon of sixty thousand spirited ones. The other chose the boon of a single son
who would carry the lineage forward. When the time arrived, the one who asked
for the boon of many brave sons gave birth to a gourd full of seeds, 1417
These were separated and kept in pots full of ghee, all of them tended to by
their own respective nursemaids. At the right time, they turned into princes
and brought delight. When those great-souled ones were burnt down by Kapila's
fire, the single son, named Panchajana became the king. 1418
Panchajana's son was the valiant Amshuman. His son was Dilipa and Dilipa's son
was Bhagiratha. He is the lord who made Ganga, the best among rivers, descend
and advance towards the ocean, which is why she is thought of as his daughter.
Bhagiratha's son was famous as King Shrutasena. Shrutasena had a son named
Nabhaga, who was extremely devoted to dharma. Nabhaga's son was Ambarisha, the
father of Sindhudvipa. Sindhudvipa's son was the valiant Ayutajit. Ayutajit's
son was the extremely illustrious Rituparna. He knew the divine art of playing
with dice 1419 and was King Nala's friend. Rituparna's son was the
immensely radiant Anuparna. His son was Mitrasaha, also named Kalmashapada.
Kalmashapada's son was the famous Sarvakarma. Sarvakarma's son was known by the
name of Anaranya. Anaranya's son was the learned king, Mundidruha. His sons
were Nishadha, Rati and Khatvanga. O unblemished one! He went to heaven and had
only one muhurta of life left.1420 As a result of his intelligence
and truth, he obtained the three worlds. His son was Dirghabahu, and his son
was Raghu. Raghu's son was Aja and Aja's son was Dasharatha. Dasharatha's son
was Rama. He was immensely illustrious and had dharma in his atman. He was born
as Vishnu's portion, was a great Shiva devotee and killed Poulasyta. 1421
His conduct has been described in many Puranas. It is famous in the Ramayana
and has not been described here in detail. Rama had a famous son named Kusha.
Kusha's son was Atithi. Atithi's son was Nishadha. Nishadha's son was Nala and
Nala's son was Nabha. Nabha's son was Pundarika and Pundarika's son was known
as Kshemadhanva. Kshemadhanva's son was the powerful Devanika. Devanika's son
was the lord named Ahinagu. Ahinagu's son was the valiant Sahasvat. Sahasvat's
son was Virasena, born in the Ikshvaku lineage. Virasena's son was Pariyatra,
and his son was named Bala. Bala's son was Sthala. He had a powerful son named
Yaksha, born as Arka's portion.
_______________________
1417 This wife was named Mahati. The other
wife, who gave birth to a single son, was named Keshini.
1418 We have been told that Panchajana was
one of the four, out of sixty thousand, who survived. According to some
Puranas, Panchajana was Keshini's son.
1419 Literally, he knew the heart of the
dice.
1420 Khatvanga went to heaven to help devas
fight. When he learnt that only one muhurta of his life was left, he spent this
on ensuring liberation.
1421 Pulastya's descendant, Ravana.
His son was Aguna and Aguna's son
was Vidhriti. Vidhitri's son was Hiranyanabha, who became an acharya of yoga.
He became a disciple of the sage Jaimini and was accomplished in knowledge
about the atman. It was from this supreme king that Koushilya Yajnavalkya
studied what is known as adhyatma yoga, enabling one to sever the bonds of the
heart. His son was named Pushpa and Pushpa's son was known as Dhruva. Dhruva's
son was Agnivarna and Agnivarna's son was named Shighra. Shighra's son was
named Marut, and he obtained siddhi through yoga. Even now, the lord is alive
in the place known as Kalapagrama. 1422 When kali yuga is over, he
will revive the sages and in particular, surya vamsha, which has been
destroyed. His son was Prithushruta and Prithushruta's son was known as Sandhi.
Sandhi's son was Amarshana and Amarshana's son was Marutvat. Marutvat's son was
Vishvasahva and his son was Prasenjit. Prasenjit's son was Takshaka and
Takshaka's son was Brihadbala.'
'I have thus described the former
ones of the Ikshvaku lineage. Now hear about the future ones in this lineage,
all knowledgeable about dharma. Brihadbala's son will be Brihadrana and
Brihadrana's son will be Urukriya. Urukriya's son will be Vatsavriddha and his
son will be Prativyoma. Prativyoma's son will be Bhanu and Bhanu's son will be
Divaka, the leader of an army. His son will be the extremely brave Sahadeva.
Sahadeva's son will be Brihadashva and Brihadashva's son will be the powerful
Bhanumat. Bhanumat's son will be the valiant Pratikashva. His son will be
Supratika, the excellent king. Under an auspicious nakshatra, Marudeva will be
born as his son. O brahmanas! Marudeva's son will be Pushkara and his son will
be Antariksha. Antariksha's son will be Sutapa and his son will be the brave
Mitrachitta. Mitrachitta's son will be Brihadbhaja and his son will be named
Barhi. His son will be Kritanjaya and Kritanjaya's son will be Sanjaya.
Sanjaya's son will be Maya and Maya's son will be Shakya. Shakya's son will be
Shuddhoda and his son will be Langala. Langala's son will be Prasenjit and his
son will be known as Shudraka. His son will be Runaka and Runaka's son will be
known as Suratha. His son will be Sumitra and the lineage will end with him.
The Ikshvaku lineage will end with Sumitra. It has wonderful and valiant kings,
devoted to dharma and engaged in excellent deeds. Having reached Sumitra, when
kali yuga commences, the auspicious lineage will merge with outsiders and will
again revive in krita yuga. In Vaivasvata's lineage, there were kings who were
copious in donations, but the ones from the Ikshvaku lineage were the foremost
and are described. This was supreme and sacred and was created by Aditya
Vivasvat. He is the divinity Shraddhadeva, who offers nourishment to subjects.
If men hear about this creation of Aditya's, they have offspring. After
enjoying great happiness in this world, they obtain sayujya.
__________________
1422 The village (grama) of Kalapa has been
speculatively located in various places, including near Badarikashrama. The
last remaining kings of the solar and lunar dynasties are respectively Maru and
Devapi. It is believed that they meditate and reside there, waiting for kali
yuga to be over.
“Vayasa said, 'Hearing about the
excellent lineage that originated with Shraddhadeva Surya, the best among
sages, Shounaka, affectionately asked Suta.'
Shounaka said, 'O Suta! May you
live for ever. O Suta! O Vyasa's disciple! I prostrate myself before you. You
have made us hear a supremely divine account that is greatly purifying. You
have spoken about the extension of the lineage by Shraddhadeva Surya. But I
have a doubt. Let me tell you about it. How did Aditya Vivasvat become
Shraddhadeva? I wish to hear about this. Affectionately, please dispel this doubt
of mine. O lord! Please speak about the greatness and fruits of shraddha
ceremonies, whereby the ancestors are pleased, and the performer obtains
benefits. I wish to hear about the excellent creation of ancestors. O immensely
intelligent one! Please show me your compassion and especially tell me about
this.' Suta replied, 'O Shounaka! I will lovingly tell you everything about the
creation of ancestors. Asked by Bhishma, Markandeya told him this. Sanatkumara
had sung this to the intelligent Markandeya. I will tell you the truth about
this. It bestows everything desired as fruits. When Bhishma, supreme among the
upholders of dharma, was lying down on his bed of arrows, Yudhishthira asked
him about this, and he answered. I will tell you. Listen.’
"Yudhishthira asked,
"When men desire nourishment, how can they obtain nourishment? I wish to
hear about this. What must be done, so that one does not suffer?"" Suta
continued, 'The one who knew about dharma heard the question asked by
Yudhishthira. While everyone heard, Bhishma lovingly addressed him in the
following words.'
'Bhishma said, "O
Yudhishthira! Men who cheerfully undertake shraddhas obtain the favours of the
ancestors and please all of them through shraddha ceremonies. With the father,
grandfather and great grandfather in mind, men who desire fruits must always
perform shraddhas. O Yudhishthira! Three pindas1423 must always be
offered to the father, the grandfather and the great grandfather. That done,
ancestors bestow dharma on those who desire dharma, offspring on those who
desire offspring and nourishment on those who desire nourishment.""
'Yudhishthira said, "Some
ancestors are in heaven. Others are in hell. Beings are said to be controlled
by the fruits of their karma. When a shraddha is performed, how does it reach
the ancestors? How are those who are in hell capable of obtaining the fruits? I
have heard that devas in heaven also worship the ancestors. I wish to hear
about this in detail. Please tell me.""
'Bhishma answered, "O scorcher
of enemies! In earlier times, when my father left for the other world, he sang
about it, and I heard it from him. At the time of shraddha, I was ready, with a
pinda meant for my father.
_________________
1423 A
pinda is a funeral cake, a ball made out of rice.
My father asked me to break the
ground with my hand and place it there. I decided that this was not the norm,
as indicated in the kalpa texts, 1424 Therefore, having thought
about it, I placed the pinda on some kusha grass. At this, my father was
pleased and addressed me in sweet words. He said, 'O best among the Bharata
lineage! O unblemished one! You have pleased me. You know about dharma and are
learned. You are a true son. O supreme among men! I have been saved by you. I
wished to test you. If a king follows dharma and establishes a yardstick,
subjects always follow the yardstick that has been established by him. O best
among the Bharata lineage! Listen to the eternal dharma of the Vedas. O son!
You have followed the yardstick set by the dharma of the Vedas. Therefore, I am
extremely pleased with you and delighted, I will grant you an excellent boon.
Since it is extremely rare to obtain this in the three worlds, accept it. Death
will have no power over you. You will live for as long as you wish. It is only
when it gets your permission that death will show its powers again. What else
do you desire? I will grant you an excellent boon. O best among the Bharata
lineage! Tell me what is in your mind. Thus addressed, I joined my hands in
salutation and honoured him. I said, 'O one who bestows honours! If you are
pleased, I have been successful in my objective. But I wish to ask you a
question. Please answer yourself. Thus addressed, he anwered, 'Ask. I will
grant whatever you wish.' When I asked, the king gave me his
answer.""
"Shantanu replied, 'O son!
Listen. I will correctly answer the question you have asked. I have heard
everything about pitrikalpa 1425 from Markandeya. O son! What you
have asked me is exactly what I asked the great sage. Asked by me, Markandeya,
who knows about dharma, answered. Markandeya said, "O king! Listen. On one
occasion, in the firmament, I saw a large vimana advancing over a mountain. I
saw a being, the size of a mere thumb, lying down in the vimana. He was as
radiant as blazing coal. He was extremely energetic and blazed. He was
enchanting all over. It was as if one fire had been placed atop another fire. I
lowered my head and prostrated myself before the lord. I asked him, 'O lord!
How can I possibly know you?' The one with dharma in his atman answered, 'O
sage! You have not performed austerities whereby you can know me, Brahma's son.
Know that I am Sanatkumara. What can I do for you? Brahma's other sons are
younger to me. I have seven unassailable brothers and they have established
lineages. We follow the dharma of mendicants and restrain ourselves in our
atmans. Ever since I was born, I have been famous as Kumara. O sage! That is
the reason I am known by the name of Sanatkumara. 1426 Desiring to
see me, you devotedly performed austerities. O fortunate one! That is the
reason you have seen me. What do you want me to do for you?' When he said this,
I replied, 'O lord! Listen. Please tell me the truth about the original
creation of ancestors.' Addressed by me, he said, 'Listen to everything,
exactly as it is. O son! I will tell you about the creation of ancestors, which
brings everything that is auspicious.' Sanatkumara continued, 'Earlier, Brahma
created devas and said, "Worship me." Desiring fruits, they ignored fruits
and worshipped themselves instead. Brahma cursed them, "You will be
foolish and will lose your senses." Thus, they did not know anything and
lost their senses. All of them prostrated themselves and told the grandfather,
"Please show us your favours." When they spoke to him in this way,
he told them to undertake prayashchitta.
________________________
1424 Texts that deal with rituals.
1425 Rules for worshipping ancestors,
shraddha ceremonies.
1426 The eternal Kumara.
"Ask your sons. You will then
obtain jnana." Having lost their senses and having been told this, they
wished to ask their energetic sons. The residents of heaven wished to undertake
prayashchitta and get their senses back. O unblemished one! They became attached
to their sons, but the sons had left. 1427 The devas, who had been
cursed, wanted their sons. They went and told the creator, "We want our
sons, but the sons have left." At this, he told the devas, "You had
doubts about Brahma. O immortals! Listen. All of you are not those who know the
brahman. That is the reason I spoke to you about your sons, who possess
excellent jnana. Whatever they think should be followed, not otherwise. Let
devas worship ancestors and let them worship the residents of heaven. If they
are extremely affectionate towards each other, they will obtain all the fruits
that are desired." O tiger among sages! As a result of Brahma's words,
which brought happiness, their doubts were dispelled, and they were delighted
with each other. The devas told them, "Since you have addressed us as
sons, you will become ancestors. There is no doubt about this. If a person
performs rites at a shraddha ceremony for ancestors and offers soma at this
shraddha ceremony, he obtains the worlds. Men who wish to nourish everything,
oceans, mountains, forests and mobile and immobile objects, undertake
shraddhas. If a man mentions his name and gotra and offers three pindas at a
shraddha ceremony, the ancestors are pleased and grant him nourishment.
Wherever the father, the grandfather and the great grandfather may be, they are
always satisfied through what is given at a shraddha. These words are true.
Whether we are residents of heaven or ancestors, we are successively fathers
and sons of each other."" In this way, following dharma, devas became
the sons of the ancestors. They and the ancestors became famous on earth as
those who follow each other.""""
“Sanatkumara said, "There are
said to be seven categories of ancestors in heaven, and they are the best among
those who have performed austerities. Four of them have bodies and three do not
have bodies. The original categories of devas, brahmanas and others worshipped
them. With the strength of their yoga, they formerly obtained soma. Therefore,
one should offer it at shraddhas, especially to yogis, It must be offered to
all of them in a silver vessel, or in one plated with silver. When it is
offered at a shraddha, uttering "svadha" first, the ancestors are
pleased. When the sun is in its northern ayana, he must worship Soma and Yama
and offer oblations into the fire. When a fire is missing, it can be offered in
the water. If he does this devotedly, the ancestors are pleased. The ancestors
are pleased with him. The ancestors bestow nourishment, extensive offspring,
heaven, freedom from disease, prosperity and everything else that is desired on
him. O sage! Rites for ancestors are superior to rites for devas. O brahmana
rishi! Since you are devoted to your ancestors, you will be free of old age and
death. O sage! The destination that can be obtained through devotion to
ancestors cannot be obtained through yoga. O great sage! Devotion towards the
ancestors is special and one should act
accordingly."""""
"'Markandeya said,
"Having said this and having bestowed sight and vijnana on me, difficult
for even devas to obtain, using the path of yoga, the lord of devas went away.
O Bhishma! Hear about it again. There were brahmanas who were the sons of
Bharadvaja.
___________________________
1427 Presumably meaning that the sons had
died.
Despite having gained the dharma of
yoga, because of their wicked conduct, they deviated. They were Vagdushta,
Krodhana, Himshra, Pishuna, Kavi, Svasrisha and Pitrivarti. 1428 Their
deeds followed their names. O son! Koushika's sons became the disciples of
Garga. When their father died, they went and resided somewhere else. They were
engaged by their guru to tend to his cow and calf. While engaged in looking
after the kapila cow and her calf, all of them acted improperly. O descendant
of the Bharata lineage! Along the path, they suffered from hunger and were
deluded, because they were children. Cruel in their intelligence, they caused
violence to the cow. Kavi and Svasrisha asked them to refrain, but those two
were incapable of restraining them themselves. Every day and constantly,
Pitirvarti performed shraddhas. Devoted to the ancestors, he also spoke to them
angrily. 'There are things one should not do. However, offered to the
ancestors, it can be done. Therefore, all of you should control yourselves and
perform a shraddha ceremony. There is no doubt that the cow can then be
received, following dharma. If we follow dharma and worship the ancestors, we
will not suffer from adharma.' O descendant of the Bharata lineage! Thus
addressed, all of them sprinkled the cow with water, offered it to the
ancestors and ate it. Having returned, all of them told the guru that the cow
had been killed by a tiger and presented him with the calf. O son! Extremely
distressed, the brahmana accepted the calf. They suffered from the sin of
having acted falsely and having killed the cow. O son! In the course of time,
time followed its dharma. When their lifespans were over, the seven brothers
died. Because of their cruelty, violence, ignoble behavior towards a guru and
excessive violence, the seven brothers were born as the powerful and spirited
sons of a hunter. Those seven, discriminating about dharma, were born as
hunters in the land of Dasharna. All of them followed their own dharma and were
free of the delusion of hunting animals. Full of anxiety, they lived on the
beautiful Mount Kalanjara. They reflected on the jnana they had obtained at the
time of their deaths. Though they roamed around in the forest, they were
forgiving. They did not receive anything and were free of the opposite pair of
sentiments. All of them performed auspicious deeds and roaming around in the
forest, followed virtuous dharma. They possessed the siddhi of remembering
their past lives and did not do anything that was against dharma. Their minds
were such that they remembered everything they had heard, in their earlier
lives and in their guru's household, about dharma, so that one does not have to
return to samsara. Obtaining whatever food they could in that mountain, those
ascetics gave up their lives. O descendant of the Bharata lineage! O king! The
different places where their bodies fell down, on Mount Kalanjara, can be seen
even today. Their deeds were neither auspicious, nor inauspicious. Therefore, they
obtained a birth that was neither auspicious, nor inauspicious. In an
auspicious spot on an island that was covered with reeds, they were born as
aquatic birds. They became chakravaka birds. 1429 They gave up the
practice of observing dharma along with a wife. Instead, they followed the
dharma of sages. They were not attached and had no sense of ownership. They
were tranquil and devoid of the opposite pair of sentiments. They did not
accept anything.
______________
1428 Respectively meaning defiled in speech,
angry, violent, a backbiter, a wise one, a person who creates himself and one
who worships ancestors. There were different sages named Bharadvaja and because
of what follows, 'son' is probably to be interpreted in the sense of disciple.
There was a sage Bharadvaja, whose disciple was Koushika.
1429 Chakravaka is the Brahminy duck.
They were birds only in name. In
practice, they withdrew and followed the path of nivritti. 1430 All
of those birds followed dharma and practiced brahmacharya. Remembering their
past lives, those seven brahmacharis grew old. They remained together,
performing virtuous dharma, and were always free of aberrations. When born as
brahmanas, they had been deluded and had acted falsely towards their guru. That
is the reason they had been born as inferior species. However, they retained
jnana about a shraddha ceremony. Accordingly, they arranged for a shraddha and
performed rites for the ancestors. As a result, they obtained jnana and their
superior qualities increased progressively. In their earlier lives, in the
guru's household, they had heard about the brahman. With that jnana having been
established, they practiced that jnana. Their names are remembered as Sumana,
Suvakshuddha, Svatantra, Suyajna, Chhidradarshaka, Panchala and Kulina. 1431
Those birds followed dharma there and an excellent incident occurred. O great
sage! 1432 Hear about it. There was a powerful lord and king, named
Nipa. He was prosperous and surrounded by the women from the inner quarters, he
entered the forest. On witnessing his happiness and the radiance of the
kingdom, the chakravaka Svatantra desired to become a king. 'As a result of
good deeds, austerities and niyamas, I have become tired. As a consequence of
fasting and some austerities, I must have obtained unwavering and complete
fruits. Through those, let me become like him, the recipient of every kind of
good fortune.' At this, two other chakravakas said, 'We will accompany you.
Desiring what will be agreeable to you, we will become your advisers.' When he
agreed to this, Sumana followed the path of yoga. When those two chakravakas
said this, Sumana replied in his own words. 'You have followed the path of yoga
but have spoken about karma and have asked for such a boon. Listen to me. O
dear one! You will become a king in the supreme city of Kampilya.
These two will become your advisers
and will not transgress." Those three did not speak about the kingdom to
their four companions, 1433 Sumana was pleased at this and spoke to
them again. 'O Sarvasattva, 1434 Suyajna and Svatantra! When your
curse is over, you will resort to yoga again. You will obtain this because of
the favours of the ancestors and because of the good deed you deed. You did
follow dharma, sprinkling the cow with water and offering it to the ancestors.
"Our inana is a means for all of us to achieve yoga. When you become
humans, you will achieve yoga." This bold statement must be articulated in
the form of a shloka.1435 After saying this, the learned bird,
Sumana, stopped. O Shantanu's excellent son! For the welfare of the worlds, I
have told you about their conduct. What else do you wish to
hear?""""
_________________________________
1430 Nivritti is detachment from fruits and
renunciation of action. Pravritti is action with a desire for the fruits.
1431 The names do not always match with the
names given in the next chapter.
1432 Since Markandeya is speaking to
Bhishma, this is an inconsistency.
1433 Though Sumana obviously knew. The
language in these shlokas, such as when Sumana is speaking, is not very clear
and we have taken minor liberties.
1434 A name not mentioned earlier.
1435 Probably what has just been placed
within quotes.
“Bhishma asked, "O Markandeya!
O immensely wise one! O supreme among those who are devoted to ancestors! O
supreme among sages! What happened after that? Please show me your compassion
and tell me.""
'Markandeya replied, "Those
seven, who roamed around in Lake Manasa, engaged in the dharma of yoga. They
always subsisted on air and water and dried up their bodies. After sporting
with the women from the inner quarters for a long period of time, like Maghavan
in Nandana, the king returned to his own city, along with his wives. He had a
son named Anuha, supremely devoted to dharma. Instating his son Vaibhraja in
the kingdom, he left for the forest. He became their 1436 companion
and started austerities. Along with those great ascetics, he too did not eat
and subsisted on air. Since the forest was radiant, it came to be known as
Vibhraja. 1437 It became extremely famous and bestows siddhi in
yoga. The four birds who followed the dharma of yoga gave up their bodies
there, and so did the three who had deviated from yoga. With Brahmadatta as the
foremost, all four great-souled ones, devoid of sins, were born in the city of
Kampilya. Four retained memories of their former births, but three were
deluded. Svatantra was now born as the greatly energetic Brahmadatta.
Chhidradarshaka and Sunetra were accomplished in the Vedas and the Vedangas.
They were born as the sons of a learned brahmana and remembered their former
births. Panchala, who knew many hymns from the Rig Veda, became an acharya.
Pundarika knew two Vedas. He knew chhanda and became an advaryu. 1438
On seeing that his son, Brahmadatta, was devoid of blemishes, the king instated
him in the kingdom and obtained the supreme destination. Panchala and Pundarika
established their sons in the house. They entered the forest and obtained the
supreme destination there. O descendant of the Bharata lineage! Brahmadatta's
wife, named Sanniti, was single-mindedly devoted to him and sported with him. O
king! The other chakravakas were born as companions in Kampilya. They were born
as the sons of a learned brahmana, but in a poor family. Chhidradarshaka had
four sons-Dhritimat, Sumahatma, Tattvadarshi and Nirutsuka. They devoted
themselves to studying the Vedas and to yoga. All of them were established as
siddhas. Taking their leave of each other, they prostrated themselves before
Shambhu's lotus feet and left. There are brave ones who do not wish to be born
again. To destroy their sins, they seek a supreme refuge in Shambhu's
unblemished feet. O great sage! 1439 If a person commits a sin in
thoughts, words or deeds, with proper devotion and faith, he should read this
account. As soon as the names of Shiva, the lord of devas, is chanted or
recited, a person is freed from all sins.
___________________
1436 Of the birds.
1437 The word means splendid, bright.
1438 Vedanga means a branch of the Vedas
and these were six kinds of learning that were essential to understand the
Vedas-shiksha (phonetics), kalpa (rituals), vyakarana (grammar), nirukta
(etymology), chhanda (metre) and jyotisha (astronomy). Ritvijas are officiating
priests. Though the classification varied over time, there were four types of
ritivijas. The adhvaryu chanted hymns from the Yajur Veda, the hotri chanted
hymns from the Rig Veda, the udgatri chanted hymns from the Sama Veda and the brahmana
chanted hymns from the Atharva Veda.
1439 An
inconsistency, though Bhishma can be addressed as sage.
Sins are committed. But those
accumulated sins ooze away, like water from an unbaked vessel. O great sage! 1440
As soon as one performs japa with his name, sins are pacified. To obtain the
desired fruits, everyone should do this faithfully. If a person studies, reads
or hears this for the sake of prosperity, he is freed from all sins. There is
no doubt that he proceeds towards emancipation.""
“Shounaka hounaka said, 'O Suta! O
one with Vyasa as a guru! Please tell me now about how one should worship an
acharya. What must be done after one has finished listening to the text? Please
tell me that also.'
Suta replied, 'After hearing the
supreme account, the acharya must be worshipped devoutly, in the proper way.
When the text is over, with a cheerful mind, the person must follow the norms
and donate to the acharya. The person who has recited it must also be worshipped
in the proper way. An amiable and intelligent person must give him garments and
ornaments for the hands and the ears. When the worship of Shiva is over, an
intelligent person must give the acharya a cow, along with her calf; and a
golden seat that weighs one pala, covered with a piece of cloth. The auspicious
text, written in beautiful lettering, must be placed on this, for donating to
the acharya. If a person does this, he is freed from the bonds of worldly
existence. O sage! According to capacity, a village, an elephant, a horse and
other articles must be given to the great-souled reciter. O sage Sounaka!
Listening to the Purana is said to yield fruits only if it is done properly, in
accordance with the rules. I have spoken the truth. O sage! Hence, when it is
spoken, one must devotedly listen to it, in accordance with the rules. This
lofty Purana is full of the meanings of the nigama texts. It is sacred and
constitutes the heart of the shruti texts.'
“The sages said, 'O immensely
intelligent one! O Suta! O ocean of compassion! Pleas Please tell us about
Vyasa's origin. O lord! You are full of great compassion! O lord! Please make
us successful in our objective. The name of Vyasa's mother is said to be the
auspicious Satyavati. The queen was married to King Shantanu. Therefore, how
was the great yogi, Vyasa, born through her and Parashara? We have a great
doubt about this, and you should dispel it.'
Suta replied, 'On one occasion, the
yogi, Parashara, left for a visit of the tirthas. Travelling as he willed, he
went to the beautiful and auspicious banks of the Yamuna. The one with dharma
in his atman spoke to a nishada, who was having his food then. "Use your
boat to quickly take me across the Yamuna." Thus addressed by the sage,
the nishada spoke to his own daughter, Matysagandha, 1441 "O
daughter! Please take him over to the other side quickly.
_________________________
1440 An inconsistency.
1441 Meaning,
one who smells of fish.
This immensely fortunate ascetic
has been born from Adrishyanti's womb. He is an ocean of learning and is
accomplished in the four Vedas. He wishes to cross over." Thus instructed
by her father, Matsyagandha seated the great sage, whose radiance was like that
of the sun's rays, on the boat and started to take him across. Such was the
conjunction of time that the great yogi was filled with desire for her, though
he had never been deluded when he had seen the beauty of apsaras. The sage
desired to accept the fisherman's beautiful daughter and touched her right hand
with his right hand. 1442 The large-eyed one smiled and then
addressed him in the following words. "Why are you committing this
contemptible act and speaking in this way? O immensely intelligent one! You
have been born in Vasishtha's beautiful lineage. O brahmana! I am a nishada's
daughter. How can there be union between us? It is extremely rare to be born as
a human, especially one who is a brahmana. O supreme among sages! That apart,
you are an ascetic, a state that is extremely difficult to obtain. In learning,
form and speech, you belong to a noble lineage. Yet, you have succumbed to the
arrows of desire. This is extremely surprising." She then thought about it
in her heart. "If he decides to engage in this act, there is no one on
earth who is capable of restraining him." She was also scared of the yogi
imposing a curse. Therefore, she told the great sage, "O lord! Until I
have taken you across to the other side, please be patient." Hearing her
words, Parashara, king among yogis, swiftly let go of her hand. However, when
they reached the other bank of the river, suffering from desire, the sage
caught hold of the maiden again. Trembling, the girl spoke to the ocean of
compassion. "O best among sages! I have a foul smell and am dark in
complexion. I am the daughter of a nishada. You are extremely broad in your
thoughts and are supreme among yogis. Like glass and gold, there should not be
union between us. When union happens between two individuals who are similar in
birth and appearances, it leads to happiness." As soon as the maiden said
this, in an instant, she was transformed into Yojanagandha. 1443 She
became agreeable and beautiful in form. Suffering from desire, the sage seized
the maiden again. Seeing that he was intent on seizing her, the young girl
spoke again. "The shruti texts have said that intercourse should take
place at night, never during the day. Great sins are attached to intercourse
during the day. It is condemned as an intolerable sin. Therefore, you should
wait until it is night. My father, and other men, standing on the bank, will
see us." The bull among sages heard the words spoken by her. Through the
strength of his sacred deeds, he immediately constructed a mist. When the mist
arose, it became as dark as night. Scared of intercourse, the maiden spoke to
the sage again. "O yogi! Your semen never fails. You will enjoy me and leave.
O lord! If I conceive, what will happen to me then? O immensely intelligent
one! My vow of being a virgin girl will be destroyed. If that happens, people
will laugh at me. What will I tell my father?" Parashara replied, "O
girl! Be at ease and amuse yourself with me, enjoying the taste of love. O
beloved! Now please tell me your wish and I will accomplish it. Since you will
make my command come true, your name will become Satyavati. 1444 All
the yogis and gods will worship you." Satyavati replied, "O lord! Let
my father, mother and other men on earth not know, let my dharma of being a
virgin not be destroyed, let the son who is born be as powerful as you, let
there be a fragrance in all my limbs and let my youth always remain fresh. If
this occurs, accept me." ___________________
1442 A ritual used in marriage.
1443 One whose fragrance can be smelt from
the distance of one yojana.
1444 One who follows the truth (satya).
Parashara said, "O beloved!
Everything that you wish for will happen. Your son will be born from Vishnu's
portion and will be immensely illustrious. Know that there is a reason why I
have suffered from desire. I have never been deluded, even when I have seen the
beauty of apsaras. However, on noticing the smell of fish on you, I succumbed
to delusion. O maiden! What Brahma has written on the forehead can never be
countered. Your son will divide the Vedas into branches and compose the
Puranas. O one with the beautiful hips! He will possess fame and deeds in the
three worlds." Having said this, the one who was accomplished in yoga
enjoyed the one with the beautiful limbs. O great sage! He then bathed in the
waters of the Yamuna and swiftly departed.'
'She immediately conceived. On an
island, she delivered a son who was like the twelve suns in his radiance. The
son resembled Kama, the god of love. The child held a radiant kamandalu in his
left hand and an excellent staff in his right. His tawny hair was matted, and
he was as resplendent as a mass of energy. As soon as he was born, the energetic
one spoke to his mother. "O mother! Go wherever you want. After that, I
will also leave. O mother! Whenever something needs to be done and whenever you
wish for something, remember me. To fulfill your desires, I will arrive."
Saying this, the store of austerities worshipped his mother's feet. To cleanse
his sins and perform austerities, he left for the tirthas. Overcome by love for
her son, the virtuous lady went to her father. She remembered her son's conduct
and regarded this as her own good fortune. Since the child was born on a dvipa,
1445 he became Dvaipayana. Since he divided the Vedas into branches,
he is described as Vedavyasa.'
'He went to different tirthas,
followed the norms, bathed there and performed great austerities, so as to
achieve dharma, artha, kama and moksha-Tirtharaja 1446 was the
first, Naimisha, Kurukshetra, Gangadvara, 1447 Avantika, 1448
Ayodhya, Mathura, Dvaraka, Amaravati, 1449 Sarasvati, confluence of
Sindhu with the ocean, confluence of Ganga with the ocean, Kanchi, Tryambaka,
the banks of Saptagodavari, 1450 Kalanjara, Prabhasa,
Badarikashrama, Mahalaya, 1451 Omkara, Purushottama kshetra,
Gokarna, Bhrigukaccha, Bhrigutunga, Pushkara, Shriparvata and other tirthas and
Dharatirtha. 1452 Kalika's 1453 son travelled to many tirthas
in different countries and reached the city of Varanasi. Vishveshvara and
Maheshvari Annapurna are themselves present there. Those two radiant oceans of
compassion are present there, to bestow amrita on devotees. Having reached
Varanasi tirtha, he saw Manikarnika. Thus, the lord among sages cast away sins
accumulated across crores of births. He saw all the lingams, Vishveshvara being
the foremost. He bathed in all the ponds, wells, lakes and tanks. He bowed down
before all the Vinayakas and prostrated himself before all the Gouris. He
worshipped Bhairava Kalaraja, who devours sins. He made efforts to praise all
the ganas, Dandanayaka being the foremost.
___________________
1445 Island.
1446 Prayaga.
1447 Gangadvara usually refers to Har ki
Pauri in Haridvara/Haridwar.
1448 Ujjaiyini.
1449 Probably the one in
Maharashtra.
1450 In East Godavari district.
1451 An unidentified tirtha.
1452 On the northern bank of Narmada.
1453 Satyavati,
since she was dark.
He satisfied all the Keshavas,
Adikeshava being the most important. He repeatedly prostrated himself before
all the Suryas, Lolarka being the foremost. Attentively, he offered pindas at
all the tirthas. Pure in his atman, he instated the lingam known as
Vyaseshvara.1454 O brahmanas! When a man sees this, like Brihaspati,
he obtains all the different kinds of learning.'
'He devotedly worshipped all the
lingams, Vishvesha being the foremost. Having done this, he wondered,
"Which lingam will grant me siddhi fastest? By worshipping which Mahadeva,
will I be able to obtain every kind of learning? Whose favours will grant me
the capacity to compose all the Puranas? Is it Omkaranatha, Krittivaseshvara,
Kedaresha, Kamesha, Chandresha, Trilochana, Kalesha, Vriddhakalesha,
Kalashekhara, Jyeshthesha, Jambukesha, Jaigishavyeshvara,
Dashashvamedhamishana, Drumichandesha, Drikkesha, Garudesha, Gokarnesha,
Ganeshvara, Prasannavadanesha, Dharmmesha, Tarakeshvara, Nandikesha, Nivasesha,
Patrisha, Pritikeshvara, Parvatesha, Pashupati, Hatakeshvara, Brihaspatishvara,
Tilabhandesha, Bharabhuteshvara, Mahalakshmisvara, Marutesha, Mokshesha,
Gangesha, Narmadeshvara, Krishnesha, Parameshana, Ratneshvara, Yamunesha,
Langalisha, the lord Vishveshvara, Avimukteshvara, Vishalakshisha,
Vyaghreshvara, Varahesha, Vidyeshvara, Varunesha, Vidhisha, Harikesheshvara,
Bhavanisha, Kapardisha, Kandukesha, Ajeshvara, Vishvakarmeshvara, Vireshvara,
Nadesha, Kapilesha, Bhuvaneshvara, Vashkulisha Mahadeva, Siddhishvara,
Vishvadeveshvara, Virabhadresha, Bhairaveshvara, Amritesha, Satisha, Parvatishvara,
Siddheshvara, Matangesha, Bhutishvara, Ashadhisha, Prakamesha, Kotirudreshvara,
Madalaseshvara, Tilaparneshvara, Hiranyagarbhesha or Madhyameshvara? Among such
crores of lingams, which one shall I seek refuge in?" With his atman full
of devotion towards Shiva, Vyasa thought in this way. Immersing his mind
properly in dhyana, he thought in this way for some time. The intelligent and
patient Vyasa, Satyavati's son, decided the following. "I remember what I
have been instructed earlier. That will enable the accomplishment of my wishes.
For obtaining dharma, artha, kama and moksha, there is a lingam that is
worshipped by siddhas. If one sees it, or touches it, the mind immediately
becomes sparkling. It always opens the door to heaven. It is in the great
kshetra of Avimukta, the supreme kshetra where one obtains siddhi. This is the
supreme lingam known as Madhyameshvara. There is no lingam in Kashi that is
equal to Madhyameshvara. On every parva day, devas arrive there to see it.
Therefore, one should serve Mahadeva through the lingam known as
Madhyameshvara. By worshipping it, many brahmanas have obtained siddhi. It is
the most important of the ones in Kashi because Shankara is established right
in the centre. 1455 He is present as Madhyameshvara to bring
happiness to those in his own city. Worshipping him, the gandharva named
Tumburu and devarshi Narada became accomplished in the art of singing. By
worshipping him, Vishnu obtained the power to grant emancipation. It is by
doing this that Brahma, Vishnu and Rudra became creator, preserver and
destroyer; Kubera became the lord of riches; Vamadeva became the greatest of
Shiva's devotees; the king named Khatvanga, who didn't have sons, obtained
sons; the apsara named Chandrabhama sang like a cuckoo and dancing, overcome by
her sentiments, merged into the lingam in her own body; Shrikara, the son of a
gopi,
_________________
1454 In Varanasi.
1455 Madhya means centre. The location of
Varanasi is no longer what it used to be and Madhyameshvara, in Daranagar, is
no longer quite in the centre.
served Madhyameshvara and through
the favours of the compassionate Shiva, became a ganapati; and it is through
the favours of Madhyameshvara that the two divinities, Bhargava and Gishpati 1456
became accomplished in learning and were worshipped by daityas and gods. I will
also worship the lord Madhyameshvara there. There is no doubt that I will
quickly obtain the power to compose the Puranas." He bathed in the waters
of Bhagirathi 1457 and accepted the vow of following niyamas.
Sometimes, he survived on leaves. Sometimes, he ate fruits and vegetables.
Sometimes, he subsisted on water and air. Sometimes, he followed the vow of not
eating at all. In this way, with dharma in his atman, the yogi followed niyamas
and with fruits obtained from many trees, worshipped Trikala Madhyameshvara. In
this way, Kalika's son spent many days and a long period of time elapsed.'
'On one occasion, in the morning,
he was returning, after bathing in the river with three flows. Pure in his
atman, in the middle of the Madhyameshvara lingam, he saw Ishana Maheshvara,
who grants devotees desired boons. Uma adorned the left side of his body. His
upper garment was made out of the skin of a tiger. His body was beautiful, with
the waves of Ganga swirling over his mass of matted hair. The beams of the
crescent moon made his head as radiant as the autumn moonlight. Bhasma was
smeared all over his limbs. His body was as fair as camphor or the arjuna tree.
His eyes extended all the way up to his ears. His lips were as red as coral.
His form was like that of a boy who was five years old, and his ornaments
befitted such a child. His resplendence robbed one crore of Kandarpas 1458 of
their pride. He was naked and his lotus face was smiling. In his pastimes, he
was chanting hymns from the Sama Veda. He is an ocean of compassion, the
medication for crossing over the ocean that is the world. He is known as
someone who is affectionate towards his devotees. Uma's beloved is easily
pleased. Hara's pleasant face was favourable. On seeing him, he prostrated
himself like a rod on the ground and praised him. His words of praised choked
because of his love. "Even yogis find it impossible to obtain you, in
thoughts, words and deeds. O Umapati! They do not know about your greatness.
You are the creator, the preserver and the destroyer of the universe. You are
the first among all devas. You are sacchidananda Ishvara. You have no name or
gotra. You are the omniscient Sadashiva. You are the supreme brahman. You are
the one who takes away the noose of maya. Like water on the leaf of a lotus,
you are not touched by the three gunas. You have no birth, no conduct, no country
and no lineage. But you are the lord of beings. You are the one who bestows all
the desires in the three worlds. Brahma, Lakshmi's lord, Indra, the residents
of heaven and Indras among yogis do not know you. But you are the one whom we
worship. O Gourisha! Everything originates from you. You are the destroyer of
Tripura. You are a child. You are a youth. You are aged. I immerse my heart in
you. I prostrate myself before Mahesha. You are Shambhu, whom devotees should
meditate on. You are the ancient Purusha. You are Shankara, the
paramatman." Pleased in his mind, the child spoke to Vedavyasa. "O
yogi! Ask for the boon that is in your mind. I am subservient to my devotees
and there is nothing that cannot be given to you." Delighted in his mind,
Vyasa, the great ascetic, stood up. He replied, "O lord! You are
omniscient. What is unknown to you? You are inside all atmans. You are Bhagavan
Sharva. You are the one who bestows everything. O Isha! Why are you reducing me
to this miserable state of asking for something?"
__________________________
1456 Respectively Shukracharya and
Brihaspati.
1457 Ganga.
1458 Kandarpa is Kama, the god of love.
Mahadeva, who had assumed the form
of a boy, heard the words spoken by Vyasa, unsullied in his intelligence. He
answered with a pure smile. The boy said, "O best among those who possess
knowledge about the brahman! There is no doubt that the wish in your heart will
soon come true. O brahmana! I, Ishvara, will station myself in your throat. I
will make you compose Itihasa and Puranas correctly. You have recited the
sacred stotram known as abhilashashtakam, 1459 Thrice a day, if this
is read in Shiva's temple for a year, everything desired will be obtained. The
recital of this stotram will enhance learning and intelligence. It is said to
bestow every kind of prosperity, dharma and moksha on men. If a person gets up
in the morning, worships Shankara's lingam and reads this stotram for a year,
even if he is foolish, he will become like Brihaspati. If a man or a woman
follows the niyamas, and in the presence of a lingam, performs japa with this
stotram for a year, intelligence and learning will increase." In the form
of a boy, Mahadeva said this and merged into the lingam. Overwhelmed by love
for Shiva, Vyasa wiped off his tears.'
'In this way, Vyasa obtained a boon
from Mahesha Madhyameshvara, who, in his own pastimes, had the eighteen Puranas
composed. These are said to be Brahma, Padma, Vishnu, Shiva, Bhagavata,
Bhavishya, Narada, Markandeya, Agni, Brahmavaivarta, Linga, Varaha, Vamana,
Kurma, Matsya, Garuda, Skanda and Brahmanda. Men who listen to Shankara's
illustrious account obtain fame and auspiciousness.'
Suta said, 'You have enumerated the
names of the eighteen Puranas, in the due order. O supreme among those who know
the Vedas! Please describe them now. '1460
Vyasa responded, 'Tandi, who was
born from Brahma, asked Nandikeshvara the same question. I will tell you what
he answered.'
'Nandikeshvara said, "O Tandi!
O sage! Brahma, with the four faces, is himself the original speaker. That is
the reason the first Purana is named after Brahma. The Purana in which the
greatness of Padma kalpa is described is the second and is known as Padma.
There is a Purana composed by Parashara which ensures understanding about
Vishnu. It is said to have been related by Vyasa because there is no difference
between father and son. Those who know about the Puranas say that the Shiva
Purana is one in which the first and last sections have many accounts about
Shiva. The one where there are accounts of Bhagavati Durga is said to be
Bhagavata1461 or Devi Purana. The Purana narrated by Narada is
described as Narada. O Tandi! The one recited by Markandeya, the great sage, is
the seventh and is known as Markandeya Purana. The one about Agni is known as
Agni and the one about the future is Bhavishya. The one where Brahma's
transformation is described is known as Brahmavaivarta. The one with an account
about the lingam is known as Linga Purana. O sage! The story of Varaha is in
the twelfth, Varaha Purana. When Skanda is himself the listener and Maheshvara
is himself the speaker, this is known as Skanda. The story of Vamana is in
Vamana, the account of Matsya in Matsya and Matsya is described in Matsya. The
one where Garuda is himself the speaker is known as Garuda. The one with an
account of the cosmic egg is described as Brahmanda.""
_______________
1459 Desire-eight, that is, the desired
eight, or the eight chanted to satisfy a wish. A stotram with eight (ashtakam)
verses from Kashi Khanda of Skanda Purana.
1460 In this part, Suta is not talking to
the sages, but is asking his teacher, Vedavyasa.
1461 Devi
Bhagavata Purana.
Suta said, 'I asked the intelligent
Vyasa this question. 1462 That is the way I heard a description of
all the Puranas. In this way, Vyasa was born from Satyavati and Parashara. He
composed the excellent Mahabharata and the Purana Samhitas. O brahmana! There
was union between Satyavati and Parashara and then again between Satyavati and
Shantanu. You should not have a doubt about this. There was a reason account,
for this origin, and I have described the wonderful acco which is about those
with qualities exhibiting greatness in conduct. The discriminating should
realize this. If a person hears or reads this supreme mystery, he is freed from
all sins and obtains greatness in the world of rishis.'
“The sages said, 'We have heard
many any wonderful narrations The and accounts about Shambhu. They are about
many avataras, and they bestow objects of pleasure and emancipation on men. O
supreme among those who know about the brahman! We now wish to hear from you
the beautiful account about Bhagavati Jagadamba. She is the original and
eternal Shakti of Mahesha, the supreme brahman. The supreme mother of the three
worlds is also known as Uma. We have heard that Sati and Haimavati are two of
her avataras. O Suta! O immensely intelligent one! Please tell us about her
other avataras too. Which intelligent person will not wish to hear about her
dazzling qualities? The illustrious mother never abandons those who possess
jnana.'
Suta replied, 'You great-souled
ones are always successful in your objectives and blessed, since you have asked
about the great conduct of the supreme Amba. Sages know that the dust on the
lotus feet of those who hear, ask and speak this are like tirthas. Those whose
minds are immersed in the illustrious Devi, who is supreme knowledge, are
successful and accomplish their objectives. They are blessed and born those who
are born in their lineages. Those who do not praise Deveshi, who is the cause
behind all causes, are deluded by the qualities of maya. There is no doubt that
their fortune will be destroyed. Those who do not worship Mahadevi, the ocean
of compassion, descend into the terrible pit of blindness, which is in the form
of samsara. For those who abandon Devi and seek refuge with another deva, it is
as if they abandon the Ganga and seek satisfaction in water in the desert. As
soon as one remembers her, the four objectives of human existence are easily
obtained. Which excellent man will abandon her? Earlier, the great-souled
Suratha asked Medha this. I will tell you what Medha spoke earlier. Listen.'
'In the former Svarochisha manvantara, there was a king named Viratha. Suratha
was his immensely strong and valiant son. He was great, generous and truthful
in speech. He was accomplished and successful in following his own dharma. He
was an ocean of compassion and devoted to Devi. He protected the subjects. He
ruled over the earth, with an energy like that of the chastiser of Paka. But
there were nine other kings who were interested in seizing the earth. Known as
Kolas, they laid siege to the king's capital. A tumultuous and terrible battle
ensued. In that battle, the king was defeated by a large number of powerful
enemies. The Kolas took away his kingdom and exiled him. Along with his
ministers, the king left his own city. However, he was again defeated by the
large forces on the side of the enemy. As a result of destiny, the large number
of his best advisers became his enemies. They appropriated all the wealth that
was there in the treasury.
___________________
1462 Suta is now speaking to the sages.
Pretending to go out on a hunt, the
king left the city. Alone and astride a horse, he went to the desolate forest.
The king roamed around here and there and saw the hermitage of a supreme sage.
In every direction, it was radiant with groves of flowers. As a result of the
noble brahmana's powers, in the hermitage, tigers and other strong animals did
not harass animals not that strong. The sage honoured the king, who was learned
and extremely compassionate, with words of welcome, food and a seat and he
resided there.'
'On one occasion, the great king
had worrying thoughts. "Alas! I am unfortunate, evil-minded and inferior
in energy. My entire kingdom has been taken away by the large number of
insolent enemies. What will I do? Where will I go? How will I get my kingdom
back? My long-standing advisers and ministers have left me. Who knows which
king they serve now? Has my kingdom been destroyed? What is its state now? My
soldiers were extremely brave. They showed great enterprise in the field of
battle and cut down large numbers of the enemy. They serve some other king now.
My elephants were like mountains and my horses were as fast as the wind. They
have left. Who protects the treasury, accumulated by generations of ancestors?"
The king, who was extremely devoted to dharma, succumbed to delusion in this
way. At that time, a vaishya arrived there. The king asked, "Who are you?
Why have you come here? It is evident that you are in a distressed frame of
mind. Please tell me what has happened." Hearing the beautiful words
spoken by the lord of men, the bull among vaishyas, known as Samadhi, shed
tears from his eyes. He replied to the great king in words full of humility.
The vaishya said, "O great king! "I am a vaishya named Samadhi. I was
born in a wealthy family. My wicked wife and sons were greedy for my riches and
have abandoned me. O king! Miserable about my own karma, I have come to the
forest. O lord! O ocean of compassion! I do not accurately know whether my
sons, grandsons, wives, brothers, the sons of brothers and other well-wishers
are well." The king asked, "You have been banished by your sons and
others. They were evil in conduct and hankered after your wealth. Like a
foolish animal, how is it that you still have affection towards them?" The
vaishya replied, "O king! That is right. The words you have spoken are
full of deep meaning. Nevertheless, my mind is deluded and is tied to the bonds
of love." O supreme among sages! In this way, the vaishya and the king
were deluded.'
'They approached the noble sage,
Medha. Along with the lord of vaishyas, the powerful lord of men lowered his
head and prostrated himself before the extremely patient and supreme yogi.
Joining his hands in salutation, the king spoke to the sage. "O illustrious
one! Please sever our delusion now. The royal prosperity has abandoned me, and
I have sought refuge in this desoltate forest. Nevertheless, since my kingdom
has been taken away, I find no satisfaction. This vaishya has been thrown out
of his house by his own relatives, his wives and others. Nevertheless, he also
continues to suffer from this sense of 'mine'. Please tell us the reason for
this. Though our minds know about jnana, there is delusion and this great
folly." The rishi replied, "Mahamaya is the one who nurtures the
universe. In the form of Shakti, she is eternal. She is the one who attracts
everyone's mind and deludes. O lord! Brahma and the other gods are also deluded
by her maya. Even they do not know the supreme truth, not to speak of humans.
She creates the entire universe. She is the one who preserves it. In the course
of time, she is the one who destroys it. Parameshvari possesses the three
gunas. O excellent king! She can assume whatever form she wants, and she is the
one who grants boons. One can overcome the delusion only if she is pleased, not
otherwise." The king asked, "Who is Devi Mahamaya, the one who
deludes everyone? How did Devi originate? O sage! Please show your compassion
and tell me." The rishi answered, "The universe was reduced to the
form of an ocean. Keshava, the lord of yoga, was immersed in his sleep of yoga
and was lying down on Shesha. At that time, two asuras manifested themselves
from the wax in Vishnu's ears. They are famous on earth under the names of
Madhu and Kaitabha. They were terrible, like the sun at the time of
dissolution. They were gigantic in size and their jawbones were large. With
cruel fangs in their mouths, they were about to devour the universe. They saw
Bhagavan, born from the lotus in the navel and seated on a lotus. 1463
They asked, 'Who are you?' and got ready to kill him.""
"The seniormost of the gods 1464
saw the two daityas and saw that Janardana was asleep in the flood of water. He
praised Parameshvari. Brahma said, 'Please save me. O Mahamaya! You are
affectionate towards those who seek refuge with you. Please save me. O
Jagadamba! These two daityas are terrible in form. I prostrate myself before
Mahamaya, Yoganidra, Uma, Sati. You are Kalaratri, 1465 You are
Maharatri. 1466 You are the terrible Moharatri, 1467 You
are greater than the greatest. You are the mother of the three divinities. You
are the one who always bestows desired fruits on devotees. You are an ocean of
compassion. You protect all the devas. It is through your powers that I,
Brahma, create, Madhava preserves the world and Girija's consort destroys in
the form of Kala. You are Svaha. You are Svadha. You are modesty. You are held
to be sparkling intelligence. You are nourishment. You are contentment. You are
tranquillity. You are patience. You are hunger. You are compassion. You are
Vishnu's maya. You are described as consciousness. You are spoken of as the
supreme Shakti. You are bashfulness. You are thirst. You are illusion. You
assume the form of memory. You are established in the form of a mother. In the
homes of men who engage in auspicious deeds, you are there as Lakshmi. You are
described as birth. You are described as means of subsistence. You are
pervasive in form. You are established and pervade everything in the form of
consciousness. O Ambika! Please delude these two unassailable asuras. Please
wake up Lord Narayana, who is without an origin and is the origin of the
universe.' For the destruction of Madhu and Kaitabha, Brahma prayed to the one
who Jagadhhatri, the divinity who presides over all forms of learning, the one
who is the great learning. O king! The Shakti who deludes the three worlds
manifested herself in a form known as Mahakali, on dvadashi in shukla paksha in
the month of Phalguna. A voice spoke from the firmament. O one seated on a
lotus! Do not be scared. I will now destroy the thorn that has arisen in the
forms of Madhu and Kaitabha.' Saying this, Mahamaya emerged from Hari's eyes
and mouth and showed herself to Brahma, whose birth is not manifest.
Hrishikesha Janardana, lord of devas, woke up. He saw the two daityas, known as
Madhu and Kaitabha, in front of him. A battle commenced between them and
Vishnu, unmatched in energy. It lasted for five thousand years. A wrestling
match started after that. Mahamaya's powers deluded the excellent danavas.
Therefore, they told Rama's consort, 'Seek a boon from us.' Narayana replied,
'If you are satisfied and if I am to be given a boon, let it be such that you
are killed by me. There is no other boon that I seek.' They glanced at the
earth. Since everything was a single ocean of water, they addressed Keshava in
the following words.
___________________
1463 That is, Brahma.
1464 Brahma.
1465 The night of destruction.
1466 The great night.
1467 The night of delusion.
'Kill us in a place where the earth
is not flooded with water.' Bhagavan agreed and raised his extremely
resplendent chakra. He placed them on his thighs and sliced off their heads. O
king! I have thus told you about Kalika's origin. O immensely intelligent one!
Now hear about Mahalakshmi's origin. Devi Uma is without transformations. She
is without form and also possesses forms. To pacify torments faced by devas,
from one yuga to another yuga, she manifests herself. It is said that Shivaa
assumes forms to save everyone. She does this in her own pastimes, so that her
devotees can describe her qualities.""
“The rishi said, "There was an
asura named Rambha and he was the crest jewel in the lineage of the daityas.
The immensely energetic danava, named Mahisha, was born from him. In a battle,
the lord of danavas defeated all the gods. He established himself on the great
Indra's seat and ruled over the kingdom of heaven. The defeated devas went and
sought refuge with Brahma. Taking them with him, Brahma went to the place where
the two Vrishakapis were. 1468 Having gone there, all the gods bent
down before Shankara and Keshava, In the due order, they told them everything
that the asuras had done to them. 'O Bhagavans! All of us have been ousted by
the great-souled Mahisha. In the field of battle, he has conquered the world of
heaven. We are roaming around in this world of mortals and cannot find peace
anywhere. There is no hardship that devas, with Indra as the foremost, have not
faced. The asura has taken over the tasks earmarked for Surya, Chandra, the one
with the noose, 1469 Kubera, Yama, Indra, Agni, the wind god, the
gandharvas, the vidyadharas, the charanas and others. The evil-souled one, who
grants the daitya side freedom from fear, performs all these himself. That is
the reason we have sought refuge with you. You should save the devas. O lords!
The two of you should quickly think of a means of killing him.' Damodara and
Sati's lord heard the words spoken by devas.""
"They were filled with great
anger and their eyes rolled around in rage. A great mass of energy emerged from
the mouths of Vishnu and Shambhu, who were filled with great wrath. Energy also
issued from the bodies of other devas. This great mass of energy blazed in the
ten directions. All the gods saw this and immersed themselves in dhyana on
Durga. The extremely terrible energy that emerged from the bodies of all the
devas came together and united in the form of a woman, Mahishamardini herself.
Her extremely radiant face was formed out of Shambhu's energy. Her hair was
formed out of Yama's energy. Vishnu's energy formed her arms. Chandra's energy
formed her two breasts, and her waist was formed out of Indra's energy.
Varuna's energy formed her hips and thighs, her buttocks were formed out of the
earth's energy. Brahma's energy formed her feet and Arka's energy formed her
toes. Her fingers were formed out of the energy of the Vasus and Kubera's
energy formed her nose. Her teeth were formed out of Prajapati's energy. Her
three eyes originated in Pavaka's energy.
____________________
1468 Vrishakapi is individually used for
both Shiva and Vishnu. Used in the dual here, it means both of them were
present.
1469 Varuna.
Her two eyebrows were formed out of
Sandhya's energy. Her ears were from Anila's energy. All the other residents of
heaven contributed their energies to form her. Parameshvari, seated on a lotus,
manifested herself. She was fashioned out of that mass of energy contributed by
all the devas and on seeing her, all the gods were filled with great delight.
Brahma and all the other lords of gods saw that she was without any weapons.
The gods made up their minds to provide weapons to Shivaa. Mahesha gave
Maheshani a trident. Bhagavan Krishna gave her a chakra. The wielder of the
noose gave her a conch shell and noose. Hutashana 1470 gave her a
spear. Maruta gave her a bow and a quiver filled with arrows. Shachi's consort
gave her a vajra and a bell. Yama gave her Kala's staff. Prajapati Brahma gave
her a string of aksha beads and a kamandalu. The creator of the day 1471
permeated all the pores in her body with his rays. Kala1472 gave her
a sword and a sparkling shield. The ocean of milk gave her a sparkling necklace
and garments that do not decay. Vishvakarma gave her a divine jewel for her
head, earrings, bracelets, half-moon-shaped sparkling armlets for all her arms,
sparkling anklets, an excellent necklace, rings and jewels for all her fingers,
an extremely beautiful battle axe, many different kinds of weapons and
impenetrable armour. The ocean gave her garlands made of lotuses that do not
fade and an extremely beautiful lotus. Himalaya gave her a lion and many kinds
of gems. Kubera gave her a vessel filled with liquor, Shesha, the lord of
serpents who holds up the entire earth, gave her a wonderful necklace made out
of serpents1473 and studded with many jewels. All the other gods gave Devi
ornaments and weapons. Thus honoured by the gods, she repeatedly roared and
laughed loudly. The sound of that terrible roar filled the firmament. The loud
sound echoed everywhere and agitated the three worlds. In the four directions,
the oceans quivered and the earth quaked. Suffering on account of Mahisha,
devas exclaimed, 'Victory'. Their words choking with devotion, all the gods
lauded Ambika, the supreme Shakti, who had assumed the form of
Mahalakshmi.""
"On seeing that the worlds
were agitated, those who were against devas roused themselves and armoured and
armed their soldiers with weapons. Enraged, Mahisha rushed towards the sound.
He saw Devi there, pervading the three worlds with her radiance. Meanwhile,
protected by Mahishasura, crores of extremely valiant asuras assembled there,
with their weapons raised. They were Chikshura, Chamara, Udagra, Karala,
Uddhata, Vashkala, Tamra, Ugrasya, Ugravirya, Bidala, Andhaka, Durdhara,
Durmukha, Trinetra and Mahahanu. There were many other brave ones, accomplished
in fighting. Skilled in the use of shastras and astras, in that battle, they
fought against Devi. As that terrible battle went on, a long period of time
elapsed. Enraged, the large number of enemies hurled heaps of many kinds of
shastras and astras. As a result of Mahamaya's powers, they were instantly
rendered futile. Devi struck the enemy, with Chikshura as the foremost and
hordes of others, with the club, arrows, spears, tridents and battle axes.
Mahishasura saw that his soldiers were being slaughtered by the ganas who
originated from Devi's breath. He struck some with his hooves and struck others
on the chest with his horns. He repeatedly struck them with his tail and his
snout. When Devi's ganas were killed in this way, the lord of asuras rushed
towards the lion, desiring to kill. At this, Devi became angry.
______________________
1470 Agni.
1471 Surya.
1472 Destiny or time.
1473 Or shaped in the form of a serpent,
nagahara.
The immensely valiant one was also
enraged and tore up the ground with his hooves. He uprooted and flung mountains
down with his horns and roared. He whirled around large mountains and flung
them with force. O supreme amongst kings! They fell down from the sky onto the
ground.
The clouds were struck by his horns
and torn to shreds. Struck by his tail, the ocean overflowed in every
direction. When she saw that Mahishasura was enraged, Ambika, who granted devas
freedom from fear, thought about a means to bring about his death. Ishvari
raised her noose and flung it over him. When Mahisha was bound, he gave up his
form as a buffalo. Skilled in the use of maya, he assumed the form of a lion
and Ambika instantly severed its head. He assumed the form of a man, with a
sword in his hand. As he stood there, holding a sword and a shield, Devi struck
him with arrows. He assumed the form of an elephant, which dragged the lion
with its trunk. With her large sword, Devi sliced off its trunk. At this, the
rakshasa again assumed his own form. He agitated the three worlds, with all the
mobile and immobile objects. Mahamaya Chandika, revered for her valour, became
angry at this. She repeatedly drank the liquor and with her eyes rolling
around, she laughed out aloud. Insolent because of his strength and valour, the
asura also roared. The asura uprooted mountains and hurled them on her. She
quickly struck them with her arrows and used her force to reduce them to
fragments. Because she was intoxicated with the varuni liquor, her face was
red, and her senses were heightened. Maheshani addressed him in words that
rumbled like thunder. Devi said, 'O foolish one! O one who has lost his wisdom!
Why are you acting in this rash and futile way? In the three worlds, there is
no asura who can stand in front of me.’ Saying this, Devi, who possesses every
kind of art, leapt onto him. She pressed down on his throat with her foot and
struck him with the fierce trident. Restrained by Devi's valour, who was
pressing down on his throat with her foot, he could only half emerge from the
mouth. 1474 Though only half of his body could emerge, the inferior
one continued to fight. With a large sword, she severed his head and it fell
down on the ground. All his followers uttered words of 'Alas!' from their
mouths. Scared, they fled from the field of battle, exclaiming, 'Save us.'
Indra and all the other gods praised Devi. The gandharvas sang and the dancers
danced. O king! I have thus told you about Mahalakshmi's origin. With a serene
mind, now hear about Sarasvati's origin.""
“The rishi said, "The asura,
Shumbha, and the powerful daitya, Nishumbha, existed. Those two energetic
brothers attacked the three worlds and the mobile and immobile objects.
Suffering from them, devas went to the Himalayas and worshipped the mother of
all beings, the one who grants wishes. The devas said, 'O Durga! O Maheshani!
Victory to you. O one who is loved by your relatives! Victory to you. O Shivaa,
the cause of protection in the three worlds! I bow down before you. I prostrate
myself before you. I prostrate myself before the one who bestows emancipation.
I prostrate myself before the supreme Amba. I prostrate myself before the one
who is the cause behind the creation, preservation and destruction of the
entire world.
____________________
1474 Mahishasura
was fighting in the form of a buffalo and was emerging in the form of a man.
I prostrate myself before the one
who assumes the form of Kalika. I prostrate myself before the one who assumes
the form of Tara. I prostrate myself before the one who assumes the form of
Chhinnamasta. I prostrate myself before Shrividya. I prostrate myself before
Bhuvaneshi. I prostrate myself before the one who has the form of Bhairavi.
I prostrate myself before
Bagalamukhi. I prostrate myself before Dhumavati. I bow down. I prostrate
myself before Tripurasundari. I prostrate myself before Matangi. I bow down. I
prostrate myself before Ajita. I prostrate myself before Vijaya. I bow down. I
prostrate myself before Jaya, Mangala and Vilasini. I bow down. I prostrate
myself before your form as the one who milks. I prostrate myself before the one
who is terrible in form. In my mind, I prostrate myself before the one who has
a form as Aparajita. I prostrate myself before the one who has a form as Nitya.
You protect those who seek refuge. I prostrate myself before you. O Rudrani! I
prostrate myself before you. I prostrate myself before the one who can be known
through Vedanta. I prostrate myself before the one who is the paramatman. You
are the leader of an infinite number of universes. I prostrate myself before
you. I bow down.' Praised by devas in this way, Gouri Shivaa, who grants boons,
was pleased. She spoke to all the gods. 'Who is praising me?' At this, Kumarika
manifested herself from Gouri's body. While they looked on, she addressed
Shiva's Shakti with great affection. 'O mother! All the residents of heaven
have composed this stotram for me. They are suffering at the hands of the two
powerful daityas, Shumbha and Nishumbha.' Since the destroyer of the asura
Shumbha directly emerged from the sheaths in the body, she is praised under the
name of Koushiki. 1475 She is also addressed as Ugratarika and
Mahogratarika. Given the way she manifested herself, she is known as Matangi 1476
on earth. She addressed all devas, 'Remain. Thre is no need to be afraid. I
will accomplish your task. I am independent and do not need any support.'
Saying this, Devi vanished from the spot.""
"Chanda and Munda, the two
servants, saw her. They saw her beautiful form, which brought pleasure to the
eyes. They lost their senses and deluded, fell down on the ground, When they
regained their senses, they went and told the king everything that had
happened. 'O king! We have never seen such a beautiful woman earlier. She is on
the beautiful slopes of the Himalayas and is astride a lion. All the daughters
of devas are serving her, with their hands clasped together. Some massage her
feet, others tend to her hair. Some wash her hands, others apply collyrium to
her eyes. Someone holds a mirror in her hand and shows her the reflection.
Another gives her betel leaves, fragrant with cloves and cardamom. Another has
clasped her feet in her hands and is happily standing there. Someone bedecks
her with ornaments, another is doing the same with garments. Her thighs are
like the trunks of plantain trees. Her nose is like that of a parrot. Her arms
are like snakes or creepers. The anklets on her feet jingle and she wears a
beautiful girdle. A necklace of pearls dangles over her breasts. It is fragrant
with musk and excites desire. She has a mass of curly hair, adorning her neck
and throat. Devi wears an ornament in the shape of a half-moon. She has
earrings studded with gems. Her braided hair is beautiful and possessing three
eyes, she is large-eyed. She wears a garland that does not decay and there are
dazzling bangles on her hands. There are golden and dazzling rings on her
fingers. Gouri is clad in white garments and is seated on a lotus.
__________________________________
1475 The word kosha means sheath. Kumarika
is known as Koushiki.
1476 The one who emerged from the mother's
body.
Saffron has been used to draw her
tilaka and the moon ornaments her forehead. Her radiance is like that of
lightning and her lofty breasts are covered in an extremely expensive
chest-band. 1477 Eight of her upraised weapons hold excellent
weapons. A woman as beautiful as her does not exist among asuras, nagas,
gandharvas, danavas, or anywhere in the three worlds. It is only fit that
someone as worthy as you 1478 should enjoy someone like her. O lord!
All the women who are jewels have become jewels in your inner quarters.' The
great asura heard the words spoken by Chanda and Munda.""
"He sent a messenger named
Sugriva to her. 'O messenger! Go to the messenger covered with snow, where the
beautiful lady is. State my words to her and make efforts to bring her here.
Having been commanded in this way, Sugriva, supreme among danavas, went to the
Himalayas and spoke to Maheshvari Jagadamba. The messenger said, 'O Devi! The
daitya, Shumbhasura, and his younger brother, Nishumbha, are famous in the
three worlds because of their great strength and valour. He has sent me as a
messenger to your presence. O Sureshani! Listen now to the words he has spoken.
"I have defeated Indra and the others in battles and have taken away their
jewels. When gods and others are given shares in sacrifices, I myself enjoy the
shares of devas. I think that you are a jewel among women, stationed above all
other jewels. Therefore, choose me or my younger brother and enjoy the joy of
love."" Thus, she heard Shumbha's words through what the messenger
repeated. Mahamaya, loved by Bhutesha like his own life, replied. Devi said, 'O
messenger! You have spoken the truth. There is nothing false in what you have
said. However, I took a pledge earlier. Hear about it. I will be interested in
accepting as a husband whoever can defeat me in battle and whoever can destroy
my insolence, not anyone else. This is certain. Go and repeat my words to
Shumbha and Nishumbha. Let him then decide whatever is appropriate.' Hearing
Devi's words, the danava named Sugriva returned quickly and told the king in
detail what had happened.""
"Hearing what the messenger
had said, terrible in his rule, Shumbha became angry and spoke to Dhumraksha, 1479
the supreme and powerful commander. 'O Dhumraksha! There is some beautiful lady
on the snow-covered mountain. Go there quickly and bring her here. O supreme
among asuras! Bring her here. You need not be scared of carrying out this task.
If she desires to fight, make efforts to fight. The daitya known as
Dhumralochana was addressed in this way. He went to the Himalayas and spoke to
Bhuvaneshi, who was Uma's portion. 'Go to my master. Otherwise, I will have to
kill you. O one with the beautiful buttocks! There are sixty thousand asuras
with me.' Devi replied, 'O brave one! You have been sent by the king of the
daityas. If you kill me, what can I possibly do? But I think that it is
impossible for me to go without fighting first." Thus addressed, danava
Dhumralochana rushed towards her. However, uttering the sound of humkara,
Maheshvari burnt im down. Since then, Devi has been known as Dhumavati n earth.
When her own devotees worship her in this way, she destroys large numbers of
enemies. When Dhumraksha was killed, her infuriated mount chewed up all the large
number of his followers. The remainder fled. Hearing that the daitya had been
killed by Devi, the powerful Shumbha became extremely angry and bit his lips.
One by one, he sent the asuras Chanda, Munda and Raktabija.
________________
1477 Choli should be translated as
chest-band, not bodice.
1478 Shumbha.
1479 Dhumraksha and Dhumralochana are the
same person, both words mean 'the person with smoky eyes'.
Commanded in this way, the daityas
went to the place where Ambika was stationed. Bhagavati was astride the lion
and possessed anima and the other powers. The bulls among danavas saw her
radiant form, illuminating the directions. 'O Devi! Make efforts to go to
Shumbha and Nishumbha. Otherwise, we will kill you, your ganas and your mount.
O beautiful lady! As your husband, choose the one whom the guardians of the
worlds praise. You will then obtain a great joy that it is extremely rare for
even devas to get.' Addressed in this way, Parameshvari Amba smiled. Devi spoke
these truthful words, words that were full of jest. Devi said, 'Mahesha
Sadashiva is without a second. He is the supreme brahman. Even the Vedas do not
know about his nature. What need be said of Vishnu and others? I am his subtle
Prakriti. How can I accept anyone else as a husband? Even when she is full of
desire, a lioness never chooses a jackal. A female elephant does not choose an
ass. Nor does a leopardess choose a hare. O daityas! Your words are futile. You
are being controlled by the serpent that is death. Leave for Patala. Otherwise,
if you have the capacity, fight.' Hearing words that caused anger, they
conversed with each other. 'Our minds know that you are a woman. Therefore, we
will not kill you. But if your mind still wishes to fight, be ready with your
lion.' As they conversed, the clash started. In that battle, both sides rained
down showers of sharp arrows. Though Parameshvari fought with them, she was
toying with them and killed Chanda, Munda and Raktabija, the great asura. Their
minds were full of enmity towards the gods. Nevertheless, at the end, they
obtained a world that only her followers go to. "1480
“The king asked, "O
illustrious one! O brahmana! On hearing that Dhumraksha, Chanda, Munda and the
asura Raktabija had been killed by Devi, what did Shumbha, the afflicter of the
gods, do? Please tell me that now. I want to hear about the conduct of the
origin of the universe, an account that destroys sins.""
"The rishi replied, "The
king's valour was impossible to withstand. The great asura heard that the
supreme daityas had been killed. He commanded his own unassailable followers,
who loved to fight and were over-joyed the moment a battle was mentioned.
'Following my instructions and wishing to be victorious, the powerful ones,
born in the lineage of Kalaka, have assembled. The Kalakeya asuras, the
Mouryyas and the Dourhridas are also here. There are others too. Let them
advance quickly.' Destined for hell, the daityas Shumbha and Nishumbha issued
this command and mounted their chariots. Those strong ones advanced, like a
storm of locusts ascending up a mountain, headed towards destruction.
Mridangas, mardalas, bheris, dindimas, jharjharas and anakas 1481
were sounded in the field of battle. Those who loved to fight were delighted.
Those who did not love to fight, fled. Covering themselves with armour, the
soldiers arrived in the field of battle, like embodied forms of sin. Seizing
shastras and astras and wishing to be victorious, they challenged each other
about the battle. There were those astride elephants and those astride horses.
Other asuras were astride chariots. They glanced at those on their own side and
those on the side of the enemy.
______________
1480 Because they had been killed by her.
1481 Respectively, a two-sided drum, a drum
used for war, a drum, a battle-drum, a cymbal and a kettledrum.
In the company of the lord of
asuras, they rejoiced at the prospect of battle. Repeated sounds were made by
shataghnis, making the gods tremble. A great darkness shrouded the sky, and the
path of the sun's chariot could no longer be seen. Desiring victory, crores of
foot soldiers advanced. Other asuras were on chariots, horses and elephants.
Crores of them advanced, rejoicing. The intoxicated elephants were like dark
mountains, adding the large sounds of their trumpeting to the sound of battle.
The camels were like smaller mountains and as they advanced, they made croaking
sounds from their throats. The horses, originating in lofty lands, neighed.
There were large ornaments around their necks, and they knew how to tread. Some
placed their feet on the heads of elephants. Others seemed to fly through the
sky.""
"Seeing that the enemy's army
was advancing, Ambika strung her bow. She sounded her bell, causing distress
among the enemy. The lion shook its manes and roared. Nishumbha saw Shivaa
standing on the snow-covered mountain, with beautiful ornaments and weapons. He
was discriminating about the sentiments of beautiful ladies and addressed her
in extremely sweet words. 'Your body is beautiful. If the petal of a malati
flower is flung on you, it may cause you pain. O Maheshi! Why do you wish to
engage in this terrible war? For a body like this, this is not an agreeable
task.' Having uttered these words, the great asura was silent and Chandika
spoke to him. 'O asura! O foolish one! Why are you speaking in vain? Fight, or
go to the abode of the nagas.' The great and powerful warrior became angry at
this. In the battle, he rained down a wonderful shower of arrows. They covered
the field of battle, like water descending from thick clouds when monsoon
arrives. Intoxicated, he fought with sharp arrows, tridents, battle axes,
javelins, clubs, bows, catapults, lances, arrows known as kshurapras and large
swords. So did his companions. In the battle, the foreheads of gigantic
elephants were shattered. They ran here and there, resembling dark clouds. Here
and there, Shumbha and Nishumbha's white banners fluttered, resembling flocks
of white cranes. In the battle, Kalika shattered the bodies of the daityas, as
if they were fish. The heads of a large number of terrible horses belonging to
the enemy were severed. The enemy of deer 1482 devoured the
remaining asuras. A river of blood started to flow and heaps of many who were
dead floated in this river. The hair on the heads of soldiers was like moss,
Their upper garments resembled the white froth in the river. Horse-riders
fought with horse-riders. Those who were astride elephants advanced against
those who were atop elephants. Those on chariots fought against lords of
charioteers. Infantry clashed against infantry. There were many such duels
against equals.""
"Nishumbha thought in his
mind. 'A terrible time has arrived now. A poor person can become extremely
rich. When destiny becomes adverse, an extremely wealthy person can become
poor. A dumb person can develop heightened intelligence. An intelligent person
may become dumb. A cruel person can be greatly revered. The immensely strong
can be defeated in battles. Those who are weak can triumph in the field of
battle. For any embodied being, victory or defeat naturally depends on
Parameshvara's will. No one can live while transgressing destiny-Maheshvara,
the one born from the lotus, or Rama's husband. It is not praiseworthy for heroes
to advance to a field of battle and then flee. My heart does not approve of
this. But with my entire army destroyed, how can I triumph in this battle? She
has no doubt come here to accomplish the task of the gods and to obstruct the
army of the daityas. She is supreme Prakriti, ancient in form. She is Shivaa.
_________________
1482 The
lion.
She can never be an ordinary woman.
For those who love the taste of war, it has been chanted that it is not
praiseworthy and recommended to be killed by a woman. However, if I withdrew
from the battle, in front of the king of asuras, 1483 how will I
show my face?' Seated on his chariot, in the midst of the great battle, the
great warrior thought in this way. He then urged his charioteer to quickly
drive the chariot to the place where the young Uma, Maheshvara's beloved and
desired by celestial women, was present. He said, 'O Maheshi! What do we gain
if a large number of mercenary soldiers are slain? If you so desire, let there
be a duel between us. Both of us are skilled and armoured and ready for
battle.' Koushiki looked towards Kali and said, 'These two have been seized by
an evil planet. Destiny urges towards good and wicked action and when hardship
is imminent, the mind follows a contrary direction.' At this, Nishumbha struck
both Chandika and Kalika with thousands of arrows. With her own shower of
arrows, Shivaa shattered the arrows released by the asura into thousands of
fragments. Raising his flaming sword and shield, he struck the one who roars 1484
on the head. Like a woodcutter uses an axe to cut down a tree, Ambika used her
large sword to sever his sword. With his sword broken, he tried to strike
Ambika in the chest with a sharp arrow, but she sliced that down too. He next
hurled a trident towards her chest. But she struck it with her chest and
shattered it into fragments. The asura was headed towards his death. Therefore,
the great warrior again seized a club and rushed towards Amba. Using her sharp
trident, she shattered it. He seized another club and shattered her trident. At
this, Ambika struck Nishumbha with sharp arrows whetted on stone. These arrows
resembled terrible serpents and were worthy of sucking up the blood of those
who hated the gods. Slain by the arrows, the hateful one was brought down on the
ground.""
"His younger brother was
revered for his strength. When he was brought down, the lord of asuras was
filled with rage. He possessed eight arms and was astride his chariot. He
arrived at the spot where Mahesha's beloved was. She blew on the conch shell
named Arindama1485 and twanged her bow, making a sound that was
impossible to tolerate. The lion shook its mane and roared, and the sky echoed
with these three sounds. Jagadambika laughed out loud and this terrified all
the enemies of the gods. The gods uttered words of 'Victory' and told Ambika to
remain steady in the battle. The king of daityas released a large javelin that
issued blazing flames, but she destroyed this with a flaming torch. Shivaa
shattered Shumbha's arrows and he also shattered the arrows shot by Shivaa into
thousands of fragments. Chandika hurled her trident and the giant asura fell
down, senseless, like a mountain whose wings had been sliced off by Hari. 1486
The firmament, the earth and the ocean trembled. The immensely strong one
ignored the pain caused by the trident. Creating ten thousand arms, he struck
Kalika, Maheshvari and the lion with his destructive chakra. In her pastimes,
she used the trident to shatter the chakra and struck the asura. In this way,
both of them reached the supreme destination, having come by their deaths
through Shivaa's lotus hands, which purify the universe. When the immensely
valiant Nishumba and Shumbha, terrible in valour, were killed, all the daityas
entered Bali's abode. 1487 Kali's lion devoured other enemies of the
immortals. There were others who were terrified and fled in the ten directions.
The rivers flowed along many paths, filled with clear water.
_____________________
1483 That is, Shumbha.
1484 The lion.
1485 Literally, scorcher of enemies.
1486 In this case, Hari means Indra, who
had cut off the wings of mountains.
1487 That
is, Patala.
The wind that blew was pleasant to
the touch and the sky became sparkling. Devas and brahmarshis started
sacrifices again. The great Indra and all the other residents of heaven were
delighted. O lord! This account about Uma is supremely pure and sacred and is
about the death of the king of daityas. If he constantly reads it, full of
devotion, he enjoys all the objects of pleasure that are difficult for even
gods to obtain. Through Mahamaya's favours, in the world hereafter, he obtains
Uma's abode. This was the way, Devi, the destroyer of Shumbha asura, manifested
herself. O king! She is spoken of as Sarasvati, directly manifested as Uma's
portion.""
“The sages said, 'O Suta! O supreme
among those who know the meanings of everything! Please tell us about the
avatara of Uma Bhuvaneshi, from whom, Sarasvati originated. She is chanted
about as the supreme brahman, the original Prakriti and Ishvari. She has forms
and she doesn't have forms. She is Sati, who provides eternal bliss.'
Suta said, 'O ascetics! Listen
lovingly to her supreme and great account. As soon as a man possesses vijnana
about this, he proceeds to the supreme destination. Once, there was a battle
between devas and danavas. As a result of Mahamaya's powers, the immortals were
victorious. Howevever, the immortals were overwhelmed with self-praise.
"We are blessed. What will the asuras do to us? We are blessed. On
beholding our extremely intolerable powers, they were terrified and have run
away to the world of the nagas, screaming, 'Run. Leave.' How wonderful is our
strength. How wonderful is our energy. We have destroyed the lineage of the
daityas. How wonderful is our good fortune." This is what all of them
thought and this is how they described themselves. At this, a mysterious mass
of energy descended, the likes of which had never been seen before. On seeing
this, the gods were amazed. With choking throats, they exclaimed, "What is
this? What is this?" They did not know that the supreme Shyama wished to
destroy their pride.'
"The leader of devas
instructed devas, "Go and examine this. Determine its real nature."
Sent by Indra of the gods, Vayu approached the energy. He asked, "Who are
you?" The energy
addressed him in identical words.
Thus asked by that superior and great mass of energy, in his pride, he replied,
"I am Vayu, the breath of life in the universe. Like warp and weft, I am
woven into everything in the universe, mobile and immobile, I support
everything. I move the entire universe." At this, the great energy said,
"O Vayu! If you are capable of moving, move this blade of grass. According
to your wishes, move it." The one who goes everywhere made every kind of
effort. But he was unable to move it from its position and was ashamed. Silent,
Vayu returned to Indra's assembly hall. He narrated the account about how he
had been shamed. "I think that the views of all of us that we are the
lords of everything is false. We are incapable of doing anything. We are
inferior." The Maruts and all the gods were sent, but they couldn't find
out anything either. At this, Indra went himself. On seeing that Indra was
coming, the intolerable mass of energy vanished instantly, and Vasava was
amazed. He said, "I seek refuge in the one who displays such
conduct." The one with one thousand eyes repeatedly thought this. Devi's
form is that of compassion, without any deceit. It was navami in shukla paksha
in the month of Chaitra. The sun was at the midpoint of the day. To show them
her favours and to take away their pride, Shiva's beloved, whose form is
sacchidananda, manifested herself at the spot. She was radiant amidst that mass
of energy and her resplendence illuminated the directions. She made all the
gods understand and said, "It is evident that I am the brahman." Two
of her hands were in abhaya mudra and varada mudra, 1488 The other
two held a noose and a goad. She was beautiful, with the pride of blooming
youth. She was being served by the shruti texts. She was attired in red
garments, with red garlands and unguents. Her radiance was like that of one
crore Kandarpas. Her radiance was like that of one crore moons. Mahamaya is in
all atmans. She is the witness inside all beings and the supreme brahman is her
form. She spoke.' "Uma said, "Brahma, the one who causes affliction
to the enemies of the gods 1489 and Ishvara, the destroyer of
Tripura, do not display their pride in front of me. What need be said of other
gods? I am the supreme brahman. I am the supreme radiance. My form is Pranava,
without any duality. I am everything. There is nothing other than me. I possess
forms and I do not possess forms. All the tattvas are my forms. My qualities
are not subject to debate. I am eternal and cause and effect are my forms.
Sometimes, I assume the form of a woman. Sometimes, I assume the form of a man.
Sometimes, I assume the form of both. I am Ishvari, who assumes all forms. I am
Virinchi, the creator. I am Achyuta, the preserver. I am Rudra, the destroyer.
I am the one who deludes the entire universe. I am all the Shaktis-Kalika,
Kamala 1490 and Vani 1491 being the foremost. All of them
originate as my portions. Therefore, all of them are my parts. It is because of
my powers that all of you defeated Diti's sons. Without knowing me, you prided
yourselves on being the lords of everything in vain. A magician makes a wooden
puppet dance. Like that, I, Ishvari, make all beings dance. Scared of me, the
wind blows. Scared of me, the fire devours everything. Scared of me, the
guardians of the worlds carry out their respective tasks. I am self-ruling. In
my pastimes, I sometimes make the group of devas triumph, and sometimes, I make
Diti's sons victorious. The shruti texts describe my form as the indestructible
supreme destination, beyond maya and greater than the greatest. It is said that
I possess two forms, saguna and nirguna. One is based on maya, the other is
independent of it. O devas! Knowing my nature to be this, cast aside your
pride. Full of love, worship me, the eternal Prakriti.""
Suta continued, 'The gods heard
Devi's words, which were full of compassion. Full of devotion, they bent their
shoulders down and praised Parameshani. "O Jagadishani! Please pardon us.
O Parameshvari! Be pleased. O mother! Please show us your pity and let us not
suffer from pride again." Since then, devas controlled themselves and gave
up their pride. Following the norms, the gods worshipped Uma, as had been the
case earlier. O brahmanas! I have thus described Uma's manifestation to you. As
soon as one hears about it, one reaches the supreme destination.'
__________________________
1488 Mudras are positions of the hand. One
hand is in varada mudra, the position of granting boons. This has the hand
pointing downwards, palm uppermost and fingers pointing downwards. The second
hand is in abhaya mudra, the position that signifies freedom from fear. The
hand is held up, the palm facing outwards.
1489 Vishnu.
1490 Lakshmi.
1491 Sarasvati.
“The sages said, 'All of us wish to
hear about Durga's account Thee every day. O immensely wise one! Please
describe another wonderful account to us. We hear many words emerge from your
lotus mouth and they are like nectar. O Suta! O supreme among those who know
every kind of meaning! Our minds are still not satisfied.'
Suta replied, 'Ruru had an
extremely strong son, named Durgama. As a result of Brahma granting him a boon,
he obtained the four shruti texts. This strength cannot be defeated, even by
devas. Therefore, he brought about many hardships on the surface of the earth
and made devas tremble in heaven. When Vedas were destroyed, all the rites were
also destroyed. Brahmanas and gods became wicked in conduct. There were no
donations or fierce austerities. There were no sacrifices or oblations. There
was drought on earth, lasting for one hundred years. People were miserable and
there were great lamentations in the three worlds. Everyone suffered severely
from hunger and thirst. Rivers, oceans, tanks, wells and ponds were devoid of
water. All the trees and plants dried up. On seeing this great misery and
mental dejection among the subjects, the gods went and sought refuge with
Yogamaya Maheshvari. The devas said, "Please save us. O Mahamaya! Please
save us. All the subjects are your own. Please withdraw your rage. Otherwise,
the worlds will be destroyed. O ocean of compassion! O friend of the
distressed! There are accounts of your having killed the immensely strong
daityas Shumbha and Nishumbha, Dhumraksha, Chanda, Munda, the immensely strong
Raktabija, the daityas Madhu and Kaitabha and Mahishasura. Therefore, slay him
too. Children cause offences at every step. In this world, other than a mother,
who tolerates those? Whenever hardships have been caused to devas and
brahmanas, you have swiftly assumed avataras to bring happiness to
people." Full of compassion, she heard their words of dejection. She
immediately showed them her form, with innumerable eyes. Her pleasant face was
like a lotus and in her four hands she held a bow, an arrow, a lotus and many
kinds of roots and fruits. Seeing that the subjects were tormented, her eyes
filled with tears of compassion, and she wept for nine days and nine nights.
The tears she shed took the form of thousands of streams of water. This
satisfied the worlds and all the herbs. The rivers and the oceans were filled
with fathomless water. Vegetables, roots and fruits started to grow on the
surface of the earth again. She distributed the beautiful fruits that were in
her hands. She gave beautiful grass to the cattle, to everyone as he deserved.
All the devas, brahmanas and humans were satisfied.'
'Devi asked, "What else should
I do?" The assembled devas replied, "All the people have been
satisfied by you. Please show us your compassion and give us back the Vedas.
They have been taken away by Durgama." Agreeing to this, she told them, "Return
to your own abodes. Within a short period of time, I will return the
Vedas." The delighted devas prostrated themselves before the origin of the
universe, who possessed eyes that were like blooming lotuses. They then
returned to their own respective residences. A tumultuous sound originated in
heaven and the firmament. Hearing this, Ruru's son immediately laid siege to
the city 1492 from every side. In every direction, Shivaa created a
circle of protection, made out of energy.
_____________________
1492 Probably
meaning Indra's city.
This was for the protection of the
devas and she herself remained outside it. A battle ensued between Devi and the
daitya. Many sharp arrows were released in that clash, piercing their
respective armours. Meanwhile, ten Mahavidyas, bearing weapons, emerged from
her beautiful body. They were Kali, Tara, Chhinnamasta, Shrividya,
Bhuvaneshvari, Bhairavi, Bagala, Dhumra, Shrimati-Tripurasundari and Matangi.
Innumerable Matrikas originated, divine in form. All of them wore the crescent
moon on their foreheads and all of them possessed complexions that were like
lightning. A terrible battle ensued between the large number of Matrikas and
the followers of Ruru's son. Those on the side of Ruru's son, numbering one
hundred akshouhinis, 1493 were killed. Using her sharp trident, she
killed the daitya Durgama. He fell down on the surface of the earth, like a
tree with its root dug out. In this way, having killed the daitya named
Durgama, Ishvari got back the four Vedas and gave them to the devas. The devas
said, "O Ambika! For our sake, you assumed a form with innumerable eyes.
Therefore, sages will praise you under the name of Shatakshi. 1494
When vegetables died in the world, you revived them from your own body.
Therefore, you will be famous under the name of Shakambhari, 1495 O
Shivaa! O Bhagavati! O Bhadra! Since you killed the great daitya known as
Durgama, men will refer to you as Durga. O Yoganidra! I prostrate myself before
you. O immensely strong one! I prostrate myself before you. O one who bestows
jnana! I prostrate myself before you. O mother of the universe! I prostrate
myself before you. I bow down before you. O Parameshvari! You can be understood
through the words, 'tat tvam asi 1496 You are the leader of infinite
crores of universes. I prostrate myself before you. I bow down. You cannot be
accessed through thoughts, words or deeds. The sun and the moon are your eyes.
O mother! We do not know your powers and we are incapable of praising you.
Barring the mother, Sureshani Shatakshi, on seeing those like us, who else will
show pity? You should act so that we do not suffer any impediments in the three
worlds. You should make efforts to destroy our enemies." Devi replied,
"Cows quickly run around when they see their calves are anxious. In that
way, I, Sati, also run around when I see that you are anxious. I look on you as
my children. If I do not see you, an instant seems to me to be like a yuga. I
will even give up my life for you. Since you possess devotion towards me, you
should not worry about anything. Be steady. I will destroy your calamities, as
if they are my own. Just as I have killed daityas in the past, I will kill
asuras. There should be no doubt about this. This is the truth. I am speaking
the truth. Shumbha and Nishumbha will be born again as daityas. I will be born
as Yashomayi, the daughter of Nanda's wife, Yashoda. I will be born through the
womb in a family of gopas. I will kill those two daityas and will be known as
Nandaja, 1497 Assuming the form of a bee, I will kill Aruna, 1498
Therefore, men on earth will chant of me as Bhramari. I will assume a terrible
form and destroy rakshasas. Therefore, I will be famous under the name of Bhima
Devi, 1499 Whenever asuras create obstructions on earth, there is no
doubt that I will assume an avatara and bring about welfare," It is held
that the Devis known as Shatakshi, Shakambhari and Durga are the same. All
three are identical.
________________________
1493 An akshouhini is an army and consists
of 21,870 chariots, 21,870 elephants, 65,610 horses and 109,350 infantry men.
1494 Possessing one hundred eyes.
1495 One who nourishes with vegetables
(shaka).
1496 You are that.’
1497 Nanda's daughter.
1498 The name of an asura. This story is
related in Devi Bhagavata Purana. Bhramari means a bee.
1499 Bhima
means terrible.
There is no divinity who is equal
to Shatakshi in compassion. When she saw that the subjects were tormented,
Maheshvari wept for nine days.'
“The sages said, 'O Vyasa's
disciple! O immensely fortunate Th one! O Suta! O supreme among those who know
the Puranas! We wish to hear some other account about Isha. What is the
excellent nature of kriya yoga for Uma Jagadamba? Sanatkumara spoke about it to
the great-souled Vyasa.'
Suta replied, 'O great-souled ones!
You are blessed. You are devoted to Devi and firm in your vratas. Listen
lovingly to a supreme and secret mystery about the supreme Shakti.'
"Vyasa asked, "O
Sanatkumara! O omniscient one! O Brahma's son! O immensely intelligent one! I
wish to hear about the extremely wonderful kriya yoga undertaken for Uma. What
are its attributes? What fruits are obtained by pursuing it? Please tell me
everything about what pleases the supreme Amba.""
“Sanatkumara replied, "O Dvaipayana!
You have asked about a secret. O immensely intelligent one! Nevertheless,
listen. I will describe everything to you. In pursuing objects of pleasure and
emancipation, three paths to the illustrious mother have been spoken
about-jnana yoga, kriya yoga and bhakti yoga. Jnana yoga involves union between
the consciousness and the paramatman. Union with external objects is spoken of
as kriya yoga. Bhakti yoga is described as single-mindedly offering up one's
atman to Devi. Of the three kinds of yoga, I will speak to you about kriya
yoga. Bhakti results from karma. Jnana results from bhakti. Mukti results from
jnana. This is the determination of the sacred texts. O supreme among sages!
The primary reason for emancipation is yoga. In pursuing yoga, kriya yoga is
the supreme sadhana. Prakriti is known as maya and the one who exerts the maya
is the eternal brahman. Knowing that the two are one, a person is freed from
the bonds of worldly existence. O Kaleya! Hear about the auspicious fruits
obtained by those who fashion Devi's temple, out of stone, wood or mud. Great
fruits are obtained by those who follow yoga every day. Those fruits are
obtained by a person who constructs Devi's temple. With dharma in his atman, if
a person constructs the illustrious mother's abode, he saves one thousand of
the ancestors in his lineage and one thousand descendants who follow. As soon
as a person starts to construct the illustrious mother's temple, the sins
accumulated across crores of births, slight or many, are destroyed. Ganga and
Shona are most important among all rivers; among those that forgive, the earth
is the most important; among entities that are deep, the ocean is the most
important; and among all the planets, the sun is distinguished. Like that among
all devas, the illustrious and supreme Amba is distinguished. If a person
establishes a residence for the one who is the most important among all devas,
he establishes himself in every birth. Varanasi, Kurukshetra, Prayaga,
Pushkara, the banks of Ganga, the shores of the ocean, Naimisha, Amarakantaka,
Shriparvata, the extremely sacred Gokarna, Jnanaparvata, Mathura, Ayodhya and
Dvaravati are sacred regions. Here and there, there are other spots too. If a
person constructs the mother's residence in any of these places, he is freed
from the bonds of worldly existence. For as many years as the laid down bricks
last, he obtains greatness in Manidvipa for that number of years multiplied by
one thousand.""
"If a person constructs Uma's
image marked with all the auspicious signs, it is certain that in the world
hereafter, he has no reason for fear. If a mortal person instates Devi's image
at the time of an auspicious season, planets and stars, through Yogamaya's
favours, he becomes successful in his objectives. If a person instates Devi's
auspicious image, he saves generations in his lineage, past and future, and
enables them to cross over. O bull among sages! Good merits are obtained from
establishing the three worlds. If a person instates Shri Devi, the good merits
obtained are one crore times more. There are good merits obtained by instating
Devi in the centre and four devas on four sides 1500 and it is
impossible to count these good merits. There are fruits obtained by chanting
Vishnu's name one crore times during a solar or a lunar eclipse. If japa is
performed with Shiva's name, the fruits obtained are one crore times more. If
one performs japa with the name of Shri Devi, the fruits obtained are one crore
times that. If a person establishes Devi, the mother of the universe and in
whom the three are established, 1501 through Devi's favours, he
accumulates good merits. As a result of the illustrious mother's compassion,
there is nothing that is impossible for him to achieve. His sons and grandsons
prosper, and all his sins are destroyed. Even if a person mentally desires to
instate an excellent image, he proceeds to Uma's world, difficult for the sages
to reach. If a person sees it being made and thinks in his mind, 'If I possess
the wealth, I will also do this, there is no doubt that his lineage instantly
obtains heaven. As a result of Mahamaya's powers, nothing in the three worlds
is impossible to obtain. Those who seek refuge with the illustrious and supreme
Amba, the mother of the universe, aren't ordinary mortals. They should be
thought of as the ganas of Devi herself.""
"While they are walking,
sleeping or standing, those who utter the two aksharas1502 in the
name of 'Uma' day and night, become Shivaa's ganas. In nitya or naimittika
rites, those who worship the supreme Shivaa with flowers, incense and lamps, go
to Uma's abode. Those who constantly clean and smear Devi's altar with cow dung
or mud, go to Uma's abode. If a person constructs an excellent and beautiful
temple for Devi, the universal mother pronounces benedictions over his family.
Night and day, the illustrious mother says, 'May those who love me and are
mine, live for one hundred years. Let them not suffer from any calamity.' There
are men who have constructed auspicious images of Mahadevi Uma. When their
lifespans as humans was over, they obtained greatness in Manidvipa. If a
sadhaka instates Mahamaya's image and worships it properly, he obtains
everything that he wishes for. If a person establishes the illustrious mother's
excellent image and bathes it with ghee and honey, who is capable of
enumerating the fruits he obtains? Parameshvari must be bathed with water made
fragrant with sandalwood, aloe, camphor, muskroot and nut grass, or with milk
that has come from cows with a single colour. The excellent offering that is
rendered must have eighteen articles as components-incense and the others. 1503
_________________
1500 This is known as a panchayatana
shrine, with Devi in the centre and Surya, Ganesha, Rudra and Vishnu in the
four corners.
1501 The three are probably Brahma, Vishnu
and Rudra, but it could also mean the three Vedas.
1502 U + ma.
1503 Usually, these eighteen are listed as
a seat, words of welcome, garlands, unguents, a sacred thread, padya, arghya,
achamaniya, madhuparka, water for bathing, a garment, ornaments, betel leaf,
fragrances, flowers, incense, lamps and naivedya.
Devi's niranjana should be
performed with wicks soaked in ghee or camphor. On the fifth, eighth and ninth
tithis in krishna paksha, or at the time of adversity, the mother of the
universe must be specially worshipped with fragrances and flowers. Janani sukta,
Shri sukta or Devi sukta should be read, 1504 or one should silently
pronounce the mantra. It should be known that all flowers bring pleasure to
Devi. But vishnukranta and tulasi 1505 are to be avoided and lotuses
are special. If a person offers flowers made out of gold or silver to Devi, he
goes to a supreme destination, where crores of siddhas reside. At the end of
the worship, one should always seek forgiveness for any transgressions that
have been committed. 'O Parameshani! O one who brings bliss to the universe! Be
pleased.' Full of devotion towards Devi, one should use this mantra to utter
words of praise. One should perform dhyana on her seated astride a lion, with
the hands in varada and abhaya mudra. When one meditates on Maheshani in this
form, she grants devotees the desired fruits. The naivedya should be devised
with many kinds of ripe fruit. If a man partakes of the naivedya offered to
Shambhu's Shakti, the paramatman, he is cleansed of all his dirt and becomes
sparkling.""
If a person observes Bhavani's
vrata on tritiya in shukla paksha in the month of Chaitra, he is freed from the
bonds of a worldly existence and obtains the supreme destination. A learned
person will perform the dola 1506 festivities on that tritiya and
worship Uma, the mother of the universe, and Shankara together. Flowers,
kumkuma, garments, camphor, aloe, sandalwood, incense, lamps, naivedya and
fragrances must be used. Along with Shiva, Devi Mahamaya Maheshvari Shri Gouri
will be swung on the swing. She is the one who ensures everything that is
beneficial. If a person follows niyamas and performs the dola vrata every year,
Shivaa bestows everything desired on him. Tritiya in shukla paksha in the month
of Madhava 1507 is known as akshaya tritiya. On that day, one must
attentively observe Jagadamba's vrata. Gouri and Shankara must be worshipped
with mallika, malati, champa, japa and bandhuka flowers and lotuses. 1508
If this is done, he cleanses sins committed in thoughts, words and deeds,
across crores of births. With these destroyed, he can pursue the four
objectives of human existence. If a person observes Maheshvari's vrata on
tritiya in shukla paksha in the month of Jyeshtha and worships her, full of
great delight, there is nothing that he cannot accomplish. The chariot festival
is observed on tritiya in shukla paksha in the month of Ashadha and this is
loved by Devi a lot. Therefore, according to wealth, one must perform this.
Know that the chariot is the earth and that the wheels of the chariot are the sun
and the moon. The horses are known to be the Vedas and the one born from the
lotus is the charioteer. The chariot will be studded with many kinds of jewels
and will be adorned with garlands of flowers.
____________________
1504 Shri suktam is addressed to the
mother in the form of Lakshmi, found in the supplementary sections of the Rig
Veda. Devi suktam is from the Rig Veda (10th mandala, 125th suktam), but the
term is also used for the hymn in the Devi Mahatmya section of Markandeya
Purana. Nothing can obviously be identified as Janani suktam, so perhaps Ratri
suktam (also from the Devi Mahatmya section) is intended.
1505 Respectively, dwarf morning glory and
holy basil.
1506 A dola is a swing and Devi (along with
Shiva) is placed on a swing in the course of these festivities.
1507 Vaishakha.
1508 Mallika is a kind of jasmine, malati
is a kind of jasimine with white flowers, champalchampaka is a tree with yellow
and fragrant flowers, japa is the hibiscus and bandhuka is a shrub (Pentapetes
Phoenicia) with red flowers, also known as bandhujiva.
Visualizing the chariot in this
way, Shivaa must be instated in it. An intelligent person must think of the
supreme Ambika seated in the centre of the chariot, surveying the world, so as
to protect the world. As the chariot moves, he should utter words of 'Victory'.
To the sounds of many kinds of musical instruments, he must satisfy her with
the words, 'O Devi! O one who is affectionate towards those who are distressed!
Please save those who have sought refuge with you.' The chariot must be taken
to the boundary, and she must be worshipped there, on the chariot, with many
hymns. 1509 After praising her, the chariot will be brought back to
one's own abode. Prostrating oneself one hundred times, one must pray to Jagadambika.
If a learned person performs this worship, vrata and the festival with the
chariot, he enjoys all the objects of pleasure in this world. At the end, he
obtains a destination with Devi.""
"If a person follows the norms
and observes Amba's vrata, worshipping her on tritiya in shukla paksha in the
months of Shravana or Bhadra, he rejoices with his sons and grandsons and
obtains wealth and offspring. At the end, he goes to Uma's world, which is
above all other worlds. In shukla paksha in the month of Ashvina, if one
observes the vrata of navaratra, he is successful in everything he attempts and
accomplishes his desires. There is no doubt about this. Ishvara, Chaturasya,
Panchasya, Shadasya or anyone else is incapable of describing the power of navaratra
vrata, 1510 O supreme among sages! Suratha, Viratha's son, lost his
kingdom. But after performing the navaratra vrata, the king goe his kingdom
back. Through the powers of this, the intelligent Sudarshana, the king of
Ayodhya and Dhruvasandhi's son, got his lost kingdom back, 1511
Samadhi performed this king of vratas and worshipping Maheshvari, was freed
from the bonds of samsara and obtained emancipation. Shivaa constantly fulfils
all the wishes of a man who follows the norms and worships Devi on tritiya,
panchami, ashtami, navami or chaturdashi in shukla paksha in the month of
Ashvina. If a person observes the vrata on tritiya in shukla paksha in the
months of Kartika, Margashirsha, Pousha, Magha or Phalguna 1512 and
worships Devi, who brings all that is auspicious, with karavira1513
and other red flowers and fragrances, he obtains all that is auspicious. For
good fortune, this great vrata must always be observed by women. Men must
observe it for learning, wealth and sons. There are other vratas, like that for
Uma and Maheshvara. These bring pleasure to Devi and her devotees, who desire
emancipation, must observe these. This Samhita is extremely sacred and enhances
devotion towards Shiva. It is full of many accounts. For those who control
themselves and devoutly read it, or have it read, Shivaa bestows objects of
pleasure and emancipation. Those who read it, or have it read, proceed to the
supreme destination. Written in beautiful letters, if it is kept in a person's
house, and if he worships it in the proper way, he obtains everything that he
wishes for. He never suffers fear from bhutas, pishachas and others who are
evil. There is no doubt that he obtains sons, grandsons and prosperity.
Therefore, this extremely sacred and beautiful Samhita must always be read and
heard by those who desire devotion towards Shiva.""
This ends Uma Samhita.
__________________
1509 The chariot (ratha) is taken to the
boundary of the habitation and brought back.
1510 Chaturasya, the one with the four
faces, is Brahma. Shadasya, the one with the six faces, is Kartikeya.
Panchasya, the one with the five faces, is Shiva. Therefore, by Ishvara, one
probably means Vishnu.
1511 Sudarshana's story is linked to the
Durga temple in Varanasi.
1512 We have translated Tapas as Magha and
Tapasya as Phalguna. Marga is obviously Margashirsha.
1513 Karavira is oleander (Nerium odorum).
I prostrate myself before Shiva,
along with Amba, his ganas and his sons. I bow down before the lord of Pradhana
and Purusha, the cause behind creation, preservation and destruction.'
The rishis said, 'We have heard the
beautiful Uma Samhita, with its many accounts. Please narrate to us Kailasa
Samhita, which enhances Shiva's tattvas.'
Vyasa replied, 'O sons! Listen
happily to the divine Samhita known as Kailasa, full of Shiva's supreme
tattvas. Out of my affection towards you, I will narrate it. Earlier, extremely
energetic sages tormented themselves through austerities on Himalaya's summit.
Having made a pledge, they wished to go to Varanasi. Therefore, they controlled
themselves, left the mountain and reached Kashi. They visited Manikarnika and
bathed there. Having bathed there, they offered oblations to devas, Jahnavi and
others. After the bath, the lords among sages went and visited Vishvesha, lord
of the three divinities. They bowed down and full of great devotion, worshipped
him. Accomplished in the Vedas, they praised him with Shatarudra and other
hymns. 1514 They thought, "All of us are blessed and have
accomplished our objectives." Because they were always devoted to Shiva,
Shiva was pleased, and all their wishes were met. At that time, Suta wished to
visit Panchakrosha1515 and went there. Seeing him, they were
delighted and worshipped him. He worshipped Vishveshvara, who is directly lord
of devas and Uma's husband. Having prostrated himself, along with them, he
entered Muktimandapa. 1516 The great-souled Suta, supreme among
those who knew the Puranas, seated himself there. All the sages honoured him
with arghya and other things. Pleased in his mind, Suta glanced at the sages,
who were excellent in their vows. He asked about their welfare, and they also
asked about his welfare. Understanding that his mind was pleased, the lords
among sages, who wished to know the meaning of Pranava, asked him related
questions.'
"The sages said, "O
Vyasa's disciple! O immensely fortunate one! O Suta! O supreme among those who
know the Puranas! You are Shiva's devotee, and you are blessed. You are an
ocean of every kind of vijnana. The illustrious Vyasa, everyone's guru, has
instated you as the guru of all those who know the Puranas. Therefore,
knowledge about the Puranas is engraved in your heart. Indeed, the Puranas
speak about the meaning of all the Vedas. The Vedas originate from Pranava and
Pranava means Maheshvara. Therefore, you are Maheshvara's place. The one who
should be meditated upon is established in you. The nectar that issues from
your lotus mouth is full of amrita, with the meaning of Pranava. Drinking this,
we will lose our anxieties.
___________________
1514 The Shatarudriya stotram from
Taittiriya Samhita or the Mahabharata, dedicated to one hundred Rudras.
1515 The sacred region five (pancha)
kroshas around Varanasi.
1516 The
Vishveshvara temple has five mandapas (pavilions) with the main mandapa in the
centre and four mandapas on four sides. Muktimandapa is to the south.
