The Great Epic of the Bhārata dynasty 13.14: caturdaśo'dhyāyaḥ

13.14.1

yudhiṣṭhira uvāca |
pitāmaheśāya vibho nāmānyācakṣva śaṃbhave |
babhrave viśvamāyāya mahābhāgyaṃ ca tattvataḥ || 1 ||

"Yudhishthira said, 'O son of the River Ganga, thou hast heard all the names of Maheshwara, the Lord of the universe. Do thou tell us, O grandsire, all the names that are applied, O puissant one, unto Him who is called Isa and Sambhu. Do thou tell us all those names that are applied unto Him who is called Vabhru or vast, Him that has the universe for his form, Him that is the illustrious preceptor of all the deities and the Asuras, that is called Swayambhu (self-creating) and that is the cause of the origin and dissolution of the universe. Do thou tell us also of the puissance of Mahadeva.'

13.14.2

bhīṣma uvāca |
surāsuraguro deva viṣṇo tvaṃ vaktumarhasi |
śivāya viśvarūpāya yanmāṃ pṛcchadyudhiṣṭhiraḥ || 2 ||

"Bhishma said, 'I am quite incompetent to recite the virtues of Mahadeva of highest intelligence. He pervades all things in the universe and yet is not seen anywhere. He is the creator of universal self and the Pragna (knowing) self and he is their master. All the deities, from Brahman to the Pisachas, adore and worship him. He transcends both Prakriti and Purusha. It is of Him that Rishis, conversant with Yoga and possessing a knowledge of the tattwas, think and reflect. He is indestructible and Supreme Brahman. He is both existent and non-existent. Agitating both Prakriti and Purusha by means of His energy, He created therefrom the universal lord of creatures, viz., Brahma. Who is there that is competent to tell the virtues of that god of gods, that is endued with supreme Intelligence? Man is subject to conception (in the mother's womb), birth, decrepitude, and death. Being such, what man like me is competent to understand Bhava? Only Narayana, O son, that bearer of the discus and the mace, can comprehend Mahadeva. He is without deterioration. He is the foremost of all beings in attributes. He is Vishnu, because of his pervading the universe. He is irresistible. Endued with spiritual vision, He is possessed of supreme Energy. He sees all things with the eye of Yoga. It is in consequence of the devotion of the high-souled Krishna to the illustrious Rudra whom he gratified. O Bharata, in the retreat of Vadari, by penances, that he has succeeded in pervading the entire universe. O king of kings, it is through Maheswara of celestial vision that Vasudeva has obtained the attribute of universal agreeableness,--an agreeableness that is much greater than what is possessed by all articles included under the name of wealth. For a full thousand years this Madhava underwent the austerest penances and at last succeeded in gratifying the illustrious and boon giving Siva, that Master of all the mobile and the immobile universe. In every new Yuga has Krishna (by such penances) gratified Mahadeva. In every Yuga has Mahadeva been gratified with the great devotion of the high-souled Krishna. How great is the puissance of the high-souled Mahadeva,--that original cause of the universe,--has been seen with his own eyes by Hari who himself transcends all deterioration, on the occasion of his penances in the retreat of Vadari undergone for obtaining a son. I do not, O Bharata, behold any one that is superior to Mahadeva. To expound the names of that god of gods fully and without creating the desire of hearing more only Krishna is competent. This mighty-armed one of Yadu's race is alone competent to tell the attributes of the illustrious Siva. Verily, O king, only he is able to discourse on the puissance, in its entirety of the Supreme deity?'

"Bhishma said, 'Thou art the Master of all the deities and the Asuras. Thou art illustrious. Thou art Vishnu in consequence of thy pervading the whole universe. It behoveth thee to discourse on those subjects connected with Siva of universal form about which Yudhishthira has asked me. In days of yore, the Rishi Tandin, sprung from Brahma, recited in Brahma's region and before Brahma himself the thousand names of Mahadeva. Do thou recite those names before this conclave so that these Rishis endued with wealth of asceticism, observant of high vows, possessed of self-restraint, and numbering the Island-born Krishna among them, may hear thee. Do thou discourse on the high blessedness of Him who is immutable, who is always cheerful and happy, who is Hotri, who is the universal Protector, who is Creator, of the universe, and who is called Mundin and Kaparddin.'

13.14.3

nāmnāṃ sahasraṃ devasya taṇḍinā brahmayoninā |
niveditaṃ brahmaloke brahmaṇo yatpurābhavat || 3 ||

13.14.4

dvaipāyanaprabhṛtayastathaiveme tapodhanāḥ |
ṛṣayaḥ suvratā dāntāḥ śṛṇvantu gadatastava || 4 ||

13.14.5

dhruvāya nandine hotre goptre viśvasṛje'gnaye |
mahābhāgyaṃ vibho brūhi muṇḍine'tha kapardine || 5 ||

13.14.6

vāsudeva uvāca |
na gatiḥ karmaṇāṃ śakyā vettumīśasya tattvataḥ || 6 ||

"Vasudeva said, 'The very deities with Indra, and the Grandsire Brahma numbering among them, and the great Rishis also, are incompetent to understand the course of Mahadeva's acts truly and in all their details. Even He is the end which all righteous people attain. The very Adityas who are endued with subtile sight, are unable to behold his abode. How then can one that is merely a man succeed in comprehending Him? I shall, therefore, truly recite to you some of the attributes of that illustrious slayer of Asuras, who is regarded as the Lord of all sacrifices and vows.

13.14.7

hiraṇyagarbhapramukhā devāḥ sendrā maharṣayaḥ |
na viduryasya nidhanamādiṃ vā sūkṣmadarśinaḥ |
sa kathaṃ naramātreṇa śakyo jñātuṃ satāṃ gatiḥ || 7 ||

13.14.8

tasyāhamasuraghnasya kāṃścidbhagavato guṇān |
bhavatāṃ kīrtayiṣyāmi vrateśāya yathātatham || 8 ||

13.14.9

vaiśaṃpāyana uvāca |
evamuktvā tu bhagavānguṇāṃstasya mahātmanaḥ |
upaspṛśya śucirbhūtvā kathayāmāsa dhīmataḥ || 9 ||

"Vaisampayana continued, 'Having said these words, the illustrious Vasudeva began his discourse on the attributes of the high-souled Mahadeva endued with the highest intelligence, after having purified himself by touching water."

