Śivapurāṇa-māhātmya

1. O Sūta of great intellect, O my lord, the knower of all Philosophical principles, please narrate to me the essence of the Purāṇas in detail. 2. How do good conduct, good devotion and power of discrimination flourish? How are base feelings dispelled by good men? 3. In this terrible Kali age all living beings have almost become demoniac in character. What is the effective mode of remedying the same? 4. Now tell me about the greatest means to achieve the most perfect weal, the holiest of the holy modes. 5. What is that, the practice of which particularly purifies the soul? What is that which enables a man of unsullied mind to attain Śiva ? 6. O foremost among sages, you are blessed indeed as you are desirous of hearing. Hence I shall ponder over the greatest of the Sacred lore intelligently and tell you. 7. O dear, listen to that divine panacea evolved out of all religious tenets, heightening true devotion and conducive to the pleasure of Siva. 8. It is destructive of the great fear of the Python of Kāla (Death). O sage, it is the noble Śiva Purāṇa formerly narrated by Śiva Himself. 9. For the benefit of the people in the age of Kali, the sage Vyāsa has abridged it out of great respect for the sage Sanatkumāra on being instructed by him. 10. O sage, there is nothing other than Śiva Purāṇa for the purification of the mind especially of the people of the Kali age. 11. It is only the intelligent and the highly fortunate man who has accumulated great merits in his previous birth who will be drawn towards it. 12. This Śivapurāṇa is the greatest and the noblest of the sacred lore. It is the form of Śiva and as such is to be served and realised in this world. 13. By reading this and listening to it the good man becomes very pious. By all means he instantly attains Śiva’s region. 14. Hence every endeavour of men to read this is desirable. Loving care to listen to it yields all desired results. 15. By listening to this Purāṇa of Śiva a man becomes sinless. After enjoying all extensive worldly pleasures he will attain the region of Śiva. 16. Merely by listening to the story of Śiva a man secures that merit which results from the performance of Rājasūya and a hundred Agniṣṭomas. I 7. O sage, those who listen to Śivapurāṇa the noblest of Sacred lore, cease to be mere human beings. They must be undoubtedly considered as manifestations of Rudra, a form of Śiva. 18. Sages consider the dust in the feet of those who habitually listen to that Purāṇa and recite it, on a par with holy centres. 19. May those who wish to attain the seat of salvation, listen always to the holy Śivapurāṇa with great devotion. 20. O noblest among sages, if he is unable to listen to it always, let him hear it for a short while every day with his mind fully controlled. 21. If any one is unable to listen to it every day, O sage, let him listen to Śivapurāṇa in the holy months. 22. Those who listen to that Purāṇa even for a Muhūrta (48 minutes), half that period, one fourth of that period or even for a moment will not suffer from mishaps. 23. O lord of sages, the man who listens to that Purāṇa crosses the ocean of worldly existence after burning the great forest of Karma (binding actions). 24. O sage, the merit that accrues from all gifts and all Sacrifices becomes stabilised after listening to Śivapurāṇa. 25. Particularly in the age of Kali there is no greater virtue conducive to the achievement of liberation by men, O sage, than listening to Śivapurāṇa. 26. There is no doubt in this that, listening to the Purāṇa and reciting the names of Śiva is as efficacious as the Kalpa tree in yielding one’s desires. 27. For the benefit of the evil-minded persons of the Kali age, bereft of virtuous conduct, Lord Śiva has produced the nectar in the form of Śivapurāṇa. 28. A single man, the man who drinks nectar, becomes immortal and unageing. But the nectar of the divine story of Śiva, if drunk, makes the whole family immortal and unageing. 29. The sanctifying story of Śivapurāṇa must always be resorted to, definitely so. 30. Merely by listening to Śivapurāṇa (if such good results) what am I to say about the result when Śiva abides in the heart? 31. This work consists of twenty-four thousand verses divided into seven saṃhitās (compendiums). The three kinds of Devotion [(1) by meditation, (2) recital of prayer and (3) acts of worship and service] are fully explained in it. It must be listened to with great respect. 32. The first compendium is called Vidyeśvara saṃhitā, the second is Rudrasaṃhitā, the third is Śata - Rudrā and the fourth is Koṭi -Rudrā 33. The fifth compendium is called Umāsaṃhitā, the sixth is Kailāsasaṃhitā and the seventh is Vāyavīyā. Thus, there are seven saṃhitās in this Purāṇa. 34. This divine Purāṇa of seven saṃhitās and called after Śiva stands on an equal footing with Brahman ( i.e. Vedic Texts) and accords an achievement that is superior to everything else. 35. He who reads the entire Śivapurāṇa without omitting any of the seven saṃhitās can be called a Jīvanmukta (a living liberated soul). 36. O sage, the ignorant man is tossed about in the ocean of worldly existence till the excellent Śivapurāṇa reaches his ears. 37. Of what avail is listening to many sacred texts and other confounding Purāṇas? The Śivapurāṇa alone loudly proclaims (its readiness) to grant salvation. 38. The house where the discourse on this Śivapurāṇa is held becomes a holy centre. It destroys the sins of the inmates of the house. 39. Thousands of horse-sacrifces and hundreds of Vājapeya sacrifices do not merit even a sixteenth part of Śivapurāṇa. 40. O best of sages, a sinner is called a sinner till the moment he hears Śivapurāṇa with great devotion. 41. The holy rivers, Gaṅgā and others, the seven sacred cities and Gayā can never be equal to Śivapurāṇa. 42. If one wishes for the greatest of goals (Liberation) one shall recite at least a stanza or even half of it from Śivapurāṇa. 43. He who constantly listens to Śivapurāṇa fully comprehending its meaning or simply reads it with devotion is undoubtedly a meritorious soul. 44. Lord Maheśāna (Śiva) is extremely pleased with the sensible man who listens to Śivapurāṇa when death is imminent. Lord Śiva accords him a seat in his own region. 45. He who adores this Śivapurāṇa with great devotion enjoys in the world all desired objects and attains Śivaloka. 46. Never slack in his devotion to the Śivapurāṇa he who keeps this work well wrapped in a silk cloth, will ever be happy. 47. The holy Śivapurāṇa, the sole possession of a devotee of Śiva, should assiduously be resorted to by a person who desires for happiness here and hereafter. 48. The holy Śivapurāṇa that accords the four aims of life (virtue, wealth, love and salvation) must be heard and read with great devotion always. 49. The Śivapurāṇa, the greatest harbinger of the perfect welfare among the Vedas, Itihāsas and other sacred texts must be thoroughly understood by those who seek salvation. 50. This Śivapurāṇa is the greatest resort of the knowers of Ātman (Spiritual Seekers) for ever; it is the noblest object worthy of adoration of good men; it suppresses the three types of distresses ( i.e. physical illness, extraneous attacks and divine calamities); it accords happiness always; and it is very pleasing to all Devas led by Brahmā, Hari and Īśa. 51. With the mind extremely delighted I bow unto Śivapurāṇa for ever. May Śiva be pleased and bestow on me a devotion to His feet.

