Koṭirudra-Saṃhitā

[ Sanskrit text for this chapter is available ] 1. Obeisance for ever to that brilliance, half of whose body has been beautified by the daughter of the mountain; who, rid of all aberrations, assumes the shape of the worlds by means of his own Māyā; whose sympathetic glance, they say, brings about the wealth and glory in the form of heaven and salvation and whom the Yogins sec in their hearts as the one without a second and as the inner understanding and bliss. 2. May that mass of splendour, whatever it be, be auspicious, the splendour that has eyes gentle due to compassion; which has lotus-like face smiling charmly; which is brilliant with the digit of the moon; which subdues the terrible three-fold distresses; whose body of excessive bliss, existence and knowledge sheds brightness; and which is encircled by the arms of the daughter of the mountain, Pārvatī. 3. O Sūta, the greatness of the incarnations of Śiva inclusive of their narratives, has been well explained by you with a desire for the welfare of the world. 4. O dear, may the excellent grandeur of Śiva be narrated with pleasure in connection with his phallic forms. You are blessed and the most excellent among the devotees of Śiva. 5. Listening from your lotus-like mouth, O holy lord, to the nectar-like glory of Śiva, we are never satiated. Let the same sweet narrative be repeated. 6-7. O disciple of Vyāsa, with a desire for the welfare of the worlds,. please narrate in detail those divine phallic images of the great lord whether they be on the earth in the different holy centres or in other places glorified by men. 8. O brahmins, O excellent sages, you have asked well. I shall explain them in brief with a desire for the welfare of the worlds and due to my affection for you. 9. O sage, there is no limit to the number of phallic images. The entire earth, the entire universe is in the form of a phallus. 10. The holy centres are equipped with phallic images. Everything is founded on these. There is no limit to their number. I shall mention a few of them. 11. Whatever is seen, described or remembered is Śiva’s form. Nothing other than that has real existence. 12-13. Still I shall explain in the manner I have heard. Let it be heard with pleasure O excellent sages, whatever images are there on the earth in the Pātāla or in heaven, everywhere Śiva is worshipped by the gods, Asuras and human beings. 14. O excellent ones, the three worlds consisting of the gods, Asuras and human beings are pervaded by Śiva in the form of phallic image for the welfare of the worlds. 15. In order to bless the worlds, lord Śiva assumes different phallic forms here in the holy centres as well as in other places. 16. Śiva incarnates in those places wherever he is devoutly remembered by the devotees. After carrying out their task he stations himself there. 17. He has assigned his phallic form for the benefit of the worlds. The devotee attains perfection by worshipping that form. 18. O noble ascetics, there is no limit to the number of his phallic images on the earth. Still I narrate the important ones. 19. Even among the important ones, I shall enumerate the principal ones, on hearing which a man instantly gets rid of his sins. 20. O excellent one, I shall mention the most important of the Jyotirliṅgas on hearing which a person becomes sinless. 21-24. He who reads or recites the twelve names early in the morning is freed from all sins and attains the fruits of all Siddhis. The twelve Jyotirliṅgas are— Somanātha in Saurāṣṭra, Mallikārjuna in Śrīśaila, Mahākāla in Ujjayinī Parameśvara in Oṃkāra, Kedāra on the Himavat, Bhīma - Śaṅkara in Dākinī ( Ḍākinī ?), Viśveśa in Vārāṇasī, Tryambaka on the bank of the Gautamī, Vaidyanātha in the cremation ground, Nāgeśa in the Dārukā forest, Rāmeśa at Setubandha and Ghuśmeśa at Śivālaya. 25. O great sages, such excellent men will attain those desires for which they recite the names. 26. Those who recite them without any desire but with purity of mind will never have rebirth involving residence in the mother’s womb. 27. By worshipping these, people of all castes get their miseries destroyed in this world and become liberated hereafter, to be sure. 28. The food offerings of these Jyotirliṅgas shall be taken and others shall be fed with the same. Such acts reduce the sins to ashes instantaneously. 29. O brahmins, the results of the worship of Jyotirliṅgas cannot be described adequately by Brahmā and others. 30. Even if one of them is worshipped continuously for six months, the misery of rebirth in the mother’s womb will never recur. 31. Even if a person of base birth happens to see Jyotirliṅga, he will be born in a pure and good family. 32. Being born in a good family he will become rich and master all the Vedas. Then by performing auspicious rites, he shall attain liberation without any obstacle. 