13.14.10

vāsudeva uvāca |
śuśrūṣadhvaṃ brāhmaṇendrāstvaṃ ca tāta yudhiṣṭhira |
tvaṃ cāpageya nāmāni niśāmaya jagatpateḥ || 10 ||

"Vasudeva said, 'Hear, ye foremost of Brahmana's and thou Yudhishthira also, O sire, and hear thou too, O Ganga's son, the names that are applied unto Kaparddin. Hear ye, how in former days, I obtained a sight, so difficult to obtain, (of that great god), for the sake of Samva. Verily, in those days was the illustrious deity seen by me in consequence of Yoga-abstraction. After twelve years had expired from the time when Pradyumna, the son of Rukmini, who is endued with great intelligence, slew the Asura Samvara in days of yore, my spouse Jamvavati addressed me. Indeed, beholding Pradyumna and Charudeshna and other sons born of Rukmini, Jamvavati, desirous of a son, said these words unto me, O Yudhishthira,--Grant me, O thou of unfading glory, a son endued with heroism, the foremost of mighty men, possessed of the most agreeable features, sinless in conduct, and like unto thyself. And O, let there be no delay on thy part in granting this prayer of mine. There is nothing in the three worlds that is unattainable by thee, O perpetuator of Yadu's race, thou canst create other worlds if only thou wishest it. Observing a vow for twelve years and purifying thyself, thou hadst adored the Lord of all creatures (viz., Mahadeva) and then begot upon Rukmini the sons that she has obtained from thee, viz., Charudeshna and Sucharu and Charuvesa and Yasodhana and Charusravas and Charuyasas and Pradyumna and Sambhu.

13.14.11

yadavāptaṃ ca me pūrvaṃ sāmbahetoḥ suduṣkaram |
yathā ca bhagavāndṛṣṭo mayā pūrvaṃ samādhinā || 11 ||

13.14.12

śambare nihate pūrvaṃ raukmiṇeyena dhīmatā |
atīte dvādaśe varṣe jāmbavatyabravīddhi mām || 12 ||

13.14.13

pradyumnacārudeṣṇādīnrukmiṇyā vīkṣya putrakān |
putrārthinī māmupetya vākyamāha yudhiṣṭhira || 13 ||

13.14.14

śūraṃ balavatāṃ śreṣṭhaṃ kāntarūpamakalmaṣam |
ātmatulyaṃ mama sutaṃ prayacchācyuta māciram || 14 ||

13.14.15

na hi te'prāpyamastīha triṣu lokeṣu kiṃcana |
lokānsṛjestvamaparānicchanyadukulodvaha || 15 ||

13.14.16

tvayā dvādaśa varṣāṇi vāyubhūtena śuṣyatā |
ārādhya paśubhartāraṃ rukmiṇyā janitāḥ sutāḥ || 16 ||

13.14.17

cārudeṣṇaḥ sucāruśca cāruveṣo yaśodharaḥ |
cāruśravāścāruyaśāḥ pradyumnaḥ śaṃbhureva ca || 17 ||

13.14.18

yathā te janitāḥ putrā rukmiṇyāścāruvikramāḥ |
tathā mamāpi tanayaṃ prayaccha balaśālinam || 18 ||

O slayer of Madhu, do thou grant to me a son like unto those of great powers whom thou hast begotten upon Rukmini?--Thus addressed by the princess, I replied unto her of slender waist,--Let me have thy permission (to leave thee for some time), O queen. I shall certainly obey thy behest. She answered me, saying,--Go, and may success and prosperity always attend thee. Let Brahma and Siva and Kasyapa, the Rivers, those deities that preside over the mind, the soil, all deciduous herbs, those Chhandas (Rhymes) that are regarded as bearers of the libations poured in sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents, those syllables that are uttered for completing the cadences of Samans, the Rikshas, the Pitris, the Planets, the spouses of the deities, the celestial maidens, the celestial mothers, the great cycles, kine, Chandramas, Savitri, Agni, Savitri, the knowledge of the Vedas, the seasons, the year, small and big divisions of time, e.g., the Kshanas, the Labas, the Muhurtas, the Nimeshas, and the Yugas in succession, protect thee, O Yadava, and keep thee in happiness, wherever thou mayst stay. Let no danger overtake thee on thy way, and let no heedlessness be thine, O sinless one.--Thus blessed by her, I took her leave, bidding farewell unto the daughter of the prince of apes.

13.14.19

ityevaṃ codito devyā tāmavocaṃ sumadhyamām |
anujānīhi māṃ rājñi kariṣye vacanaṃ tava |
sā ca māmabravīdgaccha vijayāya śivāya ca || 19 ||

13.14.20

brahmā śivaḥ kāśyapaśca nadyo devā manonugāḥ |
kṣetrauṣadhyo yajñavāhācchandāṃsyṛṣigaṇā dharā || 20 ||

13.14.21

samudrā dakṣiṇā stobhā ṛkṣāṇi pitaro grahāḥ |
devapatnyo devakanyā devamātara eva ca || 21 ||

13.14.22

manvantarāṇi gāvaśca candramāḥ savitā hariḥ |
sāvitrī brahmavidyā ca ṛtavo vatsarāḥ kṣapāḥ || 22 ||

13.14.23

kṣaṇā lavā muhūrtāśca nimeṣā yugaparyayāḥ |
rakṣantu sarvatra gataṃ tvāṃ yādava sukhāvaham |
ariṣṭaṃ gaccha panthānamapramatto bhavānagha || 23 ||

13.14.24

evaṃ kṛtasvastyayanastayāhaṃ tāmabhyanujñāya kapīndraputrīm |
pituḥ samīpe narasattamasya mātuśca rājñaśca tathāhukasya || 24 ||

13.14.25

tamarthamāvedya yadabravīnmāṃ vidyādharendrasya sutā bhṛśārtā |
tānabhyanujñāya tadātiduḥkhādgadaṃ tathaivātibalaṃ ca rāmam || 25 ||

Repairing then into the presence of that foremost of men, viz., my father, of my mother, of the king, and of Ahuka, I informed them of what the daughter of the prince of the Vidyadharas, in great affliction, had said unto me. Bidding them farewell with a sorrowful heart, I then repaired to Gada and to Rama of great might. These two cheerfully addressed me saying,--Let thy penances increase without any obstruction.--Having obtained the permission of all of them, I thought of Garuda. He immediately came to me and bore me to Himavat (at my bidding). Arrived at Himavat, I dismissed him. There on that foremost of mountains, I beheld many wonderful sights. I saw an excellent, wonderful, and agreeable retreat for the practice of penances. That delightful retreat was owned by the high-souled Upamanyu who was a descendant of Vyaghrapada. That retreat is applauded and reverenced by the deities and the Gandharvas, and seemed to be covered with Vedic beauty. It was adorned with Dhavas and [paragraph continues] Kakubhas and Kadamvas and Cocas, with Kuruvakas and Ketakas and Jamvus and Patalas, with banians and Varunakas and Vatsanabhas and Vilwas, with Saralas and Kapitthas and Piyalas and Salas and palmyras with Vadaris and Kundas and Punnagas and Asokas and Amras and Kovidaras and Champakas and Panasas, and with diverse other trees endued with fruits and flowers. And that retreat was also decked with the straight stems of the Musa Supienta.