1. O Sūta, thou art the most blessed and the most fortunate knower of the greatest Truth. Thou hast narrated to us, out of great compassion, this divine wonderful tale. 2. This wonderful narrative that destroys hosts of sins, purifies the mind, and propitiates Lord Śiva has been heard by us. 3. Thanks to thy compassion we have decisively realised that there is nothing so fine and nice as this tale. 4. Who are those among sinners in the Kali age who get sanctified by this story? Please enlighten us. Make the whole world gratified. 5. Men who habitually commit sins, wicked persons indulging in vicious activities and persons of lecherous disposition become pure hereby. 6. This is a great Jñānayajña (sacrificial rite of wisdom); it yields worldly enjoyment as well as salvation; it dispels all sins and delights Siva. 7. Men overwhelmed by the thirst of covetousness, those devoid of truthfulness, those who decry even their parents, haughty vain fellows and persons prone to violent activities become sanctified by this. 8. Those who never practise the duties of their Varṇas and Āśramas (castes and walks of life) and those of malicious temperament become sanctified thanks to the Jñānayajña even in the Kali age. 9. Those who habitually practise deception and those who are ruthless and of cruel disposition are sanctified by this Jñānayajña even in the Kali age. 10. Those who misappropriate the wealth of brahmins and thereby nourish themselves and those who indulge in heinous crimes of adultery become sanctified by this Jñānayajña even in the Kali age. 11. Those who always indulge in sinful actions and those who are roguish persons of wicked mind become sanctified by this Jñānayajña even in the Kali age. 12. Men of unclean habits and wicked minds, men who know no peace and men who swallow temple and trust properties become sanctified by this Jñānayajña even in the Kali age. 13. The merit accruing from this Purāṇa destroys great sins, yields worldly enjoyments and salvation and delights Lord Śiva. 14. In this context an ancient anecdote is cited as an example, the mere hearing of which, removes all sins utterly. 15. In the city of Kirātas there lived a brahmin extremely poor and deficient in (brahmanical) knowledge. He used to sell various kinds of beverage and was averse to the worship of gods or to virtuous activities. 16. He never practised the daily Sandhyā prayers or ablutions. His practice resembled a Vaiśya ’s mode of living. He never hesitated to deceive credulous persons. His name was Devarāja. 17. Either by killing or by using various deceitful means he used to rob Brahmins, Kṣatriyas, Vaiśyas, Śūdras and others. 18. Thus by foul means much wealth was later accumulated by him. But the sinner that he was, not even the slightest part of his wealth was utilised in virtuous acts. 19. Once that brahmin went to a lake to take his bath. There he saw a harlot called Śobhāvatī and was much agitated at her sight. 20. The beautiful woman was extremely delighted on coming to know that a rich brahmin had become her willing slave. The brahmin’s heart was filled with love due to her pleasant talk. 21. He decided to make her his wife and she consented to have him as her husband. Thus in mutual love they sported for a long time. 22. Sitting, lying, eating, drinking and playing together they were not at all different from any other wedded couple. 23. Dissuaded again and again by his mother, father, first wife and others though he was, he never paid heed to their words but continued his sinful activities. 24. Once he became so enraged as to kill his mother, father and wedded wife at dead of night while they were asleep and took possession of their wealth. 25. Enamoured of the courtesan he handed over to her his own wealth and also the wealth that he looted from his father, mother and first wife. 26. In the company of this harlot he used to eat all sorts of forbidden food, became an addict to wine and spirituous liquors and partook of his food from the same plate as his concubine. 27. Once, by chance, he came to the city of Pratiṣṭhāna. He saw a Śiva temple where saintly men had congregated. 28. During his stay there, he was afflicted by an acute fever. He heard the discourse on Śiva conducted by a brahmin. 29. The brahmin Devarāja suffering from fever died at the end of a month. He was bound with nooses by Yama ’s attendants and forcibly taken to Yama’s city. 30-33. In the mean while Śiva’s attendants dressed in white, smeared with ashes all over the body, wearing garlands of Rudrākṣa and wielding tridents in their hands started furiously from Śivaloka and reached Yama’s city. They threatened the attendants of Yama (the God of death) and thrashed them. Releasing Devarāja from their clutches they seated in a wonderful aerial chariot. When they were about to start to Kailāsa a great tumult arose in the middle of Yama’s city on hearing which Dharmarāja (the God of Death) himself came out of his palace. 34. On seeing the four messengers who appeared like replicas of Rudra Himself, Dharmarāja the knower of virtues honoured them in accordance with the custom. 35. Yama came to know of everything through his vision of wisdom. Out of fear he did not question the noble attendants of Śiva. 36. Being duly honoured and adored by Yama, they went to Kailāsa and handed over the brahmin to Śiva, the very ocean of mercy and to the divine mother Pārvatī. 37. Blessed indeed is the story of Śivapurāṇa, the holiest of holy stories, a mere hearing of which qualifies even the greatest sinner for salvation. 38. The great seat of Sadāśiva is the greatest abode and the noblest of positions which Vedic scholars have extolled as stationed above all Lokas (worlds). 39-40. Devarāja the base brahmin, addicted to wine, enamoured of a vile harlot, slayer of his own father, mother and wife and who out of greed for money had killed many brahmins, kṣatriyas, vaiśyas and śūdras and others became a liberated soul instantaneously on reaching that supreme Loka.