O immensely intelligent one! In
particular, we have no guru other than you. Out of great compassion towards us,
please tell us about Mahesha's supreme nature.""
'Hearing their words, the
intelligent Suta, loved by Vyasa, prostrated himself before Ganesha; the one
with six faces; Mahesha himself; Maheshvari; Nandisha, the divinity who is
Shilada's son and Suyasha's husband; Sanatkumara and Vyasa. He spoke.'
"Suta said, "This is
praiseworthy. O immensely fortunate ones! This must be lauded. O sages who have
diminished your sins! Your minds are firm. This is impossible for evildoers to
achieve. My guru, Parashara's son, instructed the sages who resided in
Naimisharanya about this. O bulls among sages! I will tell you about that. As
soon as they hear about it, men develop devotion towards Shiva. Full of great
joy, you should listen to this attentively. Earlier, in Svarochisha manvantara,
rishis who were firm in their vows performed austerities in Naimisharanya,
frequented by all the siddhas. They performed a sacrifice for a long period of
time, dedicated to Rudra, the lord of sacrifices. Over-joyed, they wished to
know about Shiva's wonderful nature and prosperity. All of them resided there,
waiting to see Vyasa. They were always devoted to Shiva and wore bhasma and
rudrakshas. Witnessing their sentiments, the illustrious Badarayana, 1517
the fruit of Parashara's austerities and the one who is present in all atmans,
showed himself to them. Seeing him, all the sages were delighted, and their
faces and eyes beamed. All of them stood up and reverentially welcomed him in
the proper way. Welcoming him, they gave him a golden and auspicious seat. He
comfortably seated himself on that golden seat. Parashara's son, the great
sage, then addressed them in a deep voice. Vyasa said, 'I hope all is well with
all of you. Have you properly worshipped the lord of sacrifices in your great
sacrifice? Tell me. In this sacrifice, full of devotion, why have you
worshipped Parameshvara, who frees from samsara, along with Amba? This action
of yours and your earlier servitude suggest to me that you wish to know about
the auspicious and supreme nature of Mahesha, the cause of emancipation.' The
sages who resided in Naimisharanya were addressed in this way by the infinitely
energetic Vyasa, Indra among sages.""
"They prostrated themselves
before Parashara's great-souled son, the great sage, whose mind was delighted
at their love for Shiva. They spoke to him. The sages said, 'O illustrious one!
O tiger among sages! You are directly Narayana's portion. O ocean of
compassion! O immensely wise one! O lord of every kind of learning! O lord! You
have obtained the favours of the great lord of the universe, the lord of devas,
along with those of Amba and the ganas. Therefore, you are yourself a store of
jewels. Like bees desiring lotus flowers, our minds have desired to drink in
the taste of your lotus feet. Having seen your lotus feet today, we have been
rendered successful in our objectives. Indeed, it is impossible for sinners to
behold your lotus feet. We have obtained something that is very difficult to
get. Therefore, we must have performed good deeds. O immensely fortunate one!
This region is known as Naimisharanya. All of us engaged in this long sacrifice
because we wanted the meaning of Pranava to be clear. We thought amongst
ourselves and determined that we must know about Mahesha's great nature and
hear about Paramesha. We do not know about it. O lord! We are limited in
intelligence and full of doubts. Therefore, you should dispel them. There is no
one else in the three worlds who can dispel our doubts.
___________________
1517 Vedavyasa.
We are submerged in this fathomless
ocean of delusion, which has no shore. O ocean of compassion! Therefore, convey
us across in the boat that is jnana about Shiva. We are full of devotion and
wish to know the nature of devotion towards Shiva.' The sages, accomplished in
the Vedas, requested this. The great sage was Shuka's father and was foremost
among those who knew the meanings of all the Vedas. He knew about Pranava
Parameshvara, the essence of all Vedanta. In the pericarp of his heart, he
meditated on the one who frees from samsara, along with Amba. Pleased in his
mind, the great sage spoke.""
"Vyasa said, brahmanas! You
possess supreme good fortune. You have asked a praiseworthy question. Jnana
about Shiva, which illuminates the meaning of Pranava, is extremely difficult
to obtain. Jnana about Shiva, which illuminates the meaning of Pranava, is only
available to those with whom Bhagavan, the wielder of the trident as a weapon,
is himself pleased. No doubts are expressed about this in the shruti texts.
However, those who are devoid of devotion towards Shiva cannot ascertain the
nature of the truth. You have performed a long sacrifice dedicated to Ambika's
husband. You have worshipped and I have seen and determined that this is the
case. Therefore, I will speak to you about an ancient account about a
conversation between Uma and Mahesha. For those who believe, this is extremely
wonderful. Earlier, in connection with criticism of Shiva at her father's sacrifice,
the mother of the universe gave up her body as Sati, Daksha's daughter. On
Narada's instruction, to obtain Shiva, she performed austerities. Through the
power of this, Devi was born as the daughter of the mountain. Following the
norms, the noble mountain organized a svayamvara for her. 1518
Having married the lord of devas, Parvati was happy. On one occasion, Mahadevi
was comfortably seated on that great mountain, along with her husband. Gouri
spoke to the divinity.""
"""Mahadevi said,
"O Bhagavan! O Paramesha! O one who arranges for panchakritya! 1519
O omniscient one! O one who is easily obtained through devotion! O one with a
body that is pure amrita! O Mahesha! In connection with your criticism, I gave
up my body as Daksha's daughter. I have now become the daughter of Mount
Himalaya. O Paramesha! Please show me your compassion and use a mantra to give
me diksha. O Maheshvara! Please act so that my atman is always
pure.""""
"Vyasa continued, 'Devi asked
the divinity, who wears the moon as an ornament, this. Delighted in his mind,
he replied to Devi.'""
""Mahadeva replied,
"O Deveshi! Since your mind is so inclined, you are blessed. After
reaching the summit of Kailasa, I will do that for you.""""
"Vyasa continued, 'From
Himalaya, they went to Kailasa, lord among mountains. In due order, he uttered
Pranava and other mantras and performed her diksha. In this way, her atman was
rendered pure.
_____________________
1518 A svayamvara is when a maiden chooses
her own husband from amongst several suitors.
1519 The
five (pancha) tasks (kritya) of creation, preservation, destruction,
disappearing and showing the favour of granting liberation.
Along with Devi, Mahadeva then went
to a grove meant for devas. Sumalini was foremost among Devi's beloved friends.
She brought blossoming flowers from kalpataru trees. 1520 Shankara
made Mahadevi sit on his own lap and decorated her with these. He looked at her
face and his mind was pleased. After this, for the welfare of the worlds,
Parvati and Paramesha engaged in delightful conversations that were about the
meanings of the shruti texts. O stores of austerities! The mother of the entire
universe was seated on her husband's lap. She glanced at her husband's face and
spoke to him."
Shri Devi asked, "O divinity!
It is known that you have yourself instructed about Pranava and the other
mantras. Therefore, at the beginning, I wish to know what has been determined
as the meaning of Pranava. How did Pranava originate? How is Pranava
pronounced? How many matras 1521 is it said to have? Why is it
spoken of as the beginning of the Vedas? How many deities are spoken of? What
is the original conception behind the Vedas? How many types of kriyas are
spoken about? When are they pervasive and when are they not pervasive? In due
order, who are the five brahmans who are established in this mantra? How many
kalas are there said to be? What is the atman of prapancha? 1522 O
Shiva! What is the connection between the reciter and what is recited? What is
the place from which articulation occurs? Who possesses the right to know this?
What is spoken of as the subject? What is the link between the knower and what
is known? What is the nature of the person who meditates? What is the place for
meditation? What is the nature of the object one meditates on? What are the
fruits of meditation? O lord! What are the rules for performing rites and what
is the place for worship? O Hara! What is the mandala for worship and who are
the rishis? What are the rules for nyasa? Who does it? In the due order, what
are the rules for worship? O Mahesha! Specifically, please tell me about all
these things. Since you possess compassion for me, I wish to hear the truth
about all this.""""
"Vyasa concluded, 'Asked in
this way by Devi, Bhagavan, with the moon as his ornament, started to explain
to Maheshani.'""
"Ishvara replied, "O
Devil Listen. I will tell you what Lyou have asked me about. As soon as a
living being listens to this, he becomes like Shiva himself. To understand the
meaning of Pranava, one has to have jnana about me. The mantra named Pranava is
the seed behind all kinds of learning. It should be known to possess great
meaning, but is extremely subtle, like the seed of a vata tree. 1523
It is the beginning of the Vedas and is the essence of the Vedas. In
particular, it is my form. I am the divinity who is beyond the three gunas. I
am omniscient and the lord who undertakes everything. I, Shiva, who goes
everywhere, am stationed in the single akshara of the mantra AUM. The meaning
of Pranava is said to be exist in every object, possessing the gunas, combined
or separated. Therefore, that single akshara is the brahman and is the one who
accomplishes everything. Shiva creates the entire universe by first uttering
this. It is said that Shiva is Pranava and Pranava is Shiva.
_____________________
1520 The same as a kalpavriksha.
1521 A matra is a measure of time, a
syllabic instant, that is, the time taken to pronounce a short vowel.
1522 Prapancha is the visible universe.
1523 The
holy banyan tree, Ficus bengalensis.
There is no particular difference
between what is uttered and the person who does the uttering. Therefore,
brahmarshis know me as the divinity who is that single akshara. The learned
think that what is uttered and the person doing the uttering are the same.
Hence, a person who is free from aberrations and desires emancipation should
know Pranava as me, the nirguna Parameshvara who is the cause behind
everything. O Deveshi! For the emancipation of all living beings, I bestow this
crest of all mantras in Kashi. O Ambika! At the start, let me describe the gate
to Pranava. As soon as one obtains vijnana about this, one attains supreme
siddhi. A person must first obtain nivritti, then the kindling. After this, he
must put together the time, the staff and Ishvara. Pranava is said to have five
components-the three matras, bindu and nada, 1524 A person who
performs japa with this always obtains liberation. Pranava is indeed prana1525
for all living beings, beginning with Brahma and ending with all immobile
entities. That is the reason it is spoken of as Pranava. There is the letter
'A' and 'U' follows. 'M' is in the middle, with bindu and nada. This is 'AUM'.
O supreme among sages! The first letter, like water, is in the north. The
second is in the south and 'M' is like fire in Aumkara. In due order, the three
matras are 'A', 'U' and 'M'. The half matra is said to be after that. O
Maheshani! The half matra takes the form of bindu and nada. It cannot be
described but is known by those who possess jnana. O beloved! The shruti texts
have the expression Ishanah sarvavidyanam' 1526 They do flow from
me. The Vedas speak the truth. Therefore, I am the origin of the Vedas and
Pranava represents me, the speaker. As the speaker, I am spoken of as the
origin of the Vedas. 'A' is the great bija of rajas, the creator with the four
faces. 'U' is the womb, Prakriti. It is sattva, the preserver, Hari. 'M' is the
Purusha who possesses the seed. It is I, the destroyer. Bindu is the divinity
Maheshvara, said to be the form which disappears. Nada is spoken of as
Sadashiva, who bestows favours on everyone. One should think of Shiva, greater
than the greatest, on top of nada. He is the one who knows everything. He is
the one who does everything. He is Sarvesha, sparkling and without decay. He is
the supreme brahman, who cannot be determined. He is beyond what exists and
beyond what does not exist. Beginning with 'A', each letter is more pervasive
than the previous one. The earlier letter must always be thought of as the one
which is pervaded. In the five, 'A' and the others, five brahmanas exist,
Beginning with Sadya and ending with Ishana, in the due order, they are my
forms, 1527 Eight parts of Sadyojata are said to exist in 'A'.
Thirteen parts of Vama are said to exist in 'U'. Eight parts of the Aghora form
are established in 'M'. Four parts of Purusha exist undiscerned in bindu. Five
parts originating from Ishana are present in nada. In the search, there are
said to be six components-mantra, yantra, devata, prapancha, guru and shishya, 1528
O beloved! Hear about what these names mean. I have already spoken about the
mantra, with its five constituents. I will speak about what can become a
yantra, in the form of a mandala. Yantra is a form of the deity, and the deity
is a form of the universe. The guru is said to be a form of the universe and
the shishya is said to be the guru's body. "AUM" is everything.
________________________
1524 Bindu (dot) is the nasal sound and
nada is the overall sound.
1525 The breath of life.
1526 Ishanah sarvavidyanamishvarah and so
on. Ishana is the lord of all kinds of learning. It can be found in the
twenty-first anuvaka of Mahanarayana Upanishad.
1527 The five are 'A', 'U' 'M', bindu and
nada. The five brahmanas can be interpreted as the five elements or the five objects
of the senses. Shiva's five forms are Sadyojata, Vama, Aghora, Tatpurusha and
Ishana.
1528 Devata is the deity, prapancha is the
visible universe, guru is the preceptor and shishya is the disciple.
The brahman is everything." 1529
This expression from the shruti texts establishes the connection between the
speaker and what is spoken. O Deveshi! The places for articulation are, in due
order, adhara, manipura, hridaya, vishuddhi, ajna, Shakti and shanti. 1530
Beyond shanti is the one who is greater than the greatest. A person who is
entitled is a person in whom firm non-attachment has developed. O Devi! Because
the jivatman and the brahman are one, I am the subject. The subject has been
clearly stated. Now hear about the connection. The connection between the
jivatman and me, Pranava, is spoken of as the connection between the speaker
and the intent of a word that is spoken.""""
A mendicant is said to be supremely
intelligent if-he constantly follows vratas; is tranquil; is an ascetic; has
conquered his senses; follows conducts of purification; is a brahmana devoted
to the Vedas; is not interested to material objects in this world; is
indifferent to worlds obtained by devas and brahmanas; follows Shiva's vratas;
knows the true meanings of all the sacred texts; and possess jnana about
Vedanta. Such a person should approach a preceptor. For a long time, the
intelligent person will prostrate himself like a rod and make efforts to
satisfy him. A shishya must possess tranquility and other good qualities and
must possess good conduct. The guru is spoken of as Shiva. Shiva is spoken of
as the guru. Having decided this in his mind, he must present his thoughts.
After having obtained the guru's permission, he should follow the vow of
subsisting only on milk, practicing it on the shore of an ocean, along the
banks of a river, on a mountain, or in Shiva's temple. On panchami or ekadashi
of shukla paksha, he must get up in the morning. Purifying himself, an
intelligent person must undertake the daily rites. Inviting his guru, he must
follow the norms and perform nandi-shraddha. 1531 He must shave off
his hair on his head and beard, except that under the armpits and the genital
region. He must pare his nails, bathe and control himself. In the evening, he
must bathe, eat only saktu 1532 and perform the sandhya rites. Along
with his guru, the brahmana will perform the evening worship. To Shiva, in the
form of the guru, he must give dakshina, as mentioned in the sacred texts.
Following the rules of the gribya sutras, he must collect articles for
oblations, kindle the fire and offer oblations. However, there are customary
differences in worldly practice. When the fire has been kindled, the Prajapatya
rites must be performed. Mantras to Agni must be recited from the shruti texts
and every kind of dakshina given. Invoking this fire in his atman, the brahmana
will formally leave the state of being a householder. He must boil the charu,
with ingredients of rice and ghee, himself.1534 In control of his
atman, he must offer the oblations, reciting verses from Purusha sukta. 1534
The sacrifice will offer oblations according to the norms of the grihya sutras
he follows. Having completed the sacrifice and offered oblations, he will
practice tantra. A learned person will seat himself on a piece of cloth, an
antelope skin or a mat of kusha grass to the north of the fire and silently
perform japa.
_______________________
1529 A slight paraphrasing of verse 1, 8th
anuvaka, shiksha valli of Taittiriya Upanishad. 'Aumiti brahma Aumitidam
sarvam'. 'AUM is the brahman. AUM is all this.'
1530 Chakras are centres of energy in the
body and the usual list, ascending upwards, is muladhara, svadhishthana,
manipura, anahata, vishuddhi and ajna. Beyond these is sahasrara.
1531 Nandi-shraddha is a specific type of
shraddha ceremony that delights (nandana) the ancestors, explaining the name.
In this case, since the shishya is taking sannyasa, he performs his own
shraddha.
1532 Pounded ground meal, colloquially
known as sattu.
1533 Charu is an oblation of rice, barley
and pulses, cooked in butter and milk.
1534 Purusha sukta, also found in Shukla
Yajur Veda and Atharva Veda, is hymn 10.90 of Rig Veda.
Until it is Brahma muhurta, firm in
his mind, he must chant gayatri mantra. 1535 After this, he must
bathe and cook the charu, as he had done before. When a learned person offers
oblations, he should start with Purusha sukta and end with Viraja sukta. 1536
There are the views of Vamadeva 1537 and there are the views of
Shounka and others. Of these, Vamadeva's views are more important since the
sage was emancipated while still in the womb. When the oblations are over, he
will perform the morning worship. He will invoke the fire in his atman and
perform the morning sandhya rites. When the sun has arisen, he must chant the
Savitri mantra in the due order. Abandoning the three eshanas, in the due
order, he must chant the presha mantra. 1538 He must aside his tuft
of hair, his sacred thread and the thread around his waist. Having given them
up, he must start with his face towards the east, or towards the north. He will
accept a staff and loincloth and other appropriate articles needed for life in
this world. If he is not at all attached, he can also shun everything needed
for life in this world. He will approach his guru and prostrate himself thrice,
like a rod. When he gets up, he will seat himself near the guru's feet.
Following the norms, the guru will take white bhasma from the Viraja fire and
apply it on the shishya's body. He will recite mantras to Agni and wear the
Tripundra. He will think of me and you, seated in the lotus that is his heart.
Happy in his mind, the guru will place his hand on the shishya's head. An
excellent guru will recite the three types of Pranava into his right ear and
instruct him with the jnana about the six kinds of meaning. 1539
Like a rod, he must then prostrate himself before the guru twelve times.
Remaining subservient to him, he must constantly practice Vedanta. He must
constantly think of me, the paramatman, within his own atman, as the one who is
pure, without aberrations, the undecaying brahman who is the witness. The
person who possesses the entitlement in this case is thus spoken of as a
mendicant who is free of jealousy, accomplished in jnana about Vedanta and
devoted to the dharma of self-control and other things. The lotus in the heart
is free of dust and without sorrow, great or small. It has eight petals with
filaments and the part above the pericarp is radiant. With Shakti as the
foundation, he will think of the destination with the three tattvas. 1540
He will think of Hara in the centre of the heart. Uttering 'AUM' with its
single akshara, the same as the brahman, he will constantly think, with an
unwavering mind, of you and me in the middle. A person who performs this kind
of worship obtains a destination in my world. O beloved! Having obtained
vijnana about me, as fruits, he obtains sayujya with me."""
______________________________
1535 Brahma muhurta is named after Brahma
and is an auspicious time just before dawn, regarded as the last muhurta of the
night. The precise hour depends on the time when the sun rises.
1536 Viraja means free from dust and Viraja
diksha or Viraja homa is usually performed by those taking sannyasa. The
mantras are from Shaiva agama texts.
1537 The sage.
1538 The Savitri mantra is the same as the
Gayatri mantra and is so named because the mantra is addressed to Surya. The
three eshanas (pursuits) of human existence are the pursuit of life, pursuit of
wealth and pursuit of the other world. Presha mantra is 5.7 of Vajasaneyi
Samhita, dedicated to Indra.
1539 "Three' is unlikely to mean 'A',
'U' and 'M'. It probably means 'AUM bhur AUM bhuvah AUM svah'. The six types of
meaning are probably AUM as one's consciousness, one's mind (conditioned by the
senses), one's intellect as a charioteer that controls the senses, the brahman,
the Vedas and Shiva. But this is speculation, since there don't seem to be any
clear explanations for the number 'six'.
1540 Shiva-three-eyed, lord of the three
worlds, lord of Vishnu, Brahma and Rudra, lord of the three gunas and so on.
“Ishvara said, "O Mahadevi!
Because of my affection for you and because you have asked me, I will next tell
you about a sannyasi's daily rites. The ascetic must get up in the morning, at
Brahma muhurta, and think about the guru 1541 seated on sahasrara,
the white lotus with one thousand petals inside his head. He resembles pure
crystal and has two eyes, with the varada and abhaya mudras. With virtuous
sentiments, he thinks of Shiva's beautiful form within himself. Full of these
sentiments, using fragrances and other things in the due order, he must worship
him. Clasping his hands together in a cup, he must prostrate himself before the
guru. 'O Mahadeval Whatever I do from morning to evening, and from evening to
morning, is nothing but your worship.' Having made this pledge to the guru, he
will receive the guru's permission. Seated, he will control himself, conquer
his senses and restrain his prana. He will meditate on the six chakras,
beginning with muladhara and ending with Brahmarandhra. 1542 In the
middle, he will think of me, the embodiment of sacchidananda, full of every
kind of energy and with the dazzle of one crore of flashes of lightning. This
is nirguna supreme brahman. This is Sadashiva, who is without decay. He will
experience the identity as 'Soham' 1543 After this, he will emerge
and as he wishes, go some distance away. An intelligent person will cover his
head and nose with a piece of cloth. Spreading some grass on the ground, he will
clean his body. When he gets up, he will hold his penis and go to a waterbody.
Attentively, he will gather up some water and clean himself properly. Washing
his hands and feet, he must utter 'AUM' and perform achamana twice. He must
face the north and be silent, while cleaning the teeth. Except on amavasya and
ekadashi, this must always be done with grass and leaves. After this, he must
rinse his mouth with water twelve times. Having performed achamana twice, he
should clean his loins with mud and water. Using mud, one should bathe when the
sun rises. At the time of bathing and at the time of sandhya, he should
remember me and the guru. There is no need to describe this 1544 in
detail here. It can be found elsewhere. Joining his hands in shankha mudra, 1545
he must utter Pranava and sprinkle his head with water, twelve, six or three
times. Reaching the bank,
he must wash his loincloth and
perform achamana twice. Reciting Pranava, he will sprinkle water over his
garment and wipe his body. The face must be wiped first, followed by the head,
and then every other part of the body. He must wipe his body while standing
next to his guru. 1546 He will next wear a fresh loincloth, with the
knot on the left. He will next smear his body with bhasma. O daughter of a mountain!
I will now describe the rules for this. After performing achamana twice, he
will recite the Sadyojata mantra1547 and apply the bhasma.
___________________
1541 Shiva.
1542 Brahmarandhra is the aperture in the
crown of the head, through which, the jivatman unites with the brahman.
1543 I am He.'
1544 The procedure for taking a bath.
1545 In the form of a conch shell.
1546 The guru has also gone to have a bath.
1547 29.36
of Vajasaneyi Samhita. It is an invocation to Agni.
He will utter the mantra to Agni
and touch his body. 1548 With the mantra to water, he will mix the
bhasma with water. Mentally uttering the mantra to water and 'ma nastoke', 1549
he will divide this into two balls. O Parameshvari! One of these will be divided
into five and the bhasma applied to the head, the face, the chest, the private
parts and the feet. Starting with Ishana and ending with Sadyo, this will be
done while chanting their mantras. 1550 After this, uttering
Pranava, water must be sprinkled. Washing the hands and the entire body, the
remaining ball must be used to apply Tripundra on the head. This must be done
while chanting the 'tryayusham' mantra1551 and the mantra addressed
to Tryambaka, 1552 With Pranava and a mantra to Shiva, this must be
applied to the chest, the shoulders, the arms, the joints and the back, in the
due order. He will then wash his hands and following the norms, perform
achamana twice. A learned person will recite the pancharna mantra and remember
his guru. Following the procedure mention, he will perform pranayama six times.
He will take some water in his right hand and cover this with his left hand. He
will touch his navel and chant Pranava twelve times. In this way, he will
sprinkle his head with water three times and drink the water thrice.
Controlling his mind, he will perform dhyana on Aumkara Ishvara. He is supreme
and is stationed in the middle of the solar disc, full of every kind of energy.
He possesses eight arms and four faces and has a wonderful form that is half
female. He possesses all the wonderful qualities and is adorned with every kind
of ornament. After performing dhyana in this way, he will follow the norms and
offer arghya thrice. He will perform japa one hundred and eight times and offer
oblations of water twelve times. He will again do achamana and following the
norms, undertake pranayama thrice. He will then go to the place of worship and
remember Shiva in his mind. When he reaches the door, he will wash his feet.
Remaining silent, he will perform achamana twice. He will enter in the proper
way, stepping in with his right foot first. Inside the pavilion, an intelligent
person will follow the due order and draw a mandala.""""
""Ishvara said,
"Following the norms, the ground must be tested for complexion, smell and
taste. He should choose a spot that appeals to his mind. But it should be
covered by a canopy and should not be open to the sky. The surface of the ground
must be scrubbed well, so that it resembles a mirror's surface. A square must
be drawn, with edges that are two aratnis long. 1554 A palm leaf
must be gathered and used to measure out thirteen equal parts along each edge.
Leaving the palm leaf there, he must be seated, facing the west. _________________________________________
1548 Bhasma Jabala Upanishad has seven
mantras-Agni is this bhasma, Vayu is this bhasma, water is this bhasma, earth
is this bhasma, space is this bhasma, devas are this bhasma and rishis are this
bhasma. The reference is to these.
1549 16.16 of Vajasaneyi Samhita. 'Harm not
our offspring' and so on.
1550 Shiva's five forms are Sadyojata,
Vama, Aghora, Tatpurusha and Ishana. This states them in the reverse order.
1551 3.62 of Vajasaneyi Samhita. This has a
reference to the three lives of Jamadagni, Kashyapa and devas, with the desire
that the worshipper should also have similar three lives (tri ayusham).
1552 This is the famous Mahamritunjaya
mantra. 3.60 of Vajasaneyi Samhita. "Tryambakam yajamahe sugandhim
pushtivardhanam.' 'We worship the fragrant Tryambaka, who enhances our
nourishment.’
1553 This is a very difficult chapter to
understand and translate. A visual diagram is being described in words and not
very clearly.
1554 Aratni
is the length of an elbow, that is, a cubit.
A coloured piece of thread must be
firmly tied along the eastern edge. O divinity! O Deveshi! Threads must be
fixed in the four directions, east to west and north to south, so that one
hundred and sixty-nine squares are marked out. The square in the middle is the
pericarp. The eight squares that immediately surround it, on the outside, are
spoken of as the eight petals. All these petals must be coloured white. The
pericarp should be yellow, and a red circle must be drawn inside it. O Ishvari
of gods! Starting with Indra's petal on the right, 1555 the lines
demarcating the squares must be alternatively coloured red and black. A yantra,
expressing the meaning of Pranava, must be drawn inside the pericarp. A
pedestal must be drawn below this and Shrikantha 1556 above it.
Amaresha 1557 will be above this and Mahakala in the centre. A staff
will be drawn above this, and Ishvara etched above that. The pedestal will be
coloured black, Shrikantha yellow, Amaresha red and Mahakala black. A learned
person will make the staff smoky-hued and Ishvara white. When this etching is
done, Sadya will surround Amaresha. O Ishvari! Ishana can be known only when
nada rises up. Beginning with Agni's direction, in the due order, the squares
must be coloured. O beautiful one! The four squares in the four corners must be
filled in with a white colour and using red minerals, the first four letters of
the alphabet 1558 must be drawn within these. When they are filled
in this way, they are thought of as doors. The two squares adjacent to each of
these four corner squares are filled in with yellow colour. In Agni's cell,
which is in between two yellow squares, a lotus with eight petals must be
drawn. This will be red in colour and the pericarp will be yellow. Controlling
oneself, one must write 'ha' inside this, along with bindu. 1559
Like that, in Nirriti's cell, which is in between two squares, a lotus with
eight petals must be drawn. This will be red in colour and the pericarp and
filaments will be yellow. O fortunate one! Inside this lotus, one must draw the
third letter of the 'Sha' category, the sixth vowel and the fourteenth vowel,
decorated with bindu and nada. 1560 This is supreme among bija
mantras. Similarly, in Ishana's cell, a lotus with must be drawn. This will
have the third letter of the 'Ka' category and the fifth vowel, decorated with
bindu and nada. 1561 O
Shivaa! O daughter of a mountain! After this, in the due order, starting with
the east, one should take up the squares that are on the outside. Five cells
will be taken at a time. The one in the centre will have a yellow pericarp,
with a red circle around it. A person who knows the rules of drawing will
colour the petals red and fill the gaps of the petals outside with black
colours. Agni and the other four corners must be filled in with white colour.
To the east, a black hexagon will be drawn, with six bindus. The three
triangles on the south will be coloured red. The three on the north will be
coloured white. A yellow half-moon will be drawn on the west. In the due order,
in the four corner squares, four bija mantras must be written. The bindu on the
east will be drawn in white, the one in the south will be drawn in black. उ will be written in red on
the north. म will be
written on the west. Aumkara will be in yellow.
______________________
1555 Indra is the guardian of the east,
Agni of the south-east, Yama of the south, Nirriti of the south-west, Varuna of
the west, Vayu of the north-west, Kubera of the north and Ishana of the north-east.
1556 Vishnu.
1557 Indra.
1558 अ, आ, इ, ई
1559 हूं
1560 This seems to mean one should write सूः
1561 गुं
The four letters are drawn in this
way. O beautiful one! One should begin with the row that is just below the top
row. The first four squares will be coloured yellow, white, red and black. The
ones below that will be respectively coloured white, black, yellow and red. O
one with a beautiful face! The triangle that is at the bottom will be red,
white and yellow. O Uma! O Ishvari! The same order must be followed when one
starts with the south. For the cells on the outside, one must start colouring
with the east and end in the middle. The colours used are yellow, red, black,
blue, white and yellow. O beloved! Starting with Agni's direction, the hexagon
is described as having the colours red, blue, white, red, black and red. One
should start with the south and end with the east. O Ishvari! One can start
with Nirriti's corner and end with Agni's corner. Or one can start with
Varuna's corner and end in the south. O Mahadevi! Or one can start with Vayu's
corner and end in Nirriti's corner. O Parameshani! Or one can start from Soma's
direction 1562 and end with Varuna's. O Ambika! Or one can start
with Ishana's direction and end with Vayu's. O Parvati! I have thus described
to you the norms for drawing a mandala. drawn the mandala, a mendicant must
control himself and attentively worship Surya.""""
،،،،Ishvara
said, "The beautiful hide of a tiger should be Ispread to the south of the
mandala. Once spread, reciting the astra mantra, 1563 it must be
sprinkled with pure water. Reciting Pranava first, he must end with the mantra
that provides the foundation. 1564 After this, he must recite the
Shaktikamala mantra1565 in chaturthi, ending with 'Namah'. After
having chanted these, he must be seated, facing the north. In the proper way,
reciting Pranava first, he must practice pranayama. Reciting the mantras to Agni
and others, he must smear himself with bhasma. Bowing his head down before the
illustrious guru, 1566 he must draw a mandala again. On the outside,
in the due order, he will draw a triangle, a circle and a square. Chanting
'AUM' and the foundational mantra, he will worship and instate a conch shell.
Uttering Pranava, this will be filled with pure and fragrant water. Chanting
Pranava seven times, he will worship with fragrances, flowers and other things.
Having recited the mantras, he will display dhenu mudra and shankha mudra. 1567
Reciting astra mantra, he will sprinkle water over himself, the fragrances,
flowers and other articles to be used in the course of worship. After
performing pranayama thrice, he will recite the names of rishis. For this mantra
to the illustrious Surya, the rishi is Devabhaga. The chhanda is gayatri1568 and the divinity
Surya is Maheshvara himself.
____________________
1562 Meaning the north.
1563 Traya astra mantra, the mantra that
has three weapons. This is a mantra from Agni Purana and states-I prostrate
myself before Achyuta. I prostrate myself before Ananta. I prostrate myself
before Govinda.
1564 Presumably, AUM Namah Shivaya.
Grammatically, this is in chaturthi, or the dative case.
1565 Probably the mantra to Kamala
(Lakshmi), asking her to protect from the four directions. Alternatively, there
might be a typo and the Shakti mala mantras of tantra are intended.
1566 Shiva.
1567 Respectively, mudras shaped like a cow
and a conch shell.
1568 Gayatri is actually a metre (chhanda)
with three lines, eight aksharas in each line.
Uttering 'Hram' and the others, he
must perform nyasa of the divinities on six parts of the body, 1569
Following the rules and order, starting with the first, he must worship
Prabhuta, Vimala, Sara, and so on.1570 After this, he must worship
Rudra, in the form of the fire of destruction; Shakti, known as the support;
Ananta; Prithivi; Ratnadvipa; a grove full of kalpvrikshas; a house full of
jewels; the red pedestal at the feet; starting in the east, the four divinities
of dharma, jnana, non-attachment and prosperity; corners like Agni, with the
divinities of adharma; the lower lip of maya and the upper lip of learning;
sattva, rajas and tamas in the due order; the directions, starting with the
east; Dipta, Sukshma, Jaya, Bhadra, Vibhuti, Vimala, Amogha, Vaidutya,
Sarvatamukha, Kandanala, Sushira and Tantukantaka in the centre; 1571
the root and the filament that illuminate all atmans; the pericarp with five
joints, the petals and the filaments; and Brahma, Vishnu, Rudra and the
paramatman. He will worship the paramatman within his own atman and jnana in
the form of the paramatman. After this, he will worship the pedestal for yoga,
known as Surya. A person who knows about the foundation, will think of the
embodied foundation, seated atop the pedestal. Seated, he will control his
prana and think of that foundation as his own root. He will raise up the
potency, energy and power through the pingala. Radiant inside the mandala
within, he emerges like an offering of flowers. Shiva manifests himself. His
body is as red as sindura, and his beloved constitutes the left part of his
body. He wears rudraksha and holds a khatvanga, a skull, a goad, a lotus, a
conch shell and a chakra. With four faces and twelve eyes, he is radiant. He
emerges from within the lotus in his 1572
heart.""""
"After this, he will first
chant Pranava and then recite, Hram Hrim Sah'. Thus, he will next invoke
Martanda's illumination and potency. 'I prostrate myself before you and perform
the act of avahana. Saying this, he will display the mudras for avahana and
sthapana. 1573 Chanting, 'Hram Hrim Hrum', he will perform nyasa in
the limbs. O Maheshvari! He will visualize five upacharas, and worship the stem,
filaments and the six parts 1574 of the lotus thrice. As a second
sheath all around this, an intelligent person will now worship, in due order,
four images in Agni's, Ishana's, Nirriti's and Vayu's directions. O Parvati!
Starting from the east and ending in the north, in that order, Aditya,
Bhaskara, Bhanu and Ravi will be worshipped at the roots of the petals. O
beloved! As the third sheath, in Ishana's direction and other directions, Arka,
Brahma, Rudra and Vishnu will again be worshipped. Starting from the east,
Soma, Kuja, Budha, Jiva, Kavi, Manda and the dark Tama will be worshipped in
all the directions. 1575 Alternatively, the twelve Adityas can be
worshipped as the second sheath and the twelve rashis worshipped as the third
sheath. All around, on the outside, the seven oceans and the seven Gangas 1576
must be worshipped.
_____________________________
1569 Surya's bija mantra is ॐ ह्रां ह्रीं ह्रौं सः सूर्याय नमः. Nyasa means to place. Anga-nyasa is
the mental appropriation (nyasa) of different limbs of the body (anga) to
different divinities. Kara-nyasa is similarly done to different parts of the
hand (kara). The standard six components of anga-nyasa are the heart, the
forehead, the crown of the head, the part from the ears to the waist, the eyes
and around the head.
1570 Probably the yakshinis or Matrikas.
1571 Deities associated with tantra.
1572 The ascetic's.
1573 Instating the image.
1574 It is possible this means rhizomes,
pips, seeds, stems, leaves and flowers.
1575 Kuja is Mars, Jiva is Jupiter, Kavi is
Venus, Manda is Saturn and Tama is Rahu.
1576 Ganga, Godavari, Kaveri,
Tamraparnika, Sindhu, Sarayu and Reva.
One should next worship rishis,
devas, gandharvas, pannagas, apsaras, village deities, yakshas, yatudhanas,1577
the seven chhandas as horses1578 and valakhilyas. In this way, the
divinity Divakara must be worshipped with three sheaths. He must also draw the
mandala, with the squares. Having done this, he must place a copper vessel that
can hold one prastha of water on its stand. This must be filled with pure
water, made fragrant with flowers and other things. He must sink down on his
knees on the ground and worship this with fragrances and flowers. The vessel
with the arghya must be raised up, till the level of the eyebrows. He will then
recite the savitri mantra, which ensures every kind of siddhi. O Mahadevi!
Listen. This always bestows objects of pleasure and emancipation. 'O one with
the complexion of sindura! O one with an excellent disc! O one who wears
diamonds as ornaments! O one with eyes like lotuses! O excellent lotus! O cause
behind Brahma, Indra and Narayana! I am offering you red powder, golden water,
garlands, kumkuma, excellent kusha and flowers, along with a golden vessel. I
am offering you this extensive arghya. O illustrious one! Be pleased.' Saying
this, he must offer the arghya to Surya's image.""""
""""Controlling
and prostrating himself, he must then read the following mantra. 'I prostrate
myself before Shiva, the original cause, along with Amba and his ganas. I
prostrate myself before the three divinities, Brahma, Vishnu and Rudra.' Saying
this, he must prostrate himself and be seated on his seat. He must again
mention the rishis and clean his hands with water. Following the method
mentioned earlier, he must wear bhasma again. He must perform nyasa, enhancing
his devotion towards Shiva. A learned person will use five upacharas to lower
his head down and worship the illustrious guru. He will bow down and prostrate
himself before Pranava, using the chaturthi case. With bindu and sound as the
fifth, Pranava has five components. It is also uttered without bindu and
without sound as the fifth. However, he should recite this lord of mantras with
bindu and with the five components. It is complete only when it is recited with
bindu. After chanting the bija mantras in the proper order, a learned person
will then prostrate himself before the guru and before Ganapati, stationed on
the two arms and the two thighs. Clasping his hands in salutation, he must
stand and prostrate himself before Durga and Kshetrapala. He will chant 'AUM
astraya phat1579 six times and successively wash his hands. Next, he
will chant the apasarpantu mantra, 1580 followed by Pranava. Saying
'astraya phat, he will clap his hands thrice. To remove impediments, he will
raise his hands up and clap thrice again. He will glance up at the sky, at
those who are based in the firmament. Seated, he will restrain his prana and
remember the hamsa mantra. 1581 Through brahma nadi, 1582
he will invoke the living consciousness within his heart.
_____________________________
1577 Yatudhana is a type of demon.
1578 The seven traditional chhandas
(meters) are gayatri, anushtubh, trishtubh, jagati, ushnih, brihati and pankti,
thought of as Surya's horses.
1579 Phat is an exclamation uttered at the
end of a mantra, symbolically suggesting the driving away of an enemy.
1580 Apasarpantu means, 'Go away'. This is
a mantra, with minor variations, used to keep bhutas and pishachas away in
every direction and remove impediments to the act of worship.
1581 A hamsa (swan) is believed to have the
power of discrimination, so that it can drink the milk from a mixture of milk
and water. Brahma's mount is a swan. The word Hamsa is used for both the
paramatman and the jivatman and for a supreme sadhaka who can discriminate
between the two. There are different versions of hamsa mantra, including in
Hamsa Upanishad. One such is in Dhyana-bindu Upanishad (61-62). Prana is
exhaled with the sound 'ha' and inhaled with the sound 'sa'. Therefore, any
jivatman is constantly chanting the hamsa mantra, हंसहंसेत्यमं मन्त्रं,
1582 Brahma
nadi is a subtle channel inside sushumna nadi.
He will meditate on Parameshvara's
form as consciousness, inside consciousness shaped like a lunar disc, which is
in turn inside the great lotus that is sahasrara and beyond the one with the
twelve. 1583 In the due order, he will do rechaka, puraka and
kumbhaka sixteen times, sixty-four times and thirty-two times, allowing the
breath to dry, burn and leap up. Following Vedas and other texts, he will use
pranayama through wind, fire, water and the others and making the kundalini
rise, beginning with muladhara and ending with Brahmarandhra. 1584
When this is brought up, inside consciousness shaped like a lunar disc, which
is in turn inside the great lotus that is sahasrara and beyond the one with the
twelve, supreme amrita starts to flow. When the body is sprinkled with this,
the body is purified and filled with excellent emotions. The sensation of
'Soham' descends within his own atman, in the lotus that is the heart. As a
result of the flow of amrita, the jivatman enters the paramatman. Controlling
himself, he must therefore establish the prana in the proper
way.""""
""""Single-minded
in attention, the yogi must think about the Matrikas. Using the utterance of
Pranava, he must externally perform nyasa of the Matrikas. A learned person
will restrain his prana again, as he has been instructed. Devoid of jealousy
and engaged in sannyasa, he will remember Shankara in his heart. O Devi! The
rishi for Pranava is Brahma, gayatri is the chhanda and I, Sadashiva, the
paramatman, am the divinity. 'A' is the seed, 'U' is Shakti and 'M' is spoken
of as the pin used for emancipation. Starting with the thumbs and ending with
the base of the palms, the hands must be cleaned. O Deveshil Kara-nyasa must be
undertaken after uttering AUM'. In undertaking nyasa, one must follow the due
order, starting with the thumb on the right hand and ending with the little
finger on the left hand. One must do nyasa in the heart and in other places, 1585
always chanting 'A', 'U' and 'M', along with bindu, and ending with 'namah'.
Reciting Aumkara first, one should invoke the brahman in one's atman. For the
heart and others, one should say, 'In this anga' and end with 'namah'. Along
with the sound of 'U', the nyasa of Vishnu is done on the head. Along with the
sound of 'M', the nyasa of Rudra is done in the tuft of hair. Saying this, the
sage will form a kavacha of the mantras 1586 in the eyes and in the head.
O Deveshi! When the nyasa is done, the mind must be attentive. Anga-nyasa of
Brahma's five portions is done on the face and the digits. In due order, nyasa
of Ishana's five portions is done in five places the head, the face, the heart,
the private parts and the feet. Nyasa of Purusha's four portions is done in the
face. In due order, Aghora's eight portions are worshipped in the heart, the
neck, the shoulders, the navel, the sides, the back and the chest. After this,
Vamadeva's thirteen portions are thought of in the anus, the penis, the thighs,
the knees, the calves, the buttocks, the waist and the sides. 1587
Sadya's eight portions are assigned to the eyes. Those who know about assigning
are said to perform such nyasa of the portions in the feet, the hands, breath
of life, the head and the arms. Nyasa must be done of all the thirty-eight
portions. 1588 After performing this nyasa, an intelligent person
will chant Pranava. _________________________
1583 Sahasrara has one thousand petals and
guru chakra, just below sahasrara, has twelve.
1584 Pranayama involves bhuta shuddhi,
purification of the five elements that are inside the body. Kundalini is the
energy that is coiled up in muladhara but can be made to rise up through
sushumna.
1585 Anga-nyasa.
1586 The mantras act as armour.
1587 There are two of some of these,
including the buttocks.
1588 Five for Ishana, four for Purusha,
eight for Aghora, thirteen for Vamadeva and eight for Sadya.
A person accomplished in nyasa will
use Pranava and perform such nyasa in the two arms, the elbows, the wrists, the
sides, the stomach, the calves, the feet and the back. He does this
hamsa-nyasa, which kindles understanding about the paramatman.""
"Ishvara said, "On his
left, he must draw a mandala that is in the shape of a square. Uttering 'AUM'
and the astra mantra, he must place a beautiful conch shell, with its stand, on
this and worship it with Pranava. It must be filled with pure water, fragrant
with sandalwood and other scents. Using fragrances, flowers and Pranava, it
must be worshipped seven times. When mantras have been pronounced over it, he
will display dhenu mudra. Displaying shankha mudra, he must draw a square in
front. A half-moon must be drawn inside it and a triangle must be drawn inside
the half-moon. A hexagon and a circle must be drawn inside the mandala, in the
centre. This must be worshipped with fragrances, flowers and Pranava. The
vessel for arghya, along with its stand, must be placed and worshipped with
fragrances and other things. That vessel will be filled with pure water. O one
with the beautiful face! Tips of kusha grass, akshata grain, barley, paddy,
sesamum, articles cooked in ghee, flowers and bhasma must be placed inside
this. Following shadanga 1589 and uttering Pranava, this must be
worshipped with Sadyojata 1590 and other mantras. He armours himself
with these mantras. Having created a covering to protect himself, with astra
mantra, he exhibits the dhenu mudra. Next, he uses astra mantra to sprinkle
himself and fragrances, flowers and other objects used for the worship with
water. Uttering Pranava, a seat for Pranava will be visualized on a lotus in
Ishana's direction. 1591 'I prostrate myself before the guru's
seat.' Saying this, he will visualize a seat. As instructed, he will also think
of the guru's image. He will chant, 'AUM gum gurubhyah namah'1592
and invoke the guru. He will perform dhyana on him, thinking of him as seated,
facing the south. His face is pleasant and amiable, as sparkling as pure
crystal. His hands are in the varada and abhaya mudras. He is Shiva's embodied
form but possesses two eyes.""""
""Having performed this
dhyana, he will think of Ganapati seated on a seat. He will be seated on a
lotus in Nirrriti's direction. He will lovingly worship him with fragrances,
flowers and other objects. He will think of his image and invoke him with the
'gananam tva' mantra. 1593 Having invoked the divinity, he will perform dhyana
with single-minded attention. He is gigantic in size and is red in complexion,
adorned with all the ornaments. He holds a noose and a goad, and his lotus face
and teeth bestow the desired bliss. The lord's face is like that of an
elephant. When worshipped, he destroys all impediments.
___________________________
1589 Yoga has eight elements-yama
(restraint), niyama (rituals), asana (posture), pranayama (breathing),
pratyahara (withdrawal), dharana (retention), dhyana (meditation) and samadhi
(liberation or deep meditation). That's the reason the expression ashtanga
(eight-formed) yoga is used. Shadanga (six elements) excludes two of these,
yama and niyama since these are taken as given.
1590 29.36 of Vajasaneyi Samhita. It is an
invocation to Agni.
1591 That is, to the north-east of the
mandala.
1592 AUM. I prostrate myself before my
gurus.' Gum is the bija mantra for a guru mantra.
1593 23.19 of Vajasaneyi Samhita. 'You are
the lord of ganas. I invoke you. You are the beloved lord of those who are
loved. I invoke you. You are the lord of treasures. I invoke you. You are my
treasure.’
Having performed dhyana in this
way, he will worship him with fragrances, flowers and other articles of
upachara. First offering a naivedya of plantains, coconuts, mangoes and
sweetmeats, he will prostrate himself before the one with the face of an
elephant.""
"He will then think of Skanda
as seated on a lotus, in Vayu's direction. A learned person will think of
Skanda's image and invoke Skanda. He will chant Skanda-gayatri1594
and perform dhyana on Kumara. His complexion is like that of the rising sun and
his mount is a peacock. He possesses four arms and large limbs and is adorned
with a diadem and other ornaments. His hands are in in the varada and abhaya
mudras and he holds a spear and a cock. Having performed dhyana, he will
worship him, in the due order, with fragrances and other objects of
upachara.""""
"""Having done this,
on the right wing of the eastern gate, he will worship Nandi himself. He is in
charge of the inner quarters. He resembles a golden mountain and is adorned
with all the ornaments. The crescent moon forms a diadem. He is amiable, with
three eyes and four arms. The lord wields a blazing trident, an antelope skin
and a golden cane. His face resembles the lunar disc and is tawny. His wife,
Suyasha, the daughter of the Maruts, is to the north. She is excellent in her
vows and is engaged in massaging Amba's feet. Using fragrances, flowers and
other upachara, he will worship them in the proper way. Using the astra mantra
and water from the conch shell, he will sprinkle that
lotus.""""
"""After this, he
must think of a seat and a stand, in the due order. The stand is for the
fortunate Shakti and is on the ground that is below. He will perform dhyana on
Shyama. Ananta will be there, just in front of her, coiled up. His five white
hoods seem to be licking the sky. Above this, there will be an auspicious seat
for the maned one. The lion's four feet signify dharma, jnana, non-attachment
and prosperity. Starting with Agni's direction, the respective colours are
white, yellow, red and dark blue. In the due order, adharma and the others will
be thought of, from east to north. He will think of its body as possessing the
radiance of a rajavarta jewel, 1595 In the due order, one must think
of the upper lip, the lower lip, the tuber, the stem, the neck, the petals and
the pericarp of the lotus and worship these. The eight siddhis are thought of
in the petals and the Shaktis in the filaments. The eight Rudras, Vama and the
others, occupy their positions from the east, in the due order. The pericarp
represents non-attachment, and the seeds are the nine Shaktis. It begins with
Vaamaa in the east and ends with Manomani. 1596 Dharma about Shiva
is in the tuber and jnana devoted to Shiva in the stem. The outside of the
pericarp represents fire, the sun and the moon. There is knowledge about the
atman, described as Shiva, and there are the three tattvas, which are beyond
this.""""
"""The comfortable
seat of the divinity is above all the other seats and is radiant with colourful
flowers.
____________________
1594 There are variations of the gayatri
mantra, addressed to specific devas. The one mentioned here is Skanda gayatri.
As cited in Mahanaryana Upanishad, it is 'tatpurushaya vidmahe mahasenaya
dhimahi tanno shanmukha prachodoyat'. 'May we comprehend that Purusha. For
that, we meditate on Mahasena. May Shanmukha urge us towards that objective.'
Mahasena and Shanmukha (one with six faces) are Skanda's names.
1595 Lapis lazuli.
1596 There are many different lists and
numbers of Shaktis. Vaamaa and Manonmani are from tantra texts.
It is extremely radiant because of
the learning associated with the supreme and spiritual space. He will conceive
a seat for the image, with flowers spread around. Starting with the stand for
Shakti and ending with the seat that represents pure knowledge, using the
chaturthi case, he will chant the mantra that starts with 'AUM', ends with
'namah' and only uses his name. 1597 This is always the procedure
that every learned person must follow. As was the case earlier, in the limbs,
the face and the digits, the five brahmanas must be thought of. A person who
knows the truth and is discriminating about the mudras will perform nyasa of
the images in the due order. With flowers in his cupped hands, he must invoke
the divinity. He will start by reciting, 'I seek refuge with Sadyojata' and end
with 'AUM'. The nada will rise up from muladhara and go up to Brahmarandhra,
ending in the twelve different joints. 1598 He will perform dhyana on Aumkara.
The divinity resembles pure crystal. He is without blemish and without decay.
He is the cause behind all the worlds. He is supreme and pervades all the
worlds. He is stationed inside and outside. He is smaller than the smallest and
greater than the greatest. Without any effort, the undecaying Ishvara can be
seen by devotees. He is beyond the perception of Brahma, Indra, Vishnu, Rudra
and the other devas. He is the essence of the Vedas. The learned have averred
in the shruti texts that he cannot be perceived. He is without a beginning, a
middle and an end. He is the medication for the disease of worldly existence.
With a controlled mind, one must perform dhyana on Parameshvara. Clasping the
hands in separate mudras and prostrating oneself, one must perform the acts of
invocation, instating, fixing and beholding.""""
""""He must
perform dhyana on Sadashiva himself, in his nishkala and sakala forms. He
resembles pure crystal. He is pleasant and his radiance is cool. He resembles a
circle of lightning. He is adorned in matted hair and a crown. His garment is
the hide of a tiger. His lotus face is smiling a little. The soles of his feet,
the palms of his hand and his lips resemble the petals of a red lotus. He
possesses all the auspicious signs and is adorned in all the ornaments. He
wields divine weapons and is smeared with divine fragrances and unguents. He
possesses five faces and ten arms. The crescent moon is a crest jewel. The
amiable face on the east has a radiance like that of the rising sun. There are
three eyes like lotuses. The crescent moon adorns the crest. The beautiful face
on the south is as radiant as a blue cloud. The face is terrible and the
eyebrows are furrowed. The three eyes are tinged with red circles. The teeth
are cruel and impossible to behold. The lips are like sprouts and are
quivering. The face to the north is like coral and is adorned with blue locks
of hair. The three eyes are playful, and the half-moon is on the crest. The
face to the west has the complexion of the full moon and there are three
radiant eyes. Holding the mark of the moon, the face is amiable. The beautiful
face has a mild smile. The fifth face resembles crystal and is radiant with the
mark of the moon. It is extremely pleasant, and the three radiant eyes are
dilated. His right hands hold a trident, a battle axe, a vajra, a sword and the
blazing fire. His left hands hold Pinaka, an arrow, 1599 a bell, a
noose and a radiant goad. His portion as nivritti extends up to his knees.
_______________
1597 That is, 'AUM Shivaya Namah'.
1598 Duadashanta, ending in twelve, is
another name for Brahmarandhra. There are twelve centres in the body, six below
the brain and six in the brain, with Brahmarandhra being the twelfth. However,
duadashanta is also interpreted as the width of twelve fingers, inside the
skull, or outside the skull and above it, thus external to the body.
1599
Naracha, iron arrow.
His portion as pratishtha 1600
extends up to his navel. His portion as vidya 1601 extends up to the
neck. His portion as shanti 1602 extends up to his forehead. There
are other kalas above the one known as shanti. He pervades five paths and
therefore, his body his thought to possess five kalas. Ishana is the crown, and
the divinity is described as the ancient Purusha. Aghora is his heart, Vama is
his private parts and Sadyojata is his form. But Maheshvara actually possesses
thirty-eight kalas, Ishana is full of the Matrikas and the five brahmanas. He
is spoken of as being full of Aumkara and as full of hamsa-nyasa. The divinity
is full of the five aksharas and the six aksharas, 1603 His body
possesses six forms and those six types."""
"""In this way, he
will perform dhyana on my left, of you as Manonmani. Preceded by AUM, he will
devoutly chant the mantra Gourimimaya. 1604 As was the case earlier,
he will invoke you, ending with prostrating himself. O Deveshi! With a
controlled mind, the sage will perform dhyana on you. Your eyes are like the
petals of a blossoming lotus. Your eyes are long and wide. Your face is as
radiant as the full moon. Your blue hair is curly. You are said to possess the
complexion of a blue lotus. The half-moon is on your crest. Your thick breasts
are extremely round, plump, peaked and gentle. Your waist is slender, and your
hips are heavy. You wear a fine yellow garment. You are adorned with all the
ornaments. There is a bright tilaka on your forehead. Your beautiful face is
braided with many colourful flowers. Your form possesses all the qualities. As
a result of your bashfulness, your face is lowered a bit. In your right hand,
you hold a wonderful golden lotus. You are comfortably seated, with your left
hand resting on a whisk. O Deveshi! Controlling his mind, in this way, he will
perform dhyana on you and me. Uttering Pranava, he will progressively sprinkle
water from the conch-shell. Stating, 'bhave bhave natibhave', 1605
he will think of padya. Saying, 'Vaamaaya namah', he will offer achamaniya.
Saying 'Jyeshthaaya namah', he will offer a fresh garment. Saying 'Shreshthaaya
namah', he will offer the sacrificial thread. Saying 'Rudraaya namah', he will
again offer achamaniya. Saying 'Kaalaya namah', he will offer clean fragrances.
Saying 'Kalavikaraanaya namah', he will offer akshata. Saying 'Balavikaraanaya
namah', he will offer flowers. Saying 'Balaaya namah', he will attentively
offer flowers. Saying 'Balapramathanaaya namah', he will offer an excellent
lamp. O one with the excellent complexion! He will display mudras to you and
me, along with Brahma, the six Vedangas, Matrikas, Pranava and Shiva, united
with Shakti. He will first think of upachara for me, and then for you. O Parvati!
Though there is no other difference between us, when he worships you, he will
use the feminine gender. 1606 Following the norms, he must properly
perform dhyana and worship in this way. After this, a discriminating person
will start the worship of avarana.1607","
______________________
1600 To be firmly established. The portions
are kalas.
1601 Learning, knowledge.
1602 Peace, tranquility.
1603 Respectively, Namah Shivaya and AUM
Namah Shivaya.
1604 This is a mantra from the Rig Veda,
1.164.41. 'AUM. O Gouri! Stir up', and so on.
1605 This is a prayer to Sadyojata. 'Do not
consign me to repeated birth, but convey me to beyond birth' etc.
1606 Grammatically.
1607 Avarana means sheath, covering.
""Ishvara said, "O
Mahadevi! Indeed, there are five Lavaranas. Therefore, in the due order, one
must start to worship the five avaranas. The devas, Heramba and Shadanga,
1608 have formerly been worshipped in a certain spot by the intelligent
person, using fragrances and other things. They must first be worshipped, in
that same spot. In due order, the five brahmanas, all around, must next be
worshipped in Ishana's direction, the east, the south, the north and the west.
The six Vedangas must next be worshipped. Using the astra mantra, the worship
must progressively be conducted all around, in Agni's direction, Ishana's
direction, Nirriti's direction and Vayu's direction, ending with the leader in
the centre. The first avarana has been spoken about. Now hear about the second
avarana. Ananta will be worshipped in the petal to the east, Sukshma to the
south, Shivottama to the west, Ekanetra to the north, Ekarudra in Ishana's
direction, Trimurti in the petal that is in Agni's direction, Shrikantha in
Nirriti's direction and Shikhandisha must be worshipped in Vayu's direction.
The second avarana worship must be done in the form of a wheel. Vrisheshana
will be worshipped in the centre of the eastern gate. Nandi will be worshipped
to its south and Mahakala to its north. Bhringisha will be worshipped to the
west of the southern gate. In the cell that is to its east, Vinayaka will be
worshipped with fragrances and other articles. Vrishabha will be worshipped in
the north-western cell and Guha in the southern cell. To the east of the
northern gate, following the rules for pradakshina, the following eight must be
duly worshipped. Their names are Bhava, Sharva, Ishana, Rudra, Pashupati, Ugra,
Bhima and Mahadeva. Maheshvara will be invoked with the words, 'yo vedadou
svara 1609 and will be worshipped in the lotus, above the pericarp
on the eastern side. Ishvara will be worshipped towards the east, Vishvesha
towards the south, Paramesha towards the north and Sarvesha towards the west.
With fragrances and flowers, Rudra will be invoked and worshipped in the
pericarp and petals to the south, using the Rik 'aa vo rajanam', 1610
In due order, Shiva is worshipped in the east, Hara in the south, Mridha in the
north and Bhava in the petal that is to the west. With fragrances and flowers
and uttering, 'pra tadvishnu', 1611 Vishnu is invoked and worshipped
in the pericarp and petals to the north. Vasudeva is worshipped to the east,
Aniruddha to the south, Samkarshana to the north and Pradyumna to the west.
With the mantra 'Hiranyagarbhah samavartatagre', 1612 a person who
knows the mantras will invoke and worship Brahma in the lotus that is to the
west. Hiranyagarbha will be worshipped in the east, Viraja in the south,
Pushkara in the north and Kala will be worshipped in the west. In the topmost
row, one must follow the norms of pradakshina and start from the east,
worshipping the guardians of the worlds in the due order, in their respective
spots. 1613 In due order, the bija mantras for the ten end with
'Ra', 'Pa', 'Jna', 'La', 'La' again, staring with 'A', 'Sha', 'Sa', the
beginning of the Vedas 1614 and Shribija.
_______________________________
1608 Respectively, Ganesha and Kartikeya.
1609 This is verse 4 of sannyasa sukta. 'He
is the sound (AUM) uttered at the beginning of the Vedas'.
1610 This is Rik (section of the Vedas)
4.3.1 in Rig Veda and is addressed to Rudra, the lord of sacrifices.
1611 5.20 of Vajasaneyi Samhita, dedicated
to Vishnu. 'Vishnu is lauded for his valiant deed.'
1612 13.4 of Vajasaneyi Samhita, dedicated
to Hiranyagarbha. 'Hiranyagarbha rose up in the beginning.'
1613 This is a description of the fifth
avarana.
1614 Pranava.
The guardians of the worlds must be
mentioned by name and worshipped with these bija mantras. Following the norms
and using upachara, Brahma and Vishnu will be worshipped in the south-west, the
north, the north-east and the south. Devesha will be worshipped in the outer
line of the fifth avarana. The illustrious trident will be worshipped in the
north-east, the great Indra's vajra in the east, the battle axe in the
south-east, the arrows in the south, the sword in the south-west, the noose in
the west, the goad in the north-west and Pinaka in the north. To satisfy Shiva,
a person who knows about the rules will follow the norms and worship Rudra
Kshetrapala, as he stands facing the west. All of them must be thought of with
their hands clasped in salutation as cups, their lotus faces smiling. They will
always be glancing at the divinity and Devi, full of love and affection. After
worshipping the avarana in this way, he must sprinkle the water for peace. He
will again worship Devesha and speak of Pranava as Shiva. In this way,
following the norms, he will worship with fragrances and other upachara. After
worshipping, he will offer naivedya, prepared according to the rules. He will
again offer achamaniya and arghya, as he had done earlier. As instructed, he
will then offer water for drinking and betel leaves. When nirajana 1615
is done, the rest of the worship will be completed. He will meditate on the
divinity and Devi and perform japa one hundred and eight times. He will stand
up, with a prepared bunch of flowers in the cup of his hands. O Parameshvari!
He will perform japa on Mahadeva, starting with 'yo devanam 1616 and
ending with 'yo vedadou svara'. He will tender an offering of flowers and
perform pradakshina thrice. Full of supreme devotion, he will do sashtanga
pranama. 1617 He will do pradakshina again and prostrate himself
again. Seated on the seat, he will worship the divinity with his eight names.
'O Bhagavan Shambhu! Any good or bad karma I have done is service to you.'
Saying this, he will offer water from the conch shell and flowers. He will
again worship the one who is worthy of worship and perform japa with the eight
names. O Deveshi! Because of your devotion, I will tell you about this.
Listen.""""
،،،،Ishvara
said, "Shiva, Maheshvara, Rudra, Ishvara Vishnu, Pitamaha, Samsaravedya,
Sarvajna and Paramatman-these are the eight foremost names and always indicate
Shiva. There are the first five and there are the others that are beyond
tranquility. Depending on the condition, Sadashiva assumes these five names.
When the condition changes, he ceases to assume that name. There are terms used
to indicate the permanent and terms used to indicate the impermanent. The terms
are circumscribed in this way, and it is possible to be freed from these terms.
Because the terms and names are circumscribed, the first five names and terms
indicate appellations other than the paramatman. The other three names are
derived from differences in the cause. Thus, Shiva exists by creating three
kinds of causes. He is unblemished and is without a beginning. He is not
touched by any prior sentiments.
___________________
1615 Waving of lights, the same as
niranjana.
1616 11.39 of Vajasaneyi Samhita, dedicated
to Vayu. 'He who is the breath of life of the gods.'
1617 Dandavat, like a staff (danda). This
means lying completely prostrate on the ground and is also known as sashtanga
pranama, ashta meaning eight and anga meaning limb. Eight of one's limbs must
touch the ground. Though the number eight is sometimes interpreted
metaphorically, literally, it means two feet, two knees, two hands, the chest
and the forehead. These must touch the ground.
In that extremely pure form, he is
spoken of as Shiva. Alternatively, Ishvara can possess many kinds of beneficial
attributes. Virtuous ones who know the truth about Shiva then address him as
Shiva. The supreme Prakriti is said to be beyond the twenty-three tattvas.
Purusha is spoken of as the twenty-fifth, beyond Prakriti. Bearing in mind the
speaker and what is spoken, he is spoken of as the sound at the beginning of
the Vedas. He can be known through the Vedas and is established in Vedanta.
Since he enjoys Prakriti, he merges into Prakriti. The one who is beyond
Purusha, who merges into Prakriti, is the supreme Maheshvara. The inclinations
of Purusha and Prakriti are subservient to him. Alternatively, the imperishable
maya possesses the three gunas. It should be known that maya is Prakriti and
the one who wields that maya is Maheshvara. Maheshvara is infinite and he is
the one who frees from that maya. The word 'rud' means misery, or the cause of
misery, 1618 The lord who destroys that is spoken of as Rudra.
Therefore, he is Shiva, the supreme cause. There is an entity that pervades
Shiva's tattvas, bodies and pots, ending with the earth. Established in this
form, Shiva is known as Vishnu. Shiva is the father of the universe and beings.
Those are his forms. Since he has a position of everyone's father, he is spoken
of as Pitamaha. A physician who knows about treatment counters illnesses, using
medication. Ishvara is the eternal cause behind creation, preservation and
dissolution of the world and always counters the gross. That is the reason
those who know everything about the tattvas speak of him as Samsaravaidya, 1619
Even when they possess senses to accomplish the five kinds of jnana,1620
living beings cannot distinguish the gross from the subtle and do not know
about the three periods of time. There are like atoms and surrounded by dirt in
the ocean of maya, do not know. However, Sadashiva knows the state of every
object. Even though he does not possess senses, he is successful in
understanding the meaning of everything, though he makes no effort. Therefore,
he is spoken of as Sarvajna. 1621 He is Paramatman because he
possesses all the gunas, is eternal and is in all atmans. There is no atman who
is superior to him. Therefore, Paramatman is Shiva himself.""""
"""In this way, the
undecaying Mahadeva must be praised. His atman is Pranava. Beginning with the
face, he must subsequently tender the offerings on Ishana's head. He must
control himself and again worship Devesha as Pranava. With his hands cupped in
salutation, he must gather flowers for the worship. He will inhale through the
left nostril, think of the inhaled air as Shiva and while exhaling through the
right nostril, bid adieu to the divinity. He will experience the words, 'I am
Shiva.' He will take his leave of all the deities and avaranas in his heart.
After that, in the due order, he must worship learning and worship the guru. In
the proper order, using mantras, he will do nyasa of the conch shell and the
vessel for the arghya in his heart. In the north-eastern direction, he will
offer garlands to Chandesha. He will again control his prana and mention the
names of the rishis. The mandala is addressed under the name of
Kailasa-prastara. 1622 It must be worshipped every day, every
fortnight, every month, every six months, every year, or during the chaturmasya1623
festival. A believer must always worship the lingam every day.
_____________________
1618 It means to cry, lament and weep.
1619 Vaidya (physician) of samsara.
1620 Through the five senses.
1621 The omniscient one.
1622 Slope/table of Kailasa.
1623 Once every four months.
O Mahadevi! It is said that in
doing this, a particular order must be observed. On the day of instruction, he
must worship the lingam along with his guru. 'Till my breath of life exists, I
accept the pledge of worshipping Shiva. Uttering this thrice, he must take a
pledge in his guru's presence. O beloved! Following the procedure mentioned
earlier, he must undertake the worship every day. Having offered the arghya, he
must pour water on top of the lingam. Uttering Pranava, he must worship and
offer incense and a lamp. Chandesha must be worshipped in the north-eastern
direction and flowers offered. The lingam and its pedestal must be washed with
water purified by straining it through a piece of cloth. Uttering Pranava, a
flower must be placed on top of the lingam. In his mind, he must think of
Shakti as the seat of pure learning. Having thought this, he must instate
Parameshvara. It is said that the lingam must be bathed with panchagavya and
other objects. Or pure and fragrant water can also be used. Using verses from
the Rig Veda or Sama Veda, the divinity must be worshipped under the names of
Pavamana, Rudra, Nila and Tvarita. The five brahmanas must also be worshipped.
When the divinity, Devesha Shiva, is bathed, Pranava must be chanted. When a
special arghya is offered, or when he is sprinkled with water, Pranava must be
recited. When the lingam has been cleaned with a piece of cloth, a flower must
be placed on top of the lingam. The lingam must be placed on the pedestal and
Surya must be worshipped. Shakti must be worshipped as the pedestal and Ananta
must be worshipped below the pedestal. The throne, which is above Ananta, must
also be worshipped. Alternatively, Skanda can be worshipped above or below the
pedestal. Thinking of the image of the lingam, he should worship you and me. A
mendicant must be full of devotion and must follow the proper rules. He must
perform dhyana on me. O beloved! I have thus told you about something that is
extremely secret. One must endeavour to keep this a secret and should not
reveal it to anyone. One should give it to devotees, to mendicants who are
devoid of attachment. It should be given to a person who is tranquil and
devoted to his guru, engaged in yoga for my sake. If a person transgresses my
command and gives it to anyone else, he is foolish in intelligence. He acts
against me and there is no doubt that he will go to hell. O Deveshi! However,
if he gives it to someone who is my devotee, there is no doubt that he is dear
to me. After enjoying all the objects of pleasure in this world, he will obtain
a destination with me.""""
"Vyasa concluded, 'Hearing
what Mahadeva had said, Mahadevi praised him with many hymns that contained the
essence of the Vedas. Parameshvari prostrated herself at the illustrious lotus
feet of her husband, who is Pranava. O supreme among sages! Her heart was
greatly delighted, and she rejoiced. O brahmanas! This illuminates the meaning
of Pranava and is extremely secret. It is full of jnana about Shiva and
destroys the afflictions of a worldly existence.'""
'Suta concluded, "Parashara's
son, tiger among sages and the great ascetic, said this. He was worshipped by
sages and those who spoke about the Vedas, who were full of great devotion. He
remembered Mount Kailasa and left the hermitage. At the end of the sacrifice to
Parameshvara, their hearts were also delighted. Full of great devotion, they
worshipped the one who wears the moon on his crest, along with Uma. They
engaged in yama and other methods of yoga, supremely immersed in dhyana on
Shiva. Devi related this to Guha and Guha told Nandi. The illustrious Nandi
recounted it to the sage Sanatkumara. My guru, the infinitely energetic Vyasa,
obtained it from him. O bulls among sages! I obtained this sacred account from
him. Knowing that you are full of love and devotion for Shiva and that you are
dear to Girisha, I have made you hear this greatest of secrets. This account is
loved by Shiva and is greatly secret. You must give to mendicants with tranquil
minds, those who are devoted to Shiva's feet.""
“Vyasa said, 'When Suta left, the
sages were amazed. Worried, they spoke to each other, dejected at their loss of
memory. "What the lord among sages told us about Vamadeva's views has been
forgotten by us. This is not right. When will we see that noble sage again? His
supreme sight destroys the torrents of miseries that characterize this ocean of
worldly existence. As a result of the good merits we have earned from
worshipping Maheshvara, let the lord of sages quickly come before us." O
bull among sages! The sages were full of such thoughts. They remained there,
worshipping Vyasa's disciple 1624 in their hearts, eager to see him
again. At the end of one year, the great sage returned from Kashi. He possessed
jnana and was full of devotion towards Shiva. He was the one who illuminated
the meanings of the Puranas. On seeing that Suta was coming, the sages were
delighted in their minds. They got up and honoured and worshipped him with a
seat and arghya. With a smiling face, the tiger among sages also greeted them.
He happily bathed in Jahnavi's waters, which were supremely purifying. Using
sesamum and grains of rice, he offered oblations to rishis, gods and ancestors.
Returning to the bank, he cleaned his garment and wore it. He performed
achamana twice and along with mantras to Sadyojata and others, wore bhasma. The
lord among sages cleaned himself in the proper way. Possessing excellent
intelligence, he wore a garland of rudraksha beads and performed the daily
rites. Following the indicated norms, he wore Tripundra on his limbs. Full of
virtuous devotion, he repeatedly prostrated himself and worshipped
Vishveshvara, Uma's beloved, along with his son and the lord of ganas,1625
Following the norms, he worshipped the lord Kalabhairava. Performing
pradakshina thrice, he prostrated himself five times. He did pradakshina again
and prostrated himself on the ground, like a rod. He praised him with supreme
hymns and remembered his lotus feet. He chanted the illustrious panchakshara
mantra one hundred and eight times. He stood in front and asked for
Maheshvara's forgiveness. In the centre of Muktimandapa, he worshipped
Chandesha. The sages, accomplished in the Vedas, sat down in their earmarked
seats. Stationed thus, all of them used mantras and prostrated themselves. To
enhance their sentiments, he then spoke to the Indras among sages.'
'Suta said, "O immensely wise
ones! O sages who are firm in your vows! You are blessed. I have come here for
you. Now hear about the account. After telling you about the meaning of
Pranava, I went on a visit to the tirthas. I will tell you about that account.
After leaving this spot, I went to the banks of the southern ocean. I bathed
there and in the proper way, worshipped Devi Kanyamayi Shivaa. 1626
O Indras among brahmanas! Then I again went to the banks of the river
Suvarnamukhari, 1627 I reached the extremely wonderful city named
after Mount Shrikalahasti.
______________
1624 The text says 'Vyasa', but it should
be 'Vyasa's discple'/'Suta'.
1625 Probably meaning Skanda and Ganesha.
1626 Kanyakumari.
1627 Swarnamukhi river in Andhra Pradesh.
Srikalahasti is in Chitoor district.
I bathed in the waters of
Suvarnamukhari and offered oblations to devas and rishis. Full of devotion, in
the proper way, I displayed mudras and remembered Girisha. I worshipped
Kalahastisha, who is as radiant as the chandrakanta jewel, 1628 His
five supremely wonderful faces are towards the west. Even if one sees him only
once, everything that causes harm is destroyed. He is the lord of the three
gunas. He bestows every kind of siddhi, objects of pleasure and emancipation.
After this, full of great devotion, I worshipped Shivaa, who is to his right.
She is the bud that leads to jnana germinating. She is the mother of the
universe. I chanted the illustrious panchakshara mantra one thousand, one
hundred and eight times. Having done the japa, I performed pradakshina and
praised and prostrated myself repeatedly. I lovingly did pradakshina of the
mountain every day. My mind was full of joy and every day, I observed the
niyamas. O lords among sages! As a result of Devi's favours, who is the bud
that leads to jnana germinating, I resided there for four months. On one
occasion, I had spread a piece of cloth, an antelope skin and kusha grass on a
seat. O sage! Seated there, I immersed my senses in samadhi on the supreme
Rudra, who is supreme and complete bliss and consciousness. I realized, 'I am
Shiva', and my mind was freed of all anxiety. At that time, my virtuous guru,
the ocean of compassion, manifested himself in the lotus of my heart. He
resembled a dark cloud. His tawny and matted hair had the lustre of lightning.
He was tall and held a kamandalu and a staff. He was attired in antelope skin.
As a result of the bhasma, all his limbs could be seen to be marked with all
the auspicious signs. The radiant Tripundra was on his forehead and rudrakshas
were his ornaments. His two large eyes were like the petals of red lotuses. O
believers! As soon as I saw him, a wonderful incident occurred. I was deluded
and lost my senses. When I opened my eyes, I lamented. The tears that rolled
down from my eyes were like a stream in a mountain. At that an invisible voice
was heard from the sky. O brahmanas! It was wonderful. Listen lovingly. 'O son
of a Suta! O immensely fortunate one! Go to the city of Varanasi. The sages
whom you had instructed earlier, are waiting there for you now. They are
extremely eager and are waiting for your auspicious visit. They are fasting.'
Saying this, the invisible voice stopped. I immediately got up. Full of
devotion towards the divinity and Devi, I again performed pradakshina and
prostrated myself on the ground, like a rod, twelve times. Following my guru's
command and understanding what Shiva and Shivaa want, I quickly left that
kshetra and came here, travelling for forty days. O best among sages! I have
come here. Show me your favours. Please tell me what I should speak to you
about now.""
Vyasa concluded, 'Hearing Suta's
words, the rishis were delighted in their minds. O tiger among sages! They
repeatedly prostrated themselves before Vyasa and spoke.'
___________________
1628 Chandrakanta is the moonstone,
believed to melt under the influence of the moon's beams.
“The rishis said, "O Suta! O
immensely fortunate one! O Suta! You are our excellent guru. If you are going
toshow us your favours, we will ask you. We are always your devoted shishyas
and we have a guru like you. We have just seen that you are gentle in your
attitude towards us. Earlier, when you spoke about Viraja oblations, you
mentioned Vamadeva's views. O sage! We did not hear about it in detail. Full
of great love and devotion, we wish to hear about that now. O ocean of
compassion! You should affectionately tell all of us about it.""
Vyasa said, 'Hearing their words,
Suta was delighted and his body hair stood up. He devotedly prostrated himself
Mahadeva, the greatest guru among all gurus, before Mahadevi, the mother of the
three, 1629 and before his guru, Vyasa. He spoke in a deep voice to
the sages, causing them joy.'
'Suta said, "O sages! May all
of you be well. May all of you always be happy. May you be steady in your
devotion towards Shiva. May you yourselves propagate devotion towards Shiva and
Shivaa. I have heard a wonderful account from my guru's lotus mouth. I have not
spoken about this earlier, scared of revealing a secret. O immensely fortunate ones!
But you are indeed devoted to Shiva and Shivaa, firm in your vratas. Having
ascertained this, I will tell you. Listen happily.""
"Earlier, in Rathantara kalpa,
1630 the sage Vamadeva was travelling around the earth, purifying it
with the touch of his feet. Even when he was in his mother's womb, he possessed
jnana about Shiva and Shivaa. He was himself the most revered of gurus. He knew
the true meanings of the Vedas, the agama texts, the Puranas and all the sacred
texts. He knew about the births and karma of devas, asuras, humans and other
living beings. All his limbs were covered with bhasma. Masses of matted hair
covered his head. He was without a home and free from desires. He was devoid of
the opposite pairs of sentiments and devoid of ahamkara. The sky was his
garment. He possessed immense jnana and was like another Maheshvara. He was
surrounded by Indras among sages who were like him but had become his shishyas.
His heart was submerged in the most sacred destination. He happily entered the
place, to the south of Meru, known as Kumara's mountain, The one who rides the
peacock, Bhagavan Isha's son, resides there. He possesses jnana and wields a
spear. The brave one crushes all the asuras. He resides there with Gajavalli
and is worshipped by all the devas. 1631 There is a lake named after
Skanda there and that lake is as large as the ocean. It is full of a lot of
clear and fathomless water and that cool water is tasty to drink. All the
wonderful qualities existed in the lord's presence. Along with his disciples,
Vamadeva, the great sage, bathed there. Kumara was seated on the summit,
surrounded by a large number of sages. The one who rides an excellent peacock
was as radiant as the rising sun.
____________
1629 The number three can be interpreted in
different ways, along the lines of what has been mentioned earlier.
1630 In a list of thirty kalpas given in
Matysa Purana, this is the fourth.
1631 According to some accounts, Skanda
had two wives-Devasena and Gajavalli (Valli).
He possessed four arms and
beautiful limbs. He was adorned with a diadem and other ornaments. He was
served by two jewels among spears and held a spear and a cock. His hands were
in the varada and abhaya mudras. When he saw Skanda, the lord among sages was
filled with great devotion and started to worship and praise him.""
"Vamadeva said, 'AUM. I
prostrate myself before the meaning of Pranava, before the one who determines
the meaning of Pranava, before the seed of the aksharas of Pranava. I prostrate
myself before Pranava. I worship Pranava. Your own form represents the meaning
of Vedanta. You are the one who determines the meaning of Vedanta. You are the
one who knows the meaning of Vedanta. You are the eternal one who knows. I
prostrate myself before you. I worship you. I prostrate myself before Guha, 1632
who is hidden inside the hearts of beings. You are secret. Your form is secret.
You are the one who knows the secret agama texts. I prostrate myself before
you. You are smaller than the smallest. You are greater than the greatest. I
prostrate myself before the one who knows the great and the small, the one who
is a form of the paramatman. O Skanda! O one whose form spills out!1633
O one whose energy is as red as that of the sun! I prostrate myself before the
one who wears a garland made out of mandara flowers, 1634 the one
who always wears a diadem and other things. O Shiva's shishya! O Shiva's son! O
one who bestows auspiciousness! O one loved by Shiva! O treasure who brings
pleasure to Shiva and Shivaa! I prostrate myself before you. I prostrate myself
before Ganga's son, 1635 the intelligent Kartikeya, Uma's great son,
who lay down in a clump of reeds. O one who possesses six undecaying bodies! O
one who determines six different kinds of meanings! O one whose form is beyond
the six paths!1636 O one with six faces! I prostrate myself before
you. I bow down before you. O one with twelve large eyes! O one with twelve upraised
arms! O one who holds twelve kinds of weapons! I prostrate myself before the
one who has twelve parts. O one with four arms! O serene one! O one who holds a
spear and a cock! O one with a boon in his hand! I prostrate myself before the
one who shatters asuras. O one whose chest is smeared by the kumkuma from
Gajavalli's breasts! O one who is delighted when Gajanana 1637 is
happy! You are the abode of fame and the pure think about you. Your praise is
sung by Brahma and other devas, sages and kinnaras. O one whose lotus feet are
worshipped by flowers, diadems, ornaments and garlands, when gods bend down
before them. I prostrate myself before you.'""
"Suta continued,
"Vamadeva uttered this divine praise to Skanda. If a person reads it, or
hears it, he goes to the supreme destination. It leads to great wisdom and
enhances devotion towards Shiva. It always grants a long lifespan, freedom from
disease, wealth and everything else that is desired. In this way, Vamadeva
praised the lord who is the deva general. He performed pradakshina thrice and
prostrated himself, like a rod. He did sashtanga pranama and performed
pradakshina again. O brahmanas! He then stood humbly by his side. The stotram
that Vamadeva uttered is full of great meaning.
_______________________
1632 Skanda's name. The word also means
concealed, hidden.
1633 The word skanda means to spill out.
1634 The coral tree.
1635 Shiva's energy was borne by Ganga.
Hence, Kartikeya is also Ganga's son. He was reared by the Krittikas.
1636 Sometimes interpreted as letter
(varna), line (pada), mantra, part (kala), tattva and the world (bhuvana).
1637 Ganesha.
On hearing this, the lord who is
Maheshvara's son, was pleased. Mahasena told him, 'I am pleased with your
worship. You have praised me devoutly and have ended well. What shall I do for
you now? O sage! You are foremost among yogis. You are complete and without
desires. In this world, there is nothing that people like you have to ask for.
Nevertheless, for the sake of protecting dharma and desiring to show favours to
the worlds, virtuous saints like you wander around the earth. O brahmana! If it
is fit to be heard, you should tell me about it now. For the welfare of the
worlds, I will tell you whatever you want.' Hearing Skanda's words, the great
sage, Vamadeva, humbly replied in a deep voice that rumbled like the clouds.
Vamadeva replied, 'O illustrious one! You are the supreme lord. You bring
prosperity to the superior and the inferior. You know everything. You do
everything. You are the lord who possesses every kind of power. In the presence
of someone like you, the supreme lord, what can we, ordinary beings, say?
Nonetheless, it is your favour that you have spoken to me like this. O
immensely wise one! I am successful. However, I only possess a minute particle
of vijnana. Since you have urged me, I will ask. Please pardon my
transgression. Pranava is supreme, it expresses Parameshvara himself. It speaks
of the divinity Pashupati, who frees animals from their bonds. As soon as he is
invoked by the speaker, he instantly frees the animal. Thus, through Pranava,
the speaker obtains siddhi about Shiva. The eternal shruti texts have said,
"AUM is everything. AUM is the brahman." They have also said,
"The brahman is everything." O commander of devas! O lord of devas! I
prostrate myself before you. O lord of mendicants! I prostrate myself before
you. O complete one! I prostrate myself before you. This being the case, there
is nothing other than Shiva in the universe. Shiva Maheshvara is the lord who
assumes every kind of form and pervades. I have heard the meaning of Pranava
stated, collectively and individually. O Mahasena! But I have not come across a
guru like you. Therefore, showing me your compassion, you should speak about
its meaning. In due order, please all tell me about the rules and good conduct.
My lord is the guru who severs the bonds of all beings. My guru, therefore,
show me your compassion and tell me the meaning.' Skanda was thus asked by the
sage. He prostrated himself before Sadashiva, whose form is Pranava and who is
distinguished by the thirty-eight supreme parts. He is eternal and with Uma.
The supreme sages are by his side. He thus started to speak about what is
beneficial, something that is hidden in the shruti texts.""
“Shribrahmanya1638 said,
'This is praiseworthy. O Simmensely fortunate one! O Vamadeva! This should be
lauded! O lord among sages/ You are Shiva's great devotee. You are supreme
among those who possess jnana about Shiva and Shivaa. There is nothing in the
three worlds that is not known to you. Nevertheless, to show compassion to the
worlds, I will tell you. Behold. All those in the world are deluded by many
sacred texts. They are deceived by Paramesha's extremely wonderful maya. They
do not know the true meaning of the supreme Pranava, or Parameshvara, the
saguna and nirguna brahman, who is the origin of the three divinities. I will
raise up my right hand, take a pledge and tell you. This is the truth. I say
again, this is the truth. This is the truth. I repeat that this is the
truth.'""
_________________
1638 Subrahmanya, Kartika.
"Shiva and Shivaa are the
meaning of Pranava. This has been described in the foremost shruti, smriti,
agama and other sacred texts and in the Puranas. Words cannot reach him, and he
cannot be reached through thoughts. A person who knows that bliss is not scared
of anything anywhere. The entire universe, starting with Vidhatri, Vishnu and
Indra, and including all the elements and senses, first originated from him.
There is nothing anywhere that is his cause. The lightning, the sun or the moon
cannot illuminate him. His radiance illuminates the entire universe, in all
directions. He himself possesses all the prosperity and therefore has the name
of Sarveshvara. Those who desire emancipation meditate on him in the cavities
within their hearts. He pervades everything. His atman is illumination. He is
radiant consciousness. He is supreme Purusha. His beautiful Shakti cannot be
reached through emotions. She is saguna and nirguna. Shivaa is mysterious and
nishkala. O sage! Yogis who desire emancipation should progressively perform
dhyana on his three forms-gross, subtle and beyond the two. Among all devas, he
is nishkala. He is the original and eternal divinity. Since his nature is that
of jnana and kriya, he is chanted about as the paramatman. Sadashiva is himself
the image of the lord of devas. There are five mantras in the divinity's body
and his image has five parts. He resembles pure crystal. He is pleasant and his
radiance is cool. The lord possesses five faces, ten arms and fifteen eyes.
Ishana is his diadem, the eternal Purusha is his face, Aghora is his heart,
Vamadeva is his private parts and Sadya is his feet. His image has both sakala
and nishkala forms. The six Shaktis, omniscience and the others, 1639
are the six limbs of his image. The Shakti of sound throbs in the lotus in his
heart. He is adorned on the left by his own Shakti, Manomani. I will explain
the rules for the six types of mantras and their nyasa. I will speak about them
collectively and individually and they are based on Pranava. Initially, the
order of instruction must be stated. Listen. O sage! In the world, four varnas
are spoken about and are famous. The shruti texts only speak about conduct for
the first three. The shudras are outside the purview of the shruti texts
because their substance is service. In their own respective ashramas, all the
three varnas should only practice the dharma indicated in the shruti and smriti
texts, never anything else. Following the karma indicated in the shruti and
smriti texts, it is possible to obtain siddhi. When he laid down the path of
the Vedas, this is what Paramesha said. Following the sacred conduct of the
varnas and the ashramas, one worships Parameshvara. Many supreme sages have
obtained sayujya in this way. The shruti texts say that sages are satisfied
through brahmacharya, devas through sacrifices and rites, and ancestors through
offspring. Having freed himself from three debts in this way, a person must
leave for the ashrama of vanaprastha. Conquering his senses, he must tolerate
heat and cold, joy and misery. The ascetic will be restrained in diet and
practice yama and the other components of yoga, so that the intelligence becomes
firm and does not waver. In this way, he will gradually become pure in his
atman and detach himself from all karma. Leaving aside all karma, he will
worship jnana alone. That becomes unity with Shiva and yields the fruits of
being a jivanmukta. This is known to be the best state, without aberrations,
and reached by those who have controlled their atmans."""
""For the welfare of the
worlds and out of affection towards you, I will describe its nature to you. O
immensely wise one! Listen attentively. A supreme and intelligent mendicant
must approach an acharya. He must know the truth about the meanings of all the
sacred texts. He must be accomplished in jnana about Vedanta.
______________________
1639 Omniscience, energy, strength,
opulence, valour and splendor.
A discriminating person will
approach him, according to the rules. The intelligent person must make efforts
to please him, prostrating himself like a long rod. The guru is said to be
Shiva and Shiva is spoken of as the guru. Having made up his mind in this way,
he must state his intention. Having obtained the guru's permission, he must
follow the vows and subsist on milk for twelve days. Following the rules, on
chaturthi or dashami in shukla paksha, he must get up in the morning and take a
bath. Purifying his atman, an intelligent person must carry out the daily
rites. He must invite his guru and following the norms, perform Nandi-shraddha.
The Vishvadevas are described under the name of Satyavasus. For a
Deva-shraddha, Brahma, Vishnu and Mahesha are the three who are mentioned. For
a Rishi-shraddha, the ones mentioned are offspring of human fathers and divine
women. In the case of a Deva-shraddha, the Vasus, the Rudras and the Adityas
are described. In the case of Manusha-shraddha, the ones mentioned are the four
lords among sages, Sanaka and the others. In the case of a Bhuta-shraddha,
which comes afterwards, it is the five great elements. The four aggregates of
elements are said to be the eyes and other categories that are the senses. For
a Pitri-shraddha, three are included-the father, the grandfather and the
great-grandfather. For a Matri-shraddha, the ones included are the mother, the
grandmother and the great-grandmother. For Atma-shraddha, there are four who
are mentioned one's own self, the father, the grandfather and the
great-grandfather, along with their wives. For a Matamaha-shraddha, the three
mentioned are the mother's father, grandfather and great-grandfather. In every
shraddha, one must think of an even number of brahmanas. They must be invited,
and he must himself attentively wash their feet and perform his own achamana.
He must perform the following japa. "Let the particles of dust that arise
from their feet be like trails of smoke and sanctify my lineage. They are the
cause behind every kind of prosperity. They are like a bridge across the
shoreless ocean that is samsara. Let the dust from the feet of the brahmanas
purify me. They are like one thousand suns that destroy every kind of darkness.
They are like kamadhenus that yield everything wished for. They are like the
sacred and embodied form of waters from every tirtha. Let the dust from the
feet of the brahmanas save me." Having done this, he must prostrate
himself and perform sashtanga pranama on the ground, like a rod. He will stand
there, facing the east, and remember Shambhu's lotus feet. He will be firmly
seated and hold the pure and sacred thread in his hand. He will perform
pranayama thrice and mentioning the tithi, state the following. "I have
decided to take sannyasa. As part of that, I have to perform eight
shraddhas-beginning with Vishvadeva-shraddha and ending with Matamaha-shraddha.
I will perform them, following the rules, and seek your permission."
Having made up his mind in this way, he will fling the darbha grass away, to
the north. He will get up, touch water and being the task of inviting the
brahmanas. With the sanctified water in his hand, he will touch the hands of
the brahmanas and say, "At this moment, I am inviting you for the sake of
the Vishvadevas. Please show me your favours." This is the procedure for
all the cases. 1640 Having performed the invitation in this way, he
will draw ten mandalas, starting from the north. He will ask the brahmanas to
stand inside these and duly worship their feet with akshata. He will address
the Vishvadevas by name and say, "This is padya." He will offer kusha
grass, flowers, akshata and water. Having offered padya, he will stand, facing
the north, and also wash his own feet. Having performed achamana, he will ask them
to sit on their seats, in pairs. "This is a seat for the brahmana, who is
a form of the Vishvadevas."
__________________
1640 All the eight shraddhas.
Saying this, he will offer a seat
spread with darbha grass and stand there, holding some darbha grass in his
hand. He will say, "This is a Nandi-shraddha, performed for the
Vishvadevas. I invite you to be present here." He will invite them to be
present and they will reply, saying that they accept. When the bulls among
brahmanas accept, he will tell the bulls among brahmanas, "Let my
resolution be complete and let me accomplish my wishes. May you show me your
favours." He will place rice and other food articles in clean and separate
vessels made out of pure plantain leaves, covering them with darbha grass. When
they have been covered, he will himself sprinkle water over them. Having done
this, he will lovingly take each vessel and place the vessel down on the
ground. After this, akshata will be offered to devas and others, using the
chaturthi case. Having taken the food, he will offer it to devas, uttering
"svaha". He must say, "This is not for me." This is said to
be the procedure in every case.'""
""After this, he must
perform the following japa. "The remembrance of his lotus feet and japa
with his name makes every task full and complete. I worship Ishvara, along with
Amba." Following the japa, he will say, "I have performed
Nandi-shraddha and I say that I have completed it." When the bulls among
brahmanas confirm that this is indeed the case, he will please them. He will
prostrate himself on the ground, like a rod. He will stand up and tell the
brahmanas, "Let this food be like amrita to you." Extensive in his
intelligence, he will join his hands in salutation and entreat them, full of
great affection. Following the due norms, he must chant Shri Rudra Sukta,
Chamaka Sukta and Purusha Sukta. 1641 He will meditate on Sadashiva
in his heart and perform japa on the five brahmanas. At the end of the meal, he
will chant Shri Rudra Sukta again and ask his forgiveness of the brahmanas.
Using that mantra, he will sip some water from the palm of his hand. He will
perform achamana and washing his feet, go to the place where pinda is to be
offered. He will be silent and seat himself, facing the east. He will perform
pranayama thrice and say, "As part of the Nandi-shraddha, I will offer
pinda." Having taken this resolution, starting from the south, he will
attentively draw nine lines. Over these, he will spread twelve blades of darbha
grass, with the points facing the east. These are the places for five devas,
Daksha and the others. Remaining silent, he will offer akshata and water in
three places. 1642 For the other places, the mother and others, he
will ask forgiveness. He will say, "atra pitaro" 1643 and
worship them with akshata and water. In this way, he will offer it in five
places, for devas and others. Devas must be addressed by name, in the chaturthi
case. In each of those five places, three pindas must be offered. Following the
path indicated in grihya sutras, pindas must be offered separately. For the
complete satisfaction of the ancestors, they must be offered along with
akshata. He will then meditate on the divinity Sadashiva's lotus feet in his
heart. Reading the shloka1644 again, he will remember his lotus
feet. According to his capacity, he will bow down and offer dakshina to the
brahmanas. Having offered this, he will seek their forgiveness and take his
leave from them. He will offer the pindas to cows or fling them away in water.
______________________
1641 Shri Rudra Sukta is a mantra to Rudra,
from the Yajur Veda. Chamaka Sukta is Section 18 of Vajasaneyi Samhita.
1642 For the father, the grandfather and
the great-grandfather.
1643 2.31 of Vajasaneyi Samhita. 'O
ancestors! Come here and enjoy yourselves' and so on.
1644 Probably 'atra pitaro'.
Uttering sacred words of
benediction, he will then eat, along with his relatives, The next day, the
intelligent person will get up and perform his daily rites. He will fast and
shave off his hair, with the exception of that under the armpits and in the genital
region. He will shave off the hair on his head and his beard, paring his nails.
Following the norms, all the hair must be shaved off. He will bathe and wear a
washed and clean garment. Performing achamana twice, he will become pure in
mind and body. Uttering sacred words of benediction, he will follow the norms
and wear bhasma. Objects used as oblations and those offered to the acharya as
dakshina are naturally pure. All the others must be sprinkled with pure water.
Objects must be given, especially to brahmanas, who are Mahesha's form. They
must also be given to devotees and to the guru, who is Shiva's form. After
giving garments and dakshina to him, he must prostrate himself on the ground
before him, like a rod. The loincloth, its string and his staff and other
things must be cleaned with earth. He will then collect the objects used for
oblations and the kindling and leave them on the shore of an ocean, on the bank
of a river, on a mountain, in Shiva's temple, in the forest or in a cow pen,
thinking about which is the best place. Performing achamana, he will make his
mind as pure as a bunch of flowers. Along with "AUM", he will chant,
"namo brahmane" 1645 He will perform japa thrice, with
"agnimile purohitam". 1646 After this, he must mention
Agni deva by name and take the great vow, chanting, "ishe tvorje tva"
1647 and "agna ayahi vitahe", followed by "shanno
devirabhishtaye", 1648 After this, he must recite मयरसतजभनलग, 1649 This must
continue for five years. This is the traditional learning that has come down to
us and I have spoken about it so that you can speak about it and the learning
can flourish. When this has been learnt, he can easily pursue his questions on
dharma. Or he can perform japa and pursue the questions on the brahman, as
stated in the Vedas. He will perform japa on Brahma, Indra, Surya, Soma,
Prajapati, the paramatman in his jivatman, the paramatman in the form of jnana
and only on the paramatman, starting with Pranava and ending with
"namah". The japa must be performed in the chaturthi case. He will
chant Pranava and eat a fistful of saktu. He will perform achamana twice and
touch his navel. He will chant the mantras, starting with Pranava and ending
with "namah". He will again meditate on the paramatman in his
jivatman, the paramatman in the form of jnana and the paramatman. This is
Prajapati's supreme view. The japa will end with the utterance of
"svaha". After this, chanting Pranava thrice, he will eat milk, curds
and ghee separately and perform achamana twice. He will then sit down, facing
the east and stable on his seat, make his mind steady. Following the instructed
rules, he must perform pranayama thrice."""
____________________
1645 This expression features in many
chants for peace (shanti vachana).
1646 Rig Veda 1.1.1, dedicated to Agni, who
bestows the priests of a sacrifice with jewels.
1647 Both from Vajasaneyi
Samhita-respectively, 14.22 (invoking Agni for energy and strength) and 11.46
(invoking Agni to come). 1648 Rig Veda, 10.9.4, a prayer for the divine waters
to beauspicious and pleasant. It also occurs in Sama Veda and Atharva Veda.
1649 This is one of Pingala's chhanda
sutras. The sutra states that all these eloquent chhandas exist in the world
because of Shiva's favours. But its inclusion here suggests that a person who
takes to sannyasa must be well-versed in chhanda too. These shlokas are not
very clear, and we have taken some liberties.
""Subrahmanya said, 'He
must take his bath at midday. Controlling his mind, he must collect,
fragrances, flowers, akshata and other articles for worship. In the
south-eastern direction, he must worship Vignesha, 1650 revered by
devas. Following the norms, he must invoke him with the mantra "gananam
tva", 1651 He is red in complexion and gigantic in size. He is
adorned with every kind of ornament. He holds a noose, a goad, aksha beads and
a boon in his lotus hands. In this way, he must invoke Shambhu's son, Gajanana,
at the time of sandhya. He must worship him with payasam, apupas, a coconut and
molasses. After offering an excellent naivedya, betel leaves must be offered.
When he has been satisfied, he must prostrate himself and pray that impediments
are removed. Following the norms, the fire for the worship must be within his
own house. Following the norms for a sacrifice, oblations of ghee must be
offered into the fire. The oblations will be completed with the three Riks
"bhuh svaha" 1652 In this way, the oblations are
completed. He must then attentively perform japa with Gayatri mantra until it
is afternoon. In the evening, he will perform the sandhya worship by first
having a bath. He will offer the oblations for the evening worship silently and
inform his guru that this has been done. He will boil charu and collect
different kinds of kindling, cooked food and ghee. Oblations will be offered
with suktas to Rudra, Sadyojata and others. Mahadeva will be thought of in the
fire, along with Amba and the five brahmanas. Gouri will be remembered, and
oblations offered with the mantra "gourirmimaya", 1653 He
will offer oblations once, with the mantra "agnaye svishtakrite
svaha", 1654 When the oblations are over, a learned person will
sit down to the north of the fire. He will be silent and will be seated on a
piece of cloth or antelope skin, with kusha grass spread on it. Steady in his
mind, he will perform japa with Gayati mantra and wait for Brahma muhurta. He
will bathe and if he is incapable, follow the rules and only wear bhasma.
Otherwise, he will cook charu over a fire and pour ghee over the charu he has
cooked, offering it as an oblation into the fire. He will then recite Rudra
sukta, along with the vyahritis, and performing japa, fix his mind on the five
brahmanas, Shiva's lotus feet, Prajapati, Indra and the Vishvadevas. Brahma and
the others will be addressed in the chaturthi case, ending with
"svaha" and "AUM". Having performed japa, he will next
utter auspicious words of benediction. He will say "agnaye svaha" and
offer oblations into the fire, completing it with five oblations of
"pranaya svaha". He will then offer ghee to the svishtakrite fire. He
will again do japa with Rudra sukta and hymns to the five brahmanas. He must
again do japa, with mantras to the four forms, Mahesha and the others. 1655
The remaining oblations will be offered in accordance with the path indicated
in his own branch of the Vedas. A discriminating person will follow the same
procedure for the other devas, including the accompaniments. In this way,
oblations must be tendered into the mouth of the fire, following practices of
tantra. After this, the Viraja oblations will be offered.
__________________
1650 Lord of impediments, Ganesha.
1651 Rig Veda 2.23.1. 'We invoke you. You
are the leader of the ganas.'
1652 AUM, bhuh svaha, bhuvah svaha, svah svaha.
1653 Rig Veda 1.164.41, 'Gouri stirs up'
and so on.
1654 'Oblations to Agni, who makes the
right kind of sacrifice.' This can be found in several places, including some
editions of Mahanarayana Upanishad and Taittiriya Brahmana, 3.12.2.
1655
Chaturvyuha (four forms) mantras are also associated with Vishnu.
This must be done so that the
twenty-six tattvas in the body merge and become purified. He will state,
"Let the tattvas in my body become purified." For the sake of
purifying himself, the Arunaketuka mantras must be used, 1656 O
sage! He will mention the tattvas in the due order, starting with earth and
ending with Purusha. As he silently offers ghee into the red entity, he will
remember Shiva's lotus feet. There are five, consisting of earth and the
others. There are also five, consisting of sound and the others. There are also
five, consisting of the tongue and others. 1657 Other than ears and
others, there are four which were added later to the group-the head, the sides,
the stomach and the calves. There are seven dhatus. 1658 There are
the five breaths of life-prana and the others. 1659 There are five
koshas. 1660 There are the sankalpas-mind, consciousness, intellect,
ahamkara and fame. 1661 The gunas follow and there is Prakriti,
beyond which, there is Purusha. Purusha is the one who enjoys and the others
that are known are like his food. Five others are described, and these are
inside. O lord among sages! These are destiny, time, attachment, learning and
kala. 1662 These originate in maya. The shruti texts say, "Maya
is Prakriti and learning and the others are maya." The tattvas mentioned
in the shruti texts result from it. There is no doubt about this. The shruti
texts state, "Destiny is the nature of time." These categories of
five are known as cycles of five. A person who does not know that nature of
these categories of five is not learned. He is foolish in intelligence. Not
understanding about the nature of Prakriti, Purusha falls below. Purusha sticks
to Prakriti's side, like the eyes stick to a crow's sides. This is spoken of as
Vidya-tattva. This is spoken of as pure knowledge about Maheshvara, Maheshvari,
Sadashiva, Shakti and Shiva as the fifth. This is also spoken of as
Shiva-tattva and is expressed in a statement about the brahman-"Prajnanam
Brahma" 1663 O lord among sages! The earth and the other
tattvas originate from Shiva. They dissolve into their own causes, and it is
through this process that they get purified. He will use eleven mantras to
describe the supreme destination. The word "Shiva-jyoti" will be
uttered to describe that destination and the chaturthi case will be used. After
offering the oblations, he will say, "Not for me." This indicates the
process of renunciation. After this, he will use various mantras, kapotakaya and
others, 1664 addressing the paramatman as the pervasive one. The
words "Shiva-jyoti", "Vishvabhuta" 1665 and
"Ghasanotsuka" 1666 must be used, with the chaturthi case.
One must use the expression, "To the divinity who is the supreme
destination." A mantra to cause Vishvarupa 1667 to arise will
be used.
___________________
1656 Arunaketuka rites are from Prapathaka
1 of Taittiriya Aranyaka. Arunaketuka means the one with the red standard and
these are fire rites.
1657 Five elements, five senses and five objects
of the senses.
1658 Plasma, blood, muscle, fat, bone,
marrow and seminal fluid.
1659 Prana, vyana, udana, samana and
apana.
1660 Sheaths that surround the
jivatman-annamaya (consisting of food), pranamaya (consisting of prana),
manomaya (consisting of the mind), vijnanamaya (consisting of the intellect)
and anandamaya (consisting of happiness).
1661 That is, reasons for taking a
resolution.
1662 We have deliberately left the word
kalaa untranslated, as it can have multiple interpretations.
1663 Wisdom is the brahman', from Aitareya
Upanishad, 3.3.
1664 Kapotakaya literally means, with the
body of a dove. There is no obvious mantra with this name. This probably means
to make a mudra in the form of a dove (kapota) or to bend the body (kaya) in
the posture of a dove, while uttering the mantra.
1665 Creator of the universe.
1666 Eager to devour.
1667 One
whose form is the universe.
One should chant the expression,
"To Purusha. AUM. Svaha." Thereafter, the following expression must
be used. "To the pervasive paramatman, the destination of the three
worlds. This is not for me." The rites will be concluded according to the
branch of the Vedas that he follows. When this is over, he will eat the charu
and the cakes, mixed with ghee. He will give the dakshina, gold and other
things, to the brahmana who has been invited and show a mudra of taking leave.
After this, he will perform the morning worship. A man will perform japa with
the mantra, "Let the Maruts sprinkle on me. "1668 He will
use the mantra "ya te agne", 1669 warm his hands over the
fire and invoke that fire within the abode of the atman, inside himself. He
will perform the morning sandhya rites and worship Aditya. He will enter the
water, up to the point of his navel, and eagerly and cheerfully perform japa,
with a steady mind. He will offer oblations into the fire and perform the
beneficial Prajapatya rites, following the fire rites mentioned in the shruti
texts. He will give everything he possesses away as dakshina.'""
""Having invoked the fire
within his own atman, the brahmana will leave the house. He will chant the
first line of Savitri mantra and say, "I am entering Savitri. Bhuh.
AUM." As in the earlier case, he will chant the second line of Savitri
mantra and say, "I am entering Savitri. Bhuvah. AUM." He will next
chant the third line of Savitri mantra and say, "I am entering Savitri.
Svah. AUM. "1670 Thereafter, he will chant all three lines of
Savitri mantra and say, "I am entering Savitri. Bhuh. Bhuvah. Svah.
AUM." O lord among sages! He will state this with an extremely cheerful
and steady mind. Thereafter, an intelligent person will perform japa with
Gayatri mantra and think the following. "This is Bhagavati. She is half of
Shankara's body. She possesses five faces and ten arms. She has three dazzling
eyes. Her diadem is adorned with the nine jewels 1671 and is marked
with the sign of the rising moon. She resembles pure crystal and the auspicious
one holds ten weapons. Her body is adorned with a necklace, an armlet, an ornament
at the waist, bangles and anklets. She wears divine garments and is adorned
with divine ornaments. Vishnu, Vidhatri, devas, rishis, gandharva leaders and
humans always serve Shivaa, who pervades all atmans. She is charming and
following dharma, is the divinity Sadashiva's wife. She is Jagadamba, the
mother of the three. She possesses the three gunas and is also nirguna. She is
the original being, without birth. She is the primordial Devi. The brahman is
in her and those three lines represent her." The Gayatri mantra is Shiva's
form. If a person recites it in an improper way, he is a sinner and is cooked
in a terrible hell for innumerable kalpas. She 1672 originates in
the vyahritis and dissolves into them. The vyahritis originate from Pranava and
dissolve into Pranava. Pranava is the beginning of all the Vedas. Pranava
expresses Shiva. It is the emperor of all mantras. It is the great seed and the
supreme mantra. It is said that Shiva is Pranava and Pranava is Shiva. There is
no difference between the speaker and the object of speech. When beings chant
this great mantra, or hear it, and give up their bodies in Kashi, Shiva bestows
supreme emancipation on them. Therefore, that single akshara expresses the
divinity Shiva, the supreme cause. The best among mendicants use it to worship
him in the lotus that is in their hearts. There are men who desire
emancipation.