33. O great sages, whoever he may be, an outcaste, a slave or an eunuch, he will be born as a brahmin and become liberated. Hence one shall view the Jyotirliṅga. 34. O excellent sages, a few of the fruits of the Jyotirliṅgas have been narrated by me. Let the Upaliṅgas (ancillary phallic forms) of these Jyotirliṅgas be listened to. 35. The Upaliṅga of Someśvara is called Antakeśa and it is installed at the confluence of the river Mahī and the ocean. 36. The Upaliṅga of Mallikārjuna is glorified as Rudreśvara. It is pleasing and is stationed in Bhṛgukakṣa. 37. The Upaliṅga of Mahākāla is well known as Dugdheśa. It is famous in the region of Narmadā and is remembered as destructive of all sins. 38. The Upaliṅga of Oṃkāra is famous as Kardameśa in the Bindu lake and yields the fruits of all desires. 39. The Upaliṅga of Kedāreśvara is Bhūteśa on the banks of the Yamunā. It is destructive of sins of the visiting devotees. 40. The Upaliṅga of Bhīmaśaṅkara is Bhīmeśvara. It is famous in the Sahya mountain and it causes the increase of great strength. 41. The Upaliṅga of Nāgeśvara is Bhūteśvara. Installed on the banks of Mallikāsarasvatī, it quells sins by the very sight. 42. The Upaliṅga attached to Rāmeśvara is Gupteśvara. The Upaliṅga attached to Ghuśmeśa is Vyāghreśvara. 43. O brahmins, thus I have mentioned the Upaliṅgas and the Jyotirliṅgas. They dispel sins by their sight and yield the fruit of all desires. 44. These are the most important ones. O excellent sages, let the other important ones also be heard.

[ Sanskrit text for this chapter is available ] 1. Kāśī on the banks of the Gaṅgā is very famous as the bestower of liberation. It is full of phallic images. It is the abode of Śiva. 2. The important phallic image there, is Avimuktaka. Kṛttivāseśvara is in the forms of an aged man and a boy. 3. Tilabhāṇḍeśvara is in Daśāśvamedha. Saṅgameśa is at the place where the Gaṅgā meets the sea. 4. What is called as Bhūteśvara is the bestower of all to the devotees. What is famous as Nārīśvara stands near the Kauśikī river. 5. Vaṭukeśvara is on the bank of the Gaṇḍakī river. Pūreśvara stands on the bank of the Phalgu river and is the bestower of happiness. 6. Siddhanātheśvara is the bestower of Siddhi at the very sight. What is famous as Dūreśvara is in the northern Patan. 7. Śṛṅgeśvara as also Vaidyanātha are famous. What is famous as Japyeśvara stands at the battle-ground of Dadhīci. 8-10. Gopeśvara, Raṅgeśvara, Vāmeśvara, Nāgeśa, Kāmeśa, Vimaleśvara, Vyāseśvara, Sukeśa, Bhāṇḍeśvara, Huṃkāreśa, Surocana -Bhūteśvara and Saṅgameśa are the destroyers of great sins. 11. Kumāreśvara is on the banks of the Taptakā river. Siddheśvara and Seneśa are famous. 12. Rāmeśvara, Kumbheśa, Nandīśvara, Puñjeśa and Pūrṇaka in the city of Pūrṇā, (are all great shrines). 13. Brahmeśvara was formerly installed at the holy centre of Daśāśvamedha at Prayāga by Brahmā. It is the bestower of the fourfold aims of life. 14. Someśvara wards off all adversities. Bhāradvājeśvara increases Brahmacarya. 15. Śūlaṭaṅkeśvara is the bestower of desires. Mādhaveśa, there itself, protects devotees. 16. O noble sages, what is called Nāgeśa is installed in the city of Sāketa. The Shrine is particularly the bestower of happiness to those born of the solar race. 17. Bhuvaneśa in the city of Puruṣottama is the bestower of good Siddhis. Lokeśa and Mahāliṅga bestow all bliss. 18. Kāmeśvara is also Śiva’s phallic image. Gaṅgeśa causes great purity. With a desire for the welfare of the people the shrines Śakreśvara and Śukrasiddha exist. 19. Vaṭeśvara is famous as the bestower of the fruits of all desires. Kapāleśa is on the shore of the ocean. Vaktreśa is the destroyer of all sins. 20. Dhautapāpeśvara himself is partially the supreme lord. Bhīmeśvara, Sūryeśvara are great shrines. 21. Nandeśvara is the bestower of knowledge and as such is worshipped by the world. Nākeśvara is highly meritorious. So also is Rāmeśvara. 22. Kaṇṭakeśvara is named Vimaleśvara as well. So also is Dhartukeśa at the confluence of the Pūrṇā and the ocean. 23. Candreśvara should be known as the bestower of the lustre of the moon as fruit. Siddheśvara is the bestower of all desires. 24. Bilveśvara is famous and so also is Andhakeśa where the Daitya Andhaka was formerly killed by Śiva. 25. Śiva assumed his form partially and became famous as Śaraṇeśvara. He is the bestower of happiness to all the worlds always. 26. Kardameśa is the greatest. Koṭīśa is on the mountain Arbuda. Acaleśa is famous as the bestower of happiness to all the people always. 27. Nāgeśvara is stationed on the banks of the Kauśikī for ever. What is named Ananteśvara is the receptacle of all welfare and auspiciousness. 28. Yogeśvara, Vaidyanātheśvara, Koṭīśvara and Sapteśvara are also famous. 29. Bhadreśvara is very famous. Bhadra is Śiva himself. So also are Caṇḍīśvara and Saṅgameśvara. 30. Thus the phallic forms of Śiva installed in the eastern quarter of ordinary and extraordinary efficacy have been narrated to you. 31. O great sage, I shall now narrate to you the phallic images of Śiva installed in the South.

