Rudra-saṃhitā (2): Satī-khaṇḍa

[ Sanskrit text for this chapter is available ] 1. O Brahmā, thanks to Śiva ’s favour, you know everything. You have narrated to me the wonderful stories of Śiva and Pārvatī. 2. O lord, I am never fully satiated by hearing the great story of Śiva from your lotus-like face. I wish to hear further the same. 3-7. As explained by you, Rudra is the complete manifestation of Śiva. He is the great Lord whose abode is Kailāsa. He is a yogin of perfect control. He is worthy of being propitiated by all devas, Viṣṇu and others. He is the final goal of all good men. He is free from Dvandvas (mutually clashing opposites). The great lord never undergoes any change yet indulges in His divine sports. He became a householder again after marrying the noble lady Maṅgalā at the request of Viṣṇu when she performed penance. At first she was born of Dakṣa and later of Himālaya. How could she be the daughter of both with the same body? How did Satī become Pārvatī and attain Śiva again? O Brahmā, please explain all these and other points relating to His episode. 8. On hearing these words of the celestial sage devoted to Śiva, Brahmā became delighted and said again. 9. O best of sages, dear one, listen. I shall narrate the auspicious story on hearing which undoubtedly the life will become fruitful. 10. Formerly, on seeing my daughter Sandhyā in the company of my sons I was afflicted by the arrows of the cupid and much upset. 11. When remembered by Dharma, Rudra, the highest lord and the greatest yogin came there. He reproached me as well as my sons and went back to His abode. 12. A serious offence was committed by me against Śiva the great lord, by whose Māyā I was subjected to great delusion despite my being the reciter of the Vedas. 13. Under great delusion and goaded by the envious feelings towards the lord I conspired with my sons to find out ways and means to delude the lord Himself. Here again I was deluded by Śiva’s Māyā.. 14. O great sage, in Śiva the great lord, all those ways and means pursued by me and my sons became ineffective. 15. When my strategy failed I remembered the lord of Lakṣmī (Viṣṇu) in the company of my sons. The intelligent lord (Viṣṇu) devoted to Śiva came there and advised me. 16. Instructed by Viṣṇu who demonstrated Śiva’s principles, I cast off my envy no doubt, but since I still was under delusion I did not eschew my stubbornness. 17. I humbly served Śakti and when she was pleased I created her as the daughter of Dakṣa and Asiknī (Dakṣa’s wife). Dakṣa, you remember, was my son. This was my endeavour to make Hara enamoured of her. 18. The goddess Umā became Dakṣa’s daughter, performed a severe penance and thanks to her great devotion became Rudra’s wife. The goddess indeed is a benefactress of her devotees. 19. In the company of Umā, Rudra became a householder and the great lord performed divine sports. He of undecaying intellect deluded me even at the time of his marriage. 20. The independent lord assuming his own body married her and returned to his mountain. In her company he sported much, deluding many. 21. O sage, much time was happily spent by Śiva free from all depraved feelings and indulging in noble dalliance with her. 22-23. Then a feeling of rivalry arose between Dakṣa and Rudra; Dakṣa was excessively deluded by Śiva’s illusion and so becoming extremely haughty he censured the quiet Śiva who was free from all depraved feelings. 24. Then Dakṣa the haughty, performed a sacrifice without Śiva, although he had invited Viṣṇu, me and all other devas. 25. Since he was in delusion he was very furious. So he did not invite Rudra and his own daughter Satī. He was greatly deluded by his own fate. 26. When she was not invited by her father whose mind was deluded by illusion, Śivā (Satī) of perfect knowledge and purest chastity played a divine sport. 27. Though not invited by her haughty father she did go to her father’s house securing the reluctant permission of Śiva. 28. Seeing no share of Rudra set apart and being slighted by her father, she reproached all those who were present there and cast off her body. 29. On hearing that, lord Śiva became unbearably furious and pulling at his matted hair he created Vīrabhadra. 30. When he was created along with attendants he began asking “What shall I do?”. The entire annihilation of Dakṣa’s sacrifice and the disgrace of every one present there was the order issued by Śiva. 31. The lord of the Gaṇas (Vīrabhadra) accompanied by his soldiers reached the place immediately after receiving the orders. 32. They worked a great havoc there. Vīrabhadra chastised everyone and spared none. 33. After defeating Viṣṇu and the Devas with strenuous effort, the chief of Gaṇas cut off the head of Dakṣa and consigned it to the sacrificial fire. 34. Working great havoc he destroyed the sacrifice. Then he came back to the mountain and bowed to Lord Śiva. 35. Even as the whole of the world of Devas was witnessing, the process of destruction of the sacrifice was carried out by Vīrabhadra and others, the followers of Rudra. 36. The policy in agreement with what is laid down in the Vedas and Smṛtis is this, O Sage, which you must note. When lord Rudra is angry, how can there be happiness in the world? 37. On hearing his song of praise Rudra relented. Favourably disposed to the miserable that he was, he granted their request. 38. Śiva, the great lord, indulging in different sorts of divine sports, became sympathetic and merciful as before. 39. Dakṣa was resuscitated. The whole sacrifice was renewed under the instruction of the merciful Lord Śiva. All those present were honoured in due manner. 40. O sage, in that sacrifice Rudra was honoured by all the Gods with due devotion. They were highly delighted. 41. The flame of fire arising from the body of Satī and delighting the whole world fell on that mountain and it was duly worshipped. 42. The deity became famous as Jvālāmukhī yielding fruits of cherished desires. Even her very vision quells all sins. 43. Even now she is worshipped with due festivities for the acquisition of all desires, observing all stipulated modes of procedure. 44. The Goddess Satī became the daughter of Himālaya. As such she became famous as Pārvatī. 45. She propitiated lord Śiva with a rigorous penance and attained him as her husband. 46. O great sage, I have narrated to you all that you asked me. Whoever hears this narrative will no doubt be freed from all sins.

[ Sanskrit text for this chapter is available ] 1. O residents of Naimiṣa forest, after hearing his words, the excellent sage further requested him for more such stories that quell sins. 2. O Brahmā, O great lord, though continuously hearing the auspicious story of Śiva from your lotus-face I am never satiated. 3. Please further narrate the auspicious story of Śiva entirely. I wish to hear that story in which Satī is glorified, O Brahman. 4. How was the auspicious Satī born of Dakṣa ’s wife? How did Śiva become inclined to marry her? 5. How did she cast off her body formerly, due to her rage with Dakṣa? How was she born as the daughter of Himālaya and how did she reach heaven again? 6. How was her rigorous penance performed? How was her marriage celebrated? How did she happen to share half the body of Siva. 7. Please explain all these points in detail, O intelligent one. There is none else to remove my doubts and none shall ever be like you. 8. O sage, listen to the auspicious glory of Satī and Śiva entirely. It is extremely sanctifying, divine and the greatest secret of all secrets. 9. O sage, Śiva himself narrated this formerly to Viṣṇu, the greatest of devotees for helping others, when requested by him. 10. Viṣṇu, the intelligent and the greatest of Śiva’s devotees was asked by me and O great sage, he told me everything lovingly. 11. Therefore I shall narrate this ancient story that confers the fulfilment of all desires since it glorifies Satī and Śiva. 12. Originally when Śiva was separated from Śakti and was pure consciousness alone, He was attributeless, free from alternatives, devoid of forms and beyond the existent and non-existent. 13. He, the greatest of the great and of changeless form when united with Śakti, was filled with attributes and had specific forms and divine features. O brahmin, He was accompanied by Umā. 14. Viṣṇu was born of His left and I, Brahmā, of his right side, O great sage, Rudra was born of his heart. 15. I became the creator (Brahmā); Viṣṇu the cause of sustenance; Rudra the author of dissolution. Thus Sadāśiva, manifested himself in three forms. 16. It was after worshipping Him that I, Brahmā, the grand-father of all the worlds, began the creation of all subjects including Devas, Asuras, human beings etc. 17. After creating the guardians of the subjects, Prajāpatis, Dakṣa and other Devas, I considered myself loftier than others and was delighted. 18-19. O sage, when I created Marīci, Atri, Pulaha, Pulastya, Aṅgiras, Kratu, Vasiṣṭha, Nārada, Dakṣa and Bhṛgu, my mental sons of lordly stature, a beautiful woman of handsome features was born of my mind. 20. She was variously called Sandhyā, Divakṣāntā, Sāyaṃ Sandhyā and Jayantikā, She was very beautiful with finely-shaped eyebrows capable of captivating the minds of even sages. 21. Neither in human world nor in that of the Devas was there such a woman of complete perfection in all qualities. Nor was there such a woman in nether worlds in all the three times (past, present and future). 22. On seeing her I involuntarily got up. Various thoughts rose. up in my heart. Dakṣa and others—the Prajāpatis, Marīci and others—all my sons, felt similarly. 23. O best of sages, when I Brahmā, thought like this, a wonderfully Beautiful Being appeared as my mental creation. 24-29. He had a golden complexion. His chest was stout and firm. His nose was fine. His thigh, hips and calves were round and plump. He had blue wavelets of hair. His eyebrows were thickset and tremulous. His face shone like the full moon. His hairy chest was broad like a door. He was as huge as the celestial elephant Airāvata. He was wearing a blue cloth. His hands, eyes, face, legs and fingers were red in colour. He had a slender waist. His teeth were fine. He smelt like an elephant in its rut. His eyes were like the petals of a full-bown lotus. He was fragrant like the filaments. His neck was like the conch. He had the emblem of a fish. He was tall. He had the Makara fish for his vehicle. He was armed with a bow and five flowers for his arrows. His loving glance was very attractive as he rolled his eyes here and there. O dear one, his very breath was a fragrant wind. He was accompanied by the sentiment of love. 30. On seeing that Being, my sons, Dakṣa and others, were struck with wonder and became eager and inquisitive. 31. Their mind became deformed and confused immediately. Smitten with love they lost their mental courage. 32. On seeing me the creator and the lord of the worlds, the person bowed down with his shoulders stooping by humility and said. 33-34. “O Brahmā, what is the work I am to do? Please assign me an honourable task, O Brahmā, suitable to and becoming me, O lord of the three worlds, you are - the creator and hence the lord of all the worlds. Please tell me. What is my honourable and suitable place? Who is going to be my wife?” 35-36. On hearing the words of the noble-souled person Kāma, the creator did not say anything for a short while in his surprised predicament. Then steadying his mind and abandoning his surprised look, Brahmā, already a victim of Kāma, spoke to the person thus:— 37. In this form and with your five flower-arrows you can enamour and captivate men and women and carry on the eternal task of creation. 38. In this universe consisting of three worlds, mobile and immobile beings, none of the living beings including the Devas will be competent to defy you. 39. O best of beings, not to speak of ordinary living beings even I Brahmā, Vāsudeva and Śiva will be in your control. 40. Invisibly you enter the hearts of living beings, excite thrilling feelings of pleasure and carry on the activities of creation that is to last for ever. 41. The minds of all living beings will become an easy target of your five-flower arrows. You will be the cause of their elation. 42. Thus I have assigned you the task of facilitating creation. These sons of mine will confer names and titles on you. 43. O best of the celestials, after saying this and casting a meaningful glance at my sons I resumed my lotus-seat immediately.

[ Sanskrit text for this chapter is available ] 1. Then those sages, my sons— Marīci and others who understood my view, gave him suitable names. 2. Dakṣa and others who understood other facts on seeing my face gave him a suitable place and a wife. 3. The brahmins Marīci and others, my sons, decided on suitable names for the Being and said thus. 4. Since at your nativity itself you have begun to torment and bedevil our minds and that of Brahmā too, you will be famous in the world as Manmatha. 5. You will be able to assume any form you wish. Hence, O mind-born God, you will be known as Kāma too. There is no one equal to you. 6. Causing elation in others you will be known as Madana. Since you were haughty even as you were born you will be Darpaka and your name Kandarpa will also become popular in the world. 7. The collective power of all the Devas will not be equal to yours. Therefore you will have any station as yours and you will be omnipresent too. 8. Dakṣa here, the first Prajāpati, will give you a suitable wife, O best of men, as you please. 9. This girl of handsome features, born of Brahmā’s mind, shall become famous in the world as Sandhyā. 10. Since she was born when Brahmā was deeply contemplating, the woman of lovely features will be famous as Sandhyā. She will be as lustrous as the jasmine flower. 11. Taking his five flower-arrows, Kāma decided on his future course remaining invisible in form. 12. His five arrows are respectively Harṣaṇa (delighting), Rocana (appealing), Mohana (deluding), Śoṣaṇa (withering) and Māraṇa (killing). Even sages could be deluded and tormented by them. 13-15. (Kāma thought like this:—) I shall make a beginning of my career as assigned by Brahmā himself as my eternal task, here itself in the presence of the sages and Brahmā. All the sages and Brahmā are present here. They shall witness my resolution and performance. Sandhyā who was referred to by Brahmā is also present here. She shall be my mouth-piece. I shall test my power here and then only carry on my work elsewhere. 16. After thinking like this and deciding on his further activity, Kāma fitted his flower-arrows. 17. Kāma, the foremost of archers, stood steady in the posture of Ālīḍha (the posture for shooting, the right knee advanced and the left leg retracted), bent his bow almost into a circle and was ready to shoot. 18. O excellent sage, when the bow was kept ready by him, fragrant winds delighting everyone blew there. 19. The enchanter then charmed Brahmā and others, the mental sons with several sharp flower-arrows. 20. O sage, the sages and I were thus enamoured and we felt very great change in our mental feelings. 21. We began to stare at Sandhyā frequently, passion depraving our minds. Our lust was heightened. Truly a woman is one who increases passionate feelings. 22. Making all of us thoroughly enchanted thus, he did not stop till all of us lost control over our sense-organs. 23. When on seeing her, my vital elements became displaced, forty-nine animal instincts Bhāvas came, out of my body. 24. She too began to manifest the instinctive gestures of side-glances, pretences of concealing feelings etc. as a result of being hit by Kāma’s arrows when she was being stared at by them. 25. Profusely exhibiting these emotions, the naturally beautiful Sandhyā shone brilliantly like the celestial river producing gentle ripples. 26. O sage, on seeing her emotionally excited I loved her all the more despite the fact that I was the creator and my body was filled with Dharmic features. 27. All the sages, Marīci, Atri, Dakṣa and others, O foremost among brahmins, attained the state of sensuous excitement. 28. Seeing me as well as Dakṣa, Marici and others in such a situation and seeing Sandhyā engaged in her affairs, Madana continued to concentrate his attention on his activity. 29. “The work entrusted to me by Brahmā can easily be performed by me” so thought Kāma justifiably. 30. On seeing the sinful proclivities of his brothers and father, Dharma remembered Lord Śiva, the lord protector of virtue. 31. Mentally meditating on Śiva, the protector of virtue, Dharma, the son of Brahmā eulogised Śiva with different prayers in his state of sorrow. 32. O Mahādeva, lord of Devas, protector of virtues, obeisance be to Thee. O Śiva, Thou alone art the author of creation, sustenance and dissolution. 33. By virtue of three Guṇas, Rajas, Sattva and Tamas, Thou assumest the form of Brahmā at the time of creation, that of Viṣṇu at the time of sustenance and that of Rudra at the time of dissolution. Yet, O lord, Thou art devoid of attributes. 34. Thou art Śiva free from the influence of the three Guṇas, the fourth Being. Thou art beyond Prakṛti. Thou art expert in various divine sports, yet without attributes and free from deformities and decays. 35. Great Lord! save me from this impassable ocean of sin. My father and my brothers are now sinfully inclined towards me. 36. Thus eulogised by Dharma, the great lord, selfborn Śiva came there immediately in order to protect Dharma. 37. Stationed in the ether, Śiva saw me, Brahman, Dakṣa and others in such a mental state and so laughed mockingly. 38. O best of sages, in the midst of his intermittent laughter making all blush with shame, the full-emblemed deity spoke these consoling words. 39. Alas! O Brahmā, how is it that you were overwhelmed with lustful feelings on seeing your own daughter? This is highly improper for those who walk on the line of the Vedas. 40. Sister, brother’s wife and daughter are like one’s mother. A sensible man shall never look at them with a reprehensible vision. 41. The conclusion of the path of the Vedas is present in your mouth. O Brahmā, how is it that you forgot that under the influence of momentary passion? 42. O, four-faced deity Brahmā, your mind shall always remain alert in fortitude. How did you undo it for the sake of dalliance in love? 43. How is it that your mental sons, Dakṣa, Marīci and others who practise yoga in isolation and see the inner light for ever have become enamoured of woman? 44. This Kāma is a fool, deficient in sense and ignorant of proper occasion. How is it that he has begun to torment them with excessive power? 45. Fie upon the learning of that person whose wife draws his mind inordinately from steadiness and courage and immerses it in fickle revelries. 46. On hearing these words of Śiva, I, the lord of the world, perspired profusely in an instant, on account of shame. 47. Although the desire to seize Sandhyā of wishful features still lingered, O sage, I curbed the upset senses, fearing him (Śiva). 48-49. O excellent brahmin, from the drops of sweat that fell from my body rose the manes who did not perform the sacrifices while they were living on earth, who shone like split collyrium, had eyes resembling the full-bown lotus, were meritorious ascetics and were averse to worldly activities. 50. These were sixty-four thousand in number, O sage, and the manes called Barhiṣads, lit. seated on grass, were eighty-six thousand. 51. From the drops of sweat that fell from Dakṣa’s body, a splendid woman endowed with good qualities was born. 52-53. She was of slender body with symmetrical hips. Her waist was well-shaped; small curly hairs embellished it. She was soft in body with fine teeth. She had a shining golden complexion. In her body, she was perfect. Her face shone like the full moon and full-blown lotus. Her name was Rati. She was capable of captivating even the sages. 54. Excepting Kratu, Vasiṣṭha, Pulastya and Aṅgiras, the six viz. Marīci and others successfully curbed their senses and their activities. 55. O excellent sage, the semen virile of the four—Kratu and others—fell on the ground from which other types of manes were born. 56. They were Somapās, Ājyapās, Kālins and Haviṣmantas. They are all termed Kavyavāhas also. They are their sons. 57. The Somapās are the sons of Kratu, Kālins of Vasiṣṭha, Ājyapās of Pulastya and Haviṣmantas of Aṅgiras. 58. O excellent brahmin, when the manes Agniṣvāttas and others were born, they were assigned the task of Kavyavāhas (taking the oblations and offering) among the manes. 59. Sandhyā who thus became the mother of the Pitṛs served the same purpose as theirs. Since she has been glanced at kindly by Śiva she became free from defects and devoted herself to virtuous rites. 60. In the meantime after blessing all the brahmins and protecting virtue duly Śiva vanished suddenly. 61. I, the grandfather of the world, snubbed and put to shame by Śiva’s words, turned my anger against Kāma with a frowning face and knit eyebrows. 62. O sage, seeing my face and realising my hint, Kāma withdrew his arrows. He was so terribly afraid of Siva. 63. O sage, then I, the lotus-born, became very furious like the strong blazing fire seeking to consume everything. 64-65. I, Brahmā, then said:—“After playing this same trick on Śiva, Kāma will be consumed in the fire of Śiva’s eye and freed of his arrogance.” O excellent brahmin, it was in the presence of the manes and the sages of perfect control that I spoke to Kāma in this way. 66. On hearing this curse of terrible nature, Rati’s husband was frightened. He abandoned his arrows and became visible. 67. O sage, he spoke to me (i.e. Brahmā) and my sons Dakṣa and others even as the Pitṛs and Sandhyā stood there listening. By this time his arrogance had disappeared. 68. Kāma said:—“O Brahmā, why have I been so terribly cursed by you? O lord of worlds, I have not committed any sin against you who are reputed to follow justiciable path. 69. O Brahmā, you have assigned me my task. I have only carried it out. Hence this curse is not proper. I have not done anything else. 70. You had said:—“All of us, I, Viṣṇu and Śiva are targets of your arrows.” I only tested your statement. 71. I am not guilty in this respect. O Brahmā I being innocent, this conditional curse, O lord of universe, is very terrible. 72. On hearing his words, I, Brahmā, the lord of the universe, replied to Madana who had controlled himself, trying to suppress him further. 73. I cursed you because you have aimed at us—this Sandhyā who is my daughter and me her father. 74. But now I am free from anger. In this state I tell you O Kāma, do not be under any suspicion. Listen. Cast off your fear. Be happy. 75. O Kāma, he will reduce you to ashes in the fire of his eye. But he will give you another similar body afterwards. 76. When Śiva takes to a wife He Himself will get you another body. 77. After speaking thus to Kāma, I the grandfather of the world, vanished from there even as the sages, my mental sons, were watching. 78. On hearing these words of mine, Kāma and the mental sons of mine became happy and returned quickly to their abodes. Article published on 21 September, 2018

[ Sanskrit text for this chapter is available ] 1. O lord Brahmā, O Viṣṇu ’s disciple of great intellect, O creator of the world, you have narrated a wonderful story consisting of the nector of Śiva ’s divine sports. 2. O dear one, what happened thereafter, please tell me now. I am all attention to a narrative based on Śiva’s life. 3. When Śiva had gone back to His place and I, Brahmā had vanished from the scene, Dakṣa remembered my words and spoke to Kāma. 4. “O Kāma, this girl is born of my body. She is endowed with beauty and good qualities. She fits you admirably. Take her as your wife. 5. This powerful girl shall ever be under your righteous control and shall be your constant companion as long as you wish.” 6. Saying so, he presented to him the girl born of his sweat after naming her Rati. 7. O Nārada, after marrying the beautiful daughter of Dakṣa who could enchant even sages, Kāma rejoiced much. 8. On seeing his auspicious wife, Rati, Kāma was pierced by his own arrows and was overpowered by the pleasure of dalliance. 9. His wife of fair complexion, tremulous side-glances and fawn-eyes, admirably suited to his love of pleasure offered him ample sports. 10. On seeing her eyebrows the doubt arose in the mind of Kāma.—“These two have been fitted to her to excel my bow, by Brahmā who wants to undo it!” 11. O best of Brahmins, On seeing her rapid-roving glances he did not retain his faith in his arrows in the matter of swift action. 12. Inhaling the naturally sweet fragrance of her steady breath Kāma abandoned his faith in the Malaya breeze. 13. Seeing her face resembling the full moon with all characteristic marks, Kāma was unable to find any difference between her face and the moon. 14. Her pair of breasts resembled the buds of golden lotus with nipples shining like bees hovering round them. 15-16. Certainly Kāma had set aside and forgotten the string of his flowery bow with tumultuous buzzing hums of bees because his eyes were riveted to the auspicious necklace with eyelets of peacock’s tail suspended over her firm protruding plump breasts down to her umbilical part. 17. His eyes covering the skin with their glances around her deep navel shone like red plums. 18. That lovely woman of slender waist with a natural golden complexion appeared like a golden platform to Kāma. 19. Kāma looked at her thighs lovely like the stump of a plantain as though they were his javelin. 20. The heels, the tips and the sides of her feet were reddish in tinge. With them she looked as the comrade of the Cupid. 21. Her red hands with nails like Kiṃśuka flowers and with well-rounded tapering fingers were very beautiful. 22. Her arms were fine like the lotus-stalk. They were glossy and soft. They resembled corals putting forth beams of splendour. 23. Her glossy hair resembled the blue cloud and the fluffy tail of the Camarī dear. Thus shone the wife of Kāma. 24-27. Just as Lord Śiva accepted Gaṅgā oozing from the snowy mountain, Kāma married her. She carried a discus and a lotus in her hand. She had arms fine as the lotus-stalk. She had wavelets of her eyebows. Her side-glances rose up and down like gentle tides. She had eyes resembling a blue lotus. The curly locks of hair on her body were like the mossy growth in the river. She shone with her mind expanded like the tree. Her deep navel resembled the deep eddy. Thus shone Rati with her beautiful body. In fact she appeared to be the abode of beauty itself like Ramā (Goddess Lakṣmī ). 28. She had twelve varieties of ornaments. She was an expert in the sixteen types of amorous gestures. She was capable of charming the whole world. She illuminated all the ten quarters. 29. Seeing Rati like this, Kāma eagerly accepted her just as Viṣṇu accepted Lakṣmī who approached him with love. 30. In his height of joy, the deluded Kāma forgot the terrible curse of Brahmā and so he had no occasion to mention about it to Dakṣa. 31. Great festivities heightening the pleasure of everyone ensued, O dear one. My son Dakṣa was more delighted than everyone else. He rejoiced. 32-34. Having reached the acme of happiness Kāma thought all miseries were at an end. Dakṣa’s daughter Rati was highly delighted on getting Kāma as her husband. The sweet-voiced Kāma rejoiced with her like the cloud at sunset mingled with sparkling lightning. Thus Kāma took Rati to his chest in his happy delusion like the Yogin his knowledge. Having secured a fine husband, Rati with face shining like the full moon shone like Lakṣmi having secured Hari. Article published on 21 September, 2018

[ Sanskrit text for this chapter is available ] 1. On hearing these words of Brahmā, the excellent sage remembered Śiva with a delighted heart and spoke joyfully. 2. O Brahmā, the fortunate disciple of Viṣṇu, O intelligent one, you have narrated the wonderful divine sports of the moon-crested lord. 3-4. After Kāma had married and gone to his residence when all of you, i.e. you the creator, Dakṣa and the mental sons, had all gone to your respective abodes, where did Sandhyā, the daughter of Brahmā and the mother of the Pitṛs go? 5. What did she do? Who married her? Please tell me all about it and particularly the account related to Sandhyā. 6. On hearing these words of his intelligent son, Brahmā, who knew the real situation, remembered Śiva and said:— 7. O sage, listen to the auspicious story of Sandhyā, on hearing which ladies do always become chaste. 8. That Sandhyā was my daughter mentally created by me formerly. She performed a penance, cast off her body and was reborn as Arundhatī. 9-10. She was born as the intelligent daughter of the excellent sage Medhātithi, performed sacred rites at the bidding of Brahmā, Viṣṇu and Śiva and chose as her husband the noble-souled Vasiṣṭha of praiseworthy rites. She of auspicious countenance became the foremost of chaste ladies and deserved honour and respect from everyone, 11. How did she perform penance? Why and where? How did she cast off her body and become the daughter of Medhātithi? 12. What did the deities Brahmā, Viṣṇu and Śiva command her to do? and how did she choose the noble-souled Vasiṣṭha of praiseworthy rites as her husband? 13. I am eager to hear all these things. O Grand Father, tell me in detail the story of Sandhyā precisely. 14. Formerly on seeing Sandhyā, my daughter, I cherished a love for her, which, being afraid of Śiva, I forsook. 15. Sandhyā’s mind too was shaken on being stirred by Kāma’s arrows. The same had happened with the mind of the noble-souled sages who had so far curbed their minds. 16-17. She had heard the words of Śiva to me couched in mocking terms. She had realised that her mental aberration in regard to the sages was beyond decency. She had seen the attitude of Kāma culminating in the delusion of the sages, frequently. Hence Sandhyā was excessively distressed with respect to her marriage. 18-19. O sage, then I cursed Kāma. Śiva left the place and I too disappeared. Thus her support was lost. So, O excellent sage, Sandhyā became furious. Then, my daughter considered all these things and meditated. 20. Meditating on the recent events, she of great fortitude mused what befitted the situation. 21. Seeing me as a lady in the prime of my youth even at my nativity, my father, prompted by Kāma, cherished a lustful desire for me. 22. The minds of the sages, the mental sons, reputed to be pure in mind, on seeing me became lustful breaking the conventions. 23. My mind too was excessively stirred up by the wicked Kāma, as a result of which, on seeing those sages it too became excessively shaken. 24. Of course Kāma reaped the fruits of his sinful misdeeds, for Brahmā became angry and cursed him in the presence of Śiva. 25. I too shall have to reap the fruits of my sin. I have committed a great sin. I wish to have a means for making amends. 26. Directly perceiving that I too had lustful feelings, the brothers and my father had a similar desire. Hence I am the worst sinner. 27. I too had the unconventional lustful feelings on seeing them, towards my own father and brothers as towards a husband. 28. I shall perform expiatory rites myself for my sin. Following the Vedic injunctions I shall consign myself to the fire. 29. But I shall set up the new limits in the world. No person shall be so lustful at the time of birth. 30. For this purpose I shall perform a severe penance. Then I shall establish the new limits and afterwards I shall abandon this life. 31. No purpose will be served with this body for which love was cherished by my father and brothers. 32. This body cannot be the means for achieving merit, for, it was through this body that lustful feelings were generated in my father and brothers. 33. Thinking thus in her mind, Sandhyā went to the mountain Candrabhāga from which the river Candrabhāgā flows. 34-35. On coming to know that she had gone to the mountain, I, Brahmā, told my son Vasiṣṭha, the omniscient, of purified mind due to penance, who had acquired spiritual knowledge who was seated near me and who had mastered the Vedas and the Vedāṅgas. 36. “O son Vasiṣṭha, approach Sandhyā, my daughter of great fortitude. She is desirous of performing a penance. Initiate her duly in the procedure of that. 37. O great sage, formerly seeing you all and me as her lovers and realising her own lustful feelings she had blushed. 38. Though not expressed and though not personified, your action then is considered by her as her first death. Now she wishes to put an end to her life. 39. Among those who observe limits and conventions she wants to lay down a limitation. The chaste lady has gone to the mountain Candrabhāga for performing the penance. 40. She does not know the procedure of performing a penance. O dear, see that she realises her desire by means of your instructions. 41. O sage, abandon this form of yours. Disguise yourself and approach her to demonstrate the mode of penance. 42. You shall assume another form lest she should be embarrassed as before on seeing your natural form and features”. 43. O Nārada, Vasiṣṭha was thus ordered by me out of pity. The sage too told me “so be it” and approached Sandhyā. 44. Vasiṣṭha saw the celestial lake full of Gaṇas and resembling the Mānasa lake. He saw Sandhyā too on its bank. 45. With her seated on its bank, the lake, full of splendid lotuses, appeared like the sky in the dusk with the moon rising and the stars twinkling. 46. On seeing her there full of noble feelings, the sage eagerly looked at the lake called Bṛhallohita. 47. From the ridges of that big mountain which appeared like a big fort wall, the river Candrabhāgā rose and flowed towards the Southern sea. The sage saw that too. 48. That river breaks the western wing of the mountain Candrabhāga even as Gaṅgā of the mountain Himālaya and flows towards the sea. 49. Seeing Sandhyā on the bank of the lake Bṛhallohita on that mountain Candrabhāga, Vasiṣṭha asked her respectfully. 50. “O good lady, why have you come to this mountain devoid of men? Whose daughter are you? What is it that you intend to do? 51. I wish to know this if it is not a secret. How is it that your face resembling the full moon is expressionless and inactive?” 52-53. On hearing the words of the noble-souled Vasiṣṭha and seeing him blazing like fire, shining like Brahmacarya (Celibacy) personified, Sandhyā bowed to the sage wearing matted hair and spoke to him respectfully. 54. “O fearless (sage), know that the purpose for which I came to this mountain has already been achieved or rather will be achieved by your very sight. 55. O sage, I came to this mountain devoid of men to perform penance. I am the daughter of Brahmā and am known as Sandhyā. 56. If it be proper and not inconvenient for you please instruct me. This is what I expect of you. There is nothing to be kept secret in this. 57. Without knowing the procedure of penance I have come to this penance grove. Due to this worry I am perplexed and my heart trembles”. 58. On hearing her words, Vasiṣṭha, the most excellent among the knowers of Brahman, well-versed in every rite did not ask anything further. 59. After remembering Śiva favourably disposed to the devotees he addressed the lady who had controlled herself and was preparing for the penance. 60. He who is the supreme brilliance, He who is the greatest austerity, He who is the worthiest of worship—let that Śiva be meditated upon. 61. Worship Him who is the most excellent of all Beings, the sole first cause of all the worlds and the principal cause of virtue, wealth, love and salvation. 62. O lady, worship lord Śiva, the lord of all Devas with the following mantra. By that, certainly you will achieve everything. 63. “Oṃ Namaḥ Śaṃkarāya Oṃ” “Oṃ obeisance to Śiva Oṃ.” With this mantra the penance is pervaded. The whole penance begins with silence. I shall explain it. Listen. 64. The ceremonial bath shall be taken silently. The worship of Śiva shall be performed silently. The food taken in shall solely consist of water in the first and second Ṣaṣṭakālas (a period ⅙ of the day=4 hrs.) 65. On the third Ṣaṣṭhakāla you shall observe complete fast [without even taking water]. This shall continue till the conclusion of the penance. The rites shall be performed at the end of each Ṣaṣṭhakāla. 66. This is called the penance of silence. It yields all the benefits of celibate life. O lady, it confers all cherished desires. True, it is certainly true. 67. Thinking thus in your mind, O lady, you meditate on Śiva. If He is pleased He will confer on you all you wish, ere long. 68. Vasiṣṭha then sat and explained to Sandhyā the rites of the penance. The sage then vanished from the scene.