_________________
1668 Atharva Veda, 7.33.1.
1669 Vajasaneyi Samhita, 5.8, invoking
Agni.
1670 The text says Suvah, but we have
changed it to the more common Svah.
1671 Nava ratnas-the usual list has ruby,
pearl, coral, emerald, yellow sapphire, blue sapphire, hessonite and cat's eye.
1672 Devi.
They are persevering and unattached
to worldly pursuits. Knowing that their minds should not be on material
objects, they worship the supreme Shiva. In this way, he dissolves Gayatri into
Pranava, which expresses Shiva. He then performs japa with the anivaka.
"Aham vrikshasya reriva" 1673 He will chant the anuvaka
that begins "yashechandasamrishabhah" and ends with
"gopaya", 1674 After completing the japa, he will state
that he has got up. He will utter Pranava thrice, in a low, medium and high
tone, indicating creation, preservation and dissolution, Following the order,
he will state, "AUM. Bhuh. I have taken sannyasa. AUM. Bhuvah. I have
taken sannyasa. AUM. Svah. I have taken sannyasa." He will thus recite the
first among all mantras, uttering Pranava first, and followed by the vyahritis.
O sage! He will say this in the low, medium and high tones, performing dhyana
on Sadashiva in his heart. With an attentive mind, he will perform japa with
the presha mantra. 1675 He will perform japa with the words,
"Let all living beings have nothing to fear from me. AUM. Svaha." He
will take water in the cup of his hands and fling it towards the east. Using
his hands, he will tear off the tuft of hair on his head and take off his
sacred thread. He will take them in his hand and chanting Pranava, say,
"Go away to the ocean," and follow through by mentioning Vahni's wife.
1676 Along with the water in the cup of his hands, he will place
those two1677 in the water, reciting presha mantra. He will then
perform achamana thrice, return to the bank and cast off his clothes on the
ground. He will then take more than seven steps, either towards the north, or
towards the east. The acharya will stop him and stay, "Stop. For conduct
in this world, accept this loincloth and this staff. O illustrious one! Accept
these." He will hand them over with his own hands, giving a loincloth, along
with its string, and a garment that is ochre in colour. Asking them to wear
these, he will tell the shishya, "You are Indra's vajra," reciting
the relevant mantra. 1678 He will perform japa with the words,
"For my friend," and accept the staff. He will approach his guru's
side, remembering Shiva's lotus feet. He will control himself and prostrate
himself on the ground thrice, like a rod. He will then stand up and look at his
own guru gently, with a glance full of love. He will join his hands in salutation
and stand near his guru's feet. Before the rites started, he should have
gathered some auspicious cow dung. Drying this with the rays of the sun, he
should have devised small balls that are as small as the fruit of myrobalan.
These will be offered as oblations into the fire. When the oblations are over,
he must collect the bhasma and preserve it. The guru will accept the white
ashes produced by the Viraja fire. Using the mantra, "Agni is this
bhasma" and so on, 1679 he will apply this all over the shishya's
body, from head to foot. He will use five mantras-the one that starts with
Ishana, "tryayusham" and "Tryambakam yajamahe."1680
_____________________
1673 I am the one who moves the tree of
the universe', Taittiriya Upanishad, 1.10.1. Anuvaka means what is spoken after
(that is, after the Vedas).
1674 That (Pranava) which is best among all
the chhandas', Taittirya Aranyaka, 7.4.1. 'Gopaya' means 'to the one who
protects'.
1675 Presha means to send. Presha mantra is
used to send/urge one's own self towards sannyasa.
1676 Agni's wife, Svaha.
1677 The tuft of hair and the sacred
thread.
1678 Vajasaneyi Samhita, 9.5.
1679 Bhasma Jabala Upanishad has seven
mantras-Agni is this bhasma, Vayu is this bhasma, water is this bhasma, earth
is this bhasma, space is this bhasma, devas are this bhasma and rishis are this
bhasma.
1680 Respectively,
(1) Taittiriya Aranyaka, 10.47.1; (2) 3.62 of Vajasaneyi Samhita. This has a
reference to the three lives of Jamadagni, Kashyapa and devas, with the desire
that the worshipper should also have similar three lives (tri ayusham) and (3)
3.60 of Vajasaneyi Samhita, the famous Mahamritunjaya mantra. This actually
lists three mantras, but perhaps tryayusham is being counted as three.
Starting with the head, he will
follow the rules and apply it to every part of the body. With virtuous devotion
in his mind, that excellent shishya will meditate on Shiva, Uma's friend,
seated in the lotus within his heart. The guru will place his hand on the
shishya's head and recite Pranava thrice into his right ear, mentioning the
rishi's name. The excellent guru will show him his compassion and instruct him
about the meaning of Pranava and impart jnana about the six Vedangas. He will
prostrate himself before the guru twelve times, like a rod on the ground. He
will always remain subservient to him and not do anything else. With his
permission and following the meaning of Vedanta, the shishya will learn the
supreme jnana about Shiva, along with the saguna and nirguna difference. After
making the shishya perform the morning rites, shravanam and the others, 1681
the guru will make him perform japa. He will perform the worship in the mandala
known as Kailasa-prastara. The disciple will worship him along the path
indicated by Shiva. If he cannot always worship the auspicious image worshipped
by his guru, he will use Ishvara's crystal lingam, placed on a pedestal.
"It is better for me to give up my life, even if it is through the
severance of my head, than to eat without having worshipped Bhagavan
Trilochana." Saying this, a shishya who is full of devotion towards Shiva,
will take a pledge in his guru's presence, and state this thrice. From that
time onwards, with a steady mind and full of great devotion, he will worship
Mahadeva every day, following the path of the five
avaranas.""""
“Vamadev said, ‘O Bhagwan! O
Shanmukh! This continuous flow of jnana is like amrita. O son of the lord of
all the immortals in the universe! O one who destroys the afflictions of those
who prostrate themselves! What is said to be the perfect jnana about six kinds
of subjects, the one that grants what is desired? O lord! What are the six
kinds of supreme jnana in these subjects? What is explained there? What are the
fruits of this supreme jnana? O Guha! Please tell me everything that I have
asked you about. Since I do not know these meanings, I am like a deluded animal
who does not know the sacred texts. O Mahasena! As a result of Shiva's maya,
even now, I am whirling around. From Shiva's two feet, I will drink in the
jnana that is the path to the essence of amrita. Regardless of whatever
happens, I will be free of delusion. Your eyes are wet with the amrita of
compassion. Quickly, please glance at me with them. Since I have sought refuge
before your illustrious lotus feet, it is your duty to show me
pity.'""
'Suta said, "The lord who
wielded the spear of jnana heard what the Indra among sages had said. He
addressed him in words that would cause great fear to any other kind of
darshana."1682
"Subrahmanya replied, 'O tiger
among sages! Hear lovingly to what you have asked about-supreme jnana about
Mahesha, in collective and individual forms. I will tell you in detail about
the nature of supreme jnana, concerning the meaning of Pranava. O one excellent
in vows! I will tell you about the six kinds of subjects in this supreme jnana.
_________________
1681 There are nine kinds of devotion,
shravanam, kirtanam, smaranam, sevanam, dasyam, archanam, vandanam, sakhyam and
atmarpanam, described in Volume I.
1682 As in, school of philosophical
thought.
The first takes the form of mantra,
while the second is what is used to think about a mantra.1683 The
third is the meaning of the divinity, while the fourth is the meaning of
prapancha. The fifth takes the form of the guru, who indicates the path. The
sixth is the form of the shishya's atman. These are described as the six kinds
of subjects. O supreme among sages! Let me tell you about the nature of the
mantra. As soon as man knows this, he comes to possess great jnana. The Vedas
speak of five components, consisting of the first vowel as the first, the fifth
vowel and the fifth letter in the fifth category of consonants, 1684
along with bindu and nada. This is the collective form, described as the
beginning of the Vedas. With bindu, there are four and nada brings all of them
together. Pranava, which expresses Shiva's form, becomes successful in this
collective form. O wise one! Now hear about the form of yantra, which happens
to be Shiva's lingam. The pedestal must be drawn at the bottom. The first
letter of "A" will be written above this, the second letter of
"U" above that, followed by the third letter of "M" above that.
Bindu will be drawn on the head and nada will be written above that. When the
yantra is complete, every desire is accomplished. When the yantra is drawn in
this way, it is surrounded by Pranava. Nada arises from this, and nada is known
to reside there. O sage! I will tell you about the meaning of divinity, which
is always secret. Out of affection towards you, I will tell you what Shankara
said. The shruti texts clearly state, "I seek refuge with Sadyojata and
reach Sadashiva." These are spoken of as the five forms of Brahma. These five
divinities are known to be the subtle form of the brahman. They are expanded in
the form of Shiva's image. The mantra that speaks about Shiva also speaks about
Shiva's image, since there is no difference between the original subject and
the image that seeks to depict him. I have already told you that one starts
with Ishana at the head. Now hear about Shiva's image, with his five faces. One
starts with Sadyojata, the fifth. Following the due order, one proceeds upwards
and ends with Ishana. These are spoken of as the five faces. There is a
chaturvyuha for the divinity Ishana. One starts with Purusha and ends with
Sadyojata. These are the forms of the four brahmanas. When the five brahmanas
are brought together, they constitute the composite entity of Ishana, the
brahman. O sage! Individually, one starts with Purusha and ends with Sadyojata.
The wheel, constituted by the five causes, is full of compassion. This is the
same as the supreme brahman, subtle, without transformation and without
ailments. There are two kinds of compassion, appearance and disappearance.
There is another lord who bestows emancipation to superior and inferior living
beings. These are spoken of as the two functions that Sadashiva undertakes. 1685
In his five forms, the lord shows his compassion and undertakes the tasks,
creation and the others. O sage! That is the reason Sadyojata and the others
are spoken of as divinities. These five forms always bestow what is auspicious.
They are forms of the supreme brahman. The wheel that is full of compassion is
beyond tranquility. Sadashiva presides over its parts, and it is spoken of as
the supreme destination. Mendicants who have cleansed their atmans reach this
destination. So do those who worship Sadashiva, with their minds attached to
Pranava. When they reach this, lords among sages enjoy all the objects of
pleasure, along with the divinity who is a form of the brahman. Until the great
destruction occurs, they enjoy themselves, in a position of equality with
Shiva. Such people do not descend again into the ocean that is samsara. The
eternal shruti texts speak of them as going to Brahma's world. Shiva's
prosperity is the composite form. The Atharvashiras Upanishad says that he
possesses every kind of prosperity.
__________________
1683 That is, a yantra.
1684 That is, AUM.
1685 Compassion
and emancipation.
It also says that only he can
bestow every kind of prosperity. There is no destination that is superior to
this radiant region. Indeed, prapancha is seen to be an extension of the five
brahmanas. Nivritti and kalas are said to originate from these brahmanas. Their
nature is subtle, and they are also known as causes. O one excellent in vows!
In their gross forms, they are the form of prapancha. Existing in five forms,
the brahmanas are described as the cause of prapancha. O supreme sage! Purusha,
the ears, speech, sound and space these five are pervaded by the brahman in his
form as Ishana. O lord among sages! Prakriti, the skin, the hands, touch and
wind as the fifth these five are pervaded by the brahman in his form as
Ishvara. Ahamkara, the eyes, the feet, the form and fire-these five are thought
of as being pervaded by the brahman in his form as Aghora. Intellect, tongue,
the anus, taste and water as the fifth-these are always pervaded by the brahman
in his form as Vamadeva. The mind, the nose, the genital organs, smell and the
earth as the fifth-these are always pervaded by the brahman in his form as
Sadyojata. The entire universe is full of the five brahmanas. Pranava speaks of
Shiva and is instructed in the form of a yantra. The collective entity has five
components. Four of them, bindu and the others, are thought of as a form of
yantra, for those who follow the path instructed by Shiva. Pranava is supreme
and is an emperor of mantras. It is Shiva's form."""
“Ishvara said, "O one with the
beautiful face! 1686 After this, I will speak about the excellent
process of creation, about how the four, Mahesha and the others, originated
from Sadashiva. The lord Sadashiva is the lord of space and is in composite
form. The four, Mahesha and the others, exist in their individual forms.
Mahesha originated from Sadashiva and represents one thousandth of his parts.
His face is Purusha, and he is lord of the wind. He has Maya, as his Shakti, on
his left. He is sakala and undertakes a lot of kriya. Together, these four,
Ishvara, Vishveshvara, Parameshvara and Sarveshvara, constitute the excellent
wheel of disappearance. There are two kinds of disappearance. One of these is
about Rudra and the others and cannot be perceived. The other one is about
those have forms as animals and occurs when they lose their bodies. Those who
are addicted to objects of pleasure exist as long as there is disequilibrium in
karma. When equilibrium in karma occurs, there is only the lord, who is full of
compassion. There are all the other lords who are described as devas. They are
without an alternative and without disease. They are directly forms of the
supreme brahman. The wheel constituted by disappearance is full of kalas of
tranquility. Maheshvara presides over this excellent region. This destination
is obtained by those who serve at Mahesha's feet. Gradually, those who are
devoted to Maheshvara obtain emancipation in the form of salokya. The image of
Rudra originated from Maheshvara and represents one thousandth of his parts.
Aghora is the face, and he is the lord of fire. He has Gouri as his Shakti, on
the left. He is the lord who destroys everything. He assumes a collective form
in the group of four, Shiva and the others. This wonderful wheel is known as
Shiva, Hara, Mrida and Bhava. O lord among sages! 1687 Known as a
destroyer, this is said to be supreme and greatly divine. The learned say that
destruction is of three kinds. The first is nitya and is said to occur every
day, when living beings sleep. The second is spoken of as naimittika and is
connected with Vidhatri. The Vedas have also indicated the great dissolution.
_____________
1686 Kartika is telling Vamadeva what Shiva
told Parvati.
1687
If Shiva is speaking to Parvati, this is inconsistent.
O best among sages! 1688
For living beings, these three kinds of destruction have been thought of by the
infinitely energetic Rudra, for birth, for tranquility and an end to all
miseries connected with birth, for sleeping and resting and for maturing karma.
Rudra is said to have created these three different types. I will now tell you
about the five kinds of tasks the lord does, associated with creation,
destruction and the like. O sage! Bhava and the other divinities are described
as forms of the supreme brahman. They are the cause of compassion to the
worlds. The wheel known as destruction has learning in the form of its kalas.
Rudra presides over this region, which is without any ailments. Those who wish
to worship Rudra obtain this destination. O sage! Through salokya, they
gradually obtain sayujya with Rudra. Vishnu originated from Rudra's image and
represents one thousandth of his parts. In the form of Vamadeva's wheel, he is
the presiding lord of water. Rama 1689 is the Shakti on his left. He
is everyone's great protector. He has four arms, and his eyes are like lotuses.
He is dark and bears the signs of the conch shell and other things. In his
collective form, he is part of our, Vasudeva and the others. He bestows
emancipation on those who worship Vishnu. That excellent and famous wheel is
known to consist of Vasudeva, Aniruddha, Samkarshana and Pradyumna. He is the
one who ensures preservation and protection of the created universe, along with
its creator. This lasts until living beings have enjoyed the fruits of their
prarabdha karma. 1690 Vishnu and the others have been given the task
of protecting. In preserving the creation that has been created, the lord
engages in five kinds of tasks. Those divinities, of whom Pradyumna is the
foremost, are described as being without a second and without fear. They always
bestow emancipation and bliss. O brahmana! This wheel for preservation and
establishment is excellent. This supreme destination is said to be presided
over by Janardana. Those who serve Vishnu's lotus feet obtain this destination.
In this wheel, those who are devoted to Vishnu obtain salokya with him.
Pitamaha originated from Vishnu and represents one thousandth of his parts. His
face is Sadyojata, and he presides over the tattva of earth. The lord is the
creator of the universe, and he is with Vagdevi, 1691 who is on his
left. He has four faces and is red in complexion. His form is that of rajas.
This wheel of creation has Hiranyagarbha, Virat, Purusha and Kaala and is
served by Brahma's sons and other rishis. It bestows happiness and everything
desired on those who are Brahma's followers. Creation is the process of
naturally bringing out a jivatman who has already been withdrawn. This is for
purposes of enjoying karma and represents the fruits of sadhana. It is known
that Pitamaha brings about this process of joining. Those who know about the
process ocess of creation of the universe know that as long as this cycle lasts,
it brings happiness. O sage! The lord who creates the universe performs five
tasks. Asti, Kaala and Udaya are described as the divinities here. The learned
describe this cycle of creation as a form of nivritti. This beautiful
destination is presided over by Pitamaha. This destination is obtained by men
who have dedicated their minds to Brahma. They obtain emancipation and salokya
with Pitamaha in heaven. This disc has four wheels. The disc is unimportant,
since Mahesha and the others are the wheels, spoken of as Pranava. This
prosperous and famous disc of the universe has been spoken about in the shruti
texts. O sage! Hymns in the shruti texts say that it has five wheels. Actually,
the wheel of creation is only one and comes about because of Shambu's energy
extending it. It is spoken of as possessing ten components, since there are
five wheels and five spokes.
_____________________
1688 The inconsistency again.
1689 Lakshmi.
1690 The text uses the expression arabdha
karma. We have changed it to the more common prarabdha karma.
1691 Goddess
of speech, Sarasvati.
Like a wheel of fire, it roams
around incessantly, encompassing creation and dissolution. Since it whirls
around, it is spoken of as a wheel. Because the process of creation is extensive,
it is seen to be large and thick. The divinity's golden complexion is because
of Shambhu's infinite energy. The Shakti who performs tasks associated with
this wheel has a golden illumination around her. The wheel is surrounded by
water and the water is surrounded by fire. The fire is surrounded by wind. The
wind is surrounded by space. Space is surrounded by Mahat. The elements exist
in space and the elements are also surrounded by Mahat. Mahat is always
surrounded by the unmanifest. O supreme among sages! This is how believers
speak about the universe. I have spoken to you about the seven sheaths that
protect the universe. The water that surrounds it has been determined as ten
times the size of the wheel. O leader of sages! Brahmanas who know say that, as
one moves upwards, each sheath is ten times the size of the preceding one. This
is what the shruti texts themselves mean, when they describe the wheel and say
that it is in the midst of water. Along with Shivaa, the lord of the worlds
engages in his incessant pastimes and does this, showing his favours,
disappearing, withdrawing, preserving and creating. O sage! What is the point
of speaking a lot? I have told you the substance. It is certain that all this
is Shiva, along with Shakti.""""
“Suta said, "The bull among
sages heard and understood the truth, as instructed by his guru. However, since
he still had a doubt about the paramatman, he asked respectfully.'
"Vamadeva said, 'O one who
wields the spear of jnana! O lord! O one whose form is supreme bliss! I have
drunk the amrita about the meaning of Pranava, as it flowed from your
illustrious lotus mouth. You are firm in your wisdom and the doubts that
developed in me have dissipated. O lord! O Mahasena! However, there is
something else I want to ask you about. Please listen. From Sadashiva to a
worm, the form of the universe can be seen to exist everywhere as male and
female. There is no doubt about this. Is the form of the eternal cause of the
universe, masculine, feminine or neuter? Or is it mixed in some form, so that
the determination cannot be done? Deluded by the sacred texts, the learned have
debated about this in many kinds of ways. The shruti texts speak about how the
universe was created, without stating this. Nor do Vishnu, Brahma, other devas
or the siddhas know. Please make me understand, so that I arrive at a single
point of view. In our conduct, we are seen to say, "I know. I do."
This is accepted by everyone and there is no dispute about this. But is the
form of the atman the same as the body, the senses, the mind, the intellect and
ahamkara, or everything else that originates? There is a great doubt about
this. Amongst everyone, debates occur about these two. This doubt originates
from my ignorance and is like a poisonous tree. Please uproot it. Let my mind
become the ground for the great kalpavriksha of devotion towards advaita Shiva
to grow. O divinity! Please show me your compassion and make me understand. O
lord of devas! Through your favours, my jnana will become firm.'""
'Suta continued, "Hearing the
questions asked by the sage, which were full of Vedanta and nivritti, the
lord's face broke into a smile, and he spoke about the mystery.""
"Subrahmanya answered, 'O
sage! O Vamadeva! This mystery is what Shiva spoke about to Devi Ambha and I
also heard. Having repeatedly drunk milk at her breasts, I was satisfied. I
heard everything and arrived at a firm determination. O Vamadeva! O great sage!
Out of compassion towards you, I will tell you about that. O son! This is a
supreme and great secret. Hear about it now. The extremely extensive arguments
in the sacred texts start with the true meaning of karma. O sage! However, a
person who possesses jnana must listen to these with a sense of discrimination.
That is what leads to jnana. You have instructed shishyas. But is there anyone
who is your equal? Those inferior ones are still whirling around in confusion,
debating sacred texts composed by Kapila and others. In ancient times, they
indulged in criticizing Shiva and Shivaa and were cursed by the six sages. 1692
Since they speak perversely, one should listen to their views. There is
no scope for the use of inference. O one who is excellent in vows! They see a
fire raging on the mountain but speak of the smoke and not of the fire. One
should directly see the support for prapancha. One should know Paramesha, the
paramatman. There is no doubt about this. The universe can be directly seen to
exist in both masculine and feminine forms. The physical body is a lump that
consists of six sheaths. Three originate with the mother and three originate
with the father. That is what the shruti texts state. In this way, people know
that all bodies have masculine and feminine parts. O sage! The learned know
that the paramatman also has masculine and feminine parts. The shruti texts
speak of the brahman's form as sacchidananda. The word existent is used to rule
out the non-existent. Non-existence in the universe should be understood
through the use of the word chit. 1693 The word has all three
genders but should be taken as masculine. The word means illumination, so it is
clear that it should be understood in the sense of illumination. In the
feminine gender, the word means jnana. It forms a union with prakasha and thus
becomes the cause behind the universe, 1694 Sat and chit become the
causes of the universe. This expresses the sentiment of Shiva being united with
Shakti. If there is dirt in the oil or the wick, that will also affect
illumination. The dirt can also be seen in a funeral pyre and arises because
one does not understand Shiva's tattva. This distortion about Shiva's tattva is
also what the shruti texts also urge against. The jivatman depends on chit, but
always exhibits a weakness. It is to counter this weakness that the tattva
about Shakti is always used. O Vamadeva! O great sage! In conduct in the
worlds, it is seen that people say, "He is strong. He is powerful."
The Vedas also use make such statements. In this way, Shiva's tattva and
Shakti's tattva are seen in the paramatman. Joy always arises as a result of
the union between Shiva and Shakti. O sage! There are sages who have destroyed
their sins. It is for this reason that they fix their minds on Shiva and obtain
Shiva and Shivaa, free of ailments. They are in all atmans and the word brahman
in the Upanishads is used for them. When the word brahman is used, the meaning
should be understood in the sense of increase. 1695 Growth and large
size always exist in the form known as Shambhu, consisting of the five brahmanas.
The universe should be understood when the word brahman is used. O Vamadeva!
Out of affection towards you, I will tell you how, using pratiloma, 1696
Pranava emerges from Hamsa. Listen attentively.
___________________
1692 Seven sages, saptarshis, would have
been more natural.
1693 The word is chit, consciousness. It
becomes chid in sacchidananda because of rules of grammar. In Sanskrit grammar,
a word can have masculine, feminine or neuter genders. The word chit has all
three.
1694 The word prakasha (illumination) has a
masculine gender. Prakasha is being equated with sat (existence).
1695 The word brimhita means grown,
increased.
1696
Pratiloma means against the order, as opposed to anuloma. The word pratiloma is
used in the sense of reading the letters from right to left, instead of left to
right.
Take away the consonants स and ह from हंस and what is left is
"AUM". Therefore, in its subtle form, the word expresses the
paramatman. Sages who possess insight about the truth know this as a great mantra.
I will tell you how the subtle great mantra can be derived from this. Start
with स and use the
sixteenth vowel to form सः.
Now take अ, ह and the fifteenth vowel to
form अहं. 1697
This is the great mantra. When pratiloma is applied to हंस, the first letter, सः, is described as signifying Shiva.
It has been determined that when this great mantra is uttered, it also stands
for Shakti. When the guru instructs, "Soham" stands for Shiva and
Shakti. Therefore, for any animal, this great mantra signifies the supreme
jivatman. The jivatman is in the form of Shakti and is Shiva's portion. When
Shiva is united with Shakti, there is equilibrium. The meaning of wisdom can be
detected in the expression "Prajnanam Brahma". There is no doubt that
the word "Prajnanam" indicates consciousness. O sage! There is a
Shivasutra that states, "chaitanyamatma" 1698
Consciousness is there in all knowledge and activity in the universe. There is
one whose nature is to rule himself. He is the one who is described as the
atman. In this way, I have described an explanation to Shivasutras. The second
Shivasutra states, "jnanam bandhadh" 1699 The jnana
indicated is incomplete jnana and therefore incomplete activity. Such kinds of
instructions are meant for those who belong to the animal species."""
""These two throbbings 1700
are the supreme Shakti's first throbbing. Other than this, there is another
supreme Shakti, of whom, the Shvetashvatara Upanishad states, "svabhaviki
jnanabalakriya" 1701 It is known that Shambhu's three eyes
stand for knowledge, activity and will. When these enter the centre of the
mind, the senses perceive knowledge. When these enter, the animal always knows
and acts. Thus, it has been ascertained that the jivatman assumes these forms.
I will now speak about prapancha and demonstrate its unity with Pranava. The
eternal shruti texts have said, "AUM is everything." The creation of
the universe is described as having flowed from this. I will tell you about the
meaning of the shruti texts, perceived through a sense of discrimination.
Listen. O Vamadeva! Out of my affection towards you, I will tell you. It is
certain that the paramatman represents the union of Shiva and Shakti. The Chit
Shakti 1702 originates from that Para Shakti. 1703 Ananda
Shakti 1704 results from Chit Shakti and Iccha Shakti 1705
results from Ananda Shakti. Jnana Shakti 1706 results from Iccha
Shakti and Kriya Shakti, 1707
the fifth, results from Iccha Shakti. O sage! This is the way these
parts originate, and this is also the way these parts withdraw. It is said that
nada and bindu originate from Chit Shakti and Ananda Shakti. म originates from
________________
1697 We thus have सः अहं or सोहम्, meaning, 'I am that'. I am the
brahman.
1698 The Shivasutras were revealed to
Vasugupta by Shiva. This is Shivasutra 1.1, 'Consciousness is the atman'.
1699 Shivasutra 1.2, 'Knowledge is
bondage.'
1700 Knowledge and activity.
1701 Shvetashvatara Upanishad, 6.8.
'Knowledge, strength and action are natural (inherent).’
1702 Shakti of consciousness.
1703 Supreme Shakti.
1704 Shakti of bliss.
1705 Shakti of will.
1706 Shakti of knowledge.
1707 Shakti
of action.
Iccha Shakti, उ originates from Jnana Shakti and अ originates from Kriya
Shakti. O lord among sages! This is the way "AUM" originates. I have
spoken to you about the origin of Pranava. Now hear about the origin of the
five brahmanas. Ishana is born from Shiva and Purusha originates from Ishana.
Aghora is born from Purusha and Vamadeva originates from Aghora. Sadyojata
originates from Vamadeva. The thirty-eight Matrikas originated from the matras.
1708 The kala known as Shantyatita emerges from Ishana, Shanti kala
from Purusha, Vidya kala from Aghora, Pratishtha kala from Vamadeva and
Nivritti kala from Sadyojata. There are five pairs of the lord, Ishana with
Chit Shakti and so on. These five are said to be the causes behind acts like
showing favours. This is what wise sages, who possess insight about the truth,
say. The connection between the speaker and the subject is decided on the basis
of these couples. The kalas are linked to the five components of Pranava and
there are five elements. O bull among sages! They evolve in the due order and
dissolve in the reverse order. The learned know that this starts with the first
couple and ends with the fifth. Space has the single attribute of sound. Wind
has two attributes, sound and touch. Fire is said to have three attributes,
sound, touch and form. Water is said to have four attributes, sound, touch,
form and taste. The earth is said to have five attributes, sound, touch, form,
taste and smell. I have spoken about the elements evolve. Their dissolution
happens in the reverse order, starting with smell. The five elements are
described as constituting prapancha. Virat is the aggregate of all these. This
is how the universe manifested itself. It starts with the essence of the earth
and progressively ends with Shiva's essence. They dissolve respectively into
each other and the jivatman also dissolves. When creation starts afresh, along
with Shakti, there is emergence. It is Shakti who prompts that emergence. This
is the form of the gross prapancha, which exists comfortably until it is time
for dissolution. As a result of his own will, Mahesha embarks on the task of
creating the universe. Shiva's first throbbing is spoken of as his tattva. As a
result of the tattva of Iccha Shakti, every activity follows. Between Jnana
Shakti and Kriya Shakti, when jnana's influence is more, that is Sadashiva. O
lord among sages! When there is equilibrium between the two, it is known as
Maheshvara's tattva. It is held that an equilibrium between Jnana Shakti and
Kriya Shakti represents pure knowledge. Shiva's own form is full of great prosperity.
But he uses his forms and parts and his maya, to create an impression about the
truth that is illusory. When he withdraws his maya, he receives all the
entities. He is then known as Purusha. The shruti texts speak of him as the
creator. In samsara, an animal is confounded by his maya. Devoid of jnana about
Shiva and foolish in intelligence, it engages in many kinds of activities. The
universe is not different from Shiva, even if the jivatman thinks of it as
different. Know that this is because the animal is deluded and is not the lord.
Like a magician, the yogi is not confused. His consciousness is full, because
he has been instructed by his guru about the prosperity of Shiva and Shivaa.
She is the one who undertakes everything. Her form exists in all beings. Her
own form is complete and eternal. In her own form, she pervades everything.
Shiva's five Shaktis are reduced forms, but they are radiant. Even though they
are reduced forms, they are constantly radiant. In her five kalas, she
determines what an animal does, as knowledge, attachment, time and destiny.
________________
1708 That is, from the letters of the
alphabet. The number 38 is puzzling. Here, the Matrikas are being linked to
letters of the alphabet (though the number is stated differently in other
contexts.) Linked thus, the number is usually given as sixteen (16 vowels),
five (5 types of consonants) or thirty-three (33 consonants). Thirty-eight is
not common.
Some of these are the cause of
action. Some of these are sadhana. Some of these urge learning, some instigate
attachment to material objects. Time is the reason for existence and
non-existence. Thus, it illuminates, or does not illuminate. When these are
progressively severed, one speaks of returning to the origin of the elements. Niyati
1709 controls whether a person does what should be done. If an
animal casts aside this Shakti, it falls down. This five assume the form of
five sheaths. An integral part of sadhana is to overcome what are known as the
five sheaths.'""
“Vamadeva said, 'You have said that
Purusha is placed below Niyati and above Prakriti. That is what you said
earlier, but you are now saying the opposite. O lord! How is Niyati located
below and how does its form shrink through maya? O lord! On this matter, I have
a doubt about the truth, and you should dispel it."""
"Shri Subhramanya replied,
'This is the belief about Shiva as advaita, which does not tolerate any notion
of dvaita. 1710 O brahmana! Dvaita is destroyed. But Ishvara is
supreme and advaita. He is omniscient and does everything. He is Sarveshvara
Shiva, who is devoid of gunas. He is the father of the three divinities. His
form is that of the sacchidananda brahman. He is the divinity Shankara. Through
his own will and his own maya, he shrinks his form and Purusha results from
this. He is conceived as the one who enjoys the five kalas. The Purusha who is
in Prakriti enjoys the gunas that originate from Prakriti. These two different
locations of Purusha are not inconsistent. His own form is the aggregate. And
his own shrunk form is the individual, jnana and the others. Consciousness
results from the three, the mind, the intellect and ahamkara, and these are the
result of sattva and the other gunas. Prakriti is the cause behind sattva and
the other gunas. Differences between sattva and the other gunas result from
Prakriti. Intellect, which determines the nature of objects, originates from
the gunas. The great ahamkara results from them and so do intellect and the
senses. The mind is also born, and this had two components, that which is
certain and that which is uncertain. The organs of perception are the ears, the
skin, the eyes, the tongue and the nose. These are used to comprehend sound,
touch, form, taste and smell. In due order, these tanmatras, 1711
the ears and other organs of perception, are born from vaikarika1712
ahamkara. Sages who possess insight about the truth speak of these as being
subtle. Know about the organs of action, along with their tasks. O brahmana
rishi! They are the organ of speech, the hands, the feet, the anus and the
genital organs and their tasks are speaking, receiving, going, releasing and
giving pleasure. In due order, these are the tanmatras that originate from
bhutadi ahamkara. 1713 Their subtle forms exist in sound and the
other things. In due order, space, wind, fire, water and earth originated from
these. O tiger among sages! These are known as the five elements. Their
functions are providing space, bearing, purifying, providing agitation and
supporting. These are described as their functions."""
________________________
1709 Destiny, that which controls.
1710 Advaita and dvaita are respectively
beliefs about non-duality and duality.
1711 The five tanmatras are the five subtle
elements.
1712 Meaning subject to modification.
1713 Also known as tamasa ahamkara.
"Vamadeva said, 'O Skanda! You
have spoken about the creation of the elements earlier. But you are now
speaking about kalas, which seems to be something else.'""
"Skanda answered, "A"
indicates the nature of the atman, "U" indicates the nature of
knowledge and "M" stands for Shiva's nature. O Vamadeva! Think about
this. Bindu and nada should be known to represent the essence of everything. O
sage! Now, hear about the associated divinities. Brahma, Vishnu, Rudra,
Maheshvara and Sadashiva represent the forms of Shiva himself. From the shruti
texts, this is well-known.'""
"Vamadeva said, "This is
what you told me earlier and you seem to be saying something different now,
about the origin of tanmatras. I have a great doubt about this. O Skanda! You
should show me your compassion and sever this."""
'Suta continued, "Hearing the
sage's words, Kumara replied.""
"Shri Subrahmanya answered, 'O
sage! That is the reason I started to speak about the origin of the elements. O
immensely wise one! Listen attentively. It is certain that the five elements
originated from the kalas. The body of the lord of elements assumes the form of
the gross prapancha. In due order, they start with Shiva's tattva and end with
the earth's tattva. O sage! It should be said that they emerge, in the due
order, from the tanmatras. As causes behind the elements, there is identity
between the tanmatras and the kalas. O supreme among those who know about the
brahman! Know that there is no inconsistency between the two. The universe has
gross and subtle parts. The moon, the sun, the planets, the nakshatras and
other luminaries that originated, Brahma, Vishnu, Mahesha, Mahesha and other
devas, Indra and the guardians of the worlds, ancestors, asuras, rakshasas,
bhutas, humans, others who are mobile, animals, birds, worms, different species
of pannagas, trees, creepers, plants, the eight famous mountains, 1714
the seven rivers, 1715 Ganga and the others, the large oceans and
everything that has been born is established in it. 1716 O supreme
among sages! If you think about it, there is nothing that is outside it. The
learned know that it has the forms of Shiva and Shakti, the masculine and the
feminine. Those like you, who are accomplished in jnana about Shiva, should
know that it is like this. O sagel "Everything is established in the
brahman. Everything is established in Rudra." This is what the shruti
texts state. Therefore, Sadashiva is the atman of prapancha. Because of his
thirty-eight kalas, the dvaita perception is also spread out. But anyone who
thinks, "I am Sadashiva," becomes like the guru, Shiva. Such a
shishya becomes the guru, Shiva, himself. There is no doubt that he obtains the
yantra, the mantra and the atman of the divinity of prapancha. O brahmana! In
the form of a preceptor, he severs all the bonds. Even if he is a child, as
long as he is devoted to Shiva's feet, he certainly obtains the traits of a
guru. Every object that exists, collectively or individually consisting of an
excess of one or the other gunas, is said to indicate the meaning of prapancha.
Shiva, the essence of the Vedas, is in the ten directions, devoid of taints
like attachment. Out of affection towards you, I have spoken about advaita
jnana, loved by Shiva. If there is any insolent and proud deva, human, siddha,
gandharva or evil-souled person, who holds a contrary point of view, there is
_______________________
1714 Mahendra, Malaya, Sahya, Shuktimat,
Riksha, Vindya, Pariyatra and Himalaya.
1715 Ganga, Yamuna, Godavari, Sarasvati,
Narmada, Sindhu and Kaveri.
1716 The universe.
no doubt that I will use my spear,
which is like the fire of destruction to enemies, to cut off his head. O sage!
You are yourself supreme among those who possess advaita knowledge about Shiva.
You are the one who instructs about jnana on Shiva. You are the one who
indicates the path towards devotion for Shiva. The sins of any impure entity will
be destroyed when they come into contact with the bhasma on your body. Through
your compassion, even a great pishacha will obtain the destination of the
virtuous. You are famous in the three worlds as a yogi who is devoted to Shiva.
As a result of your glance, or contact with you, even an animal becomes
Pashupati. I affectionately look at you as a person who will teach the worlds.
Indeed, the virtuous roam around to do a good deed to the worlds. This supreme
secret is established in you. You are full of love and devotion towards
Pranava. May all of them reside in you and unite you with Parameshvara. They
will make people accept the conduct of Shiva's devotees and wear bhasma and
rudraksha. You follow Shiva's conduct and are Shiva. You are aware of the advaita
view. You will wander around for the protection of the world and obtain
everlasting happiness."""
'Suta concluded, "Hearing the
wonderful words about Vedanta, spoken by the one with six faces, the rishi was
an image of humility. He prostrated himself on the ground several times, like a
rod, behaving like a bee around a lotus.""
“Shounaka asked, "Hearing the
essence of Vedanta, the supremely wonderful secret, what did Vama Vamadeva ask
Maheshvara's son next? Yogi Vamadeva is blessed. He is always devoted to jnana
about Shiva. This divine and supremely purifying account is about
him.""
Vyasa said, 1717
'Hearing the words spoken by the sage, which were full of love, the learned
Suta, whose mind was devoted to Shiva, was pleased and replied.'
'Suta answered, "You are
blessed. You are devoted to Mahadeva. You do good turns to the worlds. O sages!
All of you listen again to the conversation between the two of them. Hearing
the words of Mahesha's son, which destroyed notions of dvaita and generated
advaita jnana, the great sage was satisfied. He bent down and used many hymns
to praise Kartikeya, Shiva's son. Humbly, the great sage again asked him about
the tattvas.""
"Vamadeva said, 'O illustrious
one! You know the truth about everything. O Shanmukha! You are an ocean of
amrita. How can a mendicant who has cleansed his atman become a guru? Following
him, living beings obtain objects of pleasure, emancipation and siddhi. But
there must be a paramapara, 1718 without which, there cannot be a
right to instruct. What are the rules for bathing, before one performs the
shaving rites?1719 O lord! Please tell me about this. You should
dispel my doubts."""
'Suta said, "Hearing
Vamadeva's words, Kartikeya rememberd Shiva and Shivaa in his mind and started
to speak.""
__________________
1717 The text does not clearly state the
name of the speaker. But it must be Vyasa.
1718 An order of succession.
1719 Kshoura-karma.
"Shri Subrahmanya answered, 'I
will tell you about yogapatta, 1720 Through this, one obtains the
status of being a guru. This is a great secret that bestows emancipation. O
Vamadeva! Out of affection towards you, I will tell you.
In the months of Vaishakha,
Shravana, Ashvina, Kartika, Margashirsha or Magha, on an auspicious day in
shukla paksha, or on panchami or pournamasi, 1721 a person must
perform the morning rites. Having obtained his guru's permission, he must
control his mind and bathe. He must clean his bed and discard the garments from
his body. He will wear two pieces of cloth, tied with strings. He will wash his
feet and performing achamana, use the Sadyojata mantra to wear bhasma. He will
gather dust from a road and smear it over his body. O sage! The guru will take
him affectionately by the hand and make him sit facing the east, with his hands
cupped. He will be seated on an ornamented platform. This will be on an
excellent and pure seat meant for a guru, overlaid with a piece of cloth,
antelope skin and kusha grass. The guru will bring a local conch shell, along
with its stand, and purify it with the astra mantra. It will be placed in front
of him, in a comfortable position. He1722 will worship the conch
shell and its stand with flowers. With the armour of astra mantra, he will
sanctify it and pour water into it. He will fill it, as he had done earlier,
and worship it with shadanga mantra. 1723 He will utter Pranava
mantra seven times. It will be worshipped with fragrances, flowers, padya and
incense and by showing a lamp. The conch shell will be protected and covered,
armoured by astra mantra. According to local custom, the dhenu mudra and the
shankha mudra will be shown. According to the norms indicated for the worship, a
beautiful and auspicious mandala will be drawn, in an excellent spot that is in
front and to the south of the conch shell. This will be worshipped with
fragrant flowers and other articles. A clean pot, along with its stand, will be
purified. Sanctified with incense, this will be placed and filled with pure and
fragrant water. O lord among sages! Five types of bark, five leaves and five
kinds of clay must be mixed with fragrances and smeared over it. 1724
The pot will be embellished and decorated with garments, mango leaves, durva
grass, a coconut and other articles. O lord among sages! Five jewels will be
placed inside the pot. If these are not available, one must devoutly place gold
inside it. The five jewels are said to be blue sapphire, ruby, a lump of gold,
coral and zircon. Following the rules, he will recite "May this man obtain
radiance" and end with "glum". 1725 Lovingly and
pleasantly, he will follow the norms for worship, starting with the worship of
Shakti, the foundation. He will invoke and worship the divinity along the path
of the five sheaths. As has been stated earlier, he will offer a naivedya of
payasam, cooked rice and betel leaves. Chanting the one hundred and eight
names, he will infuse the pot with mantras. In due order, Pranava will be
chanted one hundred and eight times and the five brahmanas will be worshipped.
One will start with Sadyojata and end with Ishana and again use the armour of
astra mantra. He will devoutly display incense and lamps to the covering.
__________________
1720 Literally, the word means a cloth used
during yoga.
1721 The day of the full moon.
1722 All these acts are done by the guru.
1723 To the six (shada) aspects (anga) of
Shiva-consciousness, bliss, will, knowledge, action and eternal nature.
1724 Pancha mrittika has been translated as
five kinds of clay. The usual list is brick, red ochre, salt, ashes, and soil
from white ants. Typically, pancha patra (five leaves) will be taken as a mango
twig with five leaves. The five types of bark will probably be bilva, neem,
pipal, banyan and amalaka (myrobalan).
1725 A bija mantra.
In the proper way, he will display
the dhenu and shankha mudras. He will cover the top of the pot with locally
found darbha grass. A square will be drawn to the north-east of the mandala.
Following the norms, a beautiful seat will be placed inside it. The child
shishya will be made to sit comfortably on this. Pronouncing words of
benediction, he will pick up the pot. Doing pradakshina of the shishya's head
with the pot, the guru will perform his abhisheka. After reciting Pranava seven
times, he will chant the names of the five brahmanas. At the end of the
abhisheka, he will sprinkle him with water from the conch shell. Displaying a
beautiful lamp, he will wipe him with a piece of cloth. He will be made to wear
a new loincloth with a piece of string and two fresh garments. Washing his feet
and performing achamana, the guru will gather bhasma. He will lead the child by
the hand into the centre of the mandala. Following the norms, the guru will
smear bhasma over his body. He will be made to sit down on a comfortable seat
inside. Desiring jnana about the truth, he will be seated facing the east.
Seated on his own seat, the guru will say, "May your atman be without
blemish. May you be complete as a guru. May you be unwavering in your thought
that you are Shiva." Deep in thought, he will immerse himself in samadhi
for a muhurta. After this, he will open his eyes and look favourably and
affectionately towards the pure shishya, who is seated with his hands joined in
salutation. He will place his hand, smeared with bhasma, over the child's head.
He will clearly articulate the words, "I am Hamsa" in his right ear
and say, "The first term, aham, signifies Shakti in your atman. The word
'sa' is Shiva himself. Therefore, think that you yourself are Shiva." In
this way, he will speak and instruct him about such meanings. Affectionately,
he will clearly explain the inner meanings of these words. "O brahmana! I
am speaking these words to you. Listen attentively. Retain them in your
mind." Saying this, he will explain clearly."""
“Subrahmanya are ubrahmanya said,
'The great statements the following. 1726 (1) "Prajnanam
Brahma". (2) "Aham brahmasmi" 1727 (3) "Tattvamasi"
1728 (4) "Ayatma brahma".1729 (5)
"Ishavasyamidam sarvam" 1730 (6) "Pranosmi" 1731
(7) "Prajnatma" 1732 (8) "Yadeveha tadamutra
yadamutra tadinvaha". 1733 (9) "Anyadeva tadviditadatha
aviditadapi"1734 (10) "Esha na atmantaryamyamritaha" 1735
(11) "Sa yashchayampurusha yashchasavaditye sa ekah" 1736 (12)
"Ahamasmi param brahma param parparatparam" 1737 (13)
"Vedashastragurutvattu svayamanandalakshmanam" 1738
___________________________
1726 The numbering exists in the text.
1727 I am the brahman.
1728 You are that.
1729 This atman is the brahman.
1730 The first shloka of Isha (Ishavasya)
Upanishad. All this is pervaded by Isha.
1731 I am prana.
1732 The atman is wisdom.
1733 What is here, is there. What is
there, is here.
1734 If it is other than what it known, it
is also what is unknown.
1735 This atman that is inside is without
death.
1736 This Purusha and the one who exists in
the sun are identical.
1737 I am the supreme brahman, the
supreme, greater than the greatest.
1738 Since I am a guru of the Vedas and
the sacred texts, I am myself characterized by signs of bliss.
(14) Sarvabhutasthitam brahma
tadevaham na samshayah" 1739 (15) "Tattvatasya pranohamasmi
prithivyah pranohamasmi", 1740 (16) "Apam cha pranohamsami
tejasshcha pranohamasmi", 1741 (17) "Vayoshcha
pranohamasmi akashasya pranohamasmi" 1742 (18) "Trigunasya
pranohamasmi" 1743 (19) "Sarvoham sarvatmakoham samsara
yadbhutam yachcha bhavyam yatdvartamanam sarvatmakatvadadvitiyoaham" 1744
(20) "Sarvakhilvidam brahma". 1745 (21) "Sarvoham
vimuktoham" 1746 (22) "Yoasou soham hamsassohamasmi"1747
One must always perform dhyana on this. 1748 I will tell you about
the meanings of these great expressions.'""
"""The meaning of
the expression "Prajnanam Brahma" has already been explained. In
"Aham brahmasmi", the word "aham" means Parameshvara, with
Shakti in his atman. "A" is the first among letters and indicates
Shiva's supreme radiance.
"Ha" takes the form of
space and is described as Shakti's atman. When Shiva and Shakti unite, there is
always bliss. The word "brahman" is a clear statement of it being
Shiva and Shakti, present in all atmans. This has been instructed earlier.
Think about "Tattvamasi". In "You are that", the meaning of
the word "that" has already been explained. One should not think that
"I" am anything other than this. The word "aham" is in the
masculine gender, whereas the word "tat" is in the neuter gender.
However, one should not understand this as incompatibility between the two. The
masculine and the feminine are the cause behind the universe. It cannot but be
otherwise. For purposes of instruction, one should think of "tat" as
"sa". 1749 In the expression "Ayatma brahma",
both words are in the masculine gender. In "Ishavasyamidam sarvam",
everything in the universe is protected by Isha. In "Prajnatma" and
"Yadeveha tadamutra yadamutra tadinvaha", one should think about what
"this" and what "that" mean. He is here and he is there.
Learned siddhas have spoken about the meaning. In this expression, the one who
is there, is also here. The learned have expressed their view. As in the
earlier case, this is Purusha. Next, there is the expression "Anyadeva
tadviditadatha aviditadapi". In this statement, there seem to be two
opposite kinds of thoughts. O sage! Therefore, I need to explain why one should
not take these opposite meanings. Listen. By the expression "what is
known", one should understand that nothing is known perfectly. In that
way, "what is not known" means what has not been known so far.
Otherwise, one can certainly arrive at an inconclusive determination.
"Esha na atmantaryamyamritaha" means Shiva himself. That is also true
of "Sa yashchayampurusha yashchasavaditye sa ekah". Shambhu is in
Aditya. Since both words are used, there is no difference between the two and
he is in everything. The two terms indicate unity. _______________
1739 The brahman is established in all
beings and there is no doubt that I am he.
1740 I am the prana of the tattvas, I am
the prana of the earth.
1741 I am the prana of water, I am the
prana of fire.
1742 I am the prana of wind, I am the
prana of space.
1743 I am the prana of the three gunas.
1744 I am everything. I am in the atman of
everything in samsara. The past, present and future exist in my atman. I am
without a second.
1745 Indeed, all this is the brahman.
1746 I am everything, I am emancipated.
1747 I am who he is, I am the one who is
Hamsa.
1748 The guru is telling the shishya this,
and it is being retold by Skanda to Vamadeva.
1749 The
word 'sa' (he) is in the masculine.
The shruti texts speak of the Lord
Shambhu being golden in complexion. His limbs are golden and so are all his
portions. Otherwise, he wouldn't have been the lord. In the Chandogya
Upanishad, it has been heard that Shambhu is the one who is inside Shiva.1750
It has been heard that he is the one with a golden beard, with golden
hair. The tips of his nails and the tips of his hair are all golden. I will
explain the meaning of the expression "Ahamasmi param brahma param
parparatparam". Listen. The meaning of the word "aham" is Shiva,
with Shakti in his atman. "He is certainly the one." This is the
meaning that can be applied to this expression. He is spoken of as the best. He
is in all atmans. He is the supreme brahman. He is the supreme divinity. The
word "para" indicates this. In the two expressions
"Vedashastragurutvattu svayamanandalakshmanam" and
"Sarvabhutasthitam brahma tadevaham na samshayah", Shambhu, full of
bliss, will manifest himself within the heart. There is no doubt that Shambhu
is established in all beings. All of them originate from the tattvas and
"I am the prana, Shiva." Having said this, I will again tell you
about Shiva's tattvas and the three gunas. "Tattvatasya pranohamasmi
prithivyah pranohamasmi." "Apam cha pranohamsami tejasshcha
pranohamasmi". "Vayoshcha pranohamasmi akashasya pranohamasmi".
"Trigunasya pranohamasmi". O sage! All of these tattvas about the
atman must be grasped in their entirety. This is also true of accepting
everything about Shiva's vidya tattva in one's mind. Resorting to these
tattvas, "I am all the pranas. I am in all atmans. I am everything that is
in the past, everything in the present and everything in the future. Everything
is in me. Everything is Rudra." O sage! The shruti texts say that
everything originated directly from Shiva's mouth. He is supreme and is in all
atmans, because of all the gunas are always in him. "Sarvoham
sarvatmakoham samsara yadbhutam yachcha bhavyam yatdvartamanam
sarvatmakatvadadvitiyoaham". Therefore, "I am the paramatman and am
not separate. I have no second." "Sarvakhilvidam brahma". I have
already spoken about the meaning of this expression. "I am complete."
That leads to the expression of my being always liberated. "Sarvoham
vimuktoham". "As a result of my favours, all animals who seek refuge
with me are liberated." "Yoasou soham hamsassohamasmi".
"Shambhu is present in all atmans, and I am he. I am Shiva." O
Vamadeva! As stated by Shiva, these are the meanings of all the expressions.
These words spoken by Isha are in the shruti texts and he will affectionately
explain their meanings. The guru will instruct the child that men are
themselves Shiva."""
""He will then take the
conch shell and its stand and purify these with bhasma and astra mantra. He
will place these inside the square that is towards the front and worship them.
Uttering "AUM", he will fill it with fragrant water that has been
strained through a piece of cloth, with astra mantra pronounced over it. He
will use mantras and worship it. He will next chant Pranava seven times.
"If anyone transgresses even a bit, that is a cause from great fear."
Citing these words from the shruti texts, he will say, "Be steady in your
atman, devoid of fear." Having addressed his shishya in this way, he will
perform dhyana on the divinity and worship him. He will then worship the
shishya's seat, using the method of raising up the six.1751 He will
visualize Shiva's seat and think of Shiva's image. Starting with the shishya's
head and ending with the feet, he will perform nyasa of the five brahmanas on
his body.
____________________
1750 There does not seem to be any such
statement in Chandogya Upanishad. This may be an interpretation of 3.14.1, or a
verse from 8.3.
1751 It is impossible to determine what
this means. Given the expression 'raising up', it probably refers to the
chakras.
Depending on whether it is the
trunk or the face, he will also do nyasa of Pranava's kalas, as represented by
thirty-eight mantras, on the shishya's head and body. Having invoked and
instated Shiva, he will display the mudras. Possessing every kind of jnana, he
will duly perform nyasa on the limbs. Starting with the seat, he will think of
the sixteen kinds of upachara. He will offer a naivedya of payasam and cooked
food, mentioning Agni's wife.1752 He will offer a handful of water
for achamana and in the due order, arghya, incense, lamp and other things.
Along with brahmanas who are accomplished in the Vedas, he will worship him
with his eight names. He will perform japa on knowledge of the brahman, as
stated by Bhrigu Varuni, 1753 "He is beyond devas. He is the
supreme Maheshvara." Saying this, he will stand up and take a garland made
out of kahlara flowers. 1754 He will slowly do japa from the Siddhi
Skandha of a Panchashikha text, as composed by Shri Virupaksha. 1755
With an extremely favourable mind, he will say, "My fame is
complete." Following the local tradition, he will place the garland around
the shishya's neck. He will worship him with a tilaka and smear unguents all
over his limbs. He will follow the norms of his own sampradaya 1756
and the local customs. He will give him a name, which has the words,
"Shripada".
He will give him an umbrella and
sandals, arranged for earlier. He will authorize him to undertake rites
connected with explaining and the right to accept a guru's seat. The guru will
show him these favours, because the shishya has now become like Shiva himself.
"May you always have samadhi with the words, I am Shiva." Having said
this, he will himself bow down before him. Following the procedures followed in
the sampradaya, he will prostrate himself. The shishya will stand up and
prostrate himself before the guru, the guru's guru and other shishyas of his
own guru. Having prostrated himself before his guru, the shishya will stand there
humbly, following good conduct. The guru will say, "From today, you will
show favours to the worlds. Follow the rules and pledge to accept a shishya
only after testing him for a year. Give up taints like attachment and be
devoted to performing dhyana on Shiva. Associate with siddhas from virtuous
sampradayas and not with others. Until the breath of your life lasts, never eat
without having worshipped Shiva first. Resort to devotion towards your guru and
be happy. Be blissful." In this way, a supreme guru, compassionate and an
ocean of jnana, will be favourably inclined towards his shishya and treat him
like an equal. O Vamadeva! O lord among sages! Out of affection towards you, I
have told you about the Yogapatta rules, though they are extremely secret."""
'Suta concluded, "Having said
this, Shanmukha affectionately showed him compassion and started to speak to
him about the auspicious rules followed by mendicants for shaving and
bathing.""
____________________
1752 Svaha.
1753 This is a reference to the Bhrigu
(Varuna's son) Valli section of Taittiriya Upanishad.
1754 The white waterlily.
1755 Following Kapila, Panchashikha was an
exponent of samkhya yoga.
1756 Order, sect.
“Subrahmanya said, 'O Vamadeva! O
great sage! 1 will tell you about the rules for shaving and bathing. If these
are immediately followed, they lead to supreme purification for a mendicant. O
lord among sages! After he has obtained Yogapatta according to the rules, a
shishya who follows the vows will start the task of complete shaving. He will
bow down before the guru and take specific permission from the guru. He will
wash his hair and perform achamana. He will perform the act of shaving while
clad. Subsequently, the garment and the razor must be washed with water and
clay. The barber will also be given clay and asked to wash his hands with clay.
Repeating "Shiva, Shiva", he will sprinkle every object that is there
with water. He will close his own eyes and pressing them with the ring finger
and the thumb, recite the astra mantra. He will open his eyes and look towards
the razor and other articles used for tonsuring. He will recite astra mantra
twelve times and sprinkle them with water. He will take the razor and snip off
a bit of hair from the right side. Some hair from the front will be cut off
first, before shaving off all the hair. The shaved off hair must be collected
on a leaf and not allowed to fall down on the ground. The beard will be shaved
and the nails on the fingers and the toes clipped. Clay will be collected from
the root of a bilva, ashvattha or tulasi tree. He will submerge himself in the
water twelve times. Returning to the bank, he will sit down. The collected clay
will be divided into three parts, and these must be placed on a pure spot of
ground. Each part will again be divided into three parts. Reciting astra
mantra, they will be sprinkled with water. Taking one bit of clay, he will wipe
each of his hands twelve times with this. Each hand must then be cleaned with
water. In due order, another bit of clay will be used for the feet, another for
the face, another for the arms and so on. Smearing himself and washing himself
with water, he will submerge himself in the water again. He will collect some
more clay and smear his head with this twelve times. Having smeared his head
with clay, he will repeatedly submerge himself in the water. He will return to
the bank and with a handful of water, do achamana sixteen times. He will do
pranayama twice and chant Pranava sixteen times. He will again collect some
clay and divide this into three parts. Following the norms, he will purify his
hips and his two feet. He will do achamana twice and reciting Pranava sixteen
times, silently do pranayama. He will again take some clay and apply it thrice
on his thighs, chanting "AUM". He will chant mantras seven times,
sprinkling water over his own palms. He will smear clay thrice over them and
glance at the purifying image of the sun. He will smear his armpits and clean
them, using the hand on the other side to do this. Excellent in inclination and
firm in his mind, the shishya will clean his hands with clay. Full of devotion
towards his guru, he will smear himself with clay and purify himself, starting
with the head and ending with the feet, while looking at the sun. He will stand
up and fix a staff on the ground. He will remember his own guru with faith and
devotion and use the jnana and mantras. 1757 The shishya will
devoutly remember Mahesha Shankara Chandrashekhara Shiva, the lord of
prosperity, along with Uma. He will lovingly do sashtanga pranama thrice before
the guru, Shiva, and panchanga pranama once. 1758 He will then stand
up and bow down. He will enter the water of the tirtha again. Following the
rules cited earlier, he will smear his shoulders with clay.
__________________
1757 Though not stated explicitly, the
staff presumably stands for me guru, and he prostrates himself before that.
1758 In panchanga pranama, five (pancha)
limbs (anga) touch the -ound-knees, chest, chin, temple and forehead.
He will collect the remaining clay
and enter the water again. Dissolving it in the water, he will apply it all
over his limbs. He will remember Shiva's lotus feet and chant "AUM"
thrice. This is the norm for him to always cross over the ocean that is
samsara. He will sprinkle himself with water and use bhasma from a Viraja
oblation to smear his limbs. Wiping his limbs, he will bathe and smear himself
with bhasma again. O sage! Following the auspicious norms, he will apply
Tripundra and also attentively apply it to all his limbs. Thereafter, pure in
mind, he will undertake the midday ites. He will prostrate himself before
Maheshvara, the guru and the water of the tirthas. O sage! Full of supreme
devotion, he will worship Ishana, the saviour of the three worlds, the one who
bestows jnana, along with Ambika. Firm in his mind, the mendicant will stick to
his pure tasks and go and seek alms from virtuous brahmana households. Pure in
his atman, he will divide the alms received into five parts and use them
accordingly. He will cast aside any impure food. Every day, he will attentively
practice purification, bathing and begging. He will use four types of begging
bowls. There isn't a fifth. These are made out of dried gourd, bamboo, wood, or
clay. These are the four kinds of begging vessels. There is no fifth. There are
six activities that must be shunned by mendicants-having betel leaf, using a
metal vessel, emission of semen, a white garment, sleeping during the day and eating
at night. Those who act against these rules are said to become rakshasas.
Therefore, one should not act in a contrary way. After the shaving, he must
make efforts to bathe and purify himself. In his mind, he must remember the
pure and supreme brahman, Sadashiva. O tiger among sages! Thus, out of
affection towards you, I have told you everything about the norms for shaving
and bathing. What else do you wish to hear?"""
“Vamadeva said, 'There are no
burning rites for mendicants who are emancipated. I have heard that when they
die, their bodies are buried. O Kartikeya! You are my guru. Out of great
affection towards me, tell me about those rites. Other than you, there is no
good speaker anywhere in the three worlds. Full of sentiments of "I am
complete", there are those who are freed from the cages that bodies are.
They have followed the path of worship. Freed from their bodies, they go to the
hereafter. O illustrious one! O Shankara's son! You should specifically tell me
about their progress. In your great affection, think of me as your own
shishya.""
'Suta said, "Shakti's son, the
enemy of asuras, heard what the sage submitted. He spoke about the great
secret, which Bhrigu had heard from Ishvara.""
"Subrahmanya replied, 'O sage!
This is a secret. Bhagavan, the omniscient holder of Pinaka, himself told
Bhrigu, the yogi who was devoted to Shiva, about this. O brahmana! I will tell
you about it now. It should not be revealed to anyone. It should be given to a
serene shishya who is full of devotion towards Shiva. There may be an extremely
patient mendicant who has given up his body, immersed in samadhi, with
sentiments that are full of Shiva. He is complete and is like Shiva himself. A
person with an impatient mind can never achieve samadhi. I will tell you about
the means for him. Listen attentively. He will have heard from his guru's mouth
about the jnana that is in the three Vedas, about Vedanta and what is stated in
the agama texts. He must make efforts to practice yoga, yama and the other
components. nponents. If a mendicant does this, he will be supremely immersed
in dhyana on Shiva. O sage! As a result of the niyamas, his mind will be fixed
on Pranava. However, because of weakness in the body, a mendicant may not be
able to muster up the patience. Devoid of desire, he will then remember Shiva
and give up his decayed body. O sage! As a result of Sadashiva's favours, Nandi
sends five famous divinities in the form of messengers. One of them is in the
form of the one who has killed him. A second has a body that is a mass of
energy. A third is the presiding deity of the day. A fourth is the presiding
deity of shukla paksha. A fifth is in the form of uttarayana. All five are
interested in showing favours. There are also five other famous
divinities-Dhumra, Tamasvini, Ratri, the presiding deity of krishna paksha and
in the form of dakshinayana. O Vamadeva! O great sage! Now hear about their
activities. O sage! For beings interested in karma, these five divinities 1759
seize them and take them to heaven, where, as a result of their good merits,
they enjoy objects of pleasure. When those good merits are exhausted, they
return to the world of humans and go through births, as was the case earlier.
Those divinities divide earth into five paths, fire and the others.""1760
""A mendicant is seized
and taken to Sadashiva's region. Having taken him there, they bow down at his
feet and stand behind the lord of devas. Those divinities, who show favours and
urge towards karma, remain there. Sadashiva, lord of devas, glances at the one
who has arrived. If he is not attached, he teaches him about the meaning of the
great mantra. He gives him a body that is similar to his own and instates him
as a ganapati. Sarvesha Shankara, everyone's lord, shows him favours in this
way. He1761 is adorned with a deerskin, trident and the supreme
ability to grant boons. He has three eyes, and his matted hair is radiant with
Ganga and the crescent moon. He is seated astride an excellent vimana and has
the power to bestow everything that is desired. Though he is not attached, he
is surrounded by maidens who serve Rudra. There is singing and dancing and the
pleasant sound of the playing of musical instruments like the mridanga. He is decorated
with divine garments, garlands, unguents and ornaments. There are divine pots,
filled with amrita and celestial water. His radiance resembles that of one
crore suns but is as cool as the radiance of one crore moons. On that vimana,
he can go wherever he wills, at the speed of thought. He enjoys all these
objects of pleasure, until his eagerness for enjoyment has been exhausted. If
this does not happen, Prakriti, who is impossible to cross, brings him down
with a fierce spear. He is hurled into a desolate spot, where he is burnt by an
extremely blazing fire that resembles the fire of dissolution, until the desire
has been exhausted. Then, Paramaeshvara shows him his favours and instructs him
about the meaning of the great mantra. He is imbibed with the sentiment,
"I am complete. I am the immobile Shambhu." He shows him his favours
and grants him samadhi and incessant siddhis that assume the form of
throbbings. He obtains karma, capacity, and a form that is like that of the
sun. Even when the lifespan of the one born from the lotus comes to an end, he
does not have to return. The guru of the universe grants him supreme
emancipation. Thus, this destination is an accumulation of every kind of
prosperity. Vedanta has determined that this is the path to accomplish
emancipation.'""
___________________
1759 Obviously the latter, Dhumra and so
on.
1760 Presumably linked to the five
elements.
1761 The mendicant.
""When a mendicant from a
good sampradaya is about to slowly die, those who are favourable towards him
surround him. All of them control themselves and starting with Pranava,
instruct him with meaningful words. Lovingly and clearly, they always remind
him of Shiva. He is the nirguna supreme radiance, who deserves to be worshipped
until the time of dissolution. When they have gathered together, the procedure
for samskara is described as follows. A body that has not gone through samskara
does not reach a good destination. Those who are devoted to Shiva have
renounced all karma. In such a situation, if a king defiles their bodies, the
kingdom will be destroyed. Those who reside in villages will also suffer from
great miseries. It is to avoid this that the following procedure is spoken
about. Humble in his mind, the king will start japa with "nama
irinyaya" and end with "nama amivatkebhyah" 1762 He
will end with "AUM" and complete the worship of the divinity. O lord
among sages! If this is done, there will be peace and there will be no taint.
The sons and others must also undertake the proper excellent samskara. O
brahmana! Out of my compassion, I will tell you. Listen. The body must be
worshipped, bathed and purified. It must then be worshipped with flowers and other
things. In due order, Shri Rudra Sukta, Chamaka Sukta and Rudra Sukta must be
recited. A conch shell will be placed in front of the body and sprinkled with
water. A flower will be placed on the head and uttering Pranava, the body will
be wiped. The loincloth and other garments will be taken off and fresh ones
worn. Following the norms, all the limbs must be wiped with bhasma and dust.
Following the norms, Tripundra will be applied and a tilaka mark made with
sandalwood paste. The body will be decorated with garlands made out of flowers.
Uttering mantras, in the due order, garlands of rudraksha beads will be placed
over the chest, neck, head, arms, wrists and ears. The body will be made
fragrant with incense and placed on a sling made of ropes. It will then be
placed on a beautiful and excellent chariot, in the form of the five brahmanas.
Reciting "AUM" first, the mantras to the five brahmanas, Sadyojata
and the others, must be chanted. The chariot will be decorated with fragrant
flowers and garlands. The dead body will then be taken on a circumambulation of
the village. There will be dancing and the playing of musical instruments. In
every direction, brahmanas will chant from the Vedas. Near a sacred tree and in
an auspicious spot that is towards the north or the east, all the mendicants
will dig a ditch that is as long as a staff, after worshipping the divinity
first. Uttering Pranava and the vyahritis in the due order, they will sprinkle
this with water. Leaves from the shami tree and flowers, with their tips facing
the east, will be laid down. This will be covered with darbha grass and his
seat of cloth, antelope skin and kusha placed above this. To the sounds of
Pranava and chants of the brahman, the body will be sprinkled with panchagavya,
1763 With Rudra Sukta and Pranava, the body will be sprinkled with
water from the conch shell. A flower will be placed on the head. Those who are
favourable towards him must now remember Shiva. Uttering "AUM" and
words of benediction first, they will place the body in the ditch, in a posture
of yoga and facing the east. It will be decorated with fragrances, flowers,
incense and guggula dhupa. 1764 They will chant, "O Vishnu!
Please protect the oblations." The staff will be placed in the right hand
the kamandalu in the left, with the chanting of "prajapate na
tvadetanyanyo"1765 and other mantras.
___________________
1762 Nama irinyaya' is 16.43 of Vajasaneyi
Samhita. 'I prostrate myself before the one who is in a barren/desert region.'
'Nama amivatkebhyah' is 4.5.9 of Taittiriya Samhita. I prostrate myself before
those who afflict.’
1763 Five products obtained from a
cow-milk, ghee, curd, cow's urine and cow dung.
1764 A fragrant gum resin used as incense.
1765 10.20
of Vajasaneyi Samhita. 'O Prajapati! You know and on one else.
Doing japa with the mantra
"brahmajajnanam prathamam", 1766 the head will be touched.
Doing japa with Rudra Sukta, the midpoint of the eyebrows will be touched.
Chanting the mantra "ma no mahantam", 1767 a coconut will
be used to splinter the skull into four parts. The ditch will then be filled
up. The person performing the rite will then touch the spot and perform japa
with the mantras for the five brahmanas, with nothing else in his mind. He will
start with "yo devanam" 1768 and end with, "The one
who is supreme is Maheshvara". In this way, he will perform japa on
Mahadeva, the medication for samsara, along with Amba. He is the omniscient
one, not subservient to anyone else. He is the one who shows every kind of
favour. A platform made of mud will be constructed. It will be two aratnis wide
and one aratni high. This will be smeared with cow dung. A square will be drawn
inside this and worshipped with fragrances, akshata, fragrant flowers, bilva
leaves and tulasi. With the sounds of Pranava, fragrances, lamps, milk and
oblations will be offered. After one must prostrate oneself five times.
performing pradakshina, After performing japa with Pranava twelve times, they
must prostrate themselves again. To the sounds of Pranava, offerings must be
made, in the due order, in every direction and sub-direction. I have thus
spoken about the rites up to the tenth day. O noble sage! Now hear about what
must be done for mendicants on the eleventh day.'""
“Subrahmanya said, 'When the
eleventh day arrives, rites are prescribed for mendicants. O tiger among sages!
Out of affection towards you, I will tell you about these. Uttering sacred
words of benediction, the person performing the rite must clean the platform
and smear it. Starting from the west and ending in due order with the east, he
must sprinkle water five times. He will sit down, facing the north, and draw a
mandala. The square that is drawn in the centre must be no longer than one
pradesha.1769 In the due order, a dot, a triangle, a hexagon and a
circle will be drawn. A conch shell will be placed in front and following the
rules, worshipped. Having done pranayama, he will take the sankalpa and worship
Sureshvari. He will worship the five divinities, who have been mentioned
earlier in the forms of messengers. He will fling some darbha grass to the
north and not touch it again. Starting with the west, the mandalas will be
worshipped, following the path of shadutthapana. 1770 Inside them,
flowers will be piled up, like pedestals, reciting, "AUM. Hrim. I invoke
the messenger goddess in the form of Agni. I prostrate myself." Each of
the mantras must end with "namah". The mudras for instatement will be
lovingly displayed for each. Anga-nyasa will be done, chanting "Hram,
"Hrim" 1771 and so on. They will be thought of as holding
nooses and goads, with hands in abhaya and varada mudras. They will be as
radiant as the chandrakanta jewel. The shadows of their red finger rings will
tinge all the directions.
__________________
1766 13.3 of Vajasaneyi Samhita. The jnana
about the brahman originated first. However, this verse has been interpreted in
other ways.
1767 16.15 of Vajasaneyi Samhita. 'Do not
harm us, old or young' and so on.
1768 11.39 of Vajasaneyi Samhita,
dedicated to Vayu. 'He who is the breath of life of the gods.’
1769 One pradesha equals eight angulas,
angula being the length of a finger.
1770 A throne is visualized, and the throne
is worshipped with six mantras, one for each of the sides.
1771 Bija
mantras.
They will be attired in red
garments and their hands and feet will be as radiant as lotuses. They will
possess three eyes and their charming and beautiful faces will be like the full
moon. Their crowns will be set with rubies, and they will be marked with the
signs of the crescent moon. Their earrings will brush against their cheeks.
Their breasts will be thick and elevated. With necklaces, armlets, bangles and
ornaments around their girdles, they will be enchanting. They will be slender
in the waist, with heavy hips. They will be attired in red and divine garments.
With the steps of their lotus feet, the ruby-studded anklets will jingle. The
rings on their toes and the ornaments on the girdles around their hips are extremely
beautiful. If a person is like Shiva, what favours can these images not show to
him? If a person is like Mahesha, these images of Shaktis accomplish everything
for him. These five images have been accepted as the ones who can show every
kind of favour. They are divine and out of favours towards others, carry out
every kind of task. In this way, he will perform dhyana on them, the ones who
carry out Shiva and Shivaa's favours. With drops of water from the conch shell,
he will offer them padya for their feet. The achamaniya will be placed in the
hands and the arghya on the head. One will conceive of the act of bathing them,
using water from the conch shell. Divine and red garments and upper garments
will be offered. Diadems and other things will be offered as gifts and
ornaments will be given. There will be offerings of sandalwood, akshata and
extremely fragrant and agreeable flowers. Full of great joy, incense and lamps,
with wicks soaked in ghee, will be offered. Reciting Pranava and "Hrim"
first, he will say, "I offer everything." He must end with
"namah" and offer payasam mixed with honey, ghee, sugar, apupas,
plantains and molasses. For each of them, these articles will be placed on
separate plantain leaves. Reciting "Bhuh Bhuvah Suah", these will be
sprinkled with water. The naivedya will be offered with the chanting of
"AUM. Hrim. Svaha." Chanting, "namah," the water for
drinking will be offered with a great deal of affection. O supreme among sages!
The act of releasing them must be performed with a great deal of love. The
place must be purified, starting with the east. A handful of water for achamana
and arghya will be offered. Betel leaf, incense and lamps will be offered.
After this, one performs pradakshina and prostrates oneself. Following the
norms, he will place his hands in salutation above his head and pray to them.
"Let the illustrious mothers be pleased. The mendicant wishes to reach
Shiva's feet. Protect him, so that he reaches Paramesha's lotus feet."
Saying this and praying, they will be released, to return wherever they have
come from. The prasada1772 will be collected and distributed among
maidens. It can also be given to cows or flung into water but must never be
distributed in any other way. Parvana must be performed for a mendicant, never
ekoddishta. 1773 I will now speak about the rules for parvana
shraddha. O best among sages! Listen. This is beneficial. The person performing
it will bathe, perform pranayama, wear his sacred thread and control himself.
He will wear a ring of darbha grass on his finger and say, "This is an
auspicious tithi. I will perform parvana shraddha." He will then take the
sankalpa. Darbha grass will be cast to the north and will also be used for a
seat. He will touch water and devoutly seat himself, cleaning his limbs. He
will invite four brahmanas who are devoted to Shiva and are firm in their vows.
"You represent the Vishvadevas, and I seek your favours in performing the
rites." He will say, "You are the atman, the antaratman, the
paramatman." Full of true devotion and love, he will then touch their
feet. He will wash their feet and they will be made to sit, facing the east.
___________________
1772 Food after an offering is made to a
divinity.
1773 Ekoddishtha
shraddha is performed for one specific deceased individual, without including
any other ancestor, Parvana shraddha is a general shraddha for all ancestors,
performed on an auspicious day, such as the conjunction of the sun and the
moon.
They will be ornamented with
fragrances and fed in front of Shiva. The ground will be smeared with cow dung
and darbha grass will be spread, with the blades pointing towards the east. He
will perform pranayama and take the sankalpa, "I will offer pinda."
He will then think of three mandalas as atman, antaratman and paramatman and
worship them. After this, using the chaturthi case, he will offer the pindas.
"I am offering the pindas." Saying this, he will devoutly offer them.
Following the accepted norms, he will use the kusha grass to offer water. He
will then get up and performing pradakshina, prostrate himself. According to
the norms, dakshina will be offered to the brahmanas. At the same spot and on
the same day, offerings will be made to Narayana. For the sake of protection,
it is said that Vishnu must be worshipped everywhere. A great worship must be
undertaken for Vishnu and payasam offered. Twelve brahmanas who are
accomplished in the Vedas must be invited. Representing Keshava and the others,
they will be worshipped with fragrances, flowers, akshata and other articles.
Following the norms, they must be given footwear, umbrellas and garments. They
must be devotedly satisfied, addressing them in many kinds of auspicious words.
Reciting "Bhuh Svaha, Bhuvah Svaha Svarah Svaha AUM", he will spread
darbha grass on the ground, with the blades pointing towards the east. He will
then offer payasam as oblation. O lord among sages! I have spoken to you about
the excellent rites for the eleventh day. O brahmana! I will now speak to you
about the twelfth day. Listen lovingly.""
"Subrahmanya said, 'He will
get up on the twelfth day, bathe and perform the daily rites. He will invite
mendicants who are devoted to Shiva and brahmanas who love Shiva. They will
bathe and purify themselves. At midday, following the norms, they will be fed
with many kinds of tasty and auspicious food. In Paramesha's presence, they
will be instated and worshipped, following the path of the five sheaths. He
will perform pranayama, control his speech and follow the path of the great
sankalpa. "I take the sankalpa that I will worship our guru." Saying
this, he will touch darbha grass. He will wash their feet. Then, having
performed achamana himself, he will control his speech. He will make them sit
down, facing the east, and adorn their bodies with bhasma. O sage! Full of
great sentiments, the brahmanas will perform dhyana on the eight, Sadashiva and
the others. He will mention his own name and use his intelligence to perform
dhyana on Parameshthi as the guru, along with Amba. He will meditate on his own
supreme guru and then on the guru who is greater than the greatest. "This
is the seat." Saying this, he will offer the seat. Starting with Pranava,
he will announce his name a second time. "I invoke, namah." With
these words, he will offer arghya and water. He will offer padya, achamana,
arghya, a garment, fragrances and akshata. They will be decorated with flowers
and starting with Pranava, their eight names will be mentioned, in the chaturthi
case. Fragrant flowers will be offered. He will offer incense and lamps and
say, "I have completed the worship in every possible way." Saying
this, he will prostrate himself and stand up. Vessels made out of plantain
leaves will be laid out and cleaned. Purified cooked rice, payasam, apupas,
soup and vegetable dishes will be offered. Other objects like plantains,
coconuts and molasses will be offered. In due order, they will be offered in
separate vessels, making the same statement. After this, he will sprinkle them
and say, "Let Vishnu's oblations be protected." Saying this, he will
touch them with his hand and stand up. He will offer water for drinking and
say, "Let Sadashiva and the others be pleased and bestow boons on
me." He will then perform japa with the mantra, "ye deva" 1774
and scatter akshata. He will prostrate himself, stand up and say,
"Let there be amrita everywhere." He will please them and perform
japa with the "gananam tva" mantra. 1775 In the due order,
he will chant from the Vedas, Rudra Sukta, Chamaka Sukta and the panchakshara
mantra. When the brahmanas have eaten, they will be given as many grains of
akshatas as there are mantras. After eating, they will be given water for
cleaning the mouth, hands and feet. When they have done this, they will be made
to sit comfortably on seats. As indicated, they will be given pure water,
camphor and other articles, mouth fresheners, dakshina, footwear, seats,
leaves, vegetable dishes, planks, rods and staffs made of bamboo. He will do
pradakshina around them and prostrate himself before them, satisfying them and
taking their benedictions. He will again prostrate himself and pray for
unwavering devotion towards his guru. "Let Sadashiva and the others be
happy and leave, as they will." Saying this, he will follow them up to the
door. When they restrain him, he will return from the door and happily have
food with the other brahmanas, his relatives and the poor. There should be no
deviation from this. This is true. I repeatedly say that this is the truth. If
a person does this excellent worship of the guru every year, he enjoys great
objects of pleasure in this world. After this enjoyment, he goes to Shiva's
world.'""
"Suta continued, "In this
way, he showed his favours and spoke to the noble and illustrious sage, his
shishya, Vamadeva. Pleased in his mind, the supreme among those who possess
jnana, the great-souled divinity, showed his supreme favours and quickly spoke
again. 'Earlier, Vyasa, lord of sages, spoke about this to lords among sages in
Naimisharanya. Therefore, he is the first guru. O noble one! You are the second
and will be famous in the world. O Indra among sages! Sanatkumara is full of
devotion towards Shiva, and he heard this from your lotus mouth. He will speak
about this to Vyasa, Shiva's noble and great devotee. He will speak about this
to Shuka and make him complete. Each of these tigers among sages will have four
disciples. They will devote themselves to studying the Vedas and will establish
dharma. Vyasa will have four extremely energetic disciples-Vaishampayana,
Paila, Jaimini and Sumantu. O Vamadeva! O great sage! Your disciples will be
the great-souled Agastya, Pulastya, Pulaha and Kratu. Sanaka, Sananda, the sage
Sanatana and Sanatsujata are noble yogis and are loved by Shiva. Sanatkumara's
disciples are excellent and accomplished in the meanings of all the Vedas. He
is a supreme guru, and the succession of gurus proceeds in this way. But Parameshthi
is the supreme guru. All of them deserve to be worshipped by the yogi, Shuka.
This vijnana about Pranava remains in all the groups of four disciples. The
best repository of this is in Kashi, which is the cause of emancipation. This
supreme mandala takes the form of Shiva's seat. It is worshipped by supreme
Indras among mendicants, who are complete in their understanding of the meaning
of Vedanta. The divisions of the Vedas have been thought of and they are like
the great space that pervades everything. Let it give you satisfaction and let
it bring welfare and prosperity to the world. This is a supreme secret, spoken
about by Shiva. It is supreme and is based on the certain conclusions arrived
at in Vedanta. O sage! Since you have heard it from me, people will speak of it
as your wisdom.
__________________
1774 These devas.
1775 23.19 of Vajasaneyi Samhita. You are
the lord of ganas. 1 invoke you. You are the beloved lord of those who are
loved. I invoke you. You are the lord of treasures. I invoke you. You are my
treasure.’
Thus, anyone who follows the path
of "I am Shiva" will go to Shiva and become like Shiva. They will
proceed towards emancipation, just as all the rivers created by the grandfather
proceed towards the ocean.' In this way, the lord of gods instructed the lord
among sages. He then remembered the lotus feet of his parents, worshipped by
all the gods. Kumara, the guru who bestows wonderful divine jnana, went to the
summit of Kailasa, a summit surrounded by many peaks, wonderful and greatly
resplendent. Surrounded by his disciples, Vamadeva prostrated himself before
the one who has a peacock for a mount. He also left for the wonderful and
supreme Kailasa. Having reached the summit of Kailasa, the sage approached
Isha. He saw the feet of Isha and the goddess, which bestow emancipation and
destroy maya. Full of devotion, he offered up his body and all his limbs to
him. In his presence, he prostrated himself repeatedly. Then, the sage stood up
and praised Paramesha, along with Ambika and their son, with many and varied
hymns from the Vedas and the agama texts. He placed the lotus feet of the
divinity and Devi on his own head. Having obtained their favours, he resided
there happily. All of you have also learnt about Pranava meaning Maheshvara,
the secret of the Vedas, the one who is inside everyone and the brahman, the
one who bestows emancipation. If you remain comfortably seated here, at the
feet of Shri Vishveshvara, you will obtain sayujya with his lotus feet and
supreme emancipation. To serve at my guru's lotus feet, I will go to the
hermitage of Badarika. Though I will leave, I will again have an opportunity to
converse with you.""
This ends Kailasa
Samhita.
Vayaviya Samhita
myself before Uma, the ganas and
his sons. He is the lord of Pradhana and Purusha and the cause behind creation,
preservation and destruction. His potency is unmatched, and his glory goes
everywhere. His being a lord and his being a master are said to be natural. He
is without origin. He is the creator of the universe. He is eternal, auspicious
and without decay. I seek refuge with the great-souled Mahadeva Shiva.'
'There is a great tirtha, a
dharmakshetra, at the confluence of Ganga and Kalindi. 1777 This is
Prayaga in Naimisharanya, the path to Brahma's world. There were sages who had
controlled their atmans. They were devoted to the dharma of truth. Those
immensely fortunate and immensely energetic ones performed a great sacrifice
there. Hearing that a sacrifice was being held there by those with unblemished
deeds, the intelligent disciple of Vedavyasa, Satyavati's son, went there. The
great-souled one was intelligent and famous in the three worlds. He knew about
the good and the bad, even in words uttered by the one with five faces,
1778 He could reply to questions posed by Brihaspati. His accounts were
sweet, with charming versions and sections. He was an accomplished raconteur of
the accounts and was wise about policy and the time for it. Suta, supreme among
those who recounted the Puranas, arrived at the spot. On seeing that Suta had
come, the sages were delighted in their minds. Following the norms, they
honoured him and welcomed him. He accepted the worship offered by the virtuous
sages. He sat down on the seat that had been earmarked for him. Having met him,
the sages who had cleansed their atmans were eager to hear about accounts from
the Puranas. The eloquent one was favourably inclined and the maharshis
worshipped him. Extremely eager, they addressed him in the following
words."
'The rishis said, "O
Romaharshana! O omniscient one! O immensely fortunate one! O supreme among
Shiva's devotees! O immensely intelligent one! You have knowledge about all the
Puranas, having received their complete meaning directly from Vyasa. Thus, you
are the receptacle of accounts beings find to be wonderful. Their substance is
like jewels and you are like an ocean, the store of jewels. There is nothing in
the past, the present or the future and nothing in the three worlds that is not
known to you. It is our good fortune that you have come here to meet us.
Because of our good fortune, you have shown us the honour. Your arrival should
not be in vain, and you should not leave without ensuring what is beneficial
for us. Therefore, make us hear the sacred and virtuous accounts that are full
of jnana. Quickly make us hear all the Puranas and the essence of
Vedanta.""
Vyasa continued, 'He heard these
words spoken by the sages who spoke about the Vedas. He replied slowly in
auspicious words that were full of good policy."
_______________________
1776 This chapter repeats bits from
Vidyeshvara Samhita.
1777 Kalindi is another name for Yamuna.
1778 Brahma.
"Suta replied, "You have
shown me a favour by honouring me and you have urged me. Why will I not speak
properly about the Puranas, worshipped by rishis? I worship Mahadeva, Devi,
Skanda, Vinayaka, Nandi and Vyasa, who is Satyavati's son. I will then tell you
about the supremely sacred Purana, as revered as the Vedas. This is an ocean of
jnana about Shiva and directly bestows objects of pleasure and emancipation as
fruits. Its words are full of good policy, and it is ornamented with words
explaining the meaning of attachment. In connection with Shveta kalpa, Vayu
narrated it earlier. I will tell you about all the different kinds of vidya,
the order of the Puranas and the origin of the Puranas. Listen. The fourteen
kinds of vidya are the four Vedas, six Vedangas, mimamsa, nyaya, Puranas and
the Dharmashastras. There are also Ayurveda, Dhanurveda, Gandharvaveda and
Arthashastra. Therefore, there are fourteen kinds of vidya. These eighteen
kinds of vidya follow different paths. But the shruti texts say that their
original wise creator was the wielder of the trident himself. He is the lord of
the entire universe. With a desire to create the entire universe, he first
created the eternal Brahma as his son. To enable the creation of the universe,
Ishvara initially gave this vidya to his eldest son, Brahma, the creator of the
universe. After this, he gave the power of preservation to the divinity Hari.
The second son, Vishnu, became the saviour, even for Brahma. Having obtained
the learning, Vidhatri started to create. Brahma is said to have first created
all the sacred texts and the Puranas. The Vedas then emerged from his mouths.
All the sacred texts also emerged from his mouths. But the subjects on earth
were incapable of comprehending their expanse. The lord Vishnu sustains the
universe. At the end of dvapara yuga, Vishveshvara, whose atman is in the
universe, engaged him, so as to abridge them. He assumed an avatara and roamed
around the earth under the name of Vyasa. O brahmanas! In this way, he
classifies the Vedas in every dvapara yuga. After this, he composed the Puranas
and other texts."" "In this dvapara yuga, he also obtained the
name of Krishna Dvaipayana. Like fire obtained from arani, 1779 he
was born through Satyavati. The sage abridged and classified the four Vedas
again. Since he classified the Vedas, he is known as Vedavyasa. He abridged the
Puranas into four hundred thousand shlokas. Even now, in the world of devas,
they amount to one hundred crore shlokas. Even if a brahmana possesses learning
about the four Vedas, the Vedangas and the Upanishads, without knowledge of the
Puranas, he does not develop a sense of discrimination. The knowledge of the
Vedas is expanded through Itihasa and Puranas. The Vedas are scared of a person
who is limited in learning because he might deceive. The five characteristics
of a Purana are sarga, pratisarga, vamsha, manvantara and vamshanucharita. It
is said that there are eighteen Puranas. Excellent sages who know about the
truth have divided them into long and short. In the due order, the eighteen
sacred Puranas are Brahma, Padma, Vishnu, Shiva, Bhagavata, Bhavishya, Narada,
Markandeya, Agni, Brahmavaivarta, Linga, Varaha, Skanda, Vamana, Kurma, Matysa,
Garuda and Brahmanda. Of these, Shiva is the fourth. This is about Sharva, who
accomplishes every kind of objective. It has one hundred thousand shlokas,
divided into twelve samhitas. Dharma is established in it, and it was composed
by Shiva himself. It says that, following Shiva's dharma, men are divided into
three varnas. Therefore, if one seeks emancipation, one should seek refuge with
Shiva. Even devas seek refuge with him. There is no other means for
emancipation. I have said that the text known as Shiva Purana is in conformity
with the Vedas. I will briefly tell you about its divisions. Listen.
_____________________
1779 Arani stands for the two churning
sticks used to kindle a fire, by rubbing them against each other.
The Samhitas are 1780
Vidyeshvara, Rudra, Vainayaka, Uma, Matri, Rudraikadasha, Kailasa, Shatadrudra,
Kotirudra, Sahasrakotirudra, Vayaviya and Dharmasamja. This Purana, full of
dharma, has twelve Samhitas. The text known as Vidyeshvara has ten thousand
shlokas. The ones known as Rudra, Vainayaka, Uma and Matri have eight thousand
shlokas each. The one known as Rudraikadasha has thirteen thousand shlokas, Kailasa
has six thousand shlokas, Shatarudra has three thousand and Kotirudra has nine
thousand, full of all the meanings of jnana. The text known as Sahasrakotirudra
has eleven thousand shlokas, the excellent text known as Vayaviya has four
thousand and Dharmasamja has twelve thousand. All these divisions aggregate to
one hundred thousand shlokas for Shiva Purana, which represents the essence of
the Vedas and yields objects of pleasure and emancipation as fruits. Vyasa
abridged this to twenty-four thousand shlokas, around one-fourth of the
original Shiva Purana, and retained seven Samhitas. The first is known as
Vidyeshvara, the second is Rudra Samhita. The third is known as Shatarudra and
the fourth is Kotirudra. The fifth is known as Uma and the sixth is Kailasa
Samhita. The seventh is known as Vayaviya. These are held to be the seven
Samhitas. Vidyeshvara has two thousand shlokas, Rudra has ten thousand and five
hundred, Shatarudra has two thousand three hundred and fifty, Kotirudra has a
little more than two thousand and two hundred, Uma has one thousand eight
hundred and forty, Kailasa has one thousand two hundred and forty and Vayaviya
has four thousand. These are said to be the numbers and the numbers in each
division. This is said to be the size of the sacred text, known as Shiva
Purana. Vayaviya is said to have four thousand shlokas. It has two parts, and I
will speak about it. If a person does not know the Vedas, this excellent text
should not be revealed to him. Nor should it be revealed to a person who lacks
devotion or does not know about the Puranas. A shishya who is devoid of malice
and is devoted to dharma must be tested. It must be given to someone who is
devoted to Shiva and follows Shiva's dharma. I prostrate myself before the
illustrious Vyasa, infinite in energy. The Purana Samhita exists in me because
of his favours.""
“Suta said, "A long period of
time passed and many kalpas passed. When this kalpa arrived, the act of
creation commenced. Subjects became aware of their conduct, and these were
established. Sages belonging to six lineages 1781 started to argue
amongst themselves. One said, 'This is supreme.' Another said, 'It is not.'
There was a great debate, but they could not come to a definite conclusion.
Therefore, they went to Vidhatri and saw Brahma, who is without decay. They
went to the place where Brahma was being praised by gods and asuras. This was
on the auspicious and beautiful summit of Meru, frequented by devas and
danavas. It was populated by siddhas and charanas and served by yakshas and
gandharvas. There were large numbers of birds, and it was ornamented with gems
and coral. There were groves, caverns, caves and valleys, decorated with
mountainous streams. There was a forest named after Brahma there, frequented by
many kinds of animals. It was ten yojanas wide and one hundred yojanas long.
There were beautiful lakes, full of divine and sparkling water that could be
drunk. The trees were full of beautiful flowers and intoxicated bees buzzed
around.
____________________
1780 The original Samhitas, not all of
which remain.
1781 Probably a reference to the six
darshanas.
The great and beautiful city was
there, as radiant as the rising sun. Daityas, danavas and rakshasas, insolent
because of their strength, could not assail it. There were lofty walls and
turrets, made out of molten gold. There were hundreds of strong gates, with
well laid-out roads. There were large and wonderful mansions that seemed to
rise up and lick the sky. There were crores of expensive houses, decorated in
every possible way. Brahma Prajapati resided there, along with those who
attended his assembly. They went there, to the great-souled one who was the
grandfather of the worlds. The sages saw him, served by large numbers of devas
and devarshis. He resembled pure gold and was decorated with every kind of
ornament. His face was amiable and pleasant, and his eyes were like the petals
of lotuses. His radiance was divine, and he was smeared with divine fragrances
and unguents. He wore a divine and white garment and was decorated with
celestial garlands. Gods, Indras among asuras and Indras among yogis worshipped
his lotus feet. With a whisk in her hand, Sarasvati, whose limbs possessed all
the auspicious signs, fanned him. He was as dazzling as the sun.""
"On seeing him, there were
signs of pleasure on the faces and in the eyes of the sages. They joined their
hands in salutation above their heads and praised the bull among gods. The
sages said, 'I bow down to you, the form of the three divinities, the cause
behind creation, preservation and destruction. You are the ancient Purusha. You
are Brahma, the paramatman. I bow down before the one who has Prakriti as a
body and is responsible for Pradhana's agitation. You are the one who has
twenty-three transformations, 1782 but is without aberrations. I bow down
before the one whose body is the universe, the one who is in the universe's
stomach. You are the one who is completely successful. You are the one who ensures
complete success. I bow down before the one who has created all the worlds,
before the one who has ordained all the worlds. O Vidhatri! You are the one who
unites all the bodies with atmans and disunites them. You are the creator,
preserver and destroyer of the entire universe. O lord! O grandfather! However,
as a result of maya, we do not know you.' In this way, the extremely fortunate
maharshis praised Brahma. As if to delight them, he replied in an extremely
deep voice. Brahma said, 'O rishis! O immensely fortunate ones! O greatly
spirited and greatly energetic ones! Why have you come here together?' The
sages knew about the brahman. They joined their hands in salutation and in
eloquent words that were full of humility, spoke. The sages said, 'O Bhagavan!
We are enveloped in a great darkness. Unable to perceive the supreme, we have
argued amongst ourselves and are dejected. You are the creator of the entire
universe. You are the cause behind all causes. O protector! There is nothing
that is unknown to you. Who is the being who is the most ancient among all
entities? Who is beyond Purusha? Who is completely pure? Who is the eternal
Parameshvara? Who indulged in the wonderful activity of first creating the
universe? O immensely wise one! Please tell us the truth and dispel our
doubts.' When he was asked this, surprise could be seen in Brahma's eyes. In
the presence of devas, danavas and sages, he stood up and meditated for a very
long time. He uttered the word 'Rudra' and with all his limbs moist in bliss, he
joined his hands in salutation and spoke.""
________________
1782 Samkhya's tattvas.
"Brahma said, 'Words cannot
reach him. Thoughts cannot reach him. If one knows his bliss, one has nothing
to fear from anywhere. Starting with Brahma, Vishnu and Rudra, Indra and the
elements first originated from him. He is the one who supports all the causes.
He is the supreme cause one meditates on. He has never originated from
anything, anywhere. He possesses every kind of prosperity. He himself has the
name of Sarveshvara. All those who desire emancipation perform dhyana on
Shambhu in the cavities within their hearts. He is the one who first created me
as a son and infused me with jnana. I obtained the post of Prajapati as a
result of his favours. Isha is immobile like a tree, but he alone is the one
who is established in the firmament. He is the great-souled being who makes
everything complete. He is the active one. He is alone and makes many beings
active. He is alone but creates many seeds. He is Maheshvara. He is the lord of
all the beings in the world. He is Isha. There is only one Bhagavan Rudra. He
has no second. He is always present in the hearts of people but is not noticed
by others. He is always established and notices the universe. He is the one who
is free of time. He is the cause behind everything. Bhagavan alone is
established in his infinite powers. He has no night or day. There is no one who
is his equal, or superior to him. He is naturally full of the supreme Shakti,
jnana and kriya. There is the unmanifest which decays and there is the immortal
which does not decay. Both of these have the imperishable divinity, Hara, in
their atmans. If a person has inclinations of sattva and engages in dhyana on him,
he develops lordliness. When all animals are destroyed, the maya of the
universe withdraws into him. The eternal shruti texts say, "The lightning
does not illuminate him. Nor does the sun or the moon. Everything is
illuminated because of his radiance." The divinity Mahadeva Maheshvara is
the only one who should be known. There is no other supreme region that is
worth going to. He has no beginning or end. He is naturally sparkling. He is
self-ruling and complete. All mobile and immobile entities are subservient to
his wishes. His body is not due to Prakriti. He is illustrious and cannot be
discerned. He is devoid of signs. He is free and is the one who liberates. He
is not influenced by time. He is the one who urges time. His abode is above
everything else. He resides in everything. He knows everything. He is the lord
of the entire universe, sought through the six paths. The beings are piled up,
one on top of another. But there is no being who is above him. He is infinite.
He is like a bee, constantly milking the nectar of infinite bliss. He is
skilled in reducing all the cosmic eggs to lumps. He is an ocean of generosity,
valour, depth and sweetness. There is no object that is his equal, nor anything
that is superior to him. He is the unmatched emperor, ruling over all beings.
In his wonderful acts, he is the one who first created the universe. When the
end comes, everything dissolves into him again. All beings are subservient to
him. He is the one who engages everyone. He can only be seen through supreme devotion,
not otherwise. Vows, every kind of donation, austerities and niyamas have been
spoken about earlier. There is no doubt that these are for purposes of
generating virtuous sentiments. Hari, I, Rudra, gods and asuras wish to see him
even now and engage in fierce austerities. Fallen, foolish, wicked and
despicable people cannot see him. Devotees worship him and speak to him, inside
and outside. There are three kinds of forms-gross, subtle and beyond these two.
We immortals can see the gross. Yogis see the subtle. The one beyond these two
is eternal, without decay and full of jnana and bliss. This can be seen by
those who are full of great devotion, those who seek refuge in those vows. What
is the need to speak a lot? This is supreme.
This is the most secret of
everything that is secret. There is no doubt that a person who is full of
devotion towards Shiva is liberated. Devotion is a result of his favours. The
favours also result from devotion. It is like a sprout originating from a seed
and the sprout in turn producing a seed. Everywhere, animals are successful
because the favour has come first. At the end of every kind of sadhana, he
alone is the objective that is achieved. The Vedas have shown that sadhana and
dharma are the means for obtaining favours. When a person practices what has
been instructed, the former good and bad deeds come to an equilibrium. When
there is equilibrium, as a result of obtaining favours, dharma becomes in
excess. When dharma is in excess, the animal's sins start to decline. Across a
progression of many births, sins decline in this way. When this happens, bhakti
and jnana are generated towards Sarveshvara, along with Amba. Isha's favours
depend on sentiments and qualities. As a result of the favours, one renounces
the fruits of karma, not the karma itself. This renouncement of the fruits of
karma is Shiva's auspicious dharma. This has two types, that which depends on a
guru and that which does not. That which depends on a guru is more important
and is one hundred times more effective. After all, following Shiva's dharma is
associated with obtaining jnana about Shiva. As a result of obtaining the
jnana, a man sees the taints associated with samsara. This leads to
non-attachment towards material objects and this sentiment of non-attachment
facilitates sadhana. When such sentiments are successfully generated, a person
turns towards dhyana, rather than towards karma. Full of jnana and dhyana, a
man engages in yoga. As a result of yoga, there is supreme bhakti, and the
favour follows. As a result of the favours, it is said that a being is
emancipated and becomes like Shiva. The different kinds of favour may not be in
the order in which they are mentioned. The favours are a function of how worthy
a person is. Some are liberated in the womb, others after they are born. There
are others who are liberated as a child, as a young man or as an aged one.
There are some who are not emancipated and are born as inferior species. Others
have to go to hell. Others may achieve a supreme destination but are liberated
only when they are dislodged from that region. After that destination has been
exhausted, some may be born again, before they can be emancipated. Some may
head downwards and can be liberated irrespective of whether they are there, or
not there. Therefore, a single means of liberation is not spoken about for men.
The withdrawal is in accordance with jnana, inclinations and favours.
Therefore, to obtain his favours, one should avoid taints in words and
thoughts. Along with the wife and sons, one should always perform dhyana on
Shiva alone. All of you must be supremely devoted to him. You must speak about
him and seek refuge in him. All rites must be undertaken with minds fixed on
him. You should start a long sacrifice that will last for one thousand divine
years. At the end of the sacrifice, because of the power of mantras, Vayu will
go there. He will tell you what is best for you and about the means. You will
then go to the sacred and extremely beautiful city of Varanasi. To show favours
to devotees, the illustrious Vishvesha, the wielder of Pinaka, always amuses
himself there, along with Devi. After seeing that great wonder, you will return
to my presence. O supreme among brahmanas! I will then tell you about the means
for emancipation. Within a single birth, emancipation will then be in the palms
of your hands. It will free you from the bonds of many births in samsara. Using
the powers of my mind, I have constructed a wheel and I am releasing it now.
The spot where its rim is shattered will be an auspicious place for
austerities.""
'Suta continued, "Saying this,
he used his mental powers to create a wheel that resembled the sun. Prostrating
himself before Mahadeva, the grandfather released it. The brahmanas prostrated
themselves before the lord of the universe and rejoicing, followed it. They
followed the wheel to the place where its rim got shattered. Hurled, the wheel
fell down on a smooth and beautiful slab of rock. The water in that forest was
clear and tasty. That forest became famous under the name of Naimisha 1783
and is revered by sages. There are many yakshas, gandharvas and vidyadharas
there. Along with Urvashi, Pururava sported himself on eighteen islands in the
ocean. Then, goaded by destiny, he went to this spot and because of the delusion
caused by Hara, destroyed the golden sacrificial altar there. The sages were
enraged and invoking the power of the vajra on kusha grass, brought him down.
Earlier, desiring to create the universe, the creator of the universe performed
a divine sacrifice there. So did householders who knew about the brahman. There
were accomplished rishis there, learned about the meanings of words. They
possessed power and wisdom and following the norms, performed kriya yoga.
There, those who know about the Vedas always use their eloquent words to
counter the arguments of those who are outside the path of the Vedas. Naimisha
was the appropriate place for the sages to perform austerities. Sparkling clear
water flowed from the rocks at the feet of the mountain. It was clear and
beautiful, like amrita to drink. There were trees burdened with fruit and
predatory beings were absent.""
“Suta said, "In that spot, the
immensely fortunate sages, firm in their vows, started a sacrifice and worshipped
Mahadeva. When the maharshis started the sacrifice, it was wonderful. It was
like the one the creator of the world had undertaken in ancient times, when he
wished to create the universe. After some time, the sacrifice was completed,
with the distribution of copious quantities of dakshina. Engaged by the
grandfather, Vayu himself arrived there. The lord and deva was Svayambhu's
disciple and himself witnessed everything. The forty-nine Maruts were always
there, ready to obey his commands. Prana and the other are like his horses.
Goaded by him, they follow their own conduct in the limbs of all beings with
bodies, thus nurturing them. He possesses the eight powers, anima and the
others. His vigour moves diagonally and infuses the worlds. Originating in space,
he possesses the qualities of sound and touch. Those who think about the truth
speak of him as the energy in Prakriti. The sages who had completed the long
sacrifice saw him arrive at the hermitage. They remembered the grandfather's
words and were filled with great delight. All of them stood up and prostrated
themselves before the one who originated from space. They thought of a golden
seat for him. He seated himself, duly honoured by the sages. He honoured them
back and asked them if they were well. Vayu said, 'O brahmanas! Now that the
great sacrifice has been completed, I hope that all is well here. I hope that
daityas, who hate the gods, have not caused any impediments. As a result of
transgressions, I hope there was no need for any prayashchitta. I hope that
devas, ancestors and your parents have accepted the hymns and rites, conducted
in accordance with the sacred texts. I hope that you have conducted the worship
in accordance with the norms. Now that the great sacrifice is over, what do you
wish to do? All the sages were addressed in this way by Vayu, who was full of
thoughts about Shiva. In their minds, they regarded themselves as purified and
rejoicing, replied to him humbly. The sages answered, 'Everything is well with
us today and our austerities have been rendered successful.
_______________________
1783 From nemi, the rim/felly of a wheel.
That is because, for enhancing our
welfare, you have arrived here. Listen to an ancient account when our minds
were enveloped by darkness. In those ancient times, for the sake of vijnana, we
worshipped Prajapati. We sought refuge with the one who provides refuge and
thus worshipped, he showed us his favours. He said, "O brahmanas! Rudra is
the supreme cause and is superior to everyone else. He cannot be perceived, and
his true form can only be seen by devotees. Favours are obtained through
devotion and nivritti results from the favours. Therefore, to please him,
perform a sacrifice in Naimisha. Perform a long sacrifice dedicated to Rudra,
the supreme cause. Through his favours, when the sacrifice is over, Vayu will
arrive there. There, you will obtain inand through his mouth and that will
ensure your benefit." Addressing us in this way, Parameshthi sent us here,
to this place. O immensely fortunate one! We have been wishing for your
arrival. We seated ourselves and performed a long sacrifice, lasting for one
thousand divine years. There is nothing else we desired, but for your arrival.'
Hearing the ancient account related by the rishis about the long sacrifice,
Vayu was pleased in his mind. He was surrounded by the sages. To increase their
sentiments and to answer what the sages had asked, the lord started to briefly
speak about Sharva's glory, starting with creation.""
“Suta said, "Initially, the
immensely fortunate residents of SNaimisharanya prostrated themselves and in
the proper way, asked the lord Pavana. "1784
"The residents of Naimisha
asked, 'How did you come to obtain jnana about Ishvara? How are you full of
sentiments towards Shiva, the unmanifest brahman who is without
birth?"""
"Vayu answered, 'The
twenty-first kalpa is known as Shveta-Lohita. In that kalpa, wishing to create,
the one with the four faces tormented himself through austerities. As a result
of his fierce austerities, his father 1785 was satisfied and himself
assumed the form of a divine and young boy, supreme among all those who are
handsome. His name was Shveta. Assuming the form of this sage, he addressed him
in divine words. Maheshvara, lord of devas, showed himself to him. Brahma saw
his father, Brahma's lord and master. He prostrated himself and obtained
supreme jnana and the Gayatri mantra. The creator of the universe, with the
four faces, obtained vijnana. He created all beings, mobile and immobile.