1. O Sūta of great intellect, thou art extremely blessed and omniscient. By thy favour I am gratified to satiety again and again. 2. My mind rejoices much on hearing this old anecdote. Please narrate another story equally increasing devotion to Śiva. 3. Nowhere in the world are those who drink nectar honoured with liberation. But in regard to the nectar of the story of Śiva it is different. When drunk, it straightway accords salvation. 4. Thou art blessed, blessed indeed. Blessed, blessed is the story of Śiva on hearing which a man attains Śivaloka. 5. O Śaunaka, please listen I shall tell you, though it is a great secret, since you are the foremost among Vedic scholars and a leading devotee of Śiva. 6. There is a seaside village “ Bāṣkala ” where sinful people bereft of Vedic virtue reside. 7. They are wicked debauchees with deceptive means of livelihood, atheists, farmers bearing weapons and adulterous rogues. 8. They know not anything about true knowledge, detachment or true virtue. They are brutish in their mental make-up and take a great deal of interest in listening to evil gossips and slander. 9. People of different castes are equally roguish never paying attention to their duties. Always drawn to worldly pleasures they are ever engrossed in one evil action or another. 10. All the women too are equally crooked, whorish and sinful. Evil-tempered, loose in morals they are devoid of good behaviour and disciplined life. 11. In the village “Bāṣkala” peopled by wicked people, there was a base brahmin called Binduga. 12. He was a wicked sinner traversing evil paths. Although he had a beautiful wife he was enamoured of a prostitute. His passion for her completely upset his mind. 13. He forsook his devoted wife Cañculā and indulged in sexual dalliance with the prostitute overwhelmed by Cupid’s arrows. 14. Many years thus elapsed without any abatement in his evil action. Afraid of violating her chastity Cañculā, though smitten by Cupid bore her distress (calmly for a short while). 15. But later on as her youthful health and boisterous virility increased, cupid’s onslaught became extremely unbearable for her and she ceased from strictly adhering to her virtuous conduct. 16. Unknown to her husband she began to indulge in sexual intercourse with her sinful paramour at night. Fallen thus from Sāttvic virtues she went ahead along her evil ways. 1 7. O sage, once he saw his wife amorously indulging in sexual intercourse with her paramour at night. 18. Seeing his wife thus defiled by the paramour at night he furiously rushed at them. 19. When the roguish deceitful paramour knew that the wicked Binduga had returned to the house he fled from the scene immediately. 20. The wicked Binduga caught hold of his wife and with threats and abuses fisted her again and again. 21. The whorish wicked woman Cañculā thus beaten by her husband became infuriated and spoke to her wicked husband. 22. Foul-minded that you are, you indulge in sexual intercourse with the harlot every day. You have discarded me your wife, ever ready to serve you with my youthful body. 23. I am a youthful maiden endowed with beauty and mentally agitated by lust. Tell me what other course can I take when I am denied the amorous sport with my husband. 24. I am very beautiful and agitated with flush of fresh youth. Deprived of sexual intercourse with you I am extremely distressed. How can I bear the pangs of passion? 25. That base brahmin Binduga, when addressed thus by his wife, foolish and averse to his own duties said to her. 26. True indeed is what you have said with your mind agitated by passion. Please listen, my dear wife, I shall tell you something that will be of benefit to you. You need not be afraid. 27. You go ahead with your sexual sports with any number of paramours. No fear need enter your mind. Extract as much of wealth as you can from them and give them enough sexual pleasure. 28. You must hand over all the amount to me. You know that I am enamoured of my concubine. Thus our mutual interests will be assured. 29. His wife Cañculā on hearing these words of her husband became extremely delighted and assented to his vicious proposal. 30. Having thus entered into their nefarious mutual contract the two wicked persons—the husband and the wife—fearlessly went ahead with their evil actions. 31. A great deal of time was thus wasted by the foolish couple indulging in their vicious activities. 32. The wicked Binduga, the brahmin with a Śūdra woman for his concubine, died after some years and fell into Hell. 33. The foolish fellow endured distress and torture in Hell for many days. He then became a ghost in the Vindhya mountain range continuing to be terribly sinful. 34—35. After the death of her husband the wicked Binduga, the woman Cañculā continued to stay in her house with her sons. The woman foolishly continued her amorous dalliance with her paramours till she no longer retained her youthful charms. 36. Due to divine intercession it chanced that on an auspicious occasion she happened to go to the Gokarṇa temple in the company of her kinsmen. 37. Casually moving about here and there with her kinsmen she happened to take her bath in a holy pond as a normal routine affair. 38. In a certain temple a scholar of divine wisdom was conducting a discourse on the holy Śivapurāṇa story some of which she happened to hear. 39—40. The portion that fell on her ears was the context in which it was said that the servants of Yama would introduce a red hot iron into the vaginal passage of women who indulge in sexual intercourse with their paramours. This narrative made by the Paurāṇika to increase detachment, made the woman tremble with fear. 41. At the end of the discourse when all the people dispersed, the terrified woman approached the scholarly brahmin and spoke to him in confidence. 42. O noble sir, please listen to the ignoble activities which I performed without knowing my real duties. O lord, on hearing the same you will please take pity on me and lift me up. 43. O lord, with a mind utterly deluded I have committed very great sin. Blinded by lust I spent the whole of my youth in incontinent prostitution. 44. Today on hearing your learned discourse abounding in the sentiments of non-attachment I have become extremely terrified and I tremble much. 45. Fie upon me, the foolish sinner of a woman deluded by lust, censurable, clinging to worldly pleasures and averse to my own duties. 46. Unknowingly a great sin that produces excessive distress has been committed by me for a fleeting glimpse of an evanescent pleasure, a criminal action. 4 7. Alas, I do not know which terrible goal this will lead me to. My mind has always been turned to evil ways. Which wise man will come to my succour there? 48. At the time of death how shall I face the terrible messengers of Yama? How shall I feel when they tie nooses forcibly round my neck? 49. How shall I endure in Hell the mincing of my body to pieces? How shall I endure the special torture that is excessively painful? 50. I bewail my lot. How can I peacefully proceed with the activity of my sense-organs during the day? Agitated with misery how shall I get peaceful sleep during the night? 51. Alas! I am undone! I am burnt down! My heart is torn to pieces! I am doomed in every respect. I am a sinner of all sorts. 52. O adverse Fate! it was you who directed my mind along evil lines. With a hateful stubbornness you made me commit great sins. I was led astray from the path of my duty that would have bestowed all happiness. 53. O Brahmin, my present pain is millions of times more than that of a man stuck to the stake or hurled from a high mountain-top. 54. My sin is so great that it cannot be washed away even if I take ablutions in the Gaṅgā for a hundred years or even if I perform a hundred sacrifices. 55. What shall I do? Where shall I go? Whom shall I resort to? I am falling into the ocean of Hell. Who can save me in this world? 56. O noble sir, thou art my preceptor. Thou art my mother. Thou art my father. I seek refuge in Thee. I am in a pitiable plight. Lift me; lift me. The intelligent Brahmin mercifully lifted up Cañculā who had become disgusted (with worldly affairs) and had fallen at his feet. That Brahmin then spoke (as follows).