13.14.26

prāpyānujñāṃ gurujanādahaṃ tārkṣyamacintayam |
so'vahaddhimavantaṃ māṃ prāpya cainaṃ vyasarjayam || 26 ||

13.14.27

tatrāhamadbhutānbhāvānapaśyaṃ girisattame |
kṣetraṃ ca tapasāṃ śreṣṭhaṃ paśyāmyāśramamuttamam || 27 ||

13.14.28

divyaṃ vaiyāghrapadyasya upamanyormahātmanaḥ |
pūjitaṃ devagandharvairbrāhmyā lakṣmyā samanvitam || 28 ||

13.14.29

dhavakakubhakadambanārikelaiḥ kurabakaketakajambupāṭalābhiḥ |
vaṭavaruṇakavatsanābhabilvaiḥ saralakapitthapriyālasālatālaiḥ || 29 ||

13.14.30

badarīkundapunnāgairaśokāmrātimuktakaiḥ |
bhallātakairmadhūkaiśca campakaiḥ panasaistathā || 30 ||

13.14.31

vanyairbahuvidhairvṛkṣaiḥ phalapuṣpapradairyutam |
puṣpagulmalatākīrṇaṃ kadalīṣaṇḍaśobhitam || 31 ||

13.14.32

nānāśakunisaṃbhojyaiḥ phalairvṛkṣairalaṃkṛtam |
yathāsthānavinikṣiptairbhūṣitaṃ vanarājibhiḥ || 32 ||

Truly, that asylum was adorned with diverse other kinds of trees and with diverse kinds of fruits forming the food of diverse kinds of birds. Heaps of ashes (of sacrificial fires) were thrown in proper places all around, which added to the beauty of the scene. It abounded with Rurus and apes and tigers and lions and leopards, with deer of diverse species and peacocks, and with cats and snakes. Indeed, large numbers of other animals also were seen there, as also buffaloes and bears. Delicious breezes constantly blew bearing the melodious strains of celestial nymphs. The babblings of mountain rivulets and springs, the sweet notes of winged choristers, the gruntings of elephants, the delicious stains of Kinnaras, and the auspicious voice of ascetics singing the Samans, O hero, and diverse other kinds of music, rendered that retreat extremely charming. The very imagination cannot conceive another retreat as delightful as the one I beheld. There were also large houses in that asylum, intended for keeping the sacred fire, and covered all over with flowering creepers. It was adorned with the river Ganga of clear and sacred water. Indeed, the daughter of Jahnu always remained there. It was decked also with many ascetics who were the foremost of all righteous persons, who were endued with high souls, and who resembled fire itself in energy.

13.14.33

ruruvāraṇaśārdūlasiṃhadvīpisamākulam |
kuraṅgabarhiṇākīrṇaṃ mārjārabhujagāvṛtam |
pūgaiśca mṛgajātīnāṃ mahiṣarkṣaniṣevitam || 33 ||

13.14.34

nānāpuṣparajomiśro gajadānādhivāsitaḥ |
divyastrīgītabahulo māruto'tra sukho vavau || 34 ||

13.14.35

dhārāninādairvihagapraṇādaiḥ śubhaistathā bṛṃhitaiḥ kuñjarāṇām |
gītaistathā kiṃnarāṇāmudāraiḥ śubhaiḥ svanaiḥ sāmagānāṃ ca vīra || 35 ||

13.14.36

acintyaṃ manasāpyanyaiḥ sarobhiḥ samalaṃkṛtam |
viśālaiścāgniśaraṇairbhūṣitaṃ kuśasaṃvṛtam || 36 ||

13.14.37

vibhūṣitaṃ puṇyapavitratoyayā sadā ca juṣṭaṃ nṛpa jahnukanyayā |
mahātmabhirdharmabhṛtāṃ variṣṭhairmaharṣibhirbhūṣitamagnikalpaiḥ || 37 ||

13.14.38

vāyvāhārairambupairjapyanityaiḥ saṃprakṣālairyatibhirdhyānanityaiḥ |
dhūmāśanairūṣmapaiḥ kṣīrapaiśca vibhūṣitaṃ brāhmaṇendraiḥ samantāt || 38 ||

Some of those ascetics subsisted upon air and some upon water, some were devoted to Japa or the silent recitation of sacred Mantras, and some were engaged in cleansing their souls by practising the virtues of compassion while some amongst them were Yogins devoted to the abstraction of Yoga-meditation. Some amongst them subsisted upon smoke only, and some subsisted upon fire, and some upon milk. Thus was that retreat adorned with many foremost of regenerate persons. And some there were amongst them that had taken the vow of eating and drinking like kine,--that is, by giving up the use of the hands at once. And some used only two pieces of stone for husking their grain, and some used their teeth only for that purpose. And some subsisted by drinking only the rays of the moon, and some by drinking only froth. And some had betaken themselves to vow of living like deer. And some there were that lived upon the fruits of the Ficus religiosa, and some that used to live upon water. And some dressed themselves in rags and some in animal skins and some in barks of trees. Indeed, I beheld diverse ascetics of the foremost order observing these and other painful vows. I desired then to enter that asylum. Verily, that asylum was honoured and adored by the deities and all high-souled beings, by Siva and others, O Bharata, and by all creatures of righteous acts. Thus addressed, it stood in all its beauty on the breast of Himavat, like the lunar disc in the firmament.

13.14.39

gocāriṇo'thāśmakuṭṭā dantolūkhalinastathā |
marīcipāḥ phenapāśca tathaiva mṛgacāriṇaḥ || 39 ||

13.14.40

suduḥkhānniyamāṃstāṃstānvahataḥ sutaponvitān |
paśyannutphullanayanaḥ praveṣṭumupacakrame || 40 ||

13.14.41

supūjitaṃ devagaṇairmahātmabhiḥ śivādibhirbhārata puṇyakarmabhiḥ |
rarāja taccāśramamaṇḍalaṃ sadā divīva rājanravimaṇḍalaṃ yathā || 41 ||

13.14.42

krīḍanti sarpairnakulā mṛgairvyāghrāśca mitravat |
prabhāvāddīptatapasaḥ saṃnikarṣaguṇānvitāḥ || 42 ||

The mongoose sported there with the snake, and the tiger with the deer, like friends, forgetting their natural enmity, in consequence of the energy of those ascetics of blazing penances and for their proximity to these high-souled ones. In that foremost of asylums, which was delightful to all creatures, inhabited by many foremost of Brahmanas fully conversant with the Vedas and their branches, and by many high-souled Rishis celebrated for the difficult vows they observed, I saw, as soon as I entered, a puissant Rishi with matted locks on head and dressed in rags, who seemed to blaze forth like fire with his penances and energy. Waited upon by his disciples and possessed of tranquil soul, that foremost of Brahmanas was young in aspect. His name was Upamanyu. Unto me who bowed unto him with a nod of the head, he said,--Welcome art thou, O thou of eyes like lotus petals. Today, by this visit of thine, we see that our penances have borne fruit. Thou art worthy of our adoration, but thou adorest us still. Thou art worthy of being seen, but thou desirest to see me.--Joining my hands I addressed him the usual enquiries respecting the well-being of the animals and birds that resided in his asylum, of the progress of his righteousness, and of his disciples. The illustrious Upamanyu then addressed me in words that were exceedingly sweet and delightful,--Thou shalt, O Krishna, obtain without doubt a son like unto thyself.