[ Sanskrit text for this chapter is available ] 1. The Liṅga Mattagajendraka in Brahmapurī at Gitrakūṭa had been installed formerly by Brahmā. It bestows all desires lavishly. 2. To the east of it is the phallic image Koṭīśa bestowing all boons. It is installed to the west of Godāvarī and is famous as Paśupati. 3-4. The lord himself appeared in the southern quarter in the name of Atrīśvara for helping the people and for the happiness of Anasūyā. He enlivened people at the time of draught. He is himself Śiva partially. 5. O Sūta, O fortunate Sūta, how was the excessively divine Śiva born as Atrīśvara? O one of excellent rites, please narrate it. 6. O great sages, you have put the question well. I shall narrate the story on hearing which constantly one is relieved of sins. 7-8. There is a great forest Kāmada in the south near Citrakūṭa. It is benefìcient to the good in the performance of penance. There the son of Brahmā, the sage Atri, performed a severe penance accompanied by Anasūyā. 9. O sage, formerly once, there was a great draught there, extending to a hundred years which put all living beings to distress. 10. O great sages, the trees became dry then without sprouts or fruits. No water was seen anywhere even for daily routine work. 11. There was no greenery anywhere. The winds blew dry and rough. There was a painful hue and cry all over the earth. 12. On seeing the dissolution of all living beings, the chaste lady, the beloved wife of Atri said to her husband. “I cannot bear this distress.” 13. The sage then sat in the yogic pose, repeated the Prāṇāyāma three times and sank into the yogic trance. 14. Atri, the great sage of perfect knowledge, meditated on Śiva devoid of aberrations, the great splendour stationed in the soul, through his own soul. 15. When the preceptor ank into meditation his disciples unable to get food deserted the sage, their preceptor, and went away. 16. Anasūyā the chaste lady then was left all alone. 17-18. She joyously served the sage constantly. Making a beautiful clay image through mantras in accordance with the rules, she worshipped Śiva through mental modes of service. After serving Śiva repeatedly she eulogised him with devotion. 19-21. Anasūyā the well behaved wife of the sage circumambulated her lord and Śiva. After prostration she went round anticlockwise too. On seeing that beautiful lady the Daityas and Dānavas were excessively agitated by her brilliance. They kept themselves away as people do from a blazing fire. 22. O leading brahmins, Anasūyā’s service to Śiva performed sacredly through mind, speech and body surpassed even the penance of Atri. 23. As long as the sage was engrossed in Prāṇāyāma, the gentle lady continued her service. 24. O excellent sage, the couple thus engaged in their activities remained there, alone. 25. Thus a long time elapsed. The excellent sage, sunk in great meditation did not wake up at all. 26. Anasūyā the chaste lady worshipped only her lord and Śiva. That chaste lady did not care to know anything else. 27-28. On account of his penance and her worship the gods and the sages, Gaṅgā and the rivers came there in order to sec them with pleasure. 29-30. On seeing his penance and her service they were surprised. On seeing their wonderful activity they asked one another. “Which of the two—the penance or the service, is the greater?” They themselves replied—“Arti’s penance is good but Anasūyā’s service is better”. 31. On seeing their performance some said “Her service is better.” Others said “Difficult penances had been performed by sages of yore but nothing like Dadhīci ’s penance was ever performed by any”. 32-33. The sage is blessed. Anasūyā is blessed, since great penance is pursued by these with great pleasure. If there be a person performing such an auspicious, difficult and excellent penance anywhere in the three worlds, we do not know. 34. After praising them thus, they went away but only Gaṅgā and Śiva were left. 35. “Delighted in worshipping us the chaste lady is too much engrossed in virtuous rites. I shall help her and then go.” 36. O great sages, Śiva too, drawn by the meditation of Atri, stationed himself there in full digits. He did not go to Kailāsa. 37. O excellent sages, fifty-four years had elapsed. There was no rain at all. 38-39. As long as the sage was in meditation and penance, Anasūyā decided pot to eat anything. Now listen to what happened when the sage was performing penance and Anasūyā continued her service.