l-2. O Brahmin lady, fortunately you have realised at the proper time on hearing the story of Śivapurāṇa that is conducive to non-attachment. Do not be afraid. Seek refuge in Śiva. All sins perish instantaneously by Śiva’s grace. 3. I shall explain to you that great object attached to the glorification of Śiva whereby your course hereafter will be pleasant always. 4. It is by listening to the excellent story that your mind has now turned to the pure path of repentance and detachment towards worldly pleasures. 5. Repentance is the only way of acquittance for all sinners. Saintly men have extolled it as the only way of expiation for all sins. 6. Purity can be realised by repentence alone. If the sinner expiates in the manner advised by saintly men it removes all sins. 7. After due expiation he becomes free from fear. By repentance he attains salvation undoubtedly. 8. The mental purity that one derives on hearing the story of Śivapurāṇa cannot be gained by any other means. 9. As a mirror becomes free from dirt on being wiped with a cloth, so is the mind undoubtedly purified by listening to this story. 10. Accompanied by Ambā, Śiva stays in the minds of pure men. The sanctified soul thereupon attains the region of Śiva and Ambā. 11. Hence this story is the means of realising the fourfold aim of life. It is for this that Mahādeva earnestly created this. 12. Listening to the story of Pārvatī ’s consort (Śiva) brings about steady contemplation. Contemplation leads to perfect knowledge which certainly brings in salvation. 13. A person who listens to the story in this birth though he be unable to meditate, realises the same in the next birth after which he reaches the goal of Śiva. 14. Many repentant sinners have meditated upon Śiva after hearing this story and have achieved salvation. 15. Listening to the excellent story is the cause of beatitude for all men. Properly entertained, it dispels the ailment of worldly bondage. 16. Listening to the story of Śiva, constant meditations thereon and repeated musings certainly purify the mind. 17. That (the purity of the mind) leads the meditator to a devotion of Maheśa and his two sons ( Gaṇeśa and Kārtikeya ). With their blessings one undoubtedly attains liberation. 18. A person devoid of that devotion with his mind entangled in the bondage of ignorance is a brute. He can never be liberated from the worldly bondage. 19. Hence O Brahmin lady, you turn away from worldly pleasures. Listen to the sanctifying story of Śiva with devotion. 20. Your mind, as you listen to the excellent story of Śiva, the Supreme Soul, will become pure and thereafter you will realise liberation. 21. liberation is assured in this very birth to a person who meditates on the lotus-like feet of Śiva, with a pure mind. Truth, I am saying the truth. 22. After saying this, that excellent brahmin with his mind melting with pity ceased talking and turned his attention to the meditation on Śiva with the purity of the Soul. 23. The wife of Binduga, called Cañculā, when thus addressed by the brahmin, became delighted and her eyes brimmed with tears. 24. With great delight in her heart she fell at the brahmin’s feet. Cañculā with her palms joined together said “I am blessed”. 25. Afterwards she rose up with great mental agitation. With her hands joined together, her words faltering in excitement, the woman of good intellect in her detached mood said to the brahmin, the great devotee of Siva. 26. O my lord, great brahmin devotee of Śiva, you are blessed. You are endowed with the vision of Truth. You are devoted to rendering help to others. You are to be described among great saintly men. 27—28. O saintly one, I am about to fall into the ocean of Hell. Save me. I am now faithfully eager to listen to the Purāṇa. On hearing its excellent story I became detached from worldly pleasures. 29. So saying with reverence she got the blessings of the brahmin. Desirous of hearing the Purāṇa she stayed there rendering service to him. 30. The intelligent brahmin devotee narrated the Purāṇic story to the woman on the spot. 31. In this manner she listened to the excellent story of Śivapurāṇa in that holy centre from that excellent brahmin. 32. On hearing that excellent story that heightened devotion, knowledge and detachment and yielded liberation, she became greatly blessed. 33. Favoured by the good preceptor she quickly gained purity of mind. By the blessings of Śiva she could meditate on Śiva’s forms and features. 34. Thus, resorting to the good preceptor, her mind was drawn towards Śiva. She constantly meditated on the sentient blissful body of Śiva. 35-36. She wore barks of trees and had her hair matted. She smeared ashes over her body. She wore garlands of Rudrākṣa beads. Every day she took her ablutions in the sacred water. She regularly repeated Śiva’s names. She regulated her speech and diet. She propitiated Lord Śiva in the manner advised by the preceptor. 37. O Śaunaka, thus for a long time Cañculā continued her meditation on Lord Siva. 38. When the stipulated period was over, Cañculā in her practice of the three-fold devotion cast-off her body without any difficulty. 39. The divine aerial chariot shining in brilliant colours, sent by Tripurāri (Śiva) Himself, accompanied by His attendants, arrived there quickly. 40. With her dirt and sin removed she mounted the aerial chariot and was immediately taken to Śiva’s city by the lord’s noble attendants. 41. She assumed a divine form. Her limbs were divine in their features. She assumed the form of Gaurī with the crescent moon as her coronet and divine ornaments shining brilliantly. 42. She saw the three-eyed Mahādeva, the eternal, being served devotedly by Viṣṇu, Brahmā and other gods. 43. He had the brilliance of ten million suns and was reverently served by Gaṇeśa, Bhṛṅgi, Nandīśa Vīrabhadreśvara and others. 44. His neck had a blue hue; he had five faces, three eyes, the crescent moon as crest-ornament and his left side was apportioned to Gaurī who had the brilliance of lightning. 45. He was white in complexion like camphor and wore all ornaments. Besmeared with white ashes all over the body and clad in white cloth he shone brilliantly. 46. The woman Cañculā became highly delighted on seeing Śaṅkara. In her flutter of delight she bowed again and again to Him. 47. She joined her palms in reverence with great pleasure, love and humility. In her great delight she shed tears of joy and had feelings of horripilation. 48. With sympathy she was allowed to approach Pārvatī and Śaṅkara who gracefully looked at her. 49. Cañculā, the beloved wife of Binduga, thus attained a divine form and was blessed with divine pleasures and made a chaperon by Pārvatī. 50. In that permanent abode of excellent bliss and sublime lustre she acquired a permanent residence and unobstructed pleasure.