[ Sanskrit text for this chapter is available ] 1. O best of my sons, O intelligent one, listen to the description of the great penance of Sandhyā on hearing which sins are quelled instantly. 2. When Vasiṣṭha went back to his abode after instructing her in the rites of penance, Sandhyā was greatly pleased on learning the procedure of penance. 3. On the bank of the lake Bṛhallohita she began to perform penance after she had put on the dress of a person of blissful mind. 4. She worshipped Śiva with the mantra taught by Vasiṣṭha as the adjunct of penance in the manner explained by him. 5. A period of four Yugas elapsed during which she continued her great penance with mind fixed and duly concentrated on Śiva. 6. Propitiated by her penance Śiva was greatly delighted. He revealed Himself to her within and without as well as in the heaven. 7. Śiva became visible to her in the form in which she was meditating upon him. 8. She rejoiced much on seeing in front of her, the lord Śiva with face beaming with delight, in the same form as she was meditating on. 9. “What shall I say? How shall I eulogise?” in this agitation she closed her eyes with fear. 10. As she remained with eyes shut, Śiva entered her heart and blessed her with divine wisdom, divine speech and divine eyes. 11. She thus acquired divine wisdom, divine eyes and divine speech. Directly pereciving the lord of Durgā she eulogised the lord of the worlds. 12. That which has no specific form, that which can be known through perfect knowledge; that which is neither gross, nor subtle, nor high; that which is to be meditated upon by Yogins within themselves—obeisance be to Thee who art of this sort and the creator of the worlds. 13. I bow to Thee, lord Śiva, whose form is like a road to heaven, beyond the path of darkness, and who art calm, pure, changeless incomprehensible through worldly knowledge, self-illuminated and unaltered. 14. Obeisance to Thee whose form is solitary, pure, luminous, free from illusion, knowledge-cum-bliss, naturally undecaying, eternal bliss, delighted at the outcome of truth and prosperity and productive of glory. 15. Obeisance to Thee whose form can be imagined in the nature of Vidyā (Perfect Knowledge), which is different from insentient things, Sāttvika in will, that which should be meditated on as the form of Ātman, which is the utmost essence and which is the holiest of all sanctifying objects. 16. Obeisance to Thee, the Yogin whose Saguṇa form is pure, lovely, bedecked in jewels, as white and clean as camphor and which holds in its hand the desired boon, fearlessness, the trident and the scalp. 17. Obeisance to Thee whose forms are the sky, the earth, the quarters, the waters, the fire and the Eternal time. 18. Obeisance, obeisance to Śiva of unmanifest form from whom unmanifest primordial nature and Puruṣa issued forth as its effect. 19. Obeisance, obeisance to Thee who createst this universe in the form of Brahmā, who sustainest it in the form of Viṣṇu and who destroyest it in the form of Rudra. 20. Obeisance, obeisance to the cause of causes, to the bestower of divine nectar, wisdom and prosperity; to the best-ower of the prosperity of all other worlds, and the luminous greatest of the great. 21. Obeisance to Thee, Śiva, beyond whose region no other world exists; from whose umbilical region arose the earth, the quarters, the sun, the moon, the cupid, the devas and the ether. 22. Thou art, the greatest supreme soul. Thou art Śiva, the various lores, the pure Brahman, the supreme Brahman and the utmost object of deliberation. 23. How can I adequately eulogise lord Śiva who is inexpressible by words, is incomprehensible to the mind, is the cause of the world and has no beginning, no middle, no end. 24. How can he be described by me, whose forms even Brahmā and other Gods or sages of great austerity cannot describe. 25. O lord, Thou art attributeless. How can Thy attributes be known to me, a mere woman? Even the Gods including Indra and Asuras do not know it. 26. Obeisance to Thee, O Lord Śiva, obeisance to Thee, O personification of penance; O Śiva, lord of the Gods, be pleased, obeisance be to Thee again and again. 2 7. Being thus eulogised and having heard her words Śiva favourably disposed to the devotees became highly pleased. 28-29. Her body originally clad in barks of trees and deer-hide had by this time been completely covered by clusters of matted hair hanging down from the head and her face appeared like a lotus threatened by frost. On seeing her Śiva melted with pity and said to her. 30. O gentle lady, I am delighted by your great penance and this eulogy. O auspiciously intelligent woman, you can choose your boon. 31. Whatever boon seems to be useful to you and is desired by you I shall grant it to you. I am delighted by your rites.” 32. On hearing these words of Śiva who was delighted, Sandhyā was highly pleased and she said after repeated obeisance. 33-34. O Lord Śiva, if I am to be favoured with the boon, if I am considered worthy of receiving a boon, if I am purified of that sin, if the lord is delighted with my penance, let the first boon chosen by me be granted. 35. Let no living being, O lord of the Gods, born in this atmosphere be full of lust at the time of its nativity. 36. This is another boon chosen by me that no other woman shall become so famous in the three worlds as I have become or shall become. 37. No creation of mine shall become lustful or fall anywhere degraded. He who becomes my husband shall be my intimate friend of pure mind. 38. Any person who looks at me with lustful eyes shall lose his manliness and become a eunuch. 39. On hearing the words of that woman who had become freed of sin Śiva who is favourably disposed to His devotees and who was delighted at what she had said, spoke as follows. 40. O lady Sandhyā, listen. Your sin has been reduced to ashes. I have abandoned my anger towards you. By this penance you have become pure. 41. O gentle lady Sandhyā, whatever you have asked I grant you entirely. I am delighted by this excellent penance of yours. 42. (In all living beings) the first stage shall be infancy, the second childhood, the third youth and the fourth stage shall be old age. 43. When the third stage in life is reached, the living beings shall become lustful. In some cases it shall be at the end of the second stage. 44. This new limitation is imposed by me as a result of your penance. No living being shall be lustful at the time of its nativity. 45. You will attain such a pure chastity as will not be attained by any other woman in the three worlds. 46. Excepting your husband whoever looks at you with lustful eyes shall immediately become impotent and weak. 47. Your husband shall be one endowed with great fortune, penance and comely features. He shall live for a period of seven Kalpas along with you. 48. Thus I have granted you all the boons requested by you. I shall tell you another incident that transpired in the previous birth. 49. That you would cast off your body in the fire has been foretold. I shall tell you the means thereof. You will certainly carry it out. 50. Let that be performed by you at the twelve-year-sacrifice of the sage Medhātithi in the blazing sacrificial fire ere long. 51. In the ridge of this mountain, on the banks of this river Candrabhāgā, Medhātithi is performing a great penance in his hermitage. 52. You go there unobserved by the sages. Thanks to my favour, you will become his fire-born daughter. 53. If you have chosen in your mind a desirable bridegroom as your husband, you shall think of him while you consign your body into the fire. 54-55. O Sandhyā, while you were performing severe penance—which had lasted for four yugas—in the earlier part of Tretā Yuga, after the Kṛta Yuga had elapsed, Dakṣa had begotten many chaste daughters who were also duly married. 56. He gave twenty seven of his daughters to the moon in marriage. But the moon had a special liking for only Rohiṇī and he neglected others. 57-59. Hence, the moon was cursed by Dakṣa, the redemption being, when he sees the Ether he would find her there. At that time the Gods had come near you but since you were having your mind fixed in me, the Gods in the company of Brahmā were not seen by you. The river Candrabhāgā arose being created by Brahmā for the redemption of the moon from the curse. It was then that Medhātithi arrived here. 60. There is none equal to him in penance. There has never been such a person, nor will there ever be one. He has now started the sacrifice of Jyotiṣṭoma of many great rites. 61. In that blazing sacrificial fire you shall cast off your body. You are pure now. May your other desires be also fulfilled. 62. O Hermitess, these things have been ordained by me for my own end. O fortunate woman, do as I instruct you. Go to the sacrifice of that sage. Thus after instructing her for her welfare the lord vanished from the scene. Article published on 21 September, 2018

[ Sanskrit text for this chapter is available ] 1. O sage, when Śiva vanished after granting her the boons, Sandhyā too went to the place where Medhātithi was performing sacrifice. 2. She entered the sacrificial hall without being observed by anyone, thanks to Śiva’s favour. She recalled to her memory the brahmin boy who had instructed her in the procedure of penance. 3. O great sage, at the bidding of Brahmā, Vasiṣṭha had assumed the guise of a brahmin boy and instructed her in the rites of penance. 4-5. Meditating on that Brahmacārin, her tutor in the mode of austerities, Sandhyā thought of him as her future husband, and entered the blazing sacrificial fire unobserved by the sages. She was delighted that it was by Śiva’s favour that she could enter the sacrificial fire. 6. Her body itself had become sacrificial offering in that sacrifice. When it was burnt it could not be distinguished from the ordinary Puroḍāśā since it too had the same fragrance. 7. At the bidding of Śiva, the god of fire sent forth her body to the pure zone of the sun. 8. The sun severed her body into two halves and placed the same on his own chariot for the propitiation of the Pitṛs and the Devas. 9-10. O great sage, the upper half of her body became the Prātaḥ Sandhyā (dawn) which is at the beginning or in the middle of a day and night. The lower half of her body became the Sāyaṃsandhyā (dusk) which is in the middle of a day and night. The period is always pleasing to the manes. 11. Before the sunrise, when the day breaks, the period is called Prātaḥsandhyā. It delights the Gods. 12. When the sun has set and assumed the hue of a red lotus, the period of Sāyaṃsandhyā sets in. It is delightful to the manes. 13. Śiva the merciful, created embodied beings with her vital airs, mind and the divine body. 14. At the end of the sacrifice, the sage found his daughter in the sacrificial pit shining lustrously like heated gold. 15. With very great delight the sage took up the daughter, O sage, as though she were a sacrificial article. He bathed her and kept her on his lap. 16. The great sage gave her the name Arundhatī. Surrounded by his disciples he celebrated the event joyously. 17. The word Arundhatī means “one who does not hinder sacred rites in any manner whatsoever”. She acquired this name which later on became well-known in the three worlds. 18. O celestial sage, that sage concluded the sacrifice with great contentment and was delighted at the acquisition of a daughter. He spent his days in the same hermitage along with his disciples, tending the daughter, mercifully. 19. The divine lady grew up in the hermitage, Tāpasāraṇya, on the banks of the river— Candrabhāgā. 20. When she reached her fifth year, the chaste lady sanctified the environs of the Tāpasāraṇya and the river Candrabhāgā, by virtue of her good qualities. 21. Brahmā, Viṣṇu and Śiva got her marriage celebrated with Vasiṣṭha, the son of Brahmā. 22. O sage, great festivities in the marriage ceremony increased happiness. The sages and the Gods were very happy on that account. 23. From the water oozing from the hands of Brahmā, Viṣṇu and Śiva, the seven holy rivers Śiprā and others rose and flowed. 24. O sage, Arundhatī, the daughter of Medhātithi, the greatest of all chaste ladies shone all the more on attaining Vasiṣṭha. 25. O excellent sage, she secured Vasiṣṭha and bore the auspicious sons Śakti etc. 26-27. O excellent sage, I have narrated to you the story of Sandhyā. It is holy, sanctifying, divine and bestower of all benefits. He or she who hears this story accompanied by auspicious rites attains all cherished desires. There is no doubt about it.

[ Sanskrit text for this chapter is available ] 1. After hearing the words of Brahmā, Prajāpati, Nārada became delighted in his mind and spoke these words. 2. O Brahmā, the great disciple of Viṣṇu, endowed with great intellect, you are a blessed devotee of Śiva and a guide to the understanding of the great principle. 3. You have narrated the divine story of Arundhatī and her previous form. It increases our devotion to Śiva. 4. Now, O knower of virtue, please tell me the excellent story of Śiva, that quells all sins and is very excellent bestower of all auspicious benefits. 5. When Kāma was delighted after taking a wife to himself, when Sandhyā had gone to perform penance and when others had also left, what happened? 6. On hearing the words of that sage of magnanimous soul, Brahmā became more pleased and spoke as follows: 7. O great brahmin, Nārada, listen with devotion to the auspicious story of Śiva’s divine sports. You are a blessed devotee of Śiva. 8. O dear one, since I vanished from that place highly distressed by the poisonous words of Śiva, I had been thinking about that alone, since I had been in delusion still. 9. After thinking about it for a long time I began to nurse malicious grudge against Śiva, here again being deluded by Śiva’s Māyā. I shall explain it to you. Listen. 10. Then I went to the place where Dakṣa and others were present. On seeing Kāma in the company of Rati I was a little elated. 11. O Nārada, addressing Dakṣa and the other sons I spoke these words, deluded by Śiva’s illusion. 12. “O Dakṣa, O Marīci and others, my sons, listen to my words. After hearing you shall all find out a remedy for dispelling my distress. 13. Taking into consideration the only fact of harbouring a desire for woman Śiva despised me and you. It is because He is a great Yogin that He reproached us much. 14. Hence I am greatly distressed and I do not get mental peace at all. Such an effort must definitely be made as would make Him take a wife unto Himself. 15. I shall become happy and be free from misery when He takes a wife unto Himself. But on reflection I feel that it is impossible to realise the accomplishment of this desire. 16. Taking into consideration the only fact that I harboured a desire for woman, Śiva rebuked me in the presence of sages. How will He then take a wife unto Himself? 17. Who can be that woman in the three worlds who will ever haunt his mind, make him neglect the path of Yoga and delude him? 18. Even Kāma will not be competent to delude Him. He is a Yogin of great perfection and He does not brook even the name of women. 19. Unless the primordial Being Śiva indulges in sexual sport, the creation would continue to be mediocre, its course being unchecked as the Lord himself has stated. 20. On the earth there may be great Asuras bound by illusion. Some are bound by the illusion of Viṣṇu and others by the illusion of Śiva. 21. In regard to Śiva who has turned away from the world and who is extremely detached, nothing else except the endeavour of Kāma will be effective. There is no doubt about it. 22. After saying this and casting meaningful glances at Dakṣa and other sons, I addressed Kāma and Rati with great pleasure. 23. O Kāma, foremost among my sons, you are the bestower of happiness in every respect. Listen to my words with great attention in the company of your wife, O son of great filial affection. 24. O Kāma, you shine well with this life-companion of yours. She too shines well with you as her husband. 25-26. Just as Viṣṇu with Lakṣmī and Lakṣmī with Viṣṇu, just as the night with the moon and the moon with the night, so you two mutually illuminate each other and tend your matrimonial life. Hence you will be the banner of the universe, nay the banner of the whole cosmos. 27. O dear one, you shall enchant Śiva for the benefit of the universe so that Śiva may be included to take a wife unto Himself. 28-29. In a secluded or in a crowded place, on mountains or in lakes, wherever Śiva goes, you shall follow Him along with your mistress and charm him who has controlled Himself and who is averse to women. Excepting you there is no one to delude Him. 243 30. O Kāma, it is only when Śiva falls in love that you will get redemption from the course. Hence do what is good for you. 31-32. Lord Śiva as a noble Being shall save you only when he falls in love and aspires for a wife. Hence with your wife to help you, strive to captivate Śiva. Earn the laurels of the universe after charming Him. 33. On hearing these words of mine, who am his father and the lord of the universe, Kāma spoke these words to me, the lord of all the worlds. 34. O lord, I shall cause the delusion of Śiva at your bidding; but my prime weapon is a woman. Hence O lord, you shall create a comely maiden. 35. O creator, arrange for the way how Śiva has to be further enchanted after He has been deluded by me. 36. When Kāma put forward this suggestion I, the creator, and the Prajāpati (Dakṣa) considered the matter: “By whom is he to be enamoured?” 37. While I was agitated with this thought, I heaved a deep sigh from which Spring cropped fully bedecked with clusters of flowers. 38. He was like a red lotus. His eyes resembled the full blown lotus. His face shone like the full moon rising at dusk. His nose was well-shapped. 39. His feet were arched like a bow. His hair was dark and curly. He was decorated with two ear-rings. He looked bright as the morning sun. 40. His gait was majestic like that of an elephant in its rut. His arms were long and stout. His shoulders were raised. His neck resembled the conch-shell. His chest was very broad. His face was plump and finely shaped. 41. He was comely in appearance, dark-complexioned and endowed with all characteristic marks. He was very handsome to look at, capable of enchanting everyone and of heightening feelings of love. 42. When spring, the storehouse of flowers, endowed with these features was born, there blew a very fragrant wind. All the trees put forth blossoms. 43. Hundreds of sweet-throated cuckoos cooed the note of Pañcama sweetly. The clean and clear lakes abounded in full-blown lotuses. 44. On seeing such an excellent Being born thus, I, Brahmā ( Hiraṇyagarbha ) spoke these sweet words to Kāma. 45. O God, thus a constant companion for you has come to exist. He too resembles you. He will render favourable service unto you. 46. Just as the wind, the friend of fire, helps it everywhere, so also this spring will always help you. 47. Since he is the final cause for a permanent abode (after marriage) let him be known as Vasanta. His duty is to follow you and to delight all people. 48. Let the Malaya breeze, the elegance of your person, be your constant companion as he remains under your control. 49. The feminine coquettish gestures like the affected indifference in amorous dalliance and the sixty-four fine arts shall be the friends of your wife Rati in the some manner as there are your friends. 50. O Kāma, in the company of Rati and these companions, Vasanta and others, you shall exert yourself in charming Lord Śiva. 51. O dear one, I shall conceive and create that lovely woman who will finally captivate. 52. When Kāma was thus addressed by me (Brahmā), he was delighted and he fell at my feet along with his wife and offered obeisance. 53. He bowed to Dakṣa and paid respects to my mental sons. He then went to the place where Śiva, the supreme Soul had gone.

[ Sanskrit text for this chapter is available ] 1. O great sage, when Kāma went to Śiva ’s abode along with his attendants an adversely surprising incident occurred to which listen please. 2. After going there, the heroic Kāma competent to enchant others spread all his wiles and charmed all living beings. 3. O sage, spring too showed his prowess in order to delude Śiva. All the trees simultaneously bloomed. 4. Kāma and Rati played many a trick. All living beings fell victims of their wiles but not Śiva, the lord of Gaṇas. 5. O sage, the efforts of Kāma who was accompanied by spring were futile. He returned to his residence being cured of his arrogance. 6. O sage, Kāma saluted me, and bereft of arrogance and completely despondent he told me in faltering voice. 7. O Brahmā, Śiva, an expert in Yogic practices cannot be charmed. Neither I nor anyone else has the power to enchant Siva. 8. O Brahmā, different tricks were tried by me and my friends as well as by Rati. All those became futile in regard to Śiva. 9. O Brahmā, listen to the different kinds of efforts undertaken by us in trying to enchant Him and the manner we did them I shall explain, O sage. 10-11. When Śiva was in the state of trance with full control of senses, I tried to agitate him—the three-eyed lord Śiva, through the fragrant cool breeze that blew with force and that usually thrilled everyone. 12. I lifted up my bow and fitted my reputed five arrows. Going round him I tried to enchant him. 13. Even as I entered the zone, the living beings fell into my power but lord Śiva and his Gaṇas were not moved at all. 14. O Brahmā, when Śiva went to the Himālayan ridge, Rati, Spring and I reached the place. 15. Wherever He went whether on Meru Nāgakeśara or Kailāsa, I too went there immediately. 16. Whenever Śiva was out of Samādhi I used to place a pair of Cakravāka birds in front of Him. 17. O Brahmā, those birds exhibited diverse gestures of amorous dalliance with brows and other limbs. 18. Many pairs of deer and birds, playing about in front of the great lord Śiva, indeed exhibited many gestures of love to excite Him. 19. Pairs of peacocks exhibited various gestures of pleasing eagerness with their gambolling tricks at His sides and in front of Him. 20. Never did my arrow find any vulnerable point in him. O lord of the worlds, I tell you the truth. I am incompetent to enthral Him. 21. Spring too did the needful in enchanting Him. O, listen to it, O fortunate Being. I tell you the truth, the truth alone. 22-23. He caused the various kinds of flowers to bloom in the place where Śiva was stationed—flowers such as Campakas, Keśaras, Punnāgas, Ketakas, Mallikās, Kurabakas etc. etc. 24. He made the lakes abounding in full-blown lotuses in the hermitage of Śiva, very fragrant by causing Malaya breezes to blow. 25. He made creepers full of flowers twine round trees as if resting on their laps with great attachment—Seedlings of Dhattūra were scattered to beautify the place. 26. On seeing the trees abounding in beautiful flowers rustling in the fragrant breeze, even the sages became slaves of Kāma, then what about other (ordinary mortals)? 27. In spite of all these, no cause of deflection from steadiness was seen in Śiva who did not evince any sentimental feeling, not even anger towards me. 28 On seeing these and realising His ideal conception I am averse to any further attempt at deluding Śiva. This is my firm opinion that I tell you. 29. When he finally eschews Samādhi we cannot even stand in His presence, within sight. Who can think of charming Him? 30. O Brahmā, who can stand facing Him with eyes blazing like fire and as fearful as flocks of large alligators or a horned animal. 31. On hearing these words of Kāma I, the four-faced lord, though desirous of saying something did not say anything and was agitated with anxious thoughts. 32. On hearing the words of Kāma—“I am incompetent to enchant Śiva”,O sage, I heaved a deep sigh due to extreme sorrow. 33. The gusts of wind generated by my deep sighs were of various forms and very violent. They were tremulous and terrible and appeared to have shaking tongues (of flames). 34. They played on different musical instruments, drums etc. of terrible nature and of loud sound. 35. The groups of beings issuing forth from my deep breaths stood in front of me, Brahmā shouting “Kill!—Cut!” 36. While they were shouting “Kill—Cut”, Kāma heard those words and began to speak to me. 37. O Brahminical sage, on seeing the groups of beings Kāma stopped them and on their presence, said. 38. O Brahmā, O lord of subjects, O initiator of all creations, who are these terrible, awful heroes? 39. O Brahmā what is the work that these will be doing? Tell me. where will they be staying? Please employ them there. 40. O lord of Gods, after employing them in their task and assigning them proper names and places, be pleased to assign me my future course of action. 41. O sage, on hearing the words of Kāma, I, the creator of the universe, spoke to him showing him the task of the Gaṇas. 42. Even as they were born they shouted “Māraya” “Kill”, very frequently. Hence let their names be “ Māras.” 43. These groups of beings will hinder the activities of all creatures, O Kāma, except Your Worship as they are engaged in various avocations of love. 44. O Kāma, their chief occupation will be to follow you. There is no doubt that they will assist you always. 45. Wherever you go for fulfilling your duty, whenever it be, they will invariably follow you and render assistance. 46. They will create confusion in the minds of those who fall as victims to your weapons. They will hinder wise people in the path of knowledge in all possible ways. 47. O excellent sage, on hearing these words of mine, Kāma along with his mistress Rati and his comrade spring delighted a little. 48. The groups of beings too, after hearing this surrounded me and Kāma and stood in their own shape. 49. Then I, Brahmā, spoke to Kāma lovingly—“Do my bidding. Let these beings accompany you. You shall go again to enthral śiva. 50. With full attention you put forth further efforts so that Śiva may suffer delusion and take a wife unto Himself. 51. O celestial sage, on hearing these words, Kāma humbly paid homage to me and considering the gravity of the matter spoke to me again. 52. I have already made sufficient efforts in this matter of enchanting Him. The delusion could not be effected. Nor it is going to take place now. Nor will it ever take place. 53. Acting on your directive after giving it the due honour and after visiting my troops I shall go again with all pomp and show. 54. But I am certain that He will not be deluded. O Brahmā I have fears that He may reduce me to ashes. 55. O great sage, after saying thus Kāma, accompanied by Vasanta and Rati started with his troops to the abode of Śiva, despite the fear lurking in his mind. 56. Kāma employed all his wiles as before. Vasanta too employed various means racking his brain in diverse ways. 57. He used many tactics. His troops too tried their best. But Śiva, the Great Soul, was not afflicted the least. 58. Kāma then returned to my abode. I had great pride in his troops but now distress and discomfit stood facing me. 59. O dear, bowing to me with despair and dejection while standing before me without pride and arrogance, along with his troops and Vasanta, Kāma spoke to me in these words. 60. O Brahmā, more efforts were put by us to enthral Him, but they all went in vain as He was absorbed in deep meditation. 61. There my body was not reduced to ashes because He is merciful. My previous merits too may have been the cause. As for the lord there is no affectation or change in Him. 62. O Brahmā, if you desire that Śiva should take a wife unto Himself, you should employ some means with modesty. This is what I think proper in the circumstances. 63. Saying this, Kāma returned to his abode along with his followers after saluting me and remembering Śiva, the destroyer of arrogance and the favourite of His devotees.

[ Sanskrit text for this chapter is available ] 1. O Brahmā, the fortunate, the dispenser of the fruits of our actions, you are a blessed devotee of Śiva, as your mind is fixed in him. You have narrated to me the good story of Śiva, the great soul. 2. When Kāma returned to his hermitage with Rati and his followers what happened and what steps you took? Please narrate that now. 3. O Nārada listen lovingly to the story of the moon-crested lord, a mere listening to which makes a man free from depravity and decay. 4. When Kāma returned to his abode with Rati and his followers what happened next, you can hear from me in full detail. 5. O sage Nārada, my arrogance was quashed when my desire remained unrealised. And surprise filled my dissatisfied and distressed heart. 6. How will Śiva who is free from depravity, who has conquered himself and who is devoted to Yogic practices take up a wife unto himself? Thinking thus I bewailed a lot. 7. Anxiously thinking all this about, O sage, I became free from haughtiness. I remembered Viṣṇu who is identical with Śiva and who is the cause of my origin. 8. I eulogised Him with auspicious hymns supplemented by statements of my miserable predicament on hearing which the lord appeared before me immediately. 9. The lord Viṣṇu with four arms, lotus-like eyes, holding conch, lotus and mace in his hands and wearing the refulgent yellow robe, dark-complexioned and the beloved of the devotees. 10. On seeing him in that form I eulogised him again with devotion and words choked with tears. I considered him as my sole refuge. 11. On hearing this psalm of prayer, Viṣṇu, the destroyer of the miseries of his devotees, became delighted and spoke to me who sought refuge in him. 12. “O Brahmā of great intellect, you are the blessed creator of the world. Why did you remember me? Why do you laud me? 13. What great misery has befallen you? Tell me now. I shall quell it entirely. You need not entertain any doubt in this respect.” 14. On hearing the words of Viṣṇu I heaved a sigh of relief and raised my face. I spoke to Viṣṇu with due salutations and palms joined in reverence. 15. O lord of Lakṣmī, lord of Gods, please listen to my submission, O bestower of Honour. On hearing it please take pity, remove my misery and bestow happiness on me. 16. O Viṣṇu, I sent Kāma with his followers, Māras, Spring and others in order to fascinate Rudra. 17. They employed various means but in vain. He, the ascetic of equanimity, was not moved at all. 18. On hearing these words of mine Viṣṇu the omniscient who is conversant in the principles of Śiva-cult was surprised and spoke to me thus. 19. O Brahmā, how is it that such an idea entered into your mind? Considering everything sensibly tell me the truth. 20. Dear lord, hear the story. Your magic is very fascinating. The world is attracted by it. Happiness and misery are based on the same. 21. Induced by that I resolved on committing the sin. Please listen. At your bidding I shall narrate it in detail. 22. At the beginning of the creation ten sons were born to me together with a very beautiful daughter originating from my speech. 23. Dharma originated from the heart and Kāma from the various parts of my body. O Viṣṇu, on seeing my daughter I was highly fascinated. 24. I looked at her with a distorted vision since I had been deluded by your Māyā. Immediately Śiva came there and reproached me and my sons too. 25. He rebuked us considering Himself the sole lord, possessed of supreme knowledge and adept in Yogic practices and an enjoyer with full control over all sense-organs. 26. O Viṣṇu, my sorrow is that even after manifesting Himself as my son He reproached me face to face. I have mentioned it to you now. 27. If He were to take a wife unto Himself I shall become happy and forget all my miseries. O Keśava, it is for this purpose that I have sought refuge in you. 28. On hearing these words of mine, Viṣṇu laughed and spoke immediately delighting me, the cause of entire creation. 29. O Brahmā listen to my words in full. It will eradicate your frustration. It will be consistent with what is said in the Vedas and Āgamas and what is in conformity with reality. 30. O Brahmā, how is it that you became so utterly confused in the mind? It is improper for the reciter of the Vedas and the creator of the universe to be so wicked. 31. O slow-witted one, cast-off this sluggishness. Do not indulge in such foolish thoughts hereafter. What is it that the Vedas say by means of their hymns? Think on it with a pure mind. 32. You foolishly think of Rudra, the great lord as your son. O Brahman, though the reciter of the Vedas you have forgotten all true knowledge. 33. Considering Śiva on a par with ordinary Gods you are maliciously disposed towards Him. Your good intents have vanished and evil ones have cropped up. 34. Listen to the first principle that had been narrated of old. Have clean conscience. It is the true Being that is glorified as the cause of all Creation. This is decisive. 35. Śiva is the creator of everything, the sustainer and destroyer. He is greater than the great. He is the supreme Brahman, the greatest lord, the attributeless, the eternal. 36. He cannot be defined. He is not subject to deterioration or decay. He is the supreme soul, without a second, unswerving and endless. He is the cause of dissolution, all-pervasive and great lord. 37. He is all-pervasive, possessed of three guṇas, for the causation of creation, sustenance and dissolution in the name of Brahmā, Viṣṇu and Maheśa but really beyond Rajas, Śattva and Tamas —the three attributes. 38. He is distinct from illusion. He is free from desires. He is the creator of illusion yet uninfluenced by illusion. He is an adept. He is possessed of attributes yet independent of them. He is blissful in Himself. He is free from suspicions and alternatives. 39. He rests and relaxes in His own soul. He is free from the pair of opposites, such as happiness and unhappiness. He is subservient to His devotees in a fine physical body. He is a yogin devoted always to the practice of Yogas. He is guide to the path of Yoga. 40. He is the lord of the worlds and the destroyer of arrogance. He is favourably disposed to the miserable. Such is the lord, our master whom you consider your son! 41. Cast-off all these stupid notions. Seek refuge in Him. Worship Him exclusively. When He is propitiated He will bestow on you all that is auspicious and beneficent. 42. O Brahmā, if a thought surges in your heart that Śiva should take a wife unto Himself, you must perform penance directed to Śiva and think upon Śiva. 43. Meditate upon Śiva with that desire cherished in your heart. If that Goddess is propitiated she will do everything. 44. If Śivā takes an incarnation as a human being in Her attributive aspect, as the daughter of a person in the world, She will definitely become His wife. 45. O Brahmā, command Dakṣa. Let him carry out a penance strenuously with a great devotion to beget her to be given as a wife unto Śiva. 46. O dear, Śivā and Śiva are subservient to their devotees. This must be realised. Both of them being intrinsically the supreme Brahman can readily assume attributive form out of their own free will. 47. After saying so, the lord of Lakṣmī thought upon his lord Śiva. Thanks to His favour, he received the real knowledge and spoke to me again. 48. O Brahmā remember the words spoken by Śiva formerly when requested, due to His own will, by us at the time of our nativity. 49. Everything has been forgotten by you. Blessed indeed is the great illusion of Śiva which deludes everything. It is incomprehensible to all except Śiva. 50-51. When Śiva devoid of attributes became, out of His own accord, full of attributes, He created me first and then you with His own power in the course of His divine sport. The lord Śiva assigned to you the work of creation. O Brahman, the imperishable Śiva, the cause of creation, entrusted me with the task of sustaining it. 52-53. Then we requested Him “O Śiva, the lord of all, be pleased to take an incarnation with all your attributes.” Thus requested He laughed and spoke sympathetically, with his eyes raised to Heaven. Verily He is an adept in divine sports. 54. O Viṣṇu, a form of mine like this shall be manifested through my limbs and shall be glorified as Rudra in the world. 55. He is my full form and perfect manifestation. He is worthy of being worshipped by both of you. He shall fulfil your desires entirely. He is the cause of dissolution, the presiding deity of attributes, the practitioner of perfect Yoga without anyone to exceed. 56. All the three deities are my forms. But Śiva is particularly my full manifestation O sons, Śivā’s forms too shall be three. 57. The form Lakṣmī is Viṣṇu’s wife; Brahmā’s wife is Sarasvatī. The perfect form Satī shall become Rudra’s wife. 58. After saying this, the great lord blessed us and vanished. We bent our heads and joined our palms in reverence and returned to our respective abodes. Engaged in our own tasks we were very happy. 59. In due course we secured our wives. Śiva incarnated as Rudra at Kailāsa, His residence. 60. O lord of subjects, Śivā too shall incarnate as Satī. An effort shall be made for Her future incarnation. 61. After saying this, Viṣṇu blessed me and vanished. I rejoiced much and my jealousy disappeared altogether.

[ Sanskrit text for this chapter is available ] 1. O Brahmā, dear, of great intellect, please tell me, O most eloquent one. When Viṣṇu went away what happened? O what did you do? 2. O Brahmin, best of my sons, listen attentively to what I did when the lord Viṣṇu went away. 3. I began a continuous laudatory prayer of the Goddess Durgā, the beloved of Śiva, the creator of the universe, of the nature of Vidyā and Avidyā and identical with the pure supreme Brahman. 4. I salute the Goddess who is omnipresent, eternal, for whom there is no support, who is never distressed, who is the mother of the three deities, who is the grossest of the gross and yet has no form. 5. O Goddess of the devas, you are Perfect knowledge, Supreme Bliss, identical with the supreme Soul. Be pleased. Grant me the fulfilment of my task. Obeisance to you. 6. O celestial sage, on being thus lauded Caṇḍikā, the mystic slumber, appeared before me. 7. Her complexion had the glossy hue of collyrium. She had comely features. She had four divine arms. She was seated on a lion. She showed the mystic gesture of granting boons by one of her hands, and pearls adorned her dishevelled hair. 8. Her face shone like the autumnal moon, the crescent moon bedecked her forehead. She had three eyes, looked beautiful and the nails of her lotus-like feet glistened. 9. O sage, seeing her who was Śiva’s Energy herself, directly in front of me, my lofty shoulders bent down with devotion and I eulogised her after due obeisance. 10. Obeisance, obeisence, to Thee, who art in the form of Pravṛtti (Action) and Nivṛtti (Abstinence); who art in the form of creation and sustenance of the universe. Thou art the eternal Energy of the movable and the immovable beings capable of enchanting everyone. 11. Thou hast manifested thyself as Śrī, a garland round Keśava ’s form, who in the form of Earth holdest everything within, who art of yore the great Goddess causing creation and the destruction of the three worlds and art beyond the three Guṇas. 12. Thou art present in everything even in the essential atom and who art charmingly honoured by Yogins; who art perceivable in the hearts of the Yogins purified by restraints, as well as in the path of their meditation. 13. Thou art the Vidyā of diverse sorts. Thou art endowed with illumination, purity and detachment. Thou assumest Kūṭastha (perpetually immovable), Avyakta (unmanifest) and Ananta (infinite) form and Thou art the eternal time holding all the worlds. 14. O Śivā, Thou art the prime cause of the three Guṇas and art still beyond them. But in conjunction with the Guṇas, Thou certainly infusest the seed of change in every matter. 15. Thou art the fourth to the three Guṇas viz. Sattva, Rajas and Tamas; but devoid of their depravity though these originate from Thee; Thou createst, protectest and devourest the whole universe within and without having three Guṇas as its only cause. 16. I pay my homage to Thee, O Śiva’s consort, for the eternal welfare of the universe. O seed of all the worlds, Thou art knowable as well as knowledge Thyself. 17. On hearing these words of mine uttered like the words of ordinary people, Kālī, the conceiver of the worlds, told me, the creator of the worlds, in words full of love. 18. O Brahman, why was I lauded by you? If you have been slighted by any one, please mention it quickly to me. 19. When I have personally appeared, the realisation of your desires is certain. Hence let me know your desires. I shall certainly fulfil them. 20. O Goddess, be pleased with me and listen. O omniscient Goddess, I speak out my mind only since you have commanded me thus. 21. O Goddess of devas, Śiva the Yogin, who is your husband and who as Rudra manifested Himself formerly through my forehead has now occupied Kailāsa. 22. The lord of Goblins is performing penance all alone. Since He does not desire a wife He is without a wife. He is free from mental aberrations. 23. O Satī, fascinate Him lest He should cast His glance on another lady. Excepting you none will be able to capture His mind. 24. Hence, you alone should fascinate Śiva through your beauty. O Śivā, being born as Dakṣa ’s daughter you should become Rudra’s wife. 25. Just as assuming the physical form of Lakṣmī you delight Viṣṇu, so act similarly to Rudra for the benefit of the universe. 26. The bull-emblemed deity rebuked me merely for my feelings of love for a woman. How can He take a wife unto Himself, O Goddess, on His own accord? 27. Śiva is the cause of this universe in the beginning, middle and end. If He remains detached and refuses to take a wife, how can auspicious creation come into being? 28. This thought has tormented me. It was not conducive to any benefit to seek another shelter. So I request you for the benefit of the universe to accomplish the undertaking. 29. O mother of the universe, Viṣṇu is not competent to enthral Him, nor Lakṣmī, nor Kāma, nor I; in fact no one other than you. 30. Hence be born as Dakṣa’s daughter, the great Goddess of celestial beauty. Inspired by my devotion, be pleased to become His wife and fascinate the lord who at present is detached from the world. 31. O Goddess of devas, Dakṣa is performing a penance on the north of the milky ocean* with his mind controlled and directed towards you. He is steady in performing the rite. 32. On hearing my words Śivā began to reflect then. The mother of the universe, surprised in her mind, spoke these words. 33. O this is an extremely wonderful thing. He is the reciter of the Vedas and the creator of the universe. He is endowed with great knowledge. Yet what is this that He says? 34. A great delusion has beset His mind that makes him unhappy. That is why he desires to cause the fascination of Śiva who is free from mental aberration. 35. This Brahmā desires the favour of power from me to enchant Śiva. What does he gain thereby? The great lord is free from delusion and mental aberrations. 36. Always subservient to his bidding, I am a mere slave of Śiva, the supreme Brahman, the attributeless God who is free from depravity. 37. Śiva who is Parabrahman has become Rudra in a perfect and full-fledged incarnation and manifestation. It is to lift up His devotees that the independant lord has manifested like this. 38. Since He is the lord Viṣṇu and Brahmā, He can never be inferior to Śiva. He is respectfully adhering to Yoga practice. He is the lord of illusion but is not absorbed in it. He is the greatest of the great. 39. This Brahmā considers Him his son and on a par with ordinary devas. Hence, deluded by ignorance, he desires to delude Him. 40. If I do not grant him the boon, the convention established in the Vedas would be violated. Then what shall I do to prevent the great lord being angry with me. 41. After pondering thus Śivā thought of Śiva. After getting the permission of Śiva, she said to me:— 42. O Brahmā, what you said is entirely true. There is no other lady to fascinate Śiva. 43. A great truth has been pointed out by you that if Śiva does not take a wife unto Himself, the creation cannot continue long. 44. I too had been endeavouring to enchant this great lord. After your request my efforts shall be redoubled. 45. I shall so endeavour that Śiva should take a wife unto Himself, being thus deluded Himself, O Brahmā. 46. I shall take up the body of Satī and be subservient to Him even as Lakṣmī the Goddess of Fortune is the beloved of Viṣṇu. 47. O Brahmā thanks to His own favour I shall so endeavour as to make Him subservient to me always. 48. O Brahmā, being born of Dakṣa’s wife in the from of Satī, I shall duly honour Śiva with my sports. 49. Just as ordinary mortals on the earth are subservient to their women-folk so also Śiva shall be subservient to a woman due to my ardent devotion. 50. After addressing me thus, Śiva, the mother of the universe, vanished from the scene even as I was watching her. 51. When she had vanished, I, the grandfather of the worlds, went to my sons and narrated to them everything.