13.14.43

tatrāśramapade śreṣṭhe sarvabhūtamanorame |
sevite dvijaśārdūlairvedavedāṅgapāragaiḥ || 43 ||

13.14.44

nānāniyamavikhyātairṛṣibhiśca mahātmabhiḥ |
praviśanneva cāpaśyaṃ jaṭācīradharaṃ prabhum || 44 ||

13.14.45

tejasā tapasā caiva dīpyamānaṃ yathānalam |
śiṣyamadhyagataṃ śāntaṃ yuvānaṃ brāhmaṇarṣabham |
śirasā vandamānaṃ māmupamanyurabhāṣata || 45 ||

13.14.46

svāgataṃ puṇḍarīkākṣa saphalāni tapāṃsi naḥ |
yatpūjyaḥ pūjayasi no draṣṭavyo draṣṭumicchasi || 46 ||

13.14.47

tamahaṃ prāñjalirbhūtvā mṛgapakṣiṣvathāgniṣu |
dharme ca śiṣyavarge ca samapṛcchamanāmayam || 47 ||

13.14.48

tato māṃ bhagavānāha sāmnā paramavalgunā |
lapsyase tanayaṃ kṛṣṇa ātmatulyamasaṃśayam || 48 ||

13.14.49

tapaḥ sumahadāsthāya toṣayeśānamīśvaram |
iha devaḥ sapatnīkaḥ samākrīḍatyadhokṣaja || 49 ||

Betaking thyself to severe penances, do thou gratify Isana, the Lord of all creatures. That divine Master, O Adhokshaja, sporteth here with his spouse by his side. O Janarddana, it was here that the deities with all the Rishis, in days of yore, gratified that foremost of deities by their penances and Brahmacharyya and truth and self-restraint, and succeeded in obtaining the fruition of many high desires. That illustrious god is verily the vast receptacle of all energies and penances. Projecting into existence and withdrawing once more unto himself all things fraught with good and evil, that inconceivable Deity whom thou seekest, O destroyer of foes, lives here with his spouse. He who took his birth as the Danava named Hiranyakashipu, whose strength was so great that he could shake the very mountains of Meru, succeeded in obtaining from Mahadeva the puissance belonging to all the deities and enjoyed it for ten millions of years. He who was the foremost of all his sons and who was celebrated by the name of Mandara, succeeded, through the boon he had obtained from Mahadeva, in fighting Sakra for a million of years. The terrible discus of Vishnu and the thunderbolt of Indra were both unable to make the slightest impression, O Kesava, in days of yore, upon the body of that great cause of universal affliction. The discus which thou bearest, O sinless one, was given unto thee by Mahadeva after he had slain a Daitya that was proud of his strength and used to live within the waters.

13.14.50

ihaiva devatāśreṣṭhaṃ devāḥ sarṣigaṇāḥ purā |
tapasā brahmacaryeṇa satyena ca damena ca |
toṣayitvā śubhānkāmānprāpnuvaṃste janārdana || 50 ||

13.14.51

tejasāṃ tapasāṃ caiva nidhiḥ sa bhagavāniha |
śubhāśubhānvitānbhāvānvisṛjansaṃkṣipannapi |
āste devyā sahācintyo yaṃ prārthayasi śatruhan || 51 ||

13.14.52

hiraṇyakaśipuryo'bhūddānavo merukampanaḥ |
tena sarvāmaraiśvaryaṃ śarvātprāptaṃ samārbudam || 52 ||

13.14.53

tasyaiva putrapravaro mandaro nāma viśrutaḥ |
mahādevavarācchakraṃ varṣārbudamayodhayat || 53 ||

13.14.54

viṣṇoścakraṃ ca tadghoraṃ vajramākhaṇḍalasya ca |
śīrṇaṃ purābhavattāta grahasyāṅgeṣu keśava || 54 ||

That discus, blazing with energy and like unto fire, was created by the great god having for his device the bull. Wonderful and irresistible in energy it was given unto thee by that illustrious god. In consequence of its blazing energy it was incapable of being gazed at by any person save Siva the wielder of Pinaka. It was for this reason that Bhava (Siva) bestowed upon it the name of Sudarsana. From that time the name Sudarsana came to be current in all the worlds. Even the weapon, O Kesava, failed to make the slightest impression on the body of Hiranyakashipu's son Mandara, that appeared like an evil planet in the three worlds. Hundreds of Chakras like thine and thunderbolts like that of Sakra, could not inflict a scratch on the body of that evil planet endued with great might, who had obtained a boon from Mahadeva. Afflicted by the mighty Mandara, the deities fought hard against him and his associates, all of whom had obtained boons from Mahadeva. Gratified with another Danava named Vidyutprabha, Mahadeva granted to him the sovereignty of the three worlds. That Danava remained the sovereign of the three worlds for a hundred thousand years. And Mahadeva said unto him,--Thou shalt become one of my attendants.--Indeed, the puissant Lord further bestowed upon him the boon of a hundred millions of children. The Master without birth, of all creatures further gave the Danava the region known by the name of Kusadwipa for his kingdom.

13.14.55

ardyamānāśca vibudhā graheṇa subalīyasā |
śivadattavarāñjaghnurasurendrānsurā bhṛśam || 55 ||

13.14.56

tuṣṭo vidyutprabhasyāpi trilokeśvaratāmadāt |
śataṃ varṣasahasrāṇāṃ sarvalokeśvaro'bhavat |
mamaivānucaro nityaṃ bhavitāsīti cābravīt || 56 ||

13.14.57

tathā putrasahasrāṇāmayutaṃ ca dadau prabhuḥ |
kuśadvīpaṃ ca sa dadau rājyena bhagavānajaḥ || 57 ||

13.14.58

tathā śatamukho nāma dhātrā sṛṣṭo mahāsuraḥ |
yena varṣaśataṃ sāgramātmamāṃsairhuto'nalaḥ |
taṃ prāha bhagavāṃstuṣṭaḥ kiṃ karomīti śaṃkaraḥ || 58 ||

Another great Asura, of the name of Satamukha, was created by Brahma. For a hundred years he poured on' the sacrificial fire (as offerings unto Mahadeva) the flesh of his own body. Gratified with such penances, Sankara said unto him,--What can I do for thee?--Satamukha replied unto him, saying,--O thou that art most wonderful, let me have the power of creating new creatures and animals. Give also unto me, O foremost of all deities, eternal power.--The puissant lord, thus addressed by him, said unto him,--So be it.--The Self-born [paragraph continues] Brahma, concentrating his mind in Yoga, in days of yore, made a sacrifice for three hundred years, with the object of obtaining children. Mahadeva granted him a thousand sons possessed of qualifications commensurate with the merits of the sacrifice. Without doubt, thou knowest, O Krishna, the lord of Yoga, him that is, who is sung by the deities. The Rishi known by the name of Yajnavalkya is exceedingly virtuous. By adoring Mahadeva he has acquired great fame. The great ascetic who is Parasara's son, viz., Vyasa, of soul set on Yoga, has obtained great celebrity by adoring Sankara. The Valikhilyas were on a former occasion disregarded by Maghavat. Filled with wrath at this, they gratified the illustrious Rudra. That lord of the universe, that foremost one of all the deities, thus gratified by the Valikhilyas, said unto them,--Ye shall succeed by your penances in creating a bird that will rob Indra of the Amrita.