[ Sanskrit text for this chapter is available ] 1. Once that great sage Atri, the foremost among the knowers of Brahman woke up and spoke to his wife “Give me water.” 2-3. Of course the chaste lady took the water pot and went into the forest. (But she began to muse) “Whence can I fetch water? What shall I do? Where shall I go? How can water be fetched?” Wondering thus she saw Gaṅgā. 4. By the time she went over to her, Gaṅgā, the most excellent river, assumed a beautiful form and spoke to her. 5. O gentle lady, I am delighted with you. Where are you going? Tell me now. O fortunate lady, you are blessed. I shall truly carry out your behest. 6. On hearing her words the saintly woman, the wife of the sage, was greatly surprised O brahmins. She replied with great pleasure. 7. O beautiful lady with eyes like lotus-petals, whence have you come? Please tell me the truth. A chaste lady speaks good words. 8. O great sages, when the wife of the sage spoke thus, the divine formed Gaṅgā, the foremost of the rivers, said. 9. O chaste lady, on seeing the service rendered by you unto your lord and to Śiva the great soul and on taking view of your holy rites, I am staying near you. 10. O lady of pure smiles, I am Gaṅgā come here attracted by your worship. Choose whatever you wish. 11. On hearing what Gaṅgā said, the chaste lady bowed to her and said—“If you are pleased madam, give me water now.” 12. On hearing her words Gaṅgā said—“Dig a pit.” She then made a pit in a trice, came and stood before her. 13. Gaṅgā entered the pit which became full of water In surprise, Anasūyā took the water. 14. Anasūyā the wife of the sage spoke for the welfare of the people to Gaṅgā, the excellent river of divine form. 15. If you are delighted, if you have sympathy for me you will please stay here till my husband comes. 16. On hearing the words of Anasūyā pleasing to the good, the delighted Gaṅgā said—“O sinless lady, you will give my water to Atri.” 17. When Gaṅgā said thus, Anasūyā acted accordingly. She gave the divine water to her lord and stood before him. 18. The sage performed the Ācamana duly with great pleasure and drank the divine water. On drinking it he derived great happiness. 19. “O this is not the water usually drunk by me.” After thinking thus he suddenly looked all round. 20. On seeing the trees dry and withered and the quarters rough and arid, the excellent sage spoke to her “No rain has fallen?” 21. On hearing what he said, the beloved lady replied in the negative. He then asked her whence she brought that water for him. 22. When he said this, O great sages, Anasūyā was much surprised. She then thought within herself. 23. “If I tell him the truth it will be the exhibition of my greatness. If I do not tell him, it will be a violation of my rites. 24. I shall tell him in a manner to avoid the contingencies. Even as she was musing thus, she was asked again and again. 25. Then, thanks to the blessings of Śiva, an intelligent idea struck her mind. “O lord, please hear me. I shall tell you what has happened.” 26. “Thanks to the power of Śiva and you merits, Gaṅgā has come here herself. This is her water, to be sure.” 27. On hearing this, the sage was surprised in his mind. Remembering Śiva mentally he spoke to his beloved with great pleasure. 28. O beloved, O beautiful lady, whether you speak truth or lie, I cannot believe it. This is something rare. 29. O auspicious lady, how did that happen which is impossible even to the yogins and the gods. I am extremely surprised. 30. If I sec that myself I shall believe it, not otherwise. On hearing his words the beloved wife spoke to the husband:— 31. O lord, O great sage, please come with me if you wish to see Gaṅgā, the foremost among the rivers. 32. After saying this and remembering Śiva, the chaste lady took her husband to the place where Gaṅgā, the foremost among the rivers was present. 33. There the chaste lady showed to her husband Gaṅgā of divine form stationed within the pit. 34. Going there and seeing the beautiful pit full to the brim with water, the excellent sage said—“She is blessed.” 35. “Is this the fruit of my own penance or of somebody else?” After saying this the leading sage eulogised her with devotion. 