Brahma heard about this amrita from Parameshvara. Through the strength of
austerities, I obtained it from his mouth.'""
"The sages asked, 'What is
this jnana obtained by you? What is this auspicious and great truth? By
devotion to what does a man obtain happiness?"""
"Vayu replied, 'In ancient
times, I obtained jnana about Pashu-Pasha-Pati. 1786 A man who
desires happiness must have supreme devotion towards this. Misery results from
lack of jnana. Jnana counters it. Jnana enables one to segregate objects and
objects are said to be of two types, sentient and non-sentient.
___________________
1784 Pavana is Vayu's name.
1785 Shiva.
1786 Animal,
bond and lord.
There is one who controls both. In
the due order, they are spoken of as Pashu, Pasha and Pati. Those who know
about the truth and about the lord also speak of them as Askhara, Kshara and
Ksharkharapara. 1787 Pashu is spoken of as Akshara, Pasha is cited
as Kshara. The one who is Ksharaksharapara is addressed as Pati.'""
"The sages asked, 'What is
spoken of as Akshara? What is cited as Kshara? O wind god! What is beyond those
two? Please tell us."""
"Vayu replied, 'Prakriti is
spoken of as Kshara and Purusha is known as Akshara. The one who invokes these
two is the supreme Parameshvara.'""
The sages asked, "What is
spoken of as Prakriti? What is held to be Purusha? What is the relationship
between the two? Who is the Ishvara who urges them?'",
"Vayu replied, 'Maya is known
as Prakriti and Purusha is enveloped in Maya. The relationship between the two
is through the foundation and karma. Shiva is the Ishvara who
urges."""
"The sages asked, 'What is the
Maya that is spoken about? What does Maya surround? What is the nature of the
foundation and where does it come from? What is Shiva's nature and where does
Shiva come from?"""
"Vayu replied, 'Maya is
Maheshvari's Shakti. The form that is consciousness is surrounded by Maya. Dirt
covers consciousness. Shiva's inherent nature is purity."""
"The sages asked, 'How does
Maya cover the one who is pervasive? What is the reason for this? Why is
Purusha covered and how can this be countered?"""
"Vayu replied, 'Something that
is pervasive can also be covered, just as the kalas also are. The cause is
karma, countered by enjoyment. The dirt is then destroyed."""
"The sages asked, 'What are
said to be the kalas? What is spoken of as karma? How does this start and how
does it end? What are the fruits? What is the support? Who enjoys and what is
enjoyment? What is the means for enjoyment? What is the reason for dirt to be
destroyed? When dirt has been destroyed, who is Purusha?"""
"Vayu replied, 'Kala, Vidya,
Raga, Kaala and Niyati1788 when one uses the expression "Kala
and the others", these are meant. Purusha is the one who enjoys. Good and
bad deeds are karma. The fruits are happiness and misery. The one at the
beginning, and at the end of enjoyment, is free from dirt. Ignorance provides
the support. Karma is destroyed through enjoyment. The unmanifest is the one
who is enjoyed. The internal and external doors within the body are the means
for enjoyment. One obtains favours through great sentiments, and this leads to
the destruction of dirt. When dirt is destroyed, a man becomes like
Shiva.'"
___________________
1787 Indestructible, destructible and
beyond notions of destructible/indestructible.
1788 Part is kalaa, different from kaala
(time). Respectively, part, learning, attachment, time and destiny.
"The sages asked, 'What are
the separate tasks for the five, Kala and the others? Why is Purusha the one
who enjoys, when the atman is also spoken of as that? What is the one who is
not unmanifest and what is the form in which it is enjoyed? In the process of
enjoyment, what provides the support? Why is it known as a
body?"""
"Vayu replied, 'Vidya
signifies the direction and the activity. Time and attachment provide the
inducement. Time also determines when this will be severed. Destiny is the one
who controls. The unmanifest is the cause and consists of the aggregate of the
three gunas. Those who know about the truth have spoken of this as Pradhana and
Prakriti. Its attribute is of not being manifest, but it manifests itself through
the Kalas. Deluded by notions of joy and misery, the atman enjoys the three
gunas. The gunas, sattva, rajas and tamas, originate from Prakriti. They exist
in subtle form in Prakriti, like oil in sesamum seeds. Briefly, happiness and
the cause for happiness are said to be the nature of sattva. Rajas is the
opposite. Numbness and delusion are associated with tamas. Sattva is said to
take one upwards, while tamas takes one downwards. The progress that is in the
middle is spoken of as rajas. Briefly, the tanmatras are the five subtle
elements, the five gross elements, the five organs of perception, the five
organs of action and the remaining four, Pradhana, intellect, ahamkara and the
mind. The unmanifest is said to be their transformations. When it is in the form
of the cause, it is not manifest. When it is in the form of an effect, as in
the body, which is like a pot, it becomes manifest. A pot is not essentially
different from the clay. In that way, the manifest body is not essentially
different from the unmanifest. Thus, the unmanifest is the cause behind the
action. The body is the support for the enjoyment. There is nothing
else."""
The sages asked, 'Intellect and the
senses exist in the body. The word atman is used for something that is beyond
this. How can it exist independently?'""
"Vayu replied, "The lord
is certainly beyond the intellect, the senses and the body. There is an entity
called the atman. The reason for this is not easy to comprehend. The virtuous
do not speak of the intellect, the senses and the body as the atman. If it is
thought to be otherwise, that is because one is constrained by ignorance. Thus,
the smriti texts speak of experiencing the entity who remains, imperceptible
and difficult to know. In the Vedas and Vedanta, this is chanted about as the
one who is antaryami. 1789 It is everywhere. It pervades everything.
It remains there and is eternal. Nevertheless, it is not manifest, and no one
can see it, anywhere. It cannot be perceived through the eyes, nor can it be
grasped by the other senses. The great atman can only be perceived by a mind
that has been illuminated. It is not masculine, feminine or neuter. It is not
above, below, or diagonally placed. It is nowhere. It is without a body, but
exists in undecaying form within bodies, stationary and mobile. Like an image,
a persevering man can always perceive it. What is the need to speak a lot?
Purusha is distinct from the body. Those who do not see it as distinct possess
imperfect vision. This body is impure and uncontrolled, temporary, not
permanent and subject to sorrows. It is spoken of as belonging to Purusha, but
Purusha is not this and is beyond. A person becomes happy, unhappy or foolish
because of his own karma. This is like a seed and Purusha is united with these
hardships. A field that is flooded with water leads to sprouts germinating. In
that way, as a result of lack of jnana, karma floods a person's body.
____________
1789 The one who resides inside and
controls from within.
These are spoken of as mortal
forms, abodes of great misery. In the past and in the future, there are
thousands of such bodies. The atman resides in past and future bodies that
decay. Though one resides for a long time, no one obtains anything in this way.
Though enveloped by these bodies, there is something delinked that can be
noticed. This is like the lunar disc in the sky, seen through masses of moving
clouds. The atman follows different kinds of conducts in many different bodies.
This is seen to be like casting a die on an ashtapada board. 1790 There
is nothing that belongs to it. There is nothing that it belongs to. Wives, sons
and relatives are like people one meets along the road. This is like a piece of
wood meeting another piece of wood on the large ocean. They meet and they drift
apart. The association between living beings is like that. 1791 It
perceives the body, but the body does not perceive it. The supreme perceives
them both, but they do not perceive him. Starting with Brahma and ending with
the immobile, all these entities are described as Pashus. These are spoken of
as instances of Pashus. A Pashu is bound by a Pasha and feeds on happiness and
misery. The learned say that these are means for Ishvara to engage in his
pastimes. A being ignorant about Isha cannot control his happiness and
unhappiness. Urged by Ishvara, he goes to heaven, or is born as a
dog.'""
'Suta concluded, "Hearing the
words spoken by Anila, 1792 the sages were delighted in their minds.
They prostrated themselves before Vasu, who was accomplished in the Shiva agama
texts, and spoke.""
“The sages asked, 'You have spoken
about Pashu. What is the Pasha that is spoken about? Please tell us about the
signs whereby Pati is distinct from these two."""
"Vayu replied, 'There is an
entity who enables one to cross over this receptacle of the gunas. He is Pati,
the creator of the universe, who frees Pashu from Pasha. In this absence, how
could the universe have been created? Both Pashu and Pasha are insentient and lack
jnana. Without an intelligent cause, nothing is seen to have created
itself-Pradhana, an atom, 1793 or anything insentient. There are
different constituent parts in the body of the universe, but their action is
dependent on a creator. The ownership over this action vests with Pati, not
with Pashu or Pasha. Any ownership over action by Pashu, which is actually an
instrument, is like an ignorant and blind man walking. When a person forms the
view that the atman is different and the one who urges the atman is different
from it, he is thought to be worthy of immortality. In truth, Pati is the
supreme destination and is beyond Pashu and Pasha. A person who knows him as
the brahman, becomes free from being born as species. Isha illuminates the
universe and also frees the universe, consisting of the union of Kshara and
Akshara, the manifest and the unmanifest. The enjoyer, the enjoyer and the one
who urges these three separate entities should be thought about. For those who
seek to know, there is nothing superior to this knowledge. Oil exists in seeds
of sesamum.
_________________
1790 Ashtapada is the board used for
playing with dice. It has eight (ashta) squares along each side.
1791 This is a famous shloka from the
Pingala Gita section (Shanti Parva) of the Mahabharata.
1792 Vayu.
1793 We have translated paramanu as atom.
Ghee exists in curd. Water pervades
any flow. Hutashana exists in arani. In that way, the signs of the great atman
exist in one's own atman. A person who is always engaged in austerities and
pursuing the truth sees this. Isha alone, along with his own Shaktis, the
Ishanis, creates this illusion. He creates all the worlds. That is the reason
he is known as Isha. 1794 Thus, Rudra is alone and has no second. He
creates the universe with its worlds, protects them and withdraws them. His
eyes are everywhere around the universe. His faces are everywhere in the
universe. In that way, his arms are everywhere in the universe. His feet are
everywhere in the universe. Maheshvara alone is the divinity is the one who
created heaven, earth and the space between them. He is the origin of all
devas, and they dissolve into him. He created Hiranyagarbha as the first among
all devas. The shruti texts say that Rudra is the maharshi who is superior to
everyone else. I know this great Purusha, who is amrita and fixed. His
complexion is that of the sun and the lord is stationed beyond darkness. 1795
There is nothing superior. There is nothing superior to the paramatman. There
is nothing smaller and there is nothing larger. The entire universe is filled
by him. His faces, heads and necks are everywhere. He resides in the cavities
within all beings. Bhagavan pervades everything. Shiva goes everywhere. His
hands and feet are everywhere. His eyes, heads and faces are in all directions.
His ears are everywhere. He is established, enveloping all the worlds. He
illuminates all the senses and the gunas. But he is devoid of senses. Ishana is
everyone's lord. He is the well-wisher and refuge for everyone. Though he does
not possess eyes, he sees. Though he does not possess ears, he hears. He knows
everything, but no one knows him. He is spoken of as the supreme Purusha. He is
smaller than the smallest. He is greater than the greatest. He is without
decay. Maheshvara is hidden within the cavities in all beings. He does not
possess intelligence. He is intelligence. He possesses ultimate greatness. He
is the one who holds up. Through Ishana's favours, a person becomes free from
sorrow and sees him. I know the one who is without old age, the ancient lord
who goes everywhere. Those who know about the brahman say that he has no birth.
When he brought about the end, Maheshvara thought of creating the universe from
the beginning. He created the three worlds alone, united with his many Shaktis.
The wonderful and supreme Shivaa is spoken of as the mother of the universe.
Without origin, many kinds of subjects were created from her alone-read, white
and black. She is the mother of man. There is another one, also unborn, who is
nothing but her own form. 1796 Both are without birth. The second
one, without birth, enjoys her 1797 and discards her. Two birds are
united and are perched on the same tree. One eats the tasty pippala fruit. The
other does not eat, but merely looks on. 1798 Sitting on the tree,
the being is submerged in delusion and grieves. But is pleased when he sees the
other one, Isha, the supreme cause, from whom hymns, sacrifices and rites
originate. He realizes his greatness and bereft of grief, is happy. The other
one creates maya in the universe and immerses this one in maya. Maya is known
as Prakriti and the one who exerts maya is Maheshvara. This entire universe is
pervaded by his body. Ishana's parts exist in the midst of the gross and the
subtle. He is the one who creates the universe and envelopes it. Knowing about
Shiva is Ishvara, a person obtains great peace. He is time, the protector. The
lord is the master of the universe. ________________________
1794 From the verbal root of ruling.
1795 A familiar expression from Purusha
Sukta and several Upanishads (such as Shvetashvatara Upanishad).
1796 The jivatman.
1797 Prakriti.
1798 A familiar metaphor from the
Upanishads (such as Mundaka Upanishad) of the jivatman and the paramatman.
Knowing that he is the lord of the
universe, a person is freed from the noose of death. Ghee exists in the cream
of milk. Knowing that the lord exists like that in subtle form inside all
beings and is hidden, a person is freed from all sins. He is the supreme
divinity. Maheshvara is the creator of the universe. If one knows him, located
inside the heart, one obtains immortality. When nothing existed, no night or
day, Shiva alone existed and eternal wisdom emanated from him. No one can grasp
his top, his sides or his centre. He is known as great fame, and he has no
image. Those who are scared of birth turn their minds towards the one who has
no birth. For the sake of protection, they look towards Rudra, whose face is
towards the south. The two aksharas, ब्रह्मन्,
are cited as representing the infinite. Like a mystery, Vidya and Avidya are
inside it, as if hidden. 1799 Avidya is spoken of as Kshara and
Vidya is immortality. Indeed, the one who rules over these two and is distinct,
is Maheshvara. It is he alone who spreads his net in many kinds of ways. He is
the powerful one who rules over everyone and does this. He is himself radiant
and illuminates the directions, upwards, downwards and sideways. He is
naturally alone. The revered one presides over everything. All the words speak
about his nature and try to measure it. He is the enjoyer who enjoys the gunas.
He is thus established in the universe. Devas and maharshis know that he is the
secret hidden in the Upanishads. He is the brahman, greater than the greatest.
He gave birth to Brahma and existed before the universe. He is spoken of as the
one who receives everything that exists. Shiva is the one responsible for
existence and non-existence. He is the one who creates the aggregate of his
kalas. Those who know the divinity give up their bodies. It is because of the
divinity's greatness that this entire universe is revolving. But those who are
deluded think of this as nature or time. He always shrouds everything, in the
form of death and the Destroyer. His act leads to its evolution, along with
that of beings. He indulges in many kinds of acts and withdraw from many kinds
of acts. In truth, by uniting with his tattvas, one attains yoga. Over time, he
himself uses eight, three, two or one of his attributes to create the universe.
As a result of their qualities, entities engage in karma. When qualities are
non-existent, karma also ceases. When karma is extinguished, in truth, an
entity proceeds to the other one. This is the reason for yoga, union between
the enjoyer and the enjoyed. The one who is beyond the three periods of time is
Parameshvara. He is omniscient and is the lord of the three gunas. He is
himself the brahman, greater than the greatest. He is Bhava, whose form is the
universe. He is Bhava, the creator of subjects, who is worshipped. He is the
lord of devas and deserves to be worshipped by the universe. He is beyond time
and prapancha originates from him. He is the one who ensures dharma and
restricts sin. He is the lord who enjoys. The universe rests on him. He is
Maheshvara, superior to all the lords. Among all devas, he is the supreme
divinity. Among all lords, he is the supreme lord. We know the divinity to be
the lord of all the lords in the world, the supreme one. He has no tasks. Nor
does he have any reason for tasks. In the universe, one does not see anyone who
is his equal or his superior. The shruti texts speak about his supreme, varied
and natural powers. Using his jnana, strength and action, he created the
universe. He has no lord and no gender. No one rules over him. He is the cause
behind all causes. He is the lord behind all lords. He does not have a father.
Nor does he take birth from any source. He does not have any reason for birth,
such as those known as dirt, maya and other things. He alone is hidden inside
all beings and pervades the universe. He is in the atmans of all beings and is
spoken of as the one who controls dharma. He resides in all beings. He is
nirguna and is the witness.
___________________
1799 Vidya is knowledge/learning and Avidya
is the opposite.
He alone is the one who controls,
and he has no tasks. But he is the one who renders many atmans incapable. Among
everything that is eternal, he is the most eternal. Among everything that is
conscious, he is the most conscious. There are many who give up desire and
proceed to the one who is the lord of desire. He is the lord and cause of the
universe, and he can be reached through samkhya and yoga. If a Pashu gets to
know the divinity, he is freed from all Pashas. He is the creator of the
universe. He knows the universe. He alone is the one who knows about his
origin. Possessing gunas, he creates time. He is the lord who knows about
Pradhana and the kshetra. 1800 He is the lord of gunas. He is the
one who frees from Pasha. He first created Brahma and himself taught him about
the Vedas. Through my own intelligence and through my own favours, I will know
the divinity. I desire to be freed from samsara and seek refuge with Shiva, the
refuge. He is nishkala and has no tasks. He is without blemish, and he is the one
who should be worshipped. He is the bridge that takes one to the supreme
amrita. He is like the wind that destroys clouds. Men are covered by space, as
if by a hide. When they know Shiva, there is an end to misery. O maharshis!
Through the strength of austerities and through his favours, without excessive
effort, I obtained jnana about consciousness. This is sacred and destroys sins.
This is the supreme secret in Vedanta and in an earlier kalpa, Brahma spoke
about it to me. That is my good fortune. This excellent jnana must not be
bestowed on a person who is not tranquil, not to a son who is not good in
conduct, and never to a shishya. For this, the divinity himself was the guru.
This must therefore be revealed to a worthy and great-souled person, one who is
full of great devotion towards the divinity. Now hear about it in brief. Shiva
is superior to Purusha and Prakriti and is beyond them. At the time of
creation, he does everything. At the time of dissolution, he withdraws
everything again.""
“The sages said, 'Everything
originates in Kala 1801 and everything is destroyed by time. Nothing
that is independent of time exists. Everything in the universe and the wheel of
samsara are inside his mouth. Creation and destruction are whirled around like
a wheel. Brahma, Hari, Rudra, gods, asuras and others are controlled by his
acts and cannot transgress his powers. He divides himself into the past, the
present and the future and inflicts old age on subjects. He is the great lord,
ruling over everything, and is extremely terrible. Who is Bhagavan Kala and who
is he subservient to? O one with a sense of discrimination! Who is not subject
to his subjugation? Please tell us that."
"Vayu replied, 'Kala is spoken
of under the names of kala, kashtha and nimesha and has divisions and
sub-divisions. 1802 These are forms of Maheshvara's supreme energy.
Nothing mobile or immobile can transgress this. This is Isha's strength in the
form of the one who controls, and it controls the universe. The great-souled
one's divisions and sub-divisions emerge in the form of Kala, who invades like
an iron wheel emitting fire. Therefore, the universe is under the control of
Kala. Kala is not under the control of the universe. Kala is under Shiva's control.
Shiva is not under the control of Kala.
________________________
1800 Field, meaning body.
1801 In the sense of time.
1802 Kala = 30 kashthas, kashtha = 18
nimeshas. This is the usual conversion. The one given below differs marginally.
Sharva's irresistible energy is
established in Kala. This is the reason why Kala's limits are extensive and
cannot be crossed. Without specific wisdom, who deserves to go beyond Kala? No
one can cross a task performed by Kala. There are those who conquer the entire
earth, bring it under a single umbrella and rule it. Like the shoreline which
cannot hold back the ocean, they cannot counter Kala. Those who restrain the
aggregate of the senses conquer the entire world. Even they cannot defeat Kala.
Kala conquers them. There are physicians who are accomplished in ayurveda. They
take medications. However, they cannot push back death. Kala is impossible to
cross. A living being may possess prosperity, beauty, good conduct, strength,
noble lineage and other things one can think of. But Kala's strength counters
all these. Through the agreeable and the disagreeable, unthinkable things that
come and go, Ishvara unites beings and separates them. When one person is
miserable, another person is happy. Kala's nature is wonderful and impossible
to comprehend. A person who is young becomes old. A strong person becomes weak.
A prosperous person loses his prosperity. O brahmanas! The progress of Kala is
wonderful. Noble birth, good conduct, strength and skill do not prove to be
sufficient. Kala restrains everyone. There may be donors with protectors,
served by singing and the playing of musical instruments. There may be those
without protectors, living off food received from others. Kala treats them in
the same way. The fruits of medication and herbs, even when properly applied,
have no effect on Kala. At other times, they ensure swift success and ensure
happiness. No one dies at the wrong time. No one is born at the wrong time. No
one flourishes greatly at the wrong time. No one is happy or miserable at the
wrong time. No object occurs when the time is wrong. At the right time, a cold
wind blows. At the right time, rain showers down water. At the right time, the
heat is pacified. Everything is successful at the right time. Kala is the cause
behind anything occurring. At the right time, crops grow. At the right time,
crops wither away. Kala infuses life into the world of the living. If a person
knows the truth about the nature of Kala, he can cross Kala and see what is
beyond Kala. Kala can exert no bondage or liberation on Shiva. He is not
Purusha or Prakriti, or the universe. His form is wonderful. I prostrate myself
before the supreme Parameshvara."
"The rishis asked, 'Using
units of Kala, how is the duration of the lifespan thought of? Using the units
of Kala, what is the ultimate lifespan?'",
"Vayu replied, 'The basic unit
of lifespan is said to be nimesha. The maximum unit of time is said to last for
Shantyatita. The time taken for the twinkling of the eye is said to be nimesha.
Fifteen such nimeshas make up one kashtha. Thirty kashthas are named one kala
and thirty kalas constitute one muhurta. There are said to be thirty muhurtas
in one night and day. Thirty days and nights amount to one masa, 1803
which has two pakshas. Know that one masa, consisting of shukla paksha and
krishna paksha, amount to one day and night for the ancestors. Six months make
up one ayana and there are two ayanas in a varsha. 1804 The duration
of one year for humans in the world is said to amount to one day and one night
for devas. This is the determination of the sacred texts.
_____________
1803 Month.
1804 Year.
For them, dakshinayana is night and
uttarayana is day. Like the human one, the divine month also consists of thirty
days and nights. Samvatsara for devas has twelve months. Know that it is said
three hundred and sixty human years amount to one year for devas. The duration
of a yuga is computed according to the divine yardstick. Wise ones know that
there are four yugas in Bharatavarsha. The first is krita yuga, the next is
treta. Then there is dvapara, followed by kali. These are all the yugas. Krita
yuga consists of four thousand years. Its sandhya and sandhyamsha consist of
that number of years, but in hundreds. 1805 In this way, for the
other three yugas, their duration is progressively reduced by one thousand
years and their sandhya or sandhyamsha by one hundred years. In this way,
including the excess, twelve thousand years amount to a cycle of four yugas and
one thousand such cycles of four yugas constitute a kalpa. Seventy-one cycles
of four yugas are described as a manvantara. There are fourteen Manus in a
kalpa. 1806 In this way, in the due order, hundreds and thousands of
manvantaras and kalpas have come and gone. It is not possible to know the
entire number. Nor is it possible to name all of them in detail, in the proper
order. A kalpa is said to be one day for Brahma, whose birth is not manifest.
One thousand kalpas are said to make one of Brahma's years. Eight thousand of
Brahma's years make up one of Brahma's yugas. Eight thousand of Brahma's yugas
make up one savana for Brahma, who was born from the lotus. Three thousand and
three savanas are thought of as the length of the lifespan for Brahma
Parameshthi. There are fourteen Purandaras in one of Brahma's days, four
hundred and twenty in one of his months, five thousand and forty in one of his
years and five hundred and forty thousand during his lifespan, 1807
Brahma's lifespan is one of Vishnu's days. Vishnu's lifespan is one of Rudra's
days.
Rudra's lifespan is one of
Ishvara's days. Ishvara's lifespan is one of Shiva's days. Shiva's lifespan is
one of Sadashiva's days. There are five thousand and forty Shivas in
Sadashiva's lifespan. O brahmanas! Thus, Kala functions on the orders of Shiva
himself. I have thus described to you the timespan for creation. This period of
creation is known as Parameshvara's day. It should be known that Parameshvara's
night is also of the same duration. His day is the period of creation. His
night is known as the period of dissolution. However, in the sense understood,
he has no night or day. He follows his conduct for the welfare of the worlds.
Subjects, Prajapatis, the three divinities, gods, asuras, the senses, the
objects of the senses, the five great and gross elements, subtle elements,
tanmatras, beings, intelligence and devas-all of these exist during the
intelligent Paramesha's day. When day is over, all these are dissolved. When
night is over, the universe is created again. His atman is in the universe. His
deeds, time, nature, energy and power cannot be transgressed. Everything is
subservient to his will. I prostrate myself before the great
Shankara.'""
_______________________
1805 In general, sandhya is something that
joins, the intervening period. Specifically, sandhya is the portion at the
beginning of a yuga and sandhyamsha at the end. For both, krita yuga will have
400 years. Treta yuga consists of 3000 years with, sandhyalsandhyamsha
amounting to 300 years each. Dvapara yuga consists of 2000 years, with
sandhyalsandhyamsha amounting to 200 years each. Kali yuga consists of 1000
years, with sandhyalsandhyamsha amounting to 100 years each.
1806 Therefore, more precisely, there are
71.4 mahayugas in a manvantara.
1807 With Brahma's lifespan of 100 years.
"The sages asked, 'Engaging in
his supreme pastimes, how does Parameshvara create and place this entire universe?
Out of all this, what was brought into being first, and by whom? Who, with an
extensive stomach, swallows all this?"
"Vayu replied, 'Shakti emerged
first, followed by Shantyatita-pada. 1808 As a result of the lord's
will, through Shiva and Shakti, Maya emerged, followed by the unmanifest.
Shantyatita-pada emerged from Shakti and Shanti-pada emerged from
Shantyatita-pada. Vidya-pada emerged from Shanti-pada and Pratishtha-pada
emerged from Vidya-pada. In due order, Nivritti-pada emerged from Pratishtha-pada.
I have thus briefly stated creation, as urged by Ishvara. This is the order and
withdrawal occurs in the reverse order. Beyond the five padas that have been
mentioned, there is a supreme creator. Thus, the entire universe is pervaded by
these five stages. The unmanifest may be the cause, but the urge comes from the
atman. It is agreed that creation starts with Mahat and ends with Vishesha. 1809
But neither the unmanifest, nor the atman, can be said to be the doer. Prakriti
lacks consciousness and Purusha is ignorant. From Pradhana to an atom,
everything is insentient. The creator must himself be someone who can see,
possessing intelligence. This universe consists of parts and no one else can be
the cause of creation. The creator must possess the capacity and be
self-ruling. He must possess every kind of power and be omniscient. He must be
without a beginning or an end and must possess great prosperity. The creator of
the universe is Mahadeva Maheshvara. He is distinct from it and is the one who preserves
and destroys everything. Pradhana has a transformation and Purusha has an
inclination. However, all these happen because of the instructions of the one
who is truthful in his vows. Eternal faith only exists in the minds of the
virtuous. Like those with limited intelligence, they do not take this side, or
that side. From the beginning of creation to the great dissolution, there are
one hundred of Brahma's years. This is said to be the lifespan for Brahma,
whose birth is not manifest. This is known as para and half of this is known as
a parardha. 1810 When two parardhas are over, dissolution presents
itself. Having completed its task, the unmanifest withdraws into the atman and
remains there. The unmanifest remains within the atman and the transformations
are withdrawn. At that time, both Pradhana and Purusha follow a similar kind of
dharma. Sattva and tamas gunas balance each other. Without either being in
excess, they are inter-woven, like warp and weft. When the gunas are thus in
equilibrium, there is a rise of darkness. The wind and the water are placid,
and nothing can be discerned. When there was no wisdom in the universe,
Maheshvara spends the entire night, worshipping the supreme Maheshvari alone.
When night is over and it is morning, through Maheshvara's yoga, Maya enters
Pradhana and Purusha and agitates them. This is how all the entities are
created again. As a result of Parameshthi's commands, creation proceeds from
the unmanifest. He is beyond the universe and his wishes are wonderful. ____________________
1808 In the progress of evolution, there
are five modes-Shantyatita (transcending tranquility), Shanti (tranquility),
Vidya (krnowledge), Pratishtha (establishment) and Nivritti (withdrawal). In
this context, pada can be understood as stage.
1809 Here, the word 'unmanifest' stands for
Prakriti and 'atman' for Purusha. Mahat is intelligence and Vishesha stands for
the great elements.
1810 Fifty
of Brahma's years.
Everything starts, and everything
ends, with a small portion of his powers. Those who know about the path of the
atman speak of him as the path. I prostrate myself before the one whose
attributes are different from those of all the worlds."""
“Vayu said, 'Following Ishvara's
command, intelligence and the other constituents, ending with Vishesha, and the
transformations, came into being from the unmanifest, presided over by Purusha.
From those transformations, Rudra, Vishnu and the grandfather originated, and
these three divinities are the causes behind everything. Pleased, Maheshvara
gave them the powers to pervade all the worlds, without any obstruction
anywhere. He gave them unmatched jnana, eternal prosperity and anima and the
other powers. These three became the causes for the acts of creation,
preservation and destruction. They obtained lordship. In a different kalpa, so
that they, deluded intelligence, did not challenge each other, he again gave
each of them the tasks of creation, preservation and dissolution. They were
born from each other and sustained each other. They enhanced each other and
followed each other. Sometimes Brahma, sometimes Vishnu and sometimes Rudra is
praised. But none of them is superior in prosperity to the others and surpasses
the others. Those who are insolent fools use words to malign them. There is no
doubt that such people are born as yatudhanas and pishachas. The divinity
Maheshvara is beyond the three gunas and has four vyuhas. He possesses all the
parts to provide a support to everything. He is the cause behind creation. He
is the atman who exists in the three divinities and in Prakriti and Purusha. He
is established in his position as Ishvara and in his pastimes, creates the
universe. He is above everyone else and is eternal. He is the nishkala Parameshvara.
He is established as the atman, supporting everything. Hence, Maheshvara is
Prakriti, Purusha, Sadashiva, Bhava, Vishnu and Brahma. Everything has Shiva in
the atman. Pradhana was born first, famous as the great intelligence. When
Mahat was agitated, three kinds of ahamkara were generated.1812 The
elements, the tanmatras and the senses were created from vaikarika ahamkara.
When sattva predominated, vaikarika or sattvika creation took place. There are
five senses of perception and five organs of action. The mind is the eleventh
and it has both attributes, of perception and action. The tanmatras of the
elements 1813 emerged from tamas ahamkara. Since these led to the
origin of the elements, they are known as bhutadi. 1814 Space
originated from the bhutadi tanmatra of sound. The tanmatra of touch originated
from space and this led to the creation of wind. The tanmatra of form
originated from wind and this led to the creation of fire. The tanmatra of
taste originated from fire and this led to the creation of water. The tanmatra
of smell originated from water and this led to the creation of earth. Mobile
and immobile entities were born from these elements. With the favours of the
unmanifest and presided over by Purusha, staring with Mahat and ending with
Vishesha, these led to the creation of the egg.'""
_____________________
1811 Brahmanda is the cosmic egg.
1812 The three types of ahamkara are
vaikarika, taijasa and tamasa. Vaikarika ahamkara is the same as sattvika
ahamkara and taijasa ahamkara is the same as rajasika ahamkara.
1813 Sound, touch, form, taste and smell.
1814 Beginning of bhutas (elements), or
before the bhutas.
""When Brahma's task and
instrument unite and are successful, the kshetrajna, known as Brahma, grows
inside the egg. He is the first embodied being and is spoken of as the first
being. Brahma existed in the beginning, and he is the original creator of
beings. Ishvara is the embodiment of jnana and has attributes of
non-attachment. 1815 His dharma, prosperity and intelligence led to
the birth of Brama, who was full of pride. Whatever his 1816 mind
desires, is born through the unmanifest. He controls everything. Even though
his nature is indifferent, he assumes the transformation of the three gunas. He
divides himself into three and exists in the three worlds. He divides himself
into three and creates, preserves and devours. He is Brahma, with the four
faces. In the form of Kala, he is the one who destroys. He is Purusha, with the
one thousand heads. He is the self-born one who assumes these three forms. As
Brahma, he has sattva and rajas. As Kala, he has tamas and rajas. As Vishnu, he
only has sattva. As the gunas increase, the lord has these three forms. As
Brahma, he creates the worlds. As Kala, he shrinks them. As Purusha, he is
indifferent. The lord has these three forms. When the brahman divides himself
into three forms, he is spoken of as Triguna. When he divides himself into
four, he is described as Chaturvyuha. Since he exists in the beginning, he is
Adideva. Since he has no birth, he is described as Aja. Since he protects all
the subjects, he is known as Prajapati. The extremely great atman uses the
golden Meru as a support. The oceans are the water in his womb. The mountains
are the skin of his womb. All the worlds and everything that moves in the
universe is inside that egg. The moon, the Adityas, the nakshatras, the planets
and Vayu are inside. On the outside, the egg is surrounded by waters that are
ten times the size. On the outside, the waters are surrounded by fire ten times
the size. On the outside, the fire is surrounded by wind ten times the size. On
the outside, the wind is surrounded by space ten times the size. Space is
surrounded by the bhutadis. Bhutadis are surrounded by Mahat and Mahat is
surrounded by the unmanifest. In this way, on the outside, the egg is enveloped
by seven coverings. O supreme among brahmanas! There are also eight Prakritis, 1817
successively covering each other. They oversee the acts of creation,
preservation and destruction. In this way, they are born from each other and
support each other. They support and are supported. They transform and are
transformed. A tortoise first stretches its limbs out and then draws them in.
Like that, through transformations, the unmanifest creates and then withdraws.
Everything originating from the unmanifest is born in a certain order. When the
time for dissolution arrives, everything is dissolved in the reverse order.
Under the subjugation of Kala, the gunas are in equilibrium, or not in
equilibrium. Know that there is dissolution when there is equilibrium in the
gunas. When there is disequilibrium, creation is said to occur. This egg, large
and dense, is Brahma's origin. It is the kshetra determined by the brahman and
Brahma is spoken of as the kshetrajna. Know that there are thousands of crores
of such eggs. They are stationed above, below and along the sides, and Pradhana
goes everywhere. In each of these, four-faced Brahmas, Haris and Bhavas exist.
Having obtained Shambhu's presence, Pradhana creates them. The egg is born from
the unmanifest and Maheshvara is beyond the unmanifest. The lord Brahma is born
from the egg and creates the worlds. The first creation by Pradhana is said to
be devoid of intelligence. At the time of dissolution, the ultimate destruction
is brought about by Ishvara, indulging in his pastimes.
_______________________
1815 These sentences are difficult to
understand, and we have taken liberties.
1816 Ishvara's.
1817 Corresponding to the five elements,
mind, intellect and ahamkara.
The immeasurable cause is said to
be Brahma, but he originates from Pradhana and Prakriti. Pradhana does not have
a beginning, a middle or an end. Pradhana is infinite in energy and is white or
deep red, uniting with Purusha. When rajas predominates, Pradhana creates the
worlds. Eight transformations are created in the beginning, for the sake of
extending the worlds and subjects. At the end, these are devoured. Depending on
Prakriti's state, there are again movements leading to creation and preservation,
But all of these are not the result of Prakriti's powers, but Maheshvara's mere
thoughts."""
“The sages said, 'Please tell us
about all the manvantaras, "The all the kalpas and their divisions, and sarga
and pratisarga.""
"Vayu replied, 'The duration
of time for Brahma is said to be one parardha, followed by another parardha. At
the end of this period of time, creation starts afresh. O immensely fortunate
ones! In each day in the life of Brahma, the first to be born, there are
fourteen Manus. The manvantaras and kalpas have no beginning and no end. All of
them are yet unknown. Therefore, it is impossible to speak about all of them
separately. Listen to my words. What is gained from describing them separately?
I am not interested. Among all these kalpas, there is a kalpa that is going on
now. I will briefly describe creation and subsidiary creation for this. The
kalpa that is going on now has the name of Varaha kalpa. O best among sages!
There are fourteen Manus in this. There are the first seven Manus, Svayambhuva
and the others. Then there are the other seven, Savarni and others. 1818
The seventh Manu, Vaivasvata, is the current one. Across all these manvantaras,
the nature of creation, preservation and destruction is generally the same. It
is only the ignorant who debate about this. When the earlier kalpa retreated, a
wind of destruction commenced. It uprooted forests and trees from the roots.
The fire god burnt down the world, as , as if it was dry grass. Rain showered
down on the ground and the oceans crossed the shorelines. All the directions
were submerged in a large mass of water. The agitated and turbulent waves
seemed to be dancing, with their arms raised up. The waters of dissolution
started that terrible dance. Brahma entered Narayana, who happily slept in that
water. In this connection, a shloka about Narayana is cited. It is actually a
mantra. O best among sages! Listen to its aksharas and understand the meaning.
"Water is known as Naaraa, because water is the son of Nara. He is known
as Naaraayana because his ayana is there. "1819 The lord of the
gods was asleep, immersed in Shiva's yoga. The siddhas, residents of Janaloka, 1820
joined their hands in salutation. When it was morning, those learned ones used
hymns to try and wake him up. At the time of the original creation, this is
exactly what shruti texts had done to Ishvara. Thus, he woke up on his couch,
in the midst of the water. With the sleep of yoga still in his eyes, he looked
around in all the directions. He could not see anyone other than himself. He
seemed to be amazed and was filled with deep thoughts.
_______________
1818 The usual list is Svayambhuva,
Svarochisha, Uttama, Tamasa, Raivata, Chakshusha, Vaivasvata, Savarni,
Daksha-Savarni, Brahma-Savarni, Dharma-Savarni, Rudra-Savarni, Deva-Savarni and
Indra-Savarni. But across different Puranas, the names of the future Manus
differ.
1819 With ayana interpreted as place of
rest. One who rests in water is Narayana. Water originated from Nara, as the
divine being.
1820 Janaloka
does not perish in the destruction.
"Where is the illustrious,
charming and great earth? Where are her giant mountains, rivers, cities and
forests?" Thinking this, Brahma 1821 did not understand where
the earth was. He then remembered his father, Bhagavan Trilochana. As soon as
he remembered the lord of devas, Bhava's infinite energy made the lord of the
earth understand that the earth had got submerged in water. Prajapati wished to
ensure that the earth was raised up. He remembered the form of a divine Varaha1822
sporting around in the water. His body was as large as a mountain. His roar was
like the thunder of a large cloud. His complexion was like that of a blue
cloud. The piercing sound he made was terrible. His shoulders were thick, heavy
and round. The area around his waist was lofty and heavy. The thighs and the
tips of the calves were short and round. The hooves were extremely sharp. His
round eyes were extremely fierce and resembled the radiance of rubies. His
large body was long and round. The ears stood up and blazed. As he inhaled and
exhaled, he agitated the water in that ocean of dissolution. His cheeks and
shoulders were covered by glistening hair. He was adorned with sparkling jewels
and many wonderful and large gems. He was as lofty as a combined mass of
clouds, radiant with lightning. Assuming this gigantic form, Varaha approached
Vidhatri. So as to raise up the earth, he entered Rasatala. The boar was
extremely radiant, resembling a mountain. He approached the feet of Mahesha,
who had assumed the form of a lingam. The earth was submerged in water, but he
used both his tusks to raise her up from Rasatala. Seeing this, the sages and
siddhas, residents of Janaloka, rejoiced. They danced and showered down flowers
on his hand. With all those flowers, Varaha's gigantic body dazzled. It was as
if fireflies were flying around a lofty mountain made out of a mass of
collyrium. The lord Varaha returned to his natural form and established the
large earth in her place. He levelled the earth and established mountains on
her. As was the case earlier, he devised the four worlds. 1823 Thus,
he raised up the earth and the mountains from the midst of that large mass of
water and established them. The creator of the worlds again crated the world,
with its mobile and immobile objects,
“Vayu said, 'He used his
intelligence to think of "Vareation. While he was engaged in dhyana,
delusion, which was full of darkness, manifested itself. There were five who
presented themselves before the great-souled one, known as darkness, delusion,
great delusion, blinding darkness and ignorance. While he was meditating about
creation in this way, those five proudly stood there. Everything was enveloped
in great darkness and the seed in the pot was also shrouded. There was no
light, inside or outside. It was all numb, as if it had no consciousness. There
was no intelligence, no face, nor organ of action. Enveloped in this way, this creation
is described as one that primarily consisted of mountains. Brahma saw that the
first creation was like this and was unsuccessful. Displeased in his mind, he
thought about a second creation. When he meditated in this way, that creation,
consisting of inferior species, came about. This inferior creation possessed
light inside, but it was covered on the outside. Since they were born as
animals, they followed a perverse path.
__________________
1821 Having emerged from the lotus in
Vishnu's navel. But a simpler way to interpret this is that Brahma was within
Narayana.
1822 Boar.
1823 The four worlds destroyed during the
dissolution.
Since this creation was also
unsuccessful, he thought of another creation. This followed an upward course
and conduct. It was the creation of devas, full of sattva. They were full of
great joy and happiness and were not covered, inside or outside. They were
naturally characterized by illumination, inside and outside. The sadhaka
meditated again and from the unmanifest, there emerged a flow that moved
sideways. This was the creation of humans and when they were born, they were
filled with misery. There was illumination inside and outside. However, there
was an excess of rajas and there was an excess of tamas. As a result of the
favours shown by the five, a fourth creation presented itself. This consisted
of Viparyaya, Shakti, Tushti and Siddhi, 1824 These did not accept
anything and divided themselves further. They were addicted to eating and
drinking and this creation is described as that of bhutas and others. Brahma
Parameshthi's first creation was that of Mahat. The second creation was of
tanmatras and is described as the creation of the elements. The third creation
was vaikarika and is described as the creation of the senses. These are
described as creations of nature, and they occurred without any intelligence.
The fourth major creation is one that is described as primarily consisting of
immobile entities. The fifth creation had a downward flow and is described as
the creation of inferior species. The sixth creation flowed upwards and is
known as the creation of devas. The seventh creation flowed sideways and is
that of humans. The eighth creation resulted from favours and the ninth is
known as Koumara. The first three creations concerned nature and they occurred
without intelligence. The five creations that followed mostly possessed
intelligence.""
""In the beginning,
Prajapati Brahma used his mental powers to create four sons who were just like
him-Sananda, Sanaka, the learned Sanatana and the accomplished Sanatkumara. But
they were known as yogis, free of attachment and malice. Their minds were fixed
on Ishvara and their inclinations did not turn towards undertaking creation.
Not interested in creation, Sanaka and the others departed. Desiring to
created, Brahma again tormented himself through supreme austerities. Though he
tormented himself in this way, nothing happened. A long period of time passed,
and he was angry and miserable. Drops of tears fell down from his eyes, which
were full of rage. Bhutas and pretas were generated from these drops of tears.
On seeing the ones who had been born from the tears, Brahma reprimanded
himself. As a result of his great rage and intolerance, he lost his
consciousness. Having lost his consciousness and full of anger, Prajapati
exhaled. Bhagavan Rudra Nilalohita is the lord of prana. To show his unmatched
favours, he manifested himself through the lord's mouth.
Ishvara, the lord, divided himself
into eleven parts. The single great-souled one divided himself into eleven
parts and told them, "O children! To show a favour to the worlds, I have
created you. Therefore, for the welfare of the worlds and to establish them and
for the sake of subjects and offspring, make attentive efforts." Addressed
in this way, they wept and ran around in different directions. Since they wept
and shrieked, it is said that they obtained the name of Rudras. 1825
Indeed, the Rudras are prana and prana consists of these great-souled ones. The
divinity, Brahma Parameshthi, was as good as dead. Out of compassion towards
him, Maheshvara, Brahma's son, gave him back his prana.
_____________________
1824 Respectively, adversity, power,
satisfaction and success.
1825 From the root rud, to weep and shed
tears.
When the lord got his prana back,
Rudra's face showed his pleasure. He addressed Brahma, lord of the universe, in
these supreme words. "O immensely fortunate one! O Virinchi! O guru of the
world! Do not be scared. You possess prana again. I have given prana back to
you. O one excellent in vows! Be happy and get up." As if in a dream, he
heard these agreeable words. He slowly opened his eyes, which were like the
petals of a blossoming lotus, and looked at Hara. Having got his prana back, he
spoke in a gentle and deep voice. Brahma joined his hands in salutation and
spoke the following words. "As soon as I saw you, my mind was filled with
bliss. Who are you? In these eleven forms, the universe is your form."
Hearing his words, Maheshvara touched him with hands that bestow happiness. The
lord of gods addressed Brahma in these words. "Know me to be the
paramatman. I have come here as your son. These eleven Rudras have come here to
protect you. As a result of my favours, cast aside this terrible lack of consciousness.
Awake. As was the case earlier, you should create beings." Addressed in
this way by Bhagavan, Brahma's mind became happy. He praised Parameshvara, the
atman of the universe, using his eight names. Brahma said, "O Bhagavan! I
prostrate myself before you. O Rudra! O one who is as infinitely energetic as
the sun! O divinity Bhava! I prostrate myself before you. In the form of water,
you are taste. O Sharva! You possess the form of the earth. O Nandi, full of
all the gods! I prostrate myself before you. O prosperous Isha! You possess the
form of touch and I prostrate myself before you. O Pashupati! In your form as
fire, you are infinitely energetic. O Bhima, with the form of space and with
the tanmatra of sound. I prostrate myself before you. O Ugra, fierce in form!
You are in the person who performs a sacrifice. I prostrate myself before you.
O Mahadeva, along with Uma! I prostrate myself before the one whose form is
amrita." In this way, Mahadeva was praised by Brahma, the grandfather of
the worlds. He used these words to prostrate himself before Vishvesha and
request him. "O Bhagavan! O lord of the past and the future! O Maheshvara!
You are my son. O Ananga's destroyer! You emerged from my limbs for the sake of
creation. O lord of the universe! I will engage myself in this great task and
as I go about creating subjects, you should help me everywhere." Requested
in this way, the divinity Rudra, destroyer of Tripura, replied in words
signifying his assent. When Bhagavan Shankara said this, Brahma was delighted and
honoured him.""
""Having obtained his
permission to create, he created subjects. Using his mental powers, he created
Marichi, Bhrigu, Angiras, Pulastya, Pulaha, Kratu, Daksha, Atri and Vasishtha.
Before them, Brahma also created Dharma and Sankalpa. Including Rudra, these
are described as Brahma's twelve sons. They were the ancient householders.
Their twelve lineages are spoken of as divine and include the large number of
devas. There were many offspring who performed rites and the lineages were
ornamented by maharshis. He created the four categories, devas, asuras,
ancestors and humans. Along with Rudra, Vidhatri set about creation in this
way. For purposes of creation, Brahma used himself. Devas were born from his
mouth and ancestors from his sides. All the asuras were born from his loins and
humans were born from his genital organs.
Rakshasas, full of hunger, were born from his anus. Strong
roamers in the night were his sons and were generally full of rajas and tamas.
Serpents, yakshas, bhutas and gandharvas were born. Crows were born from his
sides, other birds from his chest. Goats were born from his mouth and uragas
from his sides.
Horses, elephants, sharabhas,
gavayas, deer, camels, ashvataras and nyankus were born from his feet. 1826
Herbs, fruits and roots were born from his body hair. Gayatri, Riks,
trivitsama, rathantara 1827 and agnishtoma and other sacrifices were
generated from his first face. Hymns from the Yajur Veda, tristubh chhanda, the
fifteen stomas, brihatsama and uktha originated from the face towards the
south. 1828 Hymns from the Sama Veda, jagati chhanda, the seventeen
stomas, vairupya and atiratra were created from the face to the west. 1829
The twenty-one parts of Atharva Veda, anushtubh and vairaja1830 were
created and received from the mouth to the north, Superior and inferior beings
were born from his body. Yakshas, pishachas, gandharvas, large numbers of
apsaras, men, kinnaras, rakshasas, birds, animals and deer were born. The
imperishable and perishable, mobile and immobile, were created, along with
their original karma. They are thus created again and again-violent and
non-violent, mild and cruel, devoted to dharma and not devoted to dharma, prone
to the truth and addicted to lies. They receive sentiments that appeal to them.
There were many great beings, some pursuing objects of the senses, others
pursuing emancipation. He himself created these beings. He gave them natural
names and forms. These constitute prapancha. In this way, in the beginning, the
grandfather devised the words known as the Vedas and gave those who follow the
conduct of the Vedas, the names of rishis. When night is over, Aja makes others
have birth. When there is a new season, many signs, with different names, are
seen. That is similar to what happens at the beginning of the era. In this way,
Svayambhu himself created the worlds, starting with Mahat and ending with
Vishesha. These are Prakriti's transformations. There is the radiance of the
sun and the moon. Planets and nakshatras are like ornaments. Rivers, oceans and
mountains are like decorations. There are many kinds of cities and prosperous
habitations. In Brahma's forest, the omniscient and unmanifest Brahma roams
around. He was born from an unmanifest seed and is established on the basis of
Ishvara's favours. The eternal Brahma is like a tree. Its trunk and large
branches are intelligence. The senses are hollows in the tree. The great
elements are its size. Its tender sprouts make up Vishesha. Dharma and adharma
are the excellent flowers. Joy and misery are the fruits. All beings live off
this tree. Brahmanas say that that the firmament is his head, the sky is his
navel, the sun and the moon are his eyes, the directions are his ears and the
earth is his feet. His atman cannot be thought of, and he is the one who
created all beings. Brahmanas were born from his mouth, kshatriyas from the
front part of his chest, vaishyas from his thighs and shudras from his feet.
All the varnas originated from his body.'""
______________________
1826 Sharabha is a mythical creature with
eight legs that feeds on lions. Gavaya is a kind of ox. Ashvatara is a mule and
nyanku is a kind of antelope.
1827 Trivitsama and rathantara are metres.
1828 Tristubh is a metre, stomas are hymns
of praise, brihatsama is a hymn from Sama Veda and ukthas are verses that are
recited (not sung).
1829 Jagati is a metre, vairupya is a kind
of Sama hymn and atitratra is a type of soma sacrifice.
1830 Anushtubh and vairaja are metres,
currently Atharva Veda has twenty sections.
“The rishis said, 'You have spoken
about how Bhava, the paramatman, ensured creation through the mouth of the one
with four faces. But we have a doubt. Virupaksha is best among devas. Hara
holds a blazing trident. Bhagavan Rudra has Kala in his atman. He is Kapardin
and Nilalohita. When the end of the yuga arrives and he is enraged, he destroys
the worlds, along with Brahma, Vishnu and Pavaka. Out of fear, Brahma and
Vishnu prostrate themselves before him. He is the one who makes the worlds
shrink and those two are under his control. He is the divinity who formerly
created Brahma and Vishnu from his own limbs. He is the lord who always ensures
yoga and kshema. 1831 Bhagavan Rudra is the ancient and original
divinity. How did Shambhu become the son of Brahma, whose birth is not
manifest? We have also heard earlier that Prajapati and Vishnu were created
from Rudra. They were thus created from each other's limbs. They are the causes
behind all beings coming into existence. If they manifest themselves from each
other, there will be relative superiority in qualities and sentiments. There is
nothing that you have not asked and there is nothing that you have not heard.
You are Bhagavan's shishya and you remember everything. Please tell us the
truth about how Brahma became the lord of sages. O father! We are full of
devotion and wish to hear about Ishvara's fame."""
"Vayu replied, 'O brahmanas!
You are accomplished in asking questions and you have asked this question at
the right place. Earlier, I asked the grandfather this question and he replied.
I will tell you how Rudra originated and also about how Brahma and Vishnu
respectively originated from each other. All three are causes and were directly
born from Maheshvara's atman. They are the causes for the creation,
preservation and destruction of the universe, with its mobile and immobile
entities. They are endowed with great prosperity and Parameshvara thought of
them. His Shakti is always established in them, and this is what gives them the
ability to always go about their tasks. Earlier, their father engaged those
three in their respective tasks. Brahma has the task of creation, Hari of
preservation and Rudra of destruction. They were envious of each other and
sought to excel over each other. To satisfy their father, Parameshvara, they
resorted to austerities. Rudra obtained the favours of Parameshthi, who is in
all atmans, first, in a different kalpa and created Brahma and Narayana. In a
different kalpa, Brahma obtained the favours and creating Rudra and Vishnu,
pervaded the universe. Later, Bhagavan Vishnu created Rudra and Brahma. Brahma
created Narayana and Brahma was himself created by him. Thus, in different
kalpas, Brahma, Vishnu and Maheshvara are born from each other and seek to
ensure benefit to each other. Based on what happened in one particular kalpa,
maharshis speak about their relative power and control and about how they
originated from each other. Hear a wonderful and sacred account about them. It
destroys sins."""
"This is what happened to
Parameshthi Brahma in Tatpurusha kalpa. Earlier, in the kalpa named
Meghavahana, Narayana became a cloud and showered down on the earth for one
thousand divine years. Noticing his inclinations, the creator and guru of the
universe, who is in everyone and in all atmans and sentiments, bestowed his imperishable
Shakti on him. From Sarveshvara, who is in all atmans, he obtained the Shakti,
Shivaa.
____________________
1831 Yoga is acquiring what one does not
possess and kshema is preserving what one possesses.
With this, along with the one who
created the universe, 1832 Bhagavan Vishnu created the universe. The
grandfather, who was created by Vishnu, witnessed his prosperity. He was
overwhelmed by great jealousy and seemed to smile, as he spoke. "O Vishnu!
Go away. I know the cause behind your creation. There is no doubt that Rudra is
superior to both of us. Bhagavan Parameshthi gave you the supreme task of being
a preserver. It is through the favours of that lord of devas that you have now
become a creator. I will also perform austerities dedicated to Rudra, the
leader of the gods. Along with you, there is no doubt that I will also obtain
the powers of creating the universe." Bhagavan, who was born from the
lotus, slighted Vishnu in this way. Informing him about his decision, he
performed austerities and obtained Shankara. “O Bhagavan! O divinity! O lord of
devas! O Vishveshvara! O Maheshvara! Vishnu originated from the left side of
your body, and I have been born from the right side of your body. Nevertheless,
Achyuta created the universe without me. As a result of the strength he got by
seeking refuge with you, he is full of jealousy towards me. I told him that
since both of us originated from Maheshvara, he is not superior to me. It is
true that both of us have a similar origin. Earlier, as a result of his
devotion, you have shown him your favours. O Shankara! Therefore, you should
bestow all that on me too." This is what he requested the three-eyed
Bhagavan, who was an ocean of compassion. Thinking that this was fair, he gave
him everything. From Ishvara, who is in all atmans, Brahma obtained all this
instantaneously."י
""He swiftly went and saw
Purushottama, who was lying down in his abode in the ocean of milk, in a
sparkling and divine vimana that resembled the sun and was studded with gold
and jewels. He had constructed this through the powers of his mind. With his
eyes resembling lotuses, he was lying down on a couch that was the serpent
Ananta. His handsome body had four arms and he was adorned with all the
ornaments. He was amiable and he held a conch shell and the chakra. His face
was like the lunar disc. The shrivatsa mark 1833 was on his chest
and the divinity's smile was pleasant and sweet. As a result of contact with a
red lotus, his delicate hands were tinged with red, and his lotus feet were
also red. He was lying down in his sleep of yoganidra on the ocean of milk that
was like amrita. As a result of the one known as Kalarudra, he was tinged with
tamas. As a result of being born from the golden egg, he was tinged with rajas.
As a result of Maheshvara's nirguna nature, Vishnu could go anywhere and was
tinged with sattva. On seeing this being, the loquacious Brahma spoke. "O
Vishnu! I am going to devour you, just as you devoured me earlier."
Hearing these words, he woke up and saw the grandfather. The mighty-armed one
was slightly surprised. He glanced towards him and smiled. Meanwhile, the
great-souled one was devoured. However, he was instantly born again through the
mid-point in Brahma's eyebrows. At this time, Bhagavan, with the moon as his
ornament, himself arrived there, so as to test their powers. He was without
form but had assumed a form. Earlier, he had shown them unmatched favours and
had bestowed boons on them. He arrived at the spot where Brahma and Narayana
were. Delighted, scared and curious at the same time, they praised him. From a
distance, they showed him a great deal of respect and prostrated themselves.
Bhagavan Bhava, the wielder of Pinaka, affectionately showed them his favours.
As they looked on, he vanished from the spot.'""
_____________
1832 Shakti.
1833 The spot where Shri resides.
“Vayu said, 'I will tell you about
the reason for "Rudra's manifestation in every kalpa. This is how Brahma's
continuous creation, which is cut off, continues. In every kalpa, having
created subjects, Brahma, born from the cosmic egg, is deluded and extremely
miserable, because creatures do not multiply. Rudra, the leader of a large
number of Rudras, is instructed by Paramesha Mahesha Nilalohita, who has Kala
in his atman. In every kalpa, to pacify his misery and ensure the growth of
subjects, Rudra shows Brahma his favours. He follows Brahma and becomes
Brahma's son. He is indeed Bhagavan Isha, known as a mass of energy. He is the
creator who has no beginning and no end. He is the lord who shrinks creatures.
He is the one who possesses supreme prosperity, and he is the one whom
Parameshvara thinks of. Shakti is eternally resident with him, and he is marked
with his own signs. He has the same name and the same form. He is capable of
undertaking the same tasks. His conduct is similar, but he follows his 1834
commands. He resembles one thousand suns, and he wears the body of the moon as
an ornament. His necklace, armlets, bangles and girdle are made out of
serpents. He is blazing in all his parts and holds the skulls of Jalandhara,
Virinchi and Indra. The tawny hair on his head and his face are washed by the
lofty waves of Ganga. The tips of his pointed teeth touch the ends of his
beautiful lips. His earring makes a circle around his left ear. He proceeds on
a gigantic bull and his voice is like the rumble of a thundering cloud. He
resembles a giant blaze and is immensely strong and valiant. Brahma's son,
Maheshvara, is terrible and gigantic in form. He bestows vijnana on Brahma and
helps him in the task of creation. It is through Rudra's favours that in every
kalpa, Prajapati can engage in his continuous task of creating subjects. On one
occasion, Nilalohita was requested by Brahma to create. However, all those the
lord created, using his mental powers, were just like him. They possessed
matted hair and were fearless. They were blue in the throat and possessed three
eyes. They were free of old age and death. They held blazing tridents as their
supreme weapons. They covered the fourteen worlds in the universe. Seeing all
these different Rudras, the grandfather spoke to Rudra. "O divinity! O
lord of devas! I prostrate myself before you. Do not create any more such
subjects. Create other fortunate subjects who will suffer from death."
Addressed in this way, Parameshvara
laughed and replied to Brahma. "It is not for me to create those who are
like that. You create auspicious subjects. Using my mental powers, I have
created these great-souled and immensely strong ones. They will roam around
with me and all of them will perform sacrifices." Hara Ishvara, who is in all
beings in the universe, told the creator of the universe this. He withdrew
himself from the task of creating subjects and remained with the Rudras. Since
then, the divinity does not give birth to auspicious subjects. He is stationary
and holds up his seed, until the deluge arrives.""”
_____________________
1834 Parameshvara's.
“Vayu said, 'The creator went about
creating subjects again, but they did not multiply. Then Brahma thought that he
should go about creation by using sexual intercourse. Earlier, the lineage of
women had not emerged from Ishvara. Therefore, the grandfather was not able to
create through sexual intercourse. He thus arrived at a determination in his
mind. So that subjects might multiply, Parameshvara must be requested. Without
his favours, the subjects would not flourish. Having thought his, he started to
perform austerities dedicated to the one whose atman is in the universe. His
primordial Shakti is supreme and infinite. She is the one who thinks of the
worlds. He is original and extremely subtle. She is charming and can be reached
through pure sentiments. She is nirguna and independent of prapancha. She is
nishkala and without transformations. She is eternal and everlasting. She is always
by Ishvara's side. She is Bhagavan Tryambaka's supreme Shakti. Brahma thought
of her in his heart and tormented himself through supreme austerities.
Parameshthi engaged himself in fierce austerities. Within a short period of
time, his father was pleased. He used one of his own portions and one of hers.
The divinity Hara assumed the Arddhanarishvara 1835 form and himself
went there. He saw the supreme divinity and praised Deva and Devi. "You
are beyond darkness. You are without decay. You are without a second. You are
impossible to determine. Those who have not cleansed their atmans cannot see
you. You are the one who ordains all the worlds. You are the lord of all the
worlds. You are united with supreme Shakti, who ordains all the worlds. You are
beyond the reach of the mind. Your radiance is immeasurable. You are without
old age. You are certain. You do not move. You are nirguna. You are tranquil,
infinite and full of greatness. You go everywhere. You are constant. You are
unmanifest and beyond any notions of existence and non-existence. There is
nothing that can be compared to you. You are free. You are the refuge, the
eternal Shiva." Like a rod, Brahma prostrated himself. Standing up, he
joined his hands in salutation. Humbly and full of devotion, he made him hear
pure hymns. They were full of true meanings. They expanded on all the true
meanings of the Vedas. He used suktas that were subtle and deep in their
meanings."""
"""Brahma said,
"Victory to the divinity Mahadeva. 1836 Victory to Ishvara Maheshvara.
Victory to the one who is best in qualities. Victory to the one who is the lord
of all the gods. Victory to the fortunate Prakriti. Victory to the one who
leads Prakriti. Victory to the one who is far away from Prakriti. Victory to
the beautiful Prakriti. Victory to the one whose great maya is infallible.
Victory to the one whose wishes are infallible. Victory to the one whose great
pastimes are infallible. Victory to the one whose great strength is infallible.
Victory to the mother of the world. Victory to the one who pervades the
universe. Victory to the mother of the entire universe. Victory to the friend
of the entire universe. Victory to the one whose prosperity is eternal. Victory
to the one who is eternal time. Victory to the one who is eternal sound.
Victory to the one who has eternal followers. Victory to the mother of the
three atmans. Victory to the one who presides over the three worlds. Victory to
the one who withdraws the three. Victory to the one who leads the three.
____________________
1835 Lord who is half male and half female.
1836 This alternates between praises to
Deva and Devi. English grammar doesn't indicate the gender adequately.
Victory to the lord of the worlds.
Victory to the cause and expansion of the worlds. Victory to the one whose
terrible glance raises a fire that devours everything material. Victory to the
original one, whom devas do not know. Your own subtle sight is radiant. Victory
to the Shakti whose gross portion is in atmans. You pervade mobile and immobile
entities. Victory to the one who collates all the tattvas in the universe into
one. Victory to the one whose excellent followers have placed their feet on the
heads of asuras. Victory to the one who is accomplished in means designed to
protect those who seek refuge. Victory to the one who uproots poisonous sprouts
that lead to the tree of samsara. Victory to the one whose prosperity, valour
and prowess expand and change according to the region. Victory to the one who
is outside the universe, the one who has rebuffed enemies. Victory to the one
who has laid down the supreme amrita, in the form of the use of the five kinds
of meanings. Victory to the one whose form is the stotram, signifying the
nectar of vijnana about the five kinds of meanings. Victory to the physician
who treats the great terrible disease of samsara. Victory to the one who is
like a covering of moonlight, used to destroy the original dirt resulting from
the darkness of ignorance. Victory to the fire of destruction that destroyed Tripura.
Victory to the Bhairavi who destroyed Tripura. Victory to the one who is free
of the three gunas. Victory to the one who crushes the three gunas. Victory to
the original and omniscient one. Victory to the one who urges everything.
Victory to the one who has many divine limbs. Victory to the one who grants
what is desired. O divinity! Where is your supreme abode and where are our
insignificant words? O Bhagavan! Nevertheless, devotees will prattle. Please
pardon me.""""
"Vayu concluded, 'The
four-faced creator of the universe submitted many such hymns. He repeatedly
prostrated himself before Rudra and Rudrani. This is an excellent and sacred
stotra that Brahma chanted. It has the name of Arddhanarishvara stotra and
increases the delight of Shiva and Shivaa. Full of devotion, if a person
recites it, or teaches it to someone, as fruits, he obtains Shiva and Shivaa's
pleasure. They are the ones who have thought of all the beings in all the
worlds. They are themselves beyond birth and destruction. They have assumed the
forms of an excellent man and a young maiden. I always prostrate myself before
Shankara and Shankari.'""
“Vayu said, 'The divinity Mahadeva
addressed him in deep words that rumbled like the sound of a large cloud. They
are sweet and auspicious and clear and slow in articulation. The lines were
full of meaning and were royal in their signs. They were sparkling and covered
all subjects, accomplished in offering protection. They were charming and sweet,
and he smiled before speaking. Ishvara addressed the creator of the world in
these well-formed words. Ishvara said, "O child! O immensely fortunate
one! O child! O grandfather! You are my son. I know everything about the
gravity of your sentences. You have now tormented yourself through austerities
so that the subjects can flourish. I am satisfied with your austerities and
will grant you what you wish for." Addressing him in these extremely sweet
and generous words, Hara, supreme among divinities, created Devi from his own
body. Those who possess knowledge about the brahman speak of her as Devi,
possessing all the divine qualities. She is Shakti, who is greater than the
greatest. Indeed, she has no birth. She does not suffer from old age or death.
Bhavani manifested herself from a part of Bhava's body. Words, thoughts and the
senses cannot reach her. She manifested herself from a part of her husband's
body and showed herself. She confounds the entire universe with her maya.
Though the supreme truth is that she is without birth, she manifested herself
from Ishvara's body. Her supreme form is beyond the grasp of even devas. Inside
her husband's body, Ishvari of the universe divides herself in this way. She is
Parameshani, Maheshvari of all the worlds. She knows everything. She goes
everywhere. She is subtle and beyond notions of existence and non-existence.
Her supreme radiance illuminates the entire universe. On seeing the great one,
he prostrated himself before her and prayed. Brahma said, "O Devi! The divinity
created me earlier and engaged me in the task of creating subjects. I have
created the entire universe. O Devi! I constructed everything, devas and
others, through my mental powers. Though I have created them repeatedly, they
do not flourish. I have now decided that I must use sexual intercourse for
creation. I wish that this is the way subjects should flourish. However, so
far, the undecaying lineage of women has not emerged from you. That is the
reason I do not possess the capacity to create a lineage of women. Indeed, all
the different kinds of Shaktis emerge from you. You are the one who bestows
every kind of Shakti on everyone everywhere. You are the one who bestows boons.
You are Maya. You are Sureshvari. I am entreating you. O one who goes everywhere!
For the sake of multiplying mobile and immobile entities, please use your
portion now to be born as the daughter of Daksha, my son." In this way,
Brahma requested Devi, who was actually Brahma's origin. From the middle of her
eyebrows, she created a Shakti whose resplendence was like her own. The
divinity Hara, supreme among devas, saw this. He smiled and spoke to her.
"Brahma has worshipped you through austerities. Therefore, you should do
what he wants." She accepted Paramesha's command. Acting in accordance
with Brahma's words, Devi became Daksha's daughter. She gave Brahma an
unmatched Shakti, in the form of the brahman. O bulls among sages! When this
entered the god's body, Deva and Devi vanished. Since then, women have been
instated in the world for enjoyment. O Indras among brahmanas! For creating
subjects, sexual intercourse became prevalent. Brahma was filled with joy and
satisfaction. I have told you everything about the origin of Devi's Shakti. If
this is heard, it enhances good merits and it is part of the account of
creation of beings. If a person recites this account of Shakti emerging from
Devi every day, he obtains all the good merits and also obtains auspicious
sons."""
"Vayu ayu said, 'In this way,
he obtained the eternal and supreme Shakti from Ishvara. Prajapati set about
the task of creation, using sexual intercourse. He made half of his own body
male, and the other half was female. Shatarupa was born from the part that was
female. From the part that was male, Brahma created Viraja. Viraja is spoken of
as Svayambhuva Manu, the first man. The lady Shatarupa performed extremely
difficult austerities and obtained Manu, blazing in fame, as her husband.
Through him, Shatarupa had two sons, Priyavrata and Uttanapada, and they were
excellent sons. She also had two immensely fortunate daughters and all subjects
are their descendants. One was known as Akuti and the other was known as
Prasuti. The lord Svayambhuva bestowed Prasuti on Daksha. He bestowed Akuti on
Prajapati Ruchi. Through Akuti and using his mental powers, the auspicious
Ruchi had twins as children. They were Yajna and Dakshin and they made the
world thrive. Svayambhuva's daughter, Prasuti, was the mother of the worlds.
Through her, the lord Daksha had twenty-four daughters. The lord Dharma
accepted thirteen of Daksha's daughters as his wives Shraddha, Lakshmi, Dhriti,
Tushti, Pushti, Medha, Kriya, Vapu, Buddhi, Lajja, Shanti, Siddhi and Kirti as
the thirteenth, 1837 There were eleven younger and beautiful-eyed
daughters left-Khyati, Sati, Sambhuti, Smriti, Priti, Kshama, Sannati, Anasuya,
Urja, Svaha and Svadha. O excellent sages! These maidens, Khyati and the
others, were respectively accepted by the sages Bhrigu, Sharva, Marichi, Angiras,
Pulaha, Kratu, Pulastya, Atri, Vasishtha, Pavaka and the ancestors. Beginning
with Shraddha, Dharma had thirteen sons, starting with Kama and ending with
Yasha. They brought greater and greater happiness. Through Himsa, Adharma had
Nikriti and others as sons. 1838 These did not exhibit any signs of
dharma and led to greater and greater unhappiness. They did not have wives or
sons and none of them are said to have followed niyamas. For this tamas
creation that occurred, Dharma was the controller. Daksha's daughter was Sati,
loved by Rudra. In connection with criticism of her husband, Daksha's daughter
gave up her body. She censured Daksha, Daksha's wife and their relatives.
Thereafter, she became the daughter of Mena and Mount Himalaya. On seeing Sati,
Rudra created many other Rudras, who were just like him in resplendence. I have
already described how that creation took place.'""
"""Through Khyati,
Bhrigu had Lakshmi as a daughter, and she became Narayana's beloved. Their sons
were the two devas, Dhatri and Vidhatri, who established manvantaras. Their
sons and grandsons number hundreds and thousands. It is held that all those
from Bhrigu's lineage belonged to Svayambhuva manvantara. Through Sambhuti,
Marichi had a son named Pournamasa. He also had four daughters and many great
descendants. Kashyapa was born in that lineage, and he had many sons. Smriti,
the wife of Angiras, gave birth to two sons. They were Agnidhra and Sharabha
and he also had four daughters. Their sons and grandsons numbered in thousands.
Priti, Pulastya's wife, had Dantogni as a son. It is said that in an earlier
birth, he was born as Agastya in Svayambhuva manvantara. They had many
descendants, famous as Poulastyas. Through Prajapati Pulahas, Kshama had sons.
There were three, Kardama, Asuri and Sahishnu. They possessed the radiance of
the three fires 1839 and their lineage was established. Sannati was
Kratu's wife. She had sons who were Kratu's equals. All these sons held up
their seed and did not have wives or sons. They are famous as the sixty
thousand valakhilyas. They surround the sun and advance in front of him.
Anasuya, Atri's wife, had five sons, known as Atreyas. Their daughter was named
Shruti, and she was Shankhapada's mother. The five Atreyas are said to be
Satyanetra, Havya, Apomurti, Shaishchara and Soma as the fifth. In the past
Svayambhuva manvantara, the sons and grandsons of the Atreyas numbered hundreds
and thousands. Through Urja, Vashishtha had seven sons. Their slender-waisted
daughter was named Pundarika. These seven saptarshis were Raja, Gatra,
Urdhabahu, Savana, Anaya, Sutapa and Shukra. The gotras and names of these
great-souled ones were the Vasishthas. In the past Svayambhuva manvantara,
there were millions of them. I have spoken about the continuous creation of
rishis briefly. O brahmanas! It is impossible to speak about this in detail.
Vahni was Brahma's son, born through his mental powers, and had Rudra in his
atman. Svaha was his beloved and she had three infinitely energetic sons. These
three were Pavaka, Pavamana and Shuchi. Pavamana is produced through friction
and Pavaka is described as the one in lightning. Shuchi is said to be the one
who scorches in the sun's rays.
______________
1837 The names differ marginally from the
ones given in Chapter 48-3.1(16).
1838 Adharma was born from Brahma and his
wife was Himsa. Though accounts differ, Adharma and Himsa had Nikriti and
Anrita as sons.
1839 The
three sacrificial fires.
In due order, the sons of these
three are Havyavaha, Kavyavaha and Saharaksha. The sons of these three were
respectively devas, ancestors and suras, 1840 They had forty-nine
sons and grandsons. They are instated in the three types of rites, kamya,
naimittika and nitya. All of them are known as ascetics and all of them observe
vratas. All of them have Rudra in their atmans and all of them are devoted to
Rudra. Thus, anything that is offered into the mouth of the fire by anyone, is
offered to Rudra. There is no doubt about this. This is the accurate nature of
everything that is progressively done into the fire."""
"O brahmanas! I will next
speak about the ancestors, but not in detail. They are the ones who occupy prides
of place for the six seasons. Hence, the Vedas state, "For the seasons,
the ancestors are like Adityas and preside over anything, mobile or immobile,
generated in the seasons. The ancestors have a right over anything produced in
the seasons." This has been heard. In this way, ancestors occupy pride of
place at the time of the seasons. These great-souled ones possess their own
prosperity and are in contact with the clouds. There are said to be two types
of ancestors-Agnishvattas and Barhishads. 1841 There are two types
of householders-those who perform sacrifices and those who do not. Through
Svadha, these two ancestors had two daughters who were famous in the worlds,
Mena and Dharani. They hold up this universe. Mena was the daughter of
Agnishvatta, and Dharani was the daughter of Barhishad. Mena, wife of Himalaya,
had Mainaka, Krouncha, Gouri and Ganga, purified by touching Bhava's body, as
children. Dharani was Meru's wife and gave birth to a son. This was Mandara,
full of beautiful and wonderful peaks and divine herbs. As a result of the
strength of his austerities, Mandara, Meru's son, became the abode of Shiva,
the lord Shrikantha, himself. Dharani had three famous daughters-Vela, Niyati
and Ayati as the third. Ayati and Niyati became the wives of two of Bhrigu's
sons. In the context of Svayambhuva manvantara, I have already told you about
their descendants earlier. Through Sagara, Vela had a single unblemished
daughter. This daughter of the ocean was named Savarna and she became the wife
of Prachinabarhi. All of them were known as Prachetas and they became
accomplished in dhanurveda. As a result of Tryambaka's curse, Daksha of the
former Svayambhuva manvantara became their son in the course of Chakshusha
manvantara. O brahmanas! Through Prachinabarhi, the ocean's daughter had ten
sons. In the due order, I have thus described to you Brahma's sons, Dharma and
other great-souled ones, not too briefly and not in detail. I have also
described the divine lineage of large number of devas. These lineages were ornamented
by great ones. They had offspring and performed rites. Even if one speaks for
one crore years, one will find it impossible to enumerate all the descendants
who originated from Prajapati. There were two sacred lineages of kings that
commenced on earth-surya vamsha and chandra vamsha. Ikshvaku, Ambarisha,
Yayati, Nahusha and others from these lineages are famous and are chanted and
heard about in shlokas. There are other rajarshis, full of many kinds of
valour. What fruits can be obtained by mentioning these former and ancient
ones? When one is engaged in narrating Ishvara's account, one should not
narrate accounts of others. ____________________
1840 Deva and sura are synonyms, but a
distinction is being drawn here. Sura means the learned one.
1841 In other places, there are different
categories of ancestors, Agnishvatta, Barhishad, Soumya, Ajyapa, Havishmats and
Kalinas. For example, Ajyapas accept oblations of ghee, Soumyas (Somapas)
accept soma. While on earth, Agnishvattas did not perform fire sacrifices.
Barhishads seated themselves on barhi grass. Havishmats accept oblations.
That is not recommended by the
virtuous. I am not interested in speaking a lot. I have mentioned creation only
in connection with Ishvara. There is no need to describe creation and other
subjects in detail.""”
"The rishis asked, 'Devi
Daksha's daughter, Dakshayani, gave up her body earlier. In those ancient
times, how did she become the daughter of Himalaya and Mena? How was the
great-souled Rudra criticized by Daksha? What was the reason behind criticizing
Bhava? Cursed by Bhava, how was Daksha formerly born in the course of
Chakshusha manvantara? O wind god! Please tell us that."""
"Vayu replied, 'I will tell
you. Listen. As a result of his inferior intelligence, Daksha was overcome by
delusion and sin. His conduct led to the defilement of all the immortals in the
universe. In ancient times, on a certain occasion, all the gods, asuras,
siddhas and supreme rishis went to Mount Himalaya to see Ishana. At that time,
Deva and Devi were seated on a divine seat. O best among brahmanas! They showed
themselves to them, devas and others. At that time, along with the immortals,
Daksha also went there, to see his son-in-law, Hara, and to see his daughter,
Sati. Because of the great respect due to them, Deva and Devi did not display
any special attention when Daksha arrived, as compared to the other devas. He
was completely ignorant about their supreme nature. Foolishly, he regarded her
only as a daughter and came to hate her. This enmity was also fanned by
Vidhatri. Daksha consecrated himself for a sacrifice. As a result of his
hatred, Daksha did not invite Bhava. In the due order, all the other
sons-in-law were invited and were magnificently honoured
separately."""
""Rudrani heard from
Narada's mouth that they had assembled there. Taking Rudra's permission, she
went to her father's house. A divine vimana was brought and it faced every
direction. It was extremely charming, possessing all the excellent signs. It
was easy to climb onto. It resembled molten gold and was studded with wonderful
gems. There were canopies covered with the best of pearls. It was decorated
with garlands. It had been made out of molten gold and was full of bejewelled
pillars. The stairs were made of diamonds and the pillars and gates were inlaid
with coral. There was a wonderful, bejewelled throne that was covered with a
piece of cloth, with flowers on top. There were apertures decorated with gems
and through these, rays from nets of diamonds seeped in. There was a beautiful
staff in front, studded with jewels and marked with the sign of a large bull.
An ornamented, white and sparkling flag fluttered in front of this.
Unassailable lords of ganas were stationed at the large gates, guarding them.
They held colourful canes in their hands and their bodies were protected by
jackets studded with jewels. The place was surrounded by many women,
distinguished in attire and speech. They were accomplished in the rhythm of singing
and in the playing of musical instruments like drums, flutes and veenas. Along
with her beloved friends, Mahadevi climbed onto this. She was fanned with
beautiful whisks, their handles studded with diamonds. Two of Rudra's maidens
held these auspicious whisks and fanned her with these, resembling two swans
who were quarrelling with each other. In between them, Devi's radiant face
resembled a lotus. Sumalini held an umbrella, resembling the moon, above her
head. The sparkling umbrella was lovingly held above Devi's head and her face
resembled a vessel, into which, pearls had been flung in. It resembled the
lunar disc, reflected in a vessel full of amrita. With a smiling face,
Shubhavati sat in front of her, amusing Sati by playing with dice. Suyasha held
Devi's two auspicious sandals, studded with gems, between her own breasts and
served Devi. Another lady, golden in her limbs, showed her a sparkling mirror.
Another held a flag made out of palm leaves. Another held a box of betel
leaves. Another beautiful lady held a playful and beautiful parrot in her hand.
There was another who held charming and fragrant flowers. Another lotus-eyed
lady held the ornaments. Someone applied unguents and collyrium on her. There
were others who carried out the appropriate tasks. In every direction, they
served Mahadevi. Amidst them, Parameshvari was extremely resplendent. She
resembled the autumn moon amidst the stars. A conch shell was raised and
sounded. A giant drum was sounded, announcing the departure. There were the sweet
and melodious sounds of musical instruments. Hundreds of many other musical
instruments were sounded. The ganeshas were like Mahesha in their energy. With
weapons in their hands, eight thousand of them advanced in front. In their
midst advanced the illustrious Nandi, leader of the ganas, worshipped by the
moon. He was astride a bull and resembled Brihaspati astride an elephant. Drums
of devas were sounded in the firmament and the clouds were divine and pleasant.
All the sages danced. The siddhas and yogis rejoiced. Large numbers of other
devas assembled everywhere along the route. Like clouds showering down rain,
they showered down flowers on the canopy.'""
"""In a short while,
Maheshvari entered her father's house. Seeing her, the one who would bring about
his own destruction, Daksha was enraged. He only worshipped her younger
sisters. Standing in the middle of the assembly, with a face resembling the
moon, Devi Ambika spoke to her father, addressing him in harsh and strong
words. Devi said, "Beginning with Brahma and ending with pishachas,
everyone obeys his commands. O father! You have not worshipped that divinity
properly now. Apart from that, what is the kind of honour you show to me, our
eldest daughter? You have shown me disrespect and have performed a
reprehensible act." Addressed in this way, full of rage and intolerance,
Daksha replied, "My younger daughters are better and more distinguished
than you and deserve to be honoured. Their husbands bring me joy and are also
revered by me. All of them are superior in qualities to your husband,
Tryambaka. Sharva's atman is numb, and you have sought refuge with him. That is
the reason I have shown you disrespect. Bhava is against me." When Daksha,
her father, spoke to her in this way, Devi became angry. While all those
present in the sacrificial assembly heard, she replied to him. "O Daksha!
Suddenly, my husband seems to be defiled in every possible way. He is the great
lord of all the worlds, and you have abused him through your words. A person
who steals knowledge, a person who hates his guru and a person who reviles the
Vedas and Ishvara-the shruti texts say that these are great sinners and must be
punished. You have committed a terrible and grave sin. Therefore, accordingly,
destiny will bring about a terrible and violent punishment on you. You have not
worshipped Tryambaka, lord of devas. Therefore, understand that your lineage
has been defiled and will be destroyed." Addressing her father angrily in
this way, Sati gave up her body. Having given up her body, she went to Mount
Himalaya. The illustrious and supreme mountain received the fruits of his good
deeds. It was for this reason that he had tormented himself through extremely
difficult austerities for a long period of time. Therefore, Ishvari showed her
favours to the lord of mountains. Using her own yoga and maya, she willingly
accepted him as her father. When Sati criticized Daksha and left, the mantras
were filled with fear. They vanished and the sacrifice suffered. Hearing about
Devi's departure, the destroyer of Tripura angrily cursed Daksha and the
rishis. "O Daksha! Because of me, you have dishonoured the innocent Sati.
You have honoured all your other daughters and their husbands. In Vaivasvata
manvantara, these sons-in-law will be born, but not from wombs. All of them
will be born through Brahma's sacrifice. In Chakshusha manvantara, you will be
born as a human king. You will be Prachinbarhi's grandson and the son of the
Prachetas. O evil-minded one! In every act connected with dharma, artha and kama,
I will repeatedly create impediments for you even then." In this way, the
infinitely energetic Rudra chastised Daksha. Miserable, he gave up his own body
and fell down on the ground. In Chakshusha manvantara, Daksha was born as the
son of the Prachetas. He was the grandson of Prachinabarhi and the son of the
Prachetas. In Vaivasvata manvantara, Bhrigu and the others were born through
Brahma's sacrifice. As Varuni, he obtained a radiant body, 1842 In
Vaivasvata manvantara, the evil-souled Daksha performed a sacrifice for the
sake of dharma. However, Mahesha created impediments for
that."""
“The rishis asked, 'For the sake of
dharma, why did "The the evil-souled Daksha perform a sacrifice? How did
Mahesha create an impediment? We wish to know about this.'""
"Vayu replied, 'Devi is the
mother of the universe. Through the strength of his austerities, Mount Himalaya
obtained the status of her father and was delighted. Deva married her and
amused himself with her for a very long period of time on the summit of
Himalaya. When Vaivasvata manvantara arrived, Daksha, the son of the Prachetas,
wanted to perform a horse sacrifice. Daksha started his sacrifice on the slope
of the Himalayas. This was the auspicious region of Gangadvara, frequented by
rishis and siddhas. All the devas, with Shakra at the forefront, thought of
going there, to that sacrifice. Adityas, Vasus, Rudras, Sadhyas, large numbers
of Maruts, Ushmapas, Somapas, Ajyapas, Dhumapas, 1843 the two
Ashvins, the ancestors and other maharshis, along with Vishnu all of them went
there, to receive their shares of the sacrifice. Dadhichi saw that the large
number of devas had arrived, but there was no Ishvara. Full of rage, he spoke
to Daksha. Dadhicha said, "If a man worships those who should not be
worshipped and does not worship those who should be worshipped, there is no
doubt that he commits a grave sin. When the wicked are honoured and the
virtuous are not honoured, a terrible rod of chastisement, created by the
divinity, descends instantly on him." Saying this, the brahmana rishi
spoke to Daksha again. "The lord of Pashus must be worshipped. Why have
you not worshipped the lord?" Daksha replied, "There are many Rudras
with tridents in their hands. There are eleven of them present here. I do not
know any other Maheshvara."
Dadhicha said, "If you worship
others, what fruits will you obtain from this sacrifice? He is the king of a
sacrifice. Yet, you have not worshipped Rudra. He is the lord without decay,
the one who created Brahma, Vishnu and Mahesha. Starting with Brahma and ending
with pishachas, everyone asks him what they should do. He is beyond all the
Prakritis. He is beyond Purusha. Rishis who possess insight about the truth and
those who know yoga, think about him. He is Akshara, the supreme brahman. He is
cause and effect.
______________________
1842 Bhrigu was born as the son of Varuna
and Charshani.
1843 Ushmapas survive on heat, Somapas
drink soma juice, Ajyapas subsist on oblations of ghee and Dhumapas subsist on
smoke.
He is without a beginning, a middle
and an end. He is incomprehensible and eternal. Maheshvara is the creator,
preserver and destroyer. Shankara is the atman of the universe and I do not see
anyone other than him." Daksha replied, "This golden vessel has been
filled with all the oblations and in the proper way, has been sanctified with
mantras. I will now give it to Vishnu, the lord of the sacrifice. He is the
lord without a parallel and I will now give him his share of the
oblations." Dadhicha said, "You have not worshipped Rudra, the divinity
who is the lord of all devas. O Daksha! Therefore, your sacrifice will not be
completed." Uttering these words, Dadhicha, supreme among sages, angrily
left that spot and went to his own hermitage. Even when the sage departed,
devas did not leave Daksha's sacrifice. This was because the calamity destined
to happen was bound to occur.”
“O brahmanas! At this time, Devi
heard about everything from Ishvara and urged the divinity to burn down
Daksha's sacrifice. Urged by Devi, Deva wished to destroy Daksha's sacrifice.
He suddenly created the valiant Virabhadra, leader of ganas. This deva had one
thousand faces and his eyes were like one thousand lotuses. He held one
thousand clubs and there were one thousand arrows in his hands. His hands held
a trident, an axe and a club and he wielded a blazing bow. Wielding a chakra
and a vajra, he was terrible. The half-moon was on his crest. His upraised hand
held a bolt of thunder. His hair blazed like lightning. His flashing teeth were
cruel, and he had a large mouth and a large stomach. His tongue flickered like
lightning. His lips hung down. His voice was like the sound of a cloud or the
ocean. His garment was the hide of a tiger and copious streams of blood flowed
down from this. His earrings formed circles around his two cheeks. His head was
ornamented with a garland made out of the skulls of the best among immortals.
His anklets jangled and he wore large and golden armlets. As a result of the
heaps of jewels that ornamented him, he dazzled. Garlands of stars hung on his
chest. His valour was like that of a giant sharabha, a tiger or a lion. His stride
was long and easy, his gait resembling that of an elephant. His radiance was
like that of a conch shell, a whisk of yak hair, a kunda flower, the moon or
the stalk of a lotus. He resembled a snow-capped Indra among mountains that had
become mobile. Garlands of flames were scattered from him. His ornaments were
made out of pearls and dazzled. His blazing energy was like that of the fire at
the time of the end of a yuga. He sank down on his knees on the ground.
Prostrating himself, he joined his hands in salutation. Ganeshvara then stood
next to the lord of devas. From his rage, he created Bhadra Bhadrakali
Maheshvari. He wished to go with her, so that she could be a witness to whathe
did. Shankara saw Virabhadra standing there, resembling the fire of destruction,
with Bhadra. Shankara told him, "May you be fortunate." Along with
Devi, he asked Maheshvara, "O Mahadeva! Please command me. What task will
I carry out?" At this, so as to do what would bring pleasure to Himalaya's
daughter, Tripura's destroyer spoke to the mighty-armed Virabhadra in a voice
that was like a roar. The lord of devas said, "Immediately destroy the
sacrifice of Daksha, the son of the Prachetas. O Ganeshvara! Along with
Bhadrakali, I will remain near Raibhya's hermitage. Remaining there, I will
witness your valour and that of the ganeshas. In Kankhala, there are trees near
Gangadvara. They resemble the golden summits of mountains like Meru and
Mandara. Daksha's sacrifice is now going on in that region. Without any delay,
create violent obstructions to that sacrifice." When the divinity said
this, Devi, the daughter of Himalaya, Indra among mountains, looked at
Virabhadra and Bhadra, the way a mother cow looks at her calves. She embraced
him and inhaled the fragrance of his head, as if he was Shanmukha. She smiled
and addressed him in a sweet voice. Devi said, "O child! O Virabhadra! O
immensely fortunate one! O one who is great in strength and valour! You have
originated to do what will bring me pleasure. You will wipe my rage away. He is
performing a sacrifice without inviting the lord of sacrifices. Daksha is
driven by enmity. O Ganeshvara! Therefore, shatter that sacrifice. O
Virabhadra! Act in accordance with my command and transform the Lakshmi of the
sacrifice into Alakshmi. 1844 O child! Along with Bhadra, cause
violence and slay the one who is performing the sacrifice." Shiva and
Shivaa's deeds are wonderful. He bowed his head down and accepted all their
commands. Virabhadra prostrated himself and prepared to leave."
“The illustrious one resided in the
abodes of pretas, and he was enraged. Virabhadra wished to wipe away Mahadeva
and Devi's rage. From the hair in the pores on his body, he created innumerable
Ganeshvaras. From the region around his right hand, he created hundreds of crores
of such lords. There were other Ganeshvaras who were created from his feet, the
region around his thighs, his back, his sides, his mouth, his throat, his
private parts, his heels, from his head, from his waist, from his neck, from
his face and from his stomach. They were like Virabhadra in their valour. All
of them enveloped the world, along with all the gaps in space. There were
thousands of hands, holding thousands of weapons in those hands. All of them
were Rudra's companions and all of them were like Rudra in their radiance. They
held tridents, spears and clubs in their hands. They held rocks, skulls and
boulders. They were like Rudra and resembled the fire of destruction. They
possessed three eyes and had matted hair. They leapt up violently into the sky.
There were hundreds who were astride lions. Born from Virabhadra, they roared
loudly, like thundering clouds. The illustrious Virabhadra surrounded himself
with them. He resembled Kalabhairava at the time of destruction, with hundreds
of fires of destruction accompanying him. In their midst, he was astride a
large bull, with a bull on his standard. As he advanced, it was as if Bhagavan
Shambhu Bhava was advancing on Nandi. When Virabhadra was seated on the bull,
Bhasitaprabha held an umbrella made out of pearls and a white whisk over his
head. Along Virabhadra's side, Bhasitaprabha was resplendent. He resembled an
Indra among elephants along the flanks of Bhagavan, the guru of the universe.
With a white whisk in his hand, Virabhadra also dazzled, like the cresent moon.
Though amiable, he held a trident and excellent weapons. In front of
Virabhadra, the immensely energetic Bhanukampa blew on a white and auspicious
conch shell, ornamented with gold and jewels. Drums of devas were sounded, with
divine sounds. Hundreds of clouds showered down flowers on his head. The winds
picked up the fragrant scent of blossoming flowers that were heavy with nectar.
These winds blew pleasantly along the path. All the ganeshvaras were
intoxicated, insolent about their strength in battle. They danced and roared in
joy. They laughed and sang. Virabhadra and Bhadraa were amidst Virabhadra's
ganas. He resembled Tryambaka, along with Ambika, amidst Rudra's ganas. Within
a short while, the mighty-armed Virabhadra entered Daskha's sacrificial
pavilion, along with his great followers. Like Rudra wishing to burn down the
world when it is the end, Virabhadra, foremost among ganas, entered the
sacrificial arena of the great sacrifice Daksha had arranged.'""
________________
1844 The antithesis and opposite of
Lakshmi, the goddess of adversity and misfortune.
"Vayu said, 'He saw the great
sacrifice, decorated with colourful flags and coverings and with the infinitely
energetic gods, Vishnu being the foremost. Darbha grass was spread out in
straight lines. The fire had been kindled well. The golden sacrificial vessels
had been ornamented and dazzled. The rishis were accomplished in undertaking
sacrifices and followed the appropriate rites. Following the rules laid down in
the Vedas, the many rites were performed properly. There were thousands of
divine women. There were large numbers of excellent apsaras. There were the
sounds of veenas and flutes, accompanied by chanting in the name of the
brahman. The powerful Virabhadra saw Daksha's sacrifice. He roared like a lion,
making a sound that resembled the rumbling of a cloud. The earth was filled
with a tumultuous sound. This was made by the ganeshvaras, and it surpassed the
roar of the ocean. All the residents of heaven were terrified at this loud
roar. Scared, they rushed around in all the directions, their garments and
ornaments dishevelled. "Has the giant Meru been shattered? What is this?
Has the earth been fragmented? What is this?" The gods screamed loudly in
this way. On hearing this, some gave up their lives in fear, just as large
elephants do in the forest, when they hear lions roaring. The mountains
shattered and the earth quaked. The wind whirled around and agitated the residence
of makaras. The fire did not blaze, and the sun did not shine. The planets,
nakshatras and stars lost their radiance."""
"""At this time,
along with Bhadraa and the ganas, the illustrious Virabhadra reached the
dazzling sacrificial arena. On seeing him, Daksha was frightened, but pretended
not to be scared. He stood there firmly. He uttered angry words. "Who are
you and what do you want?" Hearing the words of the evil-souled Daksha,
the immensely energetic Virabhadra replied in a voice that thundered like a
cloud. He glanced at Daksha, devas and the ritvijas1845 and seemed
to smile. Without any fear, he spoke appropriate words that were full of deep
import. Virabhadra said, "All of us are followers of the infinitely
energetic Sharva. Desiring our shares, we have come here. Give us our shares.
If no share has been planned for us in this sacrifice, tell us the reason for
that. Otherwise, let the immortals fight with me." Addressed in this way
by the Indra among ganas, devas, with Daksha leading the way, said, "The
mantras are proof. We are not the ones who have decided." The mantras
interrupted, "O gods! Delusion has taken away your intelligence. That is
the reason you have not offered the first share of the sacrifice to Maheshvara."
Though the mantras said this, all the devas were foolish in intelligence. They
did not offer a share to Virabhadra and desired to exclude him. The true words
spoken by the mantras were like medication. When these were ignored, they left
that place and went to Brahma's eternal world. At this, the leader of ganas
spoke to the devas, with Vishnu as the chief. "Proud of your strength, you
have not accepted the mantras as proof. We have thus been dishonoured at this
sacrifice organized by devas. Therefore, I will take away your lives and your
insolence."
___________________
1845 Ritvijas are officiating priests.
Though the classification varied over time, there were four types of ritivijas.
The adhvaryu chanted hymns from the Yajur Veda, the hotri chanted hymns from
the Rig Veda, the udgatri chanted hymns from the Sama Veda and the brahmana
chanted hymns from the Atharva Veda.
Saying this, the illustrious looked
angrily at the large sacrificial arena and burnt it down, just as in earlier
times, Hara had burnt down Tripura.'""
""All the ganeshvaras had
bodies that were as large as mountains. They uprooted the sacrificial posts and
used ropes to tie them around the necks of hotris. The colourful sacrificial
vessels were broken, powdered and thrown into the water. They seized other
articles used in the sacrifice and hurled them into Ganga's flow. There were
piles of divine food and drink, as large as mountains. Rivers of milk flowed.
There were streams of amrita. Curd formed soft mud. There were superior and
inferior qualities of meat and fragrant food. There were tasty drinks and lehya
and choshya. 1846 Those brave ones ate them, smeared their mouths
and flung them away. Those brave ones, born from Virabhadra's limbs, struck the
insolent and relatively weaker gods, with all the guardians of the worlds as
their leaders, with vajras, chakras, large tridents, spears, nooses, broad
swords, clubs, swords, bricks, catapults and axes. "Sever. Mangle. Hurl
away quickly. Kill. Shatter. Take away. Strike. Uproot. Bring down." Such
proud and cruel words were heard, striking fear. Everywhere, the ganeshas
roared, befitting a battle. Some dilated their eyes. Some gnashed their teeth
and bit their lips and palates. They dragged out stores of austerities from the
hermitage and killed them. The sacrificial ladles were seized and hurled into
the fire or into water. The pots were broken. The ornamented altars were
shattered. The bulls among ganas sang, roared and laughed repeatedly. They
drank the red asava and danced. The Indras among ganas were like Indras among
bulls, Indras among elephants or Indras among deer. There were many of them and
they were unmatched. Along with Indra, they crushed the immortals. They
performed acts that made the body hair stand up. Some roared, others struck
blows. Some ran around, others spoke excessively. Some danced, others laughed.
Some leapt, others used their strength to crush. Some wished to seize the
clouds, full of waters. Others leapt up, wanting to seize the sun. Some wished
to blow with the wind. Others were terrible and struck. Some hurled their
supreme weapons and travelled through the sky, resembling summits of mountains.
Others whirled the devas away, like Vinata's son 1847 acting against
large serpents. Some uprooted houses, others uprooted the latticed windows and
altars. The pramathas 1848 resembled dark clouds and hurled these
into the water. The frames on doors were uprooted. With their strength, they
shattered the halls and the windows. Everything in that sacrificial arena was
destroyed and resembled a sentence that has no meaning. As the houses were
uprooted, many women shrieked, "Alas! O protector! O father! O son! O
brother! O mother! O maternal uncle.""""
_____________________
1846 The four types of food are those that
are chewed (charuya), sucked (choshya or chushya), licked (lehya) and drunk
(peya).
1847 Garuda.
1848 Pramathas are Shiva's attendants.
Here, the word is used as a synonym for gana.
"Vayu said, 'All the best
among gods, with Vishnu and Shakra as the foremost, were greatly scared.
Without a saviour and filled with great fear, they fled. The bull among ganas
saw that devas had fled, with their limbs intact. He was of the view that those
who should be punished had not been punished. Therefore, he was angry. He
seized a trident that was full of Sharva's strength. The mighty-armed one
looked up and created flames from his mouth. Like a lion chasing elephants, he
chased the immortals. As he pursued them, his stride was beautiful. He strode
like a crazy elephant, and this deserved to be seen. The strong one agitated
the large army of the gods, as if he was the crazy leader of a herd of
elephants, agitating a large lake and destroying lotuses of many hues-blue,
pale and red. His garment was the hide of a tiger, made radiant with stars made
out of gold. He cut, pierced, moistened, tore and crushed. Virabhadra roamed
around among that army of devas, like a fire burning down dry grass. Wielding
his trident with great force, he wandered around. Though he was one, all the
gods thought that he was one thousand. Bhadrakali was also enraged and aroused
in the encounter. In that battle, she pierced the gods with a blazing trident
decorated with pearls. Virabhadra, born from Rudra's rage, liked this. Together,
they were like the moving fire at the end of a yuga, accompanied by smoke. In
that battle, Bhadrakali routed the gods. She blazed like the fire that moves
around and burns down the universe when the end of a kalpa arrives. The fierce
Virabhadra was the foremost among Rudra's ganas. As if he was toying, he
quickly struck Surya and his horse on the head with his left foot. Bhadra
struck Pavaka with a sword and Yama with a club. He firmly struck the Rudras
with his trident and Varuna with his solid club. He used a club to strike
Nirriti and used an axe against Vayu. As if he was playing, in that battle, the
brave Ganeshvara struck them, instantly attacking all the large number of devas
and sages who were opposed to Shambhu. He used the tips of his nails to slice
off Sarasvati's extremely beautiful nose and also that of the mother of devas. 1849
He used an axe to slice of Vibhavasu's 1850 arm. He used his nails
to tear off two finger lengths from the tongue of the mother of devas. With the
tips of his nails, the divinity tore off the goddess Svaha's right nostril and
the nipple from her left breast. Bhaga's large eyes were like the petals of a
lotus. Using great force, Virabhadra gouged them out. The array of Pushan's
teeth gleamed like a collection of pearls. He struck them with the end of his
bow and since then, Pushan was unable to speak clearly. The lord toyed with
Chandra and using his toe, instantly crushed him against the ground, as he if
was a mere worm. Full of great rage, Virabhadra sliced off Daksha's head and
while Virini 1851 screamed in anguish, handed it over to Bhadrakali.
Delighted, the goddess accepted the head, which resembled the fruit of a palm
tree. She played with it in that field of battle, using it like a ball. Like
wicked wives are treated by their husbands, the ganeshvaras used their hands
and feet to destroy Daksha's sacrifice. Strong and like lions in their valour,
the leaders of ganas seized Arishtanemi, Soma, Dharma, Prajapati Bahuputra,
Angiras, Krishashva and Kashyapa by the throats. They rebuked them with harsh
words and struck them on the heads with their fists. In kali yuga, noble women
are made to suffer by their strong paramours.
_____________________
1849 That is, Aditi.
1850 Agni's.
1851 Daksha's
wife.
In that way, bhutas and vetalas
made the wives and daughters-in-law of the gods suffer. The pots were smashed.
The sacrificial stakes were broken. The festivities were over. The great
pavilion was set on fire. The gates and turrets were shattered. The army of
gods was uprooted, and stores of austerities were slain. The chants of the
brahman were quiet. The large gathering of people withered away. With all their
companions killed, the women of the inner quarters wept. Suffering in this way,
the sacrificial arena came to resemble a deserted forest. The supreme gods fell
down on the ground. They were mangled with powerful blows from tridents. Their
arms, thighs and chests were shattered. Their heads were cut off. Thousands of
devas were killed and fell down. In a short while, Ganesha 1852
entered the place where the ahavaniya fire was. 1853 On seeing that
Virabhadra was entering, resembling the fire of destruction, the sacrifice was
scared of dying. Assuming the form of a deer, it fled. He drew back his large
and fierce bow firmly and strung it. Virabhadra pursued it, shooting arrows. He
drew his bowstring all the way back up to his ears and twanged it, making a
sound like a thundering cloud. The earth, the firmament and heaven resounded
with this roar. Hearing that roar, the sacrifice thought, "I have been
slain." Its radiance faded. It trembled, its legs shaking in great fear.
With an arrow in the shape of a half-moon, Virabhadra chased the embodied form
of the sacrifice in the form of a deer and beheaded it. Seeing the one who had
originated from Surya being insulted in this fashion, Vishnu became extremely
enraged and advanced to fight. He summoned Garuda, the king of all the birds,
the one who fed on pannagas. Summoned, he lowered his shoulders and bore him on
his back, with great speed. The remaining devas, with the king of devas leading
them, got ready to help him, ready to give up their lives. The Indra among
bhutas saw them and laughed. Like a lion, he was not at all distressed. He
looked at Vishnu, accompanied by devas, the way a lion looks at jackals."
"Vayu Jayu said, 'At that
time, a chariot appeared from the sky. It was beautiful and resembled one
thousand suns. There was the mark of a bull on the banner. The chariot
possessed four wheels and was yoked to two jewels among horses. It was adorned
with jewels and stocked with many divine astras and shastras. The charioteer
who drove that excellent chariot was the charioteer who had earlier driven
Sharva's chariot at the time of the clash with Tripura. 1854 On the
instructions of Hara, the wielder of the trident, Brahma brought that excellent
chariot close. He joined his hands in salutation and said, "O illustrious
Virabhadra! O one with the fortunate limbs! O brave one! Bhagavan, with the
moon as his ornament, commands you to ascend this excellent and undecaying
chariot. Along with Ambika, Tryambaka has stationed himself near Raibhya's
hermitage. O mighty-armed one! He will witness your intolerable valour."
Hearing his words, the valiant elephant among ganas showed his favours to the
grandfather and ascended that supreme chariot. He was stationed on that supreme
chariot, with Brahma as the charioteer. Virabhadra's prosperity increased, like
Rudra, the enemy of Tripura. The immensely strong Bhanukampa picked up a
shining and excellent conch shell, resembling the full moon. He placed it
before his mouth and blew on it.
_________________
1852 Meaning Virabhadra.
1853 One of the three sacred fires, burns
to the east of the place where a sacrifice is held.
1854 At
the time of Tripura, Brahma was the charioteer.
The blare of that conch shell was
like the call of a swan. Hearing this, the digestive fires in the stomachs of
devas blazed in fear. In an instant, all the spaces in the sky and the
directions were filled with yakshas, vidyadharas, Indras among snakes and
siddhas, who wanted to witness the battle.'""
""Narayana treated the
ganas like a herd of bulls and cows. From his Sharnga bow, he showered down a large
downpour of arrows, as if from a cloud, and caused them pain. Virabhadra saw
that Vishnu was advancing, showering hundreds of arrows. He picked up his bow
and showered thousands of arrows. He drew back that divine and terrible bow. It
was as if Ishvara was slowly drawing back Meru as a bow. When the bow was drawn
back, there was a large sound. As a result of that large sound, the earth
quaked. The illustrious leader of ganas was fierce in his valour. He picked up
a terrible and excellent arrow, blazing like a venomous serpent. As he used his
hand to pick up that arrow from the mouth of the quiver, it resembled a pannaga
about to enter a termite hill. When he picked it up in his hand, the arrow
looked beautiful. It resembled a young serpent, in the mouth of a large and
mighty serpent. Virabhadra was fierce in his valour. Angry, he used that thick
and fierce arrow to firmly strike the undecaying Vishnu on his forehead. Vishnu
had already been dishonoured earlier and he was now struck on the forehead. He became
angry with the Indra among ganas, the way a bull becomes enraged with a lion.
He used a large and cruel arrow that resembled a thunderbolt and pierced the
king of ganas in his arm, which resembled a serpent. The immensely strong
Virabhadra shot a powerful arrow that was as resplendent as ten thousand suns
and struck him back on his arm. Vishnu pierced Virabhadra again and Virabhadra
pierced Vishnu again. O brahmanas! They kept striking each other with arrows.
They swiftly released powerful arrows at each other. There was a tumultuous
clash between the two and it made the body hair stand up. Witnessing the
tumultuous battle between the two, loud sounds of lamentation arose from the
sky, made by those who travelled in the sky. Virabhadra used and arrow that was
as radiant as the sun, with fire at the tip, and firmly pierced Vishnu on his
broad chest. He was firmly struck by that arrow and the blow was fierce. Filled
with great lassitude, he lost his senses and fell down on the ground. However,
in a short while, Hari regained his senses and got up. He continued to release
all his divine weapons. The leader of Sharva's army used his own terrible
arrows to violently counter all the weapons released from Vishnu's bow.
Vishnu's eyes became red with rage. He picked up an arrow on which, his name
was inscribed, one that had never been repulsed. He shot this at Ganeshvara.