13.14.59

taṃ vai śatamukhaḥ prāha yogo bhavatu me'dbhutaḥ |
balaṃ ca daivataśreṣṭha śāśvataṃ saṃprayaccha me || 59 ||

13.14.60

svāyaṃbhuvaḥ kratuścāpi putrārthamabhavatpurā |
āviśya yogenātmānaṃ trīṇi varṣaśatānyapi || 60 ||

13.14.61

tasya devo'dadatputrānsahasraṃ kratusaṃmitān |
yogeśvaraṃ devagītaṃ vettha kṛṣṇa na saṃśayaḥ || 61 ||

13.14.62

vālakhilyā maghavatā avajñātāḥ purā kila |
taiḥ kruddhairbhagavānrudrastapasā toṣito hyabhūt || 62 ||

13.14.63

tāṃścāpi daivataśreṣṭhaḥ prāha prīto jagatpatiḥ |
suparṇaṃ somahartāraṃ tapasotpādayiṣyatha || 63 ||

13.14.64

mahādevasya roṣācca āpo naṣṭāḥ purābhavan |
tāśca saptakapālena devairanyāḥ pravartitāḥ || 64 ||

Through the wrath of Mahadeva on a former occasion, all the waters disappeared. The deities gratified him by performing a sacrifice called Saptakapala, and caused, through his grace, other waters to flow into the worlds. Verily, when the three-eyed deity became gratified, water once more appeared in the world. The wife of Atri, who was conversant with the Vedas, abandoned her husband in a huff and said,--I shall no longer live in subjection to that ascetic.--Having said these words, she sought the protection of Mahadeva. Through fear of her lord, Atri, passed three hundred years, abstaining from all food. And all this time she slept on wooden clubs for the purpose of gratifying Bhava. The great deity then appeared unto her and then smilingly addressed her, saying--Thou shalt obtain a son. And thou shalt get that son without the need of a husband, simply through the grace of Rudra. Without doubt that son, born in the race of his father, shall become celebrated for his worth, and assume a name after thee. The illustrious Vikarna also, O slayer of Madhu, full of devotion to Mahadeva, gratified him with severe penances and obtained high and happy success. Sakalya, too, of restrained soul, adored Bhava in a mental sacrifice that he performed for nine hundred years, O Kesava. Gratified with him the illustrious deity said unto him,--Thou shalt become a great author. O son, inexhaustible shall thy fame be in the three worlds.

13.14.65

atrerbhāryāpi bhartāraṃ saṃtyajya brahmavādinī |
nāhaṃ tasya munerbhūyo vaśagā syāṃ kathaṃcana |
ityuktvā sā mahādevamagacchaccharaṇaṃ kila || 65 ||

13.14.66

nirāhārā bhayādatrestrīṇi varṣaśatānyapi |
aśeta musaleṣveva prasādārthaṃ bhavasya sā || 66 ||

13.14.67

tāmabravīddhasandevo bhavitā vai sutastava |
vaṃśe tavaiva nāmnā tu khyātiṃ yāsyati cepsitām || 67 ||

13.14.68

śākalyaḥ saṃśitātmā vai nava varṣaśatānyapi |
ārādhayāmāsa bhavaṃ manoyajñena keśava || 68 ||

13.14.69

taṃ cāha bhagavāṃstuṣṭo granthakāro bhaviṣyasi |
vatsākṣayā ca te kīrtistrailokye vai bhaviṣyati |
akṣayaṃ ca kulaṃ te'stu maharṣibhiralaṃkṛtam || 69 ||

13.14.70

sāvarṇiścāpi vikhyāta ṛṣirāsītkṛte yuge |
iha tena tapastaptaṃ ṣaṣṭiṃ varṣaśatānyatha || 70 ||

Thy race also shall never come to an end and shall be adorned by many great Rishis that shall take birth in it. Thy son will become the foremost of Brahmanas and will make the Sutras of thy work. There was a celebrated Rishi of the name of Savarni in the Krita age. Here, in this asylum, he underwent severe penances for six thousand years. The illustrious Rudra said,--I am gratified with thee, O sinless one! Without being subject to decrepitude or death, thou shalt become an author celebrated through all the worlds!--In days of yore, Sakra, also, in Baranasi, filled with devotion, O Janarddana, adored Mahadeva who has empty space alone for his garments and who is smeared with ashes as an agreeable unguent. Having adored Mahadeva thus, he obtained the sovereignty of the celestials. Narada also, in days of yore, adored the great Bhava with devotion of heart. Gratified with him, Mahadeva, that preceptor of the celestial preceptor, said these words.--No one shall be thy equal in energy and penances. Thou shalt always attend upon me with thy songs and instrumental music. Hear also, O Madhava, how in former times I succeeded in obtaining a sight of that god of gods, that Master of all creatures, O Lord. Hear also in detail for what object, O thou of great puissance. I invoked with restrained senses and mind that illustrious deity endued with supreme energy. I shall, O sinless one, tell thee with full details all that I succeeded in obtaining from that god of gods, viz., Maheswara.

13.14.71

tamāha bhagavānrudraḥ sākṣāttuṣṭo'smi te'nagha |
granthakṛllokavikhyāto bhavitāsyajarāmaraḥ || 71 ||

13.14.72

mayāpi ca yathā dṛṣṭo devadevaḥ purā vibhuḥ |
sākṣātpaśupatistāta taccāpi śṛṇu mādhava || 72 ||

13.14.73

yadarthaṃ ca mahādevaḥ prayatena mayā purā |
ārādhito mahātejāstaccāpi śṛṇu vistaram || 73 ||

13.14.74

yadavāptaṃ ca me pūrvaṃ devadevānmaheśvarāt |
tatsarvamakhilenādya kathayiṣyāmi te'nagha || 74 ||

13.14.75

purā kṛtayuge tāta ṛṣirāsīnmahāyaśāḥ |
vyāghrapāda iti khyāto vedavedāṅgapāragaḥ |
tasyāhamabhavaṃ putro dhaumyaścāpi mamānujaḥ || 75 ||

In ancient times, viz., Krita age, O son, there was a Rishi of great fame, named Vyaghrapada. He was celebrated for his knowledge and mastery over the Vedas and their branches. I was born as the son of that Rishi and Dhaumya took birth as my younger brother. On a certain occasion, Madhava, accompanied by Dhaumya, I came upon the asylum of certain Rishis of cleansed souls. There I beheld a cow that was being milked. I saw the milk and it appeared to me to resemble Amrita itself in taste. I then came home, and impelled by childishness, I addressed my mother and said,--Give me some food prepared with milk.--There was no milk in the house, and accordingly my mother was much grieved at my asking for it. My mother took a piece of (rice) cake and boiled it in water, Madhava. The water became whitened and my mother placed it before us saying that it was milk and bade us drink it. I had before that drunk milk on one occasion, for my father had, at the time of a sacrifice, taken me to the residence of some of our great kinsmen. A celestial cow, who delights the deities, was being milked on that occasion. Drinking her milk that resembled Amrita in taste, I knew what the virtues are of milk. I therefore, at once understood the origin of the substance that my mother offered me, telling me that it was milk. Verily, the taste of that cake, O son, did not afford me any pleasure whatever.