1-2. O Sūta, the fortunate Sūta, thou art blessed with thy mind engrossed in Śiva. The story that thou hast narrated to us is wonderful and conducive to the increase of devotion. What did the woman Cañculā do after obtaining her salvation? O intelligent one, please tell me in detail the story of her husband too. 3. Once she approached goddess Umā Pārvatī. She bowed and offered prayers to her with palms joined in her flutter of delight. 4. O mother of Skanda, daughter of mountain, Thou art always served by men. O beloved of Śiva, the bestower of all pleasures, having the form of Supreme Brahman, 5. Thou art worthy of being served by Viṣṇu, Brahmā and others. Thou art both endowed with and devoid of attributes. Thou art the subtle primordial Prakṛti, with Existence, Knowledge and Bliss for thy forms. 6. Thou createst, maintainest and annihilatest. Thou hast the three Guṇas. Thou art the refuge of the three types of divine beings. Thou sustainest Brahmā, Viṣṇu and Maheśa. 7. Offering thus her prayers to the Goddess, Cañculā who had attained salvation ceased to talk with shoulders stooping and eyes brimming with tears of love. 8. Pārvatī, the beloved of Śiva, ever favouring her devotees, was greatly moved by pity and said to Cañculā lovingly. 9. O Cañculā, my friend, I am pleased to hear your prayer. O beautiful woman, what is the boon you crave from me? Tell me. There is nothing that I cannot give you. 10. Thus urged by Girijā, Cañculā bowed to her. She asked her, bending her head and joining her palms together with great devotion. 11. O Celestial Girijā, I do not know where my husband is at present, nor where he is to go. O benignant favourite of the distressed, please make such arrangements as would enable me to join him. 12. O great goddess Maheśānī, my husband had a Śūdra woman as his concubine. He died before me. I do not know what befell that sinner. 13. On hearing these words of Cañculā Pārvatī, the daughter of Himālaya, who is fond of justice, replied lovingly. 14. O daughter, your wicked sinful husband Binduga, the foolish wretch enamoured of prostitutes has been to hell after his death. 15. He underwent the various tortures of hell for many years and has now become a Piśāca due to the residue of sins, in the Vindhya mountains. 16. Even now that wicked fellow is undergoing various painful tortures. He, in the form of a Piśāca, has only wind for his diet and is suffering from all sorts of miseries. 17. On hearing these words of Gaurī, Cañculā of auspicious rites was overwhelmed by the pain at the news of her husband’s distress. 18. She somehow steadied her mind, bowed to Maheśvari and with a worried heart asked the goddess. 19. O Maheśvarī, O great goddess, be kind to me. Please redeem my husband, a wicked perpetrator of evil actions though he be. 20. What is the means by which my husband, the sinful wretch of crooked intellect, can attain salvation. O goddess, obeisance to Thee. Please explain to me. 21. On hearing these words of the woman, Pārvatī, favourably disposed to her devotees, replied to her chaperon Cañculā, delighted in her heart. 22. If your husband were to hear the holy story of Śiva, he shall surmount the misery entirely and attain salvation. 23. On hearing these words of Gaurī, little short of nectar, she bent her shoulders, joined her palms and bowed repeatedly with great devotion. 24. She requested the goddess to provide an opportunity for her husband to hear the story for quelling his sins and gaining redemption. 25. Gaurī, the beloved of Śiva, on being frequently requested by the woman, took pity on her, (making it clear thereby that) she was favourably disposed to her devotees. 26. Lovingly she sent for the Gandharva king Tumburu who used to sing songs of praise of Śiva. The daughter of Himalaya said thus to him. 27. O Tumburu, the favourite of Śiva, ever ready to do as I wish, blessedness be thine. Accompany this lady immediately to Vindhya mountain. 28. There is an awfully terrible Piśāca there. I shall tell you all his antecedents. You will be interested to know the same. 29. This Piśāca had been a brahmin in his previous birth. Then he was the husband of this woman who is my chaperon now. He was very wicked and had a Sudra concubine. 30. He was impure, never caring for the daily performance of ablutions and Sandhyā prayers. His mind was ever vitiated by anger. He ate all sorts of foul things. He quarrelled with good men and whatever he undertook had been bad. 31. He was violent in his ways, bearing weapons and oppressing poor people cruelly. He used to take food with his left hand. He used to commit arson in other people’s house. 32. He was friendly with Cāṇḍālas. Every day he took delight in the company of prostitutes forsaking his own wife. The roguish sinner took delight in associating with the wicked. 33. In evil association with harlots he destroyed all his merits. Besides, coveting more and more wealth, he made his own wife a fearless sharer of her paramours’ beds. 34. His evil ways continued till the last moments of his life and when he died he went to Yama ’s city, the terrible place where sinners reap the fruits of their misdeeds. 35. After undergoing the tortures of many hells, the wicked wretch is now roaming in the Vindhya mountain as a roguish sinful Piśāca. 36. Narrate the holy sanctifying tale of sacred Śivapurāṇa, that quells all sins, in front of him. 37. Immediately after hearing the great story of Śivapurāṇa his soul will be cleared of sins and he will cast off his ghosthood. 38. I order you to set that Binduga free from the miserable plight of Piśāca and bring him in the aerial chariot in the presence of lord Śiva. 39. Commanded thus by Pārvatī, Tumburu, the lord of Gandharvas, was much delighted and thought within himself how fortunate he was. 40-41. Tumburu, the comrade of Nārada, went to the Vindhya mountain seated in the aerial chariot in the company of Cañculā, the sinless woman and saw the Piśāca laughing, crying and loudly shouting by turns. His body was very huge, his jaws were immensely large and his form was very crooked. 42. The powerful Tumburu, the singer of the excellent songs of praise of Śiva, forcefully caught hold of the terrible Piśāca by means of nooses. 