Showering down excellent arrows, the illustrious Virabhadra splintered that
supreme arrow into one hundred fragments, even while it was on its way. With
many arrows, he shattered Sharnga bow into two bits and used two arrows to
strike Garuda's wings. He did this in an instant and it was extraordinary.
Thereafter, using his powers of yoga, Vishnu created many extremely terrible
devas from his body. He released thousands of them, holding conch shells,
chakras and maces in their hands. The mighty-armed one created a fire from his
eyes, and like Shankara against Tripura, burnt all of them down in an instant.
Vishnu became angrier and immediately raised his chakra. He raised it up,
wishing to use it against the valiant one. Ganesha saw him standing in front,
with the chakra raised. He smiled and without making any great effort,
paralyzed his hand, still holding that terrible and unmatched chakra. Though he
wished to, Vishnu was incapable of releasing it. He sighed deeply, with his
upraised arm holding the chakra. He remained there, numb, as immobile as a
piece of rock. He was like a body without life, like a bull without its horns.
He was like a lion without its teeth. Vishnu was reduced to that state.'"”
"Indra and the other gods saw
that Vishnu had been reduced to this miserable state. They got ready to fight
against the Indra among ganas, like bulls trying to fight with a lion. They
angrily seized their weapons and arrived to fight. On seeing them in the
battle, Virabhadra glanced at them, the way a hungry lion looks at deer. It was
as if the brave one represented Rudra's body and he was surrounded by excellent
and brave ganas. He laughed uproariously and afflicted them with fear. The
performer of one hundred sacrifices 1855 held the vajra in his right
hand. As he got ready to release the vajra, he was reduced to the state of
being no more than a painting. The arms of all the others were also reduced to
this state. They were reduced to the states of lazy men who are unable to do
anything. In this way, the illustrious one reduced all of them to this
position. All the immortals were incapable of standing in front of him in the
battle. Their limbs were paralyzed and full of fear, they fled. In that battle,
afflicted by fear, they were incapable of standing in front of the brave one's
energy. As the gods fled, the brave and mighty-armed Virabhadra pierced them
with floods of sharp arrows, like a cloud showering down on mountains. The
brave one's many arms were like clubs. These released many blazing weapons,
resembling serpents with flames in their mouths. The brave one released many
such astras and shastras, as if the original creator of the universe was releasing
them against all beings. The sun envelopes the entire earth with its rays. Like
that, in an instant, the brave one shrouded all the directions with arrows. The
arrows of the Indra among ganas were ornamented with gold. Resembling flashes
of lightning, they covered the sky. Snakes squeeze life out from frogs. Like
that, those large arrows took lives away from large numbers of gods. They fell
down on the ground, vomiting blood. Some had severed arms. The faces of others
were mangled. Other immortals fell down on the ground, their sides shattered.
Their heads were cut off, their bodies were wounded. Many had their joints
broken. The eyes of some popped out. They fell down on the ground, dead. Some
wished to penetrate the ground, others wished to disappear into the sky. Unable
to counter this, they clung to each other. Some entered the ground, others
entered caves in mountains. Some sought refuge in the sky, others entered the
water. In this way, the brave one mangled the limbs of all the gods. He
resembled Bhagavan Bhairava, devouring all the subjects. He burnt them down,
like the enemy of Tripura had burnt down Tripura and its fortifications
earlier. In this way, the entire army of devas was distressed and terrible to
behold. Their bodies were reduced to this pitiable state by
Ganeshvara.'""
""A terrible river of
blood started to flow from the bodies of the gods. It struck terror among
beings. The sacrificial ground was drenched with this blood and resembled the
garments, wet with blood, of Shyama Koushiki, when she had killed Shumbha. The
extremely terrible battle was over. The earth was terrified and scared and
trembled. The large ocean was agitated with turbulent waves and eddies. Meteors
descended, signifying evil portents. Trees shed their branches. All the
directions were despondent and the wind that blew was inauspicious. Such is the
catastrophe that destiny wrought on the horse sacrifice. Prajapati Daksha,
Brahma's son, was the one who performed the sacrifice. Dharma and the others
were officiating priests. The one with Garuda on the banner was the one who
protected it. Indra and the other gods themselves accepted shares.
Nevertheless, the heads of the one performing the sacrifice, the sacrifice and
the ritvijas were instantly severed. These are the fruits of anything wicked.
_________________
1855 Indra.
Therefore, one should never
undertake a rite that is against the instructions of the Vedas, keeping Ishvara
out. Even if a person performs one hundred extremely auspicious sacrifices, if
he is devoid ofdevotion towards Maheshvara, he does not obtain fruits from
these. Even if a person commits grave sins, if he worships Shiva devotedly, he
is freed from all sins. There is no need to reflect on this. What is the need
to speak a lot on this? If criticism of Shiva is involved, donations,
austerities, sacrifices and oblations are rendered futile. Narayana, the
Rudras, the guardians of the worlds and large numbers of gods fled from the
battle. They were wounded severely and pierced by arrows released from the bow
of the Indra among ganas. They ran away. Some could move with effort. Some had
their hair dishevelled. Some, with gigantic bodies, sat down. Some fell down.
Some had their faces mangled. Some brave devas perished. Some gods faced
hardships there. They lost their garments, ornaments, astras and shastras.
Dejected and depressed because of that fierce encounter, they abandoned their
pride, insolence and strength. Ganesha presented himself at Daksha's sacrifice,
conducted in a wicked way and used weapons to destroy it. He was himself
unharmed and remained there, amidst the lords among ganas, resembling a lion
among bulls."""
"Vayu said, 'In this way, with
Vishnu leading them, devas were instantly reduced to a state of hardship, with
their limbs mangled. They were terrified and only a few remained. Urged by
Virabhadra, the extremely angry pramathas and ganas seized the brave devas and
others, who were terrified in the battle. They bound those wicked ones in firm
iron chains, tying their hands, feet, shoulders and stomachs. At this time,
Brahma prayed to Virabhadra, who was devoted to the daughter of the Indra among
mountains. As a result of his favours, he had obtained his affection and had
become hischarioteer. He prostrated himself and prayed. "O illustrious
one! Enough of this rage. All the gods have been destroyed. O one excellent in
vows! Along with all those who have been born from the pores of your body, be
pleased and forgive them. Requested in this way by Parameshthi Brahma, the
leader of ganas honoured his words and was pleased and pacified. Devas found an
opportunity and used a mantra dedicated to the lord of devas. They raised their
hands in salutation above their heads and praised him with many kinds of
hymns.'""
""Devas said, "I
prostrate myself before Shiva, the serene one. You are the one with the
trident, the destroyer of the sacrifice. You are the fortunate Rudra. You are
the lord of the Rudras. You are the one from whom Rudras originate. You assume
the form of Rudra, the fire of destruction. You are the one who destroyed the
limbs of Kala and Kama. You removed the heads of devas and of the evil-souled
Daksha. As a result of our association with the sinful Daksha, we committed a
sin. O brave one! Blemished in this way, we have been chastised by you in this
battle. All of us have been burnt down. O lord! In truth, we are terrified. You
are our refuge. Please save us. We have sought refuge with
you.""""
"Vayu continued, 'Praised by
devas in this way, the lord freed them from their chains. He had the immortals
brought to the presence of the lord of devas. The lord and divinity, Bhagavan,
was stationed in the sky there, along with the ganas. He is Sharva, who goes
everywhere. He is Maheshvara, the lord of all the worlds. With Vishnu at the
forefront, devas saw Paramesha. Though they were still terrified, they
prostrated themselves before Maheshvara. Hara takes away afflictions from those
who prostrate themselves and he saw that the immortals were scared. Mahadeva
smiled and glancing towards Parvati, spoke these words. Mahadeva said, "O
all the immortals! Do not be frightened. You are my subjects. Out of my
compassion, I picked up the rod of chastisement and showed you a favour. You
will be hale. You committed a transgression, but that has been forgiven. If we
are angry, you will have no preservation, nor life." The infinitely
energetic Sharva addressed all the gods in this way. The gods instantly lost
their doubts. Delighted, they bent down and praised him. Their minds were no
longer distracted. Their minds were pleased and filled with bliss. The
residents of heaven started to praise Shankara.'
""Devas said, "You
are the divinity who is the creator, preserver and destroyer of all the worlds.
You are Parameshvara. The ones known as Kah, Vishnu and Rudra are your own
forms. Depending on differences in sattva, rajas and tamas, you assume these
forms. You are the one who is present in all forms. I prostrate myself before
you. You are the one who conceives of the universe. You are the one who
purifies. You are without a form. For the sake of devotees, out of
friendliness, you assume these forms. O lord of devas! O Shankara! Chandra
became well because of your compassion. O one without birth! When covered by a
cloud, he plunged into water and obtained life and happiness. O lord! Simantini
lost her husband. She worshipped you and obtained unmatched good fortune. She
followed the vrata for Monday and obtained a son. O divinity! You bestowed your
own excellent destination on Shrikara. You protected Sudarshana, when he was
encircled by kings and scared. O ocean of compassion! You enabled Medura and
his wife to cross over. 1856 Sharada was a widow, but you acted so
as to give her husband back to her. 1857 You removed Bhadrayu's
calamity and bestowed great happiness on him. 1858 Through serving
you, Soumini was freed from the bondage of a worldly existence.""1859
“Vishnu said, "You are
Shambhu. With the gunas sattva, rajas and tamas, you are Kah, Hari and Isha.
With a desire to show favours to people, you are the creator, preserver and
destroyer. You are the one who takes away every kind of pride. You are the one
who makes every kind of brilliance fade. You are the original secret in every
kind of learning. You are the one who shows favours to everyone. In truth,
everything flows from you. Everything is in you. O Girishvara! You are
everything. Please save us. Save us. I say it again, please save us. Please
show me your compassion.""""
"Vayu continued, 'At this
time, Brahma joined his hands in salutation and prostrated himself. Having
found the opportunity, he requested the wielder of the trident. Brahma said,
"O divinity! Victory to you. O Mahadeva! You are the one who destroys the
affliction of those who prostrate themselves. When such offences are committed,
other than you, who can be pleased? Please let those who have lost their lives
in the battle come back to life. When Parameshvara is pleased, who does not
return? It is true that all these devas have committed a great sin. But I think
it is an ornament, given the gravity of the pledge you will make to them."
Submitting this, Parameshthi Brahma glanced towards Devi's face. The lord of
devas seemed to smile.
____________________
1856 This is not a familiar story.
1857 Narrated in Volume II, Chapter
195-3.5(25).
1858 Narrated in Volume II, Chapter
195-3.5(25).
1859 Narrated
in Volume II, Chapter 195-3.5(25).
He was full of affection towards
Brahma, born from the lotus, regarding him like a son. Therefore, the lord made
the limbs of devas and others as they had been before. The mothers of devas had
earlier been punished by Devi. Girisha made their limbs also exactly as they
had been before. Corresponding to his crime, Bhagavan Brahma, the grandfather,
make Daksha's face the face of an old goat. He regained his senses. He got back
his life and became intelligent. Scared, he joined his hands in salutation and
praised Shambhu, speaking a lot. Daksha said, "Victory to the divinity who
is the lord of the universe. You are the one who shows favours to the worlds. O
Mahesha! Please show me your pity and pardon my crime. You are the creator,
preserver and destroyer. You are the lord of the universe. I have got to know
this. In particular, you are the lord of Vishnu and all the others. You spread
everywhere and pervade this creation. You are the one who destroys it. O Isha!
There is no one who is superior to you, not even Achyuta and the others."
He was anxious and scared. Having committed the sin, he lamented a lot. The
ocean of compassion glanced at him. He seemed to smile, as he said, "Do
not be scared." He said this and wanted to do an agreeable deed for
Brahma, his father. Therefore, Ishvara gave Daksha the undecaying status of
being a ganapati. Brahma and the other devas joined their hands in salutation
and worshipped him. They used humble words to praise Shankara, Girija's lord.
Brahma and the others said, "Victory to Shankara, lord of devas. You
protect those who are distressed. You are the great lord. O Mahesha! Please show
us your compassion and the pardon the crime we have committed. You are the one
who protects the sacrifice. You are the lord of the sacrifice. You are the one
who destroys the sacrifice. O Mahesha! Please show us your pity and pardon our
offence. O lord of devas! O Paresha! You are the one who sustains the lives of
devotees. You are the one who wields the rod of chastisement over the wicked. O
lord! Please show us your pity. I prostrate myself before you. You are the lord
who takes away all pride. Those who are lords are affectionate towards the
distressed and pardon them." In this way, Brahma and the other immortals
praised the lord, Mahadeva. The lord is affectionate towards his devotees. The
ocean of compassion was satisfied. He showed his favours to Brahma and the
other residents of heaven. Shankara, affectionate towards the distressed, was
extremely pleased and bestowed boons on them. The gods had sought refuge with
him and Parameshvara was filled with great compassion. He showed signs of his
favours. He addressed them in words that calmed all their fears. Shiva said,
"You have behaved like machines and not given me the share. O gods! You
have acted in this way because you have been controlled by destiny. I can see
that you have sought refuge with me. Therefore, we have forgotten everything.
You have acted in an ordinary way. But you should get rid of the sense of shame
that is crushing your minds. O Hari! O Virinchi! O gods, led by Indra of the
gods! Now happily leave for the city of devas." The lord of the gods spoke
to the gods in this way. Along with Girija, his followers and his attendants,
he withdrew from the place where Daksha's sacrifice was being conducted.
Stationed in the sky, Hara vanished. The gods lost their distress. They spoke
about Virabhadra's great fortune and valour. With Maghavan leading them, they
left happily in different directions, headed for their own respective
abodes."""
"The rishis asked, 'Along with
Devi and his followers, Hara vanished. Where did he go? Where did he reside?
What did he do? What did he refrain from doing?'""
"Vayu replied, 'There is a
prosperous and excellent mountain. It is Mandara, with many colourful caves.
Along with his beloved, the lord of devas resided there, as an ascetic. The
mountain had performed great austerities, so that it could bear Shiva and Shivaa
on its head. After a long period of time, it obtained the pleasure of coming
into contact with their lotus feet. Even if a person possesses one thousand
mouths and speaks for one crore years, he will be unable to describe that
mountain's beauty in detail. Even if I were to be capable, I am not interested
in describing its beauty. There are other beautiful mountains and those should
not be rendered ordinary in relative comparison. However, I am capable of
saying this much. Through some means, the beautiful mountain possessed the
prosperity and beauty, so that it was worthy of becoming a residence for
Ishvara. The divinity wished to do what would bring pleasure to Devi.
Therefore, he created his inner quarters on that beautiful mountain. The land
around was like a girdle and was full of shining rocks and trees. As a result
of the continuous presence of Shiva and Shivaa, it was the best place in the
entire universe. The expanse of the mountain constantly offered clean water for
bathing and drinking to the parents of the universe. As a result of these good
merits, it became famous among mountains. There were waters from mountainous
streams, and these were gentle and cool to the touch. In this way, that
mountain was instated as the emperor of all mountains. When it was night, the
moon rose over the many peaks that were towards the end of the mountain's
summit. The moon seemed to hold up a radiant and white umbrella over the
emperor. When the wives of the immortals walked on the mountain, the tresses of
their hair moved. As a sign of emperorship over all mountains, it was as if the
mountain was being fanned with whisks. When the sun rose in the morning,
adorned with all its jewels, it was as if the mountain stood there, wishing to
see the beauty of its body reflected in a mirror. As the wind moved the
creepers, they resembled arms and on them, many birds called a lot. The
creepers shed flowers in every direction and the soft sprouts were like
serpents. The canopy of creepers was like matted hair on the heads of ascetics.
They seemed to be serving and honouring the king of mountains, pronouncing
words of benediction over him. Some of the peaks faced downwards. Some rose up,
others projected sideways. It was as if some wanted to descend into Patala,
while others wanted to fall down on the surface of the ground. There were some
which seemed to rise up and travel in the sky. The peaks projected in all
directions. They seemed to be looking at the entire world and constantly
dancing. There seemed to be large stomachs and every day, the mouths of caves
were like mouths that gaped open. The mountain seemed to yawn, with its beauty
never digested. It seemed ready to devour the world and drink up the ocean. It
seemed to vomit out the darkness that was inside it and cover the sky with
clouds. The ground on that mountain had places to reside and they resembled the
surface of mirrors. There were gentle hermitages, with shade cast by large
trees, reprimanding the scorching by the sun. There were rivers, lakes and
ponds and as a result of touching them, the breeze was cool to the touch. Since
Shiva and Shivaa rested there, these places were rendered successful. Along
with Amba, Tryambaka vanished from near Raibhya's hermitage. He arrived at this
place, remembering that it was among the best. Along with Devi, Maheshvara
reached a garden there. That ground was like divine inner quarters, and he
amused himself in that beautiful spot.'""
"""A long period of
time passed, and subjects multiplied. Two daitya brothers, Shumbha and
Nishumbha, were born. As a result of the strength of their austerities,
Parameshthi Brahma gave those two a boon. No man, anywhere in the universe,
would be able to kill them. The two of them prayed to Brahma, "There
should be a maiden who is not born from a womb but originates as Ambika's
portion. She should not have come in touch with any man. She should be
unassailable in valour. When we are overcome by desire for her, only she will
be able to kill us in battle." Brahma agreed to this. Since then, they
defeated Shakra and the other gods in battle. There were no studies and sounds
of vashatkara in the world and sacrifices gradually stopped. Brahma repeatedly
requested the lord of devas that they should be killed. "You should grant
the gods the woman who will kill Shumbha and Nishumbha. She will be a maiden
who is not born through desire, but from the sheath in Shakti's body, with her
complexion. When she is enraged in private, this will happen." In this
way, Bhagavan Nilalohita was requested by Vidhatri. He addressed Kali in
private. He seemed to be criticizing her but was smiling within. Devi, who
possessed an excellent complexion, became enraged that her husband seemed to be
laughing at her complexion. She firmly addressed her husband in the following
words. Devi said, "You no longer have any attraction for this complexion
of mine. If that is the case, why have you controlled yourself for a long
period of time? If you are not attracted to me, why are you amusing yourself
with me now? You are Ishvara, the lord of the universe. There is nothing in the
universe that is impossible for you to accomplish. For you, pleasure results
from your own atman. Intercourse is not a means of ensuring happiness. That is
the reason you became angry and reduced Smara to ashes. Even if a woman is
beautiful in all her limbs and even if she possesses every other quality, if
she is not respected by her husband, all this is futile. The creation of women
is entirely based on whether their husbands enjoy them. If the truth is
otherwise, what is the point of being a woman? Since you have criticized me in
private, I will give up this complexion. Whether you love me, or whether you do
not love me, I will myself switch over to a different complexion."
Uttering these faltering words, Devi got up from her bed. She sought her
husband's permission to leave, having made up her mind that she was going to
perform austerities. Bhutapati 1860 was himself scared that their
love would be ruptured. He prostrated himself at her feet and replied to
Bhavani. Ishvara said, "O beloved! Without realizing that I spoke in jest,
why are you angry with me? If my love is not for you, where else will I find
love? You are the mother of the universe, and I am the lord and father.
Therefore, how can it be true that I have no love for you? Is our love due to
Kama? What has Kama done? We are the origin of the universe, and we existed
even before Kama was born. In my atman, I thought of Kama, for the sake of
bringing pleasure to other people. Therefore, why did you speak in this way
about my burning down Kama? Manobhava1861 took me to be an ordinary
god. Since he tried to conquer my mind, I reduced him to ashes. Our pastimes
are for the sake of saving the universe. It is for that reason that I spoke
those words to you, in jest. The reason for this will become evident to you
soon." Hearing this, she still remembered the words that had caused her
rage and she spoke accordingly. Devi replied, "O Bhagavan! I have heard
your smart words in the past. Though I am extremely patient, you have deceived
me with these in the past.
______________
1860 Lord of bhutas, Shiva.
1861 One
born from the mind, Kama.
A woman may love her husband more
than her own life. But if he forsakes her, even if she belongs to a noble
lineage and is auspicious and virtuous, she is condemned. Your great
displeasure is because my body is not fair. Otherwise, why would you use the
word 'Kali', even if it was spoken in jest? The virtuous condemn this
complexion and you too, do not approve being dark. Without giving it up by
resorting to yoga oga and austerities, I am not interested in remaining
here." Shiva answered, "If you have been tormented in this way, what
is the need for austerities? Through my will and through your will, switch over
to some other complexion." Devi replied, "I do not wish to assume any
other complexion through your will or mine. I will use austerities to worship
Brahma and quickly become Gouri. "1862 Ishvara answered,
"In ancient times, Brahma obtained his status as Brahma through my
favours. O Mahadevi! Summon him. What is the need to undertake
austerities?" Devi replied, "Brahma and all the other gods obtained
their positions from you. However, because you urged me, I performed
austerities and worshipped Brahma earlier. In earlier times, I was Daksha's
daughter, named Sati. I did that so that I could obtain you, the lord of the
universe, as my husband. In that way, I will now please the brahmana, Vidhatri,
through austerities. I wish to become Gouri. What is wrong in this?" When
Mahadevi said this, Vamadeva seemed to smile. Wishing to accomplish the task of
devas, he did not create impediments."""
"Vay Jayu said, 'Amba, devoted
to her husband, did pradakshina around him. Restraining the pangs of
separation, she went to Mount Himalaya. That is the region where, along with
her friends, she had earlier performed austerities. Out of her affection, she
again chose that spot for austerities. She went and saw her father and mother
in their home. The virtuous lady told them what had happened and sought their
permission. She again went to the sacred forest for austerities and cast aside
her ornaments. Bathing, she assumed the garb of an ascetic and purified herself
greatly. She took the sankalpa to perform great, fierce and extremely terrible
austerities. She constantly fixed her mind on her husband's lotus feet.
Following the norms, for a while, she also meditated on his external lingam.
With wildflowers and fruits, she performed the rites of the three sandhyas.
"He is the brahman and assuming that form, he will grant me the fruits of
my austerities." Constantly thinking this, she performed austerities. As
she performed austerities, a long period of time and many days passed. On one
occasion, she saw a large tiger approach, clearly with wicked intentions. She
saw that extremely evil-souled one approach. However, when it approached her,
its body was paralyzed, and it became like a painting. She saw that tiger, with
evil intentions, approach. However, Devi's own nature was such that she did not
look at it like an ordinary person. The tiger was numb in all its limbs and was
suffering from hunger. It constantly thought, "This is my flesh, nothing
else." It incessantly looked at Devi and thought this. It stood in front
of her, as if it was worshipping her. Devi's heart is always full of compassion
towards those who worship her. She thought, "He is the one who saves from
wicked beings, and he is the one who will show me his compassion." As a
result of her compassion, it instantly lost the three kinds of impurities, 1863
The tiger suddenly understood Devi's nature.
_____________________
1862 Gouri means fair and Kali means dark.
1863 In thought, word and deeds.
Its hunger went away and so did the
paralysis in its limbs. Instead of the evil nature it had possessed since
birth, contentment set in. As a result of these supreme sentiments, it got to
know about the atman within its heart. It instantly turned into a worshipper
and served Parameshvari. It roamed around in the forest that was a hermitage,
driving away wicked beings and evil-souled ones.
""Devi's austerities
increased and became more and more fierce. As a consequence of being bound by
daityas, devas went and sought refuge with Brahma. Devas reported to him their
own miseries and how they were suffering and how Shumbha and Nishumbha had been
given a boon. Hearing the reason behind the grief of the gods, Vidhatri was
filled with pity. He remembered the means whereby the daityas could be killed
and welfare brought about. Requested by the immortals, Brahma went to the
forest where Devi was performing austerities. He thought in his mind about how
he could make efforts to remove the miseries of devas. The best among gods saw
the supreme one there, engaged in austerities. She was Bhavani Parameshvari,
responsible for the establishment of the universe. He prostrated herself before
the mother of his and Hara's universe. She was the noble wife of his father,
Rudra. She was the daughter of the lord of the mountains. Devi saw that Brahma
had come, along with a large number of devas. She addressed him in words of
welcome and offered him arghya and other objects. He replied in respectful
words and honoured and worshipped her. As if he did not know, the one born from
the lotus asked her about the reason for her austerities. Brahma asked, "O
Devi! Why are you striving for these fierce austerities? All the success and
fruits that come from austerities are under your control. You have obtained
Paremeshvara, the lord of the universe, as your husband. That happened as the
fruit of your austerities. Or perhaps all this is nothing but your sport and
pastimes. But this is amazing. How are you tolerating separation from the
divinity?" Devi replied, "At the beginning of creation, it is heard
that you originated from the divinity. You are thus the first among subjects
and the first among my sons. Therefore, to multiply subjects, Bhava originated
from your forehead. Since he originated in that way, you became my guru and my
father-in-law. My father, the Indra among mountains, became your son. O
grandfather of the worlds! You thus became my grandfather. You are the one who
arranges the progress of the worlds. How can I tell you the conversation
between me and my husband in the inner quarters? What is the need to speak a
lot? There is a dark complexion in my body. I wish to use appropriate means to
get rid of it and become Gouri." Brahma said, "O Devi! For this
reason, what was the need to perform these fierce austerities? Your own will is
sufficient for that. Why engage in pastimes in this way? O mother of the
universe! Your pastimes are for the welfare of the worlds. Hence, desirable
fruits may be accomplished as a result of this. I have bestowed boons on two
daityas named Shumbha and Nishumbha. They are insolent and are impeding devas.
Their destruction can only come about through you. Enough. There should not be
any delay about this. Remain steady for a while. A Shakti will be released now,
and their death will come about through her." Requested by Brahma in this
way, Devi, the daughter of the supreme mountain, quickly cast aside her outer
skin and became Gouri.""”
“The one she created from her own
skin got the name of Koushiki, 1864 Since she had the complexion of
a dark cloud, the maiden is also known as Kali. She has Maya in her. She is
Shakti. She is Vishnu's Yoganidra. Her eight mighty arms hold weapons like a
conch shell, a chakra and a trident. She is amiable, terrible and mixed.
__________________
1864
Kosha means sheath/covering.
She has three eyes, with the moon
on her crest. She has not been touched by any man. She is unassailable and
extremely beautiful. Devi gave Brahma this eternal Shakti, so that the two
daityas, Shumbha and Nishumbha, who were like lions, could be slain. Brahma was
delighted with this supreme Shakti. When a powerful lion arrived, he gave it to
her as her mount. He arranged for her residence on Vindhya and instructed that
she should be worshipped with asava, flesh, fish and apupas. In this way, Brahma,
the creator of the universe, honoured Shakti. In the due order, she prostrated
herself before her mother, Gouri, and Brahma. She was surrounded by many
Shaktis who were her equals and were born from her. She left for Vindhya,
preparing herself to kill the two Indras among daityas. In a battle there, she
killed the two bulls among daityas. Their minds were mangled by Kama's arrows,
and she mangled their bodies with her arrows. Since this has been narrated
elsewhere, there is no need to describe it in detail. Instead, I will get ready
to describe other subjects that should be thought about.""
"Vayu said, 'Gouri generated
Koushiki and handed her over to Brahma. She then asked for a good turn in
return. Devi said, "Have you seen the tiger that has sought refuge with
me? It has protected the forest where I performed austerities from wicked
beings. Its mind is immersed in me and with unwavering intelligence, it has
worshipped me. There is no doubt that its protection will bring me great
delight. It will be granted a position in my inner quarters. Out of affection
towards me, Shankara will make it a ganeshvara. When I return to my friends, I
will place it ahead of me. Please grant it the status of being a Prajapati."
Addressed by Devi in these charming words, Brahma smiled. He described its
former fierce and wicked conduct. Brahma said, "O Devi!" Pashus and
mrigas are cruel. 1865 Why should your auspicious favours turn to
them? Does one sprinkle amrita directly in front of a venomous serpent? All
tigers are seen to be wicked. They roam around in the night. This one has
devoured cattle, brahmanas and stores of austerities. It satisfies itself, as
it wills. It roams around, assuming any form it wills. It should certainly
enjoy the fruits of its wicked karma. Therefore, why should you show your
affection towards such an evil-souled creature? Why should Devi act in this way
towards a creature whose mind is naturally polluted?" Devi replied,
"Everything that you have said is true and it is indeed that way.
Nevertheless, it has sought refuge with me, and I cannot abandon one who has
sought refuge with me." Brahma said, "I spoke about its earlier
conduct without knowing about its devotion. If there is devotion, what can sins
do? For your devotee, they are destroyed. If a person does not possess jnana
about you, what will his good deeds achieve? You are without birth. You are
wisdom. You are ancient. You are Parameshvari. Everything depends on
you-bondage, emancipation and existence. You are the supreme Shakti. Without
you, what success can karma achieve? You are the many kinds of Shakti. Without
you, what agent is capable of undertaking any kind of karma? What will he do?
Vishnu, I and other devas, danavas and rakshasas have obtained prosperity.
Other than your will, what else is the cause?
_____________________
1865 The words pashu and mriga both mean
animals. Depending on the context, pashu is an animal that is sacrificed (often
domestic) and mriga is an animal that is hunted (naturally wild). Mriga not
only means deer, but it also means animal in general. In this context, pashu is
best understood as a large animal and mriga as a small one.
Indeed, there have been innumerable
Brahmas, Haris and Bhavas in the past. There are innumerable who will come in
the future. All those follow your commands. O Deveshi! Without worshipping you,
no one, not even the best among gods, are capable of achieving the four
purusharthas 1866 You are the one who instantly determines
everything, the state of being Brahma or the state of being immobile. You are
also the one who establishes good deeds and bad deeds. Shiva, the paramatman,
the lord of the entire universe, is your husband. You are his eternal and
primordial Shakti, without a beginning, without a middle and without an end.
For the progress of the worlds, you assume different forms. In many different
ways, you engage in your pastimes. Who knows the truth about you? This tiger,
evil in conduct, has obtained your favours. Let it obtain supreme success. Who
can obstruct it?" In this way, Brahma reminded her about her supreme
sentiments and true nature. Requested by him, Gouri stopped her austerities."""
"""Obtaining Devi's
permission, Brahma vanished from the spot. Devi went and visited her mother,
Mena and Himalaya. She prostrated herself and comforted her parents, who had
suffered on account of separation from her, in many kinds of ways. When Devi
engaged in austerities, there were many large trees in the forest where she
performed austerities. They shed wet flowers, grieving severely at the
separation from her. The birds perched on the branches cried out in sorrow.
They were anxious and dejected and lamented in many kinds of ways. She
conversed with these friends. She left, eager to see her husband. She placed
the tiger in front, lovingly treating it like her own son. The radiance from
her body illuminated the ten directions. Gouri went to Mandara, where her husband,
Maheshvara, was. He is the creator, preserver and destroyer of the entire
universe."""
"The rishis asked, 'Devi,
daughter of the supreme mountain, obtained a divine and fair complexion. When
she entered the house, in what state did she see her husband? When she was
about to enter, what did the ganeshas, who were stationed at the gates of the
house, do? On seeing her, what did the divinity do?"""
"Vayu replied, 'I am incapable
of easily describing such a supreme sentiment. Those who are overwhelmed by
such sentiments know the sentiments of being filled with love. The deities who
were at the gate received Devi eagerly and respectfully. She was filled with
sentiments of love for Bhava, who was inside her. She entered hesitatingly.
When they saw her, the Indras among ganas worshipped her with words of welcome.
She prostrated herself before Tryambaka. As soon as she prostrated herself and
stood up, Parameshvara took her by the arms and embraced her. He was filled with
great joy. Though he tried to make her sit on his lap, she sat on the couch
instead. He smiled and forcibly took Devi from the couch and placed her on his
lap. He smiled and with dilated eyes, seemed to drink in her face. Isha started
the conversation by speaking first. The lord of devas said, "O one
beautiful in all your limbs!
_____________________
1866 The four objectives of human
existence, dharma, artha, kama and moksha.
Has the state passed, whereby there
were no means to assuage your rage? It is not possible that my mind was
affected by your dark complexion. Unlike ordinary beings, if there is any
reason for displeasure between the two of us, mobile and immobile entities will
cease to exist. I am stationed on Agni's head. You are stationed on Soma's
head. As Agnishoma,1867 our atmans preside over the entire universe.
We roam around for the welfare of the universe and voluntarily assume bodies.
If we are separated, the universe will have no support. In this connection,
there is another reason, determined by the utterances in the sacred texts. The
universe, with its mobile and immobile entities, is based on words and their
meanings. You are the amrita of words. I am myself the amrita of supreme
meanings of words. How can the two kinds of amrita be delinked from each other?
You are the learning that establishes conviction. Based on the conviction, I am
the object that is to be known. How can there be separation between the two of
us, the learning and the object of learning? I do not create and withdraw this
universe on the basis of karma alone. All this happens because of a command,
and you are that superior command. If the command does not exist, how can I
have powers? How can I possess signs of being self-ruling? Separated from the
command, what kind of powers will I possess? We can never be separated from
each other. To accomplish the task of devas, I engaged in this pastime. Since
there is nothing that is unknown to you, why did you become angry? You
pretended to be angry with me for the sake of protecting the three worlds. You
cannot accept anything that causes hardship to beings." Ishvara
Parameshvara himself addressed her in these charming words. She is the natural
birthplace of all sentiments of shringara. 1868 When her husband
spoke these charming words, she smiled and thought that no reply was necessary.
Because of her bashfulness, she did not say anything. Instead, she told him
about Koushiki's account.'""
""She described her, and
he heard Devi's description. Devi asked, "O divinity! Did you not see that
I created Koushiki? There has been no such maiden in the world, nor will there
ever be. Brahma will tell you about her valour and strength, her residence on
Vindhya and her victory. In a battle, she will kill Shumbha and Nishumbha. She
always bestows direct fruits on people who worship her. She is an eternal
source of protection for the worlds." Having said this, Devi commanded her
friends to bring the tiger and place it in front of them. Looking at it, Devi
spoke to the divinity again and entreated him. "Behold this tiger. I do
not have any other worshipper who is an equal. In the forest where I undertook
the austerities, it protected me from large numbers of the wicked. It is
extremely devoted to me and can be trusted as my protector. It has abandoned
its own habitat and has come to me, seeking my favours. If you are pleased with
it and if you have great love for me, please engage it as a guard at the gate
to the inner quarters, under the supervision of Nandi himself. O Ishvara! Let
it remain there, along with all the other guards." He heard Devi's
auspicious words, which were full of sweet sentiments of love. Deva looked at
the tiger and said, "I am pleased with you." The tiger was instantly
seen to turn radiant, with a golden cane, a jacket studded with colourful gems
and an excellent dagger. It became a ganesha and assumed the garb of a guard.
Since it pleased Nandi and Mahadeva in the form of Soma, the instruction was
issued that it should be known as Somanandi. In this way, Deva, who wears the
crescent moon as an ornament, did what brought pleasure to Devi.
______________________
1867 Agni and Soma. The Soma changes to
Shoma because of rules of sandhi.
1868 Love
It was adorned with many divine
jewels and ornaments. After this, Girisha Hara, with the moon as his ornament,
respectfully placed Gouri, the daughter of the Indra among mountains, on a
couch. He adorned her excellent limbs with many kinds of ornaments,"
"The rishis asked, 'When pacifying
Devi, what did Deva say? What does it mean to say that the universe has
Agnishoma as its atman? He also spoke about a command being the essence. He
said that she is the command behind his powers. We wish to hear about this
accurately, in the proper order.'""
"Vayu replied, 'Rudra's body
is terrible and is full of energy, 1869 This is known as Agni.
Shakti is Soma and is full of amrita. Shakti's body is the one that brings
calmness. Amrita is Pratishtha. 1870 Tejas 1871 is itself
Vidya and Kala. Rasa 1872 and Tejas exist in all subtle elements.
Tejas functions in two kinds of ways, as Surya and as Anala. In that way, Rasa
has two kinds of conduct, in Soma and in water. Tejas exists in lightning and
similar things. Rasa exists in things that are sweet. Depending on differences
in Tejas and Rasa, all mobile and immobile entities are sustained. Amrita
issues from Agni and amrita heightens Agni. Therefore, the valour of Agnishoma
is beneficial for the universe. Rich crops develop for the sake of oblations.
It is rain that enables the growth of crops. Therefore, oblations result from
rain and Agnishoma holds up the universe. Agni blazes upwards, until it reaches
the supreme amrita of Soma. The amrita of Soma flows downwards, until it
reaches the base of Agni. That is the reason Kalagni 1873 is below
and Shakti is above. The upward flow continues until everything is burnt down.
The downward flow continues until everything is flooded. Shakti provides the
foundation and holds up Kalagni, as it moves upwards. In that way, a downward
flow from Soma is supported by Shiva's Shakti at the base. Shiva is above and
Shakti is below. When Shakti is above, Shiva is placed below Shakti. Therefore,
there is nothing that is not pervaded by Shiva and Shakti. Sometimes, Agni burns
up the universe and reduces it to bhasma. It is spoken of as Agni's energy,
since bhasma is nothing but the energy. Knowing this nature of bhasma, if a
person uses the mantra "Agni is this bhasma" and bathes himself with
bhasma, he is freed from bonds. Agni's energy is bhasma. When it is flooded
with Soma, and the two are not united, this is thought of as Prakriti's right.
When the bhasma is united and flooded in every direction, Shakti showers down
amrita and no longer exercise the right. Therefore, this flooding with amrita
is always responsible for conquering death. If one comes into contact with
Shiva and Shakti's amrita, how can one possibly die? If one knows the secret
nature of burning and flooding, as has been stated, he gives up the state of Agnishoma
and is never born again. If a person burns his body with Shiva's Agni and
floods himself with amrita from Shakti-Soma, he is fit for attaining
immortality. A person must nurture in his heart the meaning of what Deva has
said. "Everything that moves in the universe has Agnishoma in its
atman.""""
__________________
1869 This entire section is not easy to
understand.
1870 Foundation, instatement.
1871 Fire, energy, illumination.
1872 Sap, juice.
1873 The fire of destruction.
“Vayu said, 'I will tell you how
the universe is created through vagartha. 1874 This can be through
six paths. I will narrate it to you briefly and accurately, but not in detail.
There is nothing that is not the meaning of a word. There is no word that does
not have meaning. Therefore, at the right time, all words have meaning and
indicate something. The two different conceptions, a word and its meaning, are
the consequences of Prakriti. Therefore, these are spoken of as Prakriti's forms,
with Shiva and Shivaa constituting the supreme atmans. The learned say that the
form of the word has three kinds of expressions-the gross, the subtle and the
one that is beyond these two. It is the gross that can be heard with the ears.
It is said that the subtle one is in the form of thought and the one that is
beyond is without thoughts. The Shakti that is based on Shiva's tattva is known
as Para Shakti. This obtains strength through union with Jnana Shakti and Iccha
Shakti. The aggregation of all the Shaktis is known as Shakti tattva. All tasks
are performed when the Shaktis reach muladhara. There is a pure and supreme
path, through the maya of kundalini. Its nature is said to blossom along six
different paths. Of these, three paths concern words and three paths relate to
the meanings of words. For men, the right to be dissolved and the right to
enjoy depends on the divisions of all the tattvas and the nature of the
person's own purification. Accordingly, the different components of the tattvas
pervade. In the beginning, the supreme Prakriti goes through five
transformations. These parts have adequately been determined as nivritti and
the others. 1875 The paths based on words are those based on
mantras, those based on padas and those based on varnas. 1876 In due
order, the paths based on meanings are based on the worlds, the tattvas and the
kalas. In this connection, they are also said to pervade each other and are
also pervaded by each other. All the mantras are pervaded by padas, and
sentences are made out of padas. A learned person knows that a group of varnas
makes up a pada. Varnas are pervaded by the worlds because those are the places
where they can be obtained. The worlds are flooded by tattvas. In the due
order, they originate inside and outside. They are pervaded in many ways by the
tattvas, which are origins and instruments. Some of the tattvas originate from
within the worlds. Others exist in the Puranas. There are others that are known
through agama texts devoted to Shiva. There are some tattvas that have been
made famous by samkhya and yoga. There are many others that have been made
famous by sacred texts on Shiva. In the due order, the tattvas are pervaded by
the kalas. In the beginning, the supreme Prakriti had five transformations.
These five parts, nivritti and the others, pervaded each other. The supreme and
undivided Prakriti pervades the six paths. In that way, supreme Prakriti is
pervaded by Shiva's tattva. Starting with Shakti and ending with the earth,
everything originates from Shiva's tattva. Everything is pervaded by this
alone, just as a pot is pervaded by clay. Shiva's supreme destination can be
reached through those six paths. When the five tattvas are purified, the Shakti
who is not pervasive, becomes pervasive. The position of the cosmic egg, up to
Rudra, is purified by nivritti. Above that, up to the imperceptible region of
the unmanifest, is purified by pratishtha. Above that, the middle, up to
Vishveshvara, is purified by vidya. Above that, the purification is done by
shanti.
_______________________
1874 Vag-artha, a word and its meaning.
1875 While this is difficult to understand,
nivritti, pratishtha, vidya, shanti and shantyatita seem to be indicated.
1876 Pada is an inflected word and varna is
a letter.
At the end of the path, the
purification is done by shantyatita. This is known as supreme space, because of
its union with supreme Prakriti. These are the five tattvas that pervade the
entire universe. But all this only deserves to be seen by sadhakas. If a person
desires to purify himself without knowing about the pervasiveness of these
paths, he is a person who is deceiving himself. He will not obtain the fruits
of purification. His efforts will be in vain, and he will go to hell. Other
than through yoga and obtaining the favours of Shakti, it is not possible to
know the nature of their tattvas, their pervasiveness and their increase. In
the form of consciousness, Shakti represents Shiva's supreme command. She is
Parameshvari. While Shiva presides over everything, she assumes the form of the
cause. There is no maya in her atman. Nor should one think that she has any
transformation. She has no bondage or emancipation. She is the one who arranges
for bondage and emancipation. She is the culminating point of all Shiva's powers,
and she does not act in a contrary way. She follows the same dharma that he
does. In particular, their inclinations are identical. He is like a
householder, and she is always like the mistress of the household. Tasks are
their offspring, and the universe originates from supreme Prakriti. He is the
doer, and she is the cause. It is Shiva alone who divides himself into two and
exists, established as a difference between the two. Some say that the
difference between the two is based on masculine and feminine. There are others
who say that Shiva and Para Shakti cannot be separated, like the sun and its
radiance. But in the form of consciousness, she has a distinct existence. Thus,
Shiva is the supreme cause and Parameshvari represents his command. Urged by
Shiva, the one known as primordial Prakriti assumes three forms of
Prakriti-Mahamaya, Maya and Triguna. These three tasks lead to the six paths,
known as vagartha. The entire universe consists of these six. Everything that
the sacred texts speak about is a mere elaboration of this."""
“"The rishis said, 'In homes
and in forests, devas accept different kinds of conduct. These are impossible
to understand and confuse our minds. No taints can be seen in connection with
the tattvas of Shiva and Shivaa. However, one can perceive ordinary sentiments
in their conduct. For the purposes of creation, preservation and destruction of
the worlds, Brahma and the others are restrained by Shiva and obtain his
favours. They are subject to his control. However, Shiva is not subject to
anyone's restraint or favours. This has certainly been determined about his
powers. Since his powers are like this, he displays signs of being self-ruling.
He is naturally successful, whether he has a form, or whether he does not have
a form. However, an embodied entity does not gel with the idea of being
self-ruling. There is a fundamental reason for this. A form must be the outcome
of some act. But his success does not depend on any cause. Everywhere, he
possesses supreme sentiments. However, other than supreme sentiments are also
mentioned. How can superior and inferior sentiments co-exist together? His own
nature is nishkala. 1877 He is the supreme paramatman. How can be
become sakala? This is contrary to his own nature. He is self-ruling.
Therefore, if it is possible that this contrariness in his own nature is
because of his own will. In that event, why does Ishana not bring about changes
in the temporary and the permanent? The embodied form is sakala.
________________________
1877 The text repeatedly says nishphala,
meaning barren, fruitless. Contrasted with sakala, it must be nishkala, and we
have made the correction.
Is Shiva's other form nishkala? It
is casually said that Shiva presides over everything. If it is said that the
embodied form of his atman is Shiva's form, then the image clearly depends on
the embodied form. It is certain that it becomes dependent. How can one accept
that an embodied form is independent? If he accepts an image, it is clear that
the embodied form is with a desire to accomplish some fruits. Voluntarily
assuming a body does not fit in with his being independent. This is exactly
what men do when they follow their wishes and engage in acts. Starting with Brahma
and ending with pishachas, others also possess the powers to voluntarily assume
bodies and discard them. Does this mean that they have transcended the rules of
karma? It is known that creating a body at will is like the work of magicians.
It is not beyond those who possess extraordinary qualities, like anima and the
others. When Vishnu and maharshi Dadhicha fought, 1878 they could
themselves assume forms as the universe and each other's forms. Shiva is the
paramatman and he is superior to everyone else. But when he assumes a body, his
dharma seems to us to be the same as that of others. Shiva is spoken of as the
supreme cause, who shows his favours to everyone. If he chastises devas, how
can he show his favours to everyone? He severed the heads of many devas,
including Brahma's fifth head. At the time he did this, he criticized Shiva and
asked, "O son! Why are you acting in this rash way?" When Vishnu was
Nrisimha, he assumed the form of a sharabha and attacked him powerfully. He
pressed down with his feet and used his sharp talons to tear out his heart. On
the occasion of Daksha's sacrifice, the brave Virabhadra did not stop from
punishing devas, or wives of devas. In an instant, the divinity used the fire
that arose from his eyes to burn down Tripura, treating it like kindling, along
with daityas, their wives and children. Kama, Rati's husband, is the cause of
bringing pleasure to subjects. However, while devas shrieked, he used the fire
from his eyes to treat him like an oblation. There were some cows that
travelled through the sky and oozed out milk over his head. The divinity
glanced at them angrily and reduced them to ashes in an instant. Jalandhara
asura bound Vishnu and Ananta and flung them one hundred yojanas away. After
making a chakra out of water with his foot, he crushed him. After this, he
threw him in the water and killed him with the trident. As a result of his
austerities, Hari obtained the chakra and became perpetually valiant. There was
a lineage of enemies of gods, with cruelty in their minds. They desired to kill
him. However, he used fire to bring them down and used his trident to pierce
Andhaka in the chest. He created a dark woman from his throat and brought down
Daraka,1879 He gave birth to Koushiki from the imperceptible sheath
in Gouri's skin. That is how Shumbha and Nishumbha came by their death in the
battle. This great account is read about in Skanda Purana, which is based on
Skanda. The Indra among daityas, named Taraka, hated Indra. For his death,
Brahma went to the divinity's inner quarters in Mandara and requested him. He
engaged in pleasures with Devi for a very long time. Since this was excessive,
the earth seemed to be conveyed to Rasatala. His own seed was impossible to
tolerate. Deceiving Devi, like an oblation, he discharged this, as pure as
amrita, into the fire. Vahni flung his portion into Ganga and other places. In
the form of the Krittikas, Svaha was amusing herself with her husband. She
gradually collected these drop by drop and placed them in a clump of reeds on Meru.
Consequently, the mountain turned golden. In the course of time, it blazed, and
its radiance illuminated the ten directions. The mountain caused delight and
Meru became golden all over. After a long period of time, a son was born from
that energy. He was delicate in all his limbs and was held up as an example for
boys.
_________________________
1878 Described in Chapter 91-3.2(39), in
Volume I.
1879 The
dark woman is Kali, and the demon is usually known as Daruka.
His form was enchanting and
resembled Shiva's own form. On seeing him, devas, asuras and the worlds were
surprised and bemused. Eager to see his son, the divinity himself arrived.
Along with Devi, he looked at Kumara's smiling face. Like a father and a mother,
their minds were overwhelmed with affection. Devas and ascetics are supposed to
be devoid of attachment. He made Kumara dance on his own chest. He enjoyed this
amusement and he and Amba congratulated each other. He commanded Devi to feed
him milk, which was like amrita, from her breasts. He instructed him,
"Your avatara is for the welfare of the universe." Deva and Devi were
still not satisfied. Shakra was scared of Tarakasura. He joined him and had his
abhisheka performed as the commander of the residents of heaven. The divinity
who was the enemy of Tripura entrusted his son's cars to Indra and the others
and himself vanished from the spot. They protected Skanda. Like the fire of
destruction in a battle, he used his spear to shatter Mount Krouncha. He severed
Taraka's head and removed Shakra's fear. Hari, Vidhatri and other foremost gods
specially praised him. In that way, Ravana, lord of the rakshasas, was insolent
about his strength. He used his long arms to raise up Mount Kailasa. The lord
of devas, the wielder of the trident, could not tolerate this offence. He
pressed down with his big toe and, trembling, Ravana was submerged into the
earth. There was a brahmana boy whose lifespan was over. When he sought refuge
with him, the divinity arrived quickly and kicked the Destroyer with his foot.
Not knowing that it was his mount, the vadava fire swallowed the Indra among
bulls. Because of this disrespect, the world was flooded with water. There are
many other happy and beautiful accounts that are not known to people in the
world. He has made the world move more than once, dancing to his will. Shiva is
always tranquil and shows his favours to everyone. He fulfils everyone. If he
is capable, why does he not emancipate everyone? That karma has interminably existed,
without a beginning, cannot be a constraint, 1880 Because it is
indeed the case that all karma is brought about by Ishvara. What is the reason
to speak a lot? There are many arguments advanced by non-believers. O wind god!
Please tell us, so that those arguments can be swiftly
refuted."""
“Vayu said, 'O brahmanas! You have
expressed your doubts and have stated reasons for them. If people with virtuous
intelligence wish to know, questions do not make such virtuous people
non-believers. 1881 To counter the confusion of the virtuous, I will
cite proofs. Without the favours of the lord, nothing can be done about those
who are not virtuous. Without Shiva's complete favours, it has been determined
that nothing good can be achieved. To obtain his favours, a good nature is
sufficient. In the absence of good nature, what can be received? The universe
consists of Pashu and Pasha and all these require the supreme one's favours. He
is Pashupati because he shows these favours. The word "Pati"
signifies that he shows favours to everyone. If Shiva adopts a means to achieve
these, how does that make him dependent? No favour can be independent of the
recipient. Therefore, the word "self-ruling" should not be taken to
mean that it has signs of being impartial. A person who receives favours is
dependent on another. Without those favours, objects of pleasure and
emancipation cannot happen.
______________________
1880 That is, one should not tamper with a
person's karma.
1881 To impart clarity, we have taken
liberties with some of the shlokas in this chapter.
Embodied atmans receive Shiva's
favours when their ajnana1882 goes away. When Shambhu presides,
there is not the least bit of ajnana. When Shiva assumes a form, Shiva's image
is worshipped. But that sakala form is only a means to realize his nishkala
form. The nishkala form of Shiva is not the supreme cause. In fact, who has
realized or felt his sakala form? He can only be reached through proofs that
are indicative of his nature. Therefore, a person with intelligence should not
ignore these forms and their signs. Shiva's atman has no form, and that atman
needs no support or image. He does have forms and those images are expressions
of his atman. Their signs are indicative of the other one. Until fire is
created on top of some wood, it is not noticed. Shiva's position astride an
image is just like that. When a person is asked to fetch fire, he brings a
blazing piece of wood, not the fire itself. That is the way Shiva is worshipped
in an image. That is why, for worship and other things, an image is thought of.
Anything done for the image is like doing it for Shiva himself. In particular,
we take lingams and other things to be expressions of Shiva's atman and worship
them. Parameshthi shows favours to atmans in embodied beings. Like that, in the
form of the image, Shiva shows favours to us, Pashus. It is to show favours to
the worlds that Shiva presides over Parameshthi, Sadashiva and all the other
embodied entities. Especially for ensuring objects of pleasure and
emancipation, though an image does not represent Shiva's true tattva, it is
accepted as his tattva. It is held that a jivatman must enjoy the consequences
of karma, in the form of happiness and unhappiness. Since there is no karma in
Shiva, what does this enjoyment amount to? Shiva shows favours to everyone. He
does not restrain anyone. When faults lead to restraints, those cannot be
ascribed to Shiva. Instances are cited of his chastising Brahma and others. For
the welfare of the worlds, he did this in his form of Shrikantha. 1883 There
is no doubt that Shrikantha presides over the universe. In his pastimes, Shiva
presides over the image that is known as Shrikantha. As has been mentioned,
devas and others were chastised, but because they possessed taints. When these
subjects got rid of their sins, they were freed from their anxieties. When
chastisement is of this form, the learned do not censure it. A king who
chastises those who deserve to be punished, is praised. If he does not ensure
success in tasks for all those who are in this universe, how can he be Ishvara?
He can only be Ishvara if he is the lord of the entire universe. Isha's will
determine the rules and Vidhatri is the one who carries out these commands. The
instructions are in the form of what should be done and what should not be
done. The signs of a person with virtuous sentiments are that he follows these
rules. When the contrary is noticed, the person is said to be wicked. The
virtuous must be protected and the wicked must be restrained. For those who act
in a contrary way, the rod is the only means of pacifying them. Ruling through
a rod is a sign of ensuring welfare. If the opposite occurs, that is not spoken
of as being beneficial. Ishvara's sign is that he should always abide by what
is beneficial. How can the virtuous condemn him if he chastises the wicked?
When people use such reasons to condemn him, they are irrational. The
inappropriate is only that which agitates the worlds. Every attempt to chastise
people is not tinged with hatred. When a father chastises his son, so as to
instruct him, that is not driven by hatred. Anyone who follows the path of
chastisement will indulge in some cruelty and sometimes, that chastisement will
involve his not being neutral. Otherwise, this will involve his not punishing
those who are sinners.
________________________
1882 Opposite of jnana, ignorance.
1883 One of Shiva's/Rudra's manifestations.
Such kind of a neutral attitude
will harm others. It is said that anyone who causes misery is violent and
cruel. Some insist that this 1884 must be a rule, others do not. If
a physician operates on a patient, this is not spoken of as being violent. The
word cruelty is not used because the intention is not cruel. Lack of cruelty
and lack of violence towards those who are adversaries is not a desirable
quality. Acting in this way towards a cruel person is misguided. Disguised as
kindness, this is actually cruelty. If a person is capable, but nevertheless
ignores the sins of adversaries and protects them, he is indifferent towards
those who are virtuous. Those who should be protected, immediately face a
catastrophe. Does one seek to protect a snake when one is inside a snake's
mouth? When a person sees a sin being committed, but ignores it, he is actually
being cruel. Therefore, it is not agreed that kindliness is always a desirable
quality. What is always praised is that one should do what is
appropriate."""
In truth, there do exist taints,
like attachment and others, in anyone with a form. But those always belong to
the images and not to Shiva. When copper is placed inside a fire, it turns
dark. But because of association with fire, this is not regarded as a taint in
the fire. When an impure object is placed inside a fire, the fire does not
become impure. Indeed, when some impure objects come in contact with a fire,
they become pure. In this way, Shiva does not become impure because he is in
contact with atmans that need to be purified. Atmans which can be purified are
purified when they come in contact with Shiva. When iron is placed inside fire,
it is the fire that burns, not the iron. The prosperity and lordship of atmans
in images belong to Ishvara, not to those images. It is the fire that blazes
upwards, not the wood. The state of becoming coal belongs to wood, not to the
fire. In that way, in this world, Shiva is worshipped in the form of images
made out of wood, stone or clay. But these do not truly represent Shiva's
nature. Friendliness and other qualities are minor and have their own different
kinds of conduct. For those who possess such qualities, the qualities can lead
to good, but also to evil. For instance, as a result of these qualities, one
may show favours to those who do not possess qualities. The qualities in Shiva's
conduct are neither good, nor bad. The quality of showing favours is not
regarded by the learned as a minor quality. As a result of Shiva's command, one
can be liberated from samsara. Is that not beneficial? When his command leads
to something beneficial, that benefit is an act of showing favours. A person
who shows favours to everyone must engage everyone in what is beneficial. The
meaning of the word benevolent is said to be the same as that of showing
favours. In the form of ensuring what is beneficial, Shiva shows benevolence to
everyone. He is always engaged in what is beneficial, for those who are
sentient and for those who are insentient. However, as a result of constraints
set by their own natures, they do not always obtain this benefit. The sun
spreads its rays equally over all lotuses, so that they can blossom. But
constrained by their own innate natures, all of them do not blossom equally.
Nature leads to destiny. Destiny is the cause. No matter how much of an effort
one makes, innate nature cannot be destroyed. When placed inside a fire, gold
melts, but not coal. In that way, Shiva frees those whose impurities have
ripened, not others. Thus, what should happen is not determined by the entity
alone. However, the real doer is not subject to any such conceptions. In that
sense, he is self-ruling. Shiva's own nature is always sparkling, and he shows
favours to everyone. But anything known as a jivatman is tainted because of its
own nature. Otherwise, why do they roam around in samsara and do not merge into
Shiva?
_______________________
1884 Not
being violent and cruel.bidesium
Bound by karma and maya, why do
even learned people roam around in samsara? The causes for these attachments
are not vested with Shiva. The impurities arise from their own selves and not
from anywhere else. Had the cause been external, why should there be
differences in destinies? The reason is differences in individual natures. The
origin of the jivatman is the same. But while some are free, others are bound.
Among those who are bound, some dissolve, while others are entitled to
enjoyment. There are differences in jnana and prosperity. Some merge into the
embodied form of his atman, while others can perceive him and approach
him.""”
"Among those who merge into
the embodied form of his atman, some become Shivas and are stationed at the top
of the different paths. Maheshvaras are stationed in the middle and Rudras are
stationed towards the bottom. The supreme cause leads to three kinds of maya
manifesting. Some atmans are stationed below maya, other atmans are in the
middle of maya. But there are atmans who are above maya. Brahma, Vishnu and
Maheshvara are examples. There are some Vasus who also seek refuge with the
paramatman. Some are in the region of the antaratman, some are in the region of
the atman. There are some Shivas who are in the shantyatita region. There are
some Maheshvaras who are in the shanti region. The Rudras are in the vidya
region and the Vishnus are in the pratishtha region. Like that, atmans who are
Brahmas, or are born from Brahma's limbs, are in the nivritti region. There are
eight primary categories of devas. Humans are in the middle. There are five
kinds of species, birds and others, which are inferior. 1885 There
are fourteen different kinds of species. The state of being superior or
inferior is known as the impurity of being associated with samsara. In its
absence, when earlier deeds have ripened, one is emancipated. The extent to
which impurities have ripened is the cause for samsara. When undigested, men
progressively go downwards. When digested, men progressively proceed upwards.
The atmans of Pashus have three degrees of impurities-one, two or three. 1886
Those with one impurity go upwards, those with two impurities are held to be
medium. Those with three impurities are known as inferior. This is the
progressive order in which they are stationed. Those with three impurities are
presided over by those with two impurities, those with two impurities are
presided over by those with one and so on. Differences in the universe have
been devised in this way. Shiva presides over everyone, with one impurity, two
impurities and three impurities. Though Shiva is not associated with
impurities, he does preside over them. Similarly, there are those who are not
Rudras, but Rudra presides over them. There is a great expanse, ending with the
cosmic egg. Shatarudra presides over that. In due order, space, ending with
Maya, is presided over in every direction by lords among immortals, who are no
longer than a thumb. Heaven, ending with Mahamaya, is presided over by the
lords of the worlds. They are stationed within those paths, but don't
necessarily resort to them. Thus, there are those who occupy positions in
heaven, the sky and earth. They are lauded as devas and follow the vows
practices by devas. In this way, the three kinds of impurity ripen in their
different ways. For men, this provides the foundation for samsara, which is
like a disease. The medication for this disease is supreme jnana. Shambhu is
known as the physician and Shiva is the supreme cause."""
_______________
1885 The five types of lower beings
probably refer to animals, birds, reptiles, insects and trees. Fourteen refers
to eight types of devas, humans and five inferior classes.
1886 Gross (due to karma), subtle, and
beyond notions of gross and subtle.
""Shiva is capable of
freeing Pashus from misery. Why does he subject them to unhappiness? There is
no need to think about this. It is certain that everything in samsara involves
misery. How can unhappiness be changed to happiness? The answer depends on
innate nature and nothing else. When a diseased person becomes well, the cause
is the physician, not the medicine. When a person is afflicted by disease, it
is the physician who decides what medicine should be applied and makes him
happy. In that way, Pashus are miserable because of their own natures and the
impurities in their own natures. Shiva frees them from misery by instructing
them about the right medication. The physician is not responsible for the
disease. Shiva is merely the cause behind samsara. As a result of differences,
one should think of blaming him. If misery comes about because of one's innate
nature, how can one speak of Shiva as the cause? Men possess impurities because
of their natures and therefore have to suffer in samsara. The reason for being
in samsara is impurities, maya and lack of consciousness. Shiva has not brought
this about himself. But his presence is the cause. In proximity with a magnet
that attracts iron, iron filings start to move. In that way, Shiva's presence
causes the movement. One is incapable of doing about this, without proximity to
the cause behind existence. Shiva presides over the universe, but he is always
unknown. There is nothing in the world that functions without Shiva. He induces
everything here. But he is himself not deluded. Shakti is the command of his
atman. She faces every direction in the universe and controls. She eternally
covers everything. But he is not tainted by this. It has been this way since
the beginning. Ishvara is the lord over everything. Though it results from
Ishana's command, he is not tainted. Anyone who thinks otherwise is deluded and
evil-minded and will perish because of Shakti's powers. Nevertheless, he is not
tainted.""
"Suta said, "At this
time, an invisible voice was heard from the sky, and it was clear in
articulation. 'Truth is amrita, which comes from Soma.' Hearing this, all the
sages were amazed and delighted. All their doubts were dispelled. They prostrated
themselves before the lord Pavana. Pavana had dispelled all the doubts of the
sages. Nevertheless, he was of the view that their jnana was still not firmly
established. Hence, he spoke. Vayu said, 'There are said to be two kinds of
jnana-direct and indirect. It is said that direct knowledge is permanent and
indirect knowledge is fickle. Anything that comes about through reasoning and
instructions is indirect knowledge. Direct knowledge results from following
practices. It is certain that emancipation cannot come about through indirect
knowledge. Therefore, controlling your senses, you should single-mindedly
devote yourselves to pursuing the best practices.""”
“”The rishis asked, 'What are these
best practices, whereby one attains emancipation through direct knowledge? O
wind god! You should now tell us about those and the means."""
"Vayu replied, 'Devotion to
Shiva is supreme dharma and the expression "best practices" is used
for this. This is how one directly realizes Shiva, the one who bestows
emancipation. One should know that there are five parts to this. In the due
order, these five activities are rites, austerities, japa, dhyana and jnana. It
is held that these successively lead to siddhi and represent supreme dharma. One
obtains both direct and indirect jnana and that grants emancipation. Both
supreme dharma and subsidiary dharma are mentioned in the shruti texts. For
meanings of the word dharma, the shruti texts are the ultimate authority for
us. The supreme dharma, up to yoga, is mentioned in the Vedanta section of the
shruti texts.1887 Similarly, the subsidiary dharma is spoken about
in the rituals section of the shruti texts. It is held that those whose atmans
are not like those of Pashus are entitled to practice supreme dharma. But
everyone has the right to follow subsidiary dharma. This supreme dharma and the
means for accomplishing this supreme dharma are mentioned with elaboration in
the dharmashastra texts and in the Vedangas. Devotion to Shiva is supreme
dharma and the expression "best practices" is used for this. The
nature of this has been described and elaborated upon in the Itihasa and Purana
texts. There are extensive details in the Shiva agama texts and their ancillary
texts. Entitlements and rites for cleansing have also been described. Shiva
agama texts are of two types-shrouta and ashrouta but consecrated. Shrouta
texts describe the essence of shruti texts. It is held that the ashrouta texts
are independent of the shruti texts. Formerly, there were ten such independent
texts. But eighteen more were added later. These are known as Kamika and the
others. 1888 Since they have been established, they are also known as
Siddhanta. Texts that describe the essence of the shruti texts collectively
amount to one hundred crore shlokas. They describe the supreme Pashupata vrata
and jnana. In every cycle of yugas, Shiva assumes an avatara, here and there.
He assumes the form of a Yogacharya and instructs and propagates these
teachings. There were four supreme rishis who condensed these principles and
propagated them-Ruru, Dadhicha, Agastya and the immensely illustrious Upamanyu.
They were the ones who propagated the Samhitas known as the Pashupata Samhitas.
Hundreds and thousands of their descendants have followed these and become
gurus. The practice of the supreme dharma they spoke about is of four types. 1889
Among these, Pashupata yoga is the firm means of directly realizing Shiva. That
is the reason it is held that "best practices" means Pashupata yoga.
The means used by Brahma to practice this will now be described. It is Shiva
who conceived this yoga, involving his eight names. As a result of this yoga,
wisdom about Shiva is suddenly generated. Following wisdom, steady jnana is
obtained within a short period of time. When Shiva shows a person his favours,
jnana is established in him. As a result of his favours and this yoga, one
directly perceives Shiva. Because of this direct perception of Shiva, one is
delinked from the cause of samsara. Thus, one becomes free of samsara, A person
who is freed in this way becomes like Shiva.""""
"""This means, used
by Brahma, will now be mentioned separately. Shiva, Maheshvara, Rudra, Vishnu,
Pitamaha, Samsaravaidya, Sarvajna and Paramatman-these are the eight primary
names used to indicate Shiva. There are the first five and there are the others
that are beyond tranquility. 1890 Depending on the condition,
Sadashiva assumes these five names. When the condition changes, he ceases to
assume that name. There are terms used to indicate the permanent and terms used
to indicate the impermanent. The terms are circumscribed in this way, and it is
possible to be freed from these terms.
_____________________
1887 We have translated shrutishiras as the
Vedanta section. Similarly, we have translated shrutimukha as the section on
rituals.
1888 Kamika is the first of the 28 texts.
Collectively, they are known as Shaiva Siddhanta.
1889 Probably referring to the four main schools of Kapala,
Kalamukha, Pashupata and Shaiva.
1890 Some twenty odd shlokas are now
repeated from Chapter 374-7(9).
Because the terms and names are
circumscribed, the first five names and terms indicate appellations other than
the paramatman. The other three names are derived from differences in the
cause. Thus, Shiva exists by creating three kinds of causes. He is unblemished
and is without a beginning. He is not touched by any prior sentiments. In that
extremely pure form, he is spoken of as Shiva. Alternatively, Ishvara can
possess many kinds of beneficial attributes. Virtuous ones who know the truth
about Shiva then address him as Shiva. The supreme Prakriti is said to be
beyond the twenty-three tattvas. Purusha is spoken of as the twenty-fifth,
beyond Prakriti. Bearing in mind the speaker and what is spoken, he is spoken
of as the sound at the beginning of the Vedas. He can be known through the
Vedas and is established in Vedanta. Since he enjoys Prakriti, he merges into
Prakriti. The one who is beyond Purusha, who merges into Prakriti, is the
supreme Maheshvara. The inclinations of Purusha and Prakriti are subservient to
him. Alternatively, the imperishable maya possesses the three gunas. It should
be known that maya is Prakriti and the one who wields that maya is Maheshvara.
Maheshvara is infinite and he is the one who frees from that maya. The word
"rud" means misery, or the cause of misery. 1891 The lord
who destroys that is spoken of as Rudra. Therefore, he is Shiva, the supreme
cause. There is an entity that pervades Shiva's tattvas, bodies and pots,
ending with the earth. Established in this form, Shiva is known as Vishnu. Shiva
is the father of the universe and beings. Those are his forms. Since he has a
position of everyone's father, he is spoken of as Pitamaha. A physician who
knows about treatment counters illnesses, using medication. Ishvara is the
eternal cause behind creation, preservation and dissolution of the world and
always counters the gross. That is the reason those who know everything about
the tattvas speak of him as Samsaravaidya. 1892 Even when they
possess senses to accomplish the ten kinds of jnana,1893 living
beings cannot distinguish the gross from the subtle and do not know about the
three periods of time. There are like atoms and surrounded by dirt in the ocean
of maya, do not know. However, Sadashiva knows the state of every object. Even
though he does not possess senses, he is successful in understanding the
meaning of everything, though he makes no effort. Therefore, he is spoken of as
Sarvajna. 1894 He is Paramatman because he possesses all the gunas,
is eternal and is in all atmans. There is no atman who is superior to him.
Therefore, Paramatman is Shiva himself."""
"""One obtains the
eight names through the favours of the preceptor. Shiva's first five names
sever the knots of the kalas, nivritti and the others. In this way, depending
on one's qualities, one severs and cleanses. The names are retained and
repeated. When they are severed in this way, puryashtaka1895 rises
up through sushumna, up through the heart, the throat, the palate, the middle
of the eyebrows and Brahmrandhra. It will be established in Shiva's energy,
above the twelve different joints and the moon there.1896
______________________
1891 It means to cry, lament and weep.
1892 Vaidya (physician) of samsara.
1893 Through the five senses of perception
and the five organs of action.
1894 The omniscient one.
1895 Puryashtaka is a subtle form of the
body, which covers the jivatman. The eight parts of puryashtaka are the five
breaths of life (or the five senses), the mind, the intellect and ahamkara.
1896 Dvadashanta, ending in twelve, is
another name for Brahmarandhra. There are twelve centres in the body, six below
the brain and six in the brain, with Brahmarandhra being the twelfth. However,
dvadashanta is also interpreted as the width of twelve fingers, inside the
skull, or outside the skull and above it, thus external to the body.
After this, the face is contracted
and dissolves away. The body is repeatedly sprinkled with a shower of amrita
from Shakti. In the form of this amrita, his own atman descends into his heart.
Beyond the twelve joints and the moon, there is a white lotus. Mahadeva is
seated on that and Shankara is affectionate towards his devotees. The
divinity's sweet and sparkling form is that of Arddhanarishvara. He resembles
pure crystal, pleasant and with a cool radiance. With a reassured
consciousness, the man will perform dhyana on the divinity in his mind. He will
mentally think of flowers and worship Shiva with his eight names. After
worshipping, the man will perform pranayama again. He will control his mind
properly and perform japa with Sharva's eight names. He will symbolically offer
eight oblations to the navel. 1897 When the oblation is complete, he
will prostrate himself. He will offer eight flowers, prostrate himself and
complete the worship. He will take water in the cup of his hands and offer up
his atman. If he does this, within a short period of time, he will obtain the
auspicious Pashupata jnana. When he conducts himself in this way, he will
obtain an excellent status. There is no doubt that he will obtain the supreme
yoga and be liberated."
“The rishis said, 'O illustrious
one! We wish to hear about the supreme Pashupata vrata, performing which,
Brahma and all the others are said to have become Pashupatas."""
"Vayu replied, 'I will tell
you about the secret Pashupata vrata, which destroys all sins. It has been
mentioned in the shruti text, the Atharvashiras Upanishad. The time for this is
pournamasi in the month of Chaitra. The place must be acceptable to Shiva. The
worship can be performed in a kshetra or a forest, or a place that possesses
auspicious characteristics and is praised. Before that, on trayodashi, he must
bathe and perform the daily rites properly. He must worship his preceptor,
prostrate himself before him and take his permission. He must wear garments
that befit the worship, white clothes. His sacred thread will be white, and he
will wear white garlands and unguents. He will seat himself on a seat made of
darbha grass and take a handful of darbha grass. He will sit facing the east or
the north and perform pranayama thrice. He will perform dhyana on Deva and
Devi. As indication of the path he is about to take, he will take the sankalpa,
as the case may be, "I have consecrated myself for observing this
vrata-until death, for twelve years, for six years, for three years, for twelve
months, for six months, for three months, for one month, for twelve days, for
six days, for three days or for one day. Until the vrata ends, this is my
sankalpa." As is the case with a Viraja oblation, he will follow the norms
and light a fire. In the due order, he will offer oblations of ghee, kindling
and charu. When the oblations are complete, he needs to purify the tattvas
within himself. He will offer kindling and oblations, using the basic mantra, 1898
He will chant, "Let the tattvas in my body be purified." These
tattvas are the five elements, the five tanmatras, the five senses of
perception, the five organs of action, the seven dhatus, the five breaths of
life, prana and the others, the mind, the intellect, ahamkara, fame, the gunas,
Prakriti, Purusha, attachment, Vidya, Kala, Niyati, Kaala, Maya, pure Vidya,
Maheshvara, Sadashiva, Shakti and Shiva's tattva.
________________________
1897 With Shiva conceived as the navel.
1898 Implying the panchakshara mantra.
A learned person mentions these
tattvas in the due order. When he offers oblations with the Viraja mantra, he
is freed from blemishes. He obtains Shiva's favours and jnana is generated. He
will collect cow dung, make balls of this and recite mantras over it. He will
place them inside the fire and sprinkle them with water. On that day, he will
eat only havishyanna. 1899 When it is the morning of chaturdashi, he
will do everything that has been mentioned before. Until that day is over, he
will fast. When it is the morning of pournamasi, he will offer oblations until
the day is over. When the blazing fire has been extinguished, he will carefully
collect the bhasma.
He will then wear matted hair,
shave off the hair on his head or keep a single tuft of matted hair. He will
bathe. If he is not ashamed, he should be naked. Otherwise, he can wear an
ochre garment, hide, bark or torn clothes. He should be clad only in a single
piece of cloth or bark. He will have a staff and a girdle. After this he will
wash his feet and wash his body twice with water. Bhasma has been collected
from the Viraja fire. Using the six mantras, "Agni is this bhasma"
and so on, from
the Atharvashiras Upanishad, he
will smear his limbs with the bhasma, starting from the head and ending with
the feet. When his body has been smeared with bhasma in this way, he will chant
Pranava and Shiva's name and brush off the excess bhasma. He will recite
"tryayusham" and wear Tripundra. In this way, Shiva's nature will
cover him, and he will perform Shiva's yoga. He will do this at the time of the
three sandhyas. Pashupata vrata bestows objects of pleasure and emancipation
and counters the state of being a Pashu.'""
"""He will use
Pashupata vrata to give up the state of being a Pashu. He will then worship
Mahadeva, in his eternal form of a lingam. A golden lotus with eight petals
will be constructed, ornamented with the nine jewels. It will have a pericarp
and filaments and will be placed on a pedestal. If there is lack of wealth, a
red or white lotus can be used. If that is also not available, an imaginary
lotus can be visualized. A small crystal lingam will be created in the centre
of the pericarp. This will be placed on a pedestal and duly worshipped in the
proper way. Following the rules, the lingam will be instated and consecrated.
He will think of a seat and an image with five faces. According to one's
capacity, pots made of gold will be completely filled with panchagavya and the
lingam bathed with this. The lingam will be smeared with fragrant articles,
camphor, sandalwood paste and kumkuma and it and its pedestal will be
decorated. According to availability and rules of this great worship, he will
perform the worship with bilva leaves, red, white or blue lotuses, other
fragrant flowers, auspicious and praised leaves, different types of durva
grass, akshata and other articles. The use of incense, lamps and naivedya is
recommended. After offering these to the divinity, he must engage in auspicious
activities. In the course of this special vrata, all desired and special
objects will be offered, as long as the required wealth has been earned through
lawful means. O brahmanas! It is held that the number of lotuses offered should
be one thousand. For other flowers, the recommended number is one hundred and
eight. It is especially the case that one must not forget a bilva leaf. It is
said that one gold lotus is superior to one thousand ordinary lotuses.
__________________________
1899 Havishyalhavishyanna is food that can
be offered as oblations. It is simple and has no seasoning. It is only eaten on
special occasions, such as when a vow is being observed.
Blue lotuses are held to be equal
to bilva leaves. There is no restriction about other flowers. Whatever is
available can be offered. An arghya that has eight components is best and
incense and unguents are special. Sandalwood paste is recommended for Vamadeva
and haritala 1900 for Purusha. Ishana is offer bhasma. These are the
norms for unguents, not for incense. Different rules are recommended for
incense. For Aghora, white aguru 1901 is offered in front, followed
by black aguru. For Purusha, guggula is offered to the left. For Soumya,
fragrances are offered in front. For Ishana, the special incense that is
offered is ushira. 1902 It is said that, in general, sugar, honey,
camphor, ghee from a kapila cow, sandalwood and aloe can be offered to
everyone. After this, a collection of lamps, with camphor and wicks soaked in
ghee, will be offered. One after the other, to each face, arghya and achamaniya
must be offered. In the due order, Heramba and Shanmukha will be worshipped in
the first avarana. After this, Brahma's limbs will be worshipped in the first
avarana. The Vighneshas and Chakravartis will be worshipped in the second
avarana. The eight forms, Bhava and the others, will be worshipped in the third
avarana. The eleven forms, Mahadeva and the others, will also be worshipped
there. All the Ganeshvaras will be worshipped in the fourth avarana. Outside
the lotus, in the fifth avarana, in the due order, there will be worship of the
ten guardians of the worlds, along with their weapons and followers, Brahma's
sons born through mental powers, the large number of stellar bodies, all gods
and goddesses, all those who travel around in the sky, all those who reside in
Patala, all the large number of sages, the yogis and their friends, all birds,
the mothers, the Kshetrapalas and all mobile and immobile entities. They should
be worshipped because Shiva is pleased through this, and they possess Shambhu's
powers. When the avarana worship is over, Parameshvara must be worshipped.
Dishes sprinkled with ghee and oblations must be devoutly offered. Mouth
fresheners and betel leaves, along with accompaniments, must be given. The
lingam must be ornamented and decorated with many kinds of flowers. When
nirajana is done, the rest of the worship will be completed. A vessel for
drinking and an ornamented couch will be offered. A necklace that resembles the
moon will be placed on the couch. Everything must be devised so that it is
agreeable, worthy of a king. One must do this oneself or get this done. One
must avoid anything that is contrary to the rules of worship. He must perform
japa with the vyapohana stotram 1903 and also perform japa with the
panchakshara mantra. He will perform pradakshina, prostrate himself and offer
up his atman. In front of the divinity, he will then worship his guru and two
brahmanas. An arghya with eight components and flowers will be offered, before
the divinity leaves the lingam. He will symbolically control and remove the
fire within the fire. 1904 A person must perform this worship every
day. 1905 He will then hand over the lotus, the lingam and every
other object to his own guru. Alternatively, he can place them in Shiva's
temple. He will especially worship gurus, brahmanas and those who are observing
vratas. If he possesses the capacity, he will satisfy devotees, brahmanas and
those who are distressed and without protectors."""
_________________
1900 Yellow orpiment.
1901 Aloe.
1902 Cuscus grass.
1903 Signifying the conclusion of the
ceremony.
1904 Presumably the paramatman within his
jivatman.
1905 As long as the vrata goes on.
"If he is capable, he will
fast. Otherwise, he will eat roots and fruits. He can observe a vow of only
surviving on milk or on food obtained through begging. He can take one meal a
day or eat only at night. He must always be pure and sleep on the bare ground.
He can also sleep on ashes or grass. He must wear bark or hide. Until the vrata
is over, he must always observe a vow of brahmacharya. If he is capable, he
should fast on Sundays, when ardra nakshatra is in the ascendant, on
panchadashi in both pakshas, on asthami and on chaturdashi. In thoughts, words
and deeds, he must make every effort to avoid contact with heretics, those who
have fallen down, women going through their courses, women who have just
delivered and antyajas. He must always practice forgiveness, charity,
compassion, truthfulness, non-violence and good conduct. He must be content and
tranquil, devoted to japa and dhyana. He will bathe thrice a day and bathe
himself with bhasma. In particular, he must perform the worship in thoughts,
words and deeds. What is the need to speak a lot? A person who follows Shiva's
vrata must not indulge in wicked conduct. If he is distracted and indulges in
such wicked conduct, he must judge whether it is major or minor. The
appropriate atonement must be undertaken through worship, oblations, japa and other
things. Until the vrata is over, he must not commit that offence again. A
wealthy devotee must perform the worship along with the donation of a cow or
the donation of a bull. This must be done for Shiva's pleasure, without any
desire in mind. I have briefly stated the general aspects of this vrata. I will
now tell you about what I have heard, specific to every month. In Vaishakha,
the lingam must be made out of diamond; in Jyeshtha, of emerald; in Ashadha, of
pearl; in Shravana, it is known to be blue sapphire; in Bhadrapada, ruby; in
the month of Ashvina, an excellent lingam is known to be made out of hessonite;
1906 in Kartika, the lingam will be of coral; in Margashirsha, it
will be of lapis lazuli; in Pousha, it will be made out of yellow sapphire; 1907
in Magha, it will be the suryakanta jewel; in Phalguna, it will be the
chandrakanta jewel; and in Chaitra, it can be either the suryakanta jewel or
the chandrakanta jewel. In each month, if the gem is not available, gold can be
used. In the absence of gold, silver, copper, stone or clay can be used.
Whatever is available can be used, even lac. If it so appeals to the person,
the lingam can be made completely out of fragrances, 1908 When the
time arrives for the vrata to be over, he should perform the daily worship and
the special worship, as was the case earlier. He must specially worship his
preceptor and others who are following vratas. Taking the preceptor's
permission, he will sit down on darbha grass, facing the east or the north. He
will hold darbha grass in his hand and control his prana and apana breaths. To
the extent of his capacity, he will perform dhyana on Tryambaka, along with
Amba, using the basic mantra. As was the case earlier, he will prostrate
himself and joining his hands in salutation, seek permission. "O Bhagavan!
Following your command, I am now giving up this vrata." Saying this, he
will release the darbha grass at the base of the lingam. After this, he will
give up the staff, the matted hair, the bark and the girdle. He will perform
achamana and following the norms, chant the panchakshara mantra.?""
""If a person consecrates
himself for this vrata and follows it until his death, without being agitated,
he is spoken of as a Naishthika. 1909 He is also known as Atyashrami
1910 and Maha Pashupata.
______________
1906 Or onyx.
1907 Or topaz.
1908 For example, flowers.
1909 Meaning, highest, perfect, complete.
1910 Someone
who has surpassed the ashramas.
He is the best among ascetics and
is a person who has followed the great vrata. Among all those who seek
emancipation, there is no one who is his equal and no one who is as successful.
A Naishthika who becomes a mendicant is spoken of as the best among
Naishthikas. If a person observes this vrata every day for twelve days, he is equal
to a Naishthika since he has followed an extremely fierce vrata. If a person is
so devoted to the vrata that he smears himself with ghee and performs the vrata
for two or three days, he is also a Naishthika. Without any desire, if a person
performs this excellent vrata, constantly offering up his atman to Shiva, there
is no one who is his equal. If a learned brahmana smears himself with bhasma,
having committed grave sins, he is instantly freed from those terrible sins.
There is no doubt about this. Bhasma is described as the supreme energy of
Rudra's fire. Therefore, a person smeared with bhasma is filled with vigour,
all the time. As a result of the contact with bhasma that comes from a fire, a
person who is devoted to smearing bhasma is freed of his taints. A person who
bathes in bhasma purifies himself and such a person is said to be devoted to
bhasma. A person who smears all his limbs with bhasma, wears bhasma as a
blazing Tripundraka and bathes in bhasma, is said to be a man who is devoted to
bhasma. If a person is devoted to bhasma, there is no doubt that bhutas,
pretas, pishachas and extremely terrible diseases, impossible to tolerate, run
away from his presence. Since it is radiant, bhasma is known as bhasita. 1911
It devours sins. Since it ensures prosperity, it is known as bhuti. Since it is
supreme in protecting, it is known as raksha. What else needs to be said about
the greatness of bhasma? A person who follows the vrata and bathes himself in
bhasma is the divinity Maheshvara himself. For devotees of Shiva, bhasma is
Parameshvara's supreme weapon. When Dhoumya's elder brother 1912 was
engaged in austerities, it countered all his impediments. Therefore, one must
make effort to observed Pashupata vrata. Bhasma must be collected, as if it is
wealth, and one must be devoted to bathing with bhasma.'""
“The rishis asked, 'When he was a
child, Dhoumya's Telder brother performed austerities for the sake of milk. As
a result of this, the divinity who wields the trident gave him an ocean of
milk. How did the child become an expounder of Shiva's sacred texts? How did he
get to know about Shiva's nature and engage in austerities? As he performed
austerities on auspicious days, how did he obtain vijnana? He obtained vigour
from Rudra's fire through the excellent bhasma, which protected him. How did
that happen?"""
"Vayu replied, 'It wasn't an
ordinary child who performed these austerities. He was the son of a noble and
intelligent sage, Vyaghrapada. He1913 had obtained siddhi in an
earlier birth, but for some reason, had been dislodged from his own position.
As a result of destiny, he became the son of a sage. As a result of Mahadeva's
favours, he was learned and obtained good fortune. This was through the power
of austerities he performed, in his desire for milk. He was given the eternal
status of lordship over all the ganas and the status of being Kumara. Shankara
himself gave him an ocean of milk too.
_____________________
1911 Meaning, brilliant/shining. Bhuti
means prosperity and raksha means protection.
1912 Upamanyu.
1913 Upamanyu.
Through Shankara's favours, he
obtained jnana about him. While he was still a boy, he directly obtained
supreme jnana about Shakti too. He became an expounder of Shiva's sacred texts
also in this way. Loved by the sage too, the boy obtained an ocean of jnana
from him. The reason why he obtained jnana about Shiva is evident. As a result
of lack of milk, his mother's words gave rise to grief. On one occasion, in the
house of his maternal uncle, he tasted a little bit of milk. He was jealous of
his maternal uncle's son, who satiated himself by drinking excellent milk. He
saw that his maternal uncle's son drank as much milk as he desired. Upamanyu,
Vyaghrapada's son, spoke affectionately to his mother. Upamanyu said, "O
mother! O ascetic lady! O immensely fortunate one! Please give me some tasty
cow's milk. I wish to drink it when it is very hot." Hearing her son's
words, his mother, the ascetic lady who was Vyaghrapada's wife, was filled with
sorrow. She lovingly fondled her son and embraced him with a great deal of
affection. Remembering the fact that they lacked riches, she was miserable and
lamented. However, the child, Upamanyu, repeatedly reminded her about the milk,
repeatedly crying, "Give. Please give." The immensely radiant one
wept. Understanding this, the ascetic lady, the brahmana's wife, resorted to
deceit. Though deceitful, she decided that this was a good means to pacify him.
She collected some grain through unchavritti. 1914 She ground this
and made a paste with water. Sweet in her words, she spoke to her son,
"Son, come." In her misery, she embraced her son. But so as to
quieten him, she gave him this artificial milk. The child drank the artificial
milk his mother had given him. Extremely agitated, he told his mother,
"This is not milk." In her grief, she looked at him and inhaled the
fragrance of his head. Using her hands, she wiped the tears from her son's
eyes, which were like lotuses. The mother said, "Those who are unfortunate
and those who lack devotion towards Shiva, do not see rivers that are full of
jewels, whether those are in heaven or in the nether regions. If Shiva is not
satisfied and is not pleased with them, they do not obtain a kingdom, heaven, emancipation
or milk as food. Everything is a result of Bhava's favours and not the favours
of some other deva. Those who are devoted to other devas are miserable and
wander around. We have always lived in the forest. How will we get milk? O
child! We dwell in the forest. Where are the means for us to get milk? I am
poor and I am unfortunate. I did all this as a result of that. I gave you
artificial milk, obtained by mixing crushed grain with water. You tasted a
little bit of tasty milk in your maternal uncle's house. Therefore, you knew.
You remembered the taste of what you had drunk. 'You did not give me milk.'
Hearing you weep in this way, I am filled with sorrow. Without Shambhu's
favours, there can be no milk. If a person devotes himself to his lotus feet,
along with Amba and the ganas, that becomes a cause for every kind of
prosperity. We have not worshipped Mahadeva, the one who bestows riches.
Whether this worship is done with desire, or without desire, it yields the
fruits that have been mentioned. Desiring riches, we have not worshipped Shiva.
That is the reason we have suffered from penury and have no milk. O son! We
have only obtained what Shiva gave us as a result of our former lives. There is
nothing more that the Lord, or Vishnu, has given." He heard his mother's
true words, which were indicative of her grief."""
""Though he was still a
child and not yet mature, he spoke bold words. Upamanyu said, "O mother!
Enough of this fire of grief. If Shankara and Amba exist, cast aside this
sorrow. O immensely fortunate one! All will be well. O mother! Listen to my
words now. If Mahadeva exists, sooner or later, I will obtain an ocean of milk
for myself."
__________________
1914 There
are grains left after a crop has been harvested, or after grain has been
milled. If one subsists on these left-overs, that is known as unchavritti.
Hearing the words of the immensely
intelligent child, his spirited mother was greatly pleased and replied. The
mother said, "O son! What you have decided is good and it enhances my
pleasure. Do not waste time. Worship Sadashiva and Amba. It is certainly the
case that Shiva, the supreme cause who is superior to everyone else, exists. He
has created the entire universe. Brahma and the others are his servants. His
favours lead to prosperity. We are the lord's servants. With the exception of
Shankara, we do not know of anyone else who brings welfare to the worlds. In
thoughts, words and deeds, give up all other devas. Therefore, with supreme
sentiments, worship him, along with Amba and the ganas. Shiva, the lord of all
devas, is the one who bestows boons. The mantra 'Namah Shivaya' is said to
directly represent him. There are seven crore great mantras and the supreme
Pranava. All these dissolve into this mantra and emerge from it again. The
other mantras bestow their favours on those who are entitled to recite them.
However, as a result of Ishvara's command, everyone is entitled to chant this
mantra. This mantra is like Shiva. It is always capable of protecting all
atmans, whether they are superior or inferior. This mantra is more powerful
than all other mantras. It is capable of protecting everyone. There is nothing
that is superior. Therefore, give up all other mantras and devote yourself to
panchakshara mantra. If this is on your tongue, then there is nothing that is
impossible to get. The excellent Aghora weapon1915 protects all of
Shiva's devotees and it draws its powers from this mantra. That is the reason
it is held there is nothing superior to this. From your father, I obtained some
excellent bhasma. It was consecrated in a Viraja fire and counters great
calamities. Accept the mantra I have given to you and follow my instructions.
If you use this to perform japa, you will immediately be protected." In
this way, his mother instructed him that Shiva did exist.'""
"""When she said
this and allowed him to leave, the sage lowered his head and accepted her
words. He prostrated himself before her and told her that he would perform
austerities. His mother told him, "May the gods always bring
auspiciousness on you." Taking her permission, he went to Mount Himalaya
and performed extremely terrible austerities there. He controlled himself and
subsisted on air. He used eight bricks to create an altar and made a clay
lingam. He invoked the undecaying Mahadeva, along with Amba and the ganas.
Devoutly, he worshipped him with the panchakshara mantra, leaves and
wildflowers. He worshipped him for a very long period of time and performed
supreme austerities. As the child performed austerities alone, he became
emaciated. The mind of Upamanyu, supreme among brahmanas, was fixed on Shiva.
Earlier, Marichi had cursed some sages that they would become pishachas. With
their rakshasa sentiments, they tried to create impediments in the ascetic's
path. Though he was harassed by them, he somehow managed to continue with his
austerities. Though he suffered, he continued to chant "Namah
Shivaya". As soon as they heard this, those who tried to create
impediments in the ascetic's path left the child. They became sages and served
him. As the great-souled brahmana, Upamanyu, continued with his austerities, it
was if the sages, mobile and immobile entities and the universe, were
ignited.'""
___________________
1915 Aghorastra, a stotram dedicated to
Aghora.
"Vayu said, "Since their
limbs were blazing, all of them told Hari everything. Bhagavan Purushottama
heard their words. "What is this?" he wondered. Thinking about it, he
got to know the reason. Wishing to see Maheshvara, he quickly went to Mandara.
He saw the divinity and prostrated himself. He joined his hands in salutation
and spoke. Vishu said, "O Bhagavan! There is a brahmana who is known by
the name of Upamanyu. For the sake of milk, he is burning everything down
through his austerities. Please counter this." Hearing Vishnu's words, the
divinity Maheshvara replied, "I will truly restrain the child. Return to
your abode." Hearing Shambhu's words, Vishnu, loved by devas, comforted
the immortals and all the others and returned to his own
world."""
"Meanwhile, the divinity
Parameshvara, the wielder of the trident, made up his mind to go there,
assuming Shakra's form. Astride an excellent white elephant, Sadashiva went to
the forest where the sage was performing austerities. All the gods, asuras,
siddhas and giant uragas were with him and he was in the form of the king of
the immortals. That beautiful elephant fanned the lord with a divine fan made
out of hair. With its trunk, it held a white umbrella above the head of Indra
of the gods, who was with Shachi. In Shakra's form, Bhagavan Sadashiva was as
radiant as the moon and the umbrella resembled Mandara, with moonlight
reflected on it. Parameshvara had assumed Shakra's own form. Wishing to show
his favours to Upamanyu, he arrived at his hermitage. The supreme and great
sage saw Paramesha Shiva, in Shakra's form. He lowered his head and prostrating
himself, spoke. Upamanyu said, "O protector of the universe! O illustrious
one! O supreme among devas! O lord of devas! Since you have yourself come here,
my hermitage has been sanctified." Hara, in Shakra's form, looked at the
brahmana, who was standing there, with his hands joined in salutation. He
addressed him in a deep voice. Shakra said, "O one excellent in vows! I am
satisfied with your austerities. Ask for a boon. O great sage! O Dhoumya's
elder brother! I will grant you what you wish for." Addressed in this way
by Shakra, the bull among sages joined his hands in salutation and replied,
"I desire devotion towards Shiva." Hearing this, Hari said, "You
do not know me. I am Lekhapa. 1916 I am Shakra, the lord of the
three worlds. All devas bow down before me. O brahmana rishil Become my
devotee. Always worship me. O fortunate one! I will give you everything.
Abandon nirguna Rudra. What task can be accomplished through nirguna Rudra? He
has been expelled from the array of devas and has become a pishacha."
Hearing this, the sage performed japa with panchakshara mantra. Thinking that
Indra had come to create obstacles in the path of dharma, he replied. Upamanyu
said, "You have said all this to criticize Bhava. In this connection, you
have said that the great-souled divinity is nirguna. You do not know Rudra
Ishvara. He is the lord of all devas. He is the father of Brahma, Vishnu and
Mahesha. He is superior to Prakriti. He is existence and non-existence. He is
manifest and he is not manifest. Those who know about the brahman speak of him
in this way. Therefore, I wish for only a single boon, and I want it from him.
______________________
1916 Hari is one of Indra's names. The word
lekha means god and Lekhapa is the lord of gods.
He is beyond debates and arguments.
He is the supreme meaning of samkhya and yoga. Those who know about the truth
worship him. I desire a boon from him. There is no truth that is superior to
Shambhu. He is the cause behind all causes. He is the creator of Brahma, Vishnu
and all other devas. The lord is beyond gunas. What is the need to speak a lot?
Since I have heard Bhava's criticism, I deduce that in a former life, I must
have committed a grave sin. As soon as one hears criticism of Bhava, one should
kill the speaker or give up one's own body. One will then swiftly go to Shiva's
world. O worst among gods! I did have a desire for milk but let that be. I will
use Shiva's weapon to kill you and then give up this body." Having said
this, Upamanyu decided to die. He gave up his desire for milk and got ready to
kill Shakra. He gathered some bhasma and invoked this with the terrible mantra
of Aghora's weapon. The sage roared and hurled this in Shakra's direction. He
remembered Shambhu's feet and got ready to burn his own body. Upamanyu held a
blazing torch and stood there. The brahmana stood there, having created the
Aghora weapon. Bhagavan urged Nandishvara, the destroyer of Bhaga's eyes, to
gently restrain the yogi, who was holding it. As it was hurled, Nandi, dear to
Shankara, caught it midway.'""
""Bhagavan Parameshvara
returned to his own form. With the crescent moon on his head, he showed himself
to the brahmana. He showed the child one thousand oceans each, full of milk,
nectar, curd, ghee, fruits and food. The lord showed him a mountain of apupas.
Along with Devi, astride the bull, Deva then showed himself to him. He was
surrounded by ganeshvaras, holding tridents and divine weapons. Drums were
sounded in heaven and flowers were showered down. Foremost devas, led by
Vishnu, Brahma and Indra, covered the ten directions. It was as if Upamanyu was
submerged in waves from an ocean of bliss. Full of devotion and humility in his
heart, he prostrated himself on the ground, like a rod. At this time, smiling,
Bhagavan Bhava summoned him, "Come." He inhaled the fragrance of his
head and bestowed boons on him. Shiva said, "With your relatives, always
enjoy whatever food you desire. Always remain happy. Be free of miseries and
remain my devotee. O Upamanyu! O immensely fortunate one! Parvati is your
mother. I have accepted you as a son now and this ocean of milk is for you.
These oceans of honey and of curd are also for you. The ocean of ghee and the
ocean full of fruit are also for you. The mountain of apupas is for you and the
ocean filled with food. I have given all these to you. O great sage! Accept
them. Your father is Mahadeva and Jagadamba 1917 is your mother. I
have bestowed immortality on you and the eternal state of being a ganapati.
Happily ask for any other desired boons that are there in your mind. I am
pleased with you and will grant them to you. There is no need to think about
this." Saying this, Mahadeva clasped him with his hands. He inhaled the
fragrance of his head and presented him to Devi, saying, "This is your
son." Devi happily placed her lotus hand on his head, as if he was Guha.
She granted him the eternal status of being Kumara. The ocean of milk assumed
an embodied form and arrived, holding tasty milk in its hands. Presenting
itself, it gave him an eternal supply of milk, in the form of lumps. Pleased in
his mind, Ishvara gave him the prosperity of yoga, constant contentment,
imperishable learning about the brahman and supreme prosperity. Pleased in his
mind, Shambhu looked towards his wonderful austerities. He again bestowed
divine boons on sage Upamanyu. He gave him jnana about Pashupata vrata, the
truth about vrata and yoga and the supreme state of being an eternal expounder.
_________________________
1917 Mother of the universe, Devi.
He obtained the divine boon of
always being instated as Kumara. Having obtained these from Shiva and Shivaa,
he was delighted. Pleased in his mind, he joined his hands in salutation and
prostrated himself. The brahmana sought a boon from Maheshvara, lord of devas.
Upamanyu said, "O divinity! O lord of devas! Be pleased. O Parameshvara!
Please show me your favours. Please grant me supreme, divine and unwavering
devotion towards you. O Mahadeva! Please grant me devotion towards those who
are associated with you. Please grant me the status of being your servant. May
I always be near you and have your affection." Pleased in his mind, he
said this, his words faltering with joy. Upamanyu, supreme among brahmanas,
praised Mahadeva. Upamanyu said, "O lord of devas! O Mahadeva! O one who
is affectionate towards those who seek refuge! O ocean of compassion! O
Shankara!
Along with Amba, always be
pleased." Addressed in this way, Mahadeva bestowed all those boons on him.
Pleased, he spoke to Upamanyu, supreme among sages. Shiva said, "O child!
O Upamanyu! I am pleased. I have granted you everything. O brahmana rishi! Your
devotion towards me is firm. I tested you. You will not suffer from old age and
death. You will be free of misery. You will be famous and energetic, full of
divine jnana. Your relatives, lineage and gotra will never perish. O best among
brahmanas! Your devotion towards me will be eternal. O best among brahmanas! I
will always be present near your hermitage. Near me, you will always be full of
bliss." With a resplendence resembling that of one crore suns, Bhagavan
said this. Hara Ishana bestowed these boons and vanished from the spot. Having
obtained the best of boons, Upamanyu was pleased in his mind. He went to his
mother's place and obtained supreme happiness."""
This ends Purva Bhaga.
“I bow down before the cause behind
the whirling around of entire samsara, the one whose chest is marked ked by
tinges of kumkuma from Gouri's two breasts.'
"Suta said, "The sun had
reached the midway point. After narrating how Upamanyu obtained the favours of
Bhagavan, Vayu got up, to observe the rites. All the sages, residents of
Naimisharanya, asked each other and made up their minds about what should be
asked next. As was the case earlier, having performed their respective daily
rites, they saw the illustrious one arriving and seated themselves. After completing
his niyamas, the illustrious one, born from the sky, arrived and seated himself
on an excellent seat amidst the sages. Vayu, worshipped by the worlds, seated
himself comfortably. Nurturing in his heart Isha's glorious prosperity, he
spoke. 'I seek refuge with Mahadeva, the omniscient and unvanquished one. The
entire universe, with its mobile and immobile entities, represents his glory.'
Hearing these auspicious words, the rishis, who had destroyed their sins,
wished to hear about the glory in detail and spoke the following excellent
words.""
"The rishis said, 'O
illustrious one! You have already narrated the great-souled Upamanyu's account.
He performed austerities for the sake of milk and obtained it from
Parameshvara. Vasudeva Krishna, unblemished in deeds, went and met Dhoumya's
elder brother and performed Pashupata vrata. He obtained supreme jnana. We have
heard this earlier. How did Krishna obtain the supreme jnana about
Pashupata?'",
"Vayu replied, 'Out of his own
will, the eternal Vasudeva assumed an avatara. Since the state of being human
is censured, he purified his body. For the sake of a son, he tormented himself
through austerities. He went to the great sage's hermitage to see the sage. He
saw the sage there. Bhasma was smeared on all his limbs. His forehead was
marked with Tripundra. He wore a garland of rudraksha beads. He was ornamented
by a mass of matted hair. He was surrounded by sages who were his disciples,
just as the Vedas are surrounded by the sacred texts. He was immersed in dhyana
on Shiva. The serene Upamanyu was immensely radiant. On seeing him, Krishna was
delighted, and his body hair stood up. He prostrated himself. Showing a great
deal of respect, he performed pradakshina thrice. Delighted, he lowered his
shoulders, joined his hands in salutation and praised him. As soon as the
intelligent Krishna saw the sage, all the impurities that resulted from maya
and karma were destroyed. When the impurities were destroyed, following the
norms, Upamanyu duly recited "Agni is this bhasma" and other mantras
and smeared his body with bhasma. The sage gave him excellent jnana about how
one should perform a Pashupata vrata, lasting for twelve months. Since then,
Krishna has always been surrounded by sages, firm in their vows, who are divine
and are Pashupatas. Urged by his guru, the supremely powerful Krishna performed
austerities directed at Shankara and Amba, so that he might obtain a son. At
the end of a year, Parameshvara showed himself. Shiva was endowed with great
prosperity and was with Amba and his ganas. Assuming this auspicious form, Hara
arrived for the sake of bestowing a boon. Krishna bowed down, joined his hands
properly in salutation and praised him. His mind pleased with the austerities,
Shiva, accompanied by Amba and the foremost ganas, gave Vishnu a son. When
Mahadeva gave him this son, he was with Amba. Therefore, Jambavati's son got
the name of Samba. 1918 I have thus told you everything about
Krishna, whose deeds were infinite. He obtained jnana from the maharshi and a
son from Shankara. If a person constantly recites this, or makes it heard, he
obtains jnana about Vishnu and rejoices with him.'""
“The sages asked, 'What is this
jnana about Pashupata? “T Why is Shiva Pashupati? Why did Krishna, unblemished
in deeds, ask Dhoumya's elder brother? O Vayu! O one who is Shankara's form!
Please tell us all this. There is no lord in the three worlds who is your equal
as a speaker.'""
'Suta said, "Hearing the words
of the maharshis, Prabhanjana 1919 remembered Shiva Ishana and
started to speak.
"Vayu said, 'Earlier, on
Mandara, Deva Mahesha, known as Shrikantha, spoke about the supreme Pashupata
jnana to Devi. Krishna Vishnu, the womb of the universe, asked the same
question about the Pashu status of devas and others and Shiva's status as Pati.
Accordingly, the sage Upamanyu instructed Krishna. I will briefly tell you what
he said. Listen attentively. Earlier, Upamanyu was seated. Vishnu, in the form
of Krishna, prostrated himself before him in the proper way and spoke these
words. Shri Krishna said, "O illustrious one! I wish to hear what Deva
told Devi about the divine Pashupata jnana and everything about his glory. Why
is the divinity, Pashupati? Who are spoken of as Pashus? What Pasha 1920
binds them? How is one freed from it?" The great-souled Upamanyu was urged
by the illustrious one in this way. He prostrated himself before Deva and Devi
and said the following.'""
""Upamanyu said,
"Starting with Brahma and ending with immobile entities, everything is
described as Pashu. The lord of devas, the wielder of the trident, has samsara
under his subjugation. Since the lord of devas, Shiva, is their lord, he is
spoken of as Pashupati. Pati binds Pashus in the Pasha of impurity, maya and
other things. When he is worshipped with devotion, he frees them. There are
twenty-four tattvas, maya, karma and gunas. These are spoken of as vishayas. 1921
These are the Pashas that bound living beings. Starting with Brahma and ending
with a blade of grass, Maheshvara binds Pashus with these Pashas. The divinity,
who is Pati, makes them perform their own respective tasks. Following Mahesha's
command, Prakriti gives birth to Buddhi 1922 that is appropriate for
Purusha. Buddhi leads to ahamkara. Ahamkara generates the eleven senses 1923
and the five tanmatras. All this happens under the instructions of Shiva, lord
of devas. Following Shiva's instructions, the tanmatras create, in the due
order, all the five great elements. Following Shiva's command, all the great
elements create the physical bodies of embodied beings,
________________________
1918 Samba Sa (with) + Amba. Jambavati was
one of Krishna's wives. Guha was born as Samba.
1919 Vayu.
1920 Pasha means chain, fetter, noose.
1921 Material objects of enjoyment.
1922 Intelligence.
1923 Including
the mind.
starting with Brahma and ending
with a blade of grass. Buddhi determines to act. Ahamkara possesses
self-conceit. Consciousness perceives and the mind takes a resolution. Ears and
other senses of perception separately receive sound and other objects of the
senses. The fact that they perceive their own objects of the senses and not
those of others is because of the divinity's divine command and power. They
receive sound and the others. The organs of action are engaged in performing
their own acts. Each performs its own task and not that of others. This is
because of Shiva's command. Sound is grasped and words are spoken. Shambu is
the greatest and nothing can transgress his command. He is the one who grants
space to all the elements. It is because of Paramesha's command that space is
everywhere. As a result of Sharva's command, Prabhanjana supports everything
and is inside and outside the universe, under prana and other names. As a
result of Parameshvara's command, Agni bears havya to devas, kavya to ancestors
and undertakes cooking and other activities. As a result of his command, water
gives life to everyone and does other things. Because of Vishveshvara's
command, Vishvambhara 1924 always supports the universe, protects
devas, kills asuras and protects the three worlds. As a result of his command,
Indra of the devas obtained the status of best among devas and Varuna always
rules over water, binding with his noose and chastising with his rod. As a
result of his command, the lord of riches became Indra of the yakshas and
distributes wealth to beings, depending on their good deeds. As a result of his
command, Purusha bestows prosperity and eternal jnana on those who are
extremely intelligent. Following Shiva's instructions, Ishana punishes those
who are wicked. Engaged by Shiva, Shesha holds up the earth on his head. Hara's
fierce and tamasa form is the one who is known as the destroyer. 1925
As a result of Isha's command, the one with four faces creates. In many other
forms, the lord protects, and at the end, he destroys. It is through Kalakala's
1926 command that Vishnu protects the universe. It is through his
own three forms that he creates, preserves and destroys the universe. All this
occurs because of Hara's instructions. His atman is in the universe. In his
three forms, he creates and preserves. At the end, in the form of the
Destroyer, he is the one who destroys all subjects. Through Kalakala's command,
time preserves the universe. His three forms are radiant in the universe. He
instructs the rain to shower down from the sky. It is because of the
instructions of the lord of devas that Bhanu showers down. ण् He wears Chandra as an ornament
and because of his command, Chandra nourishes plants, delights beings and
supplies devas with nectar.""""