13.14.76

kasyacittvatha kālasya dhaumyena saha mādhava |
āgacchamāśramaṃ krīḍanmunīnāṃ bhāvitātmanām || 76 ||

13.14.77

tatrāpi ca mayā dṛṣṭā duhyamānā payasvinī |
lakṣitaṃ ca mayā kṣīraṃ svāduto hyamṛtopamam || 77 ||

13.14.78

tataḥ piṣṭaṃ samāloḍya toyena saha mādhava |
āvayoḥ kṣīramityeva pānārthamupanīyate || 78 ||

13.14.79

atha gavyaṃ payastāta kadācitprāśitaṃ mayā |
tataḥ piṣṭarasaṃ tāta na me prītimudāvahat || 79 ||

13.14.80

tato'hamabruvaṃ bālyājjananīmātmanastadā |
kṣīrodanasamāyuktaṃ bhojanaṃ ca prayaccha me || 80 ||

Impelled by childishness I then addressed mother, saying,--This O mother, that thou hast given me is not any preparation of milk.--Filled with grief and sorrow at this, and embracing me from parental affection and smelling my head, O Madhava, she said unto me,--Whence, O child, can ascetics of cleansed souls obtain food prepared with milk? Such men always reside in the forest and subsist upon bulbs and roots and fruits. Whence shall we who live by the banks of rivers that are the resort of the Valikhilyas, we who have mountains and forest, for our home,--whence, indeed, O child, shall we obtain milk? We, dear child, live (sometimes) on air and sometimes on water. We dwell in asylums in the midst of forests and woods. We habitually abstain from all kinds of food that are taken by persons living in villages and towns. We are accustomed to only such food as is supplied by the produce of the wilderness. There cannot be any milk, O child, in the wilderness where there are no offspring of Surabhi. Dwelling on the banks of rivers or in caves or on mountain-breasts, or in tirthas and other places of the kind, we pass our time in the practice of penances and the recitation of sacred Mantras, Siva being our highest refuge. Without gratifying the boon-giving Sthanu of unfading glory,--him, that is, who has three eyes,--whence, O child, can one obtain food prepared with milk and good robes and other objects of enjoyment in the world?

13.14.81

tato māmabravīnmātā duḥkhaśokasamanvitā |
putrasnehātpariṣvajya mūrdhni cāghrāya mādhava || 81 ||

13.14.82

kutaḥ kṣīrodanaṃ vatsa munīnāṃ bhāvitātmanām |
vane nivasatāṃ nityaṃ kandamūlaphalāśinām || 82 ||

13.14.83

aprasādya virūpākṣaṃ varadaṃ sthāṇumavyayam |
kutaḥ kṣīrodanaṃ vatsa sukhāni vasanāni ca || 83 ||

13.14.84

taṃ prapadya sadā vatsa sarvabhāvena śaṃkaram |
tatprasādācca kāmebhyaḥ phalaṃ prāpsyasi putraka || 84 ||

Do thou devote thyself, O dear son, to Sankara with thy whole soul. Through his grace, O child, thou art sure to obtain all such objects as administer to the indulgence of all thy wishes,--Hearing these words of my mother, O slayer of foes, that day, I joined my hands in reverence and bowing unto her, said,--O mother, who this Mahadeva? In what manner can one gratify him? Where does that god reside? How may he be seen? With what does he become pleased? What also is the form of Sarva? How may one succeed in obtaining a knowledge of him? If gratified, will he, O mother, show himself unto me?--After I had said these words, O Krishna, to my mother, she, filled with parental affection, smelt my head, O Govinda, her eyes covered with tears the while. Gently patting my body, O slayer of Madhu, my mother, adopting a tone of great humility, addressed me in the following words, O best of the deities.'

13.14.85

jananyāstadvacaḥ śrutvā tadāprabhṛti śatruhan |
mama bhaktirmahādeve naiṣṭhikī samapadyata || 85 ||

He has a hundred thousand eyes, he has one mouth, he has two mouths, he has three mouths, and he has many mouths. Devoting thyself to him, setting thy heart upon him, depending upon him, and accepting him as thy one refuse, do thou, O son, adore Mahadeva and then mayst thou obtain the fruition of all thy wishes. Hearing those words of my mother, O slayer of foes, from that day my devotion was directed to Mahadeva, having nothing else for its object. I then applied myself to the practice of the austerest penances for gratifying Sankara. For one thousand years I stood on my left toe. After that I passed one thousand years, subsisting only upon fruits. The next one thousand years I passed, subsisting upon the fallen leaves of trees. The next thousand years I passed, subsisting upon water only. After that I passed seven hundred years, subsisting on air alone. In this way, I adored Mahadeva for a full thousand years of the celestials. After this, the puissant Mahadeva, the Master of all the universe, became gratified with me. Desirous of ascertaining whether I was solely devoted to him and him alone, he appeared before me in the form of Sakra surrounded by all the deities. As the celebrated Sakra, he had a thousand eyes on his person and was armed with the thunderbolt. And he rode on an elephant whose complexion was of the purest white, with eyes red, ears folded, the temporal juice trickling down his cheeks, with trunk contracted, terrible to look at, and endued with four tusks.

13.14.86

tato'haṃ tapa āsthāya toṣayāmāsa śaṃkaram |
divyaṃ varṣasahasraṃ tu pādāṅguṣṭhāgraviṣṭhitaḥ || 86 ||

13.14.87

ekaṃ varṣaśataṃ caiva phalāhārastadābhavam |
dvitīyaṃ śīrṇaparṇāśī tṛtīyaṃ cāmbubhojanaḥ |
śatāni sapta caivāhaṃ vāyubhakṣastadābhavam || 87 ||

13.14.88

tataḥ prīto mahādevaḥ sarvalokeśvaraḥ prabhuḥ |
śakrarūpaṃ sa kṛtvā tu sarvairdevagaṇairvṛtaḥ |
sahasrākṣastadā bhūtvā vajrapāṇirmahāyaśāḥ || 88 ||

13.14.89

sudhāvadātaṃ raktākṣaṃ stabdhakarṇaṃ madotkaṭam |
āveṣṭitakaraṃ raudraṃ caturdaṃṣṭraṃ mahāgajam || 89 ||

13.14.90

samāsthitaśca bhagavāndīpyamānaḥ svatejasā |
ājagāma kirīṭī tu hārakeyūrabhūṣitaḥ || 90 ||