[ Sanskrit text for this chapter is available ] 1. O Brahmā, the sinless and the intelligent one, you have splendidly narrated the story of Śivā and Śiva. My life has been sanctified. This is conducive to my benefit. 2. Now please tell me, what the boon was that Dakṣa, with steady sacred rites and austere penance, secured from the Goddess, and how she became Dakṣa’s daughter. 3. O Nārada, listen. You are blessed. You are revered by all sages with devotion. Hear how with good sacred rites, Dakṣa performed penance and secured boons. 4. At my bidding, the intelligent Dakṣa the great chief controlled his mind and went to worship the Goddess, the mother of the universe, with that cherished desire. 5. He went to the northern shore of the ocean of milk and began to perform the penance, keeping the mother of the universe in his heart. He wished to see the Goddess in person. 6. For three thousand divine years he performed the penance with good sacred rites, controlling his mind and keeping himself pure. 7. For some years, he sustained himself on taking in only air, abstaining from food, for some years taking only water and for some years taking only leaves as food. Thus he spent the time meditating upon the Goddess in cosmic form. 8. He was intensively devoted to the meditation of the Goddess. He was engaged in the penance for a long time. With sacred rites and various restraints he worshipped the Goddess. 9. O excellent sage, then Śivā appeared in person to Dakṣa who maintained all restraints, Yama etc. and worshipped the mother of the universe. 10. On seeing the mother of the universe cosmic in form, Dakṣa the lord of the subjects considered himself well rewarded. 11-12. With various sorts of prayer he eulogised and bowed to the Goddess mother of the universe, Kālikā seated on a lion, dark-complexioned, with four arms and beautiful face, the bestower of the boon, the abode of safety, holding a blue lotus and the sword in her hands, comely with reddish eyes and with beautiful dishevelled hair. 13. Obeisance to Thee, O great Goddess, mother of the universe, wielding the great illusion, the ruler of the universe. It is with great favour that Thou showed Thy own body to me. 14. Be pleased, O primordial Goddess, be pleased, O Goddess in the form of Śiva; be pleased, O bestower of boons to the devotees; obeisance be to Thee, O wielder of illusion over the universe. 15. O sage, thus eulogised by Dakṣa of purified soul, the Goddess spoke to Dakṣa, although she knew what his desire was. 16. O Dakṣa I am very much delighted by your great devotion. Choose a boon according to your desire. There is nothing which shall not be granted to you. 17. On hearing the words of the mother of the universe, Dakṣa Prajāpati was very happy and he said to Śivā after bowing to her frequently. 18. O wielder of great illusion, O mother of the universe, if you wish to grant me any boon please listen to my words with pleasure. Be pleased to fulfil my desire. 19. My lord and master Śiva has manifested Himself as Brahmā’s son in the name of Rudra. He is the perfect and full-fledged incarnation of the supreme soul. 20. You have not so far incarnated. Who will be His wife? Hence O Śivā, take an incarnation on the Earth and fascinate the great lord. 21. Excepting you, no other lady will ever be competent to enthral Him. Hence be born as my daughter and become Śiva’s consort. 22. Exhibiting your divine sports as this, O Goddess, you be the enchantress of Śiva, this is the only boon I crave of you. I speak out the truth to you. 23. This fulfils my own interests. Indeed it fulfils the interests of all the worlds as well as those of Brahmā, Viṣṇu and Śiva. Hence I have been induced by Brahmā in this direction. 24. On hearing these words of Dakṣa the mother of the universe replied smilingly after thinking on Śiva. 25. Dear one, O Dakṣa Prajāpati, listen to my weighty words. I tell you the truth. I am much delighted by your devotion. I shall bestow everything. 26. Subservient to your devotion, O Dakṣa, I, the great Goddess, shall be born of your wife as your daughter. There is no doubt in this. 27. O sinless one, I shall perform a penance strenuously and shall become Śiva’s wife, after I have secured a boon from Him to that effect. 28. Otherwise there is no chance of the fulfilment of the object. The lord is free from all aberrations. He is the full incarnation of Sadāśiva, worthy of being served by Brahmā and Viṣṇu. 29. I am His slave for ever, His beloved in every birth (incarnation). Śiva who manifests Himself in many forms is indeed my master. 30. It was by His favour that He manifested through the eyebrows of Brahmā. I too shall incarnate by His favour and at His bidding. 31. O dear one, go back to your residence. I have known my mission. Born as your daughter, ere long I shall be Śiva’s wife. 32. Having spoken these splendid words, She sought and obtained Śiva’s permission through mental communion. While thinking on Śiva’s lotus-like feet, the Goddess spoke as follows:— 33. But O Prajāpati, you have to take a vow. It is a precondition. I shall tell you. It is true, never false, please understand. 34. If in future you were to be less respectful to me I will cast off my body. I shall withdraw myself to my soul or take to another form. It is true. 35. O Dakṣa, this boon has been granted to you. At every creation I shall be born as your daughter and become the beloved of Śiva. 36. After speaking thus to Dakṣa the chief Prajāpati, the great Goddess immediately vanished even as Dakṣa was watching. 37. When she had vanished, Dakṣa returned to his hermitage. He rejoiced because he knew that the great Goddess would become his daughter.

[ Sanskrit text for this chapter is available ] 1. O Brahmā of great intelligence, O eloquent one, please tell us what happened after Dakṣa went home with great delight? 2. Dakṣa Prajāpati returned with pleasure to his hermitage and began mental creations at my bidding. 3. On seeing the creation, not increasing in size, Dakṣa Prajāpati informed me his father, Brahmā. 4. O Brahmā, lord of subjects, these subjects are not flourishing. They are conceived by me but they remain stationary. 5. O lord of subjects what shall I do? How can they flourish themselves? Please instruct me in the means thereof. I shall certainly create subjects. 6. O Dakṣa Prajāpati, listen to my weighty words and carry out the direction. Śiva will bless you with welfare. 7. O lord of subjects, let Asiknī, the beautiful daughter of Pañcajana, the lord of five tribes, be taken by you as your consort. 8. Indulging in sexual intercourse you can create subjects many in number in a beautiful woman like her. 9. Then, in order to procreate subjects by way of coitus he married the daughter of Vīraṇa at my bidding. 10. Then in his wife Vīriṇī, Dakṣa Prajāpati begot sons named Haryaśvas. 11. O sage, all those sons were devoted to their father and followed the Vedic path. They did not have separate virtues and practices. 12. Advised by their father, O dear one, the sons of Dakṣa went in the western direction for penance in order to create subjects (progeny). 13. There they came to the holy lake Nārāyaṇa where the celestial Sindhu has its confluence with the ocean. 14. On touching the holy water, their intellect was sharpened. The Dharma of holy ascetics eradicated all their impurities. 15. For making progenies flourish, the excellent sons of Dakṣa, fettered by the command of their father began to perform Tapas with steady resolve. 16. O Nārada, you came to know that they were performing penance for the sake of creation. You realised the intention of Viṣṇu and went there. 17. “O Haryaśvas, sons of Dakṣa, how is it that you have begun your attempts at creation without seeing the end of the earth?” So you asked them with respect. 18. They heard what you said eagerly. With their minds fixed on creation they deliberated on the proposal. 19. How can a person begin the work of creation putting faith in the Guṇas alone if he does not know the command of the father of Sacred Texts (which implies) turning back? 20. Having made up their minds unanimously, the intelligent sons bowed to you and circumambulated. They then proceeded ahead on a path never to turn back. 21. O sage Nārada, with your mind fixed on Śiva, and desirous of carrying out His orders you went to various worlds without any mental aberration. 22. When much time elapsed, my son Prajāpati heard that the extinction of his sons was due to Nārada and became distressed. 23. He frequently mused like this—“A multitude of sons brings only disaster”. Dakṣa who was deluded by Śiva’s illusion bewailed thus in many ways. 24. I went over to him and consoled my son Dakṣa out of love and reminded him that fate is all powerful. I pointed out the way to calmness. 25. On being consoled by me, Dakṣa begot a thousand sons named Sabalāśvas in the daughter of Pañcajana. 26. At the bidding of their father, they too reached the place where their elder brothers, the Siddhas, had gone with the same steady resolve in the creation of subjects. 27. At the very touch of waters of the Nārāyaṇa lake they too had their sins quelled and became purified. They performed penance, strenuously repeating many mantras and performing sacred rites. 28. O Nārada, you came to know that they too were attempting the creation of subjects and you told them as before, mindful of the way of Śiva. 29. O sage, of beneficient sight, you showed, them the path followed by their brothers. You went upto heaven and the sons of Dakṣa went the way of their brothers. 30. At the very same time, my son Dakṣa Prajāpati saw many an ill omen. He was disagreeably surprised and felt distressed. 31. As before, Dakṣa heard that the disappearance of his sons was brought about by you. He bewailed a lot. He was stunned, grief-stricken at the loss of his sons. 32. Dakṣa was furious. He called you a wicked fellow. Fate caused you to go there at the psychological moment in the guise of one who wanted to bless him. 33. The grief-stricken Dakṣa approached you with his lips throbbing with fury, taunted you and reproached you saying “Fie, Fie” and spoke to you. 34. O foremost among the base, disguised in the garb of a saint, what is it that you have done to those good people—my sons? To those engaged in good actions the accursed path of a mendicant has been pointed out by you. 35. Ruthless rogue that you are, even when they were not free from the three debts you put obstacles in the path of their progress both here as well as hereafter. 36. He who renounces the world desiring salvation, without repaying the three debts and departs from the house forsaking his parents surely courts downfall. 37. You are unkind, shameless, distorter of the tender intellect of children, and a destroyer of fame. Why do you, a foolish fellow, move about among the attendants of Viṣṇu in vain? 38. Frequently you have committed offences against me, O basest of the base. Hence roaming ever in the worlds your feet will never be steady anywhere. 39-40. Grief-stricken Dakṣa cursed you thus, you who are honoured by saints. It was Śiva’s power of delusion that prevented him from understanding the will of Īśvara. Without your mind being affected the least, you accepted the curse. All saintly Brahminical saints forbear thus.

[ Sanskrit text for this chapter is available ] 1. In the mean time, O celestial sage I, the grandfather of the worlds, came there, on hearing the incident. 2. I consoled Dakṣa as before. Clever that I was I made him friendly with you. 3. O best of sages, I consoled you—my own son, beloved of the Devas, and taking you with love effected conciliation. 4. Then Dakṣa, consoled by me, begot of his wife sixty comely daughters. 5. Without any lassitude he performed their marriages with Dharma and others. O excellent sage, listen to that with pleasure. 6. Dakṣa gave ten of his daughters duly in marriage to Dharma, thirteen to Kaśyapa the sage, and twenty seven to the moon. 7-8. He gave two daughters each to Bhṛgu, Aṅgiras and Kṛśāśva. The other daughters were given to Tārkṣya. The sons and grandsons and descendants of these filled the three worlds. A detailed narration is not attempted here. 9. Some say that Śivā was the eldest of his daughters, some say that she was the middle and some say that she was the youngest. All the three opinions are correct in different Kalpas. 10. After the birth of his daughter, Dakṣa Prajāpati and his wife meditated on the mother of the universe with pleasure. 11. Then he lovingly eulogised her with words choked at the throat and repeatedly paid respects to her humbly joining the palms in reverence. 12. The Goddess, who was highly delighted, thought within himself. “I shall incarnate in Vīriṇī in order to keep my word”. 13. O excellent sage, then the mother of the universe spoke to Dakṣa in mind. Then Dakṣa shone forth splendidly. 14. In an auspicious hour he deposited his semen in his wife. Thus full of compassion, Śivā began to reside in the womb of Dakṣa’s consort. 15. All the characteristic signs of pregnancy appeared in her. 16. Dear one, thanks to the power of the presence of Śivā, Vīriṇī had an auspicious appearance and shone all the more with mental pleasure. 17. As befitting the loftiness of his mind, customs and manners current in his family and the injunctions of the Vedas, Dakṣa performed the rites of Puṃsavana etc. out of affection. 18. Great festivities accompanied those rites. Dakṣa presented liberal sums of money to the brahmins. 19. On coming to know that the Goddess had come to the womb of Vīriṇī, Viṣṇu and other Devas became very gay. 20. They all approached her and paid frequent respects to the benefactress of the worlds, eulogising the mother of the universe. 21. Delighted in their hearts they praised Dakṣa and Vīriṇī in various ways and went to their respective abodes. 22-23. O Nārada, nine months had passed with due observance of worldly conventions. In the tenth month, in an auspicious happy hour, when the moon, the stars and the planets were favourably disposed, Śivā suddenly appeared, O sage, in front of her mother. 24. As soon as she was born, Dakṣa was highly pleased. On seeing her extremely brilliant he was convinced that she was the Goddess Śivā herself. 25. O excellent sage, when she was born there was a gentle shower from the clouds accompanied by that of flowers. The quarters became tranquil immediately. 26. The devas gathered in the sky and played on musical instruments; sacrificial fires kindled calmly; everything indicated auspiciousness. 27. On seeing the mother of the universe born of Vīriṇī, Dakṣa joined his palms in reverence, paid respects to her and eulogised her. 28. O Goddess, the eternal mother of the universe, obeisance to Thee. O great Goddess, the Truthful and truth-featured, be pleased. 29. I bow to Thee, the bestower of benefits, Thee who art auspicious, calm, great illusion, mystic slumber and identical with the universe. 30. I bow to Thee, the great mother of the universe, the great Goddess, by whom formerly Brahmā had been directed to create the worlds which he carried out. 31. I bow to Thee, great support of the universe, the great Goddess, by whom formerly Viṣṇu had been directed to sustain the universe which he has been doing always. 32. I bow to Thee the great mother of the universe, the great Goddess, by whom formerly Rudra had been directed to annihilate the universe which he has been doing always. 33. I bow to Thee, Śivā, of Rājasika Sāttvika, and Tāmasika forms, performing every thing always, and the Goddess mother of the three deities. 34. O Goddess, enjoyment of worldly pleasures and salvation are always within the reach of that person who meditates on thee in the form of Vidyā and Avidyā, every day. 35. O Goddess, he who directly perceives Thee, the sanctifying deity, will certainly attain salvation with the discrimination of Vidyā and Avidyā. 36. O mother of the universe, those who eulogise Thee with the names of Bhavānī, Ambikā, Jaganmāyā and Durgā will have everything. 37. Śivā, the mother of the universe, eulogised by Dakṣa the intelligent, said to Dakṣa without making it heard by her mother. 38. Śivā, the great Goddess and the source of future creation, made everyone deluded and said in such a manner that Dakṣa heard the truth and not anyone else. 39. O Prajāpati, I had been propitiated formerly for becoming your daughter. Your wish has been fulfilled now. You can carry on your activities of penance. 40. Having spoken thus to Dakṣa, the Goddess assumed infancy through her illusory power and began to cry near her mother. 41. On heaving the cry, the woman spoke in agitation. The servant-maids too became pleasantly agitated. 42. On seeing the comely form of Asiknī ’s daughter, the women rejoiced. The citizens raised shouts of Victory then. 43. There were great festivities with songs and musical instruments. On seeing the unearthly face of their daughter the pleasure of Dakṣa and Asiknī knew no bounds. 44. Dakṣa duly performed all the conventional ceremonies and the rites of the Vedas. He gave various gifts to the brahmins and money to others. 45. Songs and dances were performed everywhere in a befitting manner. Musical instruments played auspicious songs repeatedly. 46. Hari and other Gods came with their attendants, along with the sages and joined the festivities. 47. On seeing the daughter of Dakṣa, the Goddess mother of the universe, they bowed and eulogised her with auspicious hymns. 48. In their great delight they shouted cries of victory. They praised Dakṣa and Vīriṇī in particular. 49. Then at their bidding, the delighted Dakṣa named her Umā since she inherited good qualities and was greatly admired. 50. Her other names in the world were assigned afterwards. They are auspicious and quell miseries in particular. 51. With palms joined in reverence Dakṣa bowed to Hari, me, devas and sages. He eulogised and worshipped all. 52. Then Viṣṇu and others praised Dakṣa and in joyous mood returned to their respective abodes remembering Śiva accompanied by Śivā. 53. Consecrating the daughter in a befitting manner, the mother fed her with fresh milk in the usual manner of feeding infants. 54. Duly nurtured by Vīriṇī and the noble-souled Dakṣa, she flourished every day like the digit of the moon in the bright half of a month. 55. O excellent brahmin, even in her infancy, the good qualities entered her like all the beautiful digits entering the moon. 56. While she was engaged in various sports in the midst of her girl friends, she used to draw pictures of Śiva everyday. 57. Whenever she sang sweet songs as is usual in childhood, she remembered Sthāṇu, Rudra, the suppressor of Kāma. 58. The Couple (Dakṣa and his wife) found her unrivalled mercy increase, even as she had been a great devotee in childhood itself. 59. Endowed with qualities of childhood and making her own residence flourish she delighted her parents for ever.

[ Sanskrit text for this chapter is available ] 1. O sage, once I saw Satī standing near her father along with you. She is, as it were, the essence of the three worlds. 2. When she saw both of us honoured and bowed to by her father, Satī following the conventions of the world, saluted us with joy and reverence. 3. At the end of obeisance, O Nārada, you and I sat in the fine seat provided by Dakṣa. When she humbly bowed again, I spoke to her. 4. O Satī, secure, as your husband, the lord of the universe, (the omniscient Śiva ) who desires only you and whom you too desire. 5. O auspicious lady, you shall secure, as your husband, the person who has not taken, does not take, and will not be taking another wife. He will be unlike others. 6. O Nārada, after saying this to Satī we stayed in Dakṣa’s abode for a long time. We were bidden farewell by him and we went to our respective places. 7. On hearing that, Dakṣa became delighted and free from all worries. Thinking that she was a great Goddess, he took her with him. 8. Thus with various charming girlish sports the Goddess who is favourably disposed to her devotees and who had assumed human form out of her own will passed the state of girlhood. 9. After passing her girlhood and reaching the state of early youth she attained beauty in every limb which blazed forth brilliantly. 10. Dakṣa, the lord of worlds, on seeing her blooming in the proper age thought within—“How shall I give my daughter to Śiva?” 11. She too desired to attain Śiva. Her desire grew every day. After knowing her father’s idea, she approached her mother. 12. Satī, the great Goddess of wide intellect, sought the permission of her mother to perform the penance with Śiva as the goal, for the happiness of her mother Vīriṇī. 13. Firmly resolved in her desire to secure Śiva as her husband, she propitiated him in her own house with the permission of her mother. 14. In the month of Āśvina, (September-October), on Nandā Tithis (i.e. first, sixth and eleventh days of lunar fortnight) she worshipped Śiva with great devotion, offering cooked rice with jaggery and salt. She spent a month like that. 15. On the Caturdaśī (14th day) of the month of Kārttika (October-November), she worshipped and meditated on Lord Śiva, offering sweet pies and puddings. 16. On the eighth day in the dark half of Mārgaśīrṣa (November-December), Satī worshipped Śiva with cooked barley and gingelly seeds and spent the other days (in devotion). 17. On the seventh day in the bright half of Pauṣa (December-January) Satī spent the night in keeping awake and worshipped Śiva in the morning with cooked rice and Kṛśara (jaggery mixed with gingelly seeds). 18. She kept awake in the full-moon night of Māgha (January-February) and worshipped Śiva on the banks of the river wearing wet clothes. 19. On the fourteenth day of the dark half of Phālguna (February-March), she kept awake in the night and performed special worship of Śiva with Bilva fruits and leaves in every period of three hours. 20. On the Caturdaśī day of the bright half of Caitra (March-April) she worshipped Śiva with Palāśa and Damana flowers day and night. She spent (the rest of) the month remembering Him. 21. After worshipping Him with cooked barley and gingelly seeds on the third day of the bright half of Māgha (January-February), she spent the month on the products of milk obtained from a cow. 22. After worshipping Him with the offerings of cloths and Bṛhatī flowers on the full-moon night of Jyeṣṭha (May-June) she spent the whole month observing fast. 23. On the Caturdaśī day in the bright half of Āṣāḍha (June-July) wearing a black cloth, she worshipped Rudra with Bṛhatī flowers. 24. On the eighth and fourteenth days in the bright half of Śrāvaṇa (July-August), she worshipped Śiva with holy sacred threads and cloths. 25. After worshipping Śiva with various fruits and flowers on the thirteenth day in the dark half of Bhādra (August-September) she took only water on the fourteenth day. 26. Keeping strict control over her diet and repeating various mantras she worshipped Śiva with different fruits, flowers and leaves fresh and readily available. 27. The Goddess Satī who had assumed human form out of her will, became firmly devoted to the worship of Śiva on every day and month. 28. Concluding all the sacred rites of Nandā, Satī began to meditate on Śiva with concentrated devotion. She was steady and she never thought of any one else. 29. In the meantime, O sage, devas and sages with Viṣṇu and me at their head came to see the penance of Satī. 30. On arrival, Satī was seen by the devas as an achievement in embodied form or as success incarnate. She was completely engrossed in meditating on Śiva. She had reached the stage of the enlightened seers. 31. With palms joined in reverence, the devas paid respects to Satī joyfully. The sages bent down their shoulders in respect. Viṣṇu and others became delighted. 32. Viṣṇu and others and the celestial sages joyously praised Satī’s penance. They were even surprised at that. 33. Bowing again to the Goddess, the sages and devas went immediately to Kailāsa, the great mountain dear to Śiva. 34. The lord Viṣṇu approached Śiva with great joy, accompanied by Lakṣmī and I too along with Śāvitrī, the Goddess of speech. 35. On arrival there, after paying respects to the lord with great excitement we lauded Him with various hymns with palms joined in reverence. 36. Obeisance to Thee, O lord, from whom the mobile and the immobile beings have originated. Obeisance to the great Puruṣa, Maheśa, the supreme Īśa and the great Ātman. 37. Obeisance to the primordial seed of every one, the Cidrūpa (one possessed of the form of consciousness), the Puruṣa beyond Prakṛti. 38. Obeisance to Thee who createst this world, by whom this is illuminated, from whom this originated, by whom this is sustained, to whom this belongs and by whom everything is kept under control. 39. We bow to that self-born deity who is beyond this and everything that is great, who is the undepraved great lord, who sees these within Himself. 40. We have sought refuge at His feet who is the supreme Brahman, who is the soul of everyone, who is the greatest witness with unbarred vision and who assumes various forms. 41. Obeisance to Him whose region is not known by devas, sages or Siddhas. How then can other creatures realise it or express it? 42. He is our goal supreme, seeking to see whose region great saints free from attachment perform unmutilated vow of Release. 43. Thou hast no change like death, birth etc. that yields misery, yet by means of āyā thou assumest all these. 44. Obeisance to Thee who art the great Īśa and the performer of miracles. Obeisance to Brahman, the great soul who is far removed from words. 45. Obeisance to the formless Being of immense form, the great, of unlimited power, the lord of the three worlds, the witness of all and all-pervasive. 46. Obeisance to the light of Ātman, richly endowed with the happiness of liberation, of the form of knowledge. Obeisance to Thee, the all-pervasive Lord. 47. Obeisance to the lord of salvation who is accessible only through the cessation of worldly activities. Obeisance to Thee the great Puruṣa, the great lord, the bestower of all. 48. Obeisance to conscious principle in the corporal frame, identical with Ātman, the cause of all perception. 49. Obeisance to the original Prakṛti, the great presiding deity of everything. Obeisance to Thee the great Puruṣa, the great lord, the bestower of all. 50. Obeisance to Thee, the three-eyed, the five-faced and the ever-luminous. Obeisance to Thee who hast no cause and who seest all the qualities of the sense-organs. 51. Obeisance, obeisance to Thee, the cause of the three worlds and salvation. Obeisance to the quick bestower of liberation, and deliverer of those who seek refuge. 52. Obeisance to Thee, the ocean of the knowledge of Vedic texts. Obeisance to Thee, the great lord and the ultimate goal of devotees and possessed of three attributes. 53. Obeisance to Thee, O great lord whose fiery heat of knowledge is latent in the sacrificial churning rod for the production of fire of three attributes. Obeisance to Thee whose form is beyond the reach of fools and who livest for ever in the heart of the wise. 54. Obeisance to the liberator of the individual soul from the noose; to the bestower of salvation to the devotee, to the self-luminous, the eternal, the unwasting, the incessant knowledge. 55. Obeisance to Thee, the self-contemplator, the unchanging, the holder of great suzerainty and glory. Never be ruthless unto them who resort to the four aims of life and desire the cherished final goal. Obeisance to Thee O Siva. 56. Thy devotees never desire anything solely to themselves. They sing the auspicious glory of Thy life. 57. We eulogise Thee, the imperishable supreme Brahman, the omnipresent whose features are unmanifest, who can be attained by the Yoga of the Soul and is complete. 58. O lord of everything, we bow to Thee who art beyond the perception of the sense-organs; who hast no support; who art the support of all; who hast no cause; who art endless; the primordial and the subtle. 59. All the devas, Viṣṇu and others, and the world of mobile and immobile Beings are created by deficient digit with the difference of name and form. 60. Just as the flames of fire and the rays of the sun emerge and submerge so also this current of creation and dissolution. 61. Thou art neither a deva nor an Asura, nor a man nor a brute, nor a brahmin, O lord. Thou art neither a woman nor a man, nor a eunuch. Thou makest nothing either the existent or the non-existent. 62. After all negations whatever remains thou art that. Thou art the maker, the sustainer and the destroyer of the universe; Thou art the soul of the universe. We bow to that lord Śiva. 63. We bow to Thee, the lord of Yoga, whom the Yogins who have destroyed all their actions by means of Yoga, are able to realise in their minds purified by Yoga. 64. Obeisance to Thee whose velocity is unbearable, who hast three Śaktis, who art identical with the three Vedas; Obeisance to Thee the delighted protector of immense potentiality. 65. O lord, Thou art impenetrable to the wicked sense-organs; worldly lords cannot reach Thee who art beyond all paths; Obeisance to Thee whose splendour is mystically hidden and who art always engaged in the uplift of the devotees. 66. We bow to Thee, the great lord, whose greatness cannot be surpassed; whose power the confounded fool with egotistic mind can never realise. 67. After eulogising the great lord, all the Devas, Viṣṇu and others, stood silently in front of the lord with their shoulders stooping down with great devotion.

[ Sanskrit text for this chapter is available ] 1. On hearing the song of praise offered by Viṣṇu and others, Śiva, the cause of protection and enjoyment became delighted and smiled broadly. 2. On seeing Brahmā and Viṣṇu in the company of their consorts, Śiva addressed them suitably and asked them the purpose of their visit. 3. O Viṣṇu, O Brahmā, O devas and sages please tell me precisely and without fear the purpose of your visit. 4. I am delighted at the hymn sung by you all. I wish to hear why you have all come here and what is the work to be done here. 5. O sage, when we were asked by Śiva thus, I, the grandfather of the worlds, spoke to Lord Śiva on being prompted by Viṣṇu. 6. O great lord, lord of Devas, O lord, the ocean of mercy, please listen why we both have come here in the company of devas and sages. 7. O bull-emblemed deity, we have come here particularly for your sake, along with these suppliants. Otherwise the universe would not be in a proper state always. 8. O great lord, some demons are to be killed by me, some by Viṣṇu and some by you. 9. O great lord, some of them would be killed by your son and some will be killed by me. 10. The devas attain happiness only by your favour. The universe can attain peace and fearlessness only after destroying the demons. 11. Or they cannot be killed by you in as much as you are always merciful, free from love and hate and engaged in Yoga. 12. O lord, Vṛṣadhvaja, how can the activities of creation, sustenance and dissolution be carried on properly for ever, if they are not killed? 13. The activities of creation, sustenance and dissolution are to be persued by us now and then. The difference in our bodies is perceptible only through illusion. 14. Though our real form is one, we are different in as much as our activities are different. If there is no functional difference, the difference in forms is meaningless. 15. The same supreme Ātman, lord Śiva manifests in three different ways due to Māyā. The lord is independent in his divine sports. 16. Viṣṇu is born of his left limb. I am born of the right limb. You are born of the heart of Śiva and are his full-fledged incarnation. 17. Thus, O lord, we have become three, with different forms. We are the sons of Śivā and Śiva which, O eternal one, you must note. 18. Viṣṇu and I have become united with our wives for the performance of our function. O lord, with great pleasure we carry on our activities in the world at your bidding. 19. Hence, for the benefit of the universe, for the happiness of the devas, you must accept an auspicious lady as your wife. 20. O great lord, please listen to another incident of bygone days, just recollected by me. You yourself as Śiva mentioned this to us formerly. 21. “O Brahmā, this my great form, exactly as this, will be manifested through your limb. He will be known as Rudra in the world. 22. Brahmā is the cause of creation, Viṣṇu is sustainer. I shall be the cause of dissolution in the form of Rudra, a Saguṇa form. 23. I shall marry a woman and perform the excellent function.” These are your words. Remembering these words please fulfil your promise. 24. O lord, this is your own directive that I be the creator and Viṣṇu the protector. Śiva Himself has manifested in your form as the cause of dissolution. 25. We two are unable to perform our duties without you. Hence take up a beloved consort who too will be engaged in the activities of creation. 26. O Śiva, accept a beloved wife as a life companion in the same manner as Viṣṇu has taken the Goddess of the lotus ( Lakṣmī ) and I have taken the goddess of speech. 27. On hearing these words of mine—of Brahmā—in the presence of Viṣṇu, Śiva, the lord of worlds spoke to me with his face beaming with a smile. 28. O Brahmā, O Viṣṇu, both of you are always dear to me. On seeing you both, my delight is enhanced indeed. 29. You two are the best among the devas. You are the masters of three worlds. What you say is indeed weighty since you two are engaged in Śiva’s work. 30. O best of Devas, it is not proper for me to marry as I am detached from the world and engaged in penance. I always practise Yoga. 31-32. Of what avail is a beloved to me in this world since I am in the path of abstinence delighting myself in my own soul, freed of attachment, unsullied, with the body of an ascetic, possessed of knowledge, seeing himself, free from aberrations and a non-reveller. Besides I am always unclean and inauspicious. Hence say now what can I do with a loving wife? 33-34. Even as I am engaged in Yoga, I experience the mystic Bliss. Only a man devoid of perfect knowledge will make much of marriage and desire it. Actually it is a great bondage. Hence I am not interested in it. This is truth. I am telling you the truth. 35. None of my activities is pursued with self-interest. Yet I shall carry out what you have suggested for the benefit of the universe. 36. Considering your weighty words for the fulfilment of my promise and the goal of my task, I shall marry. I am always subservient to my devotees. 37. O Viṣṇu, O Brahmā, you must hear what sort of a wife I will be taking in accordance with that promise. What I say is indeed proper. 38. Suggest a woman of comely features and Yogic practice who will be able to receive my semen virile in parts. 39. She must be a Yoginī when I practise Yoga and a loving woman when I indulge in love. 40-41. Sometimes I will be thinking about Śiva, my own form of splendour, the eternal principle which the scholars well versed in the Vedas call Imperishable. When I go in trance, O Brahmā, in that meditation, damned be she who causes an impediment therein. 42. You, Viṣṇu and I are the parts exceedingly of Brahman. So we are exceedingly fortunate. It is but proper to think about Him. 43. It is this worry that kept me unmarried, O lotus-seated (Brahmā). Hence, get me a wife who will follow my activities ever. 44. There is another condition to which please also listen, O Brahmā. If she evinces a disbelief in me or in what I say, I shall abandon her. 45. On hearing these words of Śiva in the presence of Viṣṇu, smilingly and joyously I spoke thus in humble spirits. 46. O lord Śiva, I shall suggest such a woman as you desire for yourself, 47. She is Umā, O lord. Formerly she manifested herself in the forms of Sarasvatī and Lakṣmī in order to fulfil her task. 48. Lakṣmī became the wife of Viṣṇu and Sarasvatī mine. From her desire for the welfare of the world she has taken a third form. 49. She is born now as Dakṣa ’s daughter in the name of Satī. O lord, she will be an ideal wife rendering wholesome service. 50. O lord of devas, at present she is performing penance for securing you. She is firm in her austere rites. She desires you as her husband. Indeed she is highly brilliant. 51. O Lord Śiva, be merciful to her. Grant her the desired boon. Then lovingly marry her. 52. O Śiva, this is the desire of Viṣṇu, the devas and mine too. With a benignant look fulfil our desire. Let us see the wedding festivities with devotion. 53. Let there be a happy and auspicious occasion (for that) in the three worlds. Let all ailments vanish. Let there be no doubt about it. 54. Then at the conclusion of my speech, Viṣṇu, the slayer of Madhu demon, spoke to Śiva who assumes various forms during His divine sports and who is favourably disposed to his devotees. 55. O great lord, the lord of devas, O Śiva the merciful, there is no doubt in this that what Brahmā has said constitutes what I have to say. 56. Hence, O great lord be merciful to me and carry out this request. Marrying her please make the three worlds blessed with a leader with benignant look. 57. O sage, after saying this, the intelligent lord Viṣṇu kept silent. The great lord Rudra, favourably disposed to His devotees, smilingly said, “So be it.” 58. Then both of us took leave of him and in a cheerful mood returned to our respective abodes along with our wives, the sages and the devas.