36. Then the sage took a clean bath in that excellent water. After performing the Ācamana he eulogised her again and again. 37. Anasūyā too took her bath in that beautiful, clear water. The sage performed the routine rites. Anasūyā too, of good rites, performed likewise. 38. Then Gaṅgā told her “I am returning to my place.” When this was said, the chaste lady spoke to the leading river again. 39. O goddess if you are delighted, if you are kind to me, you will stay in this penance-grove for ever. 40. This is the nature of the great that once they accept a request they will never forego it. After expressing her desire with joined palms, she eulogised her again and again. 41. The sage said likewise—“O leading river, you shall stay. O goddess, be favourable to us and bless us with your support.” 42. On hearing his pleasing words, the leading river Gaṅgā was delighted in her mind and spoke to Anasūyā. 43. I shall stay back for helping the gods if you pass on to me a year’s merit accruing to you by worshipping lord Śiva. 44. I am not so much satisfied with charitable gifts, or ceremonial ablutions in the holy centres or sacrifices or the practice of Yogic rites as I am satisfied with chastity. 45. O chaste lady, this is the truth I speak that the mind is not so pleased by any other means as it is pleased at the sight of a chaste lady. 46. On seeing a chaste lady, all my sins have perished. I have become purified and like Pārvatī have become chaste. 47. If you seek for welfare, you give up that merit for the benefit of the world, then I shall become steady and stable here. 48. On hearing these words, the chaste Anasūyā passed on a year’s merit to Gaṅgā. 49. It is the nature of the great that they do what is beneficial to others. The instance of gold-sandal and sugarcane juice may be cited. 50. On seeing this performance of Anasūya, a chaste woman, Lord Śiva was delighted and appeared out of his earthern phallic form. 51. O chaste lady, on seeing this activity of yours I am delighted. Mention the boon you wish to choose, since I am very fond of you. 52. Then the couple glanced at the wonderfully beautiful form of Śiva. On seeing five-faced Śiva they were much surprised. 53. Bowing to and eulogising Śiva, the benefactor of the worlds, the couple endowed with great devotion spoke to him after worshipping him. 54. O lord of gods, if you are delighted, if the mother of the universe is also delighted, please stay in this penance-grove and be the bestower of happiness to the worlds. 55. Then the river Gaṅgā was delighted. Śiva too was pleased. They stayed at the hermitage of the excellent sage. 56. Lord Śiva, the destroyer of miseries was known as Atrīśvara. Gaṅgā too stayed in the pit by her magical power. 57. Thence onwards there is a perennial supply of water in that pit deep only by a hand’s length. Gaṅgā flows gently there. 58. Divine sages came there with their womenfolk and the sages who had formerly gone out of the various holy centres returned. 59. Barleys and food-grains were plenty. People interested in sacrifices performed these accompanied by the sages. 60. O great sages, delighted with these rites, clouds showered in plenty. There was great bliss in the world. 61. Thus the greatness of Atrīśvara has been explained to you. It is pleasing and conducive to worldly pleasures and salvation. It yields all desires and enhances devotion. Article published on 27 October, 2018

[ Sanskrit text for this chapter is available ] 1. Nīlakaṇṭha, the great god, stands in the phallic form on the divine mountain, Kālañjara. He is the bestower of bliss to the devotees always 2. His greatness is divine as glorified in Śrutis and Smṛtis. The holy centre there is of that name. By taking ceremonial ablution there, sins are quelled. 3. O great ones of good rites, there is no limit to the phallic forms of Śiva on the bank of Revā that bestow all sorts of happiness. 4. The river itself is in the form of Rudra that quells sins by mere sight. Any stone or pebble within it is in the form of Śiva. 5. O great sages, still I shall enumerate and explain the important phallic forms that yield worldly pleasures here and salvation hereafter. 6. One with the good name of Ārteśvara is the dispeller of sins. What is famous as Parameśvara and what is remembered as Siṃheśvara (are good shrines). 