"""Everything is
established because of Shankara's command and powers-Adityas, Vasus, Rudras,
the two Ashvins, Maruts, those who travel in the sky, rishis, siddhas,
serpents, humans, mrigas, pashus, birds, worms, immobile objects, rivers,
oceans, mountains, forests, lakes, Vedas and Vedangas, the sacred texts,
mantras, stomas, 1928 sacrifices, the fire of destruction that ends
with Shiva, worlds and their rulers, the innumerable brahmandas and their
coverings, everything in the past, the present and the future, the directions
and sub-directions, kala and the other divisions of time and everything in the
universe that has been seen or heard of. It is through his command and powers
that the earth, mountains,
_______________________
1924 One who supports the universe. This
word has several meanings. Here, it means Vishnu.
1925 In a typo, the text says Hari.
1926 Kalakala means destroyer of Kala,
Shiva.
1927 In the sense that the sun's rays suck
up the water that is showered down as rain.
1928 Hymn of praise.
clouds, oceans, large number of
stellar bodies, devas, with Shakra as the foremost, mobile and immobile
entities, sentient and not sentient, are established. O Krishna! Shambhu's
immeasurable deeds and what is done as a result of his command are extremely
wonderful. I have heard about them from the Upanishads. In earlier times, the
gods, along with Indra, argued amongst themselves, having defeated the asuras
in a battle. Each said, 'I have been victorious'. Maheshvara assumed an
excellent form, that of a yaksha, and arrived in their midst, with his own
auspicious signs not evident on his limbs. He placed a blade of grass on the
ground and asked each of the gods to move it. 'Whoever is capable of doing this
has defeated the daityas.' Hearing the yaksha's words, Shachi's consort, the
wielder of vajra, was enraged. He laughed and tried to raise the blade of
grass. Though he wished to, he was incapable of raising the blade of grass. To
sever it, the wielder of the vajra then released his vajra at it. His vajra
seemed to face vajras from every direction and striking the blade of grass,
fell down in front of it, sideways. Vahni kindled a large fire. Pavana unleashed
a mighty wind. The lord of waters created a deluge, as if dissolution had
arrived. In this way, the wrathful devas sought to do many things against the
blade of grass. O Krishna! As a result of the yaksha's strength, all these were
futile. Indra of the devas was angry and asked the yaksha, 'Who are you?' While
they watched, he vanished. At this time, Devi Haimavati showed herself in the
sky, decorated in divine ornaments, beautiful and with a pleasant smile. Seeing
her, devas, with Shakra at the forefront, were amazed. They prostrated
themselves and asked her about the yaksha. 'Who was this, with the signs of a
yaksha?' Smiling, Devi replied, 'He cannot be perceived by you. He is the one
who makes the wheel of samsara, with its mobile and immobile entities, move
around. In the beginning, he is the one who creates the universe. At the end,
he withdraws it. There is no one who controls him. He controls everything.'
Saying this, Mahadevi vanished from the spot. All the devas were amazed. They
prostrated themselves before her and left for heaven."""”
""Upamanyu pamanyu said,
"O Krishna! Listen. Mahesha Shiva is the paramatman. Everything in the
universe, mobile and immobile, is pervaded by forms of his atman. Using his own
forms, Shiva is present in everything. His atman is immeasurable. But it is
said that he presides over everything. Know that his forms which pervade the
universe are Brahma, Vishnu, Rudra, Mahesha and Sadashiva. There are other
forms, known as the five brahmanas. There is nothing that is not pervaded by
these forms. The forms of the divinity that are known as the five brahmanas are
Ishana, Purusha, Aghora, Vamadeva and Sadyojata. The form known as Ishana is
the first and the greatest. He enjoys Prakriti and is himself established as
kshetrajna. The lord Sthanu is not manifest, and the form known as Purusha is
his manifest form. He resorts to the gunas and presides over the unmanifest,1929
which is enjoyed. The wielder of Pinaka has a form known as Aghora, who is
greatly worshipped. He presides over the tattva of intelligence and the eight
parts, dharma and the others. 1930 Those who know about who presides
over what say that the lord Mahadeva's form, known as Vamadeva, presides over
ahamkara. Those who are intelligent say that the infinitely radiant Shambhu's
form, known as Sadyojata, presides over the mind.
_____________________
1929 Prakriti.
1930 The number eight indicates tantra and
the eight sub-manifestations of different types of atmans.
All those who are learned know that
the lord Ishvara's form, known as Ishana, presides over the ears, speech, sound
and space. All those who are accomplished about the meanings of the Puranas
know that Ishvara's form, known as Purusha, presides over the skin, hands,
touch and wind. The learned say that the form known as Aghora presides over the
eyes, the feet, from and fire. Learned devotees know that Ishvara's form, known
as Vamadeva, presides over the tongue, the anus, taste and water. It is said that
Ishvara's form, known as Sadyojata, presides over the nose, the genital organs,
smell and the earth. These five forms of the divinity are the sole causes
behind welfare. Men who desire welfare must constantly make efforts to worship
them. He is the original lord of devas, and his eight forms are established in
the universe, like jewels strung together on a thread. These eight forms are
known to be Sharva, Bhava, Rudra, Ugra, Bhima, Pashupati, Ishana and Mahadeva.
These eight forms of Mahesha, Sharva and the others, preside over earth, water,
fire, wind, space, kshetrajna, the sun and the moon. In the form of
Vishvambhara, he holds up the universe, with its mobile and immobile entities.
This is the determination of the sacred texts about Sharva's auspicious form.
In the form of water, there is a form that gives life to the entire universe.
This is spoken of as the
paramatman's form that is known as Bhava. In the form of the auspicious fire,
he pervades the universe, inside and outside. This fierce and terrible form is
spoken of as Rudra. In the form of the wind, there is a form that throbs and
makes everything throb. This frightful, but virtuous, form of the lord is
spoken of as Ugra. The terrible form of Bhima splits the elements, pervades
everything in the form of space and provides space to everything. There is a
form known as Pashupati, presiding over all atmans and residing in all bodies.
He frees Pashus from their Pashas. Known as the sun, there is a form that
illuminates the entire universe. This is Mahesha's form, known as Ishana, and
he moves around in the sky. In the form of the moon, he nourishes the universe
with his beams of amrita. This is the great divinity's form, known as Mahadeva.
Shiva, the paramatman, creates these eight forms from his own atman. He
pervades all these other forms. Therefore, the universe has Shiva in its atman.
When the roots of a tree are watered, the branches are nourished. Through the
worship of Shiva, the universe, his body, is also nourished. The learned know
that when Shiva is worshipped, he grants freedom from fear and favours to
everyone and does good turns to everyone. A father is pleased when his sons and
grandsons are pleased. In that way, Shankara is pleased when everyone is
pleased. There is no doubt if a person acts so as to constrain any embodied
being, this is the same as harming his eight forms. In his eight forms, Shiva's
atman is established in the universe. With every possible sentiment, Rudra, the
supreme cause, should be worshipped.""""
“Krishna said, "Bhagavan
Paramesha Sharva is infinitely energetic. It has been heard how his form
pervades the entire universe. I now wish to know about the natures of Paramesha
and Parameshi. How do these two preside, in their masculine and feminine
forms?""""
"""Upamanyu replied,
"I will briefly tell you about the illustrious forms of Shiva and Shivaa.
Even Bhava is incapable of describing it in detail. Shakti is herself Mahadevi
and Mahadeva is the one who has Shakti within him. Everything mobile and
immobile is a small bit of their powers. Some objects lack consciousness, and
some objects possess consciousness. Each one of these can be pure or impure and
can also be Para or Apara. 1931 The wheel of samsara has both the
conscious and the unconscious. Within these, there exist the impure and Apara
and the pure and Para. Both Para and Apara may possess consciousness or may not
possess consciousness. Shiva and Shivaa naturally possess consciousness. The
universe is under the control of Shiva and Shivaa. But Shiva and Shivaa are not
under the control of the universe. Shiva and Shivaa are Vishveshvara and
Vishveshvari, vested with lordship. Shiva is like Devi and Devi is like Shiva.
Like the moon and the moonbeam, no difference can be discerned between the two.
Without the moonbeam, the moon will not shine. In that way, it should be known
that without Shakti, Shiva does not shine. Without its radiance, there will be
no sun. Nor is there any radiance without the sun. In that way, there is mutual
dependence between Shakti and the one who has Shakti. There is no Shakti
without Shiva and there is no Shiva without Shakti. It is through Shakti that
Shiva constantly bestows objects of pleasure and emancipation on embodied
entities. Shakti is primordial, alone and supreme. She is eternal and depends
on Shiva. The one who is described as the lord of everything possesses gunas
similar to her gunas. Shiva, the paramatman, follows the same dharma that she
does. Shakti is alone and supreme. Her form is that of consciousness and she is
the one who gives births. Following Shiva's will, she divides herself in many
ways and creates the universe. She is known under three names-Mulaprakriti,
Maya and Triguna. When the universe goes through an inversion, this is because
of Shivaa. Indeed, Shakti divides herself into parts-one, two, hundreds and
thousands and they have different kinds of functions. As a result of Shiva's
will, Para Shakti unites with Shiva's tattva and the first creation occurs,
like oil from sesamum. This is known as Kriya Shakti, arising from Shakti and
the one who has Shakti. As a result of Kriya Shakti being agitated, the
primordial nada originates. Bindu originates from nada and Sadashiva emerges
from bindu. Maheshvara originates from Sadashiva and pure Vidya emerges from
Maheshvara. This is the Ishvari of speech and since the wielder of the trident
has this Shakti, he is Ishvara of speech. The varnas manifest themselves in the
form of Matrikas. United with the infinite, Maya creates Kaala, Niyati, Kalaa
and Vidya and through Kalaa, Raga and Purusha. Thereafter, the unmanifest, with
the three gunas, originates from Maya. With the three gunas having emerged from
the unmanifest, the three gunas divide themselves further. The entire universe
is pervaded by sattva, rajas and tamas. When the three gunas are agitated, the
three forms, who are the lords of the gunas, are created. In the due order,
Mahat and the other tattvas originate. As a consequence of Shiva's command,
innumerable lumps of eggs are born. They are presided over by an infinite
number of Vidyeshas and Chakravartis. In accordance with differences in bodies,
the Shaktis are said to be different. There are known to be of various types,
with differences of gross and subtle. Rudra's Shakti is Roudri, while that of
Vishnu is said to be Vaishnavi. Brahma's Shakti is known as Brahmani, while
that of Indra is said to be Aindri. What is the need to speak a lot? Just as a
body has the atman inside, everything spoken about in the universe is pervaded
by Shakti. Everything in the universe, mobile and immobile, is full of Shakti.
Kalaa is the supreme Shakti of the paramatman. Therefore, she is Para Shakti,
and she follows Ishvara's wishes. It has been determined that she creates
everything in the universe, mobile and immobile. Ishvara presides over the
universe and pervades it eternally.
_______________________
1931 We have deliberately not translated
the words Para and Apara, because they have multiple meanings. Para conveys the
sense of highest and Apara is something that falls short of the highest.
He possessed the three Shaktis of
Jnana, Kriya and Iccha. It shall be this way. It shall not be this way. Such
statements are reflective of Mahesha's Iccha Shakti, and they constantly restrain
action. Jnana Shakti is established in the form of intelligence and decides the
true nature of cause, effect, instrument and need. Kriya Shakti is established
in the universe and carries out what is desired. In the form of resolution, it
conceptualizes the task and the moment when it is to be performed. Para Shakti
is the one who follows the dharma of giving birth. Indeed, when these three
Shaktis have arisen, it creates the entire universe. Such are the Shaktis, and
Shiva is spoken of as a union of the Shaktis. Originating as a result of Shakti
and the one who possesses Shakti, the universe is full of Shiva and Shakti.
Without both the father and the mother, a son is not born. In that way, without
Bhava and Bhavani, mobile and immobile entities would not exist. The universe
originates from the masculine and the feminine. Therefore, it has the masculine
and the feminine within it. It is a consequence of the powers of masculine and
feminine. Both masculine and feminine are established in it. Shiva is spoken of
as both the paramatman and as Shivaa. Shiva is spoken of as Sadashiva and
Shivaa is Manonmani. Shiva is known as Maheshvara and Shivaa is spoken of as
Maya. Purusha is Paramesha and Prakriti is Parameshvari. Rudra is Maheshvara
and Rudrani is Rudra's beloved. Vishnu is the divinity Vishveshvara and Lakshmi
is Vishveshvara's beloved. Shiva created Brahma and Brahma's beloved is
Brahmani. Bhaskara is Bhagavan Shiva and Prabha 1932 is Bhagavati
Shivaa. Mahendra is Manmatha's enemy 1933 and Shachi is the daughter
of the king of mountains. Jataveda 1934 is Mahadeva and Svaha is the
one who is half of Sharva's body. Yama is the divinity Tryambaka, and his
beloved is the daughter of the mountain. Nirriti is Bhagavan Isha and Nairriti
is the daughter of the mountain. Varuna is Bhagavan Rudra and Varuni is the
daughter of the mountain. Vayu is the one who wears the crescent moon on his
head and his beloved is Shivaa, Shiva's beloved. Yaksha is the destroyer of the
sacrifice and Riddhi is the daughter of the mountain. 1935 Chandra
is Chandrashekhara and Rohini is Rudra's beloved. Ishana is Paramesha and Aarya
1936 is Parameshvari. Ananta is the one who is infinite in strength
and Ananta's beloved is the infinite one. 1937 Kalagni is Rudra and
Kalagni's beloved is Kali. The man known as Manu is Shambhu and Shatarupa is
Shiva's beloved. Daksha is Mahadeva himself and Prasuti is Parameshvari. Ruchi
is Bhava and the learned speak of Akuti as Bhavani. Bhrigu is the divinity who
destroyed Bhaga's eyes and Khyati is the one loved by the three-eyed one.
Marichi is Bhagavan Rudra and Sambhuti is Sharva's beloved. Angiras is the one
who holds up Ganga and Smriti is said to be Uma herself. Pulastya is the one
who wears the moon on his crest and Priti is the one loved by the wielder of
the trident. Pulaha is the one who destroyed Tripura and his beloved is Shiva's
beloved. Kratu is said to be the one who destroyed the sacrifice and Sannati is
the lord's beloved. Atri is the one with three eyes and the learned say that
Anasuya is Uma herself. Kashyapa is the divinity who destroyed Kala and the
mother of devas is Maheshvari. Vasishtha is Manmatha's enemy and Arundhati is
Devi herself. All men are Shankara, and all women are Maheshvari. Therefore,
all men and women possess their powers.""""
_______________________
1932 The sun's radiance.
1933 Shiva.
1934 Agni.
1935 Here, Yaksha means Kubera. Riddhi is
Kubera's wife.
1936 Ishana's wife.
1937 Shivaa.
""Bhagavan Isha is the
one who enjoys objects and Parameshvari is the object. Everything that is heard
is Uma's form and everyone who hears is the one who wields the excellent
trident as a weapon. Everything that is worthy of being asked is supported by
Shankara's beloved. Everyone who asks is the one whose atman is in the universe,
the one who wears the crescent moon as an ornament. Everything seen, everything
spoken about and every object with form is his beloved. The one who perceives
is the divinity Vishveshvara, the one who wears a slice of the moon as his
crest jewel. Everything with taste is Mahadevi and Deva Shiva is the one who
savours the taste. Everything loved is Girija and the one who loves is the one
who imbibed the poison. Everything worthy of being thought about is always
supported by Devi Maheshvari. The one who reflects is Mahadeva Maheshvara,
whose atman is in the universe. Everything worthy of being understood is
supported by Bhava's beloved. The one who understands is the divinity, Bhagavan
Chandrashekhara. In everything with life, Bhagavan, the lord who wields Pinaka,
is prana. In everyone, in the form of water, Ambika ensures that prana exists.
All kshetras are Devi, loved by the destroyer of Tripura. They are supported by
her and Bhagavan, the Destroyer, is kshetrajna. The day is Deva, who holds the
trident as a weapon, and night is the one loved by the one with the trident in
his hand. The sky is Deva Shankara, and the earth is Shankara's beloved. The
ocean is Bhagavan Isha and the shoreline is the daughter of the Indra among
mountains. The tree is Deva Vrishadhvaja, and the creeper is Vishveshvara's
beloved. Bhagavan, who chastised Tripura, supports everything masculine. Devi,
who charms Deva, supports everything that is feminine. Sharva's beloved
supports all the different groupings of words and Chandrashekhara supports the
meanings of all these words. Every object is Maheshvara and every Shakti in an
object is Devi Vishveshvari. Everything supreme, pure, sacred and auspicious is
said to be an expansion of the energy of those two immensely fortunate ones.
When a lamp is lit, its flame illuminates the entire house. Like that, their
energy pervades and illuminates the universe. The supreme shruti texts say that
starting with a blade of grass and ending with Shiva's image, everything known
in the universe originates because of contact with them. They exist in the
atmans of everyone and ensure every kind of welfare. They must always be
worshipped, revered and thought of. O Krishna! According to my wisdom, I have
told you about the innate nature of Paramesha and Parameshi. But I have still
not completed. Who is capable of speaking about the innate nature of Paramesha
and Parameshi? It is beyond the perception of minds of those who are great. It
is in the minds and hearts of those who have dedicated themselves to Ishvara and
Ishvari. However, for those who have not done so, it does not exist in their
intelligence. The powers that have been spoken about are said to be beyond
Prakriti. Those who know about secrets know about the secret and the supreme,
beyond Prakriti. The supreme powers of Parameshvara are beyond Prakriti and
cannot be grasped through words, thoughts or the senses. He is the supreme
refuge. He is the supreme destination. He is the supreme achievement.
Parameshthi's powers represent that. To obtain that, there are those who have
endeavoured to control their breath and conquer their senses, sealing all
possible entry into the prison that is a womb. If one understands about the
powers of Shiva and Shivaa, one is never scared. One obtains the medication of
mritasanjivani, an antidote to the virulent poison that is samsara. If a person
understands the tattva about their Para and Apara powers, he goes beyond the
Apara powers and obtains the Para powers. O Krishna! I have thus spoken to you
about the true nature of the two paramatmans. This is a secret, but since you
are Bhava's devotee, you are worthy. It is the instruction of the Vedas that
the po powers of Isha and Ishi should never be spoken about to those who are
not disciples, or to those who are not Shiva's devotees. O one who brings
welfare! Therefore, you should not speak about this to others. You should speak
about it to those who are like you, not to others. If a person reveals the
nature of Shiva and Shivaa's powers to those who are worthy, he is freed from the
ocean of samsara and obtains sayuja with Shiva. If this is recited, crores of
great sins are destroyed. If this is recited three times or four times, even
more sins are destroyed. Enemies who cause harm are destroyed and well-wishers
increase. Learning is enhanced. The mind turns towards Shiva and truth
flourishes. If a person possesses supreme devotion towards Shiva, along with
Amba, the followers and the attendants, he obtains welfare and everything else.
There is no doubt about this. With purity and trust inside and devotion towards
Shiva, this must be chanted. As a result of former karma being strong, if the
fruits are not realized, it must be recited repeatedly. In that event, there is
nothing in the world that will be impossible to obtain.""""
،""Upamanyu
said, "This universe, with its mobile and immobile entities, is a form of
the lord of devas. Because of the weight of Pashas, Pashus do not know this. O
descendant of the Yadu lineage! Maharshis do not know about his supreme nature,
which is without a second. Therefore, though he is one, they speak of him in
many ways. Some say that his atman is the brahman. Others say that he is beyond
the brahman. Some speak of Mahadeva as supreme, without beginning and without
death. He is spoken of as the cause behind elements and senses and as Pradhana,
with his atman in material objects. But Para-brahman is indicated as being
beyond Apara-brahman, with only consciousness in its atman. The word brahman is
used because it is large and because it expands. 1938 Both are forms
of the brahman-Brahma and Brahma's lord. Some say that Isha has the forms of
Vidya and Avidya. It is said that Vidya has consciousness and Avidya lacks
consciousness. Both Vidya and Avidya exist in the universe, and both belong to
the guru of the universe. Since the universe is under his control, there is no
doubt that the universe is his form. Some say that his form is the one that
causes confusion. Others know that Sharva's form is beyond this. In this way,
one expends one's intelligence and speaks a lot, causing confusion. Those who
know say that his true form is beyond Vidya. His tattva is spoken of as
supreme, without a second. Those who speak about the Vedas say that anything
contrary is not true. Since he is the lord of both, Shiva is described as the
lord of the existent and the non-existent. He is said to be Kshara and Akshara.
There are those who say he is beyond notions of Kshara and Akshara. All beings
are Kshara. The one who is immoveable is spoken of as Akshara. Since both are
under his control, both are Paramesha's forms. The serene Shiva is beyond them.
He is spoken of as being beyond Kshara and Akshara. He has individual and
collective forms. But he is the cause behind the individual and the collective.
Some sages say that Shiva is the supreme cause. Some say that the collective is
not manifest and that the individual is manifest. Since these function
according to Paramesha's will, they are indeed his forms. But since he is their
cause, Shiva is also the supreme cause. Those who know about the meaning of the
word cause, say that he is the cause behind the collective and the individual.
Some say that Ishvara's form is manifest in a jati. 1939 Whatever is
inherent in the lump that is a body, is said to be jati.
________________________
1938 The word brihat (large) is based on a
verbal root that indicates expansion and extension.
1939 Jati
is a form of existence, determined by birth.
Depending on its conduct, the
individual assumes the form of a lump that is jati. What jati becomes manifest,
this is because his command is being followed. Therefore, Mahadeva is spoken of
as the individual, manifest in the form of jati. Some speak of Shiva's atman as
Kala, manifest in the form of Pradhana and Purusha. Pradhana is said to be
Prakriti and Purusha is kshetrajna. The learned speak of twenty-three manifest
tattvas. Kala is the cause behind the creation of the universe coming to a
conclusion. Isha is the lord, the creator, the one who activates and the one
who withdraws. He is his own ruler, and he is the cause behind appearance and
disappearance. He is without birth. Thus, Pradhana, Purusha, the manifest and
Kala are his own forms. He is their leader and lord, their cause. He is their
creator and is spoken of as Maheshvara. Some speak of Isha as the atman of
Virat and Hiranyagarbha. Hiranyagarbha is the cause behind the worlds and Virat
is the atman of the universe. Others say that Shiva is the supreme and wise one
who is within. There are others who speak of him as the atman in wisdom, energy
and the universe. There are others who speak of him as the state of turiya.
Others know him as the supreme Soumya. There are others who hold the view that
he is the one who measures, he is the measurement and he is the one who is
measured. Others say he is the doer, the act, the effect, the instrument and
the cause. There are others who speak of him as the atman in the states of
being awake, dreaming and sleeping. Some say he is turiya, beyond these. Some
say he is beyond turiya. Some say he is devoid of gunas. There are others who
know him as the supreme one who possesses gunas. Some say he moves around in
samsara, while others say he is beyond samsara. Some speak of him as
self-ruling, others know him to be beyond notions of self-ruling. Some speak of
him as terrible, while others describe him as amiable. 1940 Some say
he possesses attachment, others say he is devoid of attachment. Some say he is
active, other people say he is not active. Some say he possesses senses, others
say he is devoid of senses. Some speak of him as stable, while others say that
he is not stable. Some say he possesses forms, others know him as the one
without forms. Some say he cannot be seen, others know him as one who can be
seen. Some say he can be spoken about, others hold that he is beyond words.
Some say he can be expressed in words, others have the view that he is beyond
usage of words. Some say he possesses thoughts, others hold that he is devoid
of thoughts. Some hold jnana to be his atman. Others say that he is vijnana.
Some say he can be known, while others say he can never be known. Some speak of
him as Para and one, others say he is Apara. In this way, one has conceived of
Parameshthi's true nature. Because of their different conceptions and beliefs,
sages are unable to grasp his true nature. There are those who seek refuge with
Prameshvara, with every kind of sentiment. Without efforts, they get to know
Shiva, the supreme cause. Isha is the ancient being who rules over the worlds.
Until a Pashu sees him, he suffers miseries in the bonds of Pasha and like the
rim of a wheel, is whirled around in samsara. Isha is the creator, golden in
complexion. He is Purusha, Brahma's origin. He is the one who should be beheld.
When a person sees him, through that knowledge, he is purged of good and bad
deeds and without any blemishes, obtains union with the supreme.
____________________________
1940 That is, Soumya.
“Upamanyu said, "As a result
of atoms, 1941 action, maya, Prakriti, intelligence and ahamkara,
Shiva suffers from no bonds. Nor are there any bonds that result from the mind
or the senses. There are never any bonds on account of the tanmatras or the
elements. Kaala, Kalaa and Vidya do not restrain him. The infinitely energetic
Shambhu has no attachment or hatred. He has no occupation. Notions of being
skilled or unskilled do not apply to him. The adverse effects of karma and the
fruits of happiness and misery do not apply to him. He has no hopes, no
relationships, no samskaras and no karma. Objects of pleasure and association
with objects of pleasure have no meaning. He is beyond the conception of the
three periods of time. He has no cause, nor anyone who makes him do anything. He
has no beginning, middle or end. He has no act, cause, instrument or effect. He
has no relatives. Nor does he not have relatives. There is no one who urges him
or controls him. He has no lord, guru or protector. There is no one who is his
superior or equal. He has no birth or death. He desires nothing, nor does he
not desire anything. He is not subject to any norms or restraints. He has no
emancipation, nor bondage. Nothing inauspicious ever flows from him. Since he
is Shiva, the paramatman, everything auspicious is in him. Through his own
Shaktis, Shiva presides over everything. He is established and never deviates
from his own nature. Therefore, he is spoken of as Sthanu. Shiva presides over
the universe, mobile and immobile. He is remembered as the one who possesses
every kind of form. When one knows Sharva, one is not deluded. O Sharva! O
Rudra! I prostrate myself before you. He is the great being who is beyond
existence. He is Bhagavan, with golden arms. He is Ishvara, the lord of gold.
He is Ishana, Ambika's consort. He is the wielder of Pinaka, who rides on a
bull. Rudra is one and he is the supreme brahman. He is the being who is dark
and tawny. He is the one who should be sought out inside the body and within
the heart, as minute as the tip of a hair, with golden hair, eyes like lotuses
and a coppery-red complexion. He is the divinity who moves around, blue in the
throat and golden all over. He is gentle and amiable and a mixture of both. He
is Akshara, amrita and without decay. He is the special and supreme being,
Bhagavan, who destroyed death. He is free from notions of sentient and
non-sentient and prapancha. He is greater than the greatest. With his excellent
jnana and prosperity, Shiva looks on. The learned say that he is established,
greater than all the lords of the worlds. When the subsidiary cycle of creation
occurred, he is the one who instructed Brahma about all the sacred texts in
detail. He is the original instructor, who instructed in this way, not affected
by periods of time. He is not affected by periods of time and is described as
the guru of all gurus. He is everything. He is Sarvesha, not affected by
divisions of time. All his Shaktis are naturally exceedingly pure. He is
unmatched in jnana. He creates his eternal body. His prosperity is without a
challenger. So are his happiness and great strength. There is no match to his
energy, power, valour, forgiveness and compassion. He is complete. Therefore,
he has no need for creation himself. The fruits of all his deeds are meant to
show favours to others. When Pranava is uttered, it expresses Shiva, the
paramatman. Pranava and other supreme words express Shiva, Rudra and the
others. When Pranava is uttered, it expresses Shambhu.
_______________________
1941 We have translated anu as atom.
Therefore, if one uses this to
perform japa on Bhava, one obtains supreme siddhi. There is no doubt about
this. Therefore, those who are accomplished in the agama texts speak of the
divinity as being expressed in a single akshara. Those who are learned know
that a word and its meaning are identical. The Upanishads speak of four
matras-'A', 'U', 'M' and nada. 'A' is spoken of as hymns from the Rig Veda, 'U'
is spoken of as the Yajur Veda, 'M' as the Sama Veda and nada is said to
represent the shruti text of Atharva Veda. 'A' stands for the great seed, rajas
and the four-faced creator. 'U' is Prakriti, the womb, and Hari, who protects
with sattva. 'M' is Purusha, the seed, tamas and Hara, the destroyer. Nada is
the supreme being, Isha Shiva, nirguna and devoid of action. Everything is
known through the three matras in three different ways. Through that half
matra, Shiva's atman should be understood. There is nothing greater than him
and there is nothing smaller than him. Immobile as a tree, he is established in
heaven. He is a being who is complete in himself alone, in every possible way.’
“Upamanyu said, "His Shakti
and his Vidya are natural, and the universe doesn't reveal the signs. It is
one, but illuminates in many forms, like the radiance of the sun. There are an
infinite number of Shaktis, Iccha, Jnana, Kriya, Maya and others. They are like
the sparks from a flame. The beings, Sadashiva, Ishvara, Vidyeshvara,
Avidyeshvara and others, were born from this Shakti, which is beyond Prakriti.
There is no doubt that starting with Mahat and ending with Vishesha, and Aja 1942
and the other forms, are produced by this Shakti. This Shakti is subtle and
goes everywhere, with the form of enlightenment and bliss. The divinity Shiva,
with the moon as his ornament, is said to be the one who possesses Shakti.
Shiva is the one who should be known. Shiva is learning, wisdom, the shruti
texts, the smriti texts, fortitude, stability, steadfastness, jnana and the
Shaktis of Jnana, Iccha and Karma. His command is the supreme brahman. There
are two kinds of Vidya, Para and Apara. Pure Vidya and pure Kalaa are both
created by Shakti. Maya is Prakriti. A living being is subject to
transformations and is Vikriti. 1943 Everything, existent or
non-existent, is pervaded by Shakti. Devi Maya deludes the universe, with its
mobile and immobile entities. In her pastimes, without any effort, she frees
them. Along with her, in her twenty-seven forms, Sarvesha is established and
pervades the universe. This is how emancipation occurs.""""
""""Once upon a
time, there were some sages. They knew about the brahman and desired
emancipation. Their minds were filled with doubts, and they wondered, 'What is
the reason? Where have we been born from? What is the reason for us to be
alive? Where will we be instated? Who is the one who presides over us? How can
we obtain eternal happiness and other things that are everlasting? Who has made
these arrangements in the universe, which cannot be transgressed? Time,
inclination, destiny and wishes cannot have engaged us here. The origin of
beings cannot be Purusha, or any supreme yogi. Time is insentient, whereas the
atman is sentient.
____________________
1942 Brahma.
1943 Vikriti is change, transformation,
with a nuance of the negative about it.
Beings experience happiness and
unhappiness, but they have no ownership over them.1944 Those who are
devoted to dhyana and yoga can see Ishvara's Shakti. Their Pashas are severed,
and they can see him directly, though he is hidden by the gunas. When the
Pashas are severed, they can see the cause behind all causes. He is the one who
possesses Shakti. With their divine sight, they see Mahadeva. He is
immeasurable. Through Shakti, he presides over all causes, along with Kaala. It
is through his favours that one visualizes the supreme yoga of bhakti yoga and
obtains the divine destination. They see Shiva, along with Shakti, within their
hearts. The shruti texts say that such people obtain eternal peace. The one who
possesses Shakti can never exist without Shakti. Nor can Shakti withdraw from
the one who possesses Shakti. The two are identical. Indeed, the process of
emancipation through jnana or karma is not spoken about. With his favours, it
is as if emancipation assumes an embodied form and exist in the palm of one's
hands. Through his favours, devas, danavas, pashus, birds, worms and insects
can be freed. A foetus in a womb, a child, a young person, an aged person, a
person who is about to die, one who is in heaven, one who is in hell, one who
has fallen down, a person with dharma in his atman, a learned person, a foolish
one-through his favours, there is no doubt that all these are instantly
emancipated. There is no doubt that Parameshvara is pleased with devotees, even
if they are not worthy. In his compassion, he frees them from many kinds of
dirt. Devotion results from his favours and his favours result from devotion.
Beholding that there can be a difference in states, a learned person is not
confused about this. His favours are first required to ensure objects of
pleasure and emancipation. However, it is impossible to obtain this in a single
birth. There are siddhas who have followed the shruti and smriti texts across
many births. When they develop understanding, they are no longer attached and
Maheshvara is pleased. The lord of devas is pleased when Pashus follow such a
path. The mind must first be filled with the faith and belief, 'My lord
exists.' After this, a man engages in many kinds of austerities that characterize
those who follow Shiva's dharma. As a result of this yoga, there is greater
devotion. As a result of this greater devotion, greater favours are obtained.
Through these favours, one is freed from bonds. The person transcends notions
of being emancipated and not being emancipated. Even if a mortal person has a
little bit of such sentiments, for three succeeding births, he will not be
squeezed in the vaginal passage. There is no doubt about this. Service, with or
without the accompaniments, is said to be devotion. Depending on the mode, this
is divided into three types thoughts, words and deeds. If one thinks of Shiva's
form, this kind of service is said to be one done through the mind. If one
performs japa, this is said to be service in words. If one performs rites like
worship, this is said to be service in deeds. All three modes of service are
said to be the following of Shiva's dharma. Shiva, the paramatman, has said
that there are five kinds of dharma. Briefly, they are austerities, karma,
japa, dhyana and jnana. Karma is the worship of Shiva's lingam. Austerities are
chandrayana and other things. Japa is of three types-repeated practice,
thinking about him and dhyana. The jnana that exists in Shiva agama texts is
spoken of as jnana.
______________________
1944 Though not clearly stated, this seems
to be the place where the speculation of the sages ends, and Upamanyu
continues.
Out of compassion towards those who
seek refuge with Shiva and to give them a means to ensure the beneficial, the
Shiva agama texts were stated by Shrikantha Shiva to Shivaa. Therefore, an
intelligent man who seeks to ensure his benefit should seek to enhance devotion
towards Shiva and avoid attachment to material objects.""""
""Krishna said, "O
illustrious one! I wish to hear what Shiva said, to free those who seek refuge
with him, on jnana about Shiva, the essence of the Vedas. It cannot be grasped
by those who are not devotees, those who lack intelligence and those who are not
engaged with him. It is secret and has five kinds of meanings. It is criticized
by those who lack wisdom. It is not against the dharma of varnas and ashramas
and in some cases, it is the same. It has been adapted from Vedas and Vedangas
and all of samkhya and yoga. The innumerable and extensive texts have one
hundred crores of shlokas. O lord! What is said about how Paramesha should be
worshipped? Who has a right to perform this worship? What about jnana, yoga and
other things? O one excellent in vows! You should tell me about all this in
detail. """"
""Upamanyu replied,
"Shiva himself spoke about what the Vedas have said. I will briefly speak
about Shiva's dharma, without praising it, or criticizing it. It will instantly
be evident that he is the cause. It is divine and confers emancipation. With a
guru's favours, it can be obtained easily. I will speak about it briefly. It is
impossible to narrate it in detail. The lord Sthanu Maheshvara Shiva has both
cause and effect within him. Desiring to create, he manifested himself from the
unmanifest. The lord, superior to all the rishis in the universe, created the
first among devas, the lord Brahma. When he was being born, Brahma looked
towards his father, the divinity. While Brahma was being born, his father, the
divinity, looked towards him and commanded him. Thus glanced at by Ishvara
Rudra, the deva created the universe. He made separate arrangements for the
different varnas and ashramas. For the sake of sacrifices, he created Soma.
Heaven, earth, fire, the sun, the sacrifice, Vishnu and Shachi's lord
originated from Soma. They and other gods praised Rudra, with hymns dedicated
to Rudra. With a pleased face, the lord stood in front of the devas. In his own
pastimes, Maheshvara robbed them of their jnana. Thus deluded, devas asked him,
'Who are you?' Bhagavan Rudra replied, 'I am the only ancient being. O best
among gods! I was, and will be, the first. There will never be anyone who
surpasses me. There will never be an entity who exceeds me. I alone satisfy the
universe with my own energy. There is no one who is superior to me, or equal to
me. A person who knows me, is emancipated.' Saying this, Bhagavan Rudra
vanished from the spot. Unable to see Ishana, they used hymns from the Sama
Veda to praise him. They based themselves on Atharvashiras Upanishad and
observed Pashupata vrata. The immortals smeared bhasma all over their limbs. To
show favours to the Pashus, the lord Ishvara Pashupati arrived in their
presence, along with Uma and his ganas. There are yogis who have destroyed
their sins. They have conquered sleep and have conquered their breathing. They
see the divinity within their hearts. Like that, the bulls among devas saw him.
There is the one who is known as the supreme Shakti. She follows Ishvara's will.
They saw her, possessing beautiful eyes, to Mahesha's left. They also saw the
lords among ganas and other siddhas. They have freed themselves of samsara and
have obtained a constant and supreme destination with Shiva. Devas praised
Maheshvara, along with Devi. They used Maheshvara's divine stotrams, from the
shruti texts and from the Puranas. Full of compassion, the divinity
Vrishadhvaja glanced towards the devas. Pleased, he spoke in a naturally sweet
voice. 'I am pleased with you.' Pleased in their minds, they prostrated
themselves before Vrishadhvaja.""""
"Lovingly, the devas asked him
a question that has deep meaning. The devas asked, 'O Bhagavan! What path
should be followed to worship you on earth? Who has the right to undertake this
worship? You should tell us the truth about this.' Hara, the supreme divinity,
smiled and glanced at Devi. He displayed his terrible and supreme form, which
resembles the sun. It was supreme, full of every kind of prosperity and every
kind of energy. It was surrounded by Shaktis, images, accompaniments, planets
and devas. He possessed eight arms and four faces. Half of that wonderful form
was female. Beholding that wonderful form, the devas, with Vishnu at the
forefront, understood that Deva was the sun and Devi was the moon. The five
elements and all mobile and immobile objects were in him. They prostrated
themselves, offered arghya and said, 'O one with the complexion of sindura! O
one with an excellent disc! O one with ornaments golden in complexion! O one
with eyes like the petals of a lotus! O one who holds a lotus! O cause behind
Brahma, Indra and Narayana! The arghya in this vessel is praised. It has been
filled with excellent jewels and golden water, mixed with kumkuma. There is
kusha grass. There are flowers. We are offering it to you. O Bhagavan! Be
pleased. I prostrate myself before Shiva, the serene one, along with his ganas.
You are the original cause. You are Rudra and Vishnu. You are Brahma and you
have a form as Surya.' If a person controls himself and worships Shiva in the
solar disc in the morning, at midday and in the evening, if he offers an
excellent arghya, if he prostrates himself and if he reads shlokas from the
Upanishads, there is nothing that is impossible for him to obtain. If his
devotion is firm, he is emancipated. Therefore, for the sake of dharma, artha,
kama and moksha, in thoughts, words and deeds, Shiva must constantly be
worshipped in the form of the sun. Located in the disc, Maheshvara looked at
the devas. Hara gave them the sacred text, the sequel to all agama texts, and
vanished. They understood that brahmanas, kshatriyas and vaishyas have a right
to the worship. The devas prostrated themselves before the lord of devas and
left for wherever they had come from. """,
"After a long period of time,
that sacred text was forgotten. Seated on her husband's lap, Maheshvari asked
him about it. Urged by Devi, Deva, with the moon as his ornament, narrated to
her the sacred text that is a sequel to all the agama texts. Urged by
Parameshthi,1945 this was propagated in the worlds by my guru,
Agastya, and maharshi Dadhicha. For the sake of emancipating those who seek
refuge in him and imparting jnana to their descendants, in the cycle of yugas,
the wielder of the trident himself takes avataras. Depending on the kalpa, in
the due order, hear about the lords of yoga who were the avataras of Vyasa.
They were Ribhu, Satya, Bhargava, Angiras, the brahmana Savita, Mrityu, the
intelligent Shatakratu, Vasishtha, bull among sages, Sarasvata, Tridhama,
Trivrita, bull among sages, Shatateja, Dharma, who is heard to have been
Narayana, Svaraksha, the intelligent Aruni, Kritanjaya, Kritanjaya, 1946
Bharadvaja, the wise and excellent Goutama, the sage Vachahshrava, Sukshmayani,
Shuchi, the sage Trinabindu,
____________________
1945 Brahma.
1946 This is a second Kritanjaya.
Krishna, Shakti, Shakti's son,
Uttara, Jatukarnya, Hari and the sage Krishna Dvaipayana himself. O ones
excellent in vows! These are the forms of Vyasa's avataras till the end of
dvapara yuga. These were avataras of the wielder of the trident, who were
teachers of yoga, and their disciples. At different points in time, the
immensely energetic lord had four shishyas. Those shishyas had hundreds and
thousands of disciples. They were born and carried out Shiva's command in the
world. Those extremely fortunate ones were supreme in their devotion and were
liberated.""""
“Krishna said, "O illustrious
one! In the cycle of yugas, please tell me about the avataras Sharva, the
wielder of the trident, had as Yogacharya, 1947 and about their
disciples.""""
""Upamanyu replied,
"In Varaha kalpa, in the seventh manvantara, following the due order of
yugas, these are the following twenty-eight 1948-Shveta, Sutara,
Madana, Suhotra, Kanka, Lougakshi, Mahamaya, Jaigishivya, Dadhivaha, Rishabha,
the sage Ugra, Atri, Supalaka, Goutama, the sage Vedashira, Gokarna, Shikhandi,
who lived in a cave, Jatamali, Attahasa, Daruka, Languli, Mahakala, Shuli,
Dandi, Mundisha, Vishnu, Somasharma and Lakulishvara. Each of them had four
shishyas who were serene in their minds. Starting with Shveta and ending with
Rushya, I will enumerate them in the proper order.
(1) Shveta; (2) Shvetashikha; (3)
Shvetashva; (4) Shvetalohita; (5) Dundubhi; (6) Shatarupa; (7) Richika; (8)
Ketuman; (9) Vikosha; (10) Vikesha; (11) Vipasha; (12) Pashanashana; (13)
Sumukha; (14) Durmukha; (15) Durgama; (16) Duratikrama: (17) Sanatkumara; (18)
Sanaka; (19) Sananda; (20) Sanatana: (21) Sudhama; (22) Viraja; (23) Shankha;
(24) Andaja; (25) Sarasvata; (26) Megha; (27) Meghavaha; (28) Suvahaka; (29)
Kapila; (30) Asuri; (31) Panchashikha; (32) Vashkala; (33) Parashara; (34)
Garga; (35) Bhargava; (36) Angiras; (37) Bala; (38) Bandhu; (39) Niramitra;
(40) Ketushringa; (41) Tapodhana; (42) Lambodara; (43) Lamba; (44) Lambatma;
(45) Lambakeshaka; (46) Sarvajna; (47) Samabuddhi; (48) Sadhya; (49) Siddhi;
(50) Sudhama; (51) Kashyapa; (52) Vasishtha, (53) Viraja; (54) Atri; (55) Ugra,
(56) Gurushreshtha; (57) Shravana; (58) Shravishtaka; (59) Kuni; (60) Kunibahu;
(61) Kusharira; (62) Kunetraka; (63) Kasyapa; (64) Ushanas; (65) Chyavana; (66)
Brihaspati; (67) Utathya; (68) Vamadeva; (69) Mahakala; (70) Mahanila; (71)
Vachahshrava; (72) Suvira; (73) Shyavaka; (74) Yatishvara; (75) Hiranyanabha;
(76) Koushalya; (77) Lokakshi; (78) Kuthumi; (79) Sumantu; (80) Jaimini; (81)
Kubandha; (82) Kushakandhara; (83) Plaksha; (84) Darbhayani; (85) Ketuman; (86)
Goutama; (87) Bhallavi; (88) Madhu; (89) Pinga; (90) Shvetaketu; (91) Ushija;
(92) Brihadashva; (93) Devala; (94) Kavi; (95) Shalihotra; (96) Suvesha; (97)
Yuvanashva; (98) Sharadvasu: (99) Akshapada; (100) Kanada; (101) Uluka;
_____________________________
1947 Preceptor of yoga.
1948 One for each dvapara yuga. If Guhavasi
(one who resides in a cave) is treated as a proper name, the number becomes
twenty-nine. Therefore, we have taken it as an adjective. The text does not
have the numbering for shishyas. We have added this for convenience. To make it
clear, Shveta, Shvetashikha, Shvetashva and Shvetalohita were shishyas of
Yogacharya Shveta and so on. Naturally, there was more than one person with the
same name. There should be 112 names for shishyas, but we only have 106,
suggesting one shloka is missing from the text.
(102) Vatsa; (103) Kulika; (104)
Garga; (105) Mitraka and (106) Rushya. These were the shishyas of Mahesha when
he assumed the form of Yogacharya. All of them were siddhas in the Pashupata
vow and all of them smeared their bodies with bhasma. They know the truths of
all the sacred texts and were accomplished in the Vedas and Vedangas. All of
them were devoted to jnana about Shiva and followed Shiva's order. With their
minds devoted to Shiva, all of them were free of attachment. They were patient
and tolerated all the opposite pairs of sentiments. They were engaged in the
welfare of all beings. They were upright, mild and healthy,conquering their
rage and their senses. All of them wore strings of rudraksha beads as ornaments
and had Tripundra marks on their foreheads. Some had tufts of matted hair,
others matted hair everywhere. Some were without matted hair and shaved off
their heads. They generally ate roots and fruits and were devoted to pranayama.
They were proud about Shiva and devoted to performing dhyana on Shiva.
Destroying the sprouts of the poisonous tree of samsara, they readied
themselves to proceed to Shiva's supreme city. If a person accepts them as
virtuous and constantly worships Shiva, he proceeds to sayujya with Shiva.
There is no need to think about this.""""
"Krishna said, "O
illustrious one! O Indra among Mall yogis! O ganeshvara! O lord among sages! O
one who is Shadanana's1949 equal! O ocean of every kind of jnana! O
guru! You are actually Parameshvara, in the form of a maharshi, having taken an
avatara to sever the bonds of men. Other than you, there is no one in this
universe, deva or danava, who possesses such supreme sentiments and knows the
truth about Shiva. It is as if the wielder of Pinaka is directly emerging from
your mouth. Having drunk the amrita of jnana about Shiva, my mind is not
satisfied. He is the creator of the entire universe. Seated on the lap of
Bhagavan, her husband, what did Parameshvari ask him?""""
""Upamanyu replied,
"O Krishna! You have asked an appropriate question and I will answer
accurately. You possess an auspicious mind and are Bhava's devotee. Immersed in
divine dhyana, along with Devi, Mahadeva went to the divine and supreme
mountain of Mandara, where there were beautiful caves. Devi's beloved friend
was Shubhavati, with a pleasant smile. She affectionately brought agreeable and
blossoming flowers. Deva, supreme among devas, placed Devi on his own lap and
ornamented her with those flowers and became full of joy. The ladies from the
inner quarters and Indras among ganas, who served in the inner quarters,
decorated Devi, the Ishvari of all the worlds, with divine ornaments. With
whisks in their hands, they served Devi and Deva Maheshvara, her husband, who
was the lord of all the worlds. Mahesha and Maheshi engaged in agreeable
conversations, to save men in the world and those who seek refuge with Shiva.
Finding an appropriate moment, Maheshvari of all the worlds asked her husband,
Maheshvara of all the worlds. Devi asked, 'Mortals are foolish in their
intelligence. How can they bring Mahadeva under their control? They are
incapable of controlling their atmans and have not cleansed their
atmans."""""
""Ishvara replied, 'If
there is no devotion, I cannot be brought under control through karma,
austerities, japa, postures, jnana, or other means.
____________________
1949 Kartika's.
Whatever be the cause, if men have
faith in me, I can be brought under control, touched, seen, worshipped and
spoken to. If a person desires to bring me under control, he can accomplish it
through devotion. Shraddha leads to the dharma of the respective varnas and
protects it. If a human follows the dharma of his varna and ashrama, that
develops faith in me, not anything else. Every kind of siddhi can be
accomplished through the dharma of the ashramas. Following my command, Brahma
stated this earlier. With many kinds of rites, this is known as the
grandfather's dharma. This is expensive, requires efforts and does not lead to
great fruits. However, through the great dharma of devotion, one can obtain
what is difficult to get. All the varnas can obtain this by seeking refuge with
me alone. Through this happy path, they obtain dharma, artha, kama and moksha.
I have again reorganized the conduct of the varnas and ashramas and have said
that all the varnas must have devotion towards me. I have instructed that only
those who have faith in me are entitled to observe the rites, not others. I
have instructed and described the path of seeking refuge in me. Through my
favours, a person is then freed of impurities, maya and Pashas. He is able to
reach my city, from which, a return 1950 is extremely difficult.
This is my supreme dharma and having obtained me, they are freed from maya.
Whether one follows, or does not follow, the dharma of the varnas, if a person
follows what I have said about devotion and seeking refuge in me, he raises
himself up. He gets what is difficult to obtain, possessing more than crores
and crores of qualities. This is greater than what is obtained by following the
dharma of varnas. O auspicious one! In all the manvantaras that have passed,
spanning thousands of generations, I have had avataras as Yogacharyas. O
Sureshvari! However, those who do not possess intelligence and those who are
not my devotees, find it extremely difficult to access this vijnana of
generations. Therefore, one should make efforts to resort to devotion. If a
person makes efforts elsewhere, there is great harm. There is a great weakness,
delusion, blindness and dumbness. If a person acts in that way, he is expelled
from the path of liberation."""""
"""""O
Sureshvari! My eternal dharma has four parts-jnana, kriya, charya and yoga. 1951
Jnana is said to be knowledge about Pashu, Pasha and Pati. Under the
instruction of a guru, following the six paths for purification is said to be
kriya. I have laid down the rules for the varnas and ashramas, and within that,
the dharma of good conduct through worship. This is described as charya. If a
person follows the path indicated by me, immersing his mind in me and
restraining any other kind of conduct, this is described as yoga. O Devil
Purifying the consciousness is superior to many horse sacrifices. It bestows
emancipation, something that is difficult for those who are attached to
material objects to obtain. Yoga is said to be non-attachment and destruction
of former sins, by conquering the category of senses through yama and niyama.
Jnana results from non-attachment and yoga follows from jnana. There is no
doubt that a person who knows yoga, even if he has fallen, is emancipated. The
following activities must always be practiced-compassion, non-violence,
accumulation of jnana, truthfulness, avoidance of theft, belief, faith,
restraint of the senses, studying, teaching, performing sacrifices for one's
own self, performing sacrifices for others, dhyana, devotion towards Ishvara,
constant pursuit of jnana and good conduct.
_______________________
1950 As in, rebirth in samsara.
1951 Charya is conduct, interpreted as
daily worship. These are the four parts of sadhana followed by a bhakta. Charya
leads to salokya, kriya leads to samipya, yoga leads to sarupya, and jnana
leads to sayujya.
A brahmana who follows these
attains siddhi in jnana yoga. Within a short period of time, he obtains vijnana
and also achieves yoga. O beloved! Through the fire of jnana, a person who
possesses jnana burns this body down in an instant. Through my favours, a
person who knows about yoga casts aside the bonds of karma. Karma can be both
auspicious and inauspicious. However, both are impediments to emancipation.
Therefore, by engaging himself, a yogi will cast aside both good deeds and
wicked ones. When one undertakes karma in pursuit of the fruits of karma, this
is an impediment, not karma in itself. Therefore, one should cast aside the
fruits of karma. O beloved! At first, a person should worship me externally,
through karma yajna. He will then engage in jnana yoga and thereafter, pursue
yoga. Embodied beings who know my true nature through karma yajna, regard a
clod of earth, a stone and gold as equal and do not worship me further.
However, a best among sages is my devotee. He controls himself and is engaged
in yoga. He is a yogi who pursues jnana yoga, obtaining sayujya. There are
varnas who resort to me, though their minds still retain attachment. They
possess the rights and are worthy of performing jnana, charya and
kriya.'"'""
""""My worship
has two types-known as external and internal. The learned know that the worship
can take three forms, in thoughts, words and deeds. Virtuous worship is also
said to be of five types in the due order, austerities, karma, japa, dhyana and
jnana. When external worship is performed, it is known to others. In that way,
what is known to one's own self is described as internal worship. A mind that
is only devoted to me is spoken of as a true mind, not any mind. Speech that is
only about my name is true speech, not other kinds of speech. A body that
possesses my signs, and is marked with Tripundra and other things, and is
devoted to my worship, is a true body, and not any kind of body. My worship is
known as karma. External sacrifices and other things are not spoken of in this
way. Drying up the body for my sake represents austerities. Other kinds of
hardships are not held to be that. Japa is practice with the panchakshara
mantra or Pranava, or practice in performing dhyana on Rudra, not studying the
Vedas and other things. Dhyana is thinking about my form, not samadhi for some
other purpose. Vijnana is knowledge about the meanings of my agama texts and
not the meanings of other things. The mind is often attached to an external or
internal object. O Devi! Devotion to the tattvas should first be fixed by
focusing on these. Internal worship is one hundred times superior in qualities
to external worship. This is because external worship has the possibility of
being tainted by the glances of mixed varnas.1952 It should be known
that internal purity is purity. External purity is not spoken of as purity. If
a person does not possess a pure atman, he is not pure, but impure. External or
internal worship must be full of right sentiments. O Devil If the sentiments
are missing, that is deception. I am pure. What will the rites men perform do
for me? I only accept the internal or the external when sentiments exist. O
Devi! Kriya performed with sentiments is my eternal dharma. Performed in
thoughts, words or deeds, it should be indifferent towards the fruits. O Devi!
When one resorts to me with fruits in mind, this is inferior in nature. If
fruits are desired and those do not materialize, the person abandons me. O
unblemished one! However, even if a person desires fruits and has his mind
fixed on me, in accordance with his sentiments, I do grant him fruits.
________________________
1952 The text doesn't actually use the word
varna. It only uses the word mixed, which may also mean mixed practices. But in
view of the word glances, it probably does mean mixed varnas.
But there are those who do not
desire fruits. Nevertheless, they are devoted to me. Subsequently, I bestow the
desired fruits on these devotees, and they are loved by me. As a result of
their earlier samskaras, 1953 there are those who do not think about
the absence or presence of fruits. Helplessly, they seek refuge in me. It is
held that I love them the most. In truth, having obtained me, they do not get
anything more. O Parameshvari! Their supreme gain is that they have obtained
me. As a result of my favours, their sentiments are devoted to me. This forces
the fruit of supreme nirvana being bestowed on them. There are other
great-souled ones who vest their minds in me. Those have the right to speak
about my dharma say that such people display eight signs-affection towards my
devotees; approval of my worship; worshipping me on their own; using the body
to perform acts for me; devotion to listening to my accounts; transformation in
the voice, eyes and movements of the limbs when they hear about me; constantly
remembering me; and seeking refuge in me. If these eight signs exist in a
mleccha, 1954 he is like an Indra among brahmanas, an intelligent
sage, or a learned mendicant. I do not love a person who knows the four Vedas
as much as a shvapaka who is devoted to me. One can give to him and receive
from him. He should be worshipped, as if he is me. If a person devoutly
worships me leaves, flowers, fruits and waters, I am not destroyed for me, nor
is he destroyed for me.'"
“Ishvara said, 'O Deveshi! O Devi!
O beloved! I Iwill now tell you about the rights my devotees, the best among
learned brahmanas, possess, in accordance with the dharma of varnas-bathing
thrice a day; rites with the sacred fire; worship of the lingam in the proper
order; donations with Ishvara in mind; constant compassion towards everyone;
truthfulness; contentment; belief; non-violence towards all beings; modesty;
faith; studying; yoga; teaching; expounding commentaries; brahmacharya;
listening; 1955 austerities; forgiveness; purity; the right to wear
a tuft of hair, sacred thread, headdress and upper garment; not eating
forbidden food; wearing bhasma and rudraksha; worshipping on auspicious days,
especially chaturdashi; following the norms and drinking brahmakurcha1956
every month; worshipping me, especially bathing me; not giving up all the
rites; not giving up devotion; avoidance of tainted food, especially yavaka 1957
and avoidance of liquor or smell of liquor in naivedya. These traits are
generally true for all varnas, but particularly for brahmanas. Ten signs are
also particularly indicated for yogis-forgiveness; tranquility; contentment;
truthfulness; not indulging in theft; brahmacharya; inana about me;
non-attachment; wearing bhasma; and avoiding association with others. Those is
the ashrama of vanaprastha should also observe these. They should survive on
alms and only eat during the day. All those who are brahmacharis should never
eat at night. In particular, for kshatriyas and vaishyas, I have not
recommended teaching, performing sacrifices for others and acceptance of gifts.
For those who resort to my dharma, the duties for kings are protecting all the
varnas;
___________________
1953 Cleansing, such as former karma, in
this life, or in an earlier life.
1954 Mleccha can loosely be translated as barbarian
but means someone who does not speak Sanskrit.
1955 Obvious to auspicious accounts.
1956 Brahmakurcha is a kind of penance,
where one survives on panchagavya on a specific auspicious day, such as the day
of the full moon.
1957 Inferior barley.
killing enemies in battle;
chastising wicked birds and animals and punishing wicked men; distrust towards
everyone; trust towards those who are my yogis; intercourse with women at the
right time; protecting the army; always using spies to find out about the
conduct of people; always bearing arms; and wearing armour smeared with bhasma.
Tending to cattle, trade and agriculture are spoken of as the duties for
vaishyas. Dharma for shudras is said to be the service of the other varnas,
constructing gardens for me and seeking refuge in my kshetra. A grihastha
should have intercourse with a wife he has married in accordance with dharma.
Those in brahmacharya and vanaprastha and mendicants must observe brahmacharya.
The eternal dharma for women is to serve the husband and not anything else. O
fortunate one! If the husband engages her in this way, she can worship me. If a
woman abandons serving her husband and follows some other vrata, that woman
will go to hell. There is no need to think about this. I will speak about the
eternal dharma for those who do not have a husband-vows; donations;
austerities; purity; sleeping on the bare ground; eating only at night;
brahmacharya; constant bathing with water and bhasma; peacefulness; silence;
forgiveness; following the norms in apportioning shares; 1958 and
following the norms and fasting and worship on asthami, chaturdashi, ekadashi
and pournamasi in particular. O Devil O beautiful one! I have thus briefly
stated the duties of those who are in ashramas and are devoted to me,
brahmanas, kshatriyas, vaishyas, mendicants, brahmacharis, those in vanaprastha
and grihasthas. This is also the eternal dharma of shudras and women. O
Deveshi! Dhyana on me should always be performed, using the mantra with the six
aksharas. I have stated the substance of the meaning of dharma, as stated in
all the Vedas.""י"י
"""There are men in
this world who voluntarily assume bodies. As a result of their former
samskaras, they are excellent in sentiments. Like water on a lotus leaf, they
are not touched by sin, whether they are attached, or not attached, to material
objects. They possess vijnana about my atman and are purified, with a sense of
discrimination. As a result of my favours, they are pure and find it grievous
to follow the rules of the ashramas. There is nothing that they should do and
nothing they should not do. They need not be devoted to samadhi. Since they are
like me, there are no norms for them, about what they should do and what they
should not do. Since I am complete, there is nothing for me to accomplish. In
that way, there is no doubt that they have nothing to accomplish. For the
welfare of my devotees, they have assumed human forms and sentiments. They have
been dislodged from Rudra's world. But there is no doubt that they are Rudras.
Brahma and the others act in accordance with my instructions. In that way, they
are the ones who engage other men. They follow my commands and are full of
sentiments towards me, possessing exceedingly great virtues. Even if they cast
their glances, all sins are destroyed. This is evident from the signs of what
happens. Men who are full of sentiments towards me obtain extensive fruits.
They possess the insight of foresight. Their bodies may tremble, and they may
sweat. They may shed tears. Their throats may choke, and their voices may be
distorted. Since they are suffused with bliss, such incidents occur repeatedly
and suddenly. All these apparent transgressions are signs. Accordingly, through
the signs, such excellent men can be recognized as superior, middling or
inferior. When it comes into contact with a fire, iron is no longer merely
iron. Similarly, as a result of my presence, they are no longer only men. They
possess mortal bodies, with hands, feet and other things.
____________________
1958 Such as of inherited property.
But their dharma is that of Rudras
and a learned man knows that they are not ordinary. Those who are foolish in
intelligence show disrespect to such men, thereby giving up their lifespans,
prosperity, good lineages and good conducts and heading for hell. Other than my
position, the positions of Brahma, Vishnu and the lord of the gods are
destroyed, though they are great-souled. Such prosperity should be understood
to be impure, ordinary and human. Those who are seeking a position that is
beyond the gunas, cast aside positions characterizing those who are lords of
gunas. What is the need to speak a lot? Whatever be the sadhana used, fixing
the mind on me is the only means of ensuring welfare.'""""
"""Upamanyu
continued, "For the welfare of the universe, the lord Shrikantha, Shiva,
the paramatman, stated this substance about the essential meaning of jnana. The
Vedas, all the sacred texts, Itihasa, Puranas and extensive explanations about
knowledge represent this accumulation of vijnana. This collection speaks about
six subjects-jnana, what is to be known, what must be done, who has the right
to do it, the sadhana and the objective. Jnana is whatever has been learnt from
the guru. Pasha, Pashu and Pati are what should be known. The worship of the
lingam is what must be done. A devotee has the right to do this. Shiva's mantra
is the sadhana. The objective is equality with Shiva. If one knows the meaning
of these six subjects, one is said to be omniscient. According to one's wealth,
one must first be devout in pursuing karma yajna. After the external worship of
Shiva, one should pursue internal worship. If a great-souled person does not
pay any heed to good merits from the external, but has love for the internal,
he should not undertake any karma associated with the external. Shiva's
devotee, who has Shiva in his atman, is satisfied with the amrita of jnana. O
Krishna! There is nothing for him to do, external or internal. Therefore, he
gradually casts aside external and internal tasks. He uses jnana to see what
should be known and then casts aside jnana too. If the mind is not
single-mindedly focused on Shiva, what is the point of performing karma? If the
mind has that single-minded focus, what is the need for karma? Therefore,
gradually, one no longer performs external or internal karma. In whatever way
possible, one immerses one's mind in Shiva. Those who have fixed their minds on
Shiva are virtuous ones with steady intelligence. They obtain supreme nivritti,
in this world and in the next world. In this world, siddhi can be obtained
through the mantra 'Namah Shivaya'. Therefore, for superior and inferior
prosperity, this is what must be grasped.""""
،،،،Shri
Krishna said, "O supreme maharshi! O omniscient one! O great ocean of
every kind of jnana! I wish to hear the truth about the greatness of
panchakshara mantra."""”
Upamanyu replied, "I am
incapable of speaking about the greatness of panchakshara mantra in detail,
even if I speak for one crore years. Therefore, I will narrate it briefly.
Listen. Both the Vedas and the Shiva agama texts speak about the mantra with
six aksharas, 1959 For Shiva's devotees, this is the means to
understand every kind of meaning. There are a limited number of aksharas. But
it is excellent and captures the essence of the Vedas, conferring emancipation.
The expression has Shiva in its atman and obeys his command. There can be no
doubt that it ensures siddhi.
___________________
1959 Namah Shivaya has five aksharas. With
AUM added, there are six aksharas.
It is full of many kinds of divine
siddhis and delights the minds of people. It is certain that the deep meaning
of this expression represents Parameshvara. This mantra can be easily
pronounced through the mouth and is famous for capturing every kind of meaning.
O omniscient one! All embodied beings should utter 'Namah Shivaya'. The first
mantra, with six aksharas, is the seed of every kind of learning. Its great
meaning is extremely subtle and should be known to be like the seed of a banyan
tree. In the mantra with one akshara, 'AUM', Shiva, who goes everywhere, is
established. The divinity is the one who is beyond the three gunas. He is
omniscient and is the lord who does everything. In the due order, the five
subtle brahmanas, Ishana and the others, are established in the mantra 'Namah
Shivaya', each present in one akshara. Thus, in the mantra with six aksharas,
Shiva and the bodies of the five brahmanas are present in subtle form.
Following their natures, the word and the object of the word are both directly
present. The object is the immeasurable Shiva, and the mantra is said to be the
expression that expresses him. The expression and the expressed are both
present and neither has a beginning. This is because the function of this
terrible ocean of samsara is without a beginning. Shiva, who is without a
beginning, is established and he is the one who frees from samsara. A medicine
is the antidote to a disease, and he is a natural antidote. Shiva is described
as the antidote to all the taints of samsara. Had the lord of the universe not
existed, everything would have been covered in darkness. Prakriti is insentient
and Purusha is ignorant. Pradhana and an atom 1960 are also
insentient. Without being instructed by intelligence as a cause, they are
themselves incapable of creating. Instructions are about dharma and adharma,
bondage and liberation, and reflection. Without an omniscient entity, the first
creation of beings would not have occurred. Without a physician, a diseased
person is miserable and suffers. In that way, Sadashiva is complete, omniscient
and without a beginning. He is the lord who saves men from the ocean of
samsara. The lord is without a beginning, a middle and an end. His innate
nature is sparkling. The Shiva agama texts know Shiva to be omniscient and
complete. Therefore, the mantra expresses him. He is the one who is said to be
expressed. If one understands that the mantra represents supreme Shiva, one
becomes a siddha. This is said to be jnana about Shiva, the supreme
destination. Shiva is expressed through the mantra with six aksharas, 'AUM
Namah Shivaya'. This is an expression that properly indicates Shiva. It has
Shiva in its atman and is not a meaningless statement. He is omniscient and is
complete in every possible way. Shiva is naturally sparkling. He is the one who
shows his favours to the worlds. Why should be speak something that is false?
If a person's nature is tainted by the gunas, only then will he behave in this
way. He is not touched by fruits and is complete. This is the omniscient one
who speaks. Falsehoods are uttered by those who are grasped by taints like
attachment and ignorance. Such taints do not exist in Ishvara. How can he speak
something that is contrary? Shiva is omniscient and is not known to possess any
taints. Therefore, there is no doubt that his sparkling words are true. Hence,
a learned person must have faith in Ishvara's words. Depending on good deeds
and wicked ones, a person who has charming words uttered by excellent and
serene sages, for the no faith in him, proceeds downwards. There are extremely
purpose of obtaining heaven and emancipation. These should be known to be
excellent sayings, 1961 There are words spoken out of attachment,
hatred, falsehood, rage, desire and thirst. When uttered, such expressions are
said to be a reason for proceeding to hell.
__________________
1960 Paramanu.
1961 Subhashitam.
There can be polished, gentle and
charming words, driven by attachment and uttered by those who are ignorant.
They are a cause for hardship in samsara. However, there are also expressions
that are not urged by attachment and similar things. They may not be charming
to hear. However, if they lead to welfare, there is no doubt that they should
be regarded as extremely beautiful. There are many mantras. But there is none
to equal the sparkling mantra uttered by Shiva, the omniscient one. The Vedas,
the Vedangas and the sacred texts exist in the mantra with six aksharas. There
is no mantra that is equal to it, or superior to it. Seven crore major and
minor mantras exist in this single mantra. As if on a thread, the mantra with
six aksharas strings them together. There is jnana about Shiva and there are
many kinds of learning that capture it. Everything stated in them, is briefly
enunciated in the mantra with six aksharas, as if on a thread. What is the need
for many mantras and many extensive sacred texts, when 'AUM Namah Shivaya' is
established in one's heart? Everything studied and heard, and every rite performed,
is firmly established in 'AUM Namah Shivaya'. Therefore, this mantra must be
practiced. If 'Namah', followed by the three aksharas of 'Shivaya', exists on
the tip of a person's tongue, his birth is successful. If a person faithfully
performs japa with the panchakshara mantra, regardless of whether he is
antyaja, a worst among men, foolish or learned, he is freed from the cage of
sins. When asked by Devi, Paramesha, the wielder of the trident, said this for
the welfare of all mortals, especially brahmanas.""""
،،Devi
said, 'Kali yuga is a polluted period, impossible to traverse and impossible to
conquer. The world is shrouded in the inauspicious and turns away from dharma.
The good conduct of varnas and ashramas decays and a calamity presents itself.
Rights are full of uncertainty, and everything is adverse. Since the
progression from guru to shishya vanishes, the instructions are lost. O
Mahehsvara! Through what means are you devotees
emancipated?""""י
""""Ishvara
replied, 'Men who are my devotees cleanse their atmans by seeking refuge with
the supreme learning of the panchakshara mantra in their hearts and are
liberated-even though they may be tainted in thoughts, words and deeds, even if
they no longer remember the smriti texts, even if they are polluted and
ungrateful and even if they criticize and are deceitful in nature. They may be
greedy, with crooked minds, but their minds are immersed in me. My panchakshara
mantra is learning that enables a person to cross over the fear of samsara. O
Devi! I have promised the world that my devotee will be freed through this
knowledge, even if he happens to be fallen.'""""
"""Devi asked, 'If a
mortal person has fallen, he is not deemed worthy of karma. If he performs the
karma of karma yoga, he goes to hell. In that case, how can a fallen person be
liberated through this knowledge?'"
“Ishvara replied, 'O beautiful one!
What you have said is indeed true. Now hear from me about a mystery that has
been kept a secret so far. If a fallen person is so deluded that he uses a
mantra other than panchakshara mantra to worship me, there is no doubt that he
goes to hell. There are those who subsist on water, subsist on air and observe
other vratas to make themselves suffer. They cannot reach my world through
those vratas. If a person uses panchakshara mantra to worship me even once, he
goes to my region. Such is the power of the mantra. Therefore, crores of
austerities, sacrifices, vratas and niyamas are not equal to worship with
panchakshara mantra. If a person worships me with panchakshara mantra, he is
liberated from the Pashas of bondage. He is emancipated. There is no need to
think about this. Whether he uses a mantra to Rudra or does not, as long as he
worships me even once with panchakshara mantra, a man is freed, even if he
happens to be foolish. O Devi! If a person devoutly worships me with shadakshara
or with panchakshara, along with brahmanga, 1962 he is liberated.
Whether a person is fallen or is not fallen, irrespective of whether he has
obtained me or has not obtained me, when he conquers his rage and worships me
with this mantra, he becomes my devotee. Obtaining me possesses qualities that
are one crore times more than the qualities of not obtaining me. O Devi!
Therefore, to obtain me, one should worship me with this mantra. Having
obtained me, if a person possesses qualities like friendliness and brahmacharya
and devoutly worships me with this mantra, he obtains my sarupya. What is the
need to speak a lot? All devotees possess the right to panchakshara mantra.
Therefore, it is the best. It is because of the powers of panchakshara mantra that
the worlds, the Vedas, the maharshis, eternal dharma, devas and the entire
universe are established. When dissolution arrives, all mobile and immobile
entities are destroyed. Everything merges into Prakriti and dissolves. O Devi!
I am the only one who is established then. There is no second, anywhere. At
that time, all the Vedas and sacred texts are established in panchakshara.
Protected by my Shaktis, they do not confront destruction. Through Prakriti and
differences in the atman, creation proceeds afresh from me. Gunas that had
withdrawn themselves inside, manifest themselves again. At the time, the
divinity Narayana assumes a form that is full of maya. In the midst of the
waters, he lies down on a couch that is made by a serpent. The grandfather, with
the five faces, was born from the lotus. He wished to create the three worlds.
But he was without an aide and was incapable. In the beginning, through his
mental powers, the infinitely energetic one created ten sons. To enhance their
siddhis, the grandfather spoke to me. "O Maheshvara! Please bestow Shakti
on my sons." At the time, he entreated me in this way. I assumed five
faces and in the due order, uttered the five aksharas to the one born from the
lotus. The grandfather of the worlds used his five faces to accept these. He
understood me, Maheshvara, to be the one who was expressed through that
expression. Having learnt the different techniques of application, Prajapati
became a siddha with that mantra. He bestowed the mantra and the accurate
meaning of the mantra on his sons. They obtained this jewel of a mantra
directly from the grandfather of the worlds. Instructed by him about the path,
they wished to worship me."""""
""""On Meru's
summit, there is the beautiful mountain named Munjavat. It is prosperous and
loved by me. It is always protected by my devotees. Eager to create the worlds,
they tormented themselves through fierce austerities there, subsisting on air.
They did this for one thousand divine years. Beholding their devotion, I
immediately showed myself before them. To make the creation of the worlds
prosper, I told those noble ones everything about its
____________________
1962 Brahmanga means the part that is the
brahman. Here, this clearly indicates AUM.
application-rishi, chhanda, kilaka,
bija-shakti, devata, nyasa in six limbs and digbandha,1963 Realizing
the greatness of the mantra, the rishis engaged in austerities and the creation
of devas, asuras and humans flourished in a proper way. I will now recount the
supreme learning about the nature of this mantra. "Namah" must be
stated at first, followed by "Shivaya". This learning about
panchakshara mantra is present in all the Upanishads. This is the eternal seed
for everything, for every kind of being. It expresses me and was first uttered
from my mouth. The goddess of this mantra has a complexion like that of molten
gold. Her breasts are thick and peaked. She possesses four arms and three eyes,
with the crescent moon on her head. Her hands are like lotuses. She is amiable
and her hands are in the varada and abhaya mudras. She possesses every
auspicious sign and is adorned with every kind of ornament. She is seated on a
white lotus and her hair is dark blue and curly. There are five coloured discs
of rays around her-yellow, black, smoky, golden and red. She is separately
ornamented with bindu and nada, which must be separately worshipped. Bindu is
in the form of the crescent moon and nada has the form of the flame of a lamp.
O one with the beautiful face! The second askhara is the bija. This is the seed
of the mantra. The fourth akshara has a long vowel and the fifth akshara is
mentioned as Shakti. 1964 O one with the beautiful face! The rishi's
name is Vamadeva and the chhanda is pankti, 1965 I, Shiva, am the
devata of this mantra. O beautiful one! In the due order, the letters are said
to represent the rishis Goutama, Arti, Vishvamitra, Angiras and Bharadvaja. In
general, chhandas are gayatri, anushtup, trishtup, brihati and viraj and devas
are Indra, Rudra, Hari, Brahma and Skanda. O one with the beautiful face! My
five faces are stated to be their places, starting with the east, moving
upwards, with "Na" and so on. The first, second and fourth aksharas
are pronounced in an udatta accent, the third is anudatta and the fifth is
svarita, 1966 This is known as the fundamental learning about Shiva,
Shiva's sutra and panchakshara. It is known under other names too. This mantra
to Shiva is my great heart. "Na" is spoken of as my head,
"ma" as my tuft of hair, "shi" as my armour, "va"
as my eyes and "ya" as my weapon. At the end of the varnas, one
should utter their accompaniments-namah, svaha, vashat, hum, voushat and phat. 1967
While the foundational mantra remains the same, the fifth varna can be
embellished by the twelfth vowel sound. 1968 Using this mantra and
through japa, oblations and other things, depending on differences in thoughts,
words and deeds, a devotee should worship us. There will be variations
according to wisdom, time, sacred text used, intelligence, capacity, wealth,
use of yoga and inclination. O Devil However, whoever does this anywhere and at
any time, as long as the worship is full of devotion, it conveys him to
emancipation.
_______________________
1963 These are components of any mantra.
Rishi is the sage who composed it, chhanda the metre in which it is composed
and devata the deity to whom the mantras is dedicated. Kilaka (meaning pin) is
the inner aksharas of a mantra, digbandha means protection of the directions
and nyasa is performed in six limbs, one for each askshara. Bija-shakti is the
power of the bija (the seed mantra).
1964 There are many different kinds of
symbolism associated with 'Namah Shivaya'. For example, Na = earth, ma = water,
shi = fire, va = air and ya = space.
1965 Literally, a collection of five, doubled
as ten. Pankti also means a row, though it should be of only five or ten
people. Panchakshara mantra has five aksharas, so it fits the etymological
definition of pankti. A classic pankti chhanda will have five lines, each with
ten aksharas.
1966 Udatta is a high-pitched accent and
anudatta is a low-pitched one. Svarita is between the two.
1967 Various exclamations, with symbolic
meanings.
1968 This is extremely difficult to
understand. Perhaps the idea is that instead of नमः शिवाय, शिवाय नमः is acceptable, with the visarga being
the twelfth vowel sound.
O beautiful one! As long as the
mind is devoted to me, whether something is done in the right order or in the
reverse order, it is loved by Shiva. Nevertheless, in all the sacred texts, I
have created some rules, so that my devotees are not utterly helpless.
Therefore, I will first state the auspicious procedure of receiving this
mantra. Without this, japa fails. With it, it is
successful."""""
"Ishvara said, 'O one with the
beautiful face! Even Lif japa is performed to obtain instructions, if it is
performed in the absence of instructions, kriya, shraddha and dakshina, it is
fruitless. If there are successful instructions and successful kriyas, with
dakshina and devotion towards me, the great fruit of siddhi is obtained through
this mantra. One should approach a guru, a brahmana acharya who knows the
truth. He must possess virtuous qualities and must be devoted to japa, dhyana
and yoga. With pure sentiments, one must make efforts to satisfy him, placating
him in thoughts, words and deeds. The brahmana must make every kind of effort
to worship the acharya. If he possesses the wealth, he must devotedly present
the guru elephants, horses, chariots, jewels, fields, houses, ornaments,
garments, grain and riches. If he desires siddhi for himself, he must not be
deceitful in the matter of wealth. After this, he must submit himself and
everything he possesses to the guru. In this way, following the norms and
according to capacity, he must serve the guru without any deception. In the
course of time, he will receive the mantra and jnana from the guru. If he is
pleased with the worship, the guru will allow the shishya to reside with him
for a year, serving him without any ahamkara. On an auspicious day, he will be
made to bathe and fast. So that he is purified, he will again be bathed with a
pot that is full of ghee, water sanctified through the use of mantras and other
pure articles. He will be ornamented and wear excellent garments. He will wear
fragrances, garlands, garments and ornaments. Auspicious benedictions will be
uttered and brahmanas will be worshipped. An auspicious spot will be chosen
along the shore of an ocean, the bank of a river, in a cow pen or temple or in
a pure place within the house. The time and tithi must be such that they ensure
siddhi, free of all taints and with an auspicious conjuction of nakshatras.
Showing him favours, the guru will follow the norms and bestow jnana on him.
Extremely pleased in his mind, the guru will utter the letters carefully, with
the right sound. Having uttered, he will ask the shishya to follow and repeat
the excellent mantra. He will state, "Let everything be auspicious for
you. Let everything be beautiful. Let everything be pleasant." In this
way, having bestowed the mantra on him, the guru will issue the subsequent
instructions."""""
"""Having received
the mantra and the permission from the guru, he will control himself. Stating
the mantra first, he will take a sankalpa to perform japa every day. As long as
he lives, every day, he will perform japa one thousand and eight times. If a
person is single-minded in this way and does not pursue anything else, he
attains the supreme objective. If a person lovingly performs japa four hundred
thousand times and restrains himself, eating only at night, he is known as a
Pourashcharanika, 1969 Having completed
______________________________
1969 Purashcharana
is the repeated recitation of a mantra, undertaken to obtain siddhi through a
mantra. Pourashcharanika is a person who does this.
purashcharana, if a person
continues to perform japa every day, there is no one on earth who is his equal.
Having become a siddha, he bestows siddhi on others. Having bathed, he must sit
down in an auspicious spot, binding his mind to pleasant subjects. In his
heart, he will think of you and me. He will think of his own guru. When he sits
down, he will face the north or the east. He will be single-minded and silent.
He will purify the five tattvas that are subject to scorching and deluge. He
will perform nyasa with the mantra and make his body successful. He will
control his prana and apana breath and perform dhyana on our two images. He
will remember the learning the respective place, the form, the rishi, the
chhanda, the devata, the bija-shakti and the expression. Remembering these, he
will perform japa with panchakshara mantra. Those who are accomplished about
the meanings of the agama texts say that japa in the mind is the best. That
done in an inaudible voice is middling. When the words are spoken out, that is
worst. The best devata is Rudra, Vishnu is middling and Brahma is worst as a
devata. This is described as the order. When the aksharas are uttered in high,
low or medium pitches, clearly articulated or not articulated, the words of the
mantra are spoken out aloud. This is described as japa with the words spoken
out. When the tongue throbs and there is a slight utterance, which may or may
not be heard by others, this is spoken of as an inaudible voice. When the array
of aksharas is only in the mind and one thinks about the meanings of letters
and words, this is known as japa done in the mind. When the words are spoken
out, if the quality is one, the quality of japa with an inaudible voice is one
hundred and the quality of japa performed in the mind is said to be one
thousand. When it is sagarbha, 1970 the benefits become one hundred times more.
Japa with pranayama is said to be sagarbha. In the beginning, or at the end,
even agarbha pranayama is praised. After performing pranayama forty times, he
must understand the meaning of the mantra and remember it. If he is unable to
do it that many times, he will perform japa as many times as he can. He can
perform pranayama five or three times, agarbha or sagarbha. But sagarbha is
praised. Japa with dhyana is said to be one thousand times better than
sagarbha. In this way, one of the five types 1971 of japa should be
performed, according to capacity.'""""
"""There are many
ways of counting the number of times japa has been done. Using the fingers is
one. It is known that eight times that number can be counted by lines, ten
times that number by sons who are alive, 1972 one hundred times that
number by using conch shells or jewels, one thousand times that number by using
coral, ten thousand times by using crystal, one hundred thousand times that
number by using pearls, one million times that number by using the seeds of
lotuses and one crore times that number by using gold pieces. However, by using
knots of kusha grass or rudraksha, it is said that one can count an infinite
number of times. When japa is performed with a string of rudrakshas that has
thirty beads, wealth is obtained; with twenty-seven beads, nourishment is
obtained; with twenty-five beads, emancipation is obtained; and fifteen beads
bestow the fruits of abhichara.
__________________
1970 Pranayama with a mantra is known as
sagarbha. Without a mantra, pranayama is vigarbha (the text uses the word
agarbha).
1971 Probably meaning aloud, in an
inaudible voice, silent, sagarbha and agarbha, that is, without counting
dhyana.
1972 Since fingers can count up to ten, it
is implied there are one hundred sons.
When the thumb is used to count,
this bestows emancipation; it should be known that the index finger destroys
enemies; the middle finger bestows wealth; and the ring finger ensures peace.
If there are one hundred and eight beads, the string is supreme among all those
that are excellent. A string with one hundred beads is excellent, fifty makes
it middling. Fifty-four rudraksha beads are also described as best. In this
way, japa must be performed with such strings of beads and no one else must
see. In an act of japa, the little finger is said to be inauspicious and should
be avoided. For japa, the thumb must be used, in combination with the other
fingers. If japa is performed without the thumb, it is fruitless. Compared to
japa performed at home, it is known that japa performed in a cow pen is one hundred
times more efficacious. In a sacred forest or garden, the efficacy is one
thousand times more. On a sacred mountain, it is ten thousand times more; and
along the banks of a river, it is said to be one hundred thousand times more
effective. In a temple, it said to be one crore times more; and in my presence,
it is infinitely more efficacious. Japa is praised in the presence of the sun,
the fire, the guru, the moon, a lamp, near water and in the presence of
brahmanas and cattle. Facing the east is desirable. Facing the south is for
those practicing abhichara. If one faces the west, wealth is obtained. If one
faces the north, it is known there will be peace. When the mantra is uttered in
the presence of the sun, the fire, brahmanas, devas, gurus or others, one must
not turn one's face away from them. One should not wear a headdress or a
jacket. One must be humble. The hair must not be dishevelled, and the throat
should not be covered. One must never perform japa when one is lamenting, or
when one is impure and has not purified oneself. Anger, intoxication and
sneezing these three must be avoided. One should not spit or yawn. The task of
japa must not be performed when dogs, or those who are inferior, can see. After
performing achamana, you and I must be remembered. He can also look at the
stellar bodies and perform pranayama. Japa must not be performed without a
seat, while lying down, while walking or standing up, on the road, in an
inauspicious spot or in the dark. The legs must not be stretched, and one should
not be seated in the posture of a cock. 1973 It must not be done
astride a vehicle or a bed, nor when one is overcome by worries. If he is
capable, he should perform many japas. If incapable, he should perform as many
japas as he can. What is the need to speak a lot? Listen to my succinct
words."""""
"A pure person with good
conduct obtains benefit through japa and dhyana. Good conduct is supreme
dharma. Good conduct is supreme wealth. Good conduct is supreme learning. Good
conduct is the supreme destination. A man devoid of good conduct is censured in
the world. He is not happy in the world hereafter. Therefore, good conduct must
be followed. The Vedas and the sacred texts, state recommended karma, for those
who follow the Vedas. This is good conduct. Nothing else constitutes good
conduct. Those who follow good conduct are spoken of as virtuous. The
foundation of good conduct is said to be belief. If a person is distracted and
does not believe, he will deviate from good conduct. A person who constantly
believes will never be censured. Therefore, one should believe. Belief is said
to represent the view that happiness and misery are respectively obtained
through good and bad deeds, in this world and in the next one. O beloved! I
will tell you about another secret that should be kept a secret. This must
never be spoken about, especially to a non-believer, an animal, a person devoid
of good conduct, a person who has fallen down, or an antyaja. In kali yuga,
other than panchakshara mantra, there is nothing that can save. Irrespective of
whether a person is pure or impure, if he uses the mantra when he is walking,
standing, or undertaking any other work he wills, it will not be successful.
_______________________
1973 Kukkutasana
(the posture of a cock/rooster) is a known asana for yoga.
If a man does not possess good
conduct and has not been purified along the six paths, if he has not been
instructed by a guru, this mantra will not be successful. However, in every
case, if the person is full of great devotion towards me, this ensures siddhi.
There should be no doubt that this is not the case with other mantras. O
beloved! For this mantra, one should not pay too much of attention to lagna,
tithi, nakshatra, day of the week and conjunctions. This is always awake, never
asleep. This great mantra never harms anyone. This mantra is susiddha, siddha
or sadhya. 1974 When instructed by a guru who is a siddha, it
becomes susiddha. When instructed by a guru who is not a siddha, it is merely
siddha or sadhya. However, even if it has been instructed by a guru who is not
a siddha, if there is great devotion towards me, both the mantra and the guru
become siddha. Other mantras have an issue about who possesses the rights.
Therefore, a learned person should abandon those and resort to the supreme
learning, the panchakshara mantra itself. If other mantras become siddha, it
isn't necessarily true that this mantra will become siddha. But if this great
mantra becomes siddha, all others will also be siddha. O Maheshvari! When other
devas are obtained, I am not necessarily obtained. However, when I am obtained,
all of them are obtained. The norm is the same for mantras. The use of this
mantra is completely neutral about the class one has been born into. Hence, it
doesn't have a taint that other mantras possess. Nevertheless, it should not be
used for minor fruits, or suddenly used against insignificant adversaries. It
possesses great strength.'""""
"Upamanyu concluded, "In
this way, for the welfare of the universe, Mahadeva, the wielder of the
trident, himself spoke about the rules for panchakshara mantra to Mahadevi. If
a person devoutly chants this, or controls himself and listens to it, he is
freed from all sins and proceeds to the supreme destination."
“Shri Krishna said, "O
illustrious one! O lord! You have spoken about the greatness of the mantra and
the method of its use, as stated in the shruti texts. I now wish to listen to
the excellent account about Shiva's samskara. When speaking about acceptance of
the mantra, it was mentioned a bit and it shouldn't be
forgotten.""""
""Upamanyu replied,
"I will indeed tell you about the supremely sacred samskara, which
destroys all sins. This was stated by Shiva himself. A man who is properly
authorized performs worship and other things. It is known as samskara, because
following the six paths, the person is purified. When vijnana is bestowed, the
bondage of Pashas withers away. Therefore, samskara is also spoken of as
diksha.1975 As instructed by Shiva, the paramatman, in the Shiva
agama texts, the process of diksha has three components-Shiva, Shakti and the
mantra. As soon as one sees the guru, touches him or converses with him, the
Pashas wither away. This is spoken of as Shambhu's diksha and it is divided
into two parts, depending on whether it severs all bonds or severs only milder
ones. When nivritti is instantaneous, this is held to be superior diksha.
__________________________
1974 In this context, siddha means
perfected, established or successful. Susiddha makes it even more so. Sadhya is
something that can become perfected, established or successful, but is in the
realm of the potential.
1975 Diksha is initiation and the
etymological root is to give (da) knowledge that destroys (kshi).
When the man continues to live, but
his sins are cleansed, this is the milder form of diksha. In the process of
Shakti diksha, jnana enters the shishya's body. Using his insight of jnana, the
guru uses the path of yoga to accomplish this. In the process of mantra diksha,
kriyas are performed in a pit within a mandala, prepared earlier. The guru
should do this externally, slowly and even more slowly. In the process of
Shaktipata, 1976 favours should be shown to the shishya. In brief,
its foundation is the following of Shiva's dharma. If Shakti does not descend,
if purity is not generated, if there is no learning and if Shiva's conduct is
not followed, there is neither emancipation, nor siddhi. Therefore, one should
observe the signs for Shaktipata. Through jnana and kriya, the guru must purify
the shishya. If an evil-minded person is deluded and acts in a contrary way, he
will be destroyed. Therefore, the guru must make every kind of effort to test
the shishya. When there are signs of Shaktipata, enlightenment is possible.
Supreme Shakti assumes the form of enlightenment. The signs of enlightenment
and bliss are evident through internal changes. For example, there can be
trembling. The body hair can stand up. The voice, the eyes and other limbs may
behave in an unnatural way. The guru must test these signs in the shishya. He
can do this in the course of Shiva's worship, or through those he associates
with. The shishya must also test the merit of the guru. He must make every kind
of effort to behave reverentially towards the guru. It is said that the guru is
Shiva and Shiva is the guru. Whether it is the guru or whether it is Shiva,
both are there for purposes of knowledge. Shiva is knowledge and knowledge is
the guru. Whether one worships Shiva, knowledge or the guru, the fruits are
identical. All devas and all mantras are present in the guru. Therefore, every
effort must be made to accept his commands with a bowed head. If he desires his
welfare, he must not even think of transgressing the guru's commands. If a
person obeys the guru's commands, he obtains the wealth of jnana. Whether he is
walking, standing, sleeping, eating or performing some other task, in the
guru's presence, he must do everything after taking his permission. In his
guru's house or his presence, he must not sit wherever he wishes. Since the
guru is like a deva, his house is like the temple of a deva. If he associates
with sinners, because of that sin, he will fall down. In contact with fire,
gold loses its impurities. In that way, as a result of the association with the
guru, a man gives up his sins. When a pot of ghee is placed near a fire, the
ghee melts. In that way, in the acharya's presence, sins dissolve. A kindled
fire burns down, regardless of whether the kindling is wet or dry. Similarly,
if the guru is satisfied, sins are instantly burnt down. In thoughts, words and
deeds, he must never anger the guru. If he is enraged, the lifespan,
prosperity, jnana and kriya can be burnt down. If there is cause for him to be
angered, sacrifices, yamas and niyamas are unsuccessful. There is no need to
think about this. A man must never speak any words against the guru. In his
great delusion, if he says any such thing, he will proceed to Rourava hell. If
an intelligent man desires his welfare, in thoughts, words and deeds, he must
make efforts to follow his guru's instructions and not indulge in any falsehood
in this connection. Whether he has been specifically instructed or not, he must
always do what brings pleasure and benefit to the guru. Whether in his presence
or in his absence, he must carry out his tasks. Such good conduct, devotion and
a constantly ready mind make the guru love the shishya, who then becomes worthy
of Shiva's dharma.""""
____________________
1976 Literally, Shaktipata is descent of
Shakti, infused into the shishya by the guru. The degree to which this can be
done depends on the guru's capability and the shishya's receptivity.
"The guru must possess
qualities and be wise. He must be capable of illuminating the supreme bliss. He
must be attached to Shiva's tattvas, which bestow emancipation. He must not be
otherwise. The tattva generates understanding and leads to supreme bliss. A
person who knows the tattva can indicate the path to bliss. The benefit cannot
be conferred by a person who possesses only the name and not the knowledge. Two
boats can carry each other across. Two rocks cannot carry each other across.
Thus, if the guru is one who is a guru only in name, emancipation will also be
in name. Those who know the tattva are liberated and can liberate others. If a
person lacks the tattva, how will he accept understanding about the atman? A
person who cannot accept emancipation is spoken of as a Pashu. When urged by a
Pashu, nature as a Pashu does not go away. Thus, one should seek out a person
who knows the tattva and is liberated, because he can liberate. He must possess
all the auspicious signs and must know all the sacred texts. He must be
knowledgeable about the means for every kind of mode. A person who does not know
the tattvas will fail. If a person's feelings and intelligence flow from the
tattvas, as soon as one looks at him, supreme bliss is generated. Hence, one
should seek an association with a person who can generate understanding and
bliss. An intelligent man will choose him as a guru, not someone else. The
shishya must be humble in conduct and the guru must be worthy and skilled. A
person who desires emancipation must serve him until knowledge has been
obtained. When the knowledge has been obtained, he will remain there, serving
him devotedly and following the tattva. The tattva must never be ignored or
cast aside. If no bliss or enlightenment is experienced even after a year, the
shishya must seek refuge with another guru. Though he seeks refuge with another
guru, he must never dishonor his former guru, his former fellow shishyas, his
former guru's sons, or those who have urged him to seek enlightenment. He must
approach a brahmana who is accomplished in the Vedas. He must worship the guru,
who is wise, pleasant in his limbs and charming to behold. He must be someone
who grants freedom from every kind of fear, with his mind full of compassion.
In thoughts, words and deeds, he must make efforts to satisfy him. Until he is
pleased, the shishya will continue to worship him. When he is pleased, the
shishya's sins are instantly destroyed. Therefore, depending on one's riches,
one must devotedly give the guru wealth, jewels, fields, homes, ornaments,
garments, vehicles, beds and seats. If one desires the supreme destination, one
must not be deceitful in the matter of riches. He is the father, the brother,
the lord, the relative, the friend, the colleague, wealth and happiness.
Therefore, everything must be given to him. After offering all this, he must
touch water and offer himself and everything he possesses. He must always
remain obedient to him. Taking his instructor to be Shiva, he has offered
himself up to him. When an embodied being becomes like Shiva, there is no
rebirth for him. When a shishya seeks refuge with him, the guru must test him
for a year, if he is a brahmana. A kshatriya must be tested for two years and a
vaishya for three years. He will issue instructions to give up objects and even
one's own life. The instructor will treat them differentially and not
impartially. Superior shishyas will be given inferior tasks and inferior ones
will be given superior tasks. When they are scolded and beaten, if they are not
miserable, they are worthy, controlled and pure, deserving the rites of Shiva's
samskara. The determination of the sacred texts is that brahmanas who are
devoted to Shiva must be non-violent, compassionate, constantly active, alert
in their minds, without pride, intelligent, devoid of rivalry, pleasant in
speech, upright, mild, pure, humble, steady in intelligence and pure in
conduct. They must possess such good conduct in thoughts, words and deeds.
Following the norms, they can then be purified and bestowed understanding. On
their own, women do not possess the rights to rites connected with Shiva's samskara.
They can do so if instructed by the husband and if they possess devotion
towards Ishvara. In a similar way, a woman without a husband must seek the
son's permission. With the father's permission, a maiden obtains the right.
These paths are not recommended for mortal shudras, especially those who have
fallen down, and those born as mixed varnas. However, if such a person is full
of natural devotion for Shiva, the supreme cause, there is a recommended means
of purification. Sins can be cleansed by offering padodaka. 1977 If
a brahmana has been born through an anuloma marriage, 1978 his
purification will be undertaken following the path indicated for this mother's
family. If a maiden has been engaged by her father in Shiva's dharma, she
should be given in marriage to someone who is a devotee, not to someone who is
opposed. If she is given in marriage to someone who is adverse and deluded, she
should try to make her husband understand. If she is unable to do so, she
should abandon him and undertake the rites of dharma in her mind. Though she
was devoted to her husband, Atri's wife 1979 abandoned her husband,
supreme among sages. She performed austerities dedicated to Shankara, the likes
of which had never been performed before. She 1980 was not engaged to
do this by her guru. Nevertheless, she performed austerities, worshipped the
divinity Narayana and obtained the Pandavas as her husbands. Since a woman is
not independent, she does not suffer from taints if she pursues the supreme
objective and follows Shiva's dharma. This only shows the respect shown to
Shiva's instructions. What is the need to speak a lot? Anyone who seeks refuge
with Shiva and is subservient to his guru, goes through samskara. Differences
in the actual samskara do not matter. If wisdom is generated, if there is
mental samskara by following the path of yoga, a person is never defeated. The
secret kriyas for samskara, stated from the guru's mouth, after the pit in the
pavilion, cannot be spoken about in detail and have been mentioned briefly.""""
""Upamanyu said, "An
auspicious day and a pure spot, free of many taints, must be chosen. Following
the rules, 1981 the place must first be cleaned. In the proper way,
the ground must be tested for smell, colour and taste. Following what has been
stated in the sacred texts on arts and crafts, 1982 a pavilion must
be constructed there. An altar must be constructed in the middle. Starting with
Ishana's direction, in the due order, eight pits must be dug in the eight
directions. The chief pit must be dug in the west. Alternatively, only a single
beautiful pit, the main one, can be dug in the west. The place must be
decorated with many kinds of canopies, standards and garlands. A mandala, with
auspicious signs, will be drawn in the centre of the altar. The powder used for
the mandala will be red and made out of gold, so that it is worthy for purposes
of invoking Ishvara. If there is a lack of riches, shali and nivara1983
rice can be crushed and mixed with sindura. The mandala can be the length of
one hand or two hands. It can be white or red.
____________________
1977 Water (udaka) left after the feet
(pada) of a deity, or a guru have been washed.
1978 In an anuloma marriage, the husband
has a higher varna. In a pratiloma marriage, the wife has a higher varna.
1979 Anasuya.
1980 Droupadi.
1981 These rules/pledges are part of
initiation/consecration and are known as samaya.
1982 Shilpashastra.
1983 Wild rice.
The pericarp of the lotus must be
the length of one hand or eight fingers. The filaments will be half that length
and the remaining space will be filled with eight petals. If the size of the
lotus measures the length of two hands, the filaments will be double in size.
Another beautiful and excellent diagram must be drawn to the north-east of the earlier
mandala, the length of one hand or half that size. Vrihi, other kinds of rice,
sesamum and flowers will be sprinkled on this and all of it covered with kusha
grass. A pot, with all the auspicious signs, must be prepared. This can be made
out of gold, silver, copper or clay. It will be filled with fragrances,
flowers, akshata, kusha and durva grass. With a piece of white thread, two new
pieces of cloth will be tied around the neck. This will be filled with
sanctified water, durva grass and other objects and covered. The pot, another
pot filled with water, a conch shell and a wheel must be placed. Except for the
thread, all the others can be substituted by petals of lotuses. 1984
The seat for the universal destroyer will be conceived on the northern petal of
the lotus and the pot filled with water, with sandalwood paste mixed, will be
placed in front of it. As has been indicated in earlier cases, the other pot
will be sanctified with mantras and placed to the east of the mandala. Having
done this, following the norms, Isha's great worship will be undertaken. This
can be also done along the shores of an ocean, on the banks of a river, in a
cow pen, on a mountain, in the home, or in any other beautiful spot. Everything
will be done, as has been indicated earlier, with the exception of constructing
the pavilion.""""
"""Having created
the mandala and the level ground for the fire, with a pleasant face, the guru
will enter the chamber where the worship will be performed. Everything that is
auspicious will be invoked and Mahesha's great worship will be undertaken in
the centre of the mandala. Shiva will again be invoked and worshipped in
Shiva's pot. He will face the west and meditate on Ishvara, who protects the
sacrifice. The vessel representing the universal destroyer is to the south and
Isha, the lord of weapons, will be worshipped in this. Accomplished in the use
of mantras, he will perform nyasa of the mantras in the sanctified pot. He will
display all the mudras and use mantras to perform the sacrifice. The excellent
instructor will then offer oblations into Shiva's fire. All around the main
pit, other brahmanas will offer oblations. It is recommended that the number of
oblations offered by them should be half or one-fourth of the number of
oblations offered by the excellent instructor in the main pit. Others, devoted
to studying, will chant stotrams or auspicious benedictions. Others devoted to
Shiva will perform japa in the proper way. Following the proper norms,
assistant priests will worship, dance, sing, play musical instruments and
engage in other auspicious acts. The instructor will pronounce auspicious
benedictions and again worship Shankara. He will pray to the divinity, with the
desire that the shishya should be shown favours. 'O divinity! O lord of devas!
Please enter my body. O ocean of compassion! O lord of the universe! Please
show me your compassion and free me.' Having done this, the instructor receives
the required permission. The shishya, who has only eaten havishya, will be
brought. He must have eaten only once or fasted. He must have bathed and
performed the morning rites. He will perform japa with Pranava and meditate on
the divinity.
______________________
1984 This is a difficult shloka to
understand, and the translation given may not be entirely right. We have
translated bhringara as pot and vardhani as the second pot filled with water.
Shankha is naturally conch shell and chakra has been translated as wheel. This
is clear enough. The role of lotus petals, as substitutes or otherwise, is not
clear. Astraraja has been translated as the universal destroyer.
The child will be made to sit on a
seat made out of darbha grass, facing the north. This will be in front of the
mandala, towards the western or southern door. He will be seated, raising his
hands up in salutation. The guru will stand, facing the east. Displaying
mudras, he will sprinkle his head with water from the vessel meant for
sprinkling. Chanting mantras, he will strike the shishya's eyes with a bunch of
flowers and bind them with a new piece of silk cloth. The guru will then make
the shishya enter the mandala through the door. Having entered, he will worship
Shambhu and perform pradakshina thrice. He will render an offering of flowers,
mixed with gold, to the lord. Facing the east or facing the north, he will then
prostrate himself on the ground, like a rod. As was the case earlier, the
instructor will recite the basic astra mantra and sprinkle his head with water,
removing the blindfold over his eyes. Having seen the mandala again, he will
join his hands in salutation and prostrate himself before the lord. The guru,
Shiva's acharya, will make the shishya sit on a seat made of darbha grass, to
the south of the mandala and on his left. He will worship Mahadeva and place
his auspicious hand on his head. His hand is full of Shiva's energy and Shiva's
knowledge. Chanting Shiva's mantras, the instructor will perform nyasa on the
shishya's head and all over his body. The shishya will prostrate himself on the
ground before the instructor, who is Ishvara's form. The shishya will be
seated, as was the case earlier. Following the norms, he will offer three
oblations into Shiva's fire. He1985 will touch his head with the
tips of darbha grass. In this way, his own knowledge enters
him.""""
""""Prostrating
himself before Mahadeva, he will perform nadisandhana. 1986 The exit
of prana will be performed in accordance with the paths indicated in Shiva's
sacred texts. Entering the shishya's body, he will remember and chant the
mantras for water rites. 1987 With the main mantra for water rites,
he will offer ten oblations. In the due order, chanting the ancillary mantras,
three oblations will be offered. For the sake of a prayashchitta, the
instructor will then offer complete oblations. 1988 Knowledgeable
about mantras, he will then use the foundational mantra to offer ten oblations
again. Worshipping the lord of devas again, the instructor will then perform
achamana properly. Following the norms, he will raise the shishya from his own
jati. If he has been born as a vaishya, he will first be raised up to the
status of a kshatriya and then raised up to the status of a brahmana. If he has
been born as a kshatriya, the instructor will raise him up to the status of a
brahmana. In either case, the shishya will then be raised up to the status of
Rudra. If he has been born as a brahmana, he will be directly raised up to the
status of Rudra. The instructor will then sprinkle and strike the child,
treating his atman as his own atman. He will then remember Shiva's atman. As
has been mentioned before, there is a wind that sparkles like a flame in the
nadi. Using the mantra for rechaka, the guru will draw this out. When this has
emerged, he will enter the shishya's nadi, and through that, his heart. Having
entered, he will remember the consciousness, which is like a blue dot. He will
think of this, sparkling and blazing in its own energy. Having grasped this, he
will use samhara mudra1989 and using the mantra for puraka, fill up
the nadi, thereby making the two atmans one. Using kumbhaka and rechaka, he
will take this and place it in the shishya's heart.
___________________
1985 The guru.
1986 A rite of initiation. Literally, this
means the union/fusion of the nadis (channels of energy).
1987 Since the physical body does,
metaphorically, and sometimes even literally.
1988 Purnahuti, an oblation offered with a
full ladle.
1989 The mudra indicating destruction.
He will touch him and give him the
sacred thread that has been obtained from Shiva. He will then offer three
oblations, followed by a complete oblation."י"י
""""The shishya
will be seated on an excellent seat that is to the south of the divinity. The
seat will be covered with kusha grass and flowers. He will clasp his hands
together and sit facing the north. It is recommended that the guru should
himself be seated in svastikasana1990 on an excellent seat, facing
the east. Along with auspicious sounds, he will then recite the great mantras.
The instructor will take the pot that has been filled with water and meditating
on Shiva, sprinkle the shishya's head. Wiping off the water, he will make him
bathe and don white garments. After performing achamana and ornamenting
himself, the shishya will join his hands in salutation and go to the pavilion.
As was the case earlier, the guru will make him sit down on a seat spread with
darbha grass. Performing kara-nyasa, he will worship the divinity in the
mandala. In his mind, the instructor will meditate on the divinity. Mentioning
Shiva's name, he will take bhasma in his hands and smear the child with this.
After this, Shiva's acharya will perform all the rites connected with burning
and the deluge and perform nyasa of the Matrikas. The instructor will meditate
on Shiva, seated on the shishya's head. Following the norms, he will invoke
Shiva there and worship him mentally. He will join his hands in salutation and
pray, 'O divinity! Always remain here.' Having submitted this, he will remember
Shambhu's radiant energy. Having worshipped Shiva, he will obtain Shiva's permission.
Very softly, he will whisper Shiva's mantra, which represents Shiva's atman, in
the shishya's ear. He, in turn, will join his hands in salutation and with a
concentrated mind, listen to this mantra. Following the instructions of Shiva's
acharya, the shishya will slowly recite it. Accomplished in mantras, the
instructor will instruct him about the Shakti in the mantra. He will make him
recite it comfortably and instruct him about auspicious benedictions. He will
briefly explain the meaning of the mantra to him, about identity between the
expression and the person being expressed. He will instruct him about Ishvara's
form and also instruct him about the asanas of yoga. Having obtained the guru's
permission, in the presence of Shiva's fire and the guru, the shishya will
devotedly recite the words for diksha. 'It is better to give up my breath of
life and better that my head is severed than to eat without worshipping the
three-eyed Bhagavan. As long as there is delusion and hardship, he is the one
who will constantly give. Until then, full of devotion, I will worship the
divinity.' This is the pledge taken by a person who takes to Shiva's path.