[ Sanskrit text for this chapter is available ] 1. O sage, thus I have told you about the prayer to Śiva offered by all the devas. How Satī obtained a boon from Śiva, you shall now listen with respect. 2. Then, in the month of Āśvina (September-October), Satī observed a fast on the eighth day of the bright half and worshipped Śiva with great devotion. 3. When her Nandā rites were concluded on the ninth day ( Navamī ), while she was engrossed in meditation, Śiva became visible to her. 4-6. He was fair-complexioned, handsome in appearance, had five faces and three eyes. The crescent moon adorned His forehead. He was in a joyous mood. He had four arms and His neck was blue in colour. He was holding trident and an amulet ( Brahmakavaca ) for protection. He was brilliant with dust. His head was comely with the celestial river Gaṅgā. He was gay in all parts of his body. He was the abode of great beauty. His face shone with the brilliance of ten million moons. His lustre matched that of ten million cupids. In every respect His features were such as appeal to all women. 7. On seeing Śiva directly in such a form she bent her head from shyness and she knelt at his feet. 8. Although He desired her to be his wife He wished to bestow on her the fruit of her penance. Thus He spoke to her in the state of her penance. 9. O daughter of Dakṣa, of good rites, I am delighted by these rites you have observed. Choose a boon. I shall grant it whatever it may be. 10. Although Śiva, the lord of the universe, knew her desire, he said—“Choose a boon.” It was because He desired to hear her speak. 11. She too, who was highly bashful, could not speak out her mind as it was covered up by bashfulness. 12. On realising that she was fully immersed in love on hearing Śiva’s pleasing words, Śaṅkara who was favourably disposed to His devotees was highly pleased. 13. He repeatedly urged her “Speak out the boon you wish to choose, speak out the boon.” Śiva, the immanent lord, the goal of the good was drawn to Satī by her devotion. 14-15. Somehow suppressing her bashfulness when Satī spoke “As you please give unto me, O bestower of boons, the desired boon or the bridegroom of my desire, without any hindrance,” the full-emblemed deity Śiva who is favourably disposed to his devotees, did not wait for the completion of her request and said—“you be my wife.” 16. On hearing his words embracing the fruits of her cherished desire she kept silent. She was highly delighted on obtaining the boon (or bridegroom) stationed in her mind. 17. She stood smiling sweetly before Śiva who was full of love. She opened her inmost feelings through various subtle gestures that increased notions of love. 18. Taking up these notions, gestures and feelings, the flavour of love called Śṛṅgāra entered their hearts. 19. O celestial sage, by the advent of the flavour of love, a peculiar glow, in the usual manner of worldly sports, was manifest in them as in the star Citrā and the moon. 20. In the presence of Śiva whose body shone with the brilliance of crystal, Satī who had the glossy brilliance of split collyrium, shone like a line of cloud near the moon. 21. The delighted daughter of Dakṣa with her palms joined frequently in reverence, joyfully spoke to Śiva who is favourably disposed to His devotees. 22. O great lord of Devas, lord of the universe, please take me with due marital rites in the presence of my father. 23. On hearing these words of Satī, Śiva, favourably disposed to His devotees, glanced lovingly at her and said—“So be it.” 24. The daughter of Dakṣa bowed to Śiva with devotion, sought and received His consent and returned to her mother with a fascinating gaiety. 25. Śiva returned to His hermitage on the ridges of the Himālayas and began meditations though with difficulty, as He still felt the pangs of love in separation from Satī, the daughter of Dakṣa. 26. Calming his mind somehow, O celestial sage, Śiva, the bull-emblemed deity, thought of me in the usual conventions of the world. 27. Being thus thought of by the trident-bearing Śiva, I approached Him immediately prodded by Śiva’s power of meditation. 28. Accompanied by Sarasvatī I reached that place on the Himālayan ridge where Śiva stayed pining in the anguish of love for Satī. 29. O celestial sage, seeing me in the company of Sarasvatī, lord Śiva who was entangled in the clutches of Satī’s love said thus:— 30. O Brahmā, since, in the matter of accepting a wife I showed a little selfishness, I have a feeling of possession in everything connected with self-interest. 31. I have been propitiated by Satī, the daughter of Dakṣa with devotion. Thanks to the sacred Nandā rites, I have given her a boon. 32. O Brahmā, the boon “O be my husband” was sought of me by her. Glad at heart in every respect I had told her “Be my wife.” 33. Then Satī, the daughter of Dakṣa told me like this—“O lord of the universe, please accept me in the presence of my father.” 34. O Brahmā, that too I granted her as I was satisfied with her devotion, She returned to her mother’s house, O Brahmā and I returned here. 35. At my bidding you must approach Dakṣa. Speak to him so that he shall give his daughter in marriage to me at once. 36. Exploit all means to cut short her days of separation. O adept in every lore, console Dakṣa. 37. Saying thus in my presence Lord Śiva looked at Sarasvatī and evinced pangs of separation. 38. Being thus commanded by him I became contented and delighted. I said this to the lord of worlds who is favourably disposed to his devotees. 39. O lord Śiva, on considering what you say, this is certain, O bull-emblemed deity, that the chief self-interest of the devas is my interest too. 40. Dakṣa himself will offer you his daughter. I too shall mention your desire in his presence. 41. After saying this to the great lord I went to Dakṣa’s residence by a speedy flight. 42. O Brahmā, of great fortune and intellect, O eloquent one, please tell me. When Satī returned to the house what did Dakṣa do thereafter? 43. Having concluded the austerities, and secured what she desired as a boon, Satī went home and made obeisance to her father and mother. 44. Her girl friends informed her mother and father about the acquisition of boon by their friend Satī from lord Śiva who was glad at her devotion. 45. The parents who obtained the news through her friends were very glad and celebrated a great festival. 46. The noble Dakṣa gave as much wealth to brahmins as they desired. The noble Vīriṇī gave similar gifts to the blind, the poor and the needy. 47. Vīriṇī embraced her daughter on the head and delightfully praised her frequently. 48. After some time had elapsed, Dakṣa, the foremost of those who knew Dharma, thought of the procedure of handing over his daughter to Śiva. 49. The great Lord Śiva had come here himself out of his sheer delight. But he has gone back. How will he come again to woo my daughter? 50. Can a person be sent to Śiva immediately? No, this is not proper. If he spurns the offer it will be a fruitless torment. 51-52. Or shall I worship the same bull-emblemed deity? He has already granted the boon to her that He, the lord Himself, shall be her husband. Even if He is delighted at my worship, as at my daughter’s devotion, he may like everything to be done through some noble mediator. 53. Even as Dakṣa was constantly thinking like this, I suddenly appeared before him along with Sarasvatī. 54. On seeing me Dakṣa, my son, paid due respects and stood waiting. He gave me a fitting seat to sit on. 55. Dakṣa was worried with thoughts. But he became greatly delighted at my sight. He asked me the purpose of my visit. 56. O creator, preceptor of the universe, be kind and tell me the purpose of your visit to me? 57. O creator of worlds, is your visit prompted by your love for your son or for any special task that you have come to my hermitage? I am delighted on seeing you. 58. O excellent sage, being asked thus by my son Dakṣa, I spoke with a smile thereby delighting Dakṣa, the lord of the subjects. 59. O Dakṣa, listen. I shall tell you why I have come here. The wholesome benefit of your progeny is what I desire and what you must also desire. 60. Your daughter has propitiated Śiva, the lord of the universe and has secured a boon. The opportune moment for the same has arrived now. 61. It is certainly for your daughter that I have been sent to you by Śiva. Listen attentively to your duty conducive to your benefit. 62. After granting the boon, Śiva returned. But, ever since, he has not had any mental peace due to separation from your daughter. 63-64. Kāma could not conquer Śiva as he did not hit at any vulnerable point although he tried it by means of his flower-arrows. But He, without being hit by Kāma’s arrows, has now abandoned meditation on Ātman and begun to think of Satī. He is as excited as any other ordinary man. 65. He asks His attendants “where is Satī?”, as He suffers from the pang of separation. When they say “No”, He hears the words but soon forgets them and repeats the question. 66. O son, what has been desired by me before, by you, by Kāma and the sages— Marīci and others, has been achieved now. 67. Śiva was propitiated by your daughter. He now stays in the Himālayan mountains thinking about her and desirous of getting her in order to console her. 68. Just as Śiva has been worshipped by her by performing different rites with Sāttvic feelings, so also Satī is being worshipped by Him. 69. Hence, O Dakṣa, offer immediately your daughter to Śiva for whom she has been intended. Thereby you will get contentment and relief. 70. Through Nārada I shall bring Him here. Give her to Him for whom she has been intended. 71. On hearing these words of mine, my son Dakṣa was highly delighted. He said delightfully. “It is so. It is so.” 72. O sage, I too delightfully went to the place where Śiva was eagerly waiting. 73. At my departure Dakṣa, along his wife and daughter, felt contented as if he had been filled with nectar.

[ Sanskrit text for this chapter is available ] 1. When you approached Śiva, what was it that transpired? What were the events? What did Śiva Himself do? 2. I approached lord Śiva who was staying in the Himālayan mountains in order to bring Him (to the house of Dakṣa ). I was in a joyous mood. 3. On seeing me, the creator of the world, approaching, the bull-emblemed Śiva had doubts about the acquisition of Satī. 4. Due to His real affection or as a part of His divine sports in conformity with the conventions of the world or due to the devotion of Satī, Śiva immediately spoke to me like an ordinary man. 5. O eldest of devas, what did your son (Daṣka) do in the matter of Satī. Tell me lest my heart should be severed by the cupid. 6. This anxiety of separation, O eldest of devas, running between Satī and me attacks only me, leaving the other, the woman, who very well sustains her life. 7. O Brahmā, respect the name Satī. Let me do what shall be done. She is not different from me. She has to be attained by me. O Brahmā, act accordingly. 8. O sage Nārada, on hearing the words of Śiva best speaking of His strict adherence to the conventions of the world I told Śiva, consoling Him. 9. O bull-emblemed God, hear what my son told me regarding Satī. Rest assured that what you wanted to achieve has been achieved. 10. Dakṣa has said “My daughter shall go to Him. She has been intended for Him. This has been my desire.” Now that you also say, it is all the more necessary that it shall be carried out. 11. For this purpose Śiva had been propitiated by my daughter. Now He too seeks her. Hence She has to be offered to Him by me. 12. Let Him come to me in an auspicious conjunction of stars. Then, O Brahmā, I shall offer my daughter to Him in the form of Alms. 13. O bull-emblemed God, Dakṣa has told me so. Go to his house in an auspicious hour and bring her here. 14. O sage, on hearing these words of mine, Rudra, who is favourably disposed to His devotees, spoke with a smile, strictly adhering to the conventions of the world. 15. I shall go to his house accompanied by you and Nārada. Hence, O creator of the universe, you remember Nārada. 16. Remember your mental as well as physical sons— Marīci and others. O Brahmā, with all my attendants and with them I shall go to Dakṣa’s house. 17. Thus commanded by Śiva following the conventions of the world, I remembered you, Nārada and the other sons—Marīci etc. 18. Immediately after I remembered them, all of my mental sons and you arrived in a happy mood. 19. Remembered by Śiva, Viṣṇu, the foremost of Śiva’s devotees, came there along with the Goddess Lakṣmī seated on Garuḍa and accompanied by his army. 20. In the bright half of the month of Caitra (March-April) on the thirteenth day when the star was Uttarā Phalguni on a Sunday, lord Śiva started. 21. Going ahead, with all the devas, led by Brahmā and Viṣṇu and accompanied by the sages, Śiva shone brilliantly. 22. Great festivities were arranged by Devas and the attendants of Śiva who were in the happiest mood, on their way. 23. The hides of elephant and tiger, the serpents, the crescent moon and the matted hair, all became fitting ornaments and embellishments at Śiva’s will. 24. Then in a trice, Śiva reached Dakṣa’s abode seated on his speedy bull and along with Viṣṇu and others. 25. With great humility and boundless joy, Dakṣa along with his people welcomed Him. 26. The Devas and their attendants were honoured by Dakṣa. The sages were seated in their due order. 27. Then Dakṣa took Śiva within the house along with the devas and the sages. 28. The delighted Dakṣa worshipped lord Śiva, after offering him an excellent seat. 29. He worshipped Viṣṇu, me, the brahmins, devas and the Gaṇas of Śiva, with great devotion and in a fitting manner. 30. After performing the suitable worship, Dakṣa in the presence of respectable sages announced the marriage agreement. 31. Then Dakṣa, my son, knelt before me, his father, with pleasure and said—“O lord, the marriage rites shall be performed by you.” 32. Saying ‘Amen’ I got up with a delightful heart and performed the preliminary rites. 33. Then in an auspicious conjunction of stars with the planets in a propitious position, Dakṣa joyfully gave his daughter Satī to Siva. 34. As a part of the rites of marriage the delighted Śiva grasped the hand of Satī of comely appearance. 35. We all, Viṣṇu, I, you and other sages, bowed to Śiva and delighted Him with laudatory hymns. 36. There were great festivities with songs and dances. The sages and the devas were in a gay mood. 37. After offering his daughter, Dakṣa, my son, was extremely satisfied, Satī and Śiva were in happy mood. Everything concluded auspiciously.

[ Sanskrit text for this chapter is available ] 1. After giving his daughter in marriage, Dakṣa gave her different articles in the form of dowry. Many gifts were given to Śiva. Dakṣa gave monetary gifts to the brahmins with great delight. 2. Then Viṣṇu stood up. Approaching Śiva with palms joined in reverence and accompanied by Lakṣmī, the Garuḍa -vehicled God Viṣṇu spoke thus. 3. O great lord, O ocean of mercy, lord of devas, O dear one, you are the father and Satī is the mother of the world. 4. You have taken incarnation out of sheer sport for the welfare of the good and suppression of the wicked—so says the eternal scripture. 5. You are fair-complexioned and Satī has the blue lustre of the glossy collyrium. I on the other hand am blue in hue and Lakṣmī is fair-complexioned. You two shine in juxtaposition with us two. 6. O Śiva, along with this Satī, protect the good people and the devas. Similarly always bestow auspicious goodness upon the people of this world. 7. O lord of living beings, this is my humble submission. you shall kill the man, whoever it may be, who sees or hears her with lust in his mind. On hearing these words of Viṣṇu, lord Śiva laughed. The omniscient lord told the slayer of Madhu, “Be it so.” 9. O great sage, after this, Viṣṇu returned to his abode. He kept the incident quite secret but asked the people to continue the festivities. 10. I approached the Goddess (Satī) and performed in detail all the sacrificial rites as laid down in the Gṛhyasūtras. 11. Then at my bidding in the capacity of the main priest, Śivā and Śiva duly and with great delight performed the circumambulation of the sacred fire. 12. O excellent brahmin, then wonderfully great festivities were conducted with beatings of drums and playings on musical instruments accompanied by songs and dances pleasing everyone. 13. Then a surprisingly strange- event occurred there. Dear one, listen to it. I shall tell you. 14. Śiva’s power of illusion is inscrutable. The whole universe, the mobile or immobile, is deluded by it, Devas and Asuras. 15. Formerly I wished to delude Śiva by deceitful means. But now Śiva Himself has deluded me by means of His divine sports. 16. If a man wishes evil of others, he himself becomes the victim of the same. There is no doubt about it. Realising this, no man shall wish evil of anyone else. 17. O sage, while going round the fire, the feet of Satī protruded out of the cloth that covered them. I looked at them. 18. My mind being afflicted by love I stared at the limbs of Satī. O excellent brahmin, I was deluded by Śiva’s Māyā. 19. The more I stared at the beautiful limbs of Satī eagerly the more I became thrilled like a love-afflicted man. 20. Staring thus at the chaste daughter of Dakṣa and being afflicted by the cupid, O sage, I craved to see her face. 21. Since she was bashful in the presence of Śiva I could not see her face. She did not show out her face on account of shyness. 22. Then I began to consider proper means whereby I could see the face. Afflicted much by the cupid, I pitched upon the production of airful smoke as the means thereof. 23-24. I put many wet twigs into the fire. Only very little ghee did I pour into the fire. Much smoke arose out of the fire from the wet twigs, so much so that darkness enveloped the whole altar ground (and the neighbourhood). 25. Then lord Śiva, the supreme God, indulged in many sports, covered his eyes (apparently) afflicted by smoke. 26. Then, O sage, afflicted by the cupid and delighted in the heart of hearts, I lifted her veil and stared into the face of Satī. 27. I looked at the face of Satī many a time. I was helpless in curbing the onset of a sensuous organism. 28. Four drops of my semen virile got displaced and fell on the ground like drops of dew as a result of staring into her face. 29. O sage, then I was stunned into silence. I was surprised. I became suspicious. I covered up the semen drops lest anyone should see them. 30. But the lord Śiva saw it by His divine vision. The trickling down of the semen excited His fury and He said— 31. “O sinful wretch, what a despicable mess you have perpetrated? At the time of her marriage you have passionately gazed at the face of my beloved. 32. You think that this blunder has not been known by me at all. There is nothing that is unknown to me in the three worlds. O Brahman, how can it then remain hidden? 33. O foolish fellow, just as the oil is latent in the gingelly seed so also I am present within everything in the three worlds whether mobile or immobile.” 34. Saying thus, and remembering the words of Viṣṇu, Śiva who dearly loved Viṣṇu lifted His trident and wished to kill me. 35. O excellent brahmin, when the trident was lifted up by Him to kill me, Marīci and others raised a hue and cry. 36. Then all the devas and the sages, extremely terrified, began to eulogise Him who was blazing there. 37. O lord, O great lord, favourably disposed to those who seek refuge, O Śiva, save me. O lord Śiva, be pleased. 38. O great lord, you are the father of the universe. Satī is the mother of the universe. O lord of Devas, Viṣṇu, Brahmā and others are all your slaves. 39. Mysterious is your form, O lord, and mysterious are your divine sports. Your Māyā is enigmatic and complex. Everything and everyone except your devotee is deluded by it, O Lord. 40. Thus in many ways, the timid and frightened devas and the sages eulogised the lord of devas who was furious. 41. Suspecting some terrible disaster, Dakṣa raised his hand and rushed at Śiva, preventing Him with shouts of “O don’t do this, O don’t do this”. 42. Seeing Dakṣa in front of Him in a state of excited suspicion, and remembering the request of Viṣṇu, lord Śiva spoke these displeasing words:— 43. O patriarch Dakṣa what has just been requested by Viṣṇu my great devotee and agreed to by me shall be done here. 44. “O lord, whoever stares at Satī lustfully shall be killed by you.” I shall make these words of Viṣṇu true by killing Brahmā. 45. Why did Brahmā stare at Satī lustfully? Moreover he has committed a sin by discharging his semen. Hence I shall kill him. 46. When the lord of Devas spoke thus furiously, all the people including Devas, sages and human beings trembled. 47. There was a piteous cry of distress. Everywhere tense suspense prevailed. Then I who wanted to delude Him was myself deluded. 48. Then the intelligent Viṣṇu, the great favourite of Śiva and very clever in managing all affairs bowed down and lauded Rudra who spoke as before. 49. Standing in front of Him and singing various songs of praise to Śiva who is favourably disposed towards His devotees He prevented Him and said thus: 50. O lord Śiva, do not kill Brahmā, the creator and lord of the worlds. He has sought refuge in you and you are reputed to be favourably disposed to those who seek refuge in you. 51. O lord, I am a great favourite of yours and am called the chief of Devotees. Keeping my submission in mind be merciful towards me. 52. O lord, please hear another statement of mine of very great significance. You must consider it, O lord Śiva, being merciful to me. 53. O Śiva, this four-faced deity has manifested himself to create the subjects. If he were killed, there will be none to create the subjects. 54. O lord, we three are carrying out the functions of creation, sustenance and dissolution repeatedly as you bid us in the form of Siva. 55. O Śiva, if he is killed who will carry out your directives? Hence O lord, the annihilator, you shall not kill this creator. 56. O lord, it was by him that Satī the daughter of Dakṣa was fixed up as your wife by good means. 57. On hearing this entreaty of Viṣṇu, Śiva of steady resolve proclaimed in reply making everyone hear. 58. O Viṣṇu, Lord of devas and as dear to me as my vital airs, do not prevent me from killing him. He is a rogue. 59. I shall fulfil your first entreaty already accepted by me. I shall kill this wicked four-faced one who has committed a great sin. 60. I shall myself create all living beings—mobile and immobile. Or by my splendid power I shall create another creator. 61. Killing this Brahmā and keeping up my plighted word, I shall create another creator. Excuse me. Do not prevent me. 62. On hearing these words of Śiva, Viṣṇu spoke again smiling to himself and saying “O don’t do this.” 63. Fulfilling the promise is but proper in you, the great Being. But consider, O lord, the desire to kill cannot be directed to one’s own Self. 64. We three, O Śiva, are your own selves. We are not different. We are of the same form. Think over the exact state. 65. Then on hearing the words of Viṣṇu a great favourite, Śiva spoke again announcing His own special pursuit. 66. O Viṣṇu, lord of all devotees, how can this Brahmā be my own self? He is observed as different, standing before me. 67. Thus commanded by Śiva in the presence of all, Viṣṇu spoke thus propitiating the great lord. 68. O Sadāśiva, Brahmā is not different from you, nor are you different from him. I am not different from you, O great lord, nor are you different from me. 69. O omniscient, great lord, Sadāśiva, you know all. But you wish to make it all heard through my oral explanation. 70. O Śiva I say at your bidding. May all the devas, the sages and others hear after retaining the principles of Śaiva cult in their mind. 71. O lord, of thee, the manifest and unmanifest, divisible and indivisible, possessed of form or of formless brilliance, we three are the parts. 72. Who are you? Who am I? Who is Brahmā? Your own three parts—you being the supreme soul. They are different only as the cause of creation, sustenance and dissolution. 73. You shall think of yourself through your own self. O divine one, taking up a physical body by your own sports, you are the sole Brahman, while we three in attributive forms are your very parts. 74. O Śiva, just as the selfsame body has the parts of head, neck, etc. so also we are the three parts of Śiva. 75. O Śiva, you are the supreme brilliance, the firmament, having your own abode. You are the primordial Being, the immovable, the unmanifest, of endless forms, the eternal and devoid of attributes—length etc. From this form alone everything has emanated. 76. O excellent sage, on hearing these words the great lord Śiva was delighted. He did not slay me.

[ Sanskrit text for this chapter is available ] l-2. O lord Brahmā, the fortunate one, foremost of Śiva ’s devotees, you have narrated the wonderfully auspicious story of Śiva. O dear one, what happened after that? Please continue to narrate the story of the moon-crested Śiva and Satī, the wonderful story that quells all sins. 3. When Śiva who is sympathetic towards His devotees, desisted from killing me, all became fearless, happy and pleased. 4. All of them bowed with stooping shoulders, and palms joined in reverence. They lauded Śiva with devotion. They shouted cries of victory with pleasure. 5. At the same time, delighted and fearless, O sage, I eulogised Śiva with devotion by means of auspicious prayers. 6. O sage, the lord Śiva who was delighted in His mind and who is an adept in many a divine sport spoke to me within the hearing of all. 7. “Dear Brahmā, I am glad. You can be free from fear. You touch your head with your hand. Unhesitatingly carry out my behest.” 8. On hearing these words of Lord Śiva adept in divine sports I touched my head and in the same manner bowed to Śiva. 9. When I thus touched my head I assumed the shape of his vehicle, the bull. 10. Then I was too much ashamed. I stood with my head bent down. Indra and other devas standing around saw me in that plight. 11. Ashamed that I was, I repeatedly bowed to Him and after offering prayers spoke to Him again: “I may be excused. I may be excused.” 12. “O lord, tell me the mode of atonement for my sin. Even killing is justifiable. May my sin be removed thereby.” 13. Thus addressed by me, Śiva, the lord of all, who is favourable, delightedly told me as I stood bowing to Him. 14. In this very form (of a bull) whereon I sit, you shall perform penance with pleasure in your heart and desire for propitiating me. 15. You will acquire the glory of being called “The head of Rudra ” in the world. You will be the accomplisher of rites for brahmins of great repute. 16. Discharge of semen is the act of human beings and as you have done the same, you will be born as a man and be roaming over the earth. 17-18. When you wander over the earth in this form, people will be asking, “What is there on the head of Brahmā?” and you shall reply “Śiva”. Any body who has committed the sin of outraging the modesty of another man’s wife will be free from that sin if he eagerly hears your story. 19. Whenever people thus repeat your wicked action your sin will gradually subside and you will become pure. 20. O Brahmā, this is the atonement I lay down for you, being laughed at by the people and ridiculed by them. 21. The semen drops that fell in the middle of the altar-ground from you when you were excited by lust and seen by me will not be retained by any one. 22. Four drops of your semen fell on the ground. Hence so many terrible clouds causing dissolution shall rise up in the sky. 23. In the meantime, (when Śiva said so) in front of the devas and the sages, so many clouds emanated from the semen drops. 24. O dear one, four types of great clouds that caused destruction are the Saṃvartaka, the Āvarta, the Puṣkara and the Droṇa. 25. O excellent sage, those clouds rumbling and roaring with hideous sounds dropping showers at the slightest wish of Śiva burst asunder in the sky. 26. When the sky was covered by those roaring clouds, Śiva and the Goddess Śivā were quite calm. 27. O sage, thereafter becoming fearless, I concluded the remaining rites of the marriage at the bidding of Śiva. 28. O excellent sage, a shower of flowers dropped by the devas with great pleasure fell on the heads of Śivā and Śiva and also on all their sides. 29-30. O Nārada, great festivities were conducted by the wives of the devas. Musical instruments were played, songs were sung, Vedic hymns were recited devoutly by groups of brahmins. The celestial damsels Rambhā and others danced zealously. 31. Then the delightful lord, the lord of sacrificial rites, following the conventions of the world, spoke to me as I was standing with palms joined in reverence. 32. O Brahmā, all the rites of marriage have been performed extremely well. I am pleased. You officiated as the priest. What shall I give you as the nuptial fee? 33. O eldest of devas, you can demand it even if it be hard to get. Tell me quickly, O fortunate one. For there is nothing which cannot be granted by me. 34. O sage, on hearing these words of Śiva I humbly bowed to Him repeatedly with palms joined in reverence and said:— 35. “O lord of Devas, if you are pleased, if I deserve your blessings, O lord, please do as I request you with pleasure. 36. O lord Śiva, for the purification of men from sins you will please stay for ever in this altar in this self-same form. 37. O moon-crested God, I shall make my hermitage in its vicinity and perform penance to destroy my sin. 38-39. If anyone visits this holy site on the thirteenth day in the bright half of Caitra (March-April) when the star is Uttarāphālgunī and the day is Sunday, may all his sins be quelled O Śiva; may his merits increase and may his ailments disappear. 40. If a woman who is barren, one-eyed, ugly or unfortunate, visits this place she shall be freed from all these defects.” 41. On hearing these words of mine, Śiva was pleased and He said “Let it be so”. This made me very happy. 42. O, for the benefits of the people, I shall stay in this altar, with my wife Satī, in accordance with your words of request. 43. After saying this, the lord Śiva in the company of his wife stayed in the middle of the altar creating a partial image of Himself. 44. Taking leave of Dakṣa, Śiva, the great lord, desired to depart along with his wife Satī. He was so fond of His own men. 45. In the meantime, the intelligent Dakṣa bowed humbly with palms joined in reverence and eulogised Śiva with devotion. 46. Viṣṇu, the gods and the Gaṇas bowed to and lauded Him shouting cries of victory with pleasure. 47. With the joyous consent of Dakṣa, Śiva seated Satī on the bull and then sitting Himself on it went to the Himālayan ridges. 48. Seated on the bull along with Śiva, the sweet smiling Satī of fine teeth shone like a black cloud near the moon. 49. Viṣṇu and other devas, Marīci and other sages, Dakṣa and the other people were all in a state of pleasant steady senselessness. 50. Some played on musical instruments, others sang sweetly the lustrous glory of Śiva. They all followed Śiva joyously. 51. Half the way Śiva took leave of Dakṣa with pleasure. Along with his followers Dakṣa returned to his abode thrilled by Śiva’s love. 52. Viṣṇu and other Devas, though permitted to go, followed Śiva with devotion and great joy. 53. With these, his wife and his attendants Śiva reached his abode in the beauteous surroundings of the Himālayas with very great delight. 54. After reaching his abode Śiva honoured the devas and the great sages and then bade farewell to them with respect. 55. Taking leave of Śiva eulogising and bowing to Him, Viṣṇu, as also the Gods and sages with joyful beaming faces returned to their respective abodes. 56. Śiva with boundless pleasure in the company of his wife—the daughter of Dakṣa, sported in the Himālayan region following the conventions of the world. 57. Then O sage, Śiva, the primordial creation, entered His residence in Kailāsa the best of mountains along with Satī and his attendants. 58. Thus I have narrated to you all how the marriage of the bull-vehicled lord took place formerly in the Manvantara of Svāyambhuva Manu. 59-60. If any one hears this narrative with concentrated attention after worshipping Śiva at marriages, sacrifices or other auspicious undertakings, all the rites—of marriage or other auspicious undertaking—will always conclude without obstacles. 61. The bride will be blessed with happiness, good fortune, good conduct, and good qualities. She will be chaste and produce sons on hearing this auspicious narration.

[ Sanskrit text for this chapter is available ] 1. O dear, your words are perfect inasmuch as you are omniscient, sinless one. The wonderfully auspicious story of Śivā and Śiva has been heard by us. 2. We have heard the detailed account of their marriage that destroys delusions, makes one endowed with true knowledge and which is excellently auspicious. 3. I wish to know more of the auspicious story of Śivā and Śiva. Hence having unequalled consideration for me, O intelligent one, please narrate the same. 4. Your enquiries for the history of the merciful lord are pursued well, since you have prompted me to narrate the divine sports of Siva. 5. Know from me what Śiva did with pleasure on reaching His abode after His marriage with goddess Satī, Dakṣa ’s daughter and the mother of the three worlds. 6. O celestial sage, after reaching His gay abode along with His Gaṇas, Śiva descended from His Bull with great pleasure. 7. O celestial sage, entering His apartment in a befitting manner, along with Satī, Śiva assuming worldly conventions rejoiced very much. 8. Then after approaching Satī, Śiva sent out His attendants— Nandin and others, from the cave in the mountain. 9. Following the manner of the people of the world, the merciful lord spoke these affable and courteous words to Nandin and others. 10. O my attendants, with minds respectfully concentrated in thinking upon me, you shall come to me only when I remember you. 11. When Śiva said like this, Nandin and others who constituted the powerful set of attendants of quick speed left for different places. 12. When they went away and He was left alone with Satī, Śiva rejoiced much and sported with her. 13. Sometimes He gathered some sylvan flowers and wreathed a fine garland out of them which he put round her neck in the place of the necklace. 14. While Satī was admiring at the reflection of her face in the mirror, Śiva came behind and peeped into the reflection of His own face. 15. Sometimes He would be sporting with her ear-rings, tying and untying and scrubbing them Himself. 16. Sometimes by the application of red dye Śiva made her naturally red feet completely red. 17. Many things which could be said aloud even in the presence of many, Śiva whispered into her ears in order to see her face. 18. He would not go far from her, (if at all he went) he would return suddenly and close her eyes from behind and while she was thinking about something else he would ask her his name. 19. Sometimes Śiva would become invisible through His Māyā and suddenly embrace her when she would become terrified and agitated. 20. Sometimes with musk He would make marks like bees on her breasts that resembled the buds of a golden lotus. 21. Sometimes he would take the necklace off her breasts and press them with his hands. 22. Sometimes he would remove the bracelets, bangles, rings from their places and fix them again one by one. 23. Even as she was looking on, sometimes he would come to her lofty breasts saying with laughter, this dark spot “ Kālikā ” on your breasts is your companion of the same colour as it contains the same letters as are found in your name “Kālikā”. 24. Sometimes when he was too much excited with love he would exchange pleasantries with his beloved. 25. Sometimes he would gather lotuses and other beautiful flowers and decorate her with them as though with ornaments. 26. In the company of his beloved Śivā, Śiva who is favourably disposed to His devotees, sported about among the mountain hedges. 27. Without her, he did not move anywhere, he did not stay anywhere, he did not carry on any activity without her company. Śiva was not happy without her even for a moment. 28. After dallying among the hedges and grottos in the Kailāsa mountain for a long time he went to the Himālayan ridges where he remembered Kāma out of his own accord. 29. When Kāma reached the vicinity of Śiva, Spring spread all his splendour in accord with the inclination of the lord. 30. The trees and creepers blossomed and bloomed. Waters were covered with full blown lotuses. Bees hovered round the lotuses. 31. When that excellent season set in, the gentle Malaya breeze fragrant and delightful due to sweet smelling flowers blew all round. 32. The Palāśa flowers resembling the hue of the twilight and shaped like the crescent moon shone like the flowery arrows of Kāma at the feet of trees. 33. The lotus flowers shone in the lakes. The goddess wind endeavoured to fascinate people with her sweet face. 34. With their flowers golden in hue, the Nāgakesara trees shone beautifully like the banners of Kāma. 35. Rendering the breeze fragrant with its smell the clove creeper fascinated the minds of passionate people with its sweetness. 36. The mango trees and the Śāli plants shining like mild fire shone like the open couches for the flowery arrows of Kāma. 37. With full-blown lotuses, the pure waters of the lakes shone like the minds of sages wherein the supreme splendour— Ātman is clearly reflected. 38. The dew-drops as they came in contact with the rays of the sun turned in vapours like the hearts of the people turning pure in association with the good. 39. The nights became bright with the moon devoid of mist. Lovely women shone beautifully in the company of their lovers. 40. In this atmosphere, on that excellent mountain, Lord Śiva sported about for a long time among the groves, hedges and streams in the company of Satī. 41. O sage, then Satī so exercised her splendid influence on Śiva that he did not have mental peace without her even for a moment. 42. The goddess satisfied his mind in fulness in the matter of intercourse. She seemed to enter his body. He made her drink that juice. 43. With garlands of flowers wreathed by himself he decorated her person and felt new pleasures. 44. With diverse conversations, glances, joking remarks and exchanges of pleasantries he instructed Śiva in the knowledge of Self. 45. Drinking the nectar from her moon-face, Śiva stabilised his body. Sometimes he experienced exhilarating and particularly pleasing state. 46. Just as a huge elephant that is bound with ropes cannot have any other activity. He was also bound by the sweet fragrance of her lotus-like face, her beauty and her jocular pleasantries. 47. Thus in the ridges and caverns of the Himālayan mountains, the lord sported about in the company of Satī every day. According to the calculation of the devas twenty five years elapsed, O celestial sage, during which he dallied thus.