43. Thereafter, for the sake of the discourse on Śivapurāṇa, Tumburu made elaborate festive arrangements. 44-45. There was much talk and discussion among the people of all the worlds “Oh, Tumburu has gone to the Vindhya mountain at the suggestion of Goddess, to narrate the story of Śivapurāṇa to redeem the Piśāca.” The divine sages too hastened to the place for listening to the same. 46. The wonderful congregation of those who assembled there, reverently eager to listen to Śivapurāṇa, was very auspicious. 47. They bound the Piśāca with nooses and compelled him to sit there. With the lute in his hands, Tumburu began to sing the story of Gaurī’s consort. 48. Starting with the first Saṃhitā (compendium) and ending with the seventh one he clearly expounded the whole of Śivapurāṇa along with its Māhātmya (greatness). 49. On hearing the Śivapurāṇa consisting of seven compendiums with great reverence all the listeners deemed themselves highly blessed. 50. The Piśāca too, on hearing the holy Śivapurāṇa, cast-off all his sins and discarded his ghostly body. 51. He assumed the divine form of the three-eyed moon-crested God (Śiva), white in complexion, clad in white cloth, with the body illuminated and embellished by all ornaments. 52. Taking up the divine body, the glorious Binduga accompanied by his wife sang the story of Pārvatī’s consort. 53. On seeing his wife thus, all the divine sages had a welcome surprise and were highly delighted in their minds. 54. Gratified on hearing the wonderful story of Śiva they returned to their respective abodes delightedly glorifying Śiva. 55. Binduga in his divine form ascended the aerial chariot with great pleasure. High up in the sky, with his wife at his side he shone brilliantly. 56. Singing the pleasing attributes of Śiva he hastened to Śiva’s region accompanied by Tumburu and his own wife. 57. Binduga was welcomed by Śiva and Pārvatī and was lovingly made their attendant. His wife became the chaperon of Girijā. 58. In that permanent abode of excellent bliss and sublime lustre he acquired an unassailable residence and unobstructed pleasure. 59. Thus I have narrated this holy anecdote that removes sins, is highly delightful to Śiva and Pārvatī in pure and heightening devotion. 60. He who listens to this account with devotion and recites this piously shall enjoy immense pleasures and obtain liberation.

1—2. O Sūta, O highly intelligent disciple of Vyāsa, obeisance to thee. Thou art blessed and the foremost among Śiva ’s devotees. Thy attributes are highly praiseworthy. Please tell me about the rules for listening to Śivapurāṇa whereby the listener shall obtain all excellent fruits. 3. O sage Śaunaka, I shall tell you the rules for listening to Śivapurāṇa so that the entire fruit may be derived by their observance. 4. The householder must invite an astrologer and propitiate him to fix an auspicious day for the beginning, so that it may conclude without obstacles in the middle. 5. News must be circulated in different localities that the auspicious discourse is to take place and all who seek welfare must be present. 6. Women, Śūdra and others who are far removed from holy discourses and stay away from singing glories of Śiva shall attend this discourse whence they may have some enlightenment. 7. Wherever there are devotees of Śiva, eager to listen to the songs of praise in the neighbourhood, they must also be invited with due reverence. 8. Thus there shall be a great festive gathering of saintly men at the discourse of Śivapurāṇa, a wonderful congregation. 9. With devotion, may all of you be pleased to join us for imbibing the sweet juice of Śivapurāṇa, with due reverence. 10. If you do not have sufficient leisure, please grace the assembly at least for a day. By all means, do come, even for a short stay or a while. 11. Thus all should be invited humbly. Those who come should be hospitably received in all respects. 12. An excellent spot for the discourse on Śivapurāṇa must be selected in a temple of Śiva, or in a holy centre or in a park or in a private house. 13. The ground must be scrubbed, cleaned and smeared with cow-dung. It must be decorated with metallic materials attended with all festivities. The whole arrangement must be divinely exquisite and pleasing to diverse tastes. 14. All the rubbish must be removed and all unnecessary things must be hidden in a corner away from the public view. 15. A high platform must be constructed, richly decorated with stumps of plantain trees. The whole place should be covered with a canopy. Fruits and flowers should be profusely used. 16. Flags and banners should be hoisted in the four quarters. They should be neatly arranged to be pleasing to everyone. 1 7. A seat must be assigned to Śiva, the Supreme soul. A comfortable seat shall be assigned to the orator. 18. Good places shall be reserved for the regular listeners as befitting their position. O sage, for the other casual visitors, seats with ordinary comfort shall be set apart. 19. People must be in as pleasant a mood as on marriage occasions: all worldly worries and anxieties must be avoided. 20. The discourser faces the north and the listeners the east. There is no fear of the criss-crossings of the feet. 21. Or the discourser faces the east as the worshipper Or let the discourser and the recipient face each other. 22. As long as he is seated in the seat of the discourser, the Purāṇist does not bow to any one before the conclusion of the discourse. 23. Whether he is a boy or a youth, an old man, an indigent person, or a weakling, the scholar well-versed in the Purāṇa is worthy of honour from all those who seek merit. 24. Never shall anyone show demeaning disrespect towards a Purāṇa-scholar, the speech from whose mouth is no less than the divine cow Kāmadhenu for all persons. 25. Either as the cause of birth or of attributes there are many who may be termed “ Guru ” (Elder, preceptor). Among them the Purāṇic scholar is the greatest Guru. 26. Who can be a greater Guru than the person who bestows the highest salvation on those who are disheartened due to the millions of births? 