Indeed, riding on such an elephant, the illustrious chief of the deities seemed to blaze forth with his energy. With a beautiful crown on his head and adorned with garlands round his neck and bracelets round his arms, he approached the spot where I was. A white umbrella was held over his head. And he was waited upon by many Apsaras, and many Gandharvas sang his praise. Addressing me, he said,--O foremost of regenerate persons, I have been gratified with thee. Beg of me whatever boon thou desirest,--Hearing these words of Sakra I did not become glad. Verily, O Krishna, I answered the chief of the celestials in these words.--I do not desire any boon at thy hands, or from the hands of any other deity. O amiable deity, I tell thee truly, that it is Mahadeva only from whom I have boons to ask. True, true it is, O Sakra, true are these words that I say unto thee. No other words are at all agreeable to me save those which relate to Maheswara. At the command of Pashupati, that Lord of all creatures, I am ready to become a worm or a tree with many branches. If not obtained through the grace represented by Mahadeva's boons, the very sovereignty of the three worlds would not be acceptable to me. Let me be born among the very Chandalas but let me still be devoted to the feet of Hara. Without, again, being devoted to that Lord of all creatures, I would not like to have birth in the palace of Indra himself.

13.14.91

pāṇḍureṇātapatreṇa dhriyamāṇena mūrdhani |
sevyamāno'psarobhiśca divyagandharvanāditaḥ || 91 ||

13.14.92

tato māmāha devendraḥ prītaste'haṃ dvijottama |
varaṃ vṛṇīṣva mattastvaṃ yatte manasi vartate || 92 ||

13.14.93

śakrasya tu vacaḥ śrutvā nāhaṃ prītamanābhavam |
abruvaṃ ca tadā kṛṣṇa devarājamidaṃ vacaḥ || 93 ||

13.14.94

nāhaṃ tvatto varaṃ kāṅkṣe nānyasmādapi daivatāt |
mahādevādṛte saumya satyametadbravīmi te || 94 ||

13.14.95

paśupativacanādbhavāmi sadyaḥ kṛmiratha vā tarurapyanekaśākhaḥ |
apaśupativaraprasādajā me tribhuvanarājyavibhūtirapyaniṣṭā || 95 ||

13.14.96

api kīṭaḥ pataṃgo vā bhaveyaṃ śaṃkarājñayā |
na tu śakra tvayā dattaṃ trailokyamapi kāmaye || 96 ||

If a person be wanting in devotion to that Lord of the universe,--that Master of the deities and the Asuras,--his misery will not end even if from want of food he has to subsist upon only air and water. What is the need of other discourses that are even fraught with other kinds of morality and righteousness, unto those persons who do not like to live even a moment without thinking of feet of Mahadeva? When the unrighteous or sinful Kali Yuga comes, one should never pass a moment without devoting his heart upon Mahadeva. One that has drunk the Amrita constituted by the devotion to Hara, one becomes freed from the fear of the world. One that has not obtained the grace of Mahadeva can never succeed to devote oneself to Mahadeva for a single day or for half a day or for a Muhurta or for a Kshana or for a Lava (very small unit of time). At the command of Mahadeva I shall cheerfully become a worm or an insect, but I have no relish for even the sovereignty of the three worlds, if bestowed by thee, O Sakra. At the word of Hara I would become even a dog. In fact, that would accord with my highest wish. If not given by Maheswara, I would not have the sovereignty of the very deities. I do not wish to have this dominion of the Heavens. I do not wish to have the sovereignty of the celestials. I do not wish to have the region of Brahma. Indeed, I do not wish to have that cessation of individual existence which is called Emancipation and which involves a complete identification with Brahma.

13.14.97

yāvacchaśāṅkaśakalāmalabaddhamaulirna prīyate paśupatirbhagavānmameśaḥ |
tāvajjarāmaraṇajanmaśatābhighātairduḥkhāni dehavihitāni samudvahāmi || 97 ||

But I want to become the slave of Hara. As long as that Lord of all creatures, the illustrious Mahesa, with crown on his head and body possessed of the pure white complexion of the lunar disc, does not become gratified with me, so long shall I cheerfully bear all those afflictions, due to a hundred repetitions of decrepitude, death and birth, that befall to the lot of embodied beings. What person in the universe can obtain tranquillity, without gratifying Rudra that is freed from decripitude and death, that is endued with the effulgence of the Sun, the Moon, or the fire, that is the root or original cause of everything real and unreal in the three worlds, and that exists as one and indivisible entity? If in consequence of my faults, rebirths be mine, I shall, in those new births, devote myself solely to Bhava.'"

13.14.98

divasakaraśaśāṅkavahnidīptaṃ tribhuvanasāramapāramādyamekam |
ajaramamaramaprasādya rudraṃ jagati pumāniha ko labheta śāntim || 98 ||

13.14.99

śakra uvāca |
kaḥ punastava heturvai īśe kāraṇakāraṇe |
yena devādṛte'nyasmātprasādaṃ nābhikāṅkṣasi || 99 ||

"Indra said, 'What reason canst thou assign for the existence of a Supreme Being or for His being the cause of all causes?'"

13.14.100

upamanyuruvāca |
hetubhirvā kimanyaiste īśaḥ kāraṇakāraṇam |
na śuśruma yadanyasya liṅgamabhyarcyate suraiḥ || 100 ||

"Upamanyu said, 'I solicit boons from that great Deity named Siva whom utterers of Brahma has described as existent and non-existent, manifest and unmanifest, eternal or immutable, one and many. I solicit boons from Him who is without beginning and middle and end, who is Knowledge and Puissance, who is inconceivable and who is the Supreme Soul. I solicit boons from Him whence comes all Puissance, who has not been produced by any one, who is immutable, and who, though himself unsprung from any seed, is the seed of all things in the universe. I solicit boons from Him who is blazing Effulgence, (beyond Darkness) who is the essence of all penances, who transcends all faculties of which we are possessed and which we may devote for the purpose of comprehending him, and by knowing whom every one becomes freed from grief or sorrow. I worship him, O Purandara, who is conversant with the creation of all elements and the thought of all living creatures, and who is the original cause of the existence or creation of all creatures, who is omnipresent, and who has the puissance to give everything. I solicit boons from Him who cannot be comprehended by argument, who represents the object of the Sankhya and the Yoga systems of philosophy, and who transcends all things, and whom all persons conversant with the topics of enquiry worship and adore.