[ Sanskrit text for this chapter is available ] 1. Once at the advent of clouds, Dakṣa ’s daughter said to Śiva who was halting on the ridge of Kailāsa mountain. 2. O lord of devas, O Śiva my dear husband, please hear my words and do accordingly, O bestower of honour. 3. The most unbearable season of the advent of clouds has arrived with clusters of clouds of diverse hues, and their music reverberating in the sky and the various quarters. 4. The speedy gusts of wind scattering sprays of water mingled with nectarine drops from the Kadamba flowers captivate the heart as they blow. 5. Whose mind will not be agitated by the loud and forceful rumblings of the clouds that release a heavy downpour and have the beams of lightning for their ensign? 6. Covered by the clouds neither the sun nor the moon is visible. Even the day appears like the night and it distresses those who are separated from their lovers. 7. O Śiva, tossed about by the gusts of wind the clouds do not remain steady in any place, they rumble and appear as if they would fall on the heads of the people. 8. Huge trees struck down by the wind appear to dance in the sky, terrifying the cowards and delighting the lover, O Śiva. 9. Flocks of cranes above the clouds glossy and blue like the collyrium shine like foams on the surface of Yamunā. 10. During the close of the nights the circle of lightning appears like the blazing submarine fire in the ocean. 11. O odd-eyed Śiva, here even in the courtyards of the temples, plants grow; need I mention the growth of plants elsewhere? 12. With the clusters of clouds dark, silvery and red in colour clinging to the Mandara mountain (peak), Himālaya appears as the ocean of milk with the birds of diverse colours. 13. Unrivalled splendour has resorted to the Kiṃśuka flowers devoid of odour, as Lakṣmī (the Goddess of fortune) abandons good people and resorts to the crooked, whether of high or low birth. 14. The peacocks are delighted at the sound of the cloud over the Mandara mountain. Their gleeful cackles and out-stretched tails indicate the incessant pleasure of their heart. 15. The sweet and delightful sounds of the Cātaka birds that are fond of clouds fall upon the way-farers like the arrows of rain-showers causing incessant pain. 16. See the wickedness perpetrated by the clouds on my body. They are pelting it with hailstones. But they cover and protect the peacocks and Cātakas who are their followers. 17. On seeing the distress of peacocks and deer from even their friend (sun), the swans go even to the distant Mānasa lake on the top of the mountain. 18. In this troublesome time, even crows and Cakora birds build their nests. But you don’t. Without a home how will you be happy? 19. O Pināka -bearer Śiva, let not the great fear originating from clouds befall us. Hence endeavour for a residence. Do not delay. Heed my words. 20. O bull-emblemed God, either in Kailāsa or in the Himālayas or in Mahākāśī on the earth you make a befitting habitation. 21. Thus advised by Satī frequently Śiva laughed provoking a smile from the moon on his head by way of its beams. 22. Then the high-souled lord Śiva who knew all the principles spoke to Satī with a smile breaking his lips asunder and consoling her. 23. “O my beloved, beautiful woman, clouds will not reach the place where I have to make an abode for you. 24. O comely lass! even in the rainy seasons the clouds move about in the side ridges alone of the Himālayas. 25. O gentle lady, the clouds usually come only upto the foot of Kailāsa. They never go above it. 26. The clouds never go above the mountain Sumeru. The clouds Puṣkara, Āvartaka etc. reach the foot of Jambu (and return). 27. Of these mountains I have mentioned you can choose one for residence as you desire. Please tell me quickly where you wish to reside. 28. On the Himālayan mountains, songs exciting your curiosity and enthusiastic gaiety shall be sung by clusters and swarms of bees with sweet humming sounds as they play about as they please. 29. On that mountain at the time when you wish to sport about, the Siddha women will gaily offer you a seat on the jewel-studded platform and gladly present you with fruits and other gifts. 30. The daughters of the king of serpents, the mountain damsels, the Nāga ladies and the Turaṅga-Mukhīs will assist you in their excited flutter in congratulating you. 31. Seeing your face of unequalled splendour and beauty and your body of uncommon lustre, the celestial ladies there, despising their own beauty and lacking in interest in their own qualities will begin to stare at you with winkless eyes. 32. Menakā, the wife of the king of mountains famous in the three worlds for her beauty and good qualities will delight you very much through words of entreaties. 33. The honourable ladies of Himālaya’s harem will cause immense pleasure to your gracious Self. They will impart you useful instruction, though you need none, with pleasure every day. 34-35. O beloved, do you wish to go to the Himālayas, the king of mountains wherein there is spring for ever, which abounds in hedges and groves where the cuckoos coo in diverse pleasing ways and which contains many lakes filled with cool water and hundreds of lotuses. 36. It is of full grassy plains and trees that yield everything one desires and hence on a par with Kalpa trees. You can see plenty of flowers, horses, elephants and cows there. 37. There in the Himālayas even the beasts of prey are calm. It is the abode of many sages and ascetics. It is an abode of devas and many deer move about in it. 38. It shines with ramparts of crystals, gold and silver. It is lustrous with the lakes—Mānasa and others. 39. It abounds in buds and full-blown lotuses with golden stalks studded with gems. Crocodiles, sharks and tortoises abound in the lakes. 40-41. O Goddess of devas, there are many beautiful blue lotuses emitting sweet fragrance. On the banks there are many grass lands, small and big trees and the saffron flowers increasing the fragrance of the waters with which the lakes are full. 42. The Apricot tree seems to dance with their oscillating branches. They seem to be fanning the self-born god of love. There are Sārasa birds and the intoxicated Cakravāka birds heightening its beauty. 43-45. The different parts of the mountain Meru seem to be echoing the pleasing sweet sounds of bees etc. which cause the incitement of love of the guardians of the quarters viz. Indra, Kubera, Yama, Varuṇa, Agni, Nirṛti, Marut (Wind) and the Supreme lord (Īśa). Heaven, the abode of the Devas is stationed on the summits of the Meru wherein the cities of the guardians of the quarters are also situated. They are brilliant. Beautiful celestial damsels, Rambhā, Śacī, Menakā and others heighten their glory. 46. Do you wish to sport about on this great mountain which is very beautiful and which appears to contain the essence of all mountains? 47. There, the Queen Śacī attended by her chaperons and celestial damsels will assist you always. 48. Or do you wish to have an abode in my own Kailāsa, the great mountain affording shelter to the good and enhanced in beauty by the luminous city of Kubera? 49-51. O beautiful lady, tell me quickly where do you wish to stay among these places, whether in Kailāsa which is pure and holy by virtue of the river Gaṅgā lustrous like the full moon or in the beautiful mountain Meru wherein the maidens of the sages recite and chant hymns in the caves and ridges or in places full of various deer and hundreds of lotus lakes. I shall make arrangements for your residence. 52. When Śiva said thus, Satī slowly told lord Śiva revealing her desire. 53. I wish to stay only on the Himālayas along with you. You please make arrangements for a residence on that mountain at once. 54. On hearing her words, Śiva was fascinated and he went to the summit of the Himālayas along with her. 55. He reached the beautiful summit where the Siddha ladies resided, which could not be reached by birds and which shone with lakes and forests. 56. The top was of variegated colours as of various gems, embellished by lotuses of diverse forms, shapes and lustre. Śiva in the company of Satī reached that top which shone like the rising sun. 57-64. On the top of the mountain near the city of Himālaya, Śiva sported about for a long time in the company of Satī. It was a very beautiful place which abounded in crystalline clouds. It shone with grassy plains and plenty of trees. There were various flowers in abundance. It had many lakes. The boughs of the full-blown and blossomed trees were surrounded by humming bees. Lotuses and blue lilies were in full bloom. Different kinds of birds flew there, such as—Cakravāka Kādamba, swans, geese, the intoxicated Sārasas, cranes, the peacocks etc. The sweet note of the male cuckoo reverberated there. Many kinds of semidivine beings the Aśvamukhas, the Siddhas, the Apsaras, the Guhyakas, etc. roamed there. Their women-folk, the Vidyādharīs, the Kinnarīs and the mountain lasses played about here and there. The celestial damsels played on their lutes, tabours and drums and danced with enthusiasm. Thus the top of the mountain abounded in beautiful women, beautiful lakes, fragrant flowers and groves of full-blown flowers. 65. In that heaven-like spot Śiva sported about with Satī for ten thousand years according to divine calculation. 66-67. Śiva went from place to place. Sometimes He went to the top of Meru wherein Gods and Goddesses resided. He went to different continents, parks and forests on the earth. After visiting the different places He returned home and lived with Satī. 68-70. Śiva found place and pleasure only with Satī. He found no pleasure in sacrifices or the Vedas or penances. Day and night Satī stared into the face of Śiva and He, the great lord, stared into the face of Satī. Thus by their mutual association Kālī and Śiva nurtured the tree of love, sprinkling it with waters of emotion.

[ Sanskrit text for this chapter is available ] 1. After sporting about like this till satiety with Śiva, Satī became less attached. 2-3. One day after delighting the lord with her devotion and obeisance Satī, the daughter of Dakṣa, spoke thus to Śiva. 4. O great lord, lord of lords and ocean of mercy, O great Yogin, the uplifter of the distressed, take pity on me. 5. You are a great Puruṣa, the lord, beyond Sattva, Rajas and Tamas. You are both Saguṇa and Nirguṇa. You are a great lord, a cosmic witness, and free from aberration. 6. I am blessed since I became your beloved wife sporting with you. O lord, you became my husband because of your love for your devotees. 7. O lord, after sporting with you for many years I have become fully satiated and now my mind is turned away from it. 8. O lord of gods, I wish to know the great pleasing principle whereby O, Śiva, all living beings surmount worldly miseries in a trice., 9. O lord, please explain that activity which enables people, to obtain the supreme region and free themselves from worldly bondage. 10. O sage, the primordial Goddess asked Śiva thus only for the sake of uplifting worldly creatures. 11. On hearing that, lord Śiva whose mind is engrossed in the practice of Yoga and who assumes physical bodies out of his own accord, spoke to Satī. 12. O Goddess Satī, listen, I shall explain the great principle whereby the remorseful creature becomes a liberated soul. 13. O great Goddess, know that the perfect knowledge is the great principle—the consciousness that “I am Brahman ” in the perfect intellect where nothing else is remembered. 14. This consciousness is very rare in the three worlds. O beloved, I am Brahman, the greatest of the great and very few are those who know my real nature. 15. Devotion to me is considered as the bestower of worldly pleasures and salvation. It is achievable only by my grace. It is nine-fold. 16. There is no difference between devotion and perfect knowledge. A person who is engrossed in devotion enjoys perpetual happiness. Perfect knowledge never descends in a vicious person averse to devotion. 17. Attracted by devotion and as a result of its influence, O Goddess, I go even to the houses of the base-born and outcastes. There is no doubt about it. 18-20. Devotion is variously classified as attributive and attributeless, as conventional and natural, greater and lesser, perpetual and non-perpetual. There are six further subdivisions of the perpetual devotion. Scholars further classify it into enjoined and non-enjoined. Thus devotions are manifold which have been explained elsewhere. 21. O beloved, sages have explained that the different kinds of devotion have nine ancillary adjuncts. O daughter of Dakṣa, I shall narrate them to which you listen with love. 22-23. According to scholars O Goddess, the nine ancillary adjuncts are:—listening, eulogising, remembering, serving, surrendering, worshipping, saluting, friendliness and dedication. O Śiva, its further subdivisions too have been explained. 24-25. O Goddess, listen to the characteristics of these nine adjuncts separately. By listening is meant the imbibing of my stories that bestow worldly pleasures and salvation, with great devotion, in steady posture. 26. After conceiving in the mind the details of my manifestations and activities, loudly and cheerfully, proclaiming the same in order to eulogise me is what is called eulogising. 27. O Goddess, after realising me to be all-pervading a feeling of fearlessness is what is called remembering. 28. The service rendered to the godhead commencing at the early dawn, with mind, speech, hands and feet is what is called serving. 29. Surrendering oneself in the service of the godhead who is worthy of being served and serving with all the sense-organs feeling hearty sense of elation is what is called surrendering. 30. Offering sixteen types of service to me, the supreme soul, in accordance with one’s capacity is called worshipping. The sixteen types of service are Pādya etc. 31. Meditating in the mind, repeating the mantras and touching the ground with eight limbs is called saluting. 32. The belief—“Whatever god bestows on me, good or bad, is for my welfare”—is the characteristic sign of friendliness. 33. Dedicating everything, the body and other possessions, for the propitiation of the godhead and retaining nothing for oneself is called dedication. 34. These nine adjuncts to the devotion to me, cause perfect knowledge, bestow wordly pleasures and salvation and are pleasing to me. 35. The further subdivisions in the adjuncts are numerous. Nurturing the Bilva tree etc. can be included therein. They shall be thought of by the devotee himself. 36. O beloved, thus my devotion with various adjuncts and ancillaries, is contributory to salvation since it is productive of perfect Knowledge and Detachment. It is the most excellent path. 37. A true devotion is as endearing to me as to you. It is productive of the fruits of all rites for ever. He who has it in his mind is a great favourite of mine. 38. There is no other path as easy and pleasing as devotion in the three worlds, O goddess of devas, in all the four Yugas generally and in the Kaliyuga particularly. 39. Knowledge ( Jñāna ) and Detachment ( Vairāgya ) have grown old and have lost their lustre in the Kali Age. They have become decayed and worn-out as the people who can grasp them are rare. 40. In the Kali age as in all the four Yugas there is immediate and visible benefit in devotion. I am subservient to a devotee in view of the power of devotion. 41. I always assist a man endowed with devotion and remove his obstacles. A person devoid of devotion is worthy of being punished. There is no doubt about it. 42. I am the protector of my devotees. For the protection of a devotee of mine I burnt the God of death, O goddess, in the fire emerging from my eyes. 43. For the sake of a devotee of mine I became very furious with the sun formerly. I over-powered him with my trident. 44. I was not a party to the evil actions of Rāvaṇa (though he was my devotee). For the sake of another devotee I discarded Rāvaṇa with all his followers. 45. O goddess, for the sake of a devotee, I angrily expelled Vyāsa when he had a vicious thought, from Kāśī after punishing him duly through Nandin. 46. Why shall I say more, O Goddess? I am always subservient to a devotee, always under the control of a person who practises devotion. There is no doubt in this. 47. On hearing this greatness of devotion, Satī, the daughter of Dakṣa, was delighted much and bowed to Śiva with pleasure. 48. O sage, again she asked with great devotion more about the subject as explained in the Śāstras which is pleasing and conducive to the uplift of all creatures. 49. She enquired about topics on virtue and righteous living, uplighting the creatures and the sacred lore on Yantras and Mantras together with their greatness. 50. On hearing the enquiry of Satī Śiva was delighted and He narrated them with pleasure in their entirety for raising the worldly creatures. 51. The sacred lore bearing on the subject, the glory and greatness of the illustrious lord, Śiva explained Himself with Yantras, with their five adjuncts. 52. He told her legendary stories, the greatness of the votaries, the norms of peoples of different castes and stages in life and the duties of kings, O great sage. 53. The duties of sons, wives etc. and their greatness, the imperishable system of Varṇas and Āśramas, the medical lore, and the astral lore, all beneficent to worldly creatures were explained by him. 54. Out of compassion for her, the great lord explained the science of palmistry and similar other lores to her. 55-56. Thus Satī and Śiva who are intrinsically the Supreme Brahman, who are the bestowers of happiness on the three worlds. who are omniscient, who are bent upon rendering help to the people, who appear as the personification of good qualities sported about in Kailāsa, in the Himālayas and other places.

[ Sanskrit text for this chapter is available ] l-2. “O Brahmā, lord of subjects, of great mercy and lofty intellect, you have narrated the benevolent glory of Satī and Śiva. Now, please tell me more of their glory. What did the couple Śiva and Śivā do further, stationed on that (mountain)? 3. O sage, listen to the story of Satī and Śiva. Having resorted to worldly conventions they continued their sports every day. 4. Thereafter, according to a tradition, it is said that the great Goddess Satī was separated from her husband Śiva. 5. Śakti and Īśa are united for ever like a word and its meaning. O sage, how can a real separation of the two occur? 6. Or inasmuch as Satī and Śiva have sportive interest, whatever they do is proper. For, they follow the conventions of the world. 7. She was forsaken by her husband at the time of her father’s sacrifice. In view of the disrespect shown to Śiva she cast-off her body there. 8. She was born again as Pārvatī, daughter of the Himālayas. She performed penance for several years and attained Śiva as her husband. 9. After hearing these words of Brahmā, Nārada asked the Creator about the glory of Śivā and Śiva. 10. O Brahmā, disciple of Viṣṇu, of great fortune, please explain in detail the story of Śivā and Śiva who followed the conventions of the world. 11. O dear, why did Śiva abandon His wife who was to Him dearer than his life? It looks rather strange. Hence please explain. 12. Wherefore did your son Dakṣa disrespect Śiva at the time of sacrifice? How did she abandon her body at the sacrifice of her father? 13. What happened after that? What did Śiva do? Please explain everything to me. I am eager to listen to it. 14. O dear Nārada, of great intellect, the most excellent of my sons, listen with pleasure, along with the sages, to the story of the moon-crested lord. 15. After bowing to lord Śiva who is the supreme Brahman and who is served by Viṣṇu and others, I begin to explain and narrate His story of wonderful significance. 16. Everything is a sport of Śiva. The lord indulges in many divine sports. He is independent and undecaying. Satī too is like that. 17-18. Otherwise, O sage, who can perform such wonderful deeds? Lord Śiva alone is the Supreme soul and the Supreme Brahman whom we all worship—I, Viṣṇu, all the devas, sages, the noble-souled Siddhas like Sanaka and others. 19. O dear one, Śiva is that lord whose glory is sung for ever by Śeṣa with great pleasure but is never exhausted. 20. The erroneous perception of this visible world is due to His own sports. There none can be blamed. The all-pervasive lord is the inducer. 21. Once Śiva accompanied by Satī and seated on His Bull wandered over the Earth, in one of his sportive activities. 22. Wandering over the ocean-girt Earth He reached Daṇḍaka forest where the lord of truthful stake and transaction pointed to Satī the beauty of the surrounding nature. 23. There Śiva saw Rāma who was searching for Sitā who was deceitfully abducted by Rāvaṇa. Lakṣmaṇa too was there. 24. Due to the pangs of separation Rāma was crying out “Alas Sītā.” He was pitiably lamenting and glancing here and there. 25. Rāma was yearning for her redemption. He was musing over her whereabouts. Due to adverse position of planets like Mars etc. he had become forlorn and shamelessly grief-stricken. 26. He was a heroic king of the solar race, son of Daśaratha, elder brother of Bharata. He had become cheerless and devoid of lustre. 27. The great liberal-minded lord Śiva who is Pūrṇakāma (one whose ambitions are fully realised) delightfully bowed to Rāma who was wandering in the forest in the company of Lakṣmaṇa and was in need of a favour. 28. “Be victorious” said Śiva who is favourably disposed to His devotees. While He was going elsewhere in the forest He revealed Himself to Rāma. 29. Satī was surprised at this charmingly strange sport of Śiva. She was deluded by Śiva’s Māyā and spoke to Him. 30. O lord, the lord of all, the Supreme Brahman, all the devas, Viṣṇu, Brahmā and others serve Thee always. 31. Thou art worthy of being served and bowed to. Thou art worthy of being meditated upon always. Thou art known and realised only through the science of Metaphysics, after strenuous efforts. Thou art the great lord, the undecaying. 32. O lord, who are these two persons apparently grief-stricken from pangs of separation? Though heroic archers they are greatly distressed. They seem to be roaming about in the forest. 33. How is it that Thou becomest highly delighted and behavest like a devotee on seeing the elder of the two who resembles a blue lotus (in complexion)? 34. O lord Śiva, may this doubt of mine be kindly heard. O lord, the kneeling down of the master at the feet of a servant is not quite befitting. 35. The great Goddess Satī the primordial Sakti, put this question to Śiva on being deluded by Śiva’s illusion. 36. On hearing these words of Satī, lord Śiva laughed and said to Satī. He was shrewd in his divine sports. 37. “O Goddess Satī, listen with pleasure. I shall truly explain it. There is no deception. I bowed thus with respect due to the power of the boon (granted by me). 38. O Goddess, they are two brothers Rāma and Lakṣmaṇa. They are heroic, intelligent sons of Daśaratha, born of the solar dynasty. 39. The fair-complexioned one is the younger brother Lakṣmaṇa. He is the partial incarnation of Śeṣa. The elder one is the complete incarnation of Viṣṇu. He is called Rāma. He is incapable of being harassed. 40. The lord has incarnated on the Earth for our welfare and the protection of the good.” Saying thus Śiva, the lord, who causes prosperity to his votaries stopped. 41. Even after hearing these words of Śiva, her mind was not convinced. Powerful indeed is Śiva’s Māyā capable of deluding even the three worlds. 42. On realising that her mind was not convinced, Śiva, the eternal lord, who is shrewd in the divine sports which He indulges in, spoke these words:— 43. O Goddess, if your mind is not convinced, listen to my words. You can test the divinity of Rāma yourself, using your own intelligence. 44. O beloved Satī, he is standing there beneath the Vaṭa tree. You can test him and proceed until your delusion is quelled. 45. Going there at Śiva’s bidding, Satī the Goddess thought—“How shall I test Rāma the forest-roamer. 46. I shall assume the form of Sītā and shall go to him. If Rāma is Viṣṇu, he will know it and otherwise not. 47. Deciding like this she who was deluded by Śiva became Sītā and went there to test him. 48. On seeing Satī, in the guise of Sītā, Rāma the scion of Raghu ’s race repeated the name Śiva, realised the truth and laughed. He bowed to her and said. 49. “O Satī, Obeisance to you. Where has Śiva gone? Please tell me affably. How is it that you have come here alone without your husband? 50. O goddess Satī, why have you cast off your own form and assumed this guise? Take pity on me and tell me the reason thereof.” 51. On hearing these words of Rāma, Satī was stunned. Remembering Śiva’s words and realising the truth of the same she felt ashamed. 52. Realising Rāma to be Viṣṇu she re-assumed her own original form. Remembering Śiva’s feet in her heart Satī spoke delightedly:— 53. Wandering over the earth along with me in the company of his attendants, the great lord Śiva came here in the forest. 54. Here he saw you searching for Sītā in the company of Lakṣmaṇa. You were highly distressed on account of separation from Śītā. 55. At the root of the Vaṭa he came and bowed to you glorifying your greatness with pleasure. 56. He was not so happy on seeing the four-armed Viṣṇu as on seeing this simple pure form of yours. 57. O Rāma, on hearing those words of Śiva, my mind became suspicious and at his bidding I desired to test your divinity. 58. O Rāma, I have realised your Viṣṇuism. I have seen your over-all lordship. I am now free from doubts. But, still, O intelligent one, please listen to this. 59. How is it that you became worthy of being saluted by him? Please tell me the truth. Make me free from doubt. Thus you shall be happy. 60. On hearing her words Rāma became happy, his eyes shining with brilliance. He thought upon his lord Śiva. Emotions of love swelled in his heart. 61. O sage, without the specific permission of Śatī [Satī?] he did not go near Śiva. Describing his greatness Rāma spoke to Satī again.

[ Sanskrit text for this chapter is available ] 1-2. O Goddess, formerly once, Śiva, the creator supreme, called Viśvakarman to His highest region. He made him erect a large hall of great beauty in His cowshed, and an exquisite throne there. 3. Śiva, caused Viśvakarman to make an excellent, divine, wonderful umbrella for warding off obstacles. 4-5. He invited Indra and other gods, the Siddhas, Gandharvas, Nāgas, Upadeśas and Āgamas, Brahmā with his sons, the sages and the celestial goddesses and nymphs who came there with various articles. 6. Sixteen virgins each of devas, sages, Siddhas and serpents were brought for the auspicious ceremony. 7. O sages, different musical instruments like lutes, tabours etc. were played and songs sung. Thus there was great pomp and ceremony. 8. Articles necessary for a coronation including herbs were brought. Five pots were filled with the sacred waters from all flowing holy rivers. 9. All other divine arrangements were made by His attendants. Śiva caused them to recite Vedic mantras loudly. 10. With a delightful mind He called Viṣṇu from Vaikuṇṭha. O Goddess, Śiva rejoiced at the perfect devotion of Viṣṇu. 11. In an auspicious hour, the great lord made Viṣṇu sit on the exquisite throne and delightedly decorated him in every way. 12. A beautiful coronet was fixed on Viṣṇu and the auspicious holy thread was tied to his waist. He was then coronated by lord Śiva in the Cosmic Hall. 13. What was His own and even non-transferable, Śiva the independent and favourably disposed to His devotees, conferred on Viṣṇu and eulogised him. 14. The lord who is favourably disposed to His devotees, revealing Himself independent but subservient to the boons granted by Him, spoke these words to Brahmā the creator of all worlds. 15-16. Lord, may you all hear. From now onwards, at my bidding, this Viṣṇu has become worthy of my respect and that of all devas. Dear one, you too bow to him. May all the Vedas extol him at my bidding as they extol me. 17. So saying, Rudra, Himself bowed to Garuḍa -bannered Viṣṇu. The bestower of boons, He who is favourably disposed to His devotees, felt delighted by his devotion to Viṣṇu. 18. Then Viṣṇu was duly revered by Brahmā followed by devas, sages, Siddhas and others. 19. Then the delighted Lord Śiva, favourably disposed towards his devotees, bestowed great boons on Viṣṇu and the other devas. 20. At my bidding you are now the creator, sustainer and destroyer of all the worlds. You are the bestower of virtue, wealth and love and the chastiser of people of evil predilection. 21. You are the lord of the universe. You are worthy of the worship of the universe. You will be invincible in battle anywhere even against me. You will be endowed with great strength and valour. 22. You take three Śaktis —will etc. conferred by me. You can have the power of exhibiting diverse sports and independence in the three worlds. 23. O Viṣṇu, persons who hate you shall indeed be chastised and curbed by me with strenuous efforts. Salvation shall be given by me, O Viṣṇu, to your devotees. 24. Accept this Māyā too which cannot be withstood by devas and others and by which the entire universe will be deluded and made insentient as it were. 25. O Viṣṇu, you are my left hand, as Brahmā is my right hand. You shall be his progenitor and sustainer too. 26. Undoubtedly I myself am Rudra who is my heart. He is worthy of your respect as well as that of Brahmā and others too, of course. 27. While stationed here you protect the entire universe taking different incarnations and diverse ways of protection. 28. This place of great prosperity and glory in my own world shall be famous as Goloka. It will be very brilliant. 29. O Viṣṇu, I shall certainly see the various incarnations of yours on the earth and shall be delighted by your devotion to me. 30. After conferring thus unlimited prosperity on Viṣṇu, Śiva, the consort of Śivā, freely sported about at Kailāsa along with His attendants. 31. Thenceforth lord of Lakṣmī assumed the guise of a cowherd. The lord of cowherds, cowherdesses and the cows wandered there with pleasure. 32. The delightful Viṣṇu protected the universe taking up various incarnations and sustaining it at the bidding of Siva. 33. Now He has taken a fourfold incarnation at the bidding of Śiva. I who am Rāma, and my brothers Bharata, Lakṣmaṇa and Śatrughna are His incarnations. 34. O Goddess Satī, at the bidding of my father I have come to the forest. Unfortunately I have fallen in deep distress. 35. My wife Sītā has been abducted by a demon. I am now seeking my beloved, separated from her and devoid of my kinsmen. 36. O mother Satī, since I have the good fortune of seeing you, there is no doubt that everything will be well with me by your favour. 37. By your blessings I shall have the fortune of acquiring Sītā after killing the demon of evil intention who is the cause of trouble. 38. It is my good fortune that both of you have taken pity on me. That man who is the object of your mercy is the best of blessed people. 39. After speaking thus and bowing in diverse ways to Satī, Rāma, the scion of the family of Raghu roamed in the forest with her permission. 40. On hearing these words of Rāma of pious rites, Satī was delighted. She praised him in her heart for his devotion to Śiva. 41. Remembering her own action she was much distressed. She returned to Śiva, pale in face and gloomy in spirit. 42. While returning, the Goddess frequently mused—“I did not accept Śiva’s explanation. I entertained a senseless thought against Rāma. 43. After going to Śiva what reply shall I give?” Thinking thus, she began to repent in many ways. 44. Approaching Śiva she mentally bowed to Him, with a pallid face and stricken with grief. 45. On seeing her distressed, Śiva enquired of her health and asked—“O, have you finished your test”? 46. On hearing Śiva’s words she bent her head as a mark of respect but did not say anything. Agitated with grief she stood aghast. 47. On meditating for a while, Śiva, the great Yogin, adept in diverse divine sports, could understand everything about Śatī, the daughter of Dakṣa. 48-49. He remembered the promise that He Himself had made on being requested by Viṣṇu when He was angry with the latter. Śiva who keeps the bounds of righteousness intact was distressed. The lord, the propounder, the activator and the protector of righteousness, thought within himself. 50. “If I were to maintain my love towards Satī at the level as before, my promise will be broken—even if I follow the conventions of the world”. 51. Thus pondering within himself in diverse ways He mentally discarded Satī but did not break his promise as the protector of Vedic Virtue. 52. Then after forsaking Satī mentally, the lord returned to His abode. He did not at all reveal the promise. 53. While they were on their way, an unembodied speech rose in the sky telling Him within the hearing of everyone particularly of Satī, Dakṣa’s daughter. 54. O great Lord, you are blessed indeed. There is no other great Yogin or great lord in the three worlds, on a par with you. No one else can maintain that promise. 55. On hearing the celestial voice, the goddess, utterly lustreless asked Śiva—“O lord, please tell me, what is the promise that you made?” 56. Even when asked, the lord who was benevolent to Satī did not reveal the vow which he took in the presence of Viṣṇu formerly. 57. Then O sage, meditating on Śiva, her own beloved husband, Satī understood the matter which meant the abandonment of her own self. 58. After realising the abandonment of herself by Him, the daughter of Dakṣa was grieved much and began to heave sighs frequently. 59. But the lord Śiva kept the fact of His vow a secret from her and narrated many a tale to her. 60. Thus, narrating tales to her on the way He reached Kailāsa along with her. There Śiva, the Yogin, entered a trance and meditated upon His real form. 61. Satī stayed in the abode, overwhelmed by grief. But O sage, no one could guess the conduct of Śiva and Śivā. 62. O sage, great time elapsed even as the lord and the Goddess followed the conventions of the world through the physical bodies taken up by themselves. 63. Then Śiva the great enjoyer and protector stopped His meditation. On coming to know of it Satī, the mother of the universe, came there. 64. The Goddess bowed to Him with a moaning heart. The benevolent Śiva offered her a seat in front of Himself. 65. He narrated several interesting tales to her. By these divine sports He tried to entertain her and make her mind free from grief. 66. She regained her previous happiness. He too did not forsake His vow. O dear, this need not be considered wonderful in the benign great lord Śiva. 67. But O sage, some ignorant Pandits thus narrate the story of Śivā and Śiva and their separation. But how can there be a real separation between the two? 68. Who knows the true life and conduct of Śivā and Śiva. They sport about of their own accord and make their own lives for ever. 69. Śatī and Śiva are united together like words and their meanings. Only if they wish, can their separation be even imagined.

[ Sanskrit text for this chapter is available ] 1. Formerly, a great sacrifice was performed by the sages and noble souls who assembled at Prayāga. 2. Siddhas, Sanaka and others, the celestial sages, devas with Prajāpatis and men of perfect knowledge who had realised the Brahman attended the function. 3. I too attended the same along with my followers. All the Āgamas and Nigamas in brilliant embodied forms were present with me. 4. The assembly was variegated and of diverse character. They conducted discussions on epistemology from different sacred texts with great festivities. 5. O sage, in the meantime, lord Śiva, accompanied by His attendants and Satī came there, the lord conferring benefit on the three worlds and affording them protection. 6. On seeing the lord, devas, Siddhas and sages bowed to and eulogised Him with great devotion. I too joined them. 7. At the bidding of Śiva they sat in their respective places. They were excessively delighted on seeing the lord. They explained to Him the various activities they were engaged in. 8. In the meantime, the lord Dakṣa, the lord of Prajāpatis, came there delighted by shedding lustre everywhere in the course of a casual visit. 9. After saluting me, Dakṣa sat there with my consent. Dakṣa, the lord of the universe, was a bit arrogant though worthy of honour, as he had no deep insight into Reality. 10. Dakṣa, of great splendour was honoured by the humble celestial sages with laudatory songs, obeisance, and the joining of palms in great reverence. 11. But lord Śiva who indulges in diverse sports, sat firmly and did not bow to Him. Naturally the lord who is the cause of protection is independent. 12. Seeing Śiva not bowing to him, my son became displeased. Dakṣa, the patriarch, was furious with Śiva. 13. Haughty and devoid of perfect knowledge, Dakṣa looked cruelly at Śiva and spoke aloud within the hearing of all present. 14. “All these Suras and Asuras, brahmins and sages bow to me. How is it that this gentleman who is always surrounded by goblins and ghosts behaves like a wicked man? 15. “How is it that this shameless frequenter of cremation grounds does not bow to me now? He is devoid of rites. He has cast off religious practices. He is surrounded by spirits and ghosts. He is elated and he spoils good policies and conventions. 16. Heretics, wicked persons, who behave arrogantly on seeing a brahmin and despise him are on a par with one another. Besides, this person is always engrossed in the love of his wife. Hence I am going to curse him”. 17. After saying thus the furious rogue spoke to Śiva thus. May all these brahmins and devas listen. May all of you deem him worthy of being killed by me. 18. Let not this Śiva, a resident of cremation grounds, lacking in nobility of birth and pedigree, expelled by me from sacrifices, an outcaste and ugly-shaped, obtain his share along with the devas”. 19-20. On hearing these words of Dakṣa, Bhṛgu and others reproached Śiva. After duly saluting Śiva along with the devas, Nandin, the attendant of Śiva who had heard the words of Dakṣa, was very furious and rolled his eyes. With an intention to curse him, he immediately spoke to Dakṣa. 21. “O foolish Dakṣa, of roguish and wicked intention, how is it that you have expelled my lord Śiva from sacrifice? 22. How is it that you cursed him whose thought makes all sacrifices fruitful and all sacred places holy? 23. O Dakṣa, of wicked intentions, in vain did you curse him by your inconsiderate rashness as a brahmin. The great lord Śiva who is free from defects, has in vain been ridiculed by you. 24. O vile brahmin, how is it that you cursed Śiva the great lord, by whom this universe is created, sustained and destroyed in the end?” 25. Censured and rebuked thus by Nandin, Dakṣa the patriarch who was still furious cursed Nandin too. 26. “You all, the attendants of Śiva, are expelled from Vedic rites. You will be abandoned by the followers of the Vedic path as well as by great sages. 27. “You all will be confirmed heretics, out of the conventions of society. You will indulge in drinking wine. Matted hair, ashes and bones will be your embellishments”. 28. Thus Śiva’s attendants were cursed by Dakṣa. On hearing that, Nandin the favourite of Śiva became furious. 29. Nandin, the brilliant son of Śilāda and favourite of Śiva, spoke immediately to Dakṣa who was excessively roguish and haughty. 30. O roguish wicked Dakṣa, in vain did you curse Śiva’s attendants, you who do not know Śiva’s principles. You have exercised your indiscreet rashness on being a brahmin. 31. The great lord Śiva is ridiculed by the evil-minded fools Bhṛgu and others apparently due to their egotism in being brahmins. 32. With the power of Śiva (backing me) I now heap curses on these brahmins here who are against Śiva and hence wicked like you. 33. You are engaged in discussing Vedas but you will be ignorant of Vedic principles. May these brahmins prattle that there is nothing else. 34. May these brahmins indulging in lust, heavenly pleasures, anger, covetousness and pride be shameless beggars. 35. These brahmins will be officiating in the sacrifices of Śūdras, following the Vedic path. They will be perpetually poor and eager to receive monetary gifts. 36. Due to their acceptance of monetary gifts from undeserving persons they will fall into hell. O Dakṣa, some of them will become brahminical Rākṣasas. 37. Brahmā who rivals with Lord Śiva, considering him on a par with ordinary devas and who has evil intentions too, will become averse to the true principles of Śaiva cult. 38-39. Dakṣa will become goat-faced ere long. He will be indulging in vulgar worldly lustful pleasures, and evil strategies. He will be laying down rules for rituals and perpetually discussing Vedic passages. His bright pleasing face will disappear. He will become individual soul strayed from his ultimate goal. He will fall from his holy rites and indulge in wicked deeds. 40. When the brahmins were cursed by the furious Nandin and Śiva was cursed by Dakṣa there was a great hue and cry. 41. On hearing that, I, the creator of the Vedas and the knower of the principles of Śiva rebuked him frequently and also the brahmins Bhṛgu and others. 42. On hearing the words of Nandin, the lord Sadāsiva laughed and spoke sweetly to him enlightening him further. 43. “O Nandin of great intellect, listen. Do not get angry. You have cursed the brahmins in vain, erroneously thinking that I have been cursed. 44. Vedas are in the form of syllables of verses and hymns. The Self is established in the Sūkta, whomsoever it may belong to. 45. Hence do not angrily curse the knowers of the Self. The Vedas shall not be cursed by anyone, not even by the evil-minded. 46. I have not been cursed now. You please understand the factual position. O intelligent one, be calm, enlighten Sanaka and others. 47. I am the sacrifice, the sacrificial rite, the ancillary adjuncts of the sacrifice, the Self of sacrifice and one engrossed in sacrifice. I am out of sacrifice too. 48. Who is this? Who are you? Who are these? In reality I am all. Consider everything in this light. In vain did you curse the brahmins. 49. Extracting the fundamental basis of the construction of the universe through the knowledge of reality, be enlightened and self-assured, O intelligent one. Be free from anger and other emotions”. 50. Thus exhorted by Śiva, Nandikeśvara became calm and free from anger and took up discrimination as the ultimate aim. 51. After enlightening him and also his favourite Gaṇas, Śiva returned to His abode accompanied by his Gaṇas with great delight. 52. Seething with fury and malice against Śiva, Dakṣa went to his abode along with the brahmins. 53. Remembering the situation in which Śiva had been cursed and still furious against him, Dakṣa of confounded intellect forsook his faith and entertained enmity and disgust against the worshippers of Śiva. 54. Thus I have narrated the crooked intellect of Dakṣa in regard to Śiva the great Self. O dear one, hear about his evil intention and thought. I shall tell you further.