27. The person who undertakes to conduct a discourse on this sanctifying tale shall be well-versed in Purāṇas, pure, skilful, quiet, free from malice, saintly, sympathetic and eloquent. 28. The intelligent discourser shall start the narration of the story of Śivapurāṇa at sunrise and continue it for two and a half Praharas (2½ x 3 = 7½ Hrs) earnestly. 29. This story shall not be narrated before rogues, wicked persons of crooked professions and those bent on conquering others in disputes and arguments. 30. The discourse on this holy story shall not be conducted in a place infested by wicked men, or surrounded by thieves or in the house of a rogue. 31. The orator shall have an interval of a Muhūrta (forty-eight minutes) at midday for the sake of answering calls of nature. 32. The discourser must have his share on the day previous to the discourse so that his vow be maintained. During the days of discourse he shall perform all his daily routine ( Sandhyā etc.) briefly. 33. Another scholar equally well-versed in Purāṇas should be sitting near the discourser to help him. He must be competent to clear doubts and eager to enlighten the people. 34. In order to ward off obstacles to the discourse, Gaṇanātha should be worshipped. The lord of the story Śiva and the book, Śivapurāṇa, too must be worshipped with piety. 35. The story of Śivapurāṇa must be listened to with careful attention. The recipient must be intelligent, pure in mind, delighted at the heart and a follower of conventions. 36. If either the discourser or the recipient indulges in too many extraneous activities, is a victim of any of the six base feelings of lust, anger etc., is enamoured of women or is a heretic he cannot gain any merit. 37. Casting off the worries of worldly affairs and those of wealth, house and sons if any one of pure mind concentrates his attention on the discourse he will secure the excellent fruit. 38. The recipients who are endowed with faith and piety, do not eagerly pursue other activities and are unruffled, pure and restrained in speech derive great merit. 39. Base men of impious nature who listen to this holy story do not have any special merit derived out of it. They will have misery in every birth. 40. Those who do not honour this Purāṇa with presents according to their capacity are fools. Even if they listen to the story they will not be sanctified. They will become indigent. 41. Those who walk out of congregation in the middle of the discourse will have the adverse effect: they will face the destruction of their wives and wealth in the midst of enjoyment. 42. The sons and descendants of the people who attend the discourse with turbaned head, become sinners defiling the whole race. 43. The attendants of Yama in hell force the people who chewed betel leaves while attending the discourse, to eat their own faeces. 44. Those who listen to the story seated on a more elevated seat fall into hell and after undergoing the tortures there are reborn as crows. 45. Those who listen to this auspicious story seated in the Vīra pose fall into hell and after undergoing the tortures of hell are reborn as poisonous plants. 46. Those who listen to the story without bowing to the discourser at first fall into hell and after undergoing the tortures of hell are reborn as Arjuna trees. 47. Those who, not being sick, listen to the story lying down, fall into hell and are reborn as pythons etc. 48. Those who listen to the story seated on the same level as the discourser become as sinful as the defiler of the preceptor’s bed and fall into hell. 49. Those who speak ill of the discourser or of this sacred story are born as dogs and lead miserable lives in hundred births. 50. Those who begin to argue and dispute while the discourse is being held fall into hell and after undergoing the tortures there are reborn as donkeys. 51. Those who never listen to this sanctifying story fall into hell. After experiencing the tortures there they are reborn as wild boars. 52. The rogues who create hindrances even as the discourse is being held fall into hell. After undergoing the tortures there for millions of years they are reborn as village-boars. 53. Realising all these, the listener shall always be pure, devoted to the discourser and intelligent enough to listen to the story with devotion. 54. For warding off obstacles to the discourse Lord Gaṇeśa should be worshipped at first. Every day at the end of the discourse he shall briefly perform expiatory rites (for omissions and commissions). 55. He shall worship the nine planets and the deities in the “ Sarvatobhadra ” array. He shall worship the book according to the rites of Śiva’s adoration. 56. At the conclusion of the worship he shall offer prayer to the book identified directly with Śiva, humbly and piously joining his palms in reverence. 57. (The Prayer) “Thou art the visible Maheśvara Śrīmat Śivapurāṇa. Thou hast been accepted by me for listening purpose. Be thou pleased with me. 58. This wish of mine must be fulfilled by Thee. May this narration of the story be concluded without obstacles. 59. I am immersed in the middle of the ocean of worldly existence. Please lift me up from it, miserable wretch that I am, with my limbs caught in by the crocodiles of Karman (Action): O Śaṅkara, I am Thy slave.” 60. The householder shall thus pray to Śivapurāṇa identified directly with Śiva, in words evoking pity. Then he shall begin the worship of the discourser. 61. He shall adore the discourser too in the same manner as in the rite of the worship of Śiva and propitiate him with flowers, cloths, ornaments, incense lamps etc. 62. In the presence of the discourser he shall take vow and observe all restraints with a pure mind and the same shall be maintained till the conclusion to the extent of his capacity. 63. “O Thou, the foremost of discoursers, identified with Vyāsa, well-versed in the sacred literature of Śiva, please remove my ignorance through the light of this story.” 64. He shall invite five brahmins (if he can) or at least a brahmin for repeating Śiva Pañcārṇa mantra. 65. Thus O sage, I have told you the rules of listening to the story with devotion as well as those of governing the pious recipients. What else do you wish to hear?