Having obtained the right, he will remain under his guru's control and carry
out his instructions. Thereafter, the guru will perform kara-nyasa and gather
bhasma with his own hands. He will give this to the shishya, along with the
main mantra and a rudraksha, over which, mantras have been pronounced. If
possible, he will give him an image of the divinity, whose form is mysterious.
He will also give him everything required for worship, oblations, japa, dhyana
and sadhana. Having obtained the permission from the instructor, and not
otherwise, with a great deal of respect, the shishya will accept these from
Shiva's acharya. He will lower his head and devotedly accept everything from
the acharya. He will preserve these and worship Shambhu in his home, or in a
matha. 1991 After this, the instructor will teach him about good conduct for
Shiva's devotees, depending on his devotion, faith and wisdom. He must lower
his head and accept everything stated, everything informed and everything
described by Shiva's acharya, including the pledge.
_______________
1990 An asana in yoga, seems similar to
padmasana, but the positions of the legs/heels are different.
1991 Matha is an ascetic's hut, though it
can also be a monastery or seminary.
When the instructor's command is
received, not because of his own wishes or because someone else instructs him,
he should understand, read and listen to Shiva's agama texts. The process of
samskara and the pledge have been described briefly. For men, this is the
supreme sadhana for reaching Shiva's city itself.""""
““Upamanyu said, "After this,
considering how worthy the shishya is, the guru will purify him according to
the six paths, which free from every kind of bondage. In brief, these six paths
are stated to be Kala, Tattva, Bhuvana, Varna, Pada and Mantra. The learned say
that the path of Kala consists of Nivritti and other Kalas. In their five
respective forms, these five Kalas pervade the paths. The path of Tattva is
said to be from Shiva's tattvas to the earth. Their number is said to be
twenty-six and they are both pure and impure. The path of Bhuvana is described
as starting with Adhara and ending with Unmana. 1992 Without getting
into sub-divisions, there are sixty of these. The path of Varna is said to be
fifty letters, which have forms as Rudras. The path of Pada is said to have
many varieties. The path of Mantra is above all the others and is pervaded by
the supreme knowledge. Shiva is not counted in the tattvas, because he is the
leader of tattvas. Similarly, the leader of mantras is not counted in the path
of Mantra. The path of Kala pervades, and the other paths are pervaded. A
person who does not know the tattvas does not deserve to be purified through
these paths, nor a person who does not know the nature of these six paths. A
person who does not know what pervades and what is pervaded, is incapable of
knowing the nature of the paths, just as he does not know what pervades and
what is pervaded. A person who has comprehended this properly can purify
through the paths. As in the earlier case, the pit and the mandala must be
prepared. To the east, the mandala for the pot must be prepared, with a size
that is thelength of two hands. Having bathed and performed the daily rites,
Shiva's acharya must enter the mandala, along with the shishya, and worship
Shambhu, as was the case earlier. Using excellent rice that measures at least
one adhaka, payasam must be prepared for the lord. Half of that will be offered
as naivedya and the remaining half kept for oblations. If the mandala has been
prepared earlier, with many colours, the instructor must place five pots. There
will be one each for each of the directions and one in the centre. He will be
accomplished in the kalpa rituals. Invoking the five brahmanas and uttering the
basic mantra, starting with 'Namah' and ending with 'ya' 1993 and
including bindu and nada, he will perform the rituals. Ishana will be invoked
in the pot at the centre, Purusha to the east, Aghora to the south, Vamadeva to
the north and Sadyojata to the west. He will perform the rites for protection
and display the mudras. Having invoked mantras over the pots, as was the case
earlier, he will offer oblations into Shiva's fire. Half of the payasam was set
aside as oblations. His will be offered as oblations and the remainder set
aside for the shishya to eat. As was the case earlier, after the water rites
and mantras, a complete oblation will be offered, with the showing of lamps. In
the ritual with the lamp, using the lamp, three oblations will be offered, with
the mantra 'AUM hum Shivaya phat svaha'. With each mantra, one should meditate
on the blazing form of the image. Three brahmana girls were asked to spin three
white pieces of thread, one each.
____________________________
1992 Bhuvana is a world and there are
layers of these, in a hierarchy. The number of worlds varies from text to text.
1993
Namah Shivaya.
These will be tied together and the
shishya's tuft of hair bound with this. When the shishya stands upright, the
thread should hang downwards, from the top of his head to the big toe on his
feet. Sushumna will be symbolically united with this thread. Accomplished in
mantras, he will display the mudra for peace and use the basic mantra to offer
three oblations, invoking consciousness in the shishya's presence. 1994
As was the case earlier, he will strike the shishya's heart with flowers.
Consciousness will be invoked within a lotus with twelve petals. The thread of
consciousness will be joined with the thread and protected by the armour of
astra mantra. Covering the thread, he will then think of the shishya's body.
The three threads are bonds, representing objects of pleasure and enjoyment. He
will think of the body giving rise to senses and material objects. Space and
the elements are forms of the Kalas, Shantyatita and the others. With the word
'Namah', their names will be mentioned, and they will be joined to the thread.
Alternatively, as was the case earlier, the bija mantras can be used. He will
contemplate the pervasive impurities in the tattvas and the pervasive nature of
Kalas in the impurities. Offering oblations, he will ignite the Kalas. He will
strike the shishya's head and the thread on his body. Pronouncing the mantra,
he will decorate the thread with Shantyatita-pada. In the due order, he will
start with Shantyatita-pada and end with Nivrittti-pada. After this, three
oblations will be offered insidethe mandala and Shiva worshipped. The shishya
will be made to sit to the south of the divinity, with his face towards the
north, on darbha grass spread out inside the mandala. After oblations have been
offered, the guru will give the remaining charu to the shishya. Mentioning
Shiva's name first, the shishya will eat what has been given to him by the
guru. He will then perform achamana twice and chant Shiva's mantra. In the
other mandala, the guru will give him panchagavya. Remembering Shiva, he will
drink this devoutly, performing achamana twice. As was the case earlier, the
shishya will now be made to sit in the third mandala. He will be given a twig,
possessing the characteristics mentioned in the sacred texts, for cleaning his
teeth. Facing the north or the east, the shishya will control his speech. While
seated, he will clean his teeth with its soft tip. He will then wash his hands
and cast the twig aside. Performing achamana, he will remember Shiva. When
instructed by the instructor, he will join his hands in salutation and enter
Shiva's mandala. If the guru happens to see the twig, which has been cast
aside, towards the north-east, west or in front, this happens to be auspicious.
Otherwise, it is inauspicious. If it is seen in an inauspicious direction, the
guru must pacify the taint by using the basic mantra and offering one hundred,
fifty or twenty-five oblations. He will approach the shishya and whisper
Shiva's japa into his ear. The shishya will be made to sit to the south of the
divinity. At night, the shishya will lie down on pure darbha grass, over which,
a cloth that has not been washed has been spread and which has been sanctified
with mantras. His head will face the east and he will meditate on Shiva. The
thread has already been tied to his tuft of hair. The unwashed piece of cloth
will also be tied to his tuft of hair and using the mantra for protection, the
guru will cover him up. All around him, three lines will be made with bhasma,
sesamum and mustard seeds, protected by astra mantra. Oblations to the
guardians of the directions will be offered outside. After lying down in this
way, the shishya will not eat anything else. When he gets up in the morning, he
will tell the guru about any dream he has seen.""""
___________________
1994 To make the meanings of these terse
shlokas clear, we have taken some liberties.
“Upamanyu said, "After bathing
and completing "U other rites, instructed by the acharya, he will go near
Shiva's mandala and join his hands in salutation. As was the case on the
preceding day, everything will be done, ending with the binding of the eyes,
but excluding the worship. The guru will then show him the mandala. With his
eyes bound, the shishya will scatter flowers. The guru will mention the names
of the places where the flowers have fallen. As was the case earlier, he will
be taken to the garlanded mandala. The guru will worship Ishana and offer oblations
into Shiva's fire. If the shishya has had a bad dream, the taint must be
pacified. Using the basic mantra, one hundred, fifty or twenty-five oblations
must be offered. The thread tied to the hair must be loosened and made to hang
down, as was the case earlier. Using the Kala of Nivritti, Adhara must be
worshipped. Offering oblations, the lord of speech must be worshipped. He will
prostrate himself before the lord of speech and Sati, who pervades Nivritti.
Within the mandala, he will worship the divinity and offer three oblations. The
symbolic rite of the child being born simultaneously as ever kind of living
species will be performed. He will undertake the other rites of striking and
sprinkling the shishya's body. He will take his atman and place it in the lotus
with twelve petals. Using the basic mantra and the mudras indicated in the
sacred texts, the acharya will mentally unite the atman with every kind of
living species simultaneously. There are fourteen kinds of species-eight
species of devas, five inferior species and humans. The child's intelligence
will be made to simultaneously enter all these. Following the norms, he will
take the shishya's atman and deposit it in the goddess of speech. So that this
impregnation happens, he will worship the divinity and prostrate himself before
him. He will offer oblations and complete the process after remembering him.
The rites of being born, following past karma, uprightness, disposing of
enjoyment and obtaining supreme pleasure will be performed in this way. To
obtain liberation from birth and accomplish the object of cleansing all
enjoyment, the excellent instructor will offer three oblations and pray to the
divinity. The body possesses inauspicious signs because of enjoyment and
material objects. The body must be purified and the shishya freed from the
three Pashas. 1995 These severe Pashas are severed, and he is freed
from bondage. In this way, the shishya's consciousness is made completely
clean. A complete oblation is offered, and Brahma worshipped in the fire.
Offering three oblations, he will instruct him about Shiva's command. 'O
grandfather! This one is proceeding to Shiva's supreme destination. As a result
of Shiva's great command, let there be no impediments for him.' Stating this
and worshipping him, 1996 he will release him. He will next worship
Mahadeva, offering three oblations. Nivritti has purified the shishya's atman.
As was the case earlier, he will take it, raise it and merge it in the atman of
the thread. He will next worship the lord of speech. Offering three oblations,
he will prostrate himself and release him. 1997 With Nivritti done,
he will merge it with the Kala of Pratishtha. The merging will be done with
simultaneous worship and the offering of three oblations. In this way, he will
think of the shishya's atman entering Pratishtha. Having invoked Pratishtha, he
will perform everything, as has been stated earlier.
_________________
1995 Sahaja (those which last from the
beginning, until liberation), agantuka (resulting from senses and objects of
the senses) and sumsargika (resulting from association between the first two
impurities).
1996 Brahma.
1997 Mahadeva.
He will think of the pervasive
goddess of speech as pervading everything, with her face resembling the disc of
the full moon. As was the case earlier, everything will be completed. He will
inform Vishnu about the command of Shiva, the paramatman. With Vishnu's
visarjana, he will perform everything for Vidya. As was the case earlier, he
will think of Vidya's union with Pratishtha. In the due order, he will think of
the god and goddess of speech pervading everything. As was the case earlier, he
will offer a complete oblation into the blazing fire and conclude this part. He
will then perform the worship and other things in accordance with the Nilarudra
Upanishad. According to the method mentioned earlier, following Shiva's
command, this rite will be concluded. To suck out any darkness in austerities,
he should then resort to Shanti. Resorting to the Kala of Vidya, he will behold
its pervasiveness. As was the case earlier, he will invoke the lord of speech
in his own atman. He resembles the rising sun and illuminates the ten
directions. Having completed the rites, as was done previously, he will invoke
and worship the divinity Maheshvara. He will offer oblations and instruct his1998
mind to obey Shiva's commands. Releasing Maheshvara, he will complete the
rites for the other Kalas. Having ended with the Kala of Shantyatita, he will
behold the pervasiveness. He will think of the lord of speech pervading his own
atman. He resembles the disc of the firmament. As was the case earlier, he will
end with a complete oblation. Completing everything in accordance with the
injunctions, he will worship Sadashiva. He will instruct him1999
about the command of Shambhu, who is infinite in his deeds. As was the case
earlier, he will think of Shiva stationed on his head. Having worshipped the
lord of speech and prostrating himself before him, he will release him. As was
the case earlier, he will sprinkle the shishya's head with auspicious
water.""""
""""He will
think of Shantyatita and the others dissolving into Shakti's tattva. She is
supreme and is beyond the six paths. She pervades the six paths. He will think
of Shiva's Shakti, whose resplendence resembles that of one crore suns. He will
bring the shishya, who is as pure as crystal, in front of her. Following the
path indicated in Shiva's sacred texts, he will wash the pair of scissors.
Along with the thread, the instructor will cut off the tuft of hair. It will be
placed in cow dung. The tuft of hair will then be offered as an oblation into
Shiva's fire. He will use the basic mantra, ending with voushat, and wash the
pair of scissors and his hands again. The shishya's consciousness will be
returned to his body. The child will bathe and perform achamana, benedictions
being pronounced over him. He will be made to enter the mandala, where he will
prostrate himself, like a rod. In case there have been any transgressions
during the worship, the proper rites of purification will be performed. Using a
mantra for the one who is spoken about, three oblations will be offered. There
may also have been transgressions in uttering the mantras. For purifying these,
mantras will be uttered in a barely audible voice, three oblations offered and
the lord of devas worshipped. He will next chant the mantras in his mind and
offer three oblations. Along with Amba, Shambhu will be worshipped inside the
mandala. The guru will offer three oblations and joining his hands in
salutation, pray. 'O Bhagavan! Through your favours, the purification has been
performed, following the six paths. That being done, let him proceed to your
undecaying abode.' After this, he will do whatever has been done earlier,
starting with the fusion of nadi and ending with a complete oblation. The elements
will be purified. The mobile and the immobile, the hot and the cold, will be
purified.
___________________
1998 The shishya's.
1999 The shishya.
The rite of purifying the elements
will be performed by meditating on the single one who pervades everything.
Having severed the knots of the elements and their presiding deities, he will
unite the elements with the supreme Shiva and perform japa on him.
The body will be purified and
burnt, flooded with drops of nectar. Having thus purified his body, he will
establish his atman along the path. Right at the beginning, he will perform
nyasa of Shantyatita Kala, which pervades the paths, on the child's pure head.
Shanti will be on the face, Vidya between the throat and the navel, Pratishtha
extending up to the knees and the nyasa of Nivritti will be below this. He will
then think about these. With Shiva in the atman, the bija mantras will be used
like a string to perform the nyasa. He will realize and invoke the divinity in
the lotus of the heart and worship him. The guru will hope that Shiva will
always remain steadily in the child's presence. He will infuse the child with
Shiva's energy and good qualities. He will offer three oblations and say, 'Be
pleased and grant him anima and the other qualities.' He will pray for the
existence of qualities-omniscience, contentment, understanding that is without
a beginning and an end, constant Shakti, self-ruling capacity and infinite
powers. He will take the divinity's permission and meditate on the lord of
devas in his heart. In the due order, he will sprinkle the shishya with water
from the pots, Sadyojata and the others. As was the case earlier, he will make
the shishya sit down and worship Shiva. Having obtained Shiva's permission, he
will bestow on him knowledge about Shiva and bhasma. Starting with 'AUM' and
ending with 'Namah', he will perform samputa. 2000 Knowledge of
Shakti is just this, the union of Shiva and Shakti. He will instruct him about
the name of the rishi, the chhanda, the divinity, the nature of Shiva and
Shivaa, the worship, Shambhu's avarana and asana. He will again worship the
lord of devas and inform Shiva, 'May everything that I have performed be
accomplished properly.' Along with the shishya, the guru will prostrate himself
on the ground before the divinity, like a rod. He will prostrate himself before
the radiance, blazing like a fire inside the mandala. In the due order, he will
then worship all the assistant priests who deserve to be worshipped. Depending
on his wealth, he will serve the assistant priests and the ritvijas. If he
desires welfare for himself, he should not be deceitful in the matter of
riches.""""
“Upamanyu said, "After this, I
will tell you about the one known as sadhaka. When speaking about the greatness
of the mantra, I will also tell you how his samskara is performed. As was the
case earlier, the divinity will be instated in the pot within the mandala and
worshipped. When oblations have been offered, the shishya will be brought to
the ground where the mandala has been constructed, but without his headdress.
The excellent instructor will perform all the rites mentioned earlier, with one
hundred oblations, ending in a complete oblation, and water rites, using the
basic mantra and water from the pots. As was the case earlier, he will light a
fire and perform the earlier rites. Sprinkling him, as he did earlier, he will
bestow the excellent mantra on him. In the due order, he will impart the
extensive knowledge to him. Placing flowers and water in the child's hands, he
will bestow knowledge about Shiva on him.
__________________________
2000 Samputa is a means of tying a bija to
a mantra, indicating the unity between Shiva and Shakti. AUM hrim Namah Shivaya
is an example, with the bija of brim indicating Shakti.
'In this world and in the next
world, through the favours of Parameshthi and through this great mantra, may
you obtain every kind of siddhi as fruits.' Saying this, Shiva's guru will
worship the divinity and obtain his permission. He will instruct the sadhaka
about the sadhana used for Shiva's yoga. Hearing the guru's instructions, the
sadhaka will first learn its application and then use the mantra as sadhana.
The use of the basic mantra as sadhana is known as purashcharana. This is known
as purashcharana because this has to be done before any application. If he
desires emancipation, he should not use the mantra as sadhana excessively. If
it is not used in this way, it bestows what is auspicious, in this world and in
the next one.The day must be auspicious. The spot must be auspicious. The time
chosen must not suffer from any taints. He must first bathe, so that his teeth
and nails are sparkling white, and perform the daily rites. He must decorate
himself with fragrances, garlands and ornaments that are available. His
headdress, upper garment and all other garments must be white. He must choose a
temple, his home or some other charming spot that he has been used to earlier.
He must control himself and be seated on a seat, in an asana. Following the
path spoken about in Shiva's sacred texts, he must make his body worthy of
Shiva. He will worship the divinity, the lord of devas, Ishvara Nakulishvara.
He will offer a naivedya of payasam and in the due order, complete the rites of
worship. He will prostrate himself before the divinity and obtain permission
from his mouth. He will then perform japa on Shiva, one crore times, five
million times, two and a half million times, two million times or a million
times. He will eat the payasam, which should not have too much of salt or an
acid taste. He should always be non-violent, forgiving, serene and controlled.
If payasam is not available, he will eat fruits and roots. These are also
recommended for Shiva and are therefore special and get progressively better.
Any food that he eats must be consecrated with mantras-charu, grains of saktu,
yavaka, vegetables, milk, curd, ghee, roots, fruits and water. Especially when
he is engaged in sadhana, when he is eating, he must be silent. If he is
capable and is not distressed, he must always bathe in a river where the water
flows towards the east or towards the west. Devoted to his vrata, he will
purify the water by pronouncing the mantra over it, one hundred and eight
times. He must always perform water rites and offer oblations into Shiva's
fire. This must be done with seven, five or three articles of worship, or with
ghee. If a sadhaka is devoted to Shiva and devoutly follows Shiva's path in
this way, there is nothing in this world, or in the next world, that he cannot
obtain. Alternatively, with single-minded attention, he can perform japa with
the mantra every day. He must not eat until he has done this sadhana with the
mantra one thousand times. In such a case, there is nothing that is impossible
for him to obtain and nothing that is inauspicious. Having obtained learning,
prosperity and happiness in this world, he obtains emancipation. When this
sadhana is used, whether in a nitya or a naimittika rite, he should first bathe
with water and bhasma and then perform japa with the mantra. He will wear a
pure sacred thread and tuft of hair and a ring of kusha grass on his hand. He
will wear Tripundra and rudraksha and perform japa with panchakshara
mantra."י"י
""Upamanyu pamanyu said,
said, "If the shishya has observed Pashupata vrata, he can also be
consecrated as an acharya, not otherwise. As was the case earlier, a mandala
will be created and Parameshvara worshipped. As was the case earlier, five pots
will be placed, in the directions and in the centre. Nivritti will be placed in
the pot to the east, Pratishtha to the west, Vidya to the south, Shanti to the
north and Shantyatita in the centre. After the rites for protection, dhenu
mudra will be displayed. As was the case earlier, mantras will be pronounced
over the pots, ending with a complete oblation. The instructor will make the
shishya enter the mandala, without wearing a headdress. Starting with the water
rites, as was the case earlier, mantras will be recited. As was the case
earlier, the lord of devas will be worshipped, and his permission taken. For
the purpose of abhishekha, the shishya will be made to sit on the seat. When
all this has been done, using mantras, nyasa of the five Kalas will be done on
the shishya's body. Bound in this way, the shishya will be offered to Shiva.
Starting with the Nivritti pot and ending with the pot in the centre, in the
due order, the shishya will be sprinkled with the auspicious water. The
instructor will place his auspicious hand on the child's head. Full of
sentiments about Shiva, will instruct him as a Shivacharya.2001 He
will be ornamented and worshipped, inside Shiva's mandala. One hundred and
eight oblations will be offered, followed by a complete oblation. He2002
will worship the lord of devas again, prostrating himself on the ground, like a
rod. Joining his hands in salutation above his head, the guru will inform
Shiva. 'O Bhagavan! Through your favours, I have made him an instructor. O
divinity! Please command him and shower your divine compassion over him.'
Having requested this, along with the shishya, he will prostrate himself again.
Shiva's guru will worship Shiva and Shiva's divine agama texts. Taking Shiva's
permission again, the instructor will take the book, which describes Shiva's
jnana, in both his hands and give it to the shishya. He will lower his head and
accept it, placing this book of knowledge on the seat meant for knowledge. When
it has been placed there, in the recommended way, he will worship it. The guru
will then give him royal insignia, since a person who has obtained the status
of an acharya is also worthy of obtaining a kingdom. As was the case earlier,
he will then instruct him about the injunctions, as stated in Shiva's sacred
texts and as revered by people. Following the signs cited in Shiva's sacred
texts, he must carefully examine the shishya. When the samskara has been done
in this way, the instructor will give him Shiva's jnana. The shishya will be
instructed about everything-ease, purity, forbearance, compassion, lack of
desire, lack of jealousy and the exalted position. Shiva will then be released
from the mandala and the assistant priests will worship Shiva's pots, fire and
other things. If the guru and his companions perform more than one samskara
simultaneously, it is recommended that everything should be done twice. Pots
for purification along the paths must be prepared and everything undertaken for
samskara and abhisheka. Worshipping Shiva, purification along the paths will be
performed. After everything has been completed, the divinity will be worshipped
again. After the water rites, using mantras, oblations will be offered into
Ishvara's fire. Symbolically, the mantra will be placed in the shishya's hands,
and the ceremony completed. Alternatively, in the due order, the entire
samskara can be done by the guru using mantras alone, purifying along the paths
and performing abhisheka. It is recommended that purifying along the paths,
using Shantyatita and the other Kalas, should be performed on the basis of
three tattvas. These three tattvas are described as Shiva, Vidya and the nature
of the atman. Shiva emerged from Shakti, Vidya emerged from Shiva and the atman
emerged from Vidya. Shiva pervades the path of Shantyatita. Vidya pervades the
next path. All the remaining paths, in the due order, are pervaded by the
atman. It is held that Shambhu is difficult to obtain. However, there are
learned people, accomplished in the meanings of Shiva's sacred texts. Having
used Shakti to go through samskara, they have obtained what they desired.
_______________________
2001 Shiva's acharya.
2002 The guru.
O Krishna! I have thus told you
everything about the rites known as samskara. They are of four types. 2003
What else do you wish to hear?""""
""Krish rishna said,
"O illustrious one! I wish to hear about the following of Shiva's ashrama,
the nitya and naimittika rites mentioned in Shiva's sacred
texts.""""
""Upamanyu replied,
"He must get up from his bed in the morning and meditate on the divinity,
along with Amba. Thinking about the tasks that need to be done, when the sun
rises, he will emerge from his house. He will perform the necessary tasks in a
secluded spot where there are no obstructions. Cleaning himself according to
the norms, he will clean his teeth. When a stick for cleaning the teeth is not
available, or on days like ashtami, he will rinse his mouth with water twelve
times and clean himself in this way. After doing achamana in the recommended
way, he will bathe in water from a river, a natural canal, a pond or at home.
The objects for bathing will be placed on the bank and external impurities
washed off in this way. Mud will be smeared over the body. After bathing, cow
dung will be smeared on the body. Having bathed, he will discard his clothing
and wash it. Thinking of himself as a king, after the bath, he will don a pure
garment. When washing off the dirt, a brahmachari, an ascetic or a widow should
not use fragrances. Nor should they use a twig for cleaning the teeth. After
this, he will bind his tuft of hair and the sacred thread, entering the water.
Performing achamana, he will submerge himself in the water thrice. Immersing
himself in Soumya, he will remember Shiva and Shakti and perform japa with the
mantra. When he gets up, he will sprinkle water over his body, five or three
times, using the horn of a cow, along with darbha grass, the leaf of a palasha
tree, the leaf of a lotus or his two hands. If he is bathing in a garden or
inside his house, at the time of submerging himself in the water, he will pour
water over himself from a pot. Using mantras, he will sprinkle himself. If he
is incapable of bathing himself in water, he will take a pure and wet piece of
cloth and wipe himself from head to feet, using this. Alternatively, he can
only take the auspicious path known as Agneya. This is spoken of as the bath
where one submerges oneself in thoughts about Shiva. Starting with achamana and
ending with a sacrifice to Brahma, he will follow the traditions of his own
order and offer himself up to the divinity. He will perform dhyana on Mahadeva,
inside the mandala, and worship him, following the norms. He will offer Shiva
arghya, in his form as the sun. Alternatively, following the norms of his own
order, he will clean his hands and perform kara-nyasa or nyasa over his entire
body. He will take white mustard and water in his left hand. Using the basic
mantra and a clump of kusha grass, he will sprinkle water over himself. Using
the mantra 'apo hi shtha', 2004 he will use his left nostril to
smell the remaining water and think of the divinity. He will offer an arghya
and through his left nostril, he will symbolically take the dark impurities out
from his body and think of them as having been reduced to stone. He will
perform special water rites for devas and rishis. Following the norms, he will
offer arghya to bhutas and ancestors.
______________________
2003 In these sections, samskara should be
taken as diksha. The four types are through kriyas, varnas, Kalas and
knowledge.
2004 11.50 of Vajasaneyi Samhita. This is
dedicated to water. 'O water! You will give us the energy, so that we can find
great happiness' and so on.
With only a handful of red
sandalwood paste mixed with water, he will draw a beautiful circular mandala on
the ground and ornament it with red powder. After this, he will worship Bhanu,
along with the avaranas. If he desires happiness and success, he will use the
mantra 'khakholkaya' 2005 He will again create a mandala and worship
it and its parts. He will place a golden vessel there. This will measure one
prastha, with prastha defined as in Magadha. This will be filled with fragrant
water, red sandalwood paste, red flowers, sesamum, kusha and akshata. Alternatively,
if one follows the path of water alone, it can be filled with durva grass and
water. He will sink down on his knees on the ground and prostrate himself
before the divinity within the mandala. He will place the pot on his head and
offer an arghya to Shiva. Or using the basic learning, he can take water in the
cup of his hands, along with darbha grass. This will be symbolically thrown up
into the air, to Shiva in his form as the sun. As was the case earlier, he will
again clean his hands and do kara-nyasa, realizing Shiva in his form of the
five brahmanas, from Ishana to Sadyojata. He will take bhasma and touch his
limbs with this. Uttering a mantra to the one who ends the day, in the due
order, he will touch his face, his heart, his genital organs and his feet.
Using the basic mantra, he will touch all his limbs and wear a different
garment. Having worn it, he will perform achamana twice and with the mantra,
sprinkle water over himself eleven times. Having sprinkled water over himself
and having worn the garment, he will perform achamana twice and remember Shiva.
Using the mantra, he will again perform kara-nyasa. With the bhasma, mixed with
fragrant water, he will draw a Tripundra on the forehead and the line should be
straight and clear. It can be square, or in the shape of a circle or
semi-circle, or a dot. Just as he has drawn Tripundra on the forehead, he must
use bhasma to draw a similar mark on his arms, head and chest. Dusting all the
limbs with bhasma is not the same as Tripundraka. Therefore, without the
dusting, one should draw Tripundra. Rudraksha must be worn on the head, around
the neck, in the ears and on the hands. A rudraksha with a golden hue is
auspicious. One should not wear one that is broken or inauspicious in any other
way. For benefit, the three varnas, brahmanas and others, should respectively
wear beads that are yellow, red and black. If these are not available, one
should wear and adorn oneself with whatever is available. Nevertheless, an
inferior varna should not wear one meant for a higher varna. A higher varna can
wear one meant for an inferior varna. An impure person must never wear
rudraksha. According to capacity, everyone must bathe at the time of the three
sandhyas, the time of the two sandhyas, or once a day, performing the rites and
worshipping Parameshvara. He must bind his mind to a conception of the divinity
seated on a beautiful seat. When he performs dhyana on Deva or Devi, he must
face the north or the east. Starting with Shveta and ending with Nakulisha, he
must prostrate himself before the gurus and the shishyas, 2006 He
will again prostrate himself before Shiva and perform japa with his eight
names-Shiva, Maheshvara, Rudra, Vishnu, Pitamaha, Samsaravaidya, Sarvajna and
Paramatman. These are the eight. Or he can perform japa with Shiva's name
alone, doing it eleven times. To pacify an illness, he should perform dhyana on
a mass of energy on the tip of his tongue. Washing his hands and feet, he will
apply sandalwood paste to them. Washing his hands, as he did earlier, he will
do kara-nyasa.""""
___________________
2005 A mantra to Surya, versions of which
exist in many texts, including Garuda Purana. 'The sun is the meteor that burns
in the sky' and so on.
2006 As mentioned in Chapter 431-8.2(9).
“Upamanyu said, "Nyasa is said
to be of three "Upay and Laya 2007 Sthiti ya is for grihasthas,
Utpatti is for brahmacharis, and Laya is for mendicants and those who have
resorted to the forest. Laya is also for women without husbands, while those
with family members should perform Sthiti. Utpatti nyasa is also said to
characterize those who are maidens. The procedure from the thumb to the little
finger is spoken of as Sthiti nyasa. From the right thumb to the little finger
on the right hand is Utpatti nyasa. The reverse order is described as Samhriti.
In the due order, along with bindu and starting with 'Na', the varnas must be
fixed on the fingers. Shiva's nyasa will be done on the palms and the ring
fingers. After this, using astra mantra, nyasa of the weapons will be done in
the ten directions. The five Kalas, Nivritti and the others, in the form of the
five elements, along with the presiding deities of the five elements and their
signs, will be fixed in the heart, the throat, the palate, between the eyebrows
and Brahmarandhra. One will conceive of them as bijas, in the seeds of the
joints. To purify these, he will perform japa with panchakshara mantra. He will
control the breath of prana and using astra mantra and astra mudras, follow the
qualities and numbers and cut off the knots of the elements. His breath of
prana will be urged up, through sushumna nadi. It will emerge through
Brahmarandhra and be united with Shiva's energy. After this, the body will be
dried up with the wind and burnt with the fire of destruction. The wind will
gather the Kalas upwards and dissolve them. He will abandon his burnt body and
touch the Kalas and the ocean. The body will be flooded with amrita and remain
in its natural place. Alternatively, he can dissolve and burn without using the
category of Kalas. He can flood with amrita, and it will be reduced to ashes.
The body will only be full of Vidya and will assume the form of the flame of a
lamp. The atman, which emerged from Shiva, will be united with Brahmarandhra.
He will meditate on the atman having entered the body, in the lotus within the
heart. The body, which is full of Vidya, will again be sprinkled with a shower
of amrita. Purifying the hands, he will perform kara-nyasa. After this, he will
perform Mahamudra and undertake deha-nyasa, 2008 Following the path
indicated by Shiva, he will perform anga-nyasa. He will then do nyasa of the
varnas in the feet, the joints and other parts. Nyasa will be done in six limbs
and has six parts. Therefore, starting with the south-east and following the
due order, he will bind the directions. Alternatively, he can only do nyasa of
five limbs, starting with the head. Nyasa of the six limbs can also be
undertaken without purifying the elements. Briefly, this is the way the body
and the atman are purified. When he is full of sentiments about Shiva, he will
worship Parameshvara.""""
"The detailed rite of nyasa
should only be undertaken by those who have the time and those whose minds are
not confused. The first is Matrika nyasa, while the second is Brahma nyasa. The
third is Pranava nyasa, followed by Hamsa nyasa. The fifth is known as Indriya
nyasa and the panchakshara mantra is used for this. In this way, the rites of
worship can be one, or many.
___________________________
2007 Literally, preservation, origin and
dissolution. Laya nyasa is also described in the text as Samhriti nyasa.
2008 Deha-nyasa is the same as anga-nyasa.
The text says Mahat mudra. But we have taken this as the asana (posture) of
Mahamudra, which is not quite a mudra using only the hands.
The nyasa of the varnas happens in
the following way, with a progressive placement-अ in the head; nyasa of आ in the forehead; इ and ई
in the two eyes; 3 and ऊ
in the two ears; ऋ and ऋ in the two cheeks; ल and ऌ in the two nostrils; ए and ऐ in the two lips; ओ and औ
in the two rows of teeth; in the tongue;: in the palate; nyasa of the क array 2009 of
letters is done in the five joints of the right hand; nyasa of the च array of letters is done in
the joints of the left hand; ट
array and त array are
done in the two legs and thighs; प
and फ are done on the
two sides; ब on the
back; भ in the navel;
nyasa of म is done in
the heart; the nyasa from य स is
done in the seven dhatus, है
is done in the cavity of the heart; and क्ष
is done between the two eye-brows. Following the path, nyasa of the fifty
Rudras, in the form of the varnas, is done in this way. Nyasa of the five
brahmanas is then done in the limbs, from the face onwards. In the due order,
kara-nyasa may, or may not, be done. The brahmanas will be thought of in the
head, the face, the heart, the genital organs and the feet. After this, in the
due order, Ishana's five Kalas are fixed in the five directions, starting above
and ending with the west. Thereafter, Purusha's four Kalas are thought of in
the four directions, starting with the east. Aghora's eight Kalas are fixed in
the heart, the throat, the two shoulders, the navel, the stomach, the back and
the chest. After this, Vamadeva's thirteen Kalas are thought of in the anus,
the penis, the thighs, the knees, the calves, the buttocks, the waist and the
sides.2010 Those who are accomplished in the Kalas undertake the
nyasa of the thirty-eight Kalas progressively in this way, in the hands, the
feet, the nose, the head and so on. After this, uttering Pranava, he will do
Pranava nyasa in the two arms, the elbows, the wrists, the sides, the stomach,
the calves, the feet and the back. A person accomplished in nyasa will do
Pranava nyasa in this way. As instructed in Shiva's sacred texts, he will next
do Hamsa nyasa, dividing Hamsa's bija in the eyes, the two nostrils, the two
arms, the two eyes, the forehead, the nose, the two armpits, the two shoulders,
the two sides, the two hips, the two feet and the two heels. After completing
Hamsa nyasa, he will do nyasa in five limbs, using panchakshara mantra. If one
follows the path mentioned earlier, a status as Shiva is generated. A person
who has not obtained a status as Shiva should not use Shiva's mantra. A person
who has not obtained a status as Shiva should not worship Shiva, perform dhyana
on Shiva, or obtain Shiva. Therefore, one must assume Shiva's body and give up
thoughts as a Pashu. Shiva's karma must be undertaking while thinking, 'I am Shiva.'""""
"""Some follow
karma-yajna; others follow tapo-yajna; still others follow japa-yajna,
dhyana-yajna and jnana-yajna. These are described as the five kinds of yajna.
Those engaged in tapo-yajna are superior to those engaged in karma-yajna, those
engaged in dhyana-yajna are superior to those engaged in japa-yajna and so on,
becoming successively better. Jnana-yajna is better than all the others.
Karma-yajna is divided into two types, with desire and without desire. If a
person has desires, even when he has enjoyed those desires, he is addicted to
desires and is born again. When undertaken without desires, such a person
enjoys himself in Rudra's world. After enjoyment, he is dislodged and is born
as a person who engages in tapo-yajna. There is no doubt about this.
________________
2009 Varga.
2010 There
are two of some of these, including the buttocks. Words are missing from the
text, and we have incorporated those missing words from Chapter 371-7(6).
The ascetic also enjoys objects of
pleasure. Having enjoyed, he is dislodged and is born as a human on earth, who
is devoted to japa and dhyana. The specialty of a person devoted to japa or
dhyana is that, because of these, within a short period of time, he obtains
jnana and sayujya with Shiva. An embodied being who follows karma-yajna
without desire can also be emancipated, according to Shiva's command. However,
a person who possesses desire will be in bondage. Therefore, out of the five,
one should be devoted to dhyana-yajna and jnana-yajna. If a person possesses
dhyana and jnana, he crosses over the great ocean of worldly existence.
Dhyana-yajna involves being free of taints like violence and purifying one's
mind as sadhana. In terms of fruits of objects of pleasure and emancipation
being obtained, it is the best. In a king's palace, many people are seen
outside, engaging in various acts. They do not obtain a great share in the
fruits. This is exactly what happens with the body of a person pursuing dhyana-yajna.
He is capable of seeing Ishvara's subtle form. Those who are engaged in gross
acts only see the clay, the wood and other things. Those devoted to
dhyana-yajna do not accept a divinity made of stone and clay. Shiva is inside
the atman. If a person does not realize and obtain this Shiva within, and
ignoring this, worships something external, he is like a man who gives up the
fruit in his hand and licks his elbow. Dhyana is generated from jnana. Jnana is
again generated from dhyana. Emancipation results from both of these. Hence,
one should be devoted to dhyana. One should worship Deva and Devi in
dvadashanta, in the head, the forehead, between the eyebrows, the tip of the
nose, the face, the throat, the heart, the navel or in any eternal spot. With the
mind immersed in devotion, they can also be worshipped outside. They can be
constantly worshipped in a lingam one has constructed, depending on one's
wealth. They can be devoutly worshipped in the fire or on the ground.
Parameshvara can be worshipped both inside and outside. A person who performs
the internal worship may, or may not, perform the external
one.""",
،،""Upamanyu
explanation pamanyu said, "I will briefly add an to the mode of worship.
In Shiva's sacred texts, Shiva spoke about this to Shivaa. The internal worship
ends with the rite that involves a fire. An external worship can be performed
when the internal worship has been completed. But the external worship may, or
may not, be done. In one's mind, one must think of objects and purify them. The
person must meditate on deva Vinayaka and following the rules, worship him. In
his mind, a learned person will think of proper seats for Nandisha and Suyasha,
to the south and to the north. Using the asanas of yoga and other things, they
will be worshipped. With the three tattvas, they will be seated in a sparkling
posture of padmasana. Above them, he will perform dhyana on Shiva, along with
Amba. He is enchanting in every possible way. He possesses all the auspicious
signs, and his entire body is auspicious. He possesses every kind of prosperity
and is adorned with every possible ornament. His face, hands and feet are red,
and his smiling face is like the moon, or a kunda flower. He resembles pure
crystal, and his three eyes resemble blossoming lotuses. He possesses four arms
and a handsome body. He wears the beautiful digit of the moon. Hara's hands are
in the varada and abhaya mudras and he wears the hide of an animal. His
necklace and bangles are made out of serpents and the handsome extremity of his
throat is blue. There is nothing that can be compared to him, and his followers
and companions are with him. He will then think of Maheshvari to his left. Her
complexion is like that of the petals of a blue lotus that has bloomed. Her
eyes are broad and large. Her face is like the full moon and her hair is dark
blue and curled. She resembles the petals of a blue lotus, and the half-moon is
on her crest. Her breasts are extremely round, thick, peaked and soft. Her
waist is slender, and her hips are broad. Her garment is fine and yellow. She
is adorned in every kind of ornament and there is a radiant tilaka mark on her
forehead. Nets of many kinds of colourful flowers adorn her hair. In every possible
way, her qualities are similar to his and her face is slightly lowered, because
of bashfulness. In her right hand, she holds a dazzling golden lotus. She is
seated on an excellent seat and her other hand rests on a staff. She is the one
who severs Pashas, and her form is that of sachhidananda. In this way, he will
meditate on Deva and Devi, seated on an excellent and auspicious seat. Full of
devout sentiments, he will worship them with flowers and every other kind of
upachara. He can also conceive the lord's embodied form, as the ones known as
Shiva, Sadashiva, the supreme Maheshvara, as one presiding over the twenty-six
principles, or as the one known as Shrikantha. He can also perform mantra nyasa
on his own body. This embodied from of Shiva is supreme and is beyond notions
of existence and non-existence. Performing dhyana on the external form and
having worshipped, he will then withdraw his intelligence. He will then
mentally think of offering oblations, kindling and ghee in his navel. Between
his eyebrows, he will meditate on Shiva, in the form of the pure flame of a
lamp. This kind of yoga, immersed in dhyana, is auspicious, whether performed
with a reference to the limbs, or independent of them. Until the fire rites are
over, all the procedures are the same. 2011 Alternatively, after
having completed all the procedures of the mental worship in the due order, he
can worship the divinity in the form of a lingam, in the fire, or on the
ground."י"י
‘Upamanyu said, "Using the
basic mantra, the place for worship will be purified by sprinkling it with
water mixed with fragrances and sandalwood. Flowers will be scattered over it.
The armour of astra mantra will be used to shroud it from all impediments. When
all the directions have been protected in this way, the ground will be prepared
for the worship. Darbha grass will be spread over the place. All the vessels
and the articles for worship will be purified by sprinkling water. There are four
vessels that must be purified in this way the vessel for sprinkling, the vessel
with arghya, the vessel with padya and the vessel with achamaniya. After they
have been examined, auspicious water must be sprinkled over them. All the
auspicious articles that are available must be placed there-jewels, gold,
silver, fragrances, flowers, akshata, fruits, sprouts, darbha grass and many
other sacred articles. The water for bathing and drinking must be especially
fragrant, cool and agreeable and flowers and other articles must be placed in
it. The padya will have ushira and sandalwood mixed in it. Powdered jati,
kankola, karpura, the root of vata and tamalaka2012 will be
specially sprinkled in the water for achamaniya. All the vessels can have
cardamom seeds, camphor and sandalwood. The vessel for arghya will have tips
from the blades of kusha grass, akshata, barley, vrihi, sesamum, ghee, white
mustard, flowers and bhasma. ____________________
2011 Irrespective of external or internal
worship.
2012 Jati is jasmine, kankola is the ashoka
tree, karpura is camphor and tamalaka is the tamala tree. For the trees,
powdered bark is used.
The vessel for sprinkling will have
kusha, flowers, barley, vrihi, the root of vata, tamalaka and bhasma. Mantras
will be pronounced over each vessel, and they must be externally protected with
the armour. After this, they must be protected with astra mantra and dhenu
mudra displayed. All the articles used in the worship must be sprinkled with
water from the vessel used for sprinkling. The basic mantra must be used for
sprinkling, and they must be purified according to the procedures. If vessels
are not available, the vessel used for sprinkling can be used in all the rites.
The excellent sadhaka will use water from this general vessel to perform arghya
and other rites.""""
""""Following
the norms, deva Vinayaka will be worshiped with food articles. Nandi, the lord
of the inner quarters, will be worshipped towards the south, next to the door.
He resembles a golden mountain and is adorned with all the ornaments. The
crescent moon is his diadem. He is amiable and possesses three eyes and four
arms. The lord holds mriga, a blazing trident and a fierce cane. His face
resembles the lunar disc and even the face of a monkey. His wife, Suyasha, the
daughter of the Maruts, will be worshipped next to the northern gate. She is
devoted to her bows and devoted to massaging Amba's feet. Having worshipped, he
will enter Parameshthi's abode. He will worship the lingam with flowers and
other objects. A pure and sanctified flower will be placed on the head. With a
flower in his hand and according to his capacity, he will perform japa with the
mantra. The mantra will be used to sanctify. Chanda will be worshipped in the
north-east and a garland offered. After this, in the due order, seats will be
thought of, for Adhara and the others. Adhara Shakti is auspicious, with a dark
complexion. He will meditate on her form, standing on the ground. Ananta's
coiled form is just in front of her. He is white and his five hoods seem to
lick the sky. Just above him, there is a seat, in the form of a lion with four
feet. These feet are dharma, jnana, non-attachment and glory. They are in four
directions, starting with the south-east2013 and their complexions
are white, red, yellow and black. Adharma and the others are in four
directions, starting with the east and ending with the north. Their bodies will
be conceived as resembling the rajavarta jewel.2014 Above these,
there is a seat, made out of a white and sparkling lotus. It has eight petals,
said to represent the eight qualities, anima and the others. The filaments are
Vama and the other Rudras, accompanied by Vaamaa and the other Shaktis. The
seeds are the other Shaktis, Manonmani and the others. The pericarp is non-attachment,
and the stalk is jnana about Shiva. With Shiva's dharma in his atman, he will
think of three circles at the end of the pericarp. The three tattvas are there
in the three circles, with their respective seats. Above these seats is a seat
spread with a colourful covering. He will think of this divine and radiant
seat, consisting of pure knowledge. Displaying separate mudras, he will perform
the rites of avahana, sthapana, nirodha, nirikshana and namaskara. 2015
Thereafter, he will offer padya, achamaniya, arghya, fragrances, flowers,
incense, lamps and betel leaves and bathe Shiva and Shivaa. Alternatively, he
can think of a unified figure, with the seat combined with the image,
incorporating all the brahmanas. Along with Devi, he will invoke Shiva, the
supreme cause. The divinity resembles pure crystal. He does not move, and he
does not decay. He is the cause behind all the worlds.
_______________________
2013 South-east, south-west, north-west and
north-east.
2014 Rajavarta is a kind of diamond, but not
of superior quality.
2015 Respective rites of invocation,
instating, restraining, beholding and obeisance.
He is supreme and pervades all the
worlds. He is established inside and outside. He is smaller than an atom2016
and greater than the greatest. If devotees make efforts, they can see Ishvara,
who has no decay. The divinity cannot be seen by Brahma, Indra, Vishnu, Rudra
and the others. He is the essence of the Vedas. The learned have said in the
shruti texts that he is incomprehensible. He is without a beginning, a middle
and an end. He is the physician for the disease of worldly existence. This is
known as Shiva's tattva, established to ensure auspiciousness to the
universe.""""
""The excellent lingam
can be devoutly worshipped with five kinds of upachara. Shiva is the paramatman
and this is Mahesha's image as a lingam. At the time of bathing it, auspicious
sounds of 'Victory' must be chanted. The lingam must be bathed with
panchagavya, ghee, milk, curd, honey, powdered roots, the essence of fruits,
sesamum, mustard, saktu, seeds of barley, approved powder of black gram and
pure water. After bathing, it will be smeared with a paste. To take away any
bad smells, it must be rubbed with bilva leaves. The lingam must again be
bathed and served with upacharas like fragrant amalaka and turmeric paste. The
lingam will again be cleaned with water and bilva leaves. After bathing, it
will be sprinkled with fragrant water, water with kusha grass and flowers in it
or water with gold and jewels in it. In the due order, mantras must be
pronounced. If some articles are impossible to obtain, whatever is available
must be used. Full of devotion, one can only use water sanctified with mantras
to bathe Shiva. The water can be poured from a pot, a conch shell, the vessel
for sprinkling water, or kusha grass or flowers held in the hand. Mantras must
be recited at the time of the bathing. For bathing the divinity, Shiva, the
lord of devas, the names of Pavamana, Rudra, Nila and Tvarita must be used.
Lingasuktam, suktams from Atharvashiras Upanishad and hymns from Rig Veda and
Sama Veda about Shiva and the five brahmanas must be used. 2017
Pranava must be used. Since the two are similar, there is no particular
differences in procedures between bathing Deva and bathing Devi. The rites for
bathing Deva must be observed first and the rites for bathing Devi thereafter.
This is in accordance with the command of the lord of devas. When
Arddhanarishvara is worshipped, there is no particular order in which the rites
must be followed. This is true of upacharas used for the lingam, or elsewhere.
When abhisheka of the lingam has been done, it must be wiped with a fragrant
and pure piece of cloth. A garment and sacred thread must be offered. Padya,
achamaniya, arghya, fragrances, flowers, ornaments, incense, lamps, naivedya,
water for drinking and a mouth freshener must be offered. Achamaniya and a
mouth freshener must be offered again. An auspicious and excellent crown,
ornamented with every kind of jewel, must be offered. Ornaments, many kinds of
sacred garlands, a fan, a whisk, an umbrella made of palm leaves and a mirror
must be offered. After performing nirajana, there must be all kinds of
auspicious sounds-singing, dancing and chants of 'Victory'. An auspicious
vessel will be used, made of gold, silver, copper or clay. This will be filled
with lotuses, seeds, flowers, curd, akshata and cow dung. There will be a
nandyavarta, 2018 representing the shrivatsa mark, the svastika
sign, a mirror, a vajra, the symbol of a fire and so on. Eight lamps will
surround it and an excellent lamp will be placed in the centre. One will think
of the nine Shaktis, Vaamaa and the others, and worship them there.
____________
2016 Аnu.
2017 Lingasuktam and the hymn to the five
brahmanas are from Taittiriya Aranyaka.
2018 A mystical diagram. There is also a
flower with that name. In this context, the diagram seems more apt.
For protection, the astra mantra
will be used to provide a kavacha in every direction. Displaying dhenu mudra,
both hands will be used to raise the vessel. Instead of the vessel, five lamps
can also be used in the due order. There will be four lamps in the four
directions, with one in the centre. Alternatively, a single lamp can also be
used. Raising the vessel, in the manner of pradakshina, the devotee will use
the basic mantra and make it circle around, above the lingam, thrice. Arghya
will be offered and fragrant bhasma applied to the top of the lingam. Tendering
an offering of flowers, the gifts will be offered thereafter. Water for
drinking will be offered, followed by achamaniya. Betel leaves, with the five
fragrances, 2019 will be offered. Everything must be sprinkled with
water from the sprinkling vessel. Arrangements must be made for singing and
dancing. Thinking of the presence of Shiva and Shivaa in the lingam, he will
perform japa on Shiva and Shakti. He will perform pradakshina, prostrate himself
and offer his atman. He will humbly submit whatever act he wishes to be
performed. With his hand displaying the appropriate mudras, he will offer
arghya and flowers from the cup of his hands. After this, seeking forgiveness,
he will give the divinity permission to leave, but think of him in his mind. In
times of extreme difficulty, the offerings are limited to starting with padya
and ending with a mouth freshener. Alternatively, full of devotion, one can
only offer flowers. Even that deed, performed with devotion, is sufficient for
achieving supreme dharma. As long as he lives, he must not eat without
worshipping Shiva first. If he acts wilfully and commits the sin of eating,
there is no salvation for him. If he has eaten because he has been distracted,
he should vomit it out. He must bathe and worship Deva and Devi twice. Fasting,
he must chant Shiva's name ten thousand times, also observing brahmacharya. On
the next day, according to capacity, he must gold and other objects to a
devotee of Shiva's, in Shiva's name. He will then purify himself through a
great act of worship.""י
“Upamanyu said, "There are
other things about the worship that I have not mentioned, because I was scared
of losing the thread. I will now mention those briefly, not in detail. After
offering the lamps, but before offering the oblations, when the time for
nirajana has arrived, he should worship the avaranas, starting with Ishana and
ending with Sadyojata. In the first avarana, he should perform japa of Shiva
and Shivaa, using a mantra to Rudra and ending with astra mantra. The
foundations of these avaranas are said to be in the north-east, the east, the
south, the north, the west, the south-east, the south, the south-west, the west
and the north-west, followed by the north-east and the four directions. This
will be done with a combination of mantras. Or, using astra mantra, the entire
worship can be performed within the heart. Outside, Shakra will be worshipped
by a learned person in the east, Yama will be worshipped in the south, Varuna
in the west, the lord of riches in the north, Isha in the north-east, Anala in
the south-east, Nirriti will be worshipped in the south-west, the wind god in
the north-west, Vishnu in the south-west and Vidhatri in the north-east. Vajra
and the other weapons will be worshipped outside the lotus.
___________________
2019 For example, camphor, cardamom, betel
nut, nutmeg and kakkola (an aromatic berry, Cocculus Indicus).
The forms of the guardians of the
worlds that are famous in the worlds will be worshipped in the due order. The
deities of all the avaranas will be comfortably seated, with their hands joined
in salutation, looking towards Deva and Devi. This is the way one should
meditate on them. When worshipping the deities of all the avaranas, he will
address them and use the word 'Namah'. He will bend down in the due order and
worship them with flowers. Along with the avarana, the foundation of the
avarana must also be worshipped. Yoga, dhyana, japa and oblations can be
internal or external. The oblations offered can be of six types-pure rice, rice
mixed with mudga, payasam, a mixture of curd, molasses and a flow of honey.
Other than this, there can be many kinds of side dishes too. Lumps of jiggery
can be mixed with curd, or there can be excellent churned curd. The best of
food can include apupas and succulent fruit. Extremely cool water, with red
sandalwood paste and flowers in it, can be given to drink. A piece of areca nut
can be given, lightly touched with cardamom juice. Betel leaves can be given,
mixed with khadira. 2020 White and golden colours are auspicious and
are recommended. The powder of white rocks can be used, but it should not be
rough or tainted. Camphor, kankola and fresh jati flowers are auspicious.
Unguents can be of sandalwood and that made from the base of the wood is
better. Kasturi, 2021 kumkuma and the juice of mrigamada can be
used. The flowers must be fragrant, sacred and auspicious. For worshipping
Shiva, those with no smell, those with a foul smell, those which are polluted
and tainted and those which have fallen down on their own should not be used.
The garments offered must be soft and laced with gold. As ornaments, bangles
that shimmer like lightning are distinguished. In every direction, the place
must be made fragrant with the essence of camphor, aloe, sandalwood, incense
and flowers. Incense that has been mixed with sandalwood, aloe, camphor,
powdered guggula, ghee and honey is praised. If lamps are constantly lit with
fragrant ghee obtained from a kapila cow, mixed with camphor, this is praised.
Panchagavya and sweet milk, curd and ghee obtained from a kapila cow are loved
by Shambhu, for drinking and for bathing. The auspicious seats should be made
out of ivory, studded with gold and jewels. The spreads must be colourful. The
beds must be beautiful and comfortable, with high and low pillows made out of
soft cotton. For bathing and drinking, water from rivers that flow towards the
ocean is the best. It must be cool and must be strained with a piece of cloth.
The beautiful umbrella must resemble the moon, decorated with dazzling pearls.
The beautiful and divine handle must be of gold, studded with the nine jewels.
The two whisks must be soft and delicate, polished with gold. They will
resemble two swans and the handles will be embellished with jewels. The mirror
must be pleasant and will be smeared with divine unguents. It will be studded
with jewels all around it and decorated with garlands. The conch shell will
make a deep sound and its complexion will be like that of a swan, the moon, or
a kunda flower. The mouth, back and sides will be embellished with gold and
jewels. The kahalas 2022 must be beautiful and must make many kinds
of sounds. They will be made out of gold and will be decorated with pearls. One
should make efforts to arrange for many kinds of drums-bheri, mridanga, muraja,
timiccha, 2023 pataha and others. There sounds must resemble the
roar of the ocean. All the vessels and pots must be beautiful. One should try
to ensure that all the stands are made out of gold.
__________________
2020 A kind of tree, Acacia catechu.
2021 Musk. However, mrigamada also means
musk. It is therefore possible that kasturi means hibiscus and not musk.
2022 Kahala is a kind of musical instrument
and can be both a drum and a horn.
2023 Timiccha is an unusual name, there is
no known drum with that name.
Mahesha Shiva is the paramatman and
his abode must be constructed like a king's residence, with all the
characteristics mentioned in shilpashastra. There will be lofty walls and
turrets that resemble mountains. The planks of the doors will be made out of
gold, studded with many jewels. There must be hundreds of pillars, made out of
molten gold. The excellent canopy will be decorated with pearls and the gates
will be decorated with coral. The top of the mansion will have domes like pots,
resembling divine crowns. The tops must be ornamented and marked with the sign
of the king of weapons. 2024 In every direction, the residence will
be surrounded by mansions, fit for kings to reside in, with lofty terraces. The
royal roads will be ornamented. There will be excellent places to assemble and
wait, in the directions and the sub-directions. Inside and outside, there will
be greatly ornamented walls. There will be thousands of excellent women,
skilled in singing and dancing. There will be many men, accomplished in playing
on veenas and flutes. It will be guarded by brave warriors, with elephants,
horses and chariots. There will be many gardens full of flowers and many
excellent lakes. In every direction, there will be many dazzling ponds. There
will be brahmanas who know the truth about the Vedas and Vedanta, accomplished
in the sacred texts about Shiva. They will be devoted to Shiva's ashrama and
will show the signs indicated in Shiva's sacred texts. They will be serene and
prosperous, with smiling faces and always engaged in virtuous conduct. They
will serve the glorious Shiva Maheshvara.""""
""""In this
way, according to one's capacity, one should build Shiva's temple for external
worship. It can be made out of stone, ivory, wood, brick or only clay. The
divinity's residence should be in a sacred forest or mountain or along the
banks of a river. The worship can also be performed in some other auspicious
spot or even at home. Whether one is rich or poor, one must use one's capacity,
without any deception. The articles used must be earned through legitimate
means and must be devoutly offered to the divinity. Even if the earning has not
been legitimate, if one worships Shiva with devotion, the lord comes under the
devotee's subjugation, and nothing suffers. If the objects have been earned
through legitimate means, but the worship is without devotion, no fruits are obtained.
Devotion is the only thing that matters. According to one's wealth, if one does
this for Shiva, whether the expense is great or little, the fruits obtained by
a wealthy person and a poor one are identical. If a man with limited means is
urged by devotion, he can obtain a greatness that a person without devotion
cannot obtain. If a person is devoid of devotion, but offers up everything he
possesses to Shiva, he doesn't obtain the fruits. Devotion is the only thing
that matters. If one lacks devotion towards Shiva in one's atman, through
fierce austerities and great sacrifices, it is said that one cannot go to
Shiva's divine city. O Krishna! This is the most secret of all secrets about
Maheshvara. A devotee with devotion towards Shiva is emancipated. There should
be no doubt about this. Japa with Shiva's mantra, dhyana, oblations,
sacrifices, austerities, learning, donations, studying-there is no doubt that
all these lead to such sentiments. Even if a man lacking in sentiments does
everything, he will not be liberated. If a person with sentiments does nothing,
even then he will be emancipated. One thousand chandrayana vows, one hundred
Prajapatya vows and months of fasting amount to nothing for Shiva's devotee. In
this world, men who are not devotees torment themselves through austerities in
caves of mountains, seeking trifling objects of pleasure. Because of his
sentiments, a devotee is freed. Sattvika sentiments lead to that kind of
emancipation.
_______________
2024 Obviously, a trident.
Therefore, yogis are engaged in
karma based on sattva. Those who are overwhelmed by rajas perform rajas karma
that leads to siddhi. Asuras and rakshasas are full of tamas guna. They worship
Isha for the sake of objectives in this world. There are other men who are like
them. Whether one bases oneself on sattva, rajas or tamas sentiments, as long
as one resorts to worship with devotion, one obtains what is auspicious. The
boat of devotion has been constructed to save a person from the ocean of sin.
Therefore, if a person is full of devotion, what will he do with rajas and
tamas? O Krishna! If an antyaja, an inferior person, a foolish person or a
fallen person, seeks refuge with Shiva, he is worshipped by all gods and
asuras. Therefore, one should make every kind of effort to devoutly worship
Shiva. A person lacking in devotion does not obtain any fruits. O Krishna! I
will tell you a great secret. Listen to my words. This is the extremely certain
determination of those who know the Vedas and the sacred texts and have
reflected on them.""""
""Upamanyu said, "A
person who has killed a brahmana, a drunkard, a thief, a person who has
violated his guru's bed, a person who has killed his mother, a person who has
killed his father, a person who has killed a hero and a person who has killed a
foetus as long as he devoutly worships Shiva, the supreme cause, even without
mantras, within a period of twelve years, he is duly freed from all those sins.
Therefore, even a fallen man must make every kind of effort to worship Shiva.
He should be no one else's devotee. He should subsist on food obtain through
begging and conquer his senses. Even if he has committed a major sin, if he
devoutly worships the lord of devas with the panchakshara mantra, he is freed
from that sin. There are others who observe vows of hardship, subsisting on
water and subsisting on water. Through those vows, they cannot reach Shiva's
world. If a person uses the panchakshara mantra to devotedly worship Shiva even
once, as a result of the power of Shiva's mantra, he goes to Shiva's abode.
Thus, crores of austerities and sacrifices in which all one possesses is given
as dakshina, are not equal to worshipping Shiva's image. Whether a person is
bound or fee, if he devotedly worships with the panchakshara mantra, he is
spoken of as a devotee. There is no need to think about this. If a man worships
Shiva once, with or without Rudra's suktam, even if he is a fallen person or a
foolish one, he will be liberated. If a person is Shiva's devotee and has
conquered rage, and if he worships the divinity with the mantra from the suktam
or with the mantra that has six aksharas, he may get something, or he may get
nothing. In this case, it is no doubt better to get something than to get
nothing. He is freed and becomes part of the Hamsa that is the brahman.
Therefore, full of devotion, one should constantly use the mantra from the
suktam and worship Shiva. This should be done once a day, twice a day, thrice a
day or constantly. Those who worship Mahadeva are known as Maheshvaras
themselves. If a person does not possess jnana and does not worship Bhagavan
Shiva, for a long period of time, he will be submerged in this ocean of misery
that is samsara. Life as a human is difficult to get. Having obtained it, if a
foolish person does not worship Shiva, his birth is futile, since it is not for
the cause of liberation. Life as a human is difficult to get. Having obtained
it, if a person worships the wielder of Pinaka, his birth is successful. Such
excellent men accomplish their objectives. There are those who are full of
devotion towards Bhava, their minds are prostrated before Bhava. They seek to
remember Bhava. They have no share in miseries. They possess beautiful
mansions, women radiant with ornaments and wealth until they are satisfied.
These are the fruits of following the procedures and worshipping Shiva. Those
who desire great pleasure and kingdoms in the world of the gods also wish for
Hara's lotus feet all the time. Those who discard everything else and
single-mindedly devote themselves to Shiva obtain good fortune, beauty,
handsomeness, a spirited nature, sentiment moist with renunciation, valour and
fame in the world. All this is obtained through worshipping Shiva. Therefore,
if a person desires welfare for himself, he should follow the procedures and
worship Shiva. Life passes fast. Youth passes fast. Diseases approach quickly.
Hence, one should worship the wielder of Pinaka before death arrives and before
age incapacitates. One should worship Shankara before the senses atrophy. In
the three worlds, there is no dharma that is equal to that of worshipping
Shiva. Knowing this, one must carefully worship Sadashiva. If he is worshipped
in a palace,2025 rites can also be performed near the gate and
behind a screen, with offerings also made to his companions. There must be
constant festivities. After offering oblations to him, they must also be
offered to his companions. In the palace, in the due order, offerings must be
made to his companions. He must emerge from the palace with the sound of
musical instruments and stand facing the north. He will offer flowers, incense,
lamps, food and water, standing on a great seat and facing the north. Food and
other things must first be offered to the divinity. Everything that is left
must then be offered to Chanda. Having offered oblations in the proper, the
rest of the worship will be completed. When this has been done according to the
procedures, he will use a mantra and undertake japa. As has been said by Shiva
in his instructions, there must be constant festivities. There will be a large
metal vessel, decorated with a red lotus. The divine Pashupata weapon will be
invoked there and worshipped. That vessel will be placed on Shiva by an
ornamented brahmana. He will use astra mantra to do nyasa on his body and hold
a shining torch. Outside the palace, the family members will make auspicious
sounds, dancing and singing and using lamps and standards. Not too fast and not
too slowly, the devotee 2026 will perform three pradakshinas. After
performing the three pradakshinas, he will return to the great seat. The person
performing the sacrifice will enter again and stand near the door, joining his
hands in salutation. He will take the vessel inside and take his leave from
astra mantra. In the earlier way, he will again perform pradakshina. Offering
eight flowers, he will complete the worship.""""
'Upamanyu said, "I will now
tell you about the fire rites, performed in a pit, on the ground, on an altar,
in an iron vessel or in a new and auspicious clay vessel. The fire must be
taken following the rules and thereafter, consecrated. After this, Mahadeva
will be worshipped there and the rites of offering oblations observed. The pit
will measure the length of two hands, but even the length of one hand is
possible. The altar and the mandala should be in the form of a circle or a
square. The pit will extend downwards and will measure four angulas or two
angulas. A lotus with eight petals will be drawn in the centre. The navel of
the altar should be two vitastis high. 2027 In the middle finger,
the distance between the first joint and the central joint is said to be one
angula and twenty-four such angulas constitute a kara.2028
____________________
2025 There is a typo in the text, which
reads prasaada, not praasaada. We have corrected it.
2026 The text is not very clear. The
pradakshina is presumably performed by the devotee, who is the owner of the
palace, and not by the family members or the brahmana with the vessel.
2027 1 vitasti = 12 angulas.
2028 Kara means hand, so does hasta.
Usually, this measure is referred to as hasta.
There should be three, two or one
mekhalas. 2029 The beautiful altar will be made out of soft clay, in
the shape of the leaf of an ashvattha tree or the lower lip of an elephant. It
will be in the centre, to the west or the south of the mekhala. Below the fire,
there will be a passage that gently slopes downwards. Immediately in front of
the pit for the fire, there should be a gap in the mekhala. There are no rules
about the height of the altar. It can be made of clay or sand. The mandala will
be cleaned with cow dung and water. Nothing is said about the dimensions of the
bowl of the altar. The pit must be of clay and the altar must be cleaned with
cow dung and water. The vessel must be washed and heated. Other articles must
be sprinkled with water. Following the norms practiced by one's own order,
lines must be drawn in the pit. The bed for the fire must be sprinkled with
water and covered with darbha grass and flowers. All the objects required for
worship and oblations must be collected. Anything that needs to be washed must
be washed. Anything that needs to be sprinkled will be purified through
sprinkling. A jewel 2030 or wood can be used to kindle the fire. Or it can be
brought in a vessel from outside, from the house of a learned brahmana. Above
the pit, the fire will be made to do three pradakshinas, reciting Vahni's bija
mantra. It will then be placed in the bed for the fire, through the passage, or
directly from the front.""""
"""When everything
near the pit has been arranged in this way, a discriminating person will sit
down in front of the fire and think of the fire that is inside him, in the form
of a spark of a flame. He will think of that fire emerging in the form of a
disc and merging with the external fire. Knowledgeable about mantras, he will
use the basic mantra and following the norms of his own order, perform
anvadhana, ending with ajya-samskara. 2031 Slightly to the side and
to the south, he will worship Shiva's image. Using ghee and mantras, he will
perform nyasa and display dhenu mudra. The ladles can be made of metal, but
should not be made out of bronze, iron or lead. Following the smriti texts and
shilpashastra rules, they can be made out of wood allowed in sacrifices. The
leaves used of the brahmavriksha tree2032 should be raised in the
middle and should not have any holes in them. These leaves will be rubbed with
darbha grass, heated over the fire and sprinkled with water, consecrated
according to the supreme rishis of his own order and uttering Shiva's name
first. For success in the fire rites, oblations must be offered with eight bija
mantras. Seven of these bija mantras are bhrum, stum, brum, shrum, pum, dhrum
and drum and they indicate the respective seven tongues of the fire. 2033
The tongue in the middle is said to have three flames with multiple forms. The
one in the south-east is red; in the south-west, it is held to be black or
radiant. There are some tongues that are barren and the radiance of each
possesses qualities that reflect the name. 2034 In the due order,
the respective bija mantras will be chanted, ending with 'Svaha'. The names of
each of the tongues will be mentioned and oblations offered to each, with the
respective mantra for each tongue.
_____________________
2029 Mekhala is a girdle, in the form of a
circle. Here, concentric rings are meant.
2030 Using it like a lens.
2031 Anvadhana is the rite of placing
fuel/kindling in a sacred fire, ajya-samskara is the act of consecrating the
ghee.
2032 Palasha or udumbura (fig) tree.
2033 Bija mantras have multiple symbolic
interpretations. In one interpretation, bhrum is for Mangala, stum for
Brihaspati, brum for Surya, shrum for Shukra, pum (actually prum) for Rahu,
dhrum for Shani and drum for Chandra. The missing eighth, brum, is for Budha.
2034 The usual names of the seven tongues
are Kali, Karali, Manojava, Sudhumravarna, Sphulingini, Vishvarupi and Devi.
Three oblations will be offered in
the centre, reciting, 'Ram vahneyeti svaha'. The rite of sprinkling will the
done with ghee or kindling. When this is done, it becomes Shiva's fire, and he
will think of it as Shiva's seat. The divinity Shiva will be invoked there, in
his Arddhanarishvara form, and worshipped. After showing the lamp, sprinkling
will be done, and oblations of kindling offered. The kindling will be from the
palasha tree, or other trees permitted for sacrifices. Each twig will be twelve
angulas in length. They should not be crooked and should not have dried up on
their own. They should be symmetric, without holes in them, and the bark should
remain. Ten angula lengths are also permitted, or the length of the little
finger. The length of a pradesha 2035 is also permissible. When
these are not available, anything is acceptable as kindling. The oblation of
ghee must be offered with a leaf that has the shape of a blade of durva and is
four angulas long. After this, cooked rice that is the size of a rudraksha bead
will be offered. If available, fried grain, mustard, barley, sesamum and food,
lehya and peya soaked in ghee must be offered. Depending on the capacity of the
person offering the oblations, ten, five or three oblations can be offered.
Even one oblation is sufficient. Ghee must be offered with a ladle. Kindling
can be offered with a ladle or with the hand. When oblations are offered at a
tirtha by a rishi, they become divine. If many articles are not available, a
single article can be devoutly offered as oblation. In the case of a
prayashchitta, uttering mantras, three oblations will be offered. When the
oblations are over, the ladle will be filled with the ghee that is left. The
ladle will be placed upside down and a flower placed on it. This will be covered
with darbha grass. Through the roots of the darbha grass, a stream of
oblations, with drops that are the size of barley seeds, will flow. He will end
by chanting 'voushat'. He will perform a complete oblation and sprinkle, as was
the case earlier. He will symbolically dismiss the divinity and preserve the
fire.""""
"Having been collected, the
fire will be placed in the navel of the altar and worshipped every day. The
fire can also be brought following the methods mentioned in Shiva's sacred
texts. It has been born from the womb of the goddess of speech. It will be
consecrated in the proper way and worshipped. Performing anvadhana again,
kindling will be placed around the fire and covered with a piece of cloth. The
vessels will be placed in pairs and Shiva worshipped thereafter. When the
vessel for sprinkling has been consecrated, all the other vessels will be
sprinkled with water. The vessel for arghya will be filled with water and
placed in the north-east. When the ghee has been consecrated, the ladles will
be purified. For rites like garbhadhana, pumsavana and simantonnayana, 2036
the fire will be thought of as having been born afresh and separate oblations
will be offered. One will meditate on Agni having been born in the following
form-with three feet, seven hands, four horns and two heads; with a tawny
complexion like honey, with three eyes, matted hair and the moon on the crest;
with red garments and unguents, adorned with garlands and ornaments; with every
auspicious sign, with a sacred thread and three girdles; infinite in strength,
with a shruk and a shruva in the right hand; 2037 and with a club, a
fan made of palm leaf and the vessel with ghee in the
______________________
2035 When the hand is stretched, the
distance from the tip of the thumb to the tip of the little finger.
2036 There are thirteen samskaras or
sacraments. The list varies a bit. But one list is vivaha (marriage),
garbhalambhanalgarbhadana (conception), pumsavana (engendering a male child),
simantonnayana (parting the hair, performed in the 4th month of pregnancy),
jatakarma (birth rites), namakarana (naming), chudakarma (tonsure),
annaprashana (first solid food), keshanta (first shaving of the head),
upanayana (sacred thread), vidyarambha (commencement of studies), samavartana
(graduation) and antyeshti (funeral rites).
2037 Both shruk and shruva are sacrificial
ladles, shruk is like a bowl with a handle, shruva resembles a spoon.
other hand. Jatakarma will be
performed in this way. Thereafter, the umbilical cord will be severed, and
purification rites connected with birth performed. For a naming ceremony,
oblations must first be offered into Shiva's fire. Visarjana of the parents,
upanayana and all the samskara rites until the last day will be performed in
this fashion. Consecration will involve offering a flow of ghee as oblation,
with Agni as the one who purifies. After this, sprinkling will be done with the
bija mantra of 'Ram'. In the due order, Brahma, Vishnu, Shiva, Isha, the
guardians of the world and the weapons surrounding them will be worshipped.
When this has been accomplished with incense, lamps and other things, the
successful devotee will take the fire out. He will again collect the ghee and
the other objects that were used. He will invoke Deva and Devi and think of their
seats in the fire, worshipping them and ending with a complete oblation. After
the fire rites, he will follow the norms approved for his own ashrama and offer
himself to Shiva. For a person who follows Shiva's ashrama, there is no other
ritual.""""
"""The bhasma from
Shiva's fire, or from the fire of an agnihotra or marriage ceremony, will be
collected. It must have matured and must be pure and fragrant. The cow dung
should be from a kapila cow, collected by the hand before it has fallen down on
the ground. It should not be too moist, too hard, dry or with a foul smell. If
it is collected after it has fallen down on the ground, the upper and lower
bits must be avoided. Made into balls, it must be offered into Shiva's fire,
while reciting the basic mantra. The bhasma collected must be white, avoiding
bits that have been burnt too much or burnt too little. After reducing it to a
powder, it will be kept in a receptacle meant for bhasma. This can be made of
metal, wood, stone or clay. However, one can also think of some other beautiful
and pure receptacle for the bhasma. The bhasma is like wealth and must be kept
in a pure, auspicious and even spot. It should not be given to someone who is
not worthy. It should not be flung down in an inauspicious place. It should not
be touched with limbs that are inferior. 2038 It should not be
ignored, and one should not jump over it. When the bhasma has been collected,
reciting mantras, it must be used at the times mentioned earlier, not at other
times. It should not be given to an unworthy person. The bhasma must be
collected before the divinity has been ritually dismissed. When the lord of
subjects has departed, the bhasma becomes terrible bhasma. When the fire rites
have been completed, following the methods mentioned in Shiva's sacred texts or
the methods of his own order, oblations must be offered. In the mandala, which
has been smeared properly, nyasa will be down of Vidya's seat. Vidya's sheath
will be instated and in the due order, worshipped with flowers. Within the
mandala, in front of Vidya's seat, the guru's seat will be thought of. After
having created this excellent seat, he will worship the guru with flowers and
other articles. Thereafter, those who deserve to be honoured must be worshipped
and the hungry must be fed. He will then comfortably eat his own pure food. For
the sake of purifying himself, he will eat what has been left of the naivdeya
to the divinity. He should not lack in faith and eat out of greed. Nor should
he eat what has been offered to Chanda. The rules about fragrances, garlands
and other articles are similar. At the time, a discriminating person will not
form the view, 'I am Shiva. 2039 After eating and performing
achamana, he will meditate on Shiva in his hear, chanting the basic mantra. He will
spend the remaining time listening to accounts about Shiva from the sacred
texts. When the first part of the night is over, he will perform wonderful
worship of Shiva and Shivaa and think of a beautiful bed for them.
_____________
2038 Such as unwashed.
2039 The
implication seems to be that he should not behave as he wills.
In his mind, he will offer foods,
garments, unguents, garlands made of flowers and other articles and perform all
the acts in an agreeable way. Purifying himself, he will lie down at the feet
of Deva and Devi. The householder will sleep there only with his wife, not with
anyone else. When he wakes up in the morning, he will recite the first matra. 2040
In his mind, he will prostrate himself before the undecaying divinity, along
with Amba and the ganas. Depending on the place and the time, he will complete
his ablutions. Then, according to his capacity, he will blow on a conch shell
and make other divine sounds, so as to wake up Deva and Devi. At that time, he
will worship Shiva and Shivaa with fragrant flowers and start the rites
mentioned earlier."""
“Upamanyu said, "After this, I
will tell you about the nitya and naimittika rules, as described along the path
of Shiva's sacred texts, for those who follow Shiva's ashrama. This must be
performed every month in the two pakshas, on ashtami and chaturdashi and the
respective parva days. 2041 It must also be performed when the
ayanas change, at the time of vishuva sankranti and especially, when there is
an eclipse. At these times, depending on capacity, a great puja must be
performed. Every month, he must follow the rules and prepare brahmakurcha.
Having fasted, he will bathe Shiva and drink what is left. If a person has
committed a great sin, like that of killing a brahmana, drinking brahmakurcha
saves him from that. There is nothing else that is superior. In the month of
Pousha, when Pushya nakshatra is in the ascendant, the lord's nirajana must be
done. In the month of Magha, when the nakshatra known as Magha is in the
ascendant, he must donate ghee and a blanket. In the month of Phalguna, when
Uttara Phalguni is in the ascendant, he will start a great festival. In the
month of Chaitra, when Chitra is in the ascendant and on pournamasi, he will
perform the dola festival. In the month of Vaishakha, when Vishakha is in the
ascendant, he will create a great temple made out of flowers. In the month of
Jyeshtha, when the nakshatra known as Mula is in the ascendant, he will offer a
pot filled with cold water. In the month of Ashadha, when Uttara Ashadha is in
the ascendant, pavitraropana will be done. 2042 In the month of
Shravana, natural mandalas will be drawn. In the month of Proshthapada, 2043
when the nakshatra Shravishtha is in the ascendant, this will also be
done. In the month of Proshthapada, when Purva Ashadha is in the ascendant,
pastimes with water will be arranged. In the month of Ashvayujya, 2044
when Shatabhisha is in the ascendant, payasam and newly harvested rice will be
donated and fire rites performed. In the month of Kartika, when there is a
conjunction of Krittika, one thousand lamps must be given. In the month of
Margashirsha, when Ardra is in the ascendant, Shiva must be bathed with ghee.
Those who are incapable of engaging in these activities at these times will go
to a place where a great worship is being performed and worship him there. Such
auspicious rites of bathing, worship, japa, dhyana, oblations and donations are
especially praised when the mind is covered with dejection, there is evil
conduct, the person has seen a nightmare or an evil portent, or when the person
faces a great difficulty.
______________
2040 An indirect way of stating AUM.
2041 Here, parva days mean amavasya and
pournamasi.
2042 Pavitra is a sacred thread and
pavitraropana means investiture with a sacred thread.
2043 The same as Bhadrapada.
2044 Ashvina.
Such tasks, which possess
qualities, should be preceded by purashcharana, If Shiva's fire is
extinguished, it must be kindled again. If a person is constantly engaged in
this way in pursuing Sharva's dharma, Maheshvara grants him emancipation within
a single life. In this way, if a person performs other nitya and naimittika
rites, he goes to Shrikantha's divine abode. For hundreds of crores of kalpas,
such a man enjoys great objects of pleasure there. When he is dislodged from
there, he goes to the worlds of Uma, Kumara, Vishnu, Brahma and Rudra. Residing
there for a long period of time, he enjoys the objects of pleasure that have
been mentioned. Thereafter, he ascends upwards, beyond these five regions. With
jnana about Shrikantha, he goes to Shiva's city. If a person performs half the
number of rites, he goes up and down twice. It is only after this that he
obtains jnana and sayujya with Shiva. There may be a person who performs only
one-fourth of the stipulated rites. When he gives up his body, he heads upwards
to beyond two worlds, the end of the cosmic egg and the unmanifest. He reaches
the worlds of Purusha and Rudra, the husband of the daughter of the king of
mountains. He enjoys many kinds of objects of pleasure for many thousands of
yugas. When his good merits are exhausted, he is born on earth in a great
lineage. However, because of his former samskaras, the immensely radiant one
gives up the dharma of a Pashu and is devoted to Shiva's dharma. As a result of
the power of that dharma, he performs dhyana and goes to Shiva's city. Having
enjoyed many kinds of objects of pleasure there, he goes to Vidyeshvara's
world. Along with the Vidyeshvaras, he enjoys many kinds of objects of
pleasure. Thereafter, he returns once, either inside the cosmic egg, or outside
it. There, he obtains jnana about Shiva and supreme devotion. As a result of
resorting to Shiva's dharma, he does not return again. Just as a person's mind
can be addicted to material objects, a person can be extremely devoted to Shiva
too. In that case, whether he follows Shiva's dharma or does not, he will be
emancipated. He may return once, twice or thrice, but eventually, he will not
return. He then becomes a Chakravarti, with a rite to follow Shiva's dharma.
Therefore, using whatever reason possible, one should seek refuge with Shiva.
If a person desires his own welfare, his mind should turn towards Shiva's
dharma, and he should make efforts in pursuing that. However, we will not make
efforts to force anyone, through whatever reason. Our nature is such that
force, and excessive debates do not appeal to us. The dharma appeals to others
because of the power of their good merits and samskara. It is because of the
samskara that they do not suffer from impurities. Because of these natural
qualities, they do not forget anything. Therefore, if a person desires welfare
for himself, he should follow Shiva's dharma."י"י
“Shri Krishna hna said, "O
illustrious one! From your Shri mouth, I have heard about nitya and naimittika
rites, as stated by Shiva for those who seek refuge with him, and these are in
conformity with the shruti texts. For those who have a right to follow Shiva's
dharma, I now wish to hear about kamya rites. You should now tell me about
those.""""
""Upamanyu replied,
"Some yield fruits in this world. Some yield fruits in the other world.
For both this world and for the next world, there are five types. Some rites
are in the form of karma, some rites are in the form of austerities. Some rites
are in the form of japa and dhyana, some involve everything. Those that are in
the form of kriya are different from those that involve oblations and
donations. Those who possess all the Shaktis are successful, not others. Shakti
represents the command of Shiva Mahesha, the paramatman. Hence, a brahmana who
obeys the command must undertake kamya rites. I will now speak about kamya
rites, which yield fruits in this world and in the next one. Shiva's rites are
internal and Maheshvara's rites are external. But, in this world, there is no
difference between Shiva and Maheshvara. Therefore, there is no difference
between those who follow Shiva and those who follow Maheshvara. Men who are
devoted to jnana-yajna seek refuge with Shiva and are Shiva's followers. Those
engaged in karma-yajna on earth are described as Maheshvara's followers. Those
devoted to Shiva perform internal rites, while those devoted to Maheshvara
perform external rites. When I speak about the rite, there is no difference in
its application. In the proper way, the ground must be tested for smell, colour
and taste. It should be a desirable spot, covered by a canopy, to protect it
from the sky. The surface of the ground must be smeared properly, so that it
resembles the surface of a mirror. Following the path indicated in the sacred
texts, the eastern part will be prepared first. The dimensions of the mandala
will be one hasta or two hastas. A sparkling lotus with eight petals will be
drawn, along with its pericarp. Depending on what can be collected, this will
be done with powdered jewels or gold. It will be extremely beautiful, with the
five avaranas. The Siddhis will be thought of in the petals and the Shaktis in
the filaments. In the due order, the eight Rudras, Vamadeva and the others,
will be in the petals, starting in the east. Non-attachment will be in the
pericarp and the nine Shaktis in the seeds. Shiva's dharma will be in the tuber
that is the root and jnana about Shiva will be in the stalk. The discs for the
fire, the sun and the moon will be above the pericarp. Beyond this, will be
Shiva, Vidya and the atman, known as the tattvas. These are held to be the
three supreme tattvas. Above this, there will be a seat of bliss, adorned with
many kinds of flowers. He will be worshipped with the five avaranas and along
with Amba. He is pleasant, resembling pure crystal, with a cool radiance. His
matted hair, decorated with a crown, resembles a circle of lightning. His
garment is made out of tiger skin and his lotus face seems to be smiling
slightly. His soles, palms and lips resemble the petals of a red lotus. He
possesses all the auspicious signs and is adorned in every kind of ornament. He
holds excellent and divine weapons and is smeared with divine fragrances and
unguents. He possesses five faces and ten arms, and the crescent moon adorns
his crest.""""
"The face towards the east is
amiable, with a radiance resembling that of the rising sun. His three eyes are
like lotuses and the crescent moon is on his crest. The face towards the south
is beautiful and radiant, resembling a blue cloud. The eyebrows are furrowed
and terrible. The three eyes are tinged with red circles. His teeth are cruel.
He is unassailable, with quivering lips. The face towards the north resembles
coral, with blue hair. The three eyes are charming, and the moon is an ornament
on his crest. The face towards the west is like the full moon, with three
bright eyes. He wears the crescent moon, and the pleasant and charming face has
a gentle smile. The fifth face is like crystal and sparkles with the crescent
moon. It is extremely pleasant and there are three dilated and radiant eyes. On
the right, he holds a trident, a battle axe, a vajra, a sword and blazing fire.
On the left, he holds a naga, an iron arrow, a bell, a noose and a blazing
goad. Nivritti is up to the thigh, Pratishtha up to the navel, Vidya up to the
throat and Shanti up to the forehead. The supreme Kala, known as Shantyatita,
is above this. His body consists of the five Kalas, which pervade the five
paths. He is the ancient divinity, known as Purusha, with Ishana as the crown.
Aghora is the heart, Vamadeva represents Maheshvara's private parts, and the
feet are Sadyojata. His image has thirty-eight parts. Ishana is full of the
Matrikas and is full of the five brahmanas. He is said to be pervaded by
Aumkara, with the Shakti of Hamsa. Iccha Shakti is seated astride the circle of
his lap. The Shakti known as Jnana is on the right and the Shakti known as
Kriya is on the left. Sadashiva's form is Vidya, identified with the three
tattvas. The image must be conceived using the basic mantra and all the parts
gradually combined into one. Until the arghya is offered, he must be worshipped
properly, using the basic mantra. In his embodied form, Shiva is with the
supreme Shakti. Mahadeva, devoid of notions of existence and non-existence,
must be invoked in that way. Maheshvara must be worshipped in the form of the
five brahmanas. Along with the Matrikas, Brahma constitutes the sixth. In the
due order, he will use Pranava to worship Shiva, along with Shakti, ending with
a mantra for peace and other mantras from the Vedas. Alternatively, one can
worship the supreme divinity, Shiva, alone. The worship of the five avaranas
will be done in the due order, starting with padya and ending with a mouth
freshener. However, the divinity will not be sent away."""
“Upamanyu said, "On either
side of Shiva and Heramba 2045 and Shanmukha, respectively on the
right and the left, using fragrances. In the first avarana, he will then
worship the brahmanas all around, starting with Ishana and ending with
Sadyojata, along with their Shaktis. In the due order, the six limbs, heart and
others, of Shiva and Shivaa will be worshipped, starting in the south-east
direction. The eight Rudras, Vamadeva and the others, may or may not be
worshipped, along with their Shaktis, starting from the east in the due order.
O descendant of the Yadu lineage! I have spoken about the first avarana. I will
speak about the second avarana. Listen faithfully and lovingly. Ananta will be
worshipped on the petal that is in the eastern direction and his Shakti will be
on his left. Along with his Shakti, Sukshma will be worshipped on the petal
that is in the southern direction. Along with his Shakti, he will worship the
supreme Shiva on the petal that is in the western direction. In that way,
Ekanetra will be worshipped on the petal that is in the northern direction.
After this, Ekarudra and his Shakti will be worshipped on the north-eastern
petal. Trimurti and his Shakti will be worshipped on the south-eastern petal.
Shrikantha will be worshipped on the south-western petal, with his Shakti on
his left. In that way, Shikhandisha will be worshipped on the north-western
petal. Thus, the Chakravartis are worshipped in the second avarana. The eight
images are worshipped in the third avarana, along with their Shaktis. This is
progressively done in the eight directions, starting with the east. In the due
order, these eight images are Bhava, Sharva, Ishana, Rudra, Pashupati, Ugra,
Bhima and Mahadeva. Thereafter, the eleven images, Mahadeva and the others are
worshipped, along with their Shaktis. These eleven are said to be Mahadeva,
Shiva, Rudra, Shankara, Nilalohita, Ishana, Vijaya, Bhima, Devadeva,
Bhavodbhava and Kapardisha and they are with their Shaktis. The worship of the
first eight will occur in the due order, starting with the south-east. Devadeva
will be worshipped on the eastern petal. Bhavodbhava will be thought of in the
north-east or the south-east, and Kapalisha 2046 will be in the
centre, between them. In this avarana, he will worship Vrishendra in the east,
Nandi in the south, Mahakala in the north, Shastri in the south-east or in the
petal that is to the south of the Matrikas, Gajasya 2047 on the
south-western petal, Shanmukha on the western petal, Jyeshtha on the
north-western petal, Gouri in north and Chanda in the north-east.
_______________
2045 Ganesha.
2046 Kapalisha and Kapardisha refer to the
same form. However, Kapalisha is more commonly mentioned.
2047 With
the face of an elephant, Ganesha.
Munindra, the bull, will be
worshipped between Shastri and Nandisha. Pingala will be worshipped to the
north of Mahakala. Bhrignishvara will be worshipped in between the grouping of
Shastris and the grouping of Matrikas. Virabhadra will be worshipped in between
the Matrikas and Vighnesha. Devi Sarasvati will be worshipped in between Skanda
and Vighnesha. Shri will be worshipped at Shiva's feet, between Jyeshtha and
Kumara. Mahamoti will be worshipped in between Jyeshtha and Ganamba. Devi Durga
will be worshipped in between Ganamba and Chanda. All of Shiva's followers will
also be in this avarana. He will control himself and perform japa and dhyana on
the ones known as Rudra, Pramatha and Bhuta, along with their Shaktis, and on
Shivaa's excellent friends. This is the way worship takes place in the third
avarana. Outside this, he will meditate on the fourth avarana and worship it.
Bhanu will be worshipped on the eastern petal, the one with four faces on the
southern, Rudra on the petal that is towards the west and Vishnu on the petal that
is in the northern direction. There are separate avaranas for each of these
four divinities. Following the six paths, the blazing limbs of the Shaktis,
Dipta and others, must be worshipped. They are Dipta, Sukshma, Jaya, Bhadra,
Vibhuti, Vimala, Amoghya and Vidyuta. In the due order, they are all around,
starting with the east. In the due order, the four images will be worshipped in
the second avarana, starting from the east and ending in the north. Their
Shaktis will be worshipped after that. In the east, Visvasvat's forms are
extended as Aditya, Bhaskara, Bhanu, Ravi, Arka, Brahma, Rudra and Vishnu and
there are such extensions in the south too. Bodhini is in the west and Apyayini
in the north. After performing nyasa in Ishana and the others, Usha, Prabha,
Prajna and Sandhya will be worshipped in the second avarana. In the due order,
Soma, Angaraka, 2048 Budha, supreme among intelligent ones,
Brihaspati, extensive in intelligence, Bhargava, 2049 the store of
energy, Shanaishchara, Rahu and Ketu, the smoky and fearful one, must be
worshipped all around, in the fifth avarana. Alternatively, the twelve Adityas
can be worshipped in the second avarana and the twelve rashis in the third
avarana. On the outside, the categories of seven will be worshipped all around,
that is, seven of each category-rishis, devas, gandharvas, pannagas, apsaras,
gramanis, 2050 yakshas, yatudhanas, horses and valakhilyas, in the
form of chhandas. After Divakara has been worshipped in the third avarana, the
Brahmas will be worshipped in all three avaranas. Hiranyagarbha will be
worshipped with his face towards the east, Viraja towards the south, Kala in
the western direction and Purusha towards the north. Hiranyagarbha is the first
Brahma, and he resembles a lotus. Kala has the complexion of jati or collyrium.2051
Purusha resembles crystal and possesses the three gunas, sattva, rajas and
tamas. In the due order, these four are established in the first avarana. In
the second avarana, and starting from the east, Sanatkumara, Sanaka, Sananda
and Sanatana will be worshipped all around, in the due order. After this, the
Prajapatis will be worshipped in the third avarana. The first eight will be
worshipped in the east and the other three will be worshipped subsequently,
also in the east. The famous Prajapatis are Daksha, Ruchi, Bhrigu, Marichi,
Angiras, Pulastya, Pulaha, Kratu, Atri, Kashyapa and Vasishtha. Along with
them, in the due order, their wives will also be worshipped. They are Prasuti,
Akuti, Khyati, Sambhuti, Dhriti, Smriti, Kshama, Sannati, Anasuya, the mother of
devas 2052 and Arundhati. All of them are devoted to their husbands.
______________________
2048 Mangala, Mars.
2049 Shukra, Venus.
2050 Gramanis are leaders, typically, of
villages. Here, they are leaders of ganas.
2051 Jati is a kind of jasmine. But since
collyrium is mentioned, here, jati might mean nutmeg.
2052 Aditi.
They are glorious and beautiful to
behold, always engaged in worshipping Shiva. The Vedas will be worshipped in
the first avarana, Itihasa and Puranas in the second avarana. All the different
kinds of learning that follow the Vedas, the Dharmashastras being the most
important, will be worshipped all around, in the third avarana. Other than the
Vedas, starting in the east, other texts can be worshipped all around as one
pleases, divided into groups of eight or four. After Brahma has been worshipped
in this way in the three avaranas in the south, Rudra will be worshipped in the
west, along with the avaranas. Brahma and the six parts are described as his
first avarana. The second avarana is of Vidyeshvara. No difference is described
for the third avarana. The four forms are worshipped in the due order, starting
in the east.""""
""""The
divinity possesses all the three gunas. The one known as Shiva is worshipped in
the east. Brahma, the creator, possesses rajas. In the form of Bhava, he is
worshipped in the south. Hara, the destroyer, possesses tamas, and is
worshipped as Agni in the west. Vishnu is full of sattva and creates happiness.
He is worshipped as Mrida, the lord of the universe, in the north. In this way,
Shiva, who possesses Shambhu's twenty-six parts, is worshipped in the west.
Thereafter, Vaikuntha is properly worshipped in the north. In the first
avarana, Vasudeva is worshipped in the east, Aniruddha in the south, Pradyumna
in the west and Samkarshana in the north. They can also be worshipped in pairs.
The auspicious first and second avaranas have been spoken about. In the third
avarana, on the eastern side, Matsya, Kurma, Varaha, Narasimha, Vamana, Rama, 2053
the other Rama, you Krishna and Ashvamukha will be worshipped. The weapon known
as Narayanastra will be worshipped in the south. Panchajanya will be worshipped
in the west and Sharnga bow in the north. 2054 The supreme Hari, who
is known as the universe, is worshiped in this way in the three avaranas.
Images are made of Mahavishnu and Sadavishnu and worshipped. In this way, the
four forms of Vishnu are worshipped as the four vyuhas, 2055 In the
due order, their four Shaktis are then worshipped. Prabha is worshipped in the
south-east, Sarasvati in the south-west, Ganambika in the north-west and
Lakshmi in the north-east. Thereafter, Bhanu's forms and Shaktis are
worshipped. Next, the lords of the worlds are worshipped in the same avarana.
They are Indra, Agni, Yama, Nirriti, Varuna, Vayu, Soma and Kubera. Ishana is
worshipped thereafter. In this way, following the rules, worship occurs in the
fourth avarana. Subsequently, Mahesha's weapons are worshipped outside. The
glorious trident is worshipped in the north-east, the great Indra's vajra in
the east, the battle axe in the south-east, the arrow in the south, the sword
in the south-west, the noose in the west, the goad in the north-west, Pinaka in
the north and the terrible Kshetrapala is worshipped in the west. In this way,
worship is undertaken in the fifth avarana, inside and outside. All these
deities are worshipped in this way outside the fifth avarana. Along with the
large bull, the Matrikas are worshipped in the fifth avarana, to the east.
After this, in every direction, those born as divine species are
worshipped-those who travel in the sky, rishis, siddhas, daityas, yakshas,
rakshasas, Ananta and other Indras among nagas, nagas born from their lineages,
dakinis, bhutas, vetalas, pretas, Bhairava leaders, others who have been born
in many species and reside in the nether regions, rivers, oceans, mountains,
forests, lakes, pashus, birds, trees, worms, those born as inferior species,
men born in many kinds of wombs,
_______________________
2053 Parashurama. This is a listing of Vishnu's ten
avataras, omitting Buddha. Ashvamukha means Kalki.
2054 Vishnu's conch shell and bow
respectively.
2055 Vishnu's four vyuhas are Vasudeva,
Samkarshana, Pradyumna and Aniruddha.
mrigas, other worlds that are
inside the egg, crores of cosmic eggs, innumerable worlds that exist outside
the egg and their lords, the Rudras who stand in the ten directions and hold up
the worlds, everything that has emerged, the Shakti who is beyond, everything
that exists and can be expressed in words, the sentient and the insentient. All
these severally stand along the sides of Shiva and Shivaa, their hands joined
in salutation. When they are worshipped, they will be thought of in this way.
With a slight smile on their lips, they will always look at Deva and Devi, full
of affection. Having completed the worship of avaranas in this way, he will
again worship the lord of devas, so that any agitation is
pacified.""""
""He will be worshipped
by uttering panchakshra mantra. After this, he will offer a naivedya to Shiva
and Shivaa. This will be a pure great and beautiful charu, similar to amrita,
and offered with side dishes. When it is prepared with thirty-two adhakas, this
is the best. When it is prepared with less than one adhaka, this is the worst.
According to his capacity, he must faithfully prepare the naivedya and offer
it. He must then offer water to drink and betel leaf and accompaniments. After
undertaking nirajana, the rest of the worship will be completed. One should try
to ensure that the objects of pleasure offered are excellent. One should be
full of devotion and there should be no deception in the matter of wealth. The
virtuous say that kamya rites performed by those who show deception, those who
are indifferent and those who leave it incomplete in any way, do not bear
fruits. Therefore, one should not be indifferent, or leave it incomplete in any
way. When this is done, kamya rites are successful in yielding the fruits one
desires. Having completed the worship in this way, he must prostrate himself
before Deva and Devi. With his mind full of devotion, he must thereafter chant
a stotram. After the stotram, he should perform japa with the panchakshara
mantra more than one hundred and eight times. An eager person will do it more
than one thousand times. Thereafter, in the due order, he must worship learning
and the guru. As is appropriate, full of respect, he must worship the assistant
priests. He will then take ritual leave from the lord of devas, along with his
avaranas. Along with all the other articles, the mandala should be given to the
guru. Alternatively, everything can be given to Shiva's devotees, or placed in
Shiva's or Shivaa's kshetra. After worshipping the deities of the avaranas in
the proper way, the divinity must be worshipped, and oblations offered into
Shiva's fire. This rite is famous in the three worlds under the name of
Yogeshvara. In the world, there is no other sacrifice that is superior to this.
In this world, no other accomplishment yields fruits like this one, in this
world or in the next world. One cannot clearly determine, 'These are the
fruits.' It is excellent in benefits and is therefore the best sadhana. But
this much can be said. If a person worships in this way, he obtains the fruits
obtained from a chintamani jewel. 2056 Nevertheless, this should not
be performed for insignificant fruits. If a person seeks something trivial from
a great person, he only demeans himself. However, whether one desires great
fruits or minor ones, when performed, the karma and its fruits should be
directed at Mahadeva. Hence, a discriminating person will perform this rite for
something that cannot be obtained from others, like defeating an enemy,
conquering death, whether those fruits have been seen or are unseen. When great
sins are committed, there is great fear from diseases, famines and other
calamities. It should be performed to pacify those. What is the need to speak a
lot? Maheshvara has said that this is his own weapon, and it should be used by
Shiva's devotees to counter great calamities. Therefore, a great-souled person
knows that there is nothing that is as great as this as a saviour.
___________________
2056 A jewel that bestows everything
desired.
If one engages in the karma with
this thought, one obtains what is auspicious. If a person controls and purifies
himself and only reads this stotram, 2057 he obtains one-eighth of
the fruits. If a person thinks about it, and fasting on a parva day, ashtami or
chaturdashi, reads it, he obtains half the fruits. If a person thinks about it,
seeking out the truth, observes vratas on parva and other days and performs
japa with this stotram for a month, he obtains all the
fruits.""""
""Upamanyu said,
"Following the path of the five avaranas, there is a stotram that
concludes the sacred karma of Yogeshvara. I will tell you about
it.""""
""Victory to you. O one
who is the single protector of the universe! Victory to you. O Shambhu! O one
who is naturally charming! O one whose nature is that of eternal consciousness!
You are far beyond the impurities of prapancha. The state of your tattva is
beyond the approach of thoughts and words. Your body is naturally sparkling.
Victory to the one whose activities are enchanting. Your great Shakti is equal
to your own atman. Victory to the one who is an ocean of pure gunas. You
possess infinite beauty. Victory to the one whose form is unmatched. You are
the store of undisputed greatness. Victory to the one who is favourable and
full of auspiciousness. You are without blemish. You are without support.
Victory to the one who rises up without a cause. You are incessant and supreme
bliss. Victory to the one who is the cause behind nivritti. Victory to the one
who possesses extreme and great prosperity. Victory to the one who is a store
of great compassion. Victory to the one who is self-ruling and is everything.
Victory to the one whose affluence is beyond parallel. Victory to the one who
surrounds the great universe. Victory to the one who is not enveloped by
anything. Victory to the one who is superior to everything. Victory to the one
who has no superior. Victory to the wonderful one. Victory to the one who is
not inferior. Victory to the one who is not harmed. Victory to the one who is
without decay. Victory to the immeasurable one. Victory to the one who is
without disease. Victory to the one who is without sentiments. Victory to the
one who is without dirt. O mighty-armed one! O one with great substance! O one
with great qualities! O one with great narratives! O one with immense strength!
O one with great maya! O one with a great flavour! O one with a great chariot!
I prostrate myself before the supreme divinity. I prostrate myself before the
supreme cause. I prostrate myself before Shiva, the serene one. I prostrate
myself before the one who is the most auspicious. The entire universe, with
gods and asuras, is under your subjugation. Therefore, who possesses the
capacity to transgress a command that has been laid down by you? Then again,
people always seek refuge with you. I bow down, seeking your favours. Please
grant them to me. Victory to Ambika. Victory to the mother of the universe. You
pervade the entire universe. Victory to the one whose prosperity is not
surpassed. Victory to the one whose image is unmatched. Victory to the one who
is beyond words and thoughts. Victory to the one who shatters anything that
destroys intelligence. Victory to the one who is devoid of birth and old age.
Victory to the one who is superior to anything that is superior to Kala.
______________________
2057 The stotram will be stated in the next
chapter.
Victory to the one who is
established in many procedures. Victory to the one who is Vishveshvara's
beloved. Victory to the one who is worshipped by all the gods in the universe.
Victory to the one who extends the universe. Victory to the one whose divine
limbs are auspicious. Victory to the one who is the lamp of auspiciousness.
Victory to the one whose conduct is auspicious. Victory to the one who bestows
auspiciousness. I prostrate myself before the one whose form is an accumulation
of supreme and auspicious qualities. In truth, the universe originated from
you. Indeed, it dissolves into you. Without you, even Ishvara is incapable of
bestowing fruits. O Deveshi! Right from birth, this person has sought refuge
with you. Therefore, this is your devotee. Please satisfy his wishes. Sadashiva
possesses five faces and ten arms. His appearance is like that of pure crystal.
His body consists of the varnas, the brahmanas and the kalas. The divinity is
sakala and nishkala. Sadashiva is Shantyatita. I am full of devotion towards
Shiva. I have devotedly worshipped him. May he grant me the welfare I wish for.
Iccha Shakti, known as Shivaa, is seated on Sadashiva's lap. She is the mother
of all the worlds. Please grant me my wishes. Devas Heramba and Shanmukha are
the beloved sons of Shiva and Shivaa. They are full of sentiments about Shiva.
They are omniscient. They partake of amrita, jnana about Shiva. They are
content and full of affection towards each other. They are always honoured by
Shiva and Shivaa. These two devas are always honoured by Brahma and the other
gods. They are always ready to save all the worlds. According to their will,
from their portions, they assume many avataras. I have always worshipped them,
along the sides of Shiva and Shivaa. With their command being important, let
them grant me what I wish for. Sadashiva resembles pure crystal. He is known as
Ishana. His image is such that his head rises up into the firmament. Shiva is
the paramatman. I have been engaged in worshipping Shiva. He is serene and
Shantyatita. He is established in sacrifices. He is the bija of panchakshara
mantra. He has five Kalas. Along with Shakti, I have worshipped him in the
first avarana. He is the sacred and supreme brahman. Let him grant me what I
wish for. He resembles the rising sun. He is known as the ancient Purusha. On
the east, Shiva's face is Parameshthi. In his form as Shanti, he is established
in the wind. I have been engaged in worshipping Shambhu's feet, the first among
Shiva's bijas, with four Kalas. With devotion, I have worshipped him in the
east, along with Shakti. He is the sacred and supreme brahman. Let him grant me
what I wish for. Aghora's form is terrible. He resembles a mass of collyrium.
He is the divinity's southern face, engaged in worshipping the feet of the lord
of devas. He is astride the region of Vidya and is in the midst of a circle of
fire. He is the second of Shiva's bijas and has eight Kalas. I have worshipped
him to the south of Shambhu, along with Shakti. He is the sacred brahmana in
the centre. Let him grant me what I wish for. The one known as Vamadeva wears
an excellent garment, resembling kumkuma powder. He is established in the
region of Pratishtha and is Isha's northern face. He is established in a circle
of water and is engaged in worshipping Mahadeva. He is the fourth of Shiva's
bijas and has thirteen Kalas. Along with Shakti, I have worshipped him to the
north of the divinity. He is the sacred and supreme brahman. Let him grant me
what I wish for. The one known as Sadyojata is gentle in appearance and is as
white as a conch shell, a kunda flower or the moon. He is Shiva's western face,
engaged in worshipping Shiva's feet. He is in the region of Nivritti and is
established in the earth. He is the third of Shiva's bijas and possesses eight
Kalas. Along with Shakti, I have worshipped him to the west of the divinity. He
is the sacred and supreme brahman. Let him grant me what I wish for. The
auspicious forms of Shiva and Shivaa are fixed in my heart. With their command
being the most important, let them grant me what I desire. There are the images
in Shiva and Shivaa's tufts of hair. Honouring the commands of Shiva and
Shivaa, let them grant me what I desire. Shiva's sentiments exist in Shiva and
Shivaa's armour. Honouring the commands of Shiva and Shivaa, let them grant me
what I desire. There are forms that exist in Shiva and Shivaa's eyes. Honouring
the commands of Shiva and Shivaa, let them grant me what I desire, There are
forms that exist in their weapons, constantly engaged in worshipping Shiva and
Shivaa. Honouring the commands of Shiva and Shivaa, let them grant me what I
desire. Following the commands of Shiva and Shivaa, let Vama, Jyeshtha, Rudra,
Kala, Vikarana, Balavikarana, Balapramathana and Sarvabhutadamana and their
eight Shaktis grant me what I desire. In the second avarana, I have worshipped
Ananta, Sukshma, Shiva, Ekanetra, Ekarudra, Trimurti, Shrikantha and
Shikhandaka, along with their eight Shaktis. As a result of the commands of
Shiva and Shivaa, let them grant me what I desire.""""