[ Sanskrit text for this chapter is available ] 1-2. Once a great sacrifice was started by Dakṣa, O sage. To partake in that sacrifice, the celestial and terrestrial sages and devas were invited by Śiva and they reached the place being deluded by Śiva’s Māyā. 3-5. Agastya, Kaśyapa, Atri, Vāmadeva, Bhṛgu, Dadhīci, the revered Vyāsa, Bharadvāja, Gautama, Paila, Parāśara, Garga, Bhārgava, Kakubha, Sita, Sumantu, Trika, Kaṅka, Vaiśampāyana and many others along with their sons and wives arrived at the sacrifice of Dakṣa—my son. 6. All the devas, the guardians of the quarters of rising fortune, the subordinate devas with their offers of help and service attended the sacrifice. 7. From Satyaloka, I, the creator of the universe, was duly lauded and taken there along with my sons, followers and the embodied forms of the Vedas etc. 8. Viṣṇu was duly requested, respected and brought to the place of sacrifice from Vaikuṇṭha along with his aide-decamp and followers. 9. Similarly others too, equally deluded, came to the sacrifice. Then Dakṣa who was ill disposed towards Śiva received them hospitably. 10. Large divine mansions of great value and brilliant lustre were erected by Tvaṣṭṛ and assigned to them by Dakṣa. 11. In all those places they stationed themselves in a befitting manner after being duly honoured. They shone along with Viṣṇu and me. 12. In that sacrifice that was being performed in that holy place of Kanakhala, Bhṛgu and other sages were made Ṛtviks by him (Dakṣa). 13. Viṣṇu himself was the presiding officer along with the Maruts. I was the Brahmā (a special officiating deity) the director and guide for Vedic rituals. 14. The guardians of the quarters became the gatekeepers and watchmen. They were well-equipped in arms and had many attendants to assist them. They were very enthusiastic. 15. In that altar, sacrifice itself was present in its beautiful embodied form. The excellent sages became the holders of the Vedas. 16. The sacrificial fire evinced its diverse forms in a thousand ways, during the sacrificial festivities, in order to receive the sacrificial offerings of Dakṣa. 17-18. There were eighty-six thousand Ṛtviks in the performance of the sacrifice and sixty-four thousand Udgātṛs. The celestial sages Nārada and others acted as Adhvaryus and Hotṛs. They too were as many. The seven sages (jointly and) severally repeated the Sāman hymns. 19. In his great sacrifice Dakṣa extended his invitation to Gandharvas, Vidyādharas, Siddhas, Ādityas, all the innumerable Nāgas along with their followers and sacrificial ritualists. 20. Brahminical, Royal and celestial sages, kings, with their friends, ministers, armies etc, Vasus and other chief Gaṇadevatas—all of them were invited by him in the sacrifice. 21. With the proper initiation, tying of the holy thread round his wrist and Svastyayana rites duly performed, Dakṣa along with his wife, shone well. 22. Dakṣa, the evil-minded, did not invite Śiva for that sacrifice, deciding that He was not worthy of taking part in the sacrifice because He was a Kapālin. 23. In view of the fact that Satī was the wife of Kapālin, she was not invited, though she was his beloved daughter, by Dakṣa who was blind to her qualities. 24. While the great festivities in the sacrifice of Dakṣa were being celebrated those who had assembled for the same were engrossed in their respective activities. 25. In the meantime, Dadhīci a devotee of Śiva, realising that lord Śiva was not there became dispirited and spoke thus. 26. O ye all! celestial sages and others, pay heed to my words. Why has not Śiva taken part in the festivities of this sacrifice? 27. Of course, the chiefs of devas, the great sages and the guardians of the quarters have all come. Yet the sacrifice cannot be perfect and complete without the noble-souled, trident-holder Śiva. 28. The bull-bannered, blue-necked eternal Puruṣa the great Īśa is not seen here. Great scholars have affirmed, that all auspicious results happen due to Him alone. 29. O Dakṣa, if accepted by Triyambaka all inauspicious things become auspicious and fresh auspicious things take shape which will be greater than the greatest in a trice. 30. Hence the invitation to the great Śiva shall be extended by you yourself immediately or by Brahmā or by Viṣṇu the lord. 31. By all means Śiva shall be brought here by you along with Indra, the guardians of the quarters, the brahmins and the Siddhas in order to make the sacrifice complete and perfect. 32. All of you shall go where He is stationed. Immediately bring Śiva along with Satī. 33. O lords of Devas, everything shall be sanctified through Śiva, the supreme Self. If the consort of Śivā, the great Being, comes here, everything will be all right. 34. Since all merits accrue from thinking upon Him and repeating His names, the bull-bannered deity shall be brought with all efforts. 35. If Śiva comes here, the sacrifice will become sanctified, or it will remain incomplete and imperfect. I am telling you the truth. 36. On hearing his words, the foolish and evil-minded Dakṣa became furious in a trice and said mockingly. 37. Viṣṇu who is the prime cause of all deities and in whom the eternal virtue resides has been invoked here by me. What is it that the sacrificial rite lacks in? 38. Viṣṇu in whom all the Vedas, sacrifices and the different rites are founded has graced this place by his presence. 39. Brahmā, the grandfather of the worlds, has come here from Satyaloka along with the Vedas, Upaniṣads and the Āgamas. 40. Similarly, the king of devas himself has come along with all the devas. You too, the sages free from sins, have come. 41. Whoever is worthy of being included in the sacrifice and deserves honour has come. You all know the Vedic texts and their meanings. You all are steady in your rites. 42. Of what avail is Śiva to us in this place? O brahmin, of course I have given my daughter to Him but that was because I was persuaded by Brahmā. 43. O brahmin, this Śiva is not a man of nobility. He has neither father nor mother. He is the lord of goblins, ghosts and spirits and is incorrigible. 44. He is a haughty self-conceited fool with false prestige and hostility. He is unworthy of this sacred rite. Hence he is not invited by me. 45. Therefore you shall never make such statements as these henceforth. My great sacrifice has to be made fruitful by all of you. 46 On hearing those words, Dadhīci spoke aloud within the hearing of devas and sages. His words were pregnant with meaning. 47. This sacrifice has become “Non-sacrifice” without the presence of Śiva. Indeed your destruction is imminent in this very sacrifice. 48. Saying this, Dadhīci walked out of the sacrifice of Dakṣa and immediately returned to his hermitage. 49. Then some important devotees of Śiva who were initiated in the Śaiva cult cursed Dakṣa and returned to their respective abodes. 50. When the sage Dadhīci and others staged a walkout, the evil-minded Dakṣa, inimical to Śiva, said mocking at them. 51. Gone is that brahmin favourite of Śiva named Dadhīci and others too of his ilk have gone out of my sacrifice. 52. This has become good. I approve of this always. O Indra, devas and sages, I am telling you the truth. 53. They are slow-witted and senseless. They are rogues indulging in false deliberations and discussions. They are out of the Vedic circle. These men of evil conduct shall be eschewed from sacrificial rites. 54. You all, brahmins, sages and devas with Viṣṇu at the head shall make my sacrifice fruitful. 55-56. On hearing these words, the celestial sages deluded by Śiva’s Māyā performed the worship of the deities in that sacrifice. O great sage, I have thus explained how the sacrifice had been cursed. Now I shall explain how the sacrifice was destroyed.

[ Sanskrit text for this chapter is available ] 1-2. In the meantime when the celestial sages were on their way to Dakṣa ’s sacrifice, with great eclat Satī the daughter of Dakṣa was engrossed in diverse sports, surrounded by her friends under the canopy of the fountain house on the mountain Gandhamādana. 3-4. While she was thus gaily sportive, Satī saw the moon in the company of Rohiṇī going to the sacrifice of Dakṣa. Satī asked Vijayā her maiden-in-chief, her beloved friend, wishing her all welfare. 5. O beloved friend Vijayā, where does this moon go now in a hurry in the company of Rohiṇī after taking leave of us? 6. When Satī thus asked her, Vijayā went near the moon and asked him “Where are you going?” 7. On hearing what Vijayā said, the moon mentioned everything about the sacrificial festival of Dakṣa, with great respect. 8. On hearing what the moon told her, Vijayā was greatly agitated and mentioned it immediately to goddess Satī. 9. On hearing it, Satī, the goddess Kālikā, was surprised. She thought over the possible reason, but not knowing it she mused like this. 10. “Dakṣa is my father. Vīriṇī is my mother. I am their beloved daughter Satī. Why did they not invite me? Have they forgotten their own beloved daughter? 11. I shall ask Śiva respectfully the reason for the same”. Thinking thus she decided to go to Him. 12. Making her maiden-in-chief Vijayā wait there, Satī immediately went near Śiva. 13. She saw Him in the middle of the council-chamber surrounded by hosts of his attendants— Nandin and others of great valour. 14. After seeing her husband, the lord Śiva, the daughter of Dakṣa came near Him quickly in order to ask Him the reason. 15. Lovingly Śiva took his beloved on his lap and delighted her with pleasing words. 16. Then Śiva, the lord of all, the bestower of happiness on the good, seated in the midst of his attendants told Satī indulging (as usual) in his great divine sports. 17. “O slender-waisted lady, why did you come here in the council-chamber and that too in a state of surprise? Please tell me the reason.” 18. O great sages, Satī on thus being addressed by Śiva, bowed to the lord with palms joined in reverence and said:— 19. I have heard that my father is performing a great sacrifice. Great festivities are being conducted there. The celestial sages have assembled too. 20. O lord of devas, how is it that a visit to my father’s great sacrifice does not appeal to you? Please explain to me fully, O lord. 21. This is the duty of friends that they shall frequently associate with their friends. O great lord, friends always do what increases the pleasures of their friends. 22. O lord, please come to my father’s Sacrificial Hall along with me. O lord, let it be at my request. 23. On hearing these words of Satī, lord Śiva, wounded in the heart by the words of Dakṣa piercing like a dart, spoke these courteous and pleasing words. 24. Dakṣa is very well your father, dear. But he is my particular enemy. 25. But the celestial sages who usually honour me have become confused now. Being devoid of true knowledge they are attending the sacrifice of your father. 26. O gentle lady, those who go to another man’s house without being invited attain disrespect which is more serious than even death. 27. Even the prosperous Indra and people like him going to another man’s house in such a context become worthless. What then about others? A journey of such a nature is futile. 28. Hence you and I particularly shall not go to Dakṣa’s sacrifice. O beloved, I have told you the truth. 29. People wounded with arrows by enemies are not so pained as when their vulnerable points are hit by the taunting words of kinsmen. 30. O beloved, the wicked people do not observe that their own status is being hit when they attack good men endowed with the six qualities of learning.” 31. Thus advised by the noble-souled Śiva, Satī was angry and spoke thus to Śiva, the foremost of fluent speakers. 32. O Śiva, lord of all, you by whom sacrifice becomes fruitful have not been invited by my father, thus he has committed a foul deed. 33. Hence, O Śiva, I wish to know the trend of thought of that evil-minded person as well as that of the celestial sages and all other wicked persons assembled there. 34. Hence O lord, I wish to go to the sacrifice of my father. O lord Śiva, please grant me permission to go there. 35. Lord Śiva, possessed of the perfect vision, realising everything and seeing all, and the cause of protection, being requested by the Goddess, spoke to her. 36. “O goddess, if this is what you wish, if you think it needful to go, O righteous one, you can immediately start for your father’s sacrifice with my willing permission. 37. You can go in royal splendour mounting this bull richly caparisoned.” 38. Satī thus commanded to mount the decorated bull, bedecked herself and started for her father’s abode. 39. The royal paraphernalia like the umbrella, chowries, silken clothes and ornaments were given to her by (Śiva) the great lord. 40. Sixty thousand of the attendants of Śiva lovingly and enthusiastically went with her with great festivities. 41. The festivities performed by the attendants of Śiva to Satī, Śiva’s beloved, were indeed very great. 42-43. The heroic attendants, favourites of Śiva sang songs of praise of Śiva and Śivā and jumped in their joy with hearts of childish innocence. In every respect the departure of the mother of the universe was very glorious. The three worlds became filled with pleasing sounds.

[ Sanskrit text for this chapter is available ] 1. Satī reached the place where the colourful sacrifice accompanied by the enthusiasm of devas, asuras, great sages etc. was in progress. 2. She saw her father’s mansion abounding in wondrous things lustrous and beautiful as well as the groups of devas and sages. 3. The Goddess stopped at the gate and descended from Nandin, the bull. She went all alone inside the place of sacrifice. 4. On seeing Satī, her glorious mother Asiknī and her sisters received her respectfully. 5. Even after seeing her, Dakṣa did not show any sign or gesture of love or respect. The others too deluded by Śiva ’s Māyā did not receive her out of fear of Dakṣa. 6. Satī then bowed to her parents, O sage. In her surprise (at the cool reception) she gazed at every one. 7. In that sacrifice, Satī saw the shares allotted to the deities, Viṣṇu, and others but not to Śiva. She then fell into a great fury. 8. Slighted thus and hence very furious at everyone she directed her burning fiery look at Dakṣa and every one present there. 9. How is it that Śiva who is highly auspicious and by whom the entire universe of the mobile and the immobile is sanctified, has not been invited by you? 10. What is that sacrifice without Śiva who is sacrifice Himself, the performer of sacrifice, the fee of sacrifice, the adjunct of sacrifice and the foremost of those who know sacrifice itself. 11. Every rite performed without Him will be impure but with Him or by the mere remembrance of Him becomes pure. 12. The articles of offerings, the mantra, the Havya and Kavya, everything is identical with Śiva. How is it that the sacrifice is being performed without Him? 13. Did you disrespect Him, considering Him on a par with ordinary devas? You have become senseless and mean though you are my father. 14. Ha, you do not know Śiva the great lord by serving whom Viṣṇu Brahmā and other devas have attained their position and status. 15. How did Viṣṇu, Brahmā, other devas and the sages happen to be present at your sacrifice without their lord Śiva?” 16. After saying this, Satī addressed Viṣṇu and others severally, taunting them. 17. “O Viṣṇu, don’t you know the real nature of Śiva whom the Vedas speak of as both full or devoid of attributes? 18-19. Although as the chieftain of king Śālva, Śiva had caught hold of your hand and set you aright many a time, that admonition has not entered your brain, now that you have evinced a desire to partake of your share in Dakṣa’s sacrifice without inviting lord Śiva. 20. O Brahmā, you had five faces formerly. When you exhibited your haughtiness against Śiva, He made you four-faced. It is surprising that you have forgotten it. 21. O Indra, don’t you know the valour of the great lord? Śiva had once ruthlessly reduced your thunderbolt to ashes. 22. O devas, don’t you know the valour of Mahādeva, O Atri, O Vasiṣṭha, O, sages what have you all done here? 23-24. Once the lord wandered (begging for alms) in Dāruvana. You, sages, cursed him in the guise of a mendicant. How is it that you have now forgotten what Śiva did on being cursed by you? The entire universe of the mobile and immobile was burnt by His Liṅga. 25. All of you, Viṣṇu, Brahmā, gods, sages and others have turned foolish since you have assembled here without Śiva. 26. Śiva of controlled speech, knowable only through self-realisation cannot be understood by anyone with the help of only Vedas with their ancillary adjuncts and other sacred texts. 27. Thus the infuriated Satī, the mother of the universe spoke many words with her heart in distress. 28. Viṣṇu, gods, and sages kept silent on hearing her words, though their minds were distressed on account of Śiva. 29. But Dakṣa on hearing those words of his daughter looked at Satī cruelly and said thus to her. 30. Gentle lady, nothing shall be gained by your speaking so much here. You can go or stay. Why at all did you come? 31. Your husband Śiva is known to the wise as inauspicious. He is not of a noble lineage. He is the king of goblins, ghosts and spirits. He is excluded from Vedic rites. 32. Knowing Śiva to be of indecent dress and features, my dear daughter I did not invite him to the sacrifice in the presence of gods and sages. 33. Induced by Brahmā I gave you in marriage to the wicked haughty Śiva who does not know customs. I have been a sinner and slow-witted. 34. Hence leave off your anger. Calm yourself. (Let us see) you smile sweetly. Having come (all the way) to this sacrifice you can take your own share. 35. The daughter Satī honoured in the three worlds, on being addressed thus, became very angry to see her father full of contempt. 36. She mused to herself—“How can I return to Śiva?” Of course I am desirous of seeing Śiva but what reply shall I give when He were to ask me? 37. Satī, the mother of the three worlds, heaving sighs of wrath told her father Dakṣa, the evil-minded. 38. “He who reproaches Śiva and he who hears such reproaches, both of them go hell and stay there as long as the moon and the sun exist. 39. Hence I shall cast off my body and enter the fire. O father, of what avail is this life unto me who am unfortunate enough to hear contemptuous remarks about my lord? 40. If a powerful person cuts off the tongue of the man who makes such disrespectful remarks about Śiva both of them will be absolved of sins. 41. If he is not powerful enough let the sensible man close his ears and quit the place—He shall then be pure—so say the learned persons.” 42. After stating the dictum of virtue thus, she remembered the advice of Śiva and repented (her hasty arrival) with a grief-stricken heart. 43. Then inciting the fury of Dakṣa further, she said to Viṣṇu and all other devas and sages unhesitatingly. 44. Dear father, hating Śiva now you are sure to repent later. After experiencing a lot of agony here, you are sure to experience further torture. 45. Excepting you, can there be a person who is adversely inclined and disposed towards Śiva who is free from inimical feelings, who is the great Self and who does not hate or love anyone in the world? 46. Contempt of the great is infused with rivalry in the bad people but in regard to those whose Tāmasika quality is quelled by the dust of the feet of the great, it is auspicious. 47. The syllables Śi and Va even uttered once casually can quell all sins. 48. It is surprising that you are so wicked as to harbour ill feelings against Śiva who is the lord of all, whose dictum is untransgressable and who is the holiest of the holy. You are certainly enemy of Śiva. 49-50. It is a pity that out of foolishness you hold malice towards Śiva, the benefactor of everyone, whose lotuslike feet are always resorted to by the bees in the form of the minds of lofty-natured persons, who confers all blessings even that of realising the Self. 51. Have the scholarly persons, Brahmā and others, Śanaka and sages, except you, considered Śiva unholy? 52-53. Śiva who holds the skull in his hands resides in the cremation ground in the company of goblins. He wears matted hair. But sages and devas keep on their heads the dust from His feet. Such is the nature of lord Śiva, the great God. 54-55. In the Vedas two sorts of actions are ordained—direct and renunciatory. Scholars differentiate between these two and hold that they cannot be simultaneous and they cannot occur in a single entity. But in Śiva the great Brahman, these actions do not have any effect. 56-57. Let us not take to your path of egoism as displayed in your sacrificial chambers enjoyed and cast-off by the fire. Ours is the manifest path followed by Avadhūtas. O father, with a crooked mind you need not be haughty and conceited. 58. Why say more? You are wicked in every respect. You are evil-minded. I have nothing further to do with this body born of you. 59. Fie upon Him who is always wicked and who perpetrates actions of unspeakable demerit. Sensible man should shun even the contact with such a man. 60. I am the offspring of your race as the bull-bannered lord Śiva has often said. Hence naturally my name has come to be Dākṣāyaṇī. This is distressing to me. 61. This body born of your limbs I shall cast off as a corpse. It is worthy of contempt. I shall abandon it and gain happiness. 62. O sages and devas, you listen to my words. Your action is improper in every respect. You have become evil-minded 63. You are deluded. You revel in reproaching Śiva and quarrelling with Him. Everyone of you will get due punishment from Śiva. 64. Having said thus to Dakṣa and others present in the sacrifice, Satī stopped. After thinking upon her dear lord she desisted from her speech.

[ Sanskrit text for this chapter is available ] 1. When Satī, Śiva ’s beloved became silent what happened there? O Brahmā please tell me. 2. Observing silence and remembering her lord with great respect, Satī the Goddess calmed down and sat on the ground in the northern wing. 3. Having sipped water duly, covering up her body entirely with her cloth she closed her eyes and remembered her lord. She then entered the yogic trance. 4-5. Keeping her face steady she balanced the winds Prāṇa and Apāna. She then lifted up the wind Udāna from the umbilical region, stabilised it in the cardiac region took it through the throat and finally fixed it in the middle of the eyebrows. 6-7. She desired to cast-off her body due to her anger with Dakṣa. She desired to burn off the body and retain the pure wind by yogic means. In this posture she remembered the feet of her lord and nothing else. 8. Her body divested of its sins fell in the yogic fire and was reduced to ashes, O excellent sage, in accordance with her own wish. 9. The loud shouts and cries of “Hā. Hā” of those who witnessed it spread everywhere on the earth and rose up in the sky. Everything was surprisingly wonderful and terrifying to the devas and others. 10. “Alas, Śiva’s beloved Goddess, nay his deity, Satī has cast-off her life. Who is that wicked person who angered her? 11. See the unholy unspiritual misdeed of Dakṣa the patriarch, the son of Brahmā whose subjects are the mobile and immobile creatures of the world. 12. Alas, Satī, the noble beloved of the bull-bannered deity has become dispirited. She ought to have been honoured duly. 13. This patriarch of hardened heart, inimical to the Brahman, will definitely become infamous in the whole world. 14. Since he refused to comply with the request of his own daughter he will be falling into a terrible hell after death due to his own guilt. 15. When people were saying thus on seeing the self-immolation of Satī, her attendants rose up in anger with their weapons. 16. They had been waiting near the door numbering sixty thousand. Those powerful attendants of lord Śiva became furious. 17. Those attendants of Śiva shouted exclamations—Hā Hā, fie, fie, no, no, loudly and frequently. 18. The quarters were pervaded with the shouts of Hā, Hā. The devas and sages who had assembled there were struck with fear. 19. Consulting one another, the attendants lifted their weapons furiously and the atmosphere was pervaded with the sound of their arms. 20. O celestial sage, some of them excessively stricken with grief cut off their limbs with their weapons, some their heads, some their faces, with the sharp lethal weapons they had. 21. Thus about twenty-thousand of those attendants courted death along with Satī. It was very surprising. 22. Such of the attendants of the noble-souled Śiva who survived, jumped up with their weapons to kill the furious Dakṣa. 23. On seeing the force of their onslaught, O sages, the holy sage Bhṛgu poured offering in the Dakṣiṇa fire with the Yajur mantra to quell the obstructors of sacrifice. 24. While the sage Bhṛgu was pouring the offerings, thousands of powerful demons— Ṛbhus rose up. 25. O excellent sage, a terrible fight ensued between Śiva’s attendants and the demons who had firebrands for their weapons. Their hair stood on end when people heard the uproar. 26. The attendants were killed by the Ṛbhus of powerful valour and favoured with Brahminical splendour. They were forced to run without difficulty. 27. It had been the desire of Śiva of the great Śakti that the attendants were killed and routed quickly. It was a wonderful scene. 28. On seeing this, the sages, Indra and other devas, the Maruts, the Viśvedevas, the Aśvins and the guardians of the quarters kept silent. 29. Some of them went to request and consult with Viṣṇu frequently for preventing obstacles. They were greatly agitated. 30. The sensible devas, Viṣṇu and others, became agitated on pondering over the results of Pramathas ’ destruction and routing. 31. Such was the obstacle to the sacrifice of Dakṣa who rivalled with Śiva, who was wicked and who professed to be a kinsman of Brahmā, O sage.

[ Sanskrit text for this chapter is available ] 1. O excellent sage, in the meantime a celestial voice arose, even as Dakṣa, the devas and others were listening. 2. O Dakṣa, of evil conduct, of haughty disposition, what is it that you have foolishly done now, this misdeed bringing in many an unhappy calamity in its wake? 3. You never gave any credence to the words of Dadhīci, the king of devotees of Śiva. O fool, if it had been carried out, everything would have been auspicious and pleasing. 4. After cursing you terribly, the brahmin had walked out of the sacrificial hall in protest. Still you did not understand anything, fool that you were. 5. How is it that you did not honour Satī your daughter, the auspicious lady who herself came to your house? 6. O you weak in knowledge, how is it that you did not worship Satī and Śiva? In vain do you feel proud of being Brahmā ’s son. You are actually deluded. 7. That Satī alone, who quells all sins, who is the mother of three worlds, who has occupied half the body of Śiva and who confers all welfare should be propitiated always. 8. That Satī alone when worshipped for ever confers good fortunes. She is the great goddess who bestows everything auspicious on her devotees. 9. That Satī alone when propitiated for ever destroys the fear from worldly existence. She is the goddess who confers what we desire and who removes all disorders. 10. That Satī alone when propitiated for ever bestows fame and wealth. She is the great Goddess who confers worldly pleasures and salvation. 11. That Satī alone is the creator of the universe, the protectress of the universe, the cause of destruction of the universe at the end of the Kalpa. She is the primordial Śakti. 12. That Satī alone is the Māyā of the universe, the mother of Viṣṇu, of diverse shining features, and the mother of Brahmā, Indra, the moon, the fire, the sun and the devas. 13. That Satī alone is the bestower of the fruits of penance, charitable gifts and virtuous actions. She is the Śakti of Śiva, the great Goddess, the destroyer of the wicked and the greatest of the great. 14. The due share has not been offered by you who are foolish and evil-minded to the lord whose ever beloved wife is the goddess Satī of such glorious features. 15. Śiva indeed is the great lord, the lord of all, the greatest of the great, worthy of being served by Viṣṇu, Brahmā and others and the cause of all welfare. 16. Penances are performed by the Siddhas who desire to have a vision of Him. Yogic meditations and exercises are performed by Yogins who desire to have a vision of Him. 17. Vision of Śiva yields great fruits, endless wealth and foodgrains and the fructification of all sacrifices. 18. Śiva alone is the creator of the universe, the lord of all lores, the upholder of the primordial learning and the lord, the most auspicious of the auspicious. 19. Since you have not duly respected His Śakti, and since you are wicked, this sacrifice will definitely be destroyed. 20. Inauspicious results befall one when those worthy of worship are not worshipped and they are quelled when they are worshipped, since Śivā is the worthiest of all worship. 21. That Śakti is Śivā, Satī, the dust from whose feet is worn everyday by Śeṣa with his thousand heads. 22. Satī is the beloved of Śiva by meditating upon whose lotus-like feet for ever and by worshipping which Viṣṇu attained his Viṣṇu-hood. 23. Satī is the beloved of Śiva, by meditating upon whose lotus-like feet for ever and by worshipping which, Brahmā attained his Brahmā-hood. 24. Śiva is the lord, by meditating upon whose lotuslike feet for ever and by worshipping which the guardians of quarters—Indra and others attained their respective positions. 25. Śiva is the father of the universe. That Satī is the mother of the universe. O fool, they were not honoured duly by you. How can you attain welfare? 26. Since Satī and Śiva are not propitiated by you, misfortune has befallen you. Miseries have attacked you. 27. Do you feel proud enough to suppose that you can attain welfare without worshipping Śiva? That haughty pride will be quashed today. 28. I do not see anyone among these devas who will come to your assistance, since you are averse to the Lord. 29. If the devas were to come to your assistance, they are sure to be destroyed like moths by fire. 30. Let your face burn. Let your sacrifice be quashed. Whoever comes as your assistant—let him be burnt today immediately. 31. An oath on all the devas for your inauspiciousness, if they are to assist your wickedness. 32. Let all the devas depart quickly from this sacrificial altar. Otherwise you all will perish today without an escape. 33. Let all the sages, Nāgas and others leave this sacrifice. Otherwise, you all will perish today, without an escape. 34. O Viṣṇu, come out of this sacrificial platform quickly. Otherwise you will perish today without an escape. 35. O Brahmā, come out of this sacrificial platform quickly. Otherwise you will perish today, by all means. 36-37. After saying this to those who had gathered in the sacrificial hall, the celestial voice that conferred welfare stopped. O dear one, on hearing the astral voice Viṣṇu and other devas were surprised. The sages too were wonder-struck. Article published on 27 September, 2018

[ Sanskrit text for this chapter is available ] 1-2. On hearing the ethereal voice what did the unwise Dakṣa do? What did the others do? What happened thereafter? Please narrate. O intelligent one, please tell me what those attendants of Śiva who were defeated by the power of Bhṛgu ’s mantras did and where they went. 3. On hearing the voice of the Sky, the devas and others were stunned with surprise. They did not say anything. They stood perplexed and dazed. 4. The remaining attendants of Śiva who were defeated and routed by the power of Bhṛgu’s mantras fled and sought refuge in Śiva. 5. Bowing with great respect to Śiva of immeasurable splendour they narrated everything that transpired there. 6. O lord of Devas, save us who have sought refuge in you. Please listen with condescension to the detailed description of the events connected with Satī. 7. O Lord, great disrespect was shown to Satī by the haughty and wicked Dakṣa. The devas too did not show due respect to her. 8. He did not allot your share but gave it to all the devas. The extremely haughty Dakṣa wickedly and loudly spoke harsh words. 9. O lord, not seeing your share in the sacrifice Satī became angry. After censuring her father many times she burnt her body (in the yogic fire). 10. Gaṇas exceeding ten-thousand put an end to their lives out of shame by cutting off their limbs with weapons. We, the rest, became infuriated. 11. Assuming a terrifying attitude we suddenly got ready to destroy the sacrifice. But we were repelled by Bhṛgu by means of his (spiritual) power. He opposed us. 12. O lord, the sustainer of the world, we have now sought refuge in you. We are now grieved and fear-stricken. Please make us free from fear. 13. O great lord, Dakṣa and the other wicked persons have shown great disrespect because they are very haughty. 14. O bestower of honour we have told you all that happened to us and to Satī. Please deal with those deluded fools in the manner you deem fit. 15. On hearing the words of his attendants, the lord remembered you, Nārada, in order to know their activities. 16. O celestial sage, endowed with divine vision you reached the place and after bowing to Śiva with devotion you waited there with palms joined in reverence. 17. After praising you, the lord asked you about Sati ’s news at the sacrifice of Dakṣa and the incidents there. 18. O dear, when you were thus asked by Śiva, you identified with Śiva and narrated to him in detail about what had happened in Dakṣa’s sacrifice. 19. O sage, on hearing the words spoken by you, Śiva became furious in a trice, Śiva of great fury and valour. 20. Then Rudra, the destroyer of the world, plucked out a cluster of his matted hair and struck the top of the mountain with it. 21. O sage, the cluster of the matted hair of the lord split into two, on being struck on the mountain. A loud explosive sound was heard which was as terrific as the sound at the time of dissolution. 22. O celestial sage, from the first half of that cluster of matted hair, rose up the powerful Vīrabhadra, the terrific leader of the Gaṇas. 23. He. stood lofty with two thousand hands blazing like the consuming fire. He enveloped the world all round and towered over it ten inches more. 24. From the furious breath of Śiva, the great Rudra, hundred fevers and thirteen humours came out. 25. From the other half of the cluster of matted hair Mahākālī was born. O dear one, she was very terrible and was surrounded by crores of goblins. 26. The ruthless fevers had embodied forms. They were capable of terrifying the world. They were blazing with their fiery splendour. 27. Then the heroic Vīrabhadra, eloquent in speech, joined his palms in reverence and bowed to lord Śiva. Vīrabhadra said thus:— 28. O Rudra of terrific appearance, with the moon, the sun and the fire for your eyes what am I to do? O lord, command me quickly. 29. O Śiva, are the oceans to be dried up in half a moment? O Śiva, are the mountains to be ground into powder in half a moment. 30. O Śiva, shall I reduce the whole universe to ashes in a moment? Shall I reduce the gods or the sages to ashes in a moment? 31. O Śiva, shall the destruction of the universe be carried out? Or, O Śiva, shall the harassment of all living beings be carried out? 32. O lord Śiva, thanks to your favour there is nothing impossible for me. A person equal to me in valour has not been born, nor will he be born. 33. O lord, wherever you send me and on whatever errand, I shall execute that job quickly and earn your favour. 34. At your bidding, O Śiva, even worthless persons swim across the ocean of the world. O Śiva, am I not therefore competent to cross the ocean of great adversity? 35. O Śiva, there is no doubt in this that even the blade of grass despatched by you will achieve great tasks without difficulty in a moment. 36. O Śiva, verily any task can be fulfilled by your mere sport. But it is your blessing and favour, that I shall be sent to do the job. 37. It is by your blessing that I am qualified in this task. O Śiva, without your blessing and favour none will have that power and efficiency. 38. This is true. There is no doubt in this that without your command and permission no one shall move even a blade of grass. 39. O Śiva, devas and others are subject to your control. I too am subject to the control exercised by you. I am the controller of all living beings. 40. O Śiva, I have knelt before you. Again and again I kneel before you. O Śiva send me immediately for the fulfilment of your desire. 41. O Śiva, my right limbs throb frequently. I am sure to be victorious today. O lord, so please send me. 42. I feel a peculiar exhilaration and zeal. O Śiva, my mind sticks to your lotus-like feet. 43. At every step a series of auspicious things and events have occurred. 44. Surely he alone is victorious for ever, his alone is the welfare every day who, O Śiva, is firmly devoted to you who are the resort of everything auspicious. 45. On hearing these words of Vīrabhadra, the consort of Satī became glad. He blessed him saying “O Vīrabhadra be victorious” and said these words thereafter:— 46. O dear Vīrabhadra, listen to my words attentively. You must carry them out quickly. It will then delight me. 47. Dakṣa, the wicked son of Brahmā, has made arrangement to perform a sacrifice. He is particularly inimical to me. He is unwise and conceited now. 48. O best of Gaṇas, destroy the sacrifice with all the ancillary adjuncts and then return to my abode quickly. 49. Even if there be devas, Gandharvas, Yakṣas or others, reduce them also to ashes quickly. 50. Let there be Viṣṇu, Brahmā, Indra or Yama. Fell them to the ground now itself with strenuous efforts. 51-52. Transgressing the imprecations of Dadhīci whoever stays in the sacrifice shall be burnt by you of course. 53. If Viṣṇu and others, out of erroneous notions were to withstand, other gaṇas will come for your help. They shall be burnt by you after dragging them with mantras. 54. Transgressing my injunctions many haughty persons are lingering there. They are also my enemies. So burn them with a series of blazing fires. 55. After reducing them to ashes, along with their wives, and all the paraphernalia at the sacrifice of Dakṣa, you shall return quickly. 56. It is possible that when you go there, devas and others may praise you. Still you shall burn them in the flames. 57. Burn the devas too who have committed offence, in the blazing fire, after meditating on me, your protector. 58. After burning Dakṣa and all others along with their wives and kinsmen, without any effort, in a playful manner you shall drink waters. 59. After saying thus to Vīrabhadra the great hero, Śiva the lord of all, the slayer of Kāla, the protector of Vedic conventions, stopped, with his eyes still resembling copper (due to anger).