(Description of Dos and Dont’s to those who take up listening to the Śivapurāṇa as a rite and that of the worship of the discourser). 1-2. O Sūta, Sūta of great intellect, thou art foremost among devotees of Śiva and the most blessed. Thou hast narrated this wonderfully auspicious story, O sage, please tell me the rules governing those who perform the rite of listening to Śivapurāṇa, for the benefit of the whole world. 3. O Śaunaka, listen with devotion to the rules governing those persons. If you hear the excellent story with due observance of the rules, the fruit is excellent and there is no obstacle in the achievement of the fruit. 4. Persons devoid of initiation are not entitled to listen to the story. Hence those who wish to listen must take initiation, O sage, from the discourser. 5. The devotee who takes up this rite shall take his daily meal only at the end of the daily discourse. He must observe Brahmacarya (celibacy) during those days. He must lie on the ground and take food only in the Patrāvallī (a number of leaves stitched together to serve the purpose of a plate). 6. The man who has the strength in abundance shall observe fast till the conclusion of the whole Purāṇa and listen to the excellent Śivapurāṇa with great devotion and purity. 7. He may drink only milk or ghee throughout and listen to the story with pleasure. He may live on fruit diet or take a single meal or even eschew that and proceed with the listening rite. 8. Or he may take Haviṣyānna (cooked rice soaked in ghee and sacrificially offered) once a day and maintain the rite. The diet part is according to convenience and comfort but the listening shall be strictly maintained. 9. If there is more facility in hearing let the devotee take food. If observing fast causes hindrance to listening to the story it is not to be recommended. 10-12. The householder taking the rite shall avoid heavy indigestible pulses like Niṣpāva, Masūrikā etc., stale food, defiled food, brinjals, gourds, radish, pumpkins, cocoa-nuts, garlic, onion, asafoetida, intoxicating beverages and all kinds of meat. 13. He shall avoid the six base feelings of lust, anger etc., he shall not despise brahmins and bear ill will towards chaste ladies and good men. 14. He shall not look at women in their menstrual period. He shall not converse with fallen people, nor talk to haters of brahmins or unbelievers in the Vedas. 15. The house-holder shall practise and strictly adhere to truthfulness, purity, mercy, restraint in speech, straightforwardness, humility, liberalmindedness and other virtues. 16. The householder may listen to the story with any specific desire cherished in his mind or absolutely free from any desire. If he has any desire it will be fulfilled; if he is free from desire he shall attain salvation. 17. An indigent person, a consumptive, a sinner, an unfortunate person and a person having no child shall hear this excellent story. 18. The seven types of wicked women like Kākavandhyā (a woman having a single child) and those suffering from miscarriages shall hear this story. 19. Whether women or men, all must hear the story of Śivapurāṇa, O sage, in the manner prescribed. 20. The days of discourse on Śivapurāṇa must be considered very excellent, even on a par with millions of sacrifices. 21. Gifts duly bestowed on these excellent days, even though they may not be much in quantity, yield everlasting benefit. 22. Observing the rites thus, and listening to the great story the flourishing house-holder shall delightedly perform the Udyāpana rite (at the end of completion). 23. This Udyāpana rite is on a par with the Caturdaśī rite (observed on the fourteenth day of the lunar month ). Rich men who wish to secure the fruits thereof must perform it likewise. 24. Indigent devotees usually do not and need not perform the Udyāpana rite. They are sanctified by the listening alone. Pious devotees of Śiva are free from desires. 25. After the festive celebration of the sacrifice of the discourse on Śivapurāṇa is thus concluded, the listeners shall perform the worship. 26. O sage, due worship must be performed in front of the book in the manner of the worship of Śiva. 27. A fine new cloth to cover the book and a strong silken cord to tie it up must be given. 28. Those who give silken cord and new cloth for the book of Purāṇa become yogins endowed with knowledge in every birth they take. 29. Many kinds of valuable objects, cloth, ornaments, vessels and much wealth in particular should be given to the discourser. 30-31. Those who give carpets, deer skins, cloth, elevated couches and planks to keep the volume of Purāṇa on, attain heaven, enjoy all desirable pleasures, stay in Brahmā ’s region for the duration of a Kalpa and finally attain Śiva’s region. 32-33. After performing the worship of the book as stipulated, O foremost among sages, and also that of the dis-courser with great eclat, the scholar who had been appointed assistant should be duly honoured in the same manner but with a smaller sum of money. 34. Food and monetary gifts and other things must be given to the brahmin visitors. A great festival must be celebrated with vocal and instrumental music and performance of dances. 35. The listener shall gradually become detached and especially on the next day, O sage, the holy Gitā narrated by Śiva to Rāmacandra must be read. 36. If the listener is a householder he must perform Homa with pure Havis (holy ghee) for tranquilising the rite. 37. The Homa must be performed with Rudrasaṃhitā or with each verse of Gāyatrī, for in fact, this Purāṇa is identical with it, 38. or with the Mūlamantra of Śiva of five syllables. If he is incompetent to perform Homa let him give the gheeoffering to a brahmin. 39. In order to suppress the defects of deficiency and excess he shall either read or listen with devotion to the thousand names of Śiva. 40. Undoubtedly, thus, every thing shall be fruitful and the fruit too shall be excellent since there is no greater in the three worlds than this. 41. He shall feed eleven brahmins with honey and milk puddings. He must give them Dakṣiṇā also to complete the rite. 42-44. If he is competent, O sage, he must make an image of a lion with three Palas of gold and either engrave the name of this Purāṇa on it or affix a label with the name written on it. He must worship his preceptor of great restraint with the gifts of cloth, ornaments, scents etc., and hand them over to him for propitiating Śiva. 45. O Śaunaka, by the power of this gift and of the Purāṇa he shall secure the blessings of Śiva and be freed from the bondage of worldly existence. 46. If these rites are performed, the Śivapurāṇa shall yield entire fruit, enjoyment of worldly pleasures and salvation. 47. Thus I have narrated to you the greatness of Śivapurāṇa that bestows every cherished desire. What else do you wish to hear? 48. The Śivapurāṇa holds the mark of distinction among all Purāṇas. It is highly pleasing to Śiva. It wards off the ailment of worldly existence. 49. Those who are always engaged in the meditation of Śiva, those whose tongue adores the attributes of Śiva, and those whose ears listen to the story of Śiva, cross the ocean of worldly existence. 50. I seek refuge in Śiva the great, of infinite thickset bliss, Śiva whose form is unaffected by all the three Guṇas, Śiva who manifests Himself within and without this world, within and without the mind, Śiva whose form is variously evolved by mental ideas and verbal expressions. Article published on 08 August, 2018