""There are eight images,
Bhava and the others, and their Shaktis. There are eleven images, Mahadeva and
the others, along with their Shaktis. They are established in the third
avarana. Honouring the commands of Shiva and Shivaa, let them grant me the
desired fruits. Vrisharaja is immensely energetic. 2058 His
bellowing is like the thunder of a large cloud. He resembles the summits of
Meru, Mandara, Kailasa and Himalaya. He is adorned with a hump that resembles a
peak with white clouds around it. He is adorned with hair that resembles large
Indras among serpents. His face, horns and feet are red, and his eyes are
almost red. All his limbs are thick and raised and he is radiant. His gait is
beautiful. His signs are praiseworthy, and he is decorated with handsome and
blazing jewels. He is loved by Shiva. He is devoted to Shiva. He is the
standard and mount for Shiva and Shivaa. His body has been greatly purified by
touching their feet. The glorious one is the king of cattle. The supreme and
illustrious trident is his weapon. Honouring their commands, let him grant me
what I desire. Nandishvara is extremely energetic. He is the son of the
daughter of the Indra among mountains. He is constantly worshipped by devas,
along with Narayana. Along with his companions, he is stationed as the gate to
Sharva's inner quarters. He resembles Sarveshvara and is the one who crushes
all the asuras. He has been chosen as the one who presides over all those who
follow Shiva's dharma. He is loved by Shiva. He is devoted to Shiva. The
trident is his supreme and glorious weapon. He loves those who seek refuge with
Shiva and the devotees love him too. Honouring the commands of Shiva and Shivaa,
let him grant me what I desire. Mahakala is mighty-armed and resembles another
Mahadeva. Let him always protect those who seek refuge with Mahadeva. He is
loved by Shiva. He is devoted to Shiva. He always worships Shiva and Shivaa.
Honouring the commands of Shiva and Shivaa, let him grant me what I desire. He
knows the true meanings of all the sacred texts. He is the chastiser. He is
Vishnu's second body. His son is Mahamoha, who loves honey, flesh and asava.
Regarding their commands as important, let him grant me what I desire. The
seven Matrikas are Brahmani, Maheshi, Koumari, Vaishnavi, Varahi, Mahendri and
Chamunda, terrible in valour. They are the mothers of all the worlds. As a
result of Parameshvara's instruction, let them grant me what I wish for. His
face is like that of a crazy elephant. He is the son of Ganga, Uma and
Shankara. The firmament is his body, the directions are his arms. The sun, the
moon and the fire are his eyes. Airavata and the other divine diggajas2059
always worship him.
___________________
2058 The text says vriksha (tree). This
must be a typo and we have changed it to vrisha (bull), Vrisharaja meaning the
king of bulls.
2059 There are four elephants that dwell in
the four directions. These are known as diggajas, the elephant (gaja) for a
direction (dik).
From his shattered temple, he
exudes the musth of jnana about Shiva, 2060 He removes the
impediments of the gods. He is the lord who creates obstructions for those who
create impediments for gods and others. He is full of sentiments about Shiva.
Honouring the commands of Shiva and Shivaa, let him grant me what I wish for.
Shanmukha was born from Shiva. He is the lord who holds a spear and a vajra.
The deva is Agni's son and is also the son of Aparna, 2061 Ganga was
his mother and the large number of Krittikas were also his mothers. He is
surrounded by Vishakha, Shakha and Naigameya. 2062 He defeated
Indra, who made him the commander. He is the one who conquered Tarakasura. With
his own energy, he pierced Meru and other excellent mountains. He resembles
molten gold, and his eyes are like the petals of lotuses. He is Kumara and is
cited as a great example for all young boys. He is loved by Shiva and is
devoted to Shiva. He always worships Shiva's feet. Honouring the commands of
Shiva and Shivaa, let him grant me what I wish for. Jyeshtha is supreme among
those who grant boons. Honouring the commands of Shiva and Shivaa, let her
grant me what I wish for. Ganambika is worshipped by the three worlds and
resembles a meteor. To extend the creation of the universe, through Shivaa,
Brahma requested her. She emerged from between Shivaa's eyebrows and divided
herself into Dakshayani, Sati, Mena, Haimavati, Uma, Koushiki, the mother
Bhadrakali, the mother Aparna and Patalaa. Rudrani, loved by Rudra, is always
engaged in worshipping Shiva. Honouring the commands of Shiva and Shivaa, let
her grant me what I wish for. Chanda is the lord of all the leaders of ganas
and emerged from Shambhu's face. Honouring the commands of Shiva and Shivaa,
let him grant me what I wish for. Pingala is the lord of ganas. The illustrious
one is devoted to Shiva and is loved by Shiva. Honouring the commands of Shiva
and Shivaa, let him grant me what I wish for. The one named Bhringisha is a
lord of ganas. He is devoted to worshipping Shiva. Giving importance to the
commands of his master, let him grant me what I desire. Virabhadra is immensely
energetic and resembles snow, the kunda flower or the moon. He is loved by
Bhadrakali and is always protected by the Matrikas. He severed the head of the
sacrifice and the head of the evil-souled Daksha. He injured the limbs of
Upendra and other devas. He is Shiva's follower and the illustrious one carries
out Shiva's commands. Following the commands of Shiva and Shivaa, let him grant
me what I wish for. Sarasvati emerged from words that flowed out of Mahesha's
lotus mouth. She is devoted to worshipping Shiva and Shivaa. Let her grant me
what I wish for. Lakshmi is established on Vishnu's chest and is always devoted
to worshipping Shiva and Shivaa. Following the commands of Shiva and Shivaa,
let her grant me what I wish for. Mahamati is engaged in worshipping Mahadevi's
feet. Engaged by her, let her grant me what I wish for. The supreme Koushiki is
astride a lion and is Parvati's daughter. She is Vishnu's sleep. She is the
great maya. She is the one who crushed the great Mahisha. She killed Shumbha
and Nishumbha. She loves honey, flesh and asava. Honouring her mother's
command, let her grant me what I wish for. All those known as Rudras are like
Rudra. Pramathas are known for their energy. Those known as bhutas are
immensely valiant and are like Mahadeva in their radiance. They are always said
to be without parallel. They are without the opposite pairs of sentiments and are
not affected by the deluge. Along with their Shaktis and their followers, all
the worlds show obeisance to them. They possess the capacity to create and
destroy all the worlds. They are devoted to each other and follow each other in
conduct.
______________________
2060 The comparison is with an elephant in
musth.
2061 Parvati.
2062 These are Skanda's brothers.
They are gentle towards each other
and honour each other. They are always loved a lot by Shiva and exhibit Shiva's
signs. While they are amiable in appearance, within, this appearance is mixed
with traits of destruction. They are handsome but can also be malformed. They
have many different forms. Honouring the commands of Shiva and Shivaa, let them
grant me what I wish for. Devi's large number of friends are characterized by
Devi's traits. They are with Rudra's daughters and many Shaktis. In Shambhu's
third avarana, I have always worshipped them devoutly. Honouring the commands
of Shiva and Shivaa, let them grant me what I wish for. Divakara, with a
dazzling disc, is Mahesha's form. He is nirguna, though he is constrained by
gunas. He is only gunas. He is without transformations. He is one, but
generally engages in tasks. He is extraordinary in his deeds, engaging in
creation, preservation and destruction. In this way, he is divided into three,
four and five forms. Along with his followers, I have worshipped him in
Shambhu's fourth avarana. He is loved by Shiva and is devoted to Shiva. He is
engaged in worshipping Shiva's feet. Honouring the commands of Shiva and
Shivaa, let him grant me what is auspicious.""""
""""With his
eight Shaktis, Divakara blazes in his six limbs. The sun's forms are Aditya,
Bhaskara, Bhanu, Ravi, Arka, Brahma, Rudra and Vishnu. The Shaktis are Vistara,
Sutara, Bodhini, Apyanini, Usha, Prabha, Prajna and Sandhya. From Soma to Ketu,
all the planets are full of sentiments about Shiva. Honouring the commands of
Shiva and Shivaa, let them bestow what is auspicious on me. Alternatively,
there are twelve Adityas, twelve Shaktis, rishis, devas, gandharvas, pannagas,
apsaras, gramanis, yakshas, rakshasas, asuras, the groups of seven categories,
chhandas in the form of the seven horses and the valakhilyas. All of them
worship Shiva's feet. Honouring the commands of Shiva and Shivaa, let them
bestow what is auspicious on me. Brahma, the lord of the earth's circle, is a
form of the lord of devas. With his sixty-four qualities and prosperity, he is
established in his tattva of intelligence. He is nirguna, though he is
constrained by gunas. He is only gunas. He is without transformations. He is
established at the head of the ordinary devas. He is extraordinary in his
deeds, engaging in creation, preservation and destruction. Having originated,
he is divided into three, four and five forms. Along with his followers, I have
worshipped him in Shambhu's fourth avarana. He is loved by Shiva and is devoted
to Shiva. He is engaged in worshipping Shiva's feet. He is extraordinary in his
deeds, engaging in creation, preservation and destruction. Honouring the
commands of Shiva and Shivaa, let him bestow what is auspicious on me.
Hiranyagarbha, the lord of the worlds, Virat, Kala, Purusha, Sanatkumara,
Sanaka, Sananda, Sanatana, Daksha and other sons of Prajapati Brahma number
eleven. Along with their wives, Dharma, Sankalpa and the others, they are
engaged in worshipping Shiva. They are full of devotion towards Shiva.
Honouring the commands of Shiva and Shivaa, let all of them bestow what is
auspicious on me. There are the four Vedas, Itihasa, Puranas, Dharmashastras
and many other kinds of learning, in conformity with the Vedas. They may seem
to disagree with each other in meaning, but all of them are based on Shiva's
nature and his feet. Honouring the commands of Shiva and Shivaa, let them bestow
what is auspicious on me. Alternatively, there is Rudra Mahadeva, Shambhu's
greatest form. He is the lord of the circle of fire. The lord possesses every
kind of prosperity. He possesses Shiva's pride. He is nirguna, but also
possesses the three gunas. Though he only has sattva, he also possesses rajas
and tamas. He is without transformation but carries out many kinds of tasks. He
is extraordinary in his deeds, engaging in creation, preservation and
destruction. He severed Brahma's head and is his father, as well as his son. He
is both the father and the son. He is the one who controls Vishnu. The lord
always shows favours and is the one who enlightened the two of them. 2063
Rudra is stationed both inside and outside the cosmic egg. He is the lord of
both the worlds. He is loved by Shiva and is devoted to Shiva. He is engaged in
worshipping Shiva's feet. Regarding Shiva and Shivaa's command as the most
important, let him bestow the auspicious on me. In Brahma's six limbs, there
are the eight who end with Vidyesha. There are four different forms. However,
they start with Shiva and worship Shiva. They are Shiva, Bhava, Hara and
Mridha. Regarding Shiva and Shivaa's command as the most important, let them
bestow the auspicious on me. Alternatively, Vishnu is another one of Mahesha
Shiva's forms. He is the lord of the tattva of water and is established in his
unmanifest form. He is nirguna, but is only guna, predominantly based on
sattva. He is proud and without transformation. He engages in the three general
acts. 2064 He is extraordinary in his deeds and is distinct from the
acts, creation and others. Born from the right side of the body, he rivals
Svayambhu. He is the one who was first created by Brahma. However, he is also
the one who created him. Vishnu is established inside and outside the cosmic
egg, as the lord of both the worlds. He wields the chakra and destroys asuras.
He is Shakra's younger brother. As a result of Bhrigu's curse, he manifested
himself in ten forms. As a result of his own will, to protect the earth and
remove her burdens, he assumed avataras. His strength is immeasurable. He
possesses maya and uses his maya to delude the universe. He assumes the forms
of Mahavishnu and Sadavishnu. He is always worshipped by devotees of Vishnu in
the seat with the three images. 2065 He is loved by Shiva and is
devoted to Shiva. He is always engaged in worshipping Shiva's feet. Regarding
Shiva and Shivaa's command as the most important, let him bestow the auspicious
on me. Hari's four forms are said to be Vasudeva, Aniruddha, Pradyumna and
Samkarshana. His forms are Matsya, Kurma, Varaha, Narasimha, Vamana, the three
Ramas, 2066 Krishna and Vishnu in his form as the one with a horse's
face. The weapons are the chakra, Narayanastra, Panchajanya and Sharnga bow. Honouring
the commands of Shiva and Shivaa, let them bestow the auspicious on me. Prabha,
Sarasvati, Gouri and Lakshmi are full of sentiments about Shiva. Following the
commands of Shiva and Shivaa, let them bestow the auspicious on me. Indra,
Agni, Yama, Nirriti, Varuna, Vayu, Soma, Kubera and Ishana, the wielder of the
trident-all of them are devoted to worshipping Shiva and are full of virtuous
sentiments about Shiva. Honouring the commands of Shiva and Shivaa, let them
bestow the auspicious on me. Deva and Devi's divine weapons are the trident,
the vajra, the battle axe, the arrow, the sword, the noose, the goad and
Pinaka, supreme among weapons. Always honouring the commands of Shiva and
Shivaa, let them always protect me. The deva in the form of a bull is Surabhi's
2067 immensely strong son. He challenged the mare-headed
subterranean fire. 2068 He is surrounded by the five bovine mothers.
He has obtained the status of being the mount for Paramesha and Parameshi.
Regarding their command as the most important, let him grant me my wishes. The
five bovine mothers are Nanda, Sunanda, Surabhi, Sushila and Sumana and they
are established in Shiva's world. They are always full of devotion towards
Shiva and are devoted to worshipping Shiva. As a result of the commands of
Shiva and Shivaa, let them grant me what I wish for. Kshetrapala is immensely
energetic and resembles a blue cloud. _____________________
2063 Brahma and Vishnu.
2064 Creation, preservation and
destruction.
2065 This seems to suggest Jagannatha, Balabhadra
and Subhadra.
2066 Parashurama, Rama and Balarama.
Horse's face is meant to indicate Kalki.
2067 Divine cow, mother of all cattle.
2068 Vadavanala.
His fangs and face are cruel.His
red lips quiver and blaze. His red hair stands up. He is handsome, but his
eyebrows are furrowed. His three eyes are tinged with red circles. The moon and
serpents are his ornaments. He is naked and his hands hold a trident, a noose,
a sword and a skull. He is terrible and is surrounded by Bhairavas, siddhas and
yoginis. He is seated and present in every kshetra, protecting those who are
virtuous. He is devoted to prostrating himself before Shiva. He is full of
virtuous sentiments about Shiva. In particular, he protects those who seek
refuge with Shiva like his own sons. Honouring the commands of Shiva and
Shivaa, let him bestow what is auspicious on me.""""
"""Talajangha and
the others have been worshipped in the first avarana. Honouring the commands of
Shiva and Shivaa, let those four protect me. Bhairava and the other surround
him from all the directions. Showing deference to Shiva's command, let them
show me their favours. Narada and other divine sages are worshipped by devas.
There are Sadhyas, nagas and devas who reside in Janaloka. There are the
residents of Maharloka, entitled to nivritti. There are saptarshis, along with
those who are on vimanas. All of them are devoted to worshipping Shiva. All of
them follow Shiva's commands. Honouring the commands of Shiva and Shivaa, let
them grant me what I desire. There are four categories born as deva
species-gandharvas, siddhas, vidyadharas and pishachas. There are others who
roam around in the sky too. There are asuras, rakshasas and others who reside
in the nether regions. There are Ananta and other Indras among nagas. There are
birds, Vinata's son and others. There are kushmandas, pretas, vetalas, grahas
and many other categories of bhutas. Like that, there are dakinis, yoginis and
shakinis. There are kshetras, pleasure gardens, homes, tirthas, mansions,
islands, oceans, large rivers, small rivers, lakes, Sumeru and other mountains,
forests in every direction, pashus, birds, trees, worms, insects, mrigas, all
the worlds, the lords of the worlds, cosmic eggs and their sheaths, diggajas of
the ten radiant directions, varnas, padas, mantras, tattvas and their lords,
Rudras who hold up the cosmic egg, other Rudras and their Shaktis and
everything that has been heard, seen or deduced in the universe. Following the
commands of Shiva and Shivaa, let them bestow everything desired on me. Supreme
knowledge about Shiva frees from the bondage of being a Pashu. This is divine,
with the five kinds of meaning. This is outside the purview of learning Pashus
possess. There are sacred texts that speak of Shiva's dharma. There are other texts
about dharma too. Those that speak about Shiva's dharma are texts about Shiva.
There is the Purana, which is in conformity with shruti texts. There are other
Shiva agama texts, divided into four categories, Kamika and the others. They
are especially honoured by Shiva and Shivaa and have been worshipped by me. Let
all of them grant me permission that I should accomplish my objective. Let
everyone else make this karma undertaken by me fruitful. There are the
instructors, starting with Shveta and ending with Nakulisha, along with their
shishyas. There are their descendants, who have become gurus. In particular,
there is my guru. Devoted to jnana and karma, they are Shivas and Maheshvaras.
Let all of them grant me permission that this karma is successfully completed
and is fruitful. There are all the ordinary brahmanas, kshatriyas and vaishyas.
They know the truth about the Vedas and Vedangas. They are accomplished in all
the sacred texts. There are men who follow samkhya, vaisheshika, yoga and
nyaya. 2069 There are men who follow Surya, Brahma, Rudra, Vishnu
and others. All of them are virtuous and distinguished, controlled by Shiva's
commands. May all of them grant me permission in accomplishing this intended
karma.
________________
2069 The six schools (darshana) were nyaya,
vaisheshika, samkhya, yoga, mimamsa and vedanta.
There are those who follow the path
of Shaiva Siddhantas. There are those who follow Shiva's Pashupata vow. There
are those who follow Shiva's great vratas. There are others who are devoted to
Shiva and follow the kapalika mode. 2070 They obey Shiva's
instructions and as a result of Shiva's command, I have worshipped them too.
Let all of them show me their favours and praise this rite, so that it is
successful. There are those who are devoted to dakshina-jnana and those who
follow paths beyond the dakshina one. 2071 There is no conflict with
them. Using mantras, I only wish for what is best for me. However, let
non-believers, deceivers, ingrates, those who follow darkness, heretics and
great sinners maintain their distance from me. What is the need for long words
of praise? Let all those who are believers show me their favours. Let the
virtuous praise me and ensure everything auspicious. I prostrate myself before
Shiva, along with Amba, to the original cause, along with his sons. In his form
as the five avaranas, he envelopes prapancha.""""
""Upamanyu concluded,
"After saying this, he will prostrate himself on the ground before Shiva
and Shivaa, like a rod. Using the panchakshara mantra, he will perform japa at
least one hundred and eight times. He will also perform japa with the mantra to
Shakti and offer himself. Seeking forgiveness from Isha, he will complete the
worship. This is an extremely sacred stotram, with Shiva and Shivaa in its
core. It bestows everything that one wishes for. It is a means to accomplish
objects of pleasure and emancipation. If a person controls himself and
constantly hears it or chants it, he is swiftly cleansed of all sins and
obtains sayujya with Shiva. Killers of cows, ingrates, slayers of heroes,
killers of foetuses, those who kill people who seek refuge, those who violate
the trust of friends and those who commit evil crimes like killing the mother
or the father-by performing japa with this praise, all of them are freed from
their sins. When there are bad dreams and great calamities that signify fear,
if this is chanted, there will be good fortune. If a person bases himself on
japa with this stotram, he obtains a long lifespan, freedom from disease, prosperity
and everything else that he desires. If a person performs japa with this
stotram, he obtains everything. This is described as the fruits of japa with
this stotram when Shiva is not worshipped. When worship and japa are both done,
it is impossible to describe the fruits. However, this much can be narrated
about the fruits. When the divinity hears this, along with Ambika, he stations
himself in the firmament. Therefore, along with Uma, the lord of devas must be
worshipped in the sky. A person must stand, joining his hands in salutation,
and chanting this stotram.""""
_________________________
2070 Literally, the vow (vrata) of the
skull (kapala). There are variants of this, including some that are specific to
tantra. The left hand holds a skull, used as a begging bowl for alms. The right
hand holds a staff, with a skull at the top.
2071 This can be interpreted as practices
followed in the south (dakshina). Dakshina may also mean the right practice, as
opposed to the left (vamachara), associated with tantra. Finally, it may also
allude to worshippers of Shiva in his Dakshinamurti form.
“Upamanyu said, "O Krishna! I
have spoken to ""U you about the karma that brings siddhi in this
world and in the next one. This is a great aggregation of kriya, austerities,
japa and dhyana. I will now tell you about what brings fruits in this world to
men who are devoted to Shiva. This is the great aggregation of worship,
oblations, japa, dhyana, austerities and donations. A person who knows about
the meaning of mantras will first try to ensure success through mantras. He
will see that such karma yields siddhi. There is nothing else that yields
fruits. When a learned person witnesses the powerful siddhi ensured by a mantra,
he will not rashly undertake any karma which works against those fruits. In
this world, if he does something that is contrary, it is possible to be saved
from it. After having examined its capacity, he should undertake a rite of
atonement. If, out of delusion, a man does not undertake karma that yields
fruits in this world, since he does not obtain the fruits, he becomes an object
of ridicule. Having witnessed the fruits, if a person lacks in trust, he should
never undertake the karma. He is deceitful and lacks in faith. A person who
lacks in faith, does not obtain fruits. It is not the divinity's fault that the
karma is fruitless, since it is evident that fruits are obtained by men who
undertake it properly. A sadhaka who is accomplished in mantras can counter the
obstacles. A person who trusts and has faith obtains the fruits. Alternatively,
to obtain the fruits, he should practice brahmacharya and eat havishya, payasam
or fruits in the night. Even in his thoughts, he must not commit prohibited
acts like causing violence. He must always smear himself with bhasma, be pure
and wear excellent garments. Having practiced good conduct in this way, he must
seek out a favourable and auspicious day. He must choose a spot which possesses
the characteristics mentioned earlier and decorate it with flowers and other
things. The ground, measuring one hasta, will be smeared with cow dung. He will
draw an auspicious lotus, blazing in its own energy. There will be eight petals
and filaments, made out of molten gold. The pericarp in the centre will be
ornamented with every kind of jewel. It must possess a stalk that is
proportionate to its size. In that way, following the rules and using gold, he
will fashion the root. In his mind, he will again carry out the entire sankalpa,
anima and the others. Following the norms, he will establish a lingam and its
pedestal, made out of jewels, gold or crystal and possessing the required
characteristics. Along with Amba and the ganas, he will invoke the divinity
there and worship him. The lord's embodied form of Maheshvara will also be
thought of there. He is four-armed and four-faced, adorned in every kind of
ornament. His garment is made out of tiger hide and his face seems to be
smiling slightly. His hands are in varada and abhaya mudras and he holds an
mriga and an axe. Alternatively, depending on what the thinker wishes, he can
be thought of as eight-armed. In that case, a trident, a battle axe, a sword
and the vajra will be in his right hand. In his left hand, there will be a
noose, a goad, a club and a radiant naga. Each face will possess three eyes and
resemble the rising sun. The face towards the east will be amiable and will
possess a resplendence that is appropriate for the form. The face towards the
south will be terrible to behold, resembling a blue cloud. The face towards the
north will resemble coral and be decorated with blue locks of hair. The face
towards the west will be amiable, resembling the full moon, with all the digits
of the moon. The supreme Shakti Maheshvari will be seated on his lap. She is
known as Mahalakshmi and as Shyama, who charms everyone. Having thought of the
image in this form, he will gradually unify it. In this embodied form, he will
then invoke the supreme cause and worship him. For the sake of bathing, he will
think of panchagavya that comes from a kapila cow. In particular, the
panchamrita and the seeds must be complete. He will draw a mandala in the front
and ornament it with the powder of crushed gems. He will again do nyasa of
Ishana and the other pots in the pericarp. After that, all around, he will
think of the pots for Sadyojata and the others. Starting in the east, and
following the due order, there will be eight pots for Vidyesha and the others.
As was the case earlier, they must be filled with water from the tirthas and
tied with strings. Along with mantras and following the rules, sacred articles
will be sprinkled. In every direction, this will be covered with a piece of
silk cloth. All this nyasa will be done with mantras, the mantra for the tattvas
being the most important. When the time for bathing arrives, Maheshvara will be
bathed with panchagavya and other things, with auspicious sounds being made.
Kusha will be sprinkled in the water. Gold and jewels will also be sprinkled in
the water. In due order, fragrances, flowers and other articles will be
offered, duly consecrated with mantras. Using mantras, these will be picked up2072
and Maheshvara bathed with these. The act of worship will be undertaken with
fragrances, flowers and lamps. The unguent should weigh more than one pala, 2073
but not more than eleven palas. Gold, jewels and auspicious and fragrant
flowers will be used. There will be blue lotuses and lotuses and many bilva
leaves. If available, red lotuses and white lotuses will also be used. The
incense will be mixed with black aguru. The ghee will be mixed with camphor and
guggula. The consecrated ghee used in lamps must be from kapila cows. The wicks
must be soaked in camphor. The five brahmanas, the six limbs and the avaranas
must be worshipped. The naivedya is a great charu, cooked in milk, with ghee
and molasses. The water for drinking will be made fragrant with patala flowers,
lilies and lotuses. The betel leaf must be prepared properly, with the five
fragrances. In particular, the ornaments offered must be made out of gold and
jewels. There will be colourful garments, fine and new. They must be beautiful
to behold and will be offered along with singing and the playing of musical
instruments. Japa with the basic mantra must be performed at least one hundred
thousand times. A person who desires fruits will perform the worship once,
twice, or thrice. For every object, the number of oblations offered must range
between ten and one hundred.""""
“For rites like marana and
ucchatana, 2074 Shiva must be conceived in his terrible form. For
everything else, Shiva's lingam and Shiva's fire must be conceived as pleasant.
Shambhu's rite must ensure peace and nourishment. In marana and similar rites,
the shruk and the shruva must be of iron. For everything else, like peaceful
rites, they must be made out of gold. When oblations are offered for conquering
death, durva will be mixed with ghee and milk from cows and honey, the charu
will be mixed with ghee or milk alone will be offered. For pacifying disease,
sesamum, ghee, milk, or only lotuses will be used. A person wishing to
eliminate great poverty and to ensure prosperity comes under control, will use
oblations of jati flowers and ghee. A brahmana will perform akarshana with ghee
and karavira flowers, ucchatana with oil and stambhana with honey. 2075
Mustard is used for stambhana and garlic for patana. Tadana is done with the
blood of mules or camels or with both.
__________________
2072 From the pots.
2073 Measure of weight.
2074 Marana is when one is using the rite
to kill someone. Ucchatana is used to drive someone or something away.
2075 Akarshana
is a rite to attract others, while stambhana is a rite to immobilize others.
Patana is a rite to bring others down, while tadana means striking others.
Vidveshana means to cause hatred, while bandhana means to bind. Vashya means to
bring someone under control.
For marana and ucchatana, rohi
seeds 2076 and sesamum will be used. For vidveshana, the oil of
langalaka2077 will be used. Bandhana and stambhana of an entire army
will be done with rohi seeds. In particular, kindling and articles for
oblations must be mixed with red mustard. In oblations for abhichara rites, the
oil must be extracted by hand, not using machines. Cotton seeds will be mixed with
katuki 2078 and husk. In oblations used for abhichara rites,
oblations must be mixed with mustard oil. Milk pacifies fever and bestows the
fruit of good fortune. Oblations with honey, ghee, curd, milk and rice, or only
with charu, yield every kind of success. For peace and nourishment, oblations
must be offered with seven articles, kindling and others. Oblations for vashya
and akarshana are special. Especially for vashya, akarshana and bestowing
prosperity, bilva leaves must be used in oblations. This is also the case when
one seeks to defeat an enemy. For rites of pacification, the kindling must be
from palasha and khadira trees. For cruel rites, karavira and arka must be
used. For rites involving war, one should use kindling with thorns. A tranquil
person will especially undertake rites for peace and nourishment. A cruel
person, angry at heart, will undertake abhichara rites. When there is great
misery and no other counter is possible, it is only then that abhichara rites
must be directed against an assassin. Abhichara rites must never be undertaken
against the ruler of one's own kingdom. Even if a person is an assassin, in
thoughts, words and deeds, he must never act against a believer, a revered
person who is extremely devoted to dharma or a person who has sought refuge
with Shiva. If a man engages in abhichara rites against the ruler of his own
kingdom, or against a person who has sought refuge with Shiva, he will
instantly fall down. If a person desires happiness for his own self, he must
never use abhichara rites, or resort to any other kind of violence, against the
ruler of his own kingdom or against Shiva's devotee. If marana and other rites
are directed against anyone else, accompanied by repentance, there must be
rites of prayashchitta. Whether a person possesses riches or does not possess
riches, he must worship a Bana lingam, a Svayambhu lingam, a lingam set up by a
rishi or a lingam that is in conformity with the Vedas. If these are not
available and if a person is incapable of earning gold or jewels, he can use
similar articles, or perform the worship in his mind. If he is capable in some
parts and incapable in some parts, if he desires fruits, he should perform the
worship in accordance with his capacity. When the karma is enacted and the fruits
are not seen, the rite must be undertaken twice, or thrice. Under every
circumstance, the fruits will be seen. In addition to the dakshina, whatever
appropriate and excellent articles have been used in the worship, gold and
jewels, must all be separately given to the guru. If he does not want them,
they will be given to Shiva or Shiva's devotees. They should not be given to
anyone else. If he seeks to accomplish the rite on his own capacity, without
looking towards a guru, the procedures are the same. However, he should not
accept the objects himself. But if a foolish person is driven by greed and
accepts the excellent objects used in the worship for himself, he does not
obtain what he desires. There is no need to think about this. However, he can
accept the new lingam used in the worship for himself. If he accepts it, he
must worship it every day himself or get it worshipped by others. If one
performs the karma in the stated way, the fruits cannot but be obtained. Hence,
why should there be any inducement to transgress from these?
_________________________
2076 A kind of seed, which might be
safflower.
2077 A kind of lily from the Colchicaceae
family.
2078 A bitter medicinal herb, Picrorhiza
kurroa.
Nevertheless, I will describe the
excellent siddhi that is instructed as being obtained through this karma. Even
if he is attacked by enemies, suffers from many diseases and falls into the
jaws of death and is helpless, he will be freed. An extremely miserly person
will be revered and a person who possesses nothing will become like
Vaishravana. 2079 A malformed person will turn into one who is
desired, and an old man will become young. An enemy will become a friend. An
adversary will instantly become a servant. Amrita that has become poison will
be converted to amrita from poison. Solid ground will turn into an ocean and an
ocean will become solid ground. A mountain will turn into a pit and a pit will
become a mountain. A lake full of lotuses will turn into fire and fire will
become a lake. A forest will turn into a garden and a garden will become a
forest. An inferior animal will turn into a lion and a lion will play like an
inferior animal. Desiring him, women will pursue him. Lakshmi will behave like
a woman with good conduct. 2080 On her own, the goddess of speech
will come to him. Fame will become like his courtesan. On its own, intelligence
will approach him. His mind will become as needle-sharp as the vajra. His force
will be like a strong wind. His strength will be like that of a crazy elephant.
Any kriya and activities the side of the enemy attempts will be paralyzed. All
the enemies, on the side of the foe, will become his well-wishers. Though
alive, enemies and their relatives will become like corpses. A person suffering
from calamity will find that the hardships have vanished on their own. Indeed,
it will be as if he is immortal. Even if he does not take succulent food, it
will be as if he partakes of medication every day. Even if he indulges in
sexual intercourse every night, each time, it will seem to be new. He will be
able to see everything that is inaccessible in the palm of his hand, like an
amalaka fruit. As he wishes, the fruits of siddhi, anima and the others, will
be available to him. What is the need to speak a lot? As siddhi, everything desired
is obtained. When this karma is completed, there is nothing that cannot be
obtained.""""
“Upamanyu said, "I will now
only tell you about the procedures for the world hereafter. There is no karma
equal to it in the three worlds. It is extremely sacred and is performed by all
devas, in particular-Brahma, Vishnu and Rudra; Indra and the guardians of the
worlds; the nine planets, Surya and the others; Vishvamitra, Vasishtha and
other maharshis who know about the brahman; Shveta, Agastya, Dadhicha and
others like us, who have sought refuge with Shiva; Nandishvara, Mahakala,
Bhringisha and other ganeshvaras; daityas and Shesha and other giant uragas who
reside in the nether regions; and siddhas, yakshas, gandharvas, rakshasas,
bhutas and pishachas. To obtain their own respective positions, all of them
have practiced it. It is by following this procedure that all devas obtained
their status as devas. Brahma obtained his status as Brahma and Vishnu obtained
his status as Vishnu. Rudra obtained his status as Rudra and Indra obtained his
status as Indra. It is through this procedure that Ganesha obtained his status
as lord of the ganas. The lingam will be bathed with water, mixed with white
sandalwood paste. Having worshipped Shiva and Shivaa with white blooming
lotuses, the person will prostrate himself before them. He will devise a
beautiful lotus seat, auspicious and full of every kind of fragrance.
______________
2079 Kubera.
2080 That is, not leave him.
If he possesses wealth, according
to his own capacity, he will make it out of powdered gold and gems. A small
lingam will be placed in the centre of the net of filaments. It will measure as
long as a finger. It will be beautiful and auspicious, with every kind of
fragrance. It will be placed in the south and worshipped with bilva leaves.
Aguru will be applied to the southern side and red arsenic on the west.
Sandalwood paste will be applied on the north and yellow orpiment on the east.
This will be worshipped with beautiful, colourful and fragrant flowers. Along
with guggula, incense, black aguru and everything else will be offered. Soft
and dazzling garments will be offered. Payasam mixed with ghee, and lamps with
ghee, will be offered. After offering everything along with mantras, he must
perform pradakshina. He must devoutly prostrate himself before the lord of
devas. Praising him, at the end, he must ask for forgiveness. Every offering
will be submitted to the lingam, offered to Shiva, along with mantras to Shiva.
The devotee will seek refuge with Dakshinamurti. If a person constantly
worships in this way, using five auspicious fragrances, he is freed from all
sins and obtains greatness in Shiva's world. This excellent vrata is secret. It
is the great vrata of worshipping Shiva's lingam. It can only be revealed to
devotees and should not be disclosed to anyone. Shiva described this in ancient
times and should be given to Shiva's devotees.""""
"Upamanyu said, "The
siddhi that can be obtained in this world through nitya and naimittika rites is
described. However, all those can be instantly obtained by establishing his
image as a lingam. All the worlds are full of lingam. Everything is established
in lingam. Therefore, if a lingam is instated, everything is instated. It is
through doing this that Brahma, Vishnu and Rudra are established in their own
positions. How can anyone ignore the instatement of a lingam? When Shiva
himself instated the Vishveshvara lingam, can one speak of any other reason for
such an instatement? Therefore, for welfare in this world and in the next,
every kind of effort must be made to establish Paramesha's image in the form of
a lingam.""""
""Shri Krishna asked,
"What is known as a lingam? Why is Maheshvara in the form of a lingam? How
did he become a lingam? Why is Shiva worshipped in this
form?""""
""Upamanyu replied,
"The unmanifest is known as lingam. The three gunas originate from there
and dissolve into it. It is without a beginning and without an end. It is the
cause behind the material in the universe. It is the basic Prakriti, consisting
of maya and pervading the firmament. The universe, with its mobile and immobile
entities, originated from it. Everything is of three types-pure, impure and a
mixture of pure and impure. Shiva, Mahesha, Rudra, Vishnu and the grandfather
originated from it. Following Shiva's command, the elements and the senses are
born from it and dissolve into it. Thus, Shiva is known as the one with a form
as lingam since he instructs the lingam. It can do nothing without the lord's
command. It is on the basis of this that the universe originates and is
dissolved. This is the reason the lingam, and not something else, is his form.
Lingam is the body of Shiva and Shivaa since they preside over it. Therefore,
along with Amba, Shiva is constantly worshipped in this form. Mahadevi is the
seat of the lingam and Maheshvara himself is the lingam. When the lingam is
worshipped, both of them are worshipped. However, their assuming a body in the
form of lingam should not be understood as the supreme truth. Since they are
pure, the body is only a means to worship them. It represents the supreme
Shakti of Shiva, the paramatman. As a result of Shakti's instruction,
everything mobile and immobile originates. Even in one hundred years, one is
capable of describing its greatness.""""
""""In the
beginning, Brahma and Narayana were also deluded by this. In ancient times, the
three worlds were in a state of dissolution. Vishnu comfortably lay down on his
bed in the water and slept happily. Travelling as he willed, Brahma, the
grandfather of the worlds, went there. He saw Pundarikaksha 2081
sleeping, happy in his mind. Deluded by Shambhu's maya, the grandfather spoke
to Vishnu. 'Who are you?' Saying this, full of intolerance, he struck Madhava
and woke him up. He was struck by a sharp blow of the hand. Struck in this way,
he immediately arose from his bed and saw Parameshthi. Though he was himself
enraged, Hari addressed him in words what weren't angry. 'O child! Who are you?
Where have you come from? Why are you agitated? Tell me.' He heard Vishnu's
words, which indicated his qualities as a lord. Bound to rajas, Brahma spoke
again. 'Why are you addressing me as a child? These are words used by a guru
towards his shishya. Do you not know me as the lord? I have created prapancha.
Dividing myself into three parts, I create, preserve and destroy. There is no
one in the universe who is my creator.' Thus addressed, the undecaying Vishnu
replied to Brahma. 'I am the original creator, preserver and destroyer.
Formerly, you have taken an avatara from my undecaying limbs. Engaged by me,
you have divided yourself into three parts and created the three worlds,
creating, destroying and creating afresh. Have you forgotten Jagannatha
Narayana, who is without ailments? You have directly chosen to slight me, your
father. However, this is not your crime. My maya has confused you. As a result
of my favours, this confusion will soon disappear. O one with four faces!
Listen to the truth. I am the lord of all devas. I am the creator, preserver
and destroyer. There is no lord who is my equal.' In this way, Brahma and
Vishnu argued with each other. A great battle commenced between them. It was
terrible and made the body hair stand up. Being bound to rajas and consequent
enmity, they struck each other fiercely with their fists. Ishvara desired to
destroy their pride and enlighten the two devas. Therefore, he assumed the form
of a lingam and appeared between them. There were thousands of garlands of
flames. The excellent lingam was immeasurable and without parallel. It did not
suffer from decrease or increase, and it had no beginning, middle or end.
Brahma and Vishnu were confused by those thousands of flames. They gave up
their fighting and wondered, 'What is this?' When the two of them did not
understand its nature, they prepared to determine its beginning and end. Brahma
assumed the form of a swan, with wings on every side. With the speed of
thought, or the wind, he made efforts to proceed upwards. In his pastimes,
Narayana, whose atman is in the universe, assumed the form of a boar. It
resembled a mass of collyrium, and he proceeded downwards. Vishnu swiftly
proceeded downwards, and one thousand years passed. The boar could not see or
determined the root of the lingam. For the same period of time, wishing to
ascertain the end, the grandfather proceeded upwards. He was very exhausted.
Unable to find the end, he started to fall downwards. Bhagavan Vishnu was also
exhausted, and his eyes were agitated. With a great deal of effort, he quickly
rose up from below. They returned and met each other, with surprise and shame
in their eyes. Deluded by Shambhu's maya, they did not know what they should do
and what they should not do. They stood behind the lingam, in front of it and
along the sides. Prostrating themselves, they wondered, 'What is
this?"""""
__________________
2081 Vishnu's name, one with eyes like
lotuses.
“Upamanyu said, "Then, nada
manifested itself man there and its attribute was sound. This was the akshara
AUM, which is the brahman and also expresses the brahman. However, Brahma and
Vishnu did not understand this, because their consciousness was concealed by
rajas and tamas. The akshara then divided itself into four parts-the three
matras of 'A', 'U' and 'M' and the subsequent half-matra. 'A' adhered itself to
the southern side of the blazing lingam. 'U' was to the north and 'M' was in
the centre. The sound of the half-matra was heard on top of the lingam.
Pranava, the supreme akshara, divided itself in this way. The two devas did not
understand anything about the purpose of this division. At this, the unmanifest
Pranava went through a transformation and manifested its atman as the Vedas.
'A' became Rig Veda, 'U' became the undecaying Yajur Veda, Sama Veda originated
from 'M' and nada became the shruti text of Atharva Veda. Briefly, Rig Veda
established its meaning as rajas guna; Brahma's form, the first recipient in
rites; his undecaying atman became the creator of the worlds; with the tattva
of the earth; Nivritti in the path of the Kalas; Sadyojata in the five
brahmanas; he was established in the lower part of the lingam; the bija behind
the three kinds of causes; 2082 possessing the sixty-four qualities,
2083 prosperity, understanding; and anima and the others. In this
way, the universe was pervaded by Rig Veda in ten aspects. After this, Yajur
Veda established itself in ten aspects-as sattva guna; Vishnu's form, the first
recipient in the rites; as the preserver of the worlds; in space; as the tattva
in the three kinds of learning; Pratishtha in the path of the Kalas; Vamadeva
in the five brahmanas; he was established in the centre of the lingam and came
to be known as the womb of the three kinds of causes; and in the glory of
Prakriti. Thus, Yajur Veda pervaded the universe. Next, Sama Veda established
itself in ten ways-as tamas guna; Rudra's form, the first recipient in the
rites; as the destroyer of the three worlds; in the tattva of the supreme
Shiva; as Vidya in the Kalas; as Aghora in the five brahmanas; in the part of
the lingam that is just above the pedestal; as the bija behind the three kinds
of causes; and as the glory of Purusha. Thus, Sama Veda pervaded the universe.
Thereafter, Atharva Veda divided itself-nirguna was its first aspect; next,
Sadashiva, the direct embodiment of Maheshvara; Shiva, the paramatman, devoid
of kriyas in all kriyas; as compassion towards beings, the one who frees
creatures; and as the world that cannot be reached through words and thoughts.
There is the world above, known as Unmana. 2084 Beyond that, is the
super world, where he resides with Uma. Ishvara always resides in the world
known as Soma, along with Uma. This world is above Unmana and a person who
reaches it, does not return. Among the Kalas, Shanti and Shantyatita pervade.
Among the five brahmanas, it is Purusha and Ishana. The excellent top of the
lingam consists of nada. Nishkala Shiva is the only one who is invoked and
worshipped there. Among the tattvas, bindu and nada are beyond Shakti. This is
beyond the tattvas and in terms of its true meaning, is not held to be a tattva
at all. This is beyond the three causes and beyond maya, the cause behind
agitation. This is beyond Maheshvara and beyond the infinite pure knowledge.
This is beyond all the Vidyeshvaras, beyond the intelligence that is Isha and
beyond Sadashiva.
_____________________
2082 Creation, preservation and
destruction.
2083 These are 64 qualities of lordship,
physical, behavioural and transcendental.
2084 Plane of liberation presided over by
Para Shakti.
This is beyond the divinity who
consists of all the mantras, along with the three Shaktis. He is the one who
five faces and ten arms. He is directly both sakala and nishkala. There is the
region beyond bindu, beyond the half-moon and beyond the moon. This is beyond
what is known as nada. This is beyond the lord of sushumna and the lord of
brahma-randhra. This is beyond Para Shakti and beyond Shiva's tattva. He is
Shiva, the supreme cause, who is himself without a cause. He is the one who
supports all causes. He is the undecaying one, who meditates and is meditated
on. He is established in the centre of the supreme firmament, established above
the paramatman. He possesses every kind of glory. He is the lord of every kind
of lord. He is beyond the prosperity of maya. He is beyond pure humans. He is
beyond Para and Apara. He is beyond what should be discarded and what should be
grasped. He is beyond pure comprehension. He is beyond pure knowledge and
beyond Unmana. He is beyond what is greater than the greatest. He is beyond the
supreme prosperity of Unmana. He is without a beginning and without a limit. He
is not dependent on anyone. He cannot be crossed and is stable. These are the
ten meanings 2085 in the shruti text of the Atharva Veda. Thus, the
supreme text of Atharva Veda pervades the universe.""""
""Rig Veda also stated,
'I have spoken of the state of wakefulness. Through this, I always ordain aham
atmatattva. 2086 Yajur Veda also stated, 'I have spoken of the state
of dreaming. It is through this, with Vidya or lack of Vidya in me, that
objects of pleasure are known.' Sama Veda also stated, 'I have spoken of the
state of sleep as pervading everything. This means Shiva and the nature of what
I have spoken about is tamas. Atharva Veda also stated, 'I have spoken about
turiya and the state that is beyond turiya. What I have spoken about is beyond
the paths. Shiva, Vidya and the atman are spoken of as the three paths. The
three gunas can be achieved through the three Vedas. However, anyone who
aspires for the supreme state of nirvana, which is known as turiya and is
beyond these paths, must purify them. He is nirguna and he is the one who
purifies the paths. Nada measures both of them and what ends nada, is my atman.
Therefore, Parameshvara is foremost and is independent of any meaning that
exists in me. Every object that exists is a mixture of gunas, individually or
collectively, sometimes with one guna predominating. This is spoken of as the
meaning of Pranava. This single akshara, signifying the brahman, expresses
every kind of meaning. Using this, Shiva first creates the universe. Hence, it
is said that Shiva is Pranava and Pranava is Shiva. There is no great
difference between the expression and what is expressed. Rudra is bereft of
thoughts and cannot be reached through thoughts or words. They simply return.
Through that single akshara, he is the one who is spoken about. Through that
single and first akshara of "A", Brahma is spoken about. Through that
single and second akshara of "U", Vishnu is spoken about. Through
that single and auspicious akshara of "M", Rudra is spoken about. The
one known as Brahma originated from Mahesha's right limb. The one known as
Vishnu originated from his left limb. Nilarudra, also signifying Shiva, emerged
from Shiva's heart. Brahma engages in creation. Vishnu deludes and is the
preserver. Rudra is the one who destroys and constantly controls those two.
Therefore, those three are spoken of as the causes behind the universe. Since
he is the cause behind the three causes, Shiva is the supreme cause. Since
rajas bound you in enmity, you did not comprehend this truth.
________________
2085 Unlike the others, for Atharva Veda,
it is impossible to precisely count which ten are meant.
2086 Aham atmatattva lists 31 tattvas-five
elements, five tanmatras, five organs of action, five senses of perception,
mind, ahamkara, intelligence, Prakriti, Purusha, Niyati, Kaala, Raga, Vidya,
Kalaa and maya.
To enlighten the two of you, the
lingam manifested itself between the two of you. That is the reason I am spoken
of as AUM.' When Atharva Veda said this, Rig Veda, Yajur Veda, Sama Veda and
thousands of their branches also endorsed this. However, though the Vedas
stated this through their own mouths, those two felt that this was a dream and
still did not comprehend. To enlighten them and take away their darkness of
ignorance, everything spoken by the Vedas was written down on the lingam.
Seeing that this was written down on the lingam, they were placated. The two
devas were enlightened, and their minds became serene.""""
"""Brahma and
Narayana got to know the nature of the divinity Virupaksha. They understood the
nature of creation and dissolution and the six paths. He is the supreme refuge,
the abode who is beyond Purusha. He is the brahman and there is no one who is
superior to him. He is nishkala Shiva Ishvara. He is the eternal lord of
prapancha, consisting of Pashus and Pashas. He is the ultimate and there is no
fear in him. He is without decay, without increase or decrease. He pervades
inside and outside, but he is without an inside or an outside. He is eternal
and without any kind of excess. He doesn't possess any of the signs of the
universe or the worlds. He is without any signs, and he cannot be ascertained.
He cannot be reached through thoughts or words. His form is that of a single
refulgence. He is serene, pleasant and constantly rises. He is an abode of
everything that is auspicious, and his Shakti is similar in nature. They joined
their hands in salutation above their heads. Scared, those two spoke. Brahma
said, 'O divinity! Whether I know or whether I am ignorant, you are the one who
created me in the beginning. If I have been confused, who is responsible for
that offence? O lord! Even if I am ignorant, in your presence, who can
fearlessly speak about what he should do and what others should do? O lord of
devas! The dispute between the two of us has been wonderful. As a consequence
of that, we have obtained the fruit of being able to prostrate ourselves at
your feet.' Vishnu said, 'O divinity! I do not possess the words to praise a
greatness of the kind that you possess. But remaining silent in the presence of
a master is a transgression. This incident having occurred, it is also an
opportunity to do what is right. In my ignorance, I may have said something.
For that, I prostrate myself before you. Because of your maya, we forgot that
you made us the causes. I have been deluded by ahamkara and have thus been
chastised. O Ishvara! What is the point of submitting too much? I am extremely
scared. You cannot be measured, yet I sought to measure you. You are spoken of
as Mahadeva. You are the one who removes the afflictions of those who are
terrified. O Shankara! Therefore, you should now pardon the transgression I
have committed.' Thus, those two lords submitted this and Maheshvara was
pleased. He showed his favours to the two devas. Smiling first, he replied to
them. Ishvara said, 'O Vidhatri! O child! O Vishnu! O child! You have been
deluded by my maya. As a result of ahamkara, both of you thought that you were
the lords and were bound in enmity towards each other. Even when the dispute
turned into a fight, you did not cease. The reason for your origin was the
creation of subjects and that stopped. I wished to dispel the strength of your
ignorance and the dispute between the two of you. I also wished to make you
refrain from insolence and delusion. To make you withdraw, I indulged in this
pastime of manifesting myself in the form of a lingam. Therefore, do not
indulge in such disputes again and give up all your shame. Give up your
jealousy and engage in your respective tasks. Earlier, along with my
instructions, I gave the two of you all the samhitas of jnana, so that you
might know about the nature of the real cause. The supreme panchakshara mantra,
known as a string and a jewel among mantras, has also been given to you. I have
instructed you about everything. But the two of you have forgotten. Therefore,
along with my instructions, I am bestowing everything on you again. Without
these, the two of you will not be able to create or preserve.' Having told
Narayana and the grandfather this, Mahadeva gave them the two of them the king
of mantras, along with the samhita of jnana. They obtain Maheshvara's supreme,
great and divine command, the jewel among mantras, with its great meaning, and
all the Kalas. They prostrated themselves like rods at the feet of the lord of
devas. They stood there, with their fear gone. They were overwhelmed with
bliss. Meanwhile, a wonderful incident took place. As if by magic, Ishvara's
lingam vanished, and they could no longer see it. Since the cause for love was
no longer there, they lamented and exclaimed to each other, 'Was the incident
actually true? However, thinking about Shambhu's unthinkable greatness, they
lost their miseries. Supreme friendship was generated between them, and they
embraced each other. As instructed, those two bulls among devas returned to
their conducts in the universe. Since then, Shakra and all the other gods and
asuras, rishis, nagas, men and women follow the rules and instate lingams,
worshipping him.""""
“Shri Krishna said, "O
illustrious one! I wish "Shri ish to hear about the excellent procedure
for installing Shiva's image in the form of a lingam and about what is
recommended.""""
""Upamanyu replied,
"He should choose a day in shukla paksha that is not unfavourable to him.
He should make a lingam with dimensions that are in conformity with the path
indicated in Shiva's sacred texts. Having selected an auspicious spot,
following the rules, he should test the ground. Using ten kinds of upachara,
the attributes must first be examined. With those ten kinds of upachara,
Vinayaka must first be worshipped. When the place has been purified, the lingam
must be taken to the chamber meant for bathing it. A golden rod will be dipped
into a solution that has kumkuma and other articles. Following the signs
indicated in shilpashastras, the place will be drawn and marked out. The lingam
and its pedestal will be washed in water mixed with eight kinds of clay or five
kinds of clay. 2087 It will then be purified with panchagavya. After
worshipping it, along with the pedestal, it will be taken to a divine
waterbody. Having taken it there, the lingam and its pedestal will be immersed
in water. The place for immersion must be pure and adorned in every possible
way. There will be a gate and a covering, surrounded by garlands of darbha
grass. The eight diggajas will be thought of. There will be pots, indicating
the eight guardians of the worlds. With eight auspicious objects, the guardians
of the worlds will be worshipped. Using metal or wood, a seat in the shape of a
lotus will be marked out. In its centre, an extensive area will be marked out
for the pedestal. In the due order, Vibhadra and the other doorkeepers will be
worshipped in the four directions. They are Samudra, Vibhadra, Sunanda and
Vinandaka. The lingam and the pedestal will be bathed and worshipped. In every
direction, it will then be tied with two pieces of cloth and kusha grass. It
will then slowly be brought to the pedestal and made to lie down, immersed in
water. The head of the lingam should face the east. The thread will be below,
and the bottom of the lingam will face the west.
________________
2087 Usually, the list of five kinds of
clay (mrittika) mentions bricks, red ochre, earth with salt, earth with ashes
and earth from ant-heaps. With eight kinds of clay, one can add that from a cow
pen, a stable and the royal palace. But the lists are not uniform.
Will all the auspicious signs, the
lingam must be made to lie down there, for five or three nights or for one
night. When this is over, as was the case earlier, it must be purified and
worshipped. After it has been worshipped, it must be brought along a path that
is full of festivities and brought to the place where it will rest. The place
for it to rest will be created in the middle of the mandala. In due order, the
lingam will be bathed in pure water and worshipped. On pure ground that has
been smeared, a lotus will be drawn in the north-east. Shiva's pot will be
purified, and Shiva will be invoked and worshipped there. Following the norms,
a white lotus will be drawn in the middle of the altar. Chandika's lotus will
be drawn to its west. The bed must be made out of silk cloth, woven cloth that
has not been washed, flowers, or darbha grass. A golden flower will be placed
on it. With all the auspicious sounds, the lingam will be brought there. Along
with the pedestal, it will be bound in two pieces of red cloth and kusha grass
and made to lie down, as was the case earlier. A lotus will be drawn in front.
In the due order, on its petals, the pots of Vidyesha and the others will be
placed. Shiva's pot will be in the centre. Around the three lotuses, excellent
brahmanas will offer oblations. Starting with the east, all around, the eight
images will be thought of. Alternatively, one can meditate and perform japa on
four images in the four directions. Oblations will be offered to the four
images, said to be Virinchi and others. The instructor will first oblations in
the north-east, or in the west. For the main oblation, in the due order, seven
objects must be used,2088 Other brahmanas will offer half, or one
quarter, the number of oblations offered by the acharya. Alternatively, the
guru alone can offer the main and single oblation. He will first offer the
complete oblation and then offer another one hundred and eight oblations with
ghee. He will place his hand on top of Shiva's lingam and recite the basic
mantra. With the seven objects, he will duly offer one hundred, fifty, or twenty-five
oblations. After each oblation, he will repeatedly touch the lingam and the
pedestal. When the complete oblation has been performed, he will duly offer
dakshina. The hotris and the sculptor2089 will be given half, or one
quarter, of what has been given to the acharya. According to capacity, other
assistant priests will be given half of this. After this, a bull will be made
out of gold or kusha grass and placed in the pit. The brahmashila 2090
will be cleaned in clay mixed with water, panchagavya and again in pure water.
After it has been cleaned, it will be smeared with sandalwood paste and placed
in the pit. Mentioning the names of the nine Shaktis, kara-nyasa will then be
performed. Following the norms instructed in Shiva's sacred texts, red orpiment,
minerals, seeds, fragrances and herbs will be placed on top of the
brahmashila.""""
"Using sap from trees, the
lingam will be fixed on top of the brahmashila and left there. Using the basic
mantra, it will be placed slightly to the north or the east. Remembering the
basic mantra, it will then be fixed to the pedestal. It will be fixed, using
the materials used for bonding and the place will be purified. An arghya of
flowers will be offered and a screen drawn all around it. As is proper,
sprinkling and other acts will be performed in front of the lingam. In the due
order, the pots will be brought from the resting place. Using those ten pots, a
great worship will commence. Remembering Shiva's mantra and chanting it, the
thumb and the ring finger will be used to take water out from Shiva's pot.
___________________
2088 Such as ghee, milk, curd, seeds,
incense, petals and perfumed water. The list isn't uniform.
2089 Of the lingam.
2090 Kurmashila is the foundation stone for
an image, brahmashila is the stone between the kurmashila and the pedestal
(pindika). Brahmashila holds the lingam and the pedestal in place.
Accomplished in the use of mantras,
he will perform nyasa in the centre and north-east of the lingam. In the due
order, nyasa will be done of Shakti, Vidya and Vidyeshas. Shiva's water will be
sprinkled on the lingam and at the base of the lingam. With water from the
vessel for sprinkling, the lingam and the pedestal will again be sprinkled.
After this, the foundation will be thought of. Having done nyasa of the five
Kalas, he will remember the blazing lingam. Joining his hands in salutation and
facing the north-east, he will invoke Shiva and Shivaa. He will remember Deva
and Devi arriving, astride the king among bulls, a vimana, or stationed in the
sky. He will be decorated in every kind of ornament and there will be all the
auspicious sounds. On all sides, he will be surrounded by Brahma, Vishnu,
Mahesha, Surya, Shakra, other devas and danavas, all their bodies wet with
tears of joy and their hands joined in salutation above their heads. They will
be praising him, dancing and chanting his names. With five kinds of upachara,
the worship will be completed. After the five kinds of upachara, no other rites
need to be performed. In every possible way, installing the lingam is the same
as installing an image. When there is a reason to raise the lingam up, the
devotee's eyes must be closed. When it is immersed in water, or laid down on a
bed, the devotee must look downwards. When it is placed in a pot, the devotee
must recite mantras and touch his heart. Before installing, it is said to be
best to construct the temple first. Therefore, those have the capacity, should
first construct the temple. The rites for installing should be observed
thereafter. If he lacks the capacity, he should install the image, in the form
of the lingam, first. Subsequently, depending on his capacity and qualities, he
can construct Shiva's temple.""""
"""I will again
speak about the excellent norms for installing and worship in a home. A small
lingam must be fashioned, but it should possess all the signs. It should be
uttarayana and an auspicious day in shukla paksha. An altar must be created in
an auspicious spot and as was the case earlier, a lotus must be drawn. The pot with
padya must be placed in the centre and flowers and leaves strewn around it.
Four pots will be placed all around, in the four directions. With the five
bijas, nyasa of the five brahmanas will be undertaken. Displaying the mudras,
they will be worshipped for protection. As was the case earlier, the image of
the lingam will be purified with clay and water. It will then be place on an
excellent seat towards the north, covered with flowers. A flower will be placed
on top of the lingam, and it will be sprinkled with water from the vessel meant
for sprinkling. Uttering words of 'Victory' first, it will then be worshipped
again with flowers. Using the basic mantra and water from the pots, starting
with Ishana and ending with Vidya, the lingam will be bathed. As was the case
earlier, the five pots will then be worshipped. Every day, Devi and the
three-eyed Deva must be worshipped there. Alternatively, along with the basic
mantra, only a single pot can be used for the image. This will be placed inside
the lotus and everything else will be performed, as was the case earlier. If
the lingam has become extremely dirty, it must be cleaned and installed again.
If it is dirty, it must be sprinkled. Only a lingam that is clean should be
worshipped. When Bana lingams are installed, since they have already been
cleansed by Shiva, this cleaning may, or may not, be done. Lingams seen to be
like Bana lingams can also be installed, Svayambhu lingams and lingams
established by devas or rishis. However, if there is no pedestal, a pedestal
must be devised and sprinkled in the proper way. Unless Shiva is worshipped
there, the installing should not take place. A lingam that has been burnt, weak
or damaged, must be placed in a body of water. If it can still be joined, the
joining must be done and the rites for installing followed. If the lingam is
damaged, the divinity must be worshipped first. He will then be dismissed
symbolically, but he will be retained in the heart, and the lingam disposed of,
in the way mentioned. If the worship has not been performed for a day, the
duration of worship must be doubled as atonement. If the default is for more
than two nights, there must be a great worship, followed by a rite of
consecration. If the worship has been ignored for days that number more than a
month, some say the installing must be done afresh. Others say that a rite of
consecration will suffice. The rite of consecration is what has been mentioned
before. The divinity is symbolically dismissed from the lingam, which is then
bathed with water mixed with five or eight kinds of clay, milk, darbha grass
and water. Uttering the basic mantra one hundred and eight times, water will be
sprinkled from the vessel meant for sprinkling. Holding flowers and kusha
grass, the hand will be placed on top of the lingam five times and the basic
mantra must be chanted one hundred and eight times. Using the basic mantra, the
lingam must be touched, from the top to the pedestal. A great worship must be
undertaken, and the divinity invoked, as was the case earlier. If a lingam is
not available, Bhagavan Shiva must be worshipped in Shiva's temple, in the
water, in the fire, in the sun or in the sky.""""
“Shri Krishna said, "O
illustrious one! You have spoken everything about jnana, kriya and conduct,
mentioning the essence of the collections. I have heard. I now wish to hear
about yoga, which is extremely difficult to obtain. Who has the right? What are
its limbs? What are its procedures? What is the need? If a man practices yoga
earlier, he can overcome death. He is capable of instantly obtaining success.
He becomes great otherwise. What is the reason for this? What is the time
period when it must be practiced? When should it be started? You should tell me
the truth about all of this.""""
"Upamanyu replied, "O
Krishna! You know the meanings of all questions and you have asked an
appropriate question. I will progressively tell you everything. Control
yourself and listen. All other activities must be restrained, and the mind must
unwaveringly be fixed on Shiva. When one behaves in this way, briefly, this is
yoga. However, yoga is said to be of five types-mantra-yoga, sparsha-yoga,
bhava-yoga, abhava-yoga and maha-yoga, which is held to be greater than all the
others. When the behaviour of the mind is not distracted, when one practices
with mantras and brings it under control, and when one understands the meanings
of the mantras that are uttered, this is said to be mantra-yoga. When this is
spliced with pranayama, it is said to be sparsha-yoga. If pranayama is done
without the use of mantras, it is described as bhava-yoga. When one thinks of
the universe dissolving into his form and anything else that exists is not
perceived, this is known as abhava-yoga. When one thinks of Shiva's nature
alone, without it being restricted by any kind of form and when the mind and
conduct are only on Shiva, it is spoken of as maha-yoga. When the mind is not
attached to material objects that are seen or heard of, one has the right to
practice this kind of yoga, not otherwise. All material objects possess taints
and Ishvara is full of qualities. When a person possesses this kind of vision,
the mind is constantly non-attached. Briefly, all kinds of yoga are ashtanga or
shadanga. 2091 The learned say that the eight limbs of yoga are
yama, niyama, svastika and other asanas, pranayama, pratyahara, dharana, dhyana
and samadhi.
___________________
2091 Yoga has eight elements-yama
(restraint), niyama (rituals), asana (posture), pranayama (breathing), pratyahara
(withdrawal), dharana (retention), dhyana (meditation) and samadhi (liberation
or deep meditation). That's the reason the expression ashtanga (eight-limbed)
yoga is used. Shadanga means six-limbed.
Briefly, the six limbs of yoga are
asana, control of prana, pratyahara, dharana, dhyana and samadhi. Shiva's
sacred texts and other Shiva agama texts, especially Kamika and the others,
speak of separate signs for these. They are also mentioned in sacred texts of
yoga and Puranas. The virtuous say that the yama component of yoga has five
elements-non-violence, truthfulness, avoidance of theft, brahmacharya and not
receiving from others. The five sub-divisions of niyama are purity,
contentment, austerities, japa and attentiveness. The eight types of asanas are
said to be svastika, padma, ardhendu, vira, yoga, prasadhita, paryanka and
yatheshtha 2092 Prana is the breath of life in the body and ayama
means to restrain it. This is said to be of three types, rechaka, puraka and
kumbhaka. One of the nostrils is pressed with the finger and the breath from
the stomach is exhaled through the other. This is known as rechaka. Through the
other nostril, like bellows, the external air is then inhaled and fills up the
body. This is known as puraka. When the internal air is not exhaled out and the
external air is not inhaled in and one is as steady as a pot2093
that has been filled up, this is known as kumbhaka. The three, rechaka and the
others, must not be done too fast, or too slowly. A sadhaka who uses yoga must
do this gradually. Practice of rechaka and the others must be done after
purifying the nadis first and the instructions of yoga speak about an eventual
exit. 2094 Restraint of the breath of life through pranayama is
divided into four types, depending on the duration of time, measured in matras,
from the shortest to the longest. The shortest lasts for twelve matras. 2095
The medium is double this and lasts for twenty-four matras. The superior is
three times this and lasts for thirty-six matras. The pranayama that is beyond
this leads to sweating and makes the body tremble. In this state of supreme
bliss, the yogi may be flooded with bliss. His body hair may stand up and he
may shed tears. He may speak excessively. Or his head will whirl, and he will
fall down, senseless. When the fingers are snapped and circled around the
knees, not too fast and not too slowly, this duration is described as a matra.
One should know how to increase the number of matras, according to one's
capacity. Pranayama must be undertaken after purifying the nadis first.
Pranayama is said to be of two types, sagarbha and agarbha. When there is no
japa or dhyana, it is agarbha. When these are used, it is sagarbha. Sagarbha
pranayama is one hundred times more effective than agarbha. Therefore, yogis
use sagarbha pranayama. The breath of life in the body can be conquered through
pranayama. The different types of breath of life are prana, apana, samana,
udana, vyana, naga, kurma, krikala. devadatta and dhananjaya. That which cause
movement is known as prana. Food that is eaten is taken downwards by the air
known as apana. Vyana diffuses the air through the limbs and makes all of them
flourish. Udana is the air that agitates the inner organs. Samana is spoken of
as the air that spreads it equally through all the limbs. The air used for
belching is known as naga. Kurma is the air used when the eyes are closed.
Krikala is known to be the air used for sneezing. Devadatta is the air used for
yawning. Dhananjaya circulates everywhere and does not leave, even when the
body dies.""""
_________________________
2092 Some of these postures, tures, like
ardhendu, cannot be readily identified. Prasadhita may be a typo for prasarita
and yatheshtha (as one pleases) is not a specific posture at all.
2093 Kumbha means pot.
2094 Of prana from the body, through the
nadis.
2095 Matra is the shortest period of time,
time taken to pronounce a short vowel.
""When pranayama is
practiced gradually, its success is proven. All the taints in the body are
burnt down and the body is protected. When prana is properly conquered, the
signs become evident. The quantity of urine, excrement and phlegm is reduced.
One is able to eat a lot and becomes capable of holding one's breath for a long
period of time. The body becomes light, and one can walk fast. There is
enthusiasm and the voice becomes beautiful. All ailments are destroyed. There
is strength, energy and beauty. Fortitude, intelligence, youth and amiability
become steady. Austerities, rites to destroy sins, sacrifices, donations and
vows, cannot achieve one sixteenth of what is achieved through pranayama. The
withdrawal of all the senses is spoken of as pratyahara. Starting with the
mind, the senses can be heaven. They can also be hell. Depending on whether
they are restrained or are left unleashed, they lead to heaven or hell.
Therefore, an intelligent person who desires happiness for himself will seek
refuge in jnana and non-attachment. He will swiftly restrain the sense, which
are like horses, and raise his atman up. Briefly, dharana means to fix the mind
in a specific place. The place has to be Shiva alone and nothing else. When the
mind is fixed in a spot for a specific duration of time and does not deviate
from the spot at all, this is said to be a sign of dharana, not anything else.
Through dharana, the mind is first made steady. When the mind becomes steady,
the person should continue to practice dharana. The root word 'dhyai' means to
contemplate. When the mind repeatedly contemplates Shiva and the mind does not
deviate, this is spoken of as dhyana. The mind is fixed on the object of
meditation and is freed from the distraction of thinking about other things.
This flow is known as dhyana. Everything else is given up and it is Shiva, who
ensures everything auspicious, alone. He is the supreme lord of devas, the
object of meditation. The shruti text, Atharva Veda, says this. Thus, Shiva is
the supreme object of contemplation and Shiva and Shivaa are in all beings. The
sacred shruti and smriti texts state this. They go everywhere and are always
awake. They are omniscient and assume many different kinds of forms. Those two
are the constant objects of contemplation. It should be known that there are
two reasons to practice dhyana. One is freed and develops faith. Once one develops
faith, anima and the others follow. Those who know about yoga should know about
four things before they practice yoga-the person performing dhyana, dhyana, the
object of dhyana and the need for dhyana. It is said that a person performing
dhyana must possess jnana, non-attachment, faith, forgiveness and constant
enthusiasm. He must be without a sense of ownership. A person who is tired of
japa, must perform dhyana. A person who is tired of dhyana, must perform japa.
When japa and dhyana are united, a person swiftly obtains success in yoga.
Dharana must be of the lotus with twelve petals. Dhyana fixes dharana in the
lotus with twelve petals. Dhyana on the lotus with twelve petals is spoken of
as samadhi. Samadhi is described as the ultimate stage of yoga. In a state of
samadhi, wisdom pervades everything. Everything else fades away and becomes
quietened. The person is as calm as the ocean. The form vanishes, but only the
vision remains. This is described as samadhi. The object of meditation is seen
in the mind and the vision is steady. A yogi in samadhi is described as a fire
that has been extinguished. He does not hear anything. He does not smell
anything. He does not speak anything. He does not see anything. He does not
touch anything. He does not know anything. The mind does not conceive of
anything. He does not pay heed to anything else. He is not bound by anything.
He is like a piece of wood. When a person dissolves into Shiva in this way,
this is described as samadhi. He is a lamp that does not flicker, because there
is no breeze. An intelligent person will not waver and will be immersed in
samadhi in this way. Thus, a yogi will proceed along the excellent path of
yoga. All the obstacles and impediments will be gradually
destroyed.""""
“Upamanyu said, "Along the
path of yoga, there are said to be ten impediments for a man-laziness, serious
ailments, distractions, doubt about the place, fickleness of mind, lack of
faith, confusion in vision, sorrows, dejection of mind and attachment to
material objects. For a yogi with a pure mind, laziness affects both the body
and the mind adversely. Imbalance in constituents that make up the body lead to
ailments. They can also result from tainted karma. Distraction results when a
person does not think about the means for yoga. Doubt about the place occurs
when one wonders, should it be this or that? Fickleness of mind is described as
an inability to make it steady. Lack of faith means to embark on the path of yoga
without possessing the right sentiments. Confusion in mind is described as
mistaken beliefs. Sorrows are said to be of three types. When the minds of men
suffer miseries as a result of ignorance, it is known as the adhyatmika kind.
Adhibhoutika miseries affect the body. Adhidaivika miseries are the consequence
of what a person has done earlier. Dejection of mind is said to result because
a person is unable to free himself from wishes. As a result of attachment to
material objects, many kinds of confusion and agitation result. When the
impediments are pacified and a yogi continues to practice yoga, signs start to
manifest themselves. These are divine in nature, indicating siddhi. These
upasargas or signs are pratibha, shravana, varta, darshana, asvada and vedana.
In accomplishing siddhi in yoga, these must be contended with. Pratibha is
described as the ability to accurately visualize the subtle, the hidden, the
past and the future, which is not yet clear. Shravana is the ability to hear
all sounds, without making any effort. Varta is knowledge about the conduct of
all embodied beings. Darshana is divine insight, without making any kind of
effort. Asvada is described as an ability to savour divine tastes. Vedana is
known as the ability to experience divine touch and experience fragrances that
are divine in nature. Brahma and all the other lords of the worlds stand before
him and give him many kinds of jewels. Many kinds of sweet words flow easily
from his mouth. Divine women prostrate themselves before him and present him
with all the divine medications and herbs. This is only a small part of the
siddhi accomplished through yoga. However, when he sees this, his mind turns
towards emancipation. 'Since I have seen this, moksha is also possible.'
Relating to the earth, there are said to be eight qualities 2096
known as paishacha-being large; being thin; being a child; being old; being a
youth; assuming many different kinds of forms; assuming the four different
kinds of bodies;2097 and collecting different kinds of fragrances,
without being a part of the earth. There are said to be sixteen wonderful and
extraordinary qualities associated with water-residing in the water; emerging
from the ground; drinking up the ocean, as one wills and not suffering; an
ability to see water in the world, wherever one wills and collecting and
holding water in the palm, without using a pot or something similar; an instant
ability to taste whichever flavour one wishes for; an ability to create other
juices; an ability to assume three different kinds of bodies; and an ability to
possess a body that is free of wounds. In addition, he possesses the eight
qualities that relate to the earth. There are said to be twenty-four wonderful
qualities associated with fire-an ability to create fire from the body; lack of
fear about being scorched by heat; an ability to burn down the universe,
without making an effort;
________________
2096 Siddhis.
2097 Presumably, born from wombs, born
from eggs, born from sweat and plants/trees. However, subsequently, the number
becomes difficult to explain.
creating fire or water; holding
fire or water in the hands; creating objects that have been burnt down earlier;
cooking food in the mouth; and creating two kinds of bodies. In addition, he
possesses the sixteen qualities associated with water. The wise know that there
are thirty-two qualities associated with wind-with the speed of thought, an
ability to instantly enter creatures; to hold heavy objects like mountains
effortlessly; becoming heavy; becoming light; an ability to hold wind in the
hand; create fire with the flick of a finger; make the earth tremble with the
flick of a finger; and create a body only with fire. In addition, he possesses
the twenty-four qualities associated with fire. There are said to be forty
wonderful qualities associated with space and these are known as Aindra-being
without a shadow; an ability to come and go, without being perceived by the
senses; an ability to travel through the sky; an ability to obtain objects of
the senses, as one desires; to cross over, beyond space; an ability to create
space within one's own body; an ability to reduce space to a lump; and an
ability to live without a body. In addition, he possesses the thirty-two
qualities associated with wind. There are forty-eight extraordinary qualities
associated with the mind, known as chandramasa-obtaining whatever is wished
for; travelling as one wills; an ability to subjugate everyone; an ability to
see everything that is secret; creating forms required for a task; an ability
to control; an ability to be pleasant in appearance; and insight about samsara.
In addition, he possesses the forty qualities relating to space. The wonderful
and great qualities of being a proud Prajapati are said to be fifty-six-an
ability to cut; an ability to strike; an ability to bind; an ability to free;
an ability to seize all beings who are under the subjugation of samsara; an
ability to show favours to everyone; an ability to conquer death; and an
ability to conquer time. In addition, he possesses the forty-eight qualities of
chandramasa. There are sixty-four extraordinary qualities known as
Brahma-creation on the basis of resolution; saving on the basis of resolution;
destruction on the basis of resolution; engaging the minds of all beings in
their respective entitlements; creating dissimilarities between everyone;
creating separate worlds; being an instrument of the auspicious; and being an
instrument of the inauspicious. In addition, he possesses the fifty-six
qualities of being a Prajapati.""""
""""One should
know that there are qualities beyond the grasp of intelligence. These are minor
and ordinary powers, associated with the world and are known as Vaishnava. Only
Brahma is capable of speaking about the others, not anyone else. Beyond this
minor world is the world of Purusha. Beyond this world, with lordship over
gunas, is Ishvara's world. Only Vishnu knows a little bit about that world, not
anyone else. Using vijnana and supreme non-attachment, one should make efforts
to restrain all these siddhis and their manifestations. If the mind gets
attached to gunas and these manifestations of the impure, one will not be able
to obtain the supreme and wonderful siddhi that grants freedom from fear and is
desired by everyone. If a person casts aside the gunas, enjoyed by devas,
asuras and kings, like a blade of grass, he can obtain the supreme siddhi of
yoga. Alternatively, wishing to show favours to the world, the sage will wander
around. As he desires, he will enjoy the gunas. Having enjoyed the objects of
pleasure, he will proceed towards emancipation.""""
""I will now say more
about the application of yoga. Control yourself and listen. The time must be
auspicious. The place must be auspicious, such as Shiva's kshetra or something
else. It should be desolate, devoid of beings. There must be silence and no
impediments. The place must be smeared well. It will be rendered pleasant,
fragrant with fragrances and incense. Flowers will be scattered around and
there will be a colourful canopy. There must be plenty of kusha grass, flowers,
water, roots and fruits. It should not be near a fire or near a waterbody.
There should not be piles of dry leaves. The place should not be infested with
gnats, mosquitoes, snakes and predatory creatures. The place should not be
frequented by wicked animals, or evil people who cause fear. It should not be
near a cremation ground, termite hill, a broken-down house, at a crossroad, on
the banks of large and small rivers, the shores of the ocean or in the middle
of the road. There should not be a run-down garden or cow pen. The place should
not be harmful or condemned in any way. It should not be contaminated by
undigested food, acidic vomit, urine or excrement. He should not practice when
he has vomited, when he has eaten too much or when he is exhausted. He should
not practice when his mind is burdened with grave thoughts or when he is
extremely hungry or thirsty. He should not engage in yoga when his guru has
asked him to carry out tasks. He must be restrained in food and pleasure. He
must be restrained in exertion and tasks. He must be restrained in sleeping and
waking up. Every kind of excessive exertion must be avoided, The seat must be
soft and beautiful, extensive, level and pure. He should practice the asanas,
svastikasana, padmasana and the others. In the due order, he must worship all
those who are in the position of being his guru. His throat, head and chest
must be straight. The eyes should not look up too much. The head should be
raised a little and the teeth should not touch each other. The tongue will be
placed at the tip of the teeth and must not move. The two heels will be used to
protect the penis and the testicles. Without making a great deal of effort, the
hands must be place sideways, on top of the thighs. The back of the right hand
will be placed over the palm of the left hand. The back will be gradually
straightened and the chest thrust forward a little. He must fix his glance on
the tip of his nose and not look in any other direction. The movement of prana
will be controlled, and he will be as still as a rock. He will think of Shiva
and Amba within his own body, in the centre of the pedestal that is the lotus
of his heart. He will worship them with dhyana-yajna. He will think of the lord
at the root or tip of the nose, the navel, the throat, the palate, the opening
in the middle of the eyebrows, at the door to the opening, in the forehead and
in the head. As is proper, he will think of a supreme seat for Shiva and
Shivaa. As per the norms, he will be thought of with an avarana and without an
avarana, in a lotus with two petals, twelve petals or sixteen petals. Shiva can
also be remembered in a decagon, hexagon or square. The lotus with two petals
will be in the centre of the eyebrows and will be as brilliant as lightning. To
the north and south of the lotus that is between the eyebrows, he will think of
two petals, with hues resembling those of lightning. When those hues fade away,
there will be a lotus with sixteen petals, representing the sixteen vowels. Starting
from the east, from the root of the lotus, they will be conceived of in the
petals. In the due order, the letters from क to उ
are the leaves. 2098 The lotus possesses the complexion of the sun
and within his own heart, he must meditate on it. In the due order, the letters
from ड to फ have the complexion of
cow's milk and are on the petals. The six lower petals of the lotus are the
letter from ब to ल and these have the
complexion of smoke, from a fire that is without coal. The letters from a to स are located on the petals
of the lotus that is in the muladhara chakra and these are golden in colour.
Depending on his inclinations, he will meditate on Deva and Devi as seated on
any of these lotuses. However, the mind must be fixed. He will conceive of the
lord in any form-the size of a thumb, sparkling, dazzling in every direction,
pure as the flame of a lamp, along with his own Shakti, as the full moon, in
the form of the lunar disc, in the form of a star, resembling an awn in nivara
grain, as the stalk of a lotus, as round as a kadamba flower or in the form of
a flake of snow.
_____________________
2098 There are inconsistencies in the way
the letters are stated in the text, and we have corrected them.
As he wishes, he will meditate on
the tattvas he wishes to conquer. He will think of the gross images, the lords
of the tattvas, beginning with Brahma and ending with Sadashiva, the eight
images, Bhava and the others, Shiva's gross form, as determined in Shiva's
sacred texts, the terrible form, the serene form or the mixed form. Lords among
sages, accomplished in meditation and not driven by a desire for fruits, have
thought of all these forms. If one thinks of a terrible form, sins and ailments
are destroyed. If one meditates on a mixed form, fruits take a long time. If
one meditates on a pleasant form, the fruits do not occur instantly, but nor do
they take too long. In particular, meditation on the amiable form leads to
emancipation, peace and wisdom. There is no doubt that siddhis are gradually
obtained.""""
"""Upamanyu said,
"Some yogis are of the view that if one remembers the lord Srikantha and
performs dhyana on him, all the siddhis are immediately obtained. To steady the
mind, some perform dhyana on the gross form. A mind that is steady in the gross
form eventually becomes steady in the subtle form. If one thinks of Shiva
himself, all the siddhis are accomplished. Even when one meditates on other
images, it is Shiva's form that should be thought of. Paying attention to the
stability of the mind, he must repeatedly perform dhyana. In the beginning,
this dhyana has a specific object. But subsequently, there is no specific
object. There are virtuous ones who hold the view that there cannot be dhyana
without an object. Some say that dhyana is nothing but a series of visions in
the intelligence. However, there is also intelligence without any specific
object. An example of dhyana with a specific object is when one meditates on
the rays of the rising sun. When one meditates on the subtle, this is without a
specific object and there is nothing that is superior to this. When dhyana is
with a specific object, it has a sakara form for meditation. However, dhyana
can also be nirakara and it is held that this has no specific object.
Accordingly, it is also said that dhyana is nirbija or sabija. In the
beginning, dhyana should be sakara and sabija. Finally, it can become nirbija,
without a specific object. At the end, every kind of siddhi will be obtained
through nirbija, without a specific object. When pranayama is successful,
through the favours of Devi, one obtains shanti and the others-shanti,
prashanti, dipti and prasada. When every kind of calamity is pacified, this is
spoken of as shanti. When darkness vanishes, inside and outside, this is
described as prashanti. When the inside and the outside are illuminated, this
is known as dipti. When everything, all the causes inside and outside, is known
to be healthy, this is described as prasada. As a consequence of prasada, the
intelligence quickly becomes delighted and clear. After understanding four
things, dhyata, dhyana, dhyeya and the need for dhyana, the dhyata will engage
in dhyana. 2099 The mind must never be anxious and must always be
full of jnana and non-attachment. A virtuous dhyata is said to be a person who
possesses devotion and a cheerful mind. The verbal root, 'dhyai' is said to be
mean contemplation. Hence, one should repeatedly think of Shiva. Even if the
practice of yoga is slight, sins are destroyed, as long as, full of devotion,
one meditates for a short while on Parameshvara. Dhyana is described as a state
when the mind does not waver. The nature of the flow of intelligence is such
that it provides support for dhyana. The virtuous say that the word dhyeya is
used for Shiva himself, along with Amba.
_________________
2099 Dhyata is the person who meditates,
dhyana is the act of meditation and dhyeya is the object of meditation.
The need for direct dhyana on Shiva
is said to be evident emancipation and complete acquisition of powers, anima
and the others. Through dhyana, a person obtains both happiness and
emancipation. Therefore, casting everything else aside, a man must engage in
dhyana. Without dhyana, there can be no jnana. A person who is not a yogi
cannot engage in dhyana. If a person possesses both dhyana and jnana, he
crosses over the ocean of worldly existence. With a pleased and single-minded
attention, jnana, free of all constraints, can only be achieved by yogis who
practice yoga. With all their sins destroyed, their minds turn towards dhyana
and jnana. When the intelligence suffers on account of sin, this is extremely
difficult to obtain. Just a large and blazing fire burns down kindling,
irrespective of whether it is wet or dry, the fire of dhyana instantly burns
down auspicious and inauspicious karma. Even if the light of a lamp is weak, it
destroys an extremely extensive darkness. In that way, even a slight practice
of yoga destroys great sins. With devotion, if a person performs dhyana on
Parameshvara even for a short while, there is no end to the great benefits he
obtains. There is no tirtha equal to dhyana. There are no austerities equal to
dhyana. There are no sacrifices equal to dhyana. Therefore, one should practice
dhyana. Since they possess trust in their own atmans, yogis do not resort to
tirthas full of water or images of devas made out of stone. Ishvara's gross
images are made out of clay, wood and other things. Just as those are seen,
yogis can directly see his subtle form. In a palace, a king loves those who
serve in the inner quarters more than those who serve outside. In that way,
Shambhu loves those who resort to dhyana more than those who engage in karma.
In a king's palace, people who perform karma outside are not seen to obtain any
great share in the fruits, as compared to those who work
inside.""""
""""In
pursuance of jnana and yoga, if a person dies while he has made a little effort
in following yoga, he goes to Rudra's world. Having experienced happiness
there, he is born in a family of yogis. Having obtained jnana-yoga again, he
crosses over samsara. A man who enquires about yoga obtains a destination not
obtained by those who perform all the great sacrifices. Brahmanas who know the
Vedas obtain fruits after performing crores of worships. Those same fruits are
obtained merely by giving alms to a person who is following Shiva's yoga. There
are fruits obtained through sacrifices, agnihotras, donations and oblations at
tirthas. All those fruits are obtained by donating food to a yogi. Out of
delusion, those who abuse Shiva's yogis and those who listen to them, go to
hell and remain there as long as the earth lasts. A person abuses yogis only
when a listener is present. Therefore, it is the view that a listener is also
an extremely great sinner. However, those who constantly worship Shiva's yogis
with devotion, obtain great objects of pleasure. At the end, they are united
with Shankara. Therefore, men who desire objects of pleasure should worship
Shiva's yogis. They must be given refuge, food, drink, beds and garments. The
dharma of yoga cannot be crushed by sins that are like clubs. It should be
known that against sin, yogis are as tough as the vajra. Like water on the leaf
of a lotus, they are not touched by these torments. If a sage who is devoted to
Shiva's yoga constantly resides in a country, that country becomes pure. What
need be said about his own purity? Therefore, a discriminating person will give
up everything else and practice Shiva's yoga, which destroys all miseries. A
yogi who has accomplished siddhi and fruits in yoga can enjoy objects of
pleasure. Alternatively, for the welfare of the worlds, he can constantly roam
around wherever he pleases. Since he regards happiness resulting from material
objects as insignificant, he may be full of non-attachment and may even stop
yoga. Voluntarily, he may free himself from karma. On realizing that his death
his imminent and on seeing evil portents, he may go to Shiva's kshetra and
engage in yoga again. If he possesses perseverance, he may himself give up his
life while he resides there, even though he does not suffer from diseases. He
may fast and offer his body as an oblation to Shiva's fire. In Shiva's tirtha,
he may fling his body down into fathomless waters. He may follow the methods
indicated in Shiva's sacred texts and give up his body. He will be instantly
liberated. There is no need to think about this. He may be incapacitated
because of disease and after seeking refuge in Shiva's kshetra, he may die
there. Even then, there is no doubt that he will be liberated. Since a patient
mind seeks to bring about death through fasting and other means, this kind of
death is said to be in conformity with the sacred texts and is best. In the
course of killing a person who criticizes Shiva, if a person is himself killed,
since he has given up his life in this fashion, he is not born again. If a
person is unable to kill a person who criticizes Shiva, but nevertheless gives
up his own life, along with twenty-one generations of his family, he is
instantly liberated. If a person gives up his life for Shiva's sake, or the
sake of Shiva's devotees, among all those who follow the path of emancipation,
there is no one who is equal to this man. Emancipation from the wheel of
samsara becomes easier in this way. This is the best way. What else should one
resort to? If a person dies after properly purifying himself according to the
six paths, his funeral rites should not be performed the way they are
undertaken for a Pashu. In particular, his sons need not observe rites of
purification. The rites will be those recommended for those who follow Shiva's
conduct and Shiva's learning. A pit will be dug in the ground and his body
buried there. Or it will be purified by burning it in fire. Or it will be flung
into Shiva's water. Or, like a piece of wood or stone, it will be cast aside.
Nevertheless, if they wish to perform some rites for him, they should perform
auspicious rites. For example, according to capacity, they should to Shiva's
devotees and satisfy them. His wealth will be inherited by Shiva's devotees,
not by his offspring. It must be given to Shiva's devotees, not to Pashus or to
his offspring.""""
“Shri Suta said, "Such was the
knowledge that was formerly to the unmatched Yadava. Vayu imparted this
jnana-yoga to the sages, who approached and prostrated themselves before him.
Vayu vanished and through the air, left for his own abode. The sacrifice in
Naimisha was over. When it was morning, all the stores of austerities got ready
to perform the avabhritha2100 rites. The delighted Devi Sarasvati
followed the instructions of Brahma himself. She flowed in the form of an
auspicious river that was full of tasty water. Seeing River Sarasvati, the
minds of the sages were pleased. Having completed the sacrifice they had
started, they went there to submerge themselves. They performed water rites for
devas and others and offered water to Shiva and Shivaa. Remembering the earlier
account, they left for Varanasi. Descending from the feet of the Himalayas, Bhagirathi
flows in a southward direction. Bathing in the river, they proceeded along her
bank. Reaching Varanasi, all of them were delighted. They bathed in Ganga,
which flows in a northward direction there. They saw the lingam of
Avimuktheshvara and worshipped in the proper way. When they were about to leave
the spot, they saw a radiance in the sky. This was a mass of divine, great and
wonderful energy, resembling one crore suns. As a result of its resplendence,
it spread in all the directions.
_______________________
2100 Avabhritha is the most important final
component of a sacrifice, characterized by the taking of a bath.
There were hundreds of sages who
had obtained siddhi as a result of observing the Pashupata vow. Smearing bhasma
over their limbs, they merged into this energy. 2101 When the
great-souled ascetics merged into it, the energy instantly vanished. It was
extremely wonderful. Witnessing this great wonder, the maharshis from Naimisha
wished to know, 'What is this?' They went to Brahmavana."2102 "Before
they reached there, Pavana, who purifies the worlds, had already gone to
Brahma, the creator of the worlds and source of the Vedas, and had told him
about what he had done-how he had gone to Naimisha and how he had had a
conversation with the great-souled ones; how he had turned their pure
intelligence towards Shiva, Amba and Shiva's followers; and how the long
sacrifice undertaken by those who had performed the sacrifice had been
completed. Having informed this, he had left for his own city. When they
reached the placed, a mutual contest was going on between Tumburu and Narada.
They were singing and were engaged in other musical performances. Served by
gandharvas and apsaras and comfortably seated, Brahma was the judge. While this
was going on, the sages were refused entry by the gatekeepers. Outside Brahma's
residence, they sat down along the sides. In singing, Narada was pronounced to
be Tumburu's equal. Brahma Parameshthi gave Narada the permission that they
should perform together. 2103 They gave up the mutual rivalry and
became great friends. Surrounded by gandharvas and apsaras, Narada emerged from
the residence, resembling the sun emerging from behind a mass of clouds. He
wished to play his veena before Ishvara Nakulishvara. The sages, from six
lineages, saw Narada, bull among sages. With a great deal of affection, they
prostrated themselves before him and asked whether this was an opportune time
to see the lord. 2104 He replied, 'Yes, this is the right time. Go.'
Saying this, he left, and they were filled with great joy. The gatekeeper went
and told Brahma that they had come. Granted permission, they entered the abode
of the one who had been born from a lump that was an egg.”
"Having entered, from a
distance, they prostrated themselves on the ground before the divinity, like
rods. Obtaining permission, they approached and stood around him. Seeing them
there, the one who is seated on a lotus asked about their welfare. 'From what
Vayu told me, I know about your account. What did you do after the wind god
disappeared?' Thus asked by the lord of devas, the sages told him about what
happened after avabhritha-the visit to Ganga's tirtha and bathing there, the
journey to Varanasi, seeing the lingams established there by lords among gods,
their sight and worship of Avimukteshvara lingam, their vision of the great
mass of energy in the sky and how the energy vanished after the sages merged
into it. They had thought about it and wished to understand the nature of what
transpired. Prostrating themselves repeatedly, they told him everything.
Hearing what the sages said, the four-faced creator of the universe shook his
head slightly. He addressed them in a deep voice. 'In the next world, siddhi is
awaiting you. You have worshipped the lord for a long time through a great
sacrifice. He has shown you his favours. The signs indicate your prosperity. In
Varanasi, you saw a resplendence in the sky. That energy indicates the lingam
of the supreme Maheshvara himself.
____________________
2101 As will become clear, these aren't
the sages from Naimisha.
2102 Literally, Brahma's forest.
2103 As Tumburu's equal, Narada could now
accompany him in playing and singing.
2104 The text says Shambhu, which was
corrected. The sages weren't there to meet Shiva. They were there to meet
Brahma. Therefore, the text should say Prabhu, meaning lord.
The sages who merged followed the
shruti texts and observed Pashupata vrata. They are faithful and have burnt
down their impurities. They are well and have obtained liberation. Before long,
you will also obtain liberation. The energy that was seen by you indicates
this. As a result of destiny, that time has itself arrived before you. Go to
the southern summit of Meru, frequented by devas. My son, the supreme sage
Sanatkumara, is there. He is there, waiting for the arrival of Nandi, lord of
bhutas. Earlier, Sanatkumara saw Parameshvara. However, he was ignorant and was
tainted by lack of humility since he prided himself on being an Indra among
yogis. Extremely fearless, he did not stand up and show other honours. As a
result of this, Nandi became angry and changed him into a large camel. I
grieved over this for a long period of time. I worshipped Deva and Devi and
entreated Nandi. With a great deal of effort, I countered some of his sin.
Sanatkumara got back his earlier form as a boy. Mahadeva smiled and spoke to
the lord of ganas. "As a result of his insolence, he showed disrespect to
me. O unblemished one! Therefore, tell him about my true nature. Do not take
Brahma's eldest son to be foolish. Remind him and make him my shishya, so that
he propagates jnana about me. Return after performing his abhisheka as one who
presides over dharma." Thus addressed, the foremost among leaders of
bhutas did all that. In those earlier times, he lowered his head and accepted
the command. Hence, following my instruction, Sanatkumara is on Meru. To please
the gana, he is performing extremely terrible austerities. Before the lord of
ganas arrives, he will see all of you. Before long, Nandi will arrive there and
please him.' Having instructed them in this way, the creator of the universe2105
asked the sages to swiftly go to the southern part of Meru, to
Kumarashikhara.""
Suta said, "There is a lake
named Skandasara. 2106 It resembles the ocean. Its beautiful water
is cool and sparkling, tasting like amrita. There are slabs of crystal all
around it. In every direction, it is covered with blossoming flowers from all
the seasons. There are lilies, lotuses and other flowers that resemble the
stars. The waves are like clouds and it as if the sky has descended on earth.
The stairs that lead down are inlaid with blue stones and are easy to use. The
path downwards, through the stairs, is beautiful. The eight directions are
charming. The sons of sages repeatedly go down there, to collect water and
bathe. They wear white sacred threads, white garments and bark. Some have
matted hair. Some have tufts of hair. Some shave their heads. They wear
Tripundraka. Some are full of non-attachment. Some are incapable of smiling.
They hold different kinds of auspicious vessels-pots, cups made out of lotus
leaves and smaller pots. Others hold kamandalus in their hands. They collect
water for themselves and for others and especially for devas. Every day, they
also gather flowers. Some are sceptical about entering inside the water and
stand on rocks. These sages possess good conduct, and their limbs are grey with
bhasma. Here and there, on the rocks, the remnants of worship can be seen-sesamum,
akshata, flowers and sanctified darbha grass.
______________________
2105 The text says Vishvayogi. Vishvayoni
(creator of the universe) sounds more natural, and we have amended the text.
2106 Literally, Skanda's lake.
They go there to offer oblations to
devas, rishis and ancestors and return. Every day, the brahmanas go there to
render these offerings. At different places, the offerings and flowers are
scattered by the wind. They offer arghya to Surya and the ground is covered
with signs of worship. In some places where they immerse themselves, the
leaders of elephant herds also submerge themselves in the water. In some
places, thirsty stags, does and horses arrive to have a drink. In some places,
people, peacock and excellent elephants descend to drink water. In some places,
dazzling bulls rub their horns against the banks or engage with other bulls. In
some places, there are beautiful karandavas. 2107 Other places
resound with the calling of cranes. In some places, there are the calls of
ruddy geese. In others, one can hear the buzzing of bees. There are those who
go there to bathe and drink. There are others who live on the trees along the
banks. The lake seems to lovingly welcome them and have a conversation with these
creatures. There are cuckoos hidden in the tall branches. They call day and
night and seem to be inviting those who suffer from the heat.""
"There is a kalpataru 2108
on the northern bank of the lake. There is an altar made out diamonds there,
covered by soft antelope skin. Sanatkumara was seated there, having regained
his earlier form as a boy. He had been immersed in samadhi and had just opened
his eyes. The sages worshipped the one who is worshipped by Indras among yogis.
On seeing him, the ones from Naimisha prostrated themselves and stood there.
When welcomed and asked, they told him about the reason for their arrival. At
that time, the tumultuous sound of a drum was heard in the sky. At that very
instant, they saw a vimana that resembled the sun. Innumerable ganeshvaras
surrounded it in every direction. There were large numbers of apsaras, and it
was also surrounded by Rudra's maidens. There were the sound of mridangas and
murajas. 2109 There were also the sounds of veenas and flutes. There
were colourful bejewelled canopes, adorned with strings of pearls. It was
surrounded by sages, siddhas, gandharvas, yakshas, charanas and kinnaras,
engaged in singing and dancing and the playing of musical instruments. On a
staff decorated with coral, there was a standard, marked with the sign of a
bull. Because it resembled an excellent turret, that standard commanded a great
deal of reverence. There was a divine throne in the centre of the vimana and
Shilada's son was seated on it, along with the illustrious Suyasha, whose form
resembled Shri's. He was being fanned by two whisks and an umbrella with a
bejewelled handle, as pure as the moon, was held above his head. He possessed
three eyes and his form resembled that of the lord who commands everyone. He
had come to convey the inviolable command of the creator of the universe. It
was as if Shambhu, who shows favours to everyone, was directly in front. He
resembled the one who wields the trident as a weapon. He was the leader of
Vishveshvara's ganas and was like a second Vishveshvara. He was capable of
chastising the lords of the universe and also capable of showing them favours.
He possessed four arms and a large body, and the crescent moon adorned him. A
garland of serpents was around his neck and the moon was his ornament. He was
the embodied form of glory, capability and action. It was as if the omniscient
one, who bestows emancipation, had arrived.""
________________
2107 A kind of duck.
2108 The same as kalpavriksha.
2109 Both are types of drums.
"On seeing him, along with the
rishis, Brahma's son rejoiced. He stood up, joined his hands in salutation and
offered himself up to him. Meanwhile, the vimana reached the spot and he
emerged. He prostrated himself like a rod before him. Praising him, he told him
about the sages. 'Belonging to six lineages, they have performed an extremely
long sacrifice in Naimisha. Instructed by Brahma and because of their former
wishes, they have arrived here.' Hearing the words of Brahma's son, Nandi
glanced at them and instantly severed their Pashas. He bestowed Shiva's dharma
and Ishvara's jnana-yoga on them. Having done this, he returned again to the
divinity's presence. Sanatkumara himself related all this to my guru, Vyasa.
Vyasa told me. For your welfare, I have briefly narrated this to you. This is a
jewel among Puranas. Following the earlier instruction, this knowledge must
never be revealed to a person who is not Shiva's devotee, or to a non-believer.
If a person does this out of delusion, he will go to hell. If a person follows
this path, accepts it, reads it or hears it, he will always obtain happiness.
This represents the three objectives of human existence, led by dharma.
2110 It always bestows nirvana. Following the path of the Purana, we have
helped each other. Having achieved my objective, I will leave now. May
everything always be auspicious for you.""
“Vyasa concluded, 'Suta pronounced
his benedictions and departed. The sages completed an extremely great sacrifice
in Prayaga. With kali yuga having arrived, the time and the land were polluted.
They resided in Varanasi. Desiring to free themselves from all the Pashas of
Pashus, they observed the Pashupata vow. They obtained a right to supreme
understanding and samadhi. In earlier times, those unblemished ones achieved supreme
nivritti. For welfare and out of affection, the Shiva Purana has now been
completed. One should make efforts to read it and hear it. It should not be
told to a non-believer, a deceiver, a person who lacks faith, a person who is
not devoted to Mahesha or a person who does not fly the standard of dharma.
Even if a person listens to it once, sins are reduced to ashes. A person
lacking in devotion obtains devotion. For a person who possesses devotion, the
devotion is increased. If a person listens to it again, virtuous devotion is
obtained. When a person listens to it again, there is emancipation. Therefore,
for those who desire emancipation, this must be repeatedly heard. After that,
with a virtuous intelligence, one should follow the conduct mentioned in the
Purana. There is no doubt that one will obtain supreme fruits. In ancient
times, kings, brahmanas and excellent vaishyas did this seven times. Having
done this, they obtained sight of Shiva. Full of great devotion, if a man
listens to this, he enjoys all the objects of pleasure in this world. When the
enjoyment is over, he obtains liberation. This Shiva Purana is greatly loved by
Shiva. It bestows objects of pleasure and emancipation and is as revered as the
Vedas. It enhances devotion. If one constantly narrates and hears Shiva Purana,
along with Amba, his sons and his ganas, Shankara ensures the auspicious for
him.'
This ends Uttara Bhaga.
This ends Vayaviya
Samhita.
This ends Shiva Purana.
___________________
2110 Artha and kama being the others.
T The corpus of the Puranas is
huge-in scope and size. The Mahabharata is believed to contain 100,000 shlokas.
The Critical Edition of the Mahabharata, edited and published by the Bhandarkar
Oriental Research Institute (Pune), doesn't contain quite that many shlokas.
But this still gives us some idea of the size of the epic. To comprehend what
100,000 shlokas mean in a standard word count, I'd like to point out that the
10-volume unabridged translation I did of the Mahabharata amounts to a
staggering 2.5 million words. After composing the Mahabharata, Krishna
Dvaipayana Vedavyasa composed the eighteen mahapuranas, or major Puranas. Or so
it is believed. Collectively, these eighteen Puranas amount to 400,000 shlokas,
meaning a disconcerting and daunting number of 10 million words.
After translating the Bhagavat
Gita, the Mahabharata, the Harivamsha (160,000 words) and the Valmiki Ramayana
(500,000 words), it was but natural to turn one's attention towards translating
the Puranas. This is the daunting Purana Project, so to speak. (All these
translations have been, and will be, published by Penguin India.) As the most
popular and most read Purana, the Bhagavata Purana was the first to be
translated (3 volumes, 500,000 words). The Markandeya Purana, another popular
Purana (1 volume, 175,000 words), came next. This was followed by the Brahma
Purana (2 volumes, 390,000 words) and the Vishnu Purana (1 volume, 175,000
words). That these translations were well-received was encouragement along the
intimidating journey of translating the remaining Puranas and I am indebted to
the reviewers of these various translations. There was some dislocation because
of the Covid pandemic, but translation and publication has now resumed.
Which Purana should one choose to
translate next? I have earlier remarked on coincidences that seemed to indicate
the choice and guide the path. Most people have heard of Maha Shiva Ratri.
Loosely, this translates as Shiva's great night. In determining auspicious days
for worship, we follow the lunar calendar and lunar days (tithis). A lunar
tithi does not exactly correspond to a solar day, which is why a tithi may
change in the course of a single solar day. The lunar cycle is divided into
shukla paksha (the bright lunar fortnight, when the moon waxes) and krishna
paksha (the dark lunar fortnight, when the moon wanes). The former culminates
in purnima or pournamasi, the night of the full moon. The latter culminates in
amavasya, the night of the new moon. Chaturdashi (the fourteenth lunar tithi)
in krishna paksha, the night preceding amavasya, is the night for worshipping
Shiva, every month. Thus, there is a masika (monthly) Shiva Ratri, once every
month. Of these twelve Shiva Ratris, one is special and is known as Maha Shiva
Ratri. This falls in February or March of the Gregorian calendar. Depending on
whether the lunar month is calculated as ending in amavasya or purnima, the
month will be Magha or Phalguna. In 2019, the date happened to be 4 March.
Covid had started its onslaught, but its virulence and vehemence had not been
fully fathomed, in India or in the rest of the world.
Sadguru (Jaggi Vasudev) invited us
(me and my wife) to the Isha Foundation for the Maha Shiva Ratri celebrations.
As the celebrations went on throughout the night, before Adiyogi, it was an
amazing, ethereal and mystical experience. When we returned, it was as if we
had been permeated by Shiva. I was still completing the translation of the
Vishnu Purana. Covid's impact was still relatively muted and wherever we
travelled, we seemed to be drawn to places with Shiva lingams, including the
jyotirlingams.
'Which Purana are you going to do
next?' asked my wife. 'Probably Matsya Purana', I remarked. She responded, 'Why
don't you do one on Shiva? You have already done several associated with Vishnu
and there is Devi in Markandeya Purana. Time for Shiva. I was reluctant. Among
the Puranas associated with Shiva, the Shiva Purana is the most important. It
is also a difficult Purana to translate, as the reader will discover while
reading the translation. Contrary to popular impression, generally fewer people
are familiar with Shaivite philosophy, Shiva's tattvas being a case in point,
than with Vaishnava philosophy. The liturgy of worship, in this text, had
several mantras that needed to be tracked down. Stated briefly, this is the
most difficult Purana I have translated so far. With almost 25,000 shlokas (3
volumes, 675,000 words), this is also a relatively long Purana, as the reader
will also discover.
As I have traversed the route of
the Purana Project, my wife, Suparna Banerjee Debroy, has been a constant
source of support and encouragement, providing the conducive environment
required for the translation work to continue unimpeded. तया विना स्म नो याति नास्थितो न स्म चेष्टते। तया विना क्षममपि शर्म लेभे ना (3.2(21).27). Shiva Purana
says this about Shiva's behaviour, vis-à-vis Sati. 'He didn't go anywhere
without her. Without her, he didn't do anything. Without her, he did not obtain
the least bit of peace.' भार्या मूलं गृहस्थास्य भार्या मूलं सुखस्य च। भार्या धर्मफलावापत्यै भार्या सन्तानवृद्धये।
(3.3(54).64). Many texts have highlighted the role of a wife and the Shiva
Purana also has a chapter on the dharma of a virtuous wife. 'For a householder,
the wife is the foundation. The wife is the foundation for happiness. It is the
wife who yields the fruits of dharma. The wife ensures that the offspring
flourish. Suparna has been that and much more.
As I translated the Shiva Purana,
through the second half of 2020 and 2021, Covid raged around us. We lost
friends and acquaintances, near and dear ones. The entire family was affected
by Covid, during the second phase. But it was as if Shiva's unseen hand guided
and protected us. It was as if Shiva's unseen hand ensured the translation was
completed.
only for me. Penguin India must
also have thought about it several times, before going ahead with the Purana
translations. Most people have some idea about the Ramayana and the
Mahabharata. But the Puranas are typically rendered in such dumbed down
versions that the readership has to be created.
The journey of translation hasn't
been an intimidating one However, Penguin India also believed in the Purana
Project, which still stretches into some interminable horizon in the future,
almost two decades down the line. For both author and publisher, this is a
long-term commitment. But the Bhagavata Purana, Markandeya Purana, Brahma
Purana, Vishnu Purana and Shiva Purana have been completed. Brahmanda Purana,
in 2 volumes, comes next. I am indebted to Penguin India. In particular, Meru
Gokhale, Moutushi Mukherjee and Binita Roy have been exceptionally patient,
persevering and encouraging.
The exceptional editing has ensured
the final product is superior to what I delivered. These Purana translations
have been brought alive by the wonderful cover designs and illustrations and I
thank the illustrators and the designers.
Who should these three volumes of
Shiva Purana be dedicated to? Who else but Sadguru, Jaggi Vasudev, who has brought
all of us closer to Shiva.
Bibek Debroy
October 2022