[ Sanskrit text for this chapter is available ] 1. On hearing these words of lord Śiva with great respect, Vīrabhadra was highly delighted. He bowed to Him. 2. Receiving his command, with his head bowed down in reverence, Vīrabhadra set off immediately to the place of sacrifice. 3. To add lustre to the campaign, Śiva sent crores of Gaṇas, very valorous and equal to the fire of dissolution. 4. Those powerful Gaṇas enthusiastic and gay both preceded and followed Vīrabhadra. 5. All the personal attendants of Kālakāla assuming the form of Rudra accompanied Vīrabhadra in their hundreds and thousands. 6. Accompanied by these Gaṇas, the noble-souled Vīrabhadra who had the same dress, features and embellishments as Śiva went ahead in a chariot. He had a thousand arms each like hoods of the serpent king. He was powerful and terrifying. 7. The chariots numbered as many as two thousand Nalvas of land could contain. Ten thousand lions pulled the chariots strenuously. 8. Many strong lions, tigers, crocodiles, huge fishes and thousands of elephants constituted his body-guard. 9. When Vīrabhadra set-off quickly for slaying Dakṣa, a shower of flowers fell there let loose by the divine Kalpa tree. 10. During the festivities of their march, the Gaṇas eulogised the heroic Vīrabhadra who was carrying out the job of Śiva and they exhibited their enthusiasm. 11-12. Mahākālī went ahead for the destruction of Dakṣa accompanied by nine Durgās Viz:— Kālī, Kātyāyanī, Īśānī, Cāmuṇḍā, Muṇḍamardinī, Bhadrakālī, Bhadrā, Tvaritā and Vaiṣṇavī and the goblins. 13-14. Eager in executing the command of Śiva, they accompanied the marching heroes— Ḍākinī, Śākinī, Bhūtas, Pramathas, Guhyakas, Kūṣmāṇḍas, Parpaṭas, Caṭakas, Brahma-Rākṣasas, Bhairavas and Kṣetrapālas and set out quickly for the destruction of Dakṣa’s sacrifice. 15. The host of Yoginīs with their sixty-four groups set out angrily and hurriedly to destroy Dakṣa’s sacrifice. 16. O Nārada, listen to the numerical strength of the most important and courageous of those groups. 17. The chief of Gaṇas- Śaṅkukarṇa went ahead with ten crores of his attendants; Kekarākṣa with ten crores and Vikṛta with eight crores. 18. Viśākha with sixty-four crores, Pāriyātraka with nine crores; Sarvāṅkaka and the heroic Vikṛtānana each with six crores. 19. The chief of Gaṇas, Jvālakeśa went with twelve crores; Dhīmān with seven crores and Dudrabha with eight crores. 20. Kapālīśa with five crores and the Sandāraka group. with six crores; Koṭikuṇḍa with crores of crores. 21. Viṣṭambha, the most excellent of the Gaṇas, went with sixty-four crores of heroes. O dear, Sannāda and Pippala went with a thousand crores. 22. Āveśana went with eight crores and Candratāpana too with eight crores. Mahāveśa, the chief of Gaṇas, was accompanied by a thousand crores. 23. O sage, Kuṇḍī the most excellent of the Gaṇas and Pavataka went each with twelve crores in order to destroy Dakṣa’s sacrifice. 24. Kāla, Kālaka and Mahākāla went to the sacrifice of Dakṣa with a hundred crores. 25. Agnikṛt with hundred crores; Agnimukha with a crore; Ādityamūrdhā and Ghanāvaha each with a crore. 26. Sannāha with hundred crores; Kumuda with a crore; Amogha and Kokila the chief of Gaṇas each with a crore of crores. 27. Kāṣṭhāgūḍha, Sukeśī, Vṛṣabha, and Sumantraka the chief of Gaṇas, O dear, each went with sixty-four crores. 28. Kākapādodara and Santānaka both excellent chiefs of Gaṇas went with sixty crores each. 29. Mahābala as well as Puṅgava went with nine crores each. 30. O dear, the chief of Gaṇas, Madhupiṅga was the leader of ninety crores. Pūrṇabhadra also started with as many attendants. 31. Caturvaktra, the chief of Gaṇas, started with hundred crores. 32. Virūpākṣa, the lord of Gaṇas, with sixty-four crores. So also the chiefs of Gaṇas Tālaketu, Ṣaḍāsya and Pañcāsya. 33-34. O sage, Saṃvartaka, Kulīśa, Svayamprabhu, Lokāntaka, Dīptātmā, Daityāntaka, Bhṛṅgīriṭi, Devadevapriya, Aśani and Bhālaka each went with sixty-four thousand Gaṇas. 35. Thus at the bidding of Śiva, the heroic Vīrabhadra went ahead followed by crores and crores, thousands and thousands, hundreds and hundreds of Gaṇas. 36. The hero was accompanied by thousands of crores of goblins, and three crores of canine species born of the hair of Śiva. He went ahead quickly. 37. Trumpets and drums sounded loudly. Conchs blew in diverse ways. Horns of all kinds were blown. 38. In that joyous festivity various musical instruments were played in a pleasing manner. 39. While the march of Vīrabhadra was in progress, O great sage, many pleasing fortutious omens occurred.

[ Sanskrit text for this chapter is available ] 1. When Vīrabhadra set off thus, bad omens were seen by Dakṣa and the devas. 2. O celestial sage, when Vīrabhadra accompanied by the Gaṇas proceeded thus, many portentous phenomena occurred at the sacrifice of Dakṣa including the three evil omens, boding the imminent destruction of Dakṣa’s sacrifice. 3. The left eye, arm and thigh of Dakṣa throbbed. In every respect, it indicated everything inauspicious It was harassing to him. 4. There was an earthquake at the site of sacrifice. Dakṣa observed the mysterious phenomena of stars at noon. 5. The quarters became dirty and gloomy. The sun appeared spotted and terrifying with thousands of circlets all round. 6. Stars, brilliant like lightning and blazing fire were seen falling. Some of them went zigzag and some fell with face downwards. 7. Thousands of vultures hovered above touching Dakṣa’s head. Shadows of these darkened the sacrificial platform. 8. Jackals howled in the surroundings of the sacrificial ground. The evil star Netraka and meteors seemed to fall like white scorpions. 9. Rough winds raising a lot of dust blew there. Locusts and moths were tossed about by whirlwinds. 10. The wonderfully new sacrificial platform erected by Dakṣa and the devas was thrown up by the winds. 11. Surprisingly enough, Dakṣa and others vomitted blood, pieces of flesh and bones very frequently. 12. They became unsteady and tremulous like lamps blown by wind. They felt miserable as if struck with the sharp edges of weapons. 13-14. The eyes of Dakṣa and others sometimes resembled the fading lotuses of the summer; sometimes they resembled the flowers in forests with dews trickling from them; sometimes they seemed like lotuses at night and sometimes like Kumuda flowers in the forenoon. 15. The deities seemed to shower blood; the quarters became enveloped in darkness; there was a peculiar blaze everywhere terrifying all. 16. O sage, devas and others saw such evil portents as these. Viṣṇu and others were struck with great fear. 17. “Ha, we are doomed” saying thus they fell unconscious on the ground like trees on the edges of rivers when felled by the force of the current. 18. Fallen on the ground they remained motionless like cruel serpents struck dead. Sometimes those fallen bounced up like balls. 19. Then due to extreme distress they cried like twittering sparrows. Their groans and their voices got confusingly mingled with each other. 20. Everyone including Viṣṇu had their power blunted and impeded. They rolled and dashed against one another like tortoises. 21. In the meantime a disembodied voice arose there within the hearing of the devas and that of Dakṣa particularly. The ethereal voice said. 22. Fie upon your life now, O Dakṣa. You are evil-minded and excessively foolish. Great misery caused by Śiva will inevitably befall you. 23. Certainly great misery will befall those foolish devas and others who are here crying out “Hā Hā”. 24. On hearing that voice of the sky, and seeing those ill omens, Dakṣa was terribly afraid. The others—devas etc.—too followed suit. 25. Trembling miserably and utterly shaken, Dakṣa sought refuge in Viṣṇu, the consort of Lakṣmī and his own lord. 26. Making humble obeisance in his fright, and eulogising in his mental distress, he said thus to Viṣṇu endearing to his own men. Article published on 27 September, 2018

[ Sanskrit text for this chapter is available ] 1. O Hari, Viṣṇu, lord of devas, friend of the poor, storehouse of mercy, you must protect me and my sacrifice. 2. You are the guardian of sacrifice. You are identical with the activity of sacrifice, the performer of sacrifice; O lord, be merciful, let not the sacrifice be destroyed. 3. Thus submitting entreaties of diverse sorts with great respect, in his mental agitation due to fear, he fell at his feet. 4. Viṣṇu raised Dakṣa of agitated mind and on hearing the words of that evil-minded one, Viṣṇu remembered Śiva. 5. After remembering Śiva his own lord, Viṣṇu, the knower of Śiva’s principles, said thus, addressing Dakṣa:— 6. Listen, O Dakṣa, I shall explain everything true to fact; listen to my words which are as efficacious as mantras, beneficent and pleasing. 7. Not knowing the principle of Śiva, the great Self and lord of everything, you have insulted Him. 8. By insulting Him, not only does every activity become futile in every respect but also it engenders adversities at every step. 9. Poverty, death and fear, these three take place when people worthy of worship are not worshipped and when undeserving people are honoured. 10. Hence with all efforts, the bull-bannered deity shall be respected and revered. A great terror has befallen us because lord Śiva has been dishonoured here. 11. Although we are all lords, we are unable to accomplish anything due to your misdeeds. It is a fact I am mentioning. 12. On hearing these words of Viṣṇu, Dakṣa began to ponder. He sat quietly on the ground with his face turned pale. 13. Meanwhile Vīrabhadra, the leader of the Gaṇas, sent by Rudra, came to the place of sacrifice accompanied by his army. 14-15. Some of his attendants followed him closely; some came through the sky and others came from the different quarters and sub-quarters. At the bidding of Śiva, these innumerable heroic, fearless Gaṇas came there roaring like lions. 16. By that great sound, the three worlds echoed and the quarters were plunged in darkness. 17. The whole earth containing the seven continents shook with fear. All the oceans, forests and mountains were excessively agitated. 18. On seeing that vast army of destructive potentiality, devas and others were quite surprised. 19. On seeing the enterprising activity of the army, Dakṣa’s face turned red with agitation. He fell at the feet of Viṣṇu straight like a staff, prostrated at his feet, along with his wife and said thus. 20. Depending upon you, this great sacrifice was started by me. O Viṣṇu, great lord, you are the final authority in the matter of realising good rites. 21. O Viṣṇu you are the cosmic witness of sacred rites and the protector of sacrifices. You are the saviour of Vedic virtue, O great lord. 22. Hence, O lord, you shall offer protection to my sacrifice here. Who else, other than you, is competent for it? You are the lord of all. 23. On hearing these piteous words of Dakṣa, Viṣṇu spoke enlightening Dakṣa who was averse to Śiva’s principles. 24. O Dakṣa, protection shall be offered to your sacrifice. My promise of protecting Dharma is truly well known. 25. You have stated the truth, but you have transgressed the same. O Dakṣa listen, I shall tell you. Cast off your cruelty. 26. What transpired at Naimiṣa, the holy place in a surprisingly mysterious manner is evidently not remembered by you, O Dakṣa. Did you forget it in your evil way? 27. Who can save you from Rudra’s anger? O Dakṣa, a person who protects you, the wicked one, finds no approval anywhere. 28. An evil-minded man does not see what is good and what is not. A sacred action or rite cannot be efficacious always. 29. You must know that to be your duty which is naturally efficacious. Except Śiva none can be the bestower of action. 30. Śiva bestows the fruit of the actions upon the person who is tranquil on account of devotion to the lord and whose mind is fixed in him alone. 31. Depending upon Knowledge alone if they eschew devotion to God they will fall into hell and remain there for hundreds of crores of Kalpas. 32. Those who solely depend on actions are bound by its nooses, are born in lives after lives and are finally scorched and tortured in hells. 33. Here, Vīrabhadra, the chief of Rudra’s attendants, who suppresses all his enemies and who is born of the fire of Rudra’s anger has now come to the sacrificial yard. 34. There is no doubt in this that he has come for destroying us. There is nothing impossible for him to do, whatever it may be really. 35. It is certain that this great lord will become tranquil only after burning us all. 36. Since by my mistake I have transgressed the affirmation of lord Śiva, I too shall bear the miseries along with you. 37. O Dakṣa, I have no power to prevent this since I have become an enemy of Śiva by transgressing his affirmation. 38. There can be no happiness to the enemies of Śiva in the three periods of time; misery has of necessity been invited by me along with you. 39. My discus Sudarśana will not hit him. My discus is Śaiva (belonging to Śiva) and it can cause the death of only non- Śaivas. 40. Even if Vīrabhadra had not been here, this discus would have killed us and returned to Siva. 41. This discus has remained without killing me, although I had transgressed the avowal of Śiva. It indicates that it is compassionate. 42. Hereafter this discus will not stay with me. With its fiery effusions it will depart quickly. 43. Even if he is worshipped and honoured by us with respect, Vīrabhadra will not protect us since he is extremely angry. 44. A sudden dissolution of every one of us is imminent. Alas, it has already set upon us. 45. There is none to offer us refuge in the three worlds. Who can be the refuge of an enemy of Śiva in this world? 46. Even if the body undergoes destruction, the torture at the hands of Yama is in store for us. It is impossible to bear as it generates much misery. 47. On seeing an enemy of Śiva, Yama gnashes his teeth. He puts him in cauldrons of oil and not otherwise. 48. Actually I was preparing to leave after an open declaration. Still I did not leave immediately by the contagious sin of this wicked person. 49. Even if we flee from this place, Vīrabhadra the devotee of Śiva, will drag and pull us by means of his weapons. 50. Whether it is heaven or earth, Pātāla or any where else, it is not difficult for the weapons of Vīrabhadra to gain access there. 51. Such is the power of everyone of the attendants of the trident-bearing Rudra. 52. Formerly at Kāśī, Kālabhairava had plucked off the fifth head of Brahmā playfully with the tip of his nail. 53. After saying this, Viṣṇu resumed his seat, his lotus-face showing signs of great fear. At the same time Vīrabhadra too reached the sacrificial platform. 54. While Viṣṇu was saying this, the gods and others saw the vast ocean of the army led by Vīrabhadra already come there.

[ Sanskrit text for this chapter is available ] 1. Indra mocked at Viṣṇu who was engrossed in his own arguments. He, the bearer of the thunderbolt, was desirous of fighting Vīrabhadra along with the other devas. 2. Then Indra rode on his elephant, the fire-god rode on a goat, Yama rode on his buffalo and Nirṛti rode on a ghost. 3. Varuṇa rode on a crocodile; the wind-god rode on a deer; Kubera sat in his chariot Puṣpaka and he was ready and alert. 4. The others in the hosts of devas, Yakṣas, Cāraṇas and Guhyakas all very powerful, rode on their own respective vehicles. 5. Seeing their enterprise, Dakṣa with blood rushing to his face in his excitement approached them along with his wife and spoke. 6. Depending on your support and strength alone have I begun this great sacrifice. Such brilliant persons as you, are authorities in the achievement of all good actions. 7. On hearing these words of Dakṣa. the gods including Indra set off immediately in their readiness to fight. 8. Indra and other devas and the guardians of the quarters, deluded by Śiva ’s Māyā fought with their full power. 9. A great fight ensued between the devas and the gaṇas. Those powerful warriors fought with each other with sharp spikes, iron clubs etc. 10. Conchs were blown. Drums were beaten in that great war festival. Battle drums were sounded both big and small. 11. Being encouraged by that sound, the devas in the company of the guardians of the quarters hit and thrashed the attendants of Śiva. 12. O excellent sage, on account of the incantations of Bhṛgu,the attendants of Śiva were routed by Indra and other guardians of the quarters. 13. Their defeat was effected by Bhṛgu the sacrificial priest, for the continuance of the worship of the deities and for the satisfaction of Dakṣa who had been initiated in the sacrifice. 14-15. On seeing his people defeated, Vīrabhadra became infuriated. He asked the goblins, ghosts and spirits to keep back. The attendants riding on bulls were sent to the front ranks. Accompanied by his forces and wielding his great trident he felled the devas. 16. The attendants of Śiva hit and thrashed the devas, the Yakṣas, Sādhyas, Guhyakas and Cāraṇas with their javelins, spears and tridents. 17. Some were split with swords and smashed with iron-clubs. The devas were hit and smothered with various weapons by the attendants of Śiva. 18. Thus defeated, the devas left one another in lurch and fled to heaven. 19. Only the guardians of the quarters, Indra and others, had the courage and strength to stay behind in that terrible battle with what little enthusiasm they had. 20. Indra and others collectively approached Bṛhaspati in that battlefield and asked him humbly. 21. O dear preceptor Bṛhaspati, intelligent and merciful, please tell us quickly how we can be victorious. 22. On hearing their words, Bṛhaspati remembered Śiva and spoke to Indra who was confused and confounded to slove the difficulty. 23. O Indra, what Viṣṇu had said before has taken place now. I shall explain it further. Listen attentively. 24. There is the presiding deity of sacrifices who dispenses the fruits of all sacrifices. He does it with reference to the performer. He is not independent of the performer. 25-26. Neither Mantras nor medicinal herbs, nor black magic, nor worldly activities, nor the Vedas, nor the two systems of Mīmāṃsās, nor other sacred texts based on Vedic passages are able to know Śiva—so the ancient authorities say. 27. Lord Śiva is not unknowable entirely. He can be known by devotees who have no other refuge though he is unknowable through thousands of Vedic passages without devotion. So says the great Vedic passage. 28. Sadāśiva shall be known through his own blessings by mental tranquility and supreme vision without aberrations and distractions. 29. But, O Lord of devas, in the matter of discussion about what shall be done and what not, I shall explain the aspect of fulfilment of our desire. Hear that in your own interest. 30. It is your childishness that prompted you to be present here in the sacrifice of Dakṣa along with the other guardians of quarters. What shall you do with the exhibition of your valour? 31. These infuriated assistants of Rudra have come here to stop the sacrifice and they will do it undoubtedly. 32. There is no remedy to prevent the destruction of the sacrifice. True, I am telling you the truth. 33. On hearing these words of Bṛhaspati the guardians of the quarters, dwellers in heaven including Indra fell athinking. 34. Then, remembering Śiva mentally Vīrabhadra surrounded by the heroic attendants of Śiva spoke to Indra and other guardians of the quarters. 35. “On account of your childishness you came here for this glorious act. I shall now offer you Avadāna (i.e. I shall cut you to pieces). Come near me. 36-37. O Indra, O Agni, O Sun, O Moon, O Kubera, O Varuṇa, O Wind, O Nirṛti, O Yama, O Śeṣa, O Devas and Asuras, O clever ones, come here. I shall give you Avadānas. The boon will be tasted by you till you are satiated.” 38-39. Saying so, Vīrabhadra, the leader of the attendants became furious and hit all the devas with sharp arrows. Severely wounded by the arrows, Indra and other leaders of devas fled in all the ten directions. When the guardians of the quarters and other devas had fled, Vīrabhadra came very near the entrance of the sacrificial chamber along with the Gaṇas. 40. Then all the sages who had assembled there were terribly afraid and bowing to Viṣṇu and desirous of informing him said thus:— 41-42. “O lord of Lakṣmī, lord of devas, O great lord, lord of everyone, save the sacrifice of Dakṣa. Undoubtedly you are the sacrifice, the performer of sacrifice, the sacrifice embodied, ancillary to sacrifice and the protector of sacrifice. Please save, save the sacrifice. There is none else than you to protect it.” 43. On hearing these words of the sages Viṣṇu, desirous of fighting with Vīrabhadra went ahead. 44. The powerful Viṣṇu, the four-armed discus-bearing Viṣṇu, fully equipped, came out of the sacrificial chamber along with the devas. 45. The trident-wielding Vīrabhadra accompanied by the different Gaṇas saw Viṣṇu the great lord desirous of fighting and ready for it. 46. On seeing him Vīrabhadra knit his eyebrows and his face became awful. He met him as the god of death meeting a sinner or the lion meeting an elephant. 47. On seeing Viṣṇu in such a manner Vīrabhadra the suppressor of enemies, surrounded by the Gaṇas became furious and said. 48. O Viṣṇu, how is it that you set at nought the affirmation of lord Śiva? Why were you haughty? 49. Can you dare to transgress the affirmation of lord Śiva? Who are you? In the three worlds who is your saviour? 50. Why did you come here? We do not know that. How did you become the guardian and saviour of Dakṣa’s sacrifice? Explain it. 51. Haven’t you seen what Satī did? Haven’t you heard what Dadhīci said? 52. You too came to Dakṣa’s sacrifice for the sake of sacrificial gifts. O long-armed one, I shall now offer you Avadāna (i.e. I shall cut you to pieces). 53. O Viṣṇu, I shall split your chest with my trident. Who is your protector who dare come near me? 54. I shall dash you to the ground. I shall burn you with fire. I shall pound you after burning you. 55. O Viṣṇu, of evil conduct, O the worst of Śiva’s haters, don’t you know the greatness and sanctity of lord Śiva? 56. Still O long-armed one, if you stand face to face with me wishing for a fight I shall rout you, if at all you can steady yourself. 57. On hearing the words of Vīrabhadra, Viṣṇu the intelligent lord of Devas, laughed gleefully and said:— 58. O Vīrabhadra, listen. I shall tell you. I am a servant of Śiva. Do not call me inimical to Śiva. 59. At first I had been requested repeatedly by Dakṣa foolishly, since he is too much addicted to rituals and did not know the true state of facts. He wanted me to protect the sacrifice. 60. I am subservient to my devotees, so also is lord Śiva. O dear one, Dakṣa is my devotee. Hence I came to this sacrifice. 61. O heroic one, you have the features and splendour of Śiva, you are born of Śiva’s fury. O lord, you are the receptacle of exploits; listen to the vow taken by me. 62. I shall withstand you. You can try to stop me. Let whatever is destined to happen, befall. I shall definitely show my prowess. 63. When Viṣṇu said thus, the long-armed (Vīrabhadra) laughed and said “I am glad to know that you are a favourite of our lord”. 64. Then the delighted Vīrabhadra, the leader of the Gaṇas, laughed and stooped humbly and spoke to lord Viṣṇu, 65. O great lord, I had said thus in order to test your feelings. Now I shall speak in real earnest. You listen with attention. 66. As Śiva, so you. As you, so Śiva. O Viṣṇu, thus speak the Vedas at the bidding of Śiva. 67. O lord of Lakṣmī, all of us are the servants of Śiva. We work at the bidding of Śiva. Still due to respect we speak and argue thus. 68. On hearing these words of Vīrabhadra, Viṣṇu laughed and spoke these words beneficent to Vīrabhadra. 69. O great hero, unhesitatingly fight with me. Hit all over my body by your arrows. I shall return to my hermitage. 70. Saying thus, he stopped and got ready for the fight. The powerful Vīrabhadra too got ready in the company of his attendants.

[ Sanskrit text for this chapter is available ] 1-2. Mentally meditating on Śiva, the remover of all adversities and seated in his divine chariot, the powerful Vīrabhadra took up all the great miraculous weapons for his fight with Viṣṇu and roared like a lion. 3. Viṣṇu, the powerful, loudly blew his conch “ Pāñcajanya ” delighting his own people. 4. On hearing the sound of the conch, the devas who had fled before leaving off the battle-field returned quickly. 5. The guardians of the quarters including Indra roared like lions and fought forcefully with the Gaṇas of Vīrabhadra. 6. A noisy terrible fight ensued between the Gaṇas and the guardians of the quarters, both roaring like lions. 7. Indra fought with Nandin; the fire-god with Aśman and the powerful Kubera fought with Kūṣmāṇḍapati. 8-9. Nandin was hit hard by Indra with the thunderbolt that had a hundred spikes. Indra was hurt in the middle of his chest by Nandin with the trident. 10. Nandin and Indra both equally powerful fought with each other gleefully, and hit each other in diverse ways with a desire to overpower each other. 11. The infuriated fire-god hit Aśman with his (spear). He too hit back the fire god with his trident of very sharp point. 12. Mahāloka, the heroic chieftain of the Gaṇas, remembered Lord Śiva with joy and fought with Yama. 13. Caṇḍa, the brawny, grappled with Nairṛṭa and mortified him with many great miraculous weapons. 14. The powerful hero Muṇḍa fought with Varuṇa surprising the three worlds with his great spear. 15. Bhṛṅgī was struck by the wind god with his weapon of great force. Vāyu was struck (in return) by Bhṛṅgī with a powerful trident. 16. Meditating on Lord Śiva in his heart, the strong and heroic Kūṣmāṇḍapati clashed with Kubera and fought terribly. 17. Splitting up all the Devas, the great leader of Bhairavī in collaboration with the circle of Yoginīs, drank much of their blood. 18. Desirous of gobbling up the leading devas, Kālī split them and drank their blood. Kṣetrapāla too did the same. 19. Then Viṣṇu, the slayer of enemies and who was excessively brilliant, hurled his discus and fought with them. The discus seemed to burn the ten directions. 20. Kṣetrapāla saw the discus coming on. He ran to the place and bravely caught hold of it. 21. On seeing the discus held in his mouth, Viṣṇu the conqueror of enemies’ cities caught hold of his throat and made him spit out the discus. 22. Regaining his discus, Viṣṇu the sole sustainer of the world, of great dignity became very angry. In that infuriated state he took up different weapons and fought with the brave warriors. 23. Viṣṇu fought a great battle with them by hurling many weapons and evincing boisterous display of his terrific exploits. 24. Bhairava and others displayed their strength furiously by hurling several weapons and by fighting with him. 25. Vīrabhadra saw their battle with Viṣṇu of unequalled splendour, returned and clashed with him in a great battle. 26. Then Viṣṇu of great brilliance lifted up his discus and fought with Vīrabhadra. 27. O sage, a terrible fight provoking harripilation (horripilation?) took place between Mahābali and Varuṇa with various weapons. 28. Thanks to the Yogic power of Viṣṇu, innumerable soldiers terrible and wielding conch, discus and mace in their hands emerged from his own body. 29. They too fought against Vīrabhadra who continued to shout. These strong groups of warriors were as strong as Viṣṇu and had various weapons with them. 30. Remembering Śiva, his lord and hitting them, who were as lustrous as Nārāyaṇa with his trident, he reduced them to ashes. 31. The most powerful Vīrabhadra struck Viṣṇu in the chest playfully with his trident in the course of the battle. 32. O sage, hit suddenly by that blow, Viṣṇu Puruṣottama, fell unconscious on the ground. 33. Then arose a wonderful brilliance as terrible as the fire at the time of dissolution. It seemed to burn all the three worlds. It was severe and terrifying even to great heroes. 34. That glorious lord, with eyes red by anger, got up again. The best of beings lifted up his discus and stood ready to strike. 35. Vīrabhadra of no weak soul, nay, identical with lord Śiva, held his terrific discus luminous like black sun suspended and motionless. 36. O sage, thanks to the power of Śiva, the great lord controlling Māyā, the Cakra held in the hand of Viṣṇu became stunned and motionless. 37. Viṣṇu who was kept stunned by Vīrabhadra of eloquent words who was the lord of the Gaṇas, remained motionless like a mountain. 38. O Nārada, when he became benumbed and stunned, Viṣṇu repeated formulas for redemption from torpidity. 39. O sage, becoming freed from the stunned state, Viṣṇu became infuriated and took up his bow and arrows. 40. O dear sage, Viṣṇu’s bow was attacked with three arrows by Vīrabhadra whereupon it split into three in a trice. 41. Then Viṣṇu was enlightened by the great voice that the great Gaṇas were invincible. He therefore thought of vanishing from the scene. 42. On coming to know that all this was bound to happen brought about by Satī, so unbearable to all others, all of us went to our respective worlds after duly remembering Śiva, the independent lord of all. 43. When I returned to Satyaloka the grief of my son afflicted me much. In my miserable plight I pondered over what shall be done by me. 44. When Viṣṇu and I had gone, accompanied by Devas and sages, all those who were left there, those who maintained themselves through sacrifices, were utterly defeated by the Gaṇas. 45. On seeing the disorder and utter destruction of the great sacrifice, the sacrifice itself being afraid assumed the form of a deer and fled. 46. Vīrabhadra seized it as it, was fleeing up the sky in the form of a deer and beheaded it. 47-48. Then the heroic Mahāgaṇa Vīrabhadra caught hold of Prajāpati, Dharma, Kaśyapa Ariṣṭanemin the sage with many sons, the sages Aṅgiras and Kṛśāśva and the great sage Datta and kicked all of them on their heads. 49. With the tip of his fingers he cut off the tip of the nose of Sarasvatī and of Aditi the mother of devas. Vīrabhadra showed his exploits thus. 50. Similarly the infuriated Vīrabhadra with eyes blazing, cut off the other devas too and threw them on the ground. 51. Even after mutilating the chief devas and sages, he never became calm like the king of serpents whose anger had been aroused. 52. After uprooting his enemies, like a lion the elephants of the forest, Vīrabhadra surveyed all the quarters frequently to know “who is where”. 53. He struck and smashed Bhṛgu while the valorous Maṇibhadra kicked him on his chest and plucked off his moustaches. 54. Caṇḍa forcibly plucked off the teeth of Pūṣan, who had formerly laughed and showed his teeth while Śiva was being cursed. 55. Nandin plucked out the eyes of Bhaga who was felled over the ground with anger because it was he who winked at Dakṣa while cursing. 56. Svadhā, Svāhā, Dakṣiṇā Mantras and Tantras, all those who were there were molested and mortified by the leaders of Gaṇas. 57 The Gaṇas furiously showered filth and rubbish on the sacrificial fire. The heroic Gaṇas made the sacrifice inexpressibly impure. 58. After coming to know that Dakṣa had hidden himself behind the altar due to his fright, Vīrabhadra dragged him out with force. 59. He was caught hold of by his cheeks, his head and was struck with the sword. Due to the yogic power of Dakṣa it could not be split. 60. Thinking that his head could not be pierced or cut with weapons he kicked his chest with the foot and wrested the head with his hand. 61. Vīrabhadra the leader of the Gaṇas threw the head of the wicked Dakṣa, the enemy of Śiva, into the fire-pit. 62. Vīrabhadra whirling the trident in his hand looked splendid indeed. The angry Raṇākṣa and Saṃvarta looked like the blazing mountains. 63. After killing them without difficulty Vīrabhadra in his fury burnt them in the fire like a blazing conflagration consuming moths. 64. Seeing Dakṣa and others entirely burnt, he laughed boisterously filling the three worlds with the sound. 95. He was surrounded by heroic glory. Then a divine shower of flowers originating from the celestial park fell over Vīrabhadra accompanied by his Gaṇas. 66. Cool breezes blew gently fragrant and pleasing. Divine drums sounded simultaneously. 67. The hero who had accomplished his duties went to Kailāsa quickly like the sun who quells darkness. 68 On seeing Vīrabhadra who had fulfilled his task, lord Śiva was pleased and he made him the presiding officer of his Gaṇas.

[ Sanskrit text for this chapter is available ] 1. After hearing these words of Brahmā of immeasurable intellect, Nārada the brahmin was surprised and he lovingly asked him thus. 2. Please tell me for what reason did Viṣṇu go to the sacrifice of Dakṣa along with the devas but leaving off Śiva, for there so much of ignominy was in store for him? 3. Does not Viṣṇu know Śiva who has the power of dissolution? Why did he fight with his Gaṇas like a foolish insensible man? 4. O Merciful one, this is my great doubt. Please clarify it O lord, narrate the story of Śiva to us that heightens the enthusiasm in our mind. 5. O excellent brahmin, listen with pleasure to the story of the moon-crested lord which dispels our doubts. 6. O sage, formerly Viṣṇu lost his knowledge by the curse of Dadhīca. He, therefore, went to Dakṣa’s sacrifice along with the devas in order to help Kṣuva. 7. Why did the excellent sage Dadhīca curse Viṣṇu? What harm was done by Viṣṇu to Dadhīca by helping Kṣuva? 8. There was a king of great splendour named Kṣuva. He was the friend of Dadhīca, the sage of very great potentiality. 9. Formerly a great dispute, well known in the three worlds, took place between Kṣuva and Dadhīca in the context of their penance. This caused great disaster. 10. Dadhīca, a great devotee of Śiva and a Vedic scholar said—A brahmin alone is the noble person in the three higher Varṇas. There is no doubt. 11. O great sage, on hearing the words of Dadhīca, the king Kṣuva deluded by his pride due to wealth and glory said thus:— 12. A king holds in his body parts of the eight guardians of the worlds. Hence a king is the most excellent lord of all Varṇas and Āśramas. He is the supreme lord. 13. The Vedas say clearly that the king consists of all devas. Hence, O sage, I am that great deity. 14 Hence a king is nobler than a brahmin. Take the example of Cyavana. Hence I am not to be disrespected by you. I am to be honoured always. 15. On hearing that opinion of Kṣuva, O excellent sage, which went contrary to Vedas and Smṛtis, Śukra became angry. 16. Dadhīca of great splendour became angry because it affected his prestige, O sage. With his left fist he hit Kṣuva on his head. 17. Kṣuva on being hit struck Dadhīca with the thunderbolt. The king of evil mind became angry and roared loudly. 18. Dadhīca on being struck by the thunderbolt remembered Śukra who was one of his ancestors. 19. Śukra of Yogic powers approached the body of Dadhīca who was hit by Kṣuva and rejoined the broken limbs. 20. After rejoining the organs as before of Dadhīca, Śukra a leading devotee of Śiva, the initiator of Mṛtyuñjayavidyā said. 21. Dear Dadhīca, after worshipping Śiva the lord of everyone, I am going to tell you the highly potential Vedic mantra Mahāmṛtyuñjaya. 22. We worship the three-eyed lord Śiva, the lord of the three worlds, the father of the three spheres, the lord of the three guṇas. 23-25. Lord Śiva is the essence, the fragrance of the three Tattvas, three fires, of every thing that is trichotomised, of the three worlds, of the three arms and of the trinity. He is the nourisher. In all living beings, everywhere, in the three Guṇas, in the creation, in the sense-organs, in the devas and Gaṇas, he is the essence as the fragrance in a flower. He is the lord of devas. 26-27. O excellent brahmin of good rites, He is called the nourisher because it is from Him the supreme Puruṣa Śiva that the Prakṛti, the different Tattvas from Mahat to the different Indriyas, Viṣṇu, Brahmā, the sages, Indra and the devas derive their nourishment. 28-29. Worship that immortal deity Śiva with sacred rites, penance, self-study of the Vedas, yogic practices, meditation, observance of truth and other means. You will be freed from the noose of Yama. The lord is the cause of both bondage and salvation. 30-31. In my opinion this Mṛtasañjīvanī mantra is the most excellent of all. Repeat these mantras regularly remembering Śiva with devotion. After Japa, Homa and recitation of the mantras observe fast, but you can drink water day and night. If the meditation is conducted in the presence of Śiva there is no fear of death from anywhere. 32-33. Nyāsa and other ritualistic rites shall be observed. Śiva shall be worshipped duly. Śiva who is favourably disposed to his devotees shall be propitiated. I shall also mention the observance of meditation. It is after this meditation that the mantra shall be repeated as long as the purpose is realised due to Śiva’s power. 34. I worship the three-eyed Lord Śiva, the conqueror of death who is accompanied by ( Pārvatī ); who pours water on his head from two vessels held in his lotus-like hands, by means of the other pair of hands; who has placed the two hands with the pots on the lap; who usually holds in his hands the Rudrākṣa garland and a deer and whose body is rendered cool and wet by the nectar exuding from the moon worn on the head. 35. After instructing the excellent sage Dadhīca thus and remembering lord Śiva, O dear, Śukra returned to his abode. 36. On hearing his words, the great sage Dadhīca went to the forest for penance thinking upon Śiva with great pleasure. 37. Going there he performed penance repeating the mantra named Mahāmṛtyuñjaya in accordance with the rules and remembering Śiva with great pleasure. 38. After repeating the mantra for a long time and propitiating Śiva with penance, he delighted Śiva named Mahāmṛtyuñjaya—the conqueror of great death. 39. O great sage, Śiva who is favourably disposed towards his devotees became delighted by that Japa and appeared before him lovingly. 40. On seeing his lord Śiva, the great sage was highly pleased. After bowing to him with devotion and in accordance with rules he eulogised him with palms joined in reverence. 41. O dear one, O sage, Śiva told the son of Cyavana (Dadhīca)—“Please tell me what boon (you require)” 42. On hearing the words of Śiva, Dadhīca, the most excellent devotee, spoke to Śiva who is favourably disposed to his devotees, with palms joined in reverence and a formal salutation. 43. O great lord, lord of Devas, please give me three boons viz. adamantine bones, impossibility of being killed and absence of distress. 44. On hearing the words mentioned by him, the delightful great lord gave Dadhīca the three boons saying “so be it”. 45. After securing the three boons from Śiva, the great sage, who strictly followed the Vedic path, was delighted and went immediately to kṣuva’s abode. 46. Having secured indestructibility, adamantine bones and absence of distress from Śiva, he kicked the king on the head with the root of his foot. 47. Kṣuva, the king who was haughty by the favour of Viṣṇu, became angry and hit Dadhīca on his chest with his thunderbolt. 48. The thunderbolt was incompetent to destroy Dadhīca the noble-souled, thanks to the power of lord Śiva. The son of the creator (Kṣuva) was greatly surprised. 49. On thus seeing the indestructibility, absence of distress and adamantine bones of Dadhīca the great sage, Kṣuva, the son of the creator, became surprised at heart. 50. Defeated thus by Dadhīca who was the server of Mṛtyuñjaya and who resorted to Śiva, Kṣuva went to the forest immediately and propitiated Viṣṇu, the younger brother of Indra. 51. The lord Viṣṇu satisfied with his worship revealed himself to him in the divine form of the Garuḍa -bannered deity. 52. On seeing the lord with his divine vision, he bowed and eulogised him with pleasing words. 53. After worshipping and eulogising the invincible lord, lauded by Indra and others, he devoutly bowed down his head and submitted thus to him. 54. O Holy lord, formerly I had a humble friend, a certain brahmin renowned as Dadhīca who knew all virtuous acts. 55. He cannot be killed by anyone at any time due to the power of Śiva. He got this boon after propitiating Śiva, the conqueror of death who is free from sickness. 56. In the open assembly, that Dadhīca of great penance, contemptuously kicked me with his left leg on my head. 57. O Viṣṇu, he told me haughtily—“I am not afraid of anybody”. Having obtained favours from Mṛtyuñjaya he is incomparably haughty. 58. On coming to know of the indestructibility of Dadhīca of noble soul, Viṣṇu thought upon the unrivalled power of lord Śiva. 59. Having thus remembered Śiva, Viṣṇu told Kṣuva the son of Brahmā immediately—“O noble king, brahmins need not be afraid of anything even a bit.” 60. O king, especially the devotees of Śiva have no fear at all. He would curse me along with the devas and trouble me. 61. O noble king, my destruction will also take place from the leader of Gaṇas at Dakṣa’s sacrifice due to his curse. Of course I will be rising up again. 62. O leader of kings, the completion of the sacrifice will not take place. Of course O king, I shall strive for your victory over Dadhīca. 63. On hearing the words of Viṣṇu, the king Kṣuva said—“So be it”. He remained there alone, eager to achieve his desire.