I solicit boons from Him, O Maghavat, who is the soul of Maghavat himself, who is said to be the God of the gods, and who is the Master of all creatures. I solicit boons from Him who it is that first created Brahma, that creator of all the worlds, having filled Space (with His energy) and evoked into existence the primeval egg. Who else than that Supreme Lord could be creator of Fire, Water, Wind, Earth, Space, Mind, and that which is called Mahat? Tell me, O Sakra, who else than Siva could create Mind, Understanding, Consciousness or Ego, the Tanmatras, and the senses? Who is there higher than Siva? The wise say that the Grandsire Brahma is the creator of this universe. Brahma, however, acquired his high puissance and prosperity by adoring and gratifying Mahadeva, that God of gods. That high puissance (consisting of all the three attributes of creation, protection, and destruction), which dwells in that illustrious Being who is endowed with the quality of being one, who created Brahma, Vishnu, and Rudra, was derived from Mahadeva. Tell me who is there that is superior to the Supreme Lord? Who else than that God of gods is competent to unite the sons of Diti with lordship and puissance, judging by the sovereignty and the power of oppressing conferred upon the foremost of the Daityas and Danavas? The different points of the horizon, Time, the Sun, all fiery entities, planets, wind, water, and the stars and constellations,--these, know thou, are from Mahadeva.

13.14.101

kasyānyasya suraiḥ sarvairliṅgaṃ muktvā maheśvaram |
arcyate'rcitapūrvaṃ vā brūhi yadyasti te śrutiḥ || 101 ||

13.14.102

yasya brahmā ca viṣṇuśca tvaṃ cāpi saha daivataiḥ |
arcayadhvaṃ sadā liṅgaṃ tasmācchreṣṭhatamo hi saḥ || 102 ||

Tell us who is higher than the Supreme Lord? Who else is there, except Mahadeva, in the matter of the creation of Sacrifice and the destruction of Tripura? Who else except Mahadeva, the grinder of the foes, has offered lordship to the principal? What need, O Purandara, of many well-sounding statements fraught with spacious sophisms, when I behold thee of a thousand eyes, O best of the deities,--thee that art worshipped by Siddhas and Gandharvas and the deities and the Rishis? O best of the Kusikas, all this is due to the grace of that God of gods viz., Mahadeva. Know, O Kesava, that this all, consisting of animate and inanimate existences with heaven and other unseen entities, which occur in this world, and which has the all-pervading Lord for their soul, has flowed from Maheswara and has been created (by him) for enjoyment by Jiva. In the worlds that are known by the names of Bhu, Bhuva, Swah, and Maha, in the midst of the mountains of Lokaloka, in the islands, in the mountains of Meru, in all things that yield happiness, and in the hearts of all creatures, O illustrious Maghavat, resides Mahadeva, as persons conversant with all the topics of enquiry say. If, O Sakra, the Devas (deities) and the Asuras could see any other puissant form than Bhava's, would not both of them, especially the former, when opposed and afflicted by the latter, have sought the protection of that form?

In all hostile encounters of the deities, the Yakshas, the Uragas and the Rakshasas, that terminating in mutual destruction, it is Bhava that gives unto those that meet with destruction, puissance commensurate with their respective locations as dependent upon their acts. Tell me, who else than Maheswara is there for bestowing boons upon, and once more chastising the Andhaka and Sukra and Dundubhi and Maharshi and many foremost of Yakshas, Indra and Vala and Rakshasas and the Nivatakavachas? Was not the vital seed of Mahadeva, that Master of both the deities and the Asuras, poured as a libation upon the fire? From that seed sprung a mountain of gold. Who else is there whose seed can be said to be possessed of such virtue. Who else in this world is praised as having the horizon only for his garments? Who else can be said to be a Brahmacharin with his vital seed drawn up? Who else is there that has half his body occupied by his dear spouse? Who else is there that has been able to subjugate Kama, the god of desire? Tell me, O Indra, what other Being possesses that high region of supreme felicity that is applauded by all the deities? Who else has the crematorium as his sporting ground? Who else is there that is so praised for his dancing? Whose puissance and worship remain immutable? Who else is there that sports with spirits and ghosts?

Tell me, O deity, who else has associate that are possessed of strength like his own and that are, therefore, proud of that strength or puissance? Who else is there whose status is applauded as unchangeable and worshipped with reverence by the three worlds? Who else is there that pours rain, gives heat, and blazes forth in Energy? From whom else do we derive our wealth of herbs? Who else upholds all kinds of wealth? Who else sports as much as he pleases in the three worlds of mobile and immobile things? O Indra, know Maheswara to be the original cause (of everything). He is adored by Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the aid of knowledge, (of ascetic) success, and of the rites laid down in the scriptural ordinances. He is adored by both the deities and the Asuras with the aid of sacrifices by acts and the affliction of the ritual laid down in the scriptures. The fruits of action can never touch him for he transcends them all. Being such, I call him the original cause of everything. He is both gross and subtile. He is without compare. He cannot be conceived by the senses. He is endued with attributes and he is divested of them. He is the lord of attributes, for they are under his control. Even such is the place that is Maheswara's. He is the cause of the maintenance and the creation (of the universe). He is the cause of the universe and the cause also of its destruction. He is the Past, the Present, and the Future. He is the parent of all things.

Verily, He is the cause of every thing. He is that which is mutable, He is the unmanifest, He is Knowledge; He is ignorance; He is every act, He is every omission; He is righteousness; and He is unrighteousness. Him, O Sakra, do I call the cause of every thing. Behold, O Indra, in the image of Mahadeva the indications of both the sexes. That god of gods, viz., Rudra, that cause of both creation and destruction, displays in his form the indications of both the sexes as the one cause of the creation of the universe. My mother formerly told me that he is the cause of the universe and the one cause of everything. There is no one that is higher than Isa, O Sakra. If it pleases thee, do thou throw thyself on his kindness and protection. Thou hast visible evidence, O chief of the celestials, of the fact that the universe has sprung from the union of the sexes (as represented by Mahadeva). The universe, thou knowest, is the sum of what is vested with attributes and what else is divested of attributes and has for its immediate cause the seeds of Brahma and others. Brahma and Indra and Hutasana and Vishnu and all the other deities, along with the Daityas and the Asuras, crowned with the fruition of a thousand desires, always say that there is none that is higher than Mahadeva.

That person who says that there is, in the three worlds with their mobile and immobile creatures, any other cause than the Supreme Lord, and that which is not marked with the mark of either Mahadeva or his spouse should be regarded as very wretched and should not be counted among the creatures of the universe. Every being with the mark of the masculine sex should be known to be of Isana, while every being with the mark of the feminine sex should be known to be of Uma. This universe of mobile and immobile creatures is provided by two kinds of forms (viz., male and female). It is from Mahadeva that I wish to obtain boons. Failing in this, O Kausika, I would rather prefer dissolution itself. Go or remain, O Sakra, as thou, O slayer of Vala, desirest. I wish to have boons or curses from Mahadeva. No other deity shall I ever acknowledge, nor would I have from any other deity the fruition of all my wishes.--Having said these words unto the chief of the celestials, I became overwhelmed with grief at the thought of Mahadeva not having been gratified with me not withstanding my severe austerities. Within the twinkling of an eye, however, I saw the celestial elephant I had beheld before me transformed into a bull as white as a swan, or the Jasminum pubescens, or a stalk of the lotus or silver, or the ocean of milk. Of huge body, the hair of its tail was black and the hue of its eyes was tawny like that of honey. Its horns were hard as adamant and had the colour of gold.