[ Sanskrit text for this chapter is available ] 1. In order to do something beneficent to Kṣuva, the lord Viṣṇu who is favourably disposed to his devotees assumed the form of a brahmin and went to the hermitage of Dadhīca. 2. The Preceptor of the Universe Viṣṇu resorting to deception for the realisation of Kṣuva’s purpose, bowed to the brahminical sage Dadhīca, the leader of devotees of Śiva, and spoke these words. 3. O Dadhīca, O brahminical sage, engrossed in the worship of Śiva, O unchanging one, I am soliciting a boon from you, which you will please grant. 4. Dadhīca, the most excellent of the devotees of Śiva, thus requested by the lord of Devas on behalf of Kṣuva, immediately replied thus. 5. O brahmin, your purpose has been understood by me. You have come here on behalf of Kṣuva. You are the lord Viṣṇu in the form of a brahmin due to your illusion. 6. O lord of Devas, O Viṣṇu, thanks to the grace of Śiva, the past, future and present, everything in the three periods of time is known to me. 7. I know you to be Viṣṇu, O observer of good rites, leave off your disguise of brahminhood. You have been propitiated by king Kṣuva of wicked intellect. 8. O lord Viṣṇu, I know your favouritism towards your devotees. Cast off this deception. Assume your own real form. Remember Śiva. 9. If any one is afraid of me in view of my being engrossed in the worship of Śiva, you will please tell me bearing in mind the true state of things. 10. With my mind drawn to the memory of Śiva, I never tell a lie. I am not afraid of devas or demons in the whole universe. 11. “O Dadhīca of good rites, all sorts of fear are at an end for you. Since you are actively engaged in the worship of Śiva you are omniscient. 12. You will please say for once that you are afraid. Obeisance to you. At my behest please bear with Kṣuva the leader of kings”. 13. Even after hearing this request of Viṣṇu, the great sage Dadhīca, the most excellent of the devotees of Śiva, laughed and said fearlessly:— 14. “I am not at all afraid of anything anywhere at any time, thanks to the power of the Pināka -wielding Śiva, the lord of Devas”. 15. Then, on hearing the words of the sage, Viṣṇu became angry. He lifted his discus and stood as if he would burn the excellent sage. 16. When hurled upon the brahmin, the terrible discus became blunted in the presence of the king, thanks to the power of Śiva. 17. On seeing the discus blunted at the edges, Dadhīca smilingly spoke to Viṣṇu, the cause of discrimination between the existent and the non-existent. 18. O lord Viṣṇu, formerly the famous terrible discus Sudarśana was secured by you with great effort. 19. That is the auspicious discus of Śiva. It does not kill me here. O lord Viṣṇu, furious at me you can endeavour to hurl all the weapons such as Brahmāstra at me one by one. 20. Viṣṇu, on hearing his words, thought that he was only a man devoid of virility and hence hurled at him all the weapons. 21. Thereupon the devas of crooked intellect rendered help to Viṣṇu who was engaged in fighting with a single brahmin. 22. Indra and others, partisans of Viṣṇu, hurled with force their own different weapons from all round on Dadhīca. 23. Taking a fistful of Kuśa grass and remembering Śiva, Dadhīca of adamantine bones and self-control discharged it against all the Gods. 24. O sage, thanks to the power of Śiva, the fistful Kuśa grass of the sage became the divine trident equal in potentiality to the fire of the god of death. 25. That trident of Śaiva nature blazing around with the lustre exceeding the fire at the close of the Yugas wanted to burn the armed Gods. 26. All the weapons hurled by the devas of whom Nārāyaṇa and Indra were the most important, bowed down in reverence to that trident. 27. Bereft of their virility, the heaven-dwelling devas fled. Viṣṇu, alone, the foremost of those who make use of Māyā, remained there but he was afraid. 28. Viṣṇu, the lord, created out of his body millions of divine beings like himself. 29. O celestial sage, those Viṣṇugaṇas of heroic power fought with the single sage Dadhīca identical with Śiva. 30. Then withstanding the entire hosts of Viṣṇugaṇas, Dadhīca, the most excellent of the devotees of Śiva, burnt them all in the battle. 31. Then, in order to confound the sage Dadhīca, Viṣṇu, clever in the use of illusion, became multi-formed. 32. In that body of Viṣnu, the most excellent brahmin Dadhīca saw thousands of devas and living beings. 33. There were crores of Bhūtas, crores of Gaṇas and crores of universes in the body of multiformed Viṣṇu then. 34. On seeing all things spread there, Dadhīca, the son of Cyavana spoke to Viṣṇu, the all-pervading, unborn, lord of the universe, eulogised by the whole universe. 35. O long-armed one, cast-off this illusion. On consideration, this is only a sham appearance. O Viṣṇu, thousands of inscrutable things are known to me also. 36. I shall give you a divine vision. You will see in me the entire universe including you, Brahmā and Rudra. You shall then be alert. 37. After saying so, the saintly son of Cyavana, of body fully infused with the brilliance of Śiva, showed the entire universe in his body. 38. Remembering Śiva in his mind and laughing fearlessly, the intelligent Dadhīca, the most excellent of the devotees of Śiva spoke to Viṣṇu, the lord of Devas, thus. 39. O Viṣṇu, of what avail is this illusion of yours or the power of Mantra. You shall give up this illusion and fight in a straight manner. 40. On hearing the words of the sage, the fearless Viṣṇu became angry with the sage who had been infused with the brilliance of śiva. 41. The gods also rushed to the aid of lord Viṣṇu who was desirous of fighting with the sage Dadhīca of great valour. 42-43. In the meantime, Kṣuva of noble contact, came there. He prevented the motionless Brahmā, Viṣṇu and the gods from fighting. Even after hearing my words, the defeated Viṣṇu did not go near the sage, nor bowed to her. 44. Kṣuva who became agitated and distressed went near Dadhīca the great sage, bowed to him and requested thus. 45. O leader of sages, foremost of the devotees of Śiva, be pleased. Be pleased with Lakṣmī ’s consort who is difficult to be perceived by the wicked people. 46. On hearing the words of the king on behalf of the devas, the brahmin Dadhīca, the storehouse of penance, blessed him. 47. Then, on seeing the lord of Lakṣmī Viṣṇu and others, the sage was angry. Remembering Śiva, he cursed Viṣṇu and the devas. 48. Let the gods with Indra, the sages and the lord Viṣṇu be burnt in the fire of the anger of Rudra. 49. After cursing them he looked at Kṣuva and said—“O leader of kings, a brahmin is worthy of being respected by devas, kings and the best of other castes. 50. O leader of kings, only brahmins are powerful, and influential”. After saying thus clearly the brahmin entered his hermitage. 51. After venerating Dadhīca, Kṣuva returned to his abode. Viṣṇu also returned to his region and the devas to their respective places. 52. That place became a sanctified holy centre named Sthāneśvara. Persons making pilgrimage to Sthāneśvara will attain the Sāyujya salvation with Śiva. 53. Thus I have briefly narrated the dispute between Kṣuva and Dadhīca and also the story of Brahmā and Viṣṇu who were cursed for being without the support of Śiva. 54. Whoever recites this portion containing the discord between Kṣuva and Dadhīca can conquer premature death. After death he attains Brahmā’s region. 55. If a person recites this section and enters the battle, he need not be afraid of death at all. He will come out victorious.

[ Sanskrit text for this chapter is available ] 1. O Brahmā of great intellect, who are the guide for Śiva cult, you have narrated to me the wonderfully beautiful story of Śiva’s sport. 2. After destroying the sacrifice of Dakṣa when the heroic Vīrabhadra went to Kailāsa what happened there? O dear, please tell me now. 3. Defeated and mutilated by Śiva’s armies the gods and the sages came to my region. 4. After making obeisance to me who am self-born, and eulogising me in various ways, they explained their distress entirely. 5. On hearing that, I was extremely pained for my son Dakṣa. In that mental anguish I thought. 6. “What step shall I take to please the devas, whereby Dakṣa can be restored to life and whereby the sacrifice also be completed?” 7. O sage, even after thinking a lot I did not attain any peace of mind. Remembering lord Viṣṇu with devotion I knew what I shall do. 8. Then I went to the world of Viṣṇu along with the gods and the sages. After bowing to and eulogising him with various hymns I informed him of my misery. 9. Please make arrangements so that the sacrifice shall be completed, the gods and the sages be happy. As you know he was performing a sacrifice. 10. O lord of Lakṣmī, lord of gods, bestower of happiness to the gods, we, including the devas and the sages, have sought refuge in you. 11. On hearing my words, the lord of Lakṣmī with his soul set on Śiva and mind free from distress, replied after duly remembering Śiva. 12. An aggression against a powerful person neither befits a weak aggressor nor leads to his welfare. 13. Thus, O Brahman, the gods have committed sin and offended Śiva, since they had partaken of His share in the sacrifice. 14. You shall propitiate Śiva by falling at his feet, with pure mind. 15. At the bidding of the protector of the world whose fury annihilates everything, the resuscitation is certain and immediate. 16. That lord has been wounded in the heart by the wicked Dakṣa by harsh words. Crave the forgiveness of that lord who has lost his beloved now. 17. O Brahman, this is the only remedy for tranquilising him, I think and also for pleasing him. I have mentioned that truth. 18. Neither I nor you, nor the gods, nor the sages, nor any embodied being knows the reality and the extent of his strength and power. 19. Who else can lay down a remedy for Śiva who is independent and the greatest self—a remedy that quells delusion? 20. I too have offended Śiva. I shall also come, O Brahmā, to Śiva’s abode along with you all and crave the forgiveness of Śiva. 21. After commanding thus, me, Brahmā and the gods, Viṣṇu desired to go to his mountain along with the devas. 22. Accompanied by the gods, sages, Brahmā and others Viṣṇu went to Kailāsa, the auspicious excellent mountainous abode of Śiva. 23. It was a favourite abode of the lord where Kinnaras, Apsaras, Siddhas and other divine beings stayed. It was very high. 24. It was brilliant with many peaks full of precious gems all round. It was of variegated colour due to diverse minerals. It contained different trees and creepers. 25-26. Many kinds of deer roamed and many kinds of birds hovered there. The celestial and Siddha damsels sported about in different springs and pools along with their husbands and lovers. It contained many caves and ridges. It shone with various kinds of trees and had a silver lustre. 27. It was infested with big animals, tigers and others who were free from cruelty. It was of divine nature endowed with shining brilliance. It inspired great surprise and wonder. 28. The river Gaṅgā originating from the holy abode of Satī, sanctifying everything flowed there and so the place was very clean. 29. On seeing this mountain named Kailāsa, a great favourite of Śiva, Viṣṇu and other devas were surprised along with the excellent sages. 30. Near it, the gods saw Alakā, the beautiful and divine city of Kubera —a friend of Rudra. 31. Near that they saw the sylvan park Saugandhika which contained all kinds of trees. The sound originating from it was surprisingly divine. 32. Outskirting it are the two holy rivers Nandā and Alakanandā that quelled sins by their mere sight. 33. The celestial damsels descending to them from their world drank their waters. Emaciated for their sexual dalliance with their menfolk they entered them for their sports. 34. After going beyond Alakā, the capital of the king of Yakṣas and the Saugandhika park, they saw the fig-tree of Śiva. 35. The fig tree had steady shade all round. It had a number of suspended branches without hanging roots. Its height was a hundred Yojanas. It had no nests on it. It afforded protection from heat. 36. It was the place where Śiva practised Yoga. It was divine. It was resorted to by other Yogins. It was great and excellent. It could be seen only by the excessively meritorious persons. It was beautiful and sacred. 37. Beneath that Vaṭa of yogic potentialities, Viṣṇu and other devas saw Śiva seated. The Vaṭa was the refuge of those seeking salvation. 38. Śiva was being served and venerated by Brahmā’s sons, the great Siddhas engrossed in devotion to Śiva joyously. They were calm. Their very physical body inspired calmness. 39. He was being attended upon by his friend Kubera, the lord of Guhyakas and Rakṣas and particularly by his attendants and kinsmen. 40. Lord Śiva had the divine form liked by the sages. His fond love befriended everyone. He shone with the ashes smeared over his body. 41. O sage ( Nārada ), (you were present there and while) you were asking him questions, he was explaining wise and excellent things to you, whereas the other saintly men were listening. He was seated on a seat made of Kuśa grass. 42. He had put his left leg over his right thigh and knee. The Rudrākṣa garland was suspended from his wrist. He was showing the Tarkamudrā (with his hand ). 43. On seeing Śiva like this, Viṣṇu and other devas humbly bowed to him immediately after joining their palms. 44. Lord Śiva, the refuge of saintly men, stood up and approaching Viṣṇu who had gone there along with me he performed obeisance with his head. 45. Viṣṇu and the devas made obeisance at His feet as Viṣṇu, the goal of the world, would bow to Kaśyapa. 46. Viṣṇu and the devas performed obeisance and spoke to Śiva who was revered by the lords of devas, siddhas, Gaṇas and the sages.

[ Sanskrit text for this chapter is available ] 1. O great lord, the lord of the gods and the prescriber of worldly conventions, we know you to be Śiva and Brahman, thanks to your favour. 2. O lord Śiva, why do you delude us by your illusion which is inscrutable and which deludes people always. 3. You are the supreme Brahman, greater than Prakṛti and Puruṣa, the material and activating cause of the universe. You are incomprehensible and inexpressible. 4. You alone create, sustain and annihilate the universe under your control like a spider (weaving its web). You sport about with Śivaśakti —your own manifestation. 5. O Śiva, merciful that you are, you alone created the sacrifice through Dakṣa for the fulfilment of the Vedas. 6. The delimitations which brahmins, experts in the Vedic path and rituals, believe in, end with you in the world. 7. O lord, the activities of auspicious nature result in happiness to the doer whereas inauspicious activities end in adverse, or in partially good and bad results. 8. You alone are the bestower of the fruits of all actions. You are the lord of glorious things according to the Vedas. 9. Vulgar persons who observe sacrificial rites alone are acrimonious and wicked. With harsh words and jealousy these deluded persons inflict pain on others. 10. O lord, let not the destruction of these gods be carried out by you. O lord, great god, be merciful. 11. Obeisance to Śiva who is calm, the supreme and the highest soul, of matted hair, great lord and the bright one. 12. You are the creator of the creators of the universe. You are the sustainer and the forefather, possessed of three attributes and attributeless. You are greater than primordial nature and the supreme Being. 13. Obeisance to Thee the blue-necked, the creator, the supreme soul, the universe, the speed [seed?] of the universe and the cause of the bliss of the universe. 14. You are Oṃkāra, Vaṣaṭkāra, the initiator of enterprises, Hantakāra, Svadhākāra and the partaker of Havya and Kavya offerings always. 15. O righteous one, how is it that the sacrifice has been broken by you? O great God, you are a benefactor of brahmins. O lord, how can you be a destroyer of sacrificers? 16. You are the protector of virtue, brahmins and cows. O lord, you are the shelter for all living beings and worthy of being bowed to. 17. Obeisance to you, O lord, having the splendour of innumerable suns. Obeisance to you, the Bhava, the lord in the form of flavour and fluid. 18. Obeisance to you who are every thing, who are in the form of fragrant earth. Obeisance to Him of great splendour, Him in the form of fire. 19. Obeisance to Śiva who is wind in the subtle form of the principal of touch. Obeisance to you, the lord of individual souls, the priest presiding over sacrifice; and Vedhas (the creator). 20. Obeisance to you the terrible in the form of Ether with the principle of sound Obeisance to the great lord Moon, or, one accompanied by Umā; obeisance to the Active. 21. Obeisance to Ugra in the form of Sun; obeisance to you the detached performer of actions, the slayer of Kāla, and the furious Rudra. 22. Obeisance to Śiva, Bhīma, Ugra, the controller of living beings; you are Śiva to us. 23. Obeisance to the giver of pleasure to all-pervasive universal soul, the destroyer of distress; the consort of Umā. 24. Obeisance to the annihilator, the supreme Being in the form of all objects, the great soul who is indistinguishable from the existent and the non-existent, and is the cause of intellect. 25. Obeisance, obeisance to one who is omniformed and the plentiful; obeisance to Nīla, Nīlarudra, Kadrudra and Pracetas. 26. Obeisance to the most bounteous lord who is pervaded by rays, who is the greatest, and the destroyer of the enemies of the gods. 27. Obeisance to Tāra (star), Sutāra (one that enables others to cross), Taruṇa (the ever young), and the brilliant. 28. Obeisance to Śiva who is beneficent to the gods, the lord, the great soul, Obeisance to you the great; obeisance to you, the dark-necked God. 29. Obeisance to the golden one, the great lord, of golden body; obeisance to Bhīma, Bhīmarūpa, obeisance to one engaged in terrible deeds. 30. Obeisance to one who has smeared his body with ashes, decorated himself with Rudrākṣa; and is of short long dwarfish height. 31. Obeisance to you, O lord, who can kill at a distance, in front, to one who has a bow, a trident, a mace and a ploughshare. 32. Obeisance to the wielder of many weapons, to the destroyer of Daityas and Dānavas, to Sadya, Sadyarūpa and Sadyojāta. 33. Obeisance to Vāma, Vāmarūpa, Vāmanetra, Aghora, the great lord and the Vikaṭa. 34. Obeisance to Tatpuruṣa, to Nātha, the ancient Puruṣa, the bestower of the four aims of life, Vratin, and Parameṣṭhin. 35. Obeisance to you, Īśānas, Īśvara, Brahman, of the form of Brahman, the Supreme Soul. 36. You are fierce towards all wicked persons; to us you are Śiva the controller. Obeisance to you the swallower of Kālakūṭa poison, the cause of protection of the Gods and others. ( ?) 37. Obeisance to Vīra, Vīrabhadra, the protector of heroes, the trident-holder, the great lord of mankind. 38. Obeisance to Him of the heroic soul of perfect learning, Śrīkaṇṭha, Pinākin, the endless, the subtle, the one whose anger is the cause of death. 39. Obeisance to the great lord, greater than the greatest, the greatest of the great, the all-pervading omniformed lord. 40. Obeisance to Viṣṇukalatra, Viṣṇukṣetra, the sun, Bhairava, the refuge of the refugees, the three-eyed and the sportive. 41. Obeisance to Mṛtyuñjaya, the cause of sorrow, of the form of three attributes, one with the moon, sun and fire as eyes, to the bridge of each and every cause. 42. The entire universe is pervaded by you with your own splendour; you are the great Brahman, the unchanging consciousness, bliss and light. 43. O lord Śiva, all the Gods headed by Brahmā, Viṣṇu, Indra, the moon, the sages and others are born of you. 44. Since you hold everything by dividing your cosmic body into eight you are known as Aṣṭamūrti, you are the primordial Śiva, the merciful. 45. Afraid of you the wind blows, the fire blazes, the sun shines and death runs all round. 46. O Great Lord, the ocean of mercy, be pleased. Save us for ever, for we are otherwise doomed as we lack in fortitude. 47. O merciful lord, we have been protected always by you alone from different miseries. Similaly protect us now. 48. O lord the blesser, O lord of Durgā, revive the incomplete sacrifice of Dakṣa Prajāpati immediately. 49. Let Bhaga regain his sight, let the initiated Dakṣa be restored to life, let the teeth of Pūṣan grow, let the moustaches of Bhṛgu appear as before. 50. O Śiva, let the Gods and others whose bodies have been mutilated by weapons and stones, regain their previous normal health under your blessing. 51-52. O lord, the entire share of yours will be allotted to you. Vasiṣṭha will officiate in the sacrifice, the sacrifice will have the share of Rudra, not otherwise. Saying so, Viṣṇu, the lord of Lakṣmī, along with Brahmā craved Śiva’s forgiveness by prostrating on the ground.

[ Sanskrit text for this chapter is available ] 1. Lord Śiva was delighted on being conciliated and cajolled by Viṣṇu, Brahmā and the sages. 2. Consoling Viṣṇu and other devas and laughing, the merciful lord Śiva blessed them and spoke. 3. O excellent devas, both of you listen with attention. O dear ones, I shall state the truth. I have always borne your wrath. 4. I do not take into account the sin committed by my children. I have inflicted punishment on those who are afflicted by my illusion. 5. The destruction of the sacrifice of Dakṣa was not done by me. If a person hates another, ultimately it recoils on him alone. 6. No action that involves the affliction of others will be indulged in by me at any time. If anyone hates another it will recoil on him alone. 7. Let the head (the sacrificial head) of Dakṣa be that of a goat. Let the god Bhaga receive his share in the sacrifice in conjunction with the sun. 8. O dear ones, the god Pūṣan who used to grip the cooked offerings in a sacrifice with his teeth has been rendered broken-toothed and will remain as such. I have spoken the truth. 9. Bhṛgu who opposed me shall become goat-bearded. The gods who tried to uproot me shall have their physical bodies. 10. Let the Adhvaryu priests be borne through the arms of Aśvins and the hands of Pūṣan. I have spoken thus out of love for you. 11. Saying thus, the lord Śiva though merciful, yet of imperial nature, the lord of the mobile and immobile and the follower of Vedic injunctions, stopped. 12. On hearing his speech, Viṣṇu and other gods were delighted and sent out cries of approbation. 13-14. Then at the invitation of Viṣṇu and other gods, Śiva went to Kanakhala at the sacrificial altar of Dakṣa Prajāpati. The celestial sages and I too accompanied him there. 15. Then Rudra saw the extent of destruction carried out by Vīrabhadra, of the sacrifice and of the celestial sages. 16-17. Svāhā, Svadhā, Pūṣan, Tuṣṭi, Dhṛti, Sarasvatī, the sages, the manes, Agnis, many others like Yakṣas, Gandharvas, Rākṣasas who were mutilated, wounded or killed in the battle were seen by him laughingly. 18. On seeing this destruction of the sacrifice, He called the chieftain of Gaṇas, Vīrabhadra of great virility and spoke to him. 19. O Vīrabhadra of powerful arms, what is it that you have done? O dear, in your hurry you have inflicted very severe punishment on the celestial sages and others. 20. Bring Dakṣa here quickly. O dear, he performed a sacrifice contrary to rules, whence this result arose. 21. Thus commanded by Śiva, Vīrabhadra, hastened to bring the headless body of Dakṣa which he threw in front of Śiva. 22-23. O excellent sage, on seeing the headless body, Śiva, the benefactor of the worlds, spoke laughingly to Vīrabhadra—“Where is the head of Dakṣa?”, Vīrabhadra replied—“O lord Śiva, at that time itself, the head was consigned to fire by me.” 24-26. On hearing the words of Vīrabhadra, Śiva commanded the gods in the manner as mentioned before. After doing in accordance with what lord Śiva had said, Viṣṇu, the gods and I acquainted Bhṛgu with the same quickly. At the bidding of Śiva, they immediately joined the head of the sacrificial animal, the goat, with the body of Dakṣa. 27. When the head was joined and Śiva looked at it, Dakṣa regained his life and awoke as if from sleep. 28. On waking up he saw Śiva, the merciful, in front of him. Dakṣa stood there happy and joyful. 29. Formerly his mind had been contaminated and affected by a great hatred towards Śiva. But now immediately after seeing him, his mind became pure like the autumnal moon. 30. He wanted to eulogise Śiva but could not do so because of his affection, emotional disturbance and anxiety for his deceased daughter. 31. Then after regaining composure and peace of mind, the ashamed Dakṣa bowed and eulogised Śiva, the benefactor of the worlds. 32. I bow to the great lord, the supreme being, the bestower of boons, the store of knowledge, the eternal. I bow to Śiva, the lord of the chief of Gods, always conferring happiness and the sole kinsman of the universe. 33. I bow to the lord of the universe, of cosmic form, the primordial Being and the form of Brahman itself. I bow to Śiva, the conceiver of world’s happiness and the greater than the greatest. 34. O lord, lord of Devas, be merciful. Obeisance to thee. O Śiva, the storehouse of mercy, forgive my faults. 35. O, Śiva, Thou hast blessed me under the pretext of punishing me. O lord, I have been wicked and foolish. Thy real nature I could not understand. 36. Today I have realised the truth. Thou art above all. Thou art served by Viṣṇu, Brahmā and others. Thou art the supreme Being known only through the Vedas. 37. Thou art the wish-yielding Kalpa tree to the good. Thou punishest the wicked always. Thou art the independent great soul. Thou art the bestower of desired boons on the devotees. 38. Thou hast created the brahmins first who uphold learning, penance and sacred rites, in order to realise the reality of the soul, O great lord, from thy mouth. 39. Just as the master of cowherds protects the cows from adversities, so also thou art the saviour of the good. Thou art the watch and ward of Social Conventions. Thou punishest the wicked. 40. The great lord has been wounded by me by the shafts of piercing harsh words. I have made the gods, who conferred blessings on me, very dejected. 41. O Śiva, the helper of the distressed, Thou art greater than the greatest. Thou art favourably disposed to thy devotees. Thou art satisfied by thine own action of great value. 42. Having thus eulogised lord Śiva, the benefactor of the worlds and the great lord, the patriarch Dakṣa humbly stopped. 43. Then the delighted Viṣṇu, with palms joined in reverence, eulogised the bull-bannered Śiva in a speech choked with tears after bowing to him. 44. O great God, O supreme God, the bestower of blessings on the world, O storehouse of mercy, the helper of the distressed, Thou art the great Brahman, the great soul. 45-46. O Lord, Thou art all-pervasive and independent. Thy glory can be known only through the Vedas. This Dakṣa is my devotee. He has been wicked to censure you before. He has committed an offence making us meritless. O great lord, Thou must forgive him since thou art free from aberrations. 47. O Śiva, out of delusion. I too have committed offence against you since I took sides with Dakṣa and fought with Vīrabhadra, Thy attendant. 48. O Sadāśiva, Thou art my master, the supreme Brahman. I am Thy slave. I shall be sustained by Thee always since thou art the father unto us all. 49. O great lord, lord of devas, O lord, O ocean of mercy, Thou art the independent great soul, the great Śiva, unchanging and without a second. 50. O Śiva, blessing has been conferred on my son in granting him a body. Thou dost not mind the offence to Thee. Resuscitate the sacrifice of Dakṣa. 51. O Lord of gods, be pleased. Remove all curses. Thou art my conscious encourager. Thou alone art the restrainer. 52. O great sage, after thus eulogising lord Śiva, I joined my palms in reverence and bent my head in humility. 53. Then Indra and other gods, the guardians of the quarters, of good mentality lauded lord Śiva whose lotuslike face beamed with brilliance. 54. The other gods too of delighted minds, the Siddhas, the sages and the Prajāpatis lauded Śiva joyously. 55. Then the gods of lower rank, Nāgas, and the brahmins, the members of the assembly, bowed with devotion and eulogised Śiva severally. Article published on 04 October, 2018

[ Sanskrit text for this chapter is available ] 1. Thus eulogised by Viṣṇu, by me, by the gods, sages and others, the great lord became delighted. 2. After consoling Braḥmā, Viṣṇu, the sages and the gods by His benign glance, Śiva spoke to Dakṣa. 3. O Dakṣa, listen. I shall explain. O patriarch, I am delighted. Although I am independent lord of all, I am subservient to my devotees always. 4. Four kinds of meritorious persons worship me always. O patriarch Dakṣa, the latter are greater than the former. 5. They are—the distressed, the inquisitive, the fortune-seeker and the wise. The first three are ordinary and the fourth one is extraordinary person. 6. The wise among these four is a great favourite of mine. He is of my own form. None is dearer to me than the wise. It is the truth. I tell you the truth. 7. I am the knower of Self. I can be known through knowledge by those who have mastered Vedanta and the Vedas. 8. Deluded men engrossed in rituals alone cannot attain me through the Vedas, sacrifices, gifts or austerities. 9. You wished to cross the ocean of worldly existence by observance of rituals alone. That was why I became angry and caused the destruction of the sacrifice. 10. Hereafter, O Dakṣa, thinking upon me as the great Lord and giving more importance to knowledge you carry on rituals with care and attention. 11. O patriarch, listen to another statement of mine with a clear conscience. Although it is based on the qualitative aspect it is esoteric. For the sake of virtue I shall tell you. 12. Brahmā, Viṣṇu and I constitute the chief cause of the universe. But I am the soul, the witness, self-seer and without attributes. 13. O sage, entering into my own illusion consisting of three attributes, I create, sustain and annihilate the universe and acquire designations consistent with the activities. 14. In that supreme, sole, universal God which is the pure Self, the ignorant sees different living beings, Brahman, Īśvara etc. 15. Even as an ordinary man does not consider his head, hands and other limbs as separate from his own self so also my follower does not feel separateness about the living beings. 16. He attains peace, who does not see any difference among the three deities who constitute the soul of all living beings and who have the same innate property, O Dakṣa. 17. The base man who differentiates the deities of the Trinity certainly stays in hell as long as the moon and the stars shine. 18. My devotee may worship the gods. Being so absorbed he will attain knowledge leading to eternal salvation. 19. Without devotion to Brahmā one cannot have the devotion to Viṣṇu; without devotion to Viṣṇu none will have devotion towards me. 20. After saying this, Śiva, the great lord, the merciful god spoke these words within the hearing of everyone. 21. “If a devotee of Viṣṇu hates me or if a devotee of Śiva hates Viṣṇu, both will incur curses and never realise reality”. 22. On hearing these pleasing words of lord Śiva, O sage, the devas, sages and others were greatly delighted. 23-24. With great joy, Dakṣa, his family and the gods realised Śiva as the lord of all and was engrossed in devotion to Śiva. Lord Śiva who was delighted in mind granted boons to all, as he received reverence to His great self. 25. Permitted by Śiva and with his blessings, O sage, Dakṣa the devotee of Śiva, with a delighted heart completed his sacrifice. 26. He allotted the full share to Śiva and gave the gods their respective shares. He gave charitable gifts to the brahmins and secured the good blessings of Siva. 27. Thus the patriarch, Dakṣa, in collaboration with the Ṛtviks, completed that great rite of the gods in accordance with the sacred injunction. 28. O excellent sage, thus the sacrifice of Dakṣa was completed, thanks to the grace of Śiva who is identical with the supreme Brahman. 29. Then the celestial sages, sang the glory of Śiva and left for their abodes with delighted minds. Others too were pleased and left for their homes. 30. Viṣṇu and I, went to our regions, joyfully singing the ever auspicious glory of Śiva. 31. Lovingly honoured by Dakṣa, the great lord Śiva, the goal of the good, returned to Kailāsa along with his Gaṇas. He was greatly delighted. 32. After returning to his mountain, Śiva remembered His beloved Satī and mentioned her story to the most important of his Gaṇas. 33. Narrating her story, lord Śiva passed many days. He then evinced the lover’s humour according to the conventions of the world. 34. O sage, the lord is never unjust. The supreme Brahman is the goal of the good. How can He be deluded? What sorrow has He? How can he have other aberrations? 35. Even Viṣṇu and I do not know His real secret. What then about others, the sages, gods, human beings and even Yogins. 36. The greatness of Śiva is endless and inscrutable even to the learned sages. It is known to the devotees without difficulty, thanks to good devotion and his favour. 37. There is no emotion or aberration at all in Śiva the supreme Being. He points out to the people of the world by his different actions, their respective goals. 38. O sage, by reading or listening to this, intelligent persons in the world secure good goal hereafter and excellent happiness in this world. 39. After forsaking her body thus, Satī, the daughter of Dakṣa, was born as the daughter of Menā, the wife of Himavat. This is well known. 40. After performing penance again she wooed Śiva as her husband. Attaining white complexion she performed many wonderful, divine sports and gained half the body of Śiva. 41. Thus I have described the fascinating story of Satī to you which confers worldly pleasures and salvation, which is divine and bestows all wishes. 42. This narrative is flawless, pure, sanctifying, conferring heavenly pleasures, glory, longevity and the pleasure of sons and grandsons. 43. Whoever listens to this or recites this with devotion, O dear, will attain the greatest goal in every rite. 44. He who reads or teaches this auspicious narrative will attain salvation on death after enjoying all worldly pleasures.