7. Śarmeśa, Kumāreśvara, Puṇḍarīkeśvara and Maṇḍapeśvara are all well known. 8. Tīksṇeśa is there which quells sins at the very sight. What is called Dhundhureśvara is on the banks of the Narmadā river. It quells sins. 9. Śūleśvara, Kumbheśvara, Kubereśvara and Someśvara are very famous. 10. Maṅgaleśa is blue-necked and is a great bestower of auspiciousness. Lord Mahākapīśvara, was installed by Hanūmat. 11. Lord Nandika prevents the sins of a crore of murders. He is glorified as the bestower of the fruits of desire and salvation too. 12. If one worships Nandikeśa with great devotion one will certainly achieve all Siddhis. 13. O excellent sages, he who takes bath in the Revā or on its banks, realises all desires and gets rid of sins. 14. O highly intelligent one, how is the greatness of Nandikeśa there. Let it be kindly mentioned by you now. 15. O sages, Śaunaka and others, you have well put the question. I shall narrate in the manner I have heard. Listen respectfully. 16. Formerly the excellent sage was asked by Yudhiṣṭhira. Out of affection for you, I shall tell you as he had mentioned then. 17. The city named Karṇikī of great splendour shines on the western bank of the Revā. People of four castes reside there in plenty. 18. A certain noble brahmin there, born of the family of Utta, entrusted his wife to the care of his two sons and went to Kāśī. 19. The brahmin died there itself. On getting the news the two sons performed the obsequies. 20. The wife looked after the sons, seeking their welfare. After bringing up the sons she divided the assets. 21-22. She reserved some amount for her funeral expenses. After sometime when she was going to die, she made pious gifts of various sorts. O brahmins, providentially she did not die. 23. When she did not die providentially, the son observing her ailments said. 24. O mother, what is amiss that you suffer so much. Please tell us so that we shall carry it out with pleasure. 25. On hearing these words she said—“There is much that is amiss. If you do the same I shall die happily.” 26. The elder son replied—“Please do mention. I shall do the same.” She then replied. 27. O son, hear with attention. I had a great desire to go to Kāśī. That was not to be. Now I am dying here. 28. Dear son, my bones shall be cast off into the waters of the Gaṅgā assiduously. That pious act will bless you, to be sure. 29. When she of good rites and on the verge of death, said thus, the affectionate elder son replied to her. 30. “O mother, you shall die peacefully and with confidence. I shall carry out your task first and then attend to mine.” 31. After saying this, he handed water to her and went to his house. Remembering Śiva, she died in the meantime. 32. After performing her obsequies and the monthly Śrāddha he started on his journey. 33. The elder son who was famous as Suvāda took her bones and started on his pilgrimage. 34-35. He engaged a servant to accompany him. He consoled his wife and sons. He performed Śrāddha, Dāna and other pious rites. He then set out from his house after Maṅgala Smaraṇa accompanied by the servant. 36. He walked about twelve kilometres that day and when the sun set, he halted at the house of a certain Brahmin in the auspicious village of Viṃśatigrāma. 131 37. He performed Sandhyā and other rites duly. He recited the hymns of prayer to Śiva of wonderful activities. 38-39. The brahmin stayed there accompanied by the servant. The night had passed by two muhūrtas when something surprising happened. O sages, listen attentively. I shall tell you everything.

[ Sanskrit text for this chapter is available ] 1. There was a fine cow tied up in the courtyard. The brahmin of the house who had gone out returned after nightfall. 2. O great sages, on seeing the cow, tethered in the courtyard, not yet milked, the distressed brahmin desirous of milking it told his wife. 3. In order to milk the cow he called his wife quickly and said “O beloved, the cow is not yet milked.” Thus urged she brought the calf. 4. O sages, the owner of the house, the brahmin, desirous of milk tried to tie up the calf to the peg. 5. Dragged by the leg the calf kicked. O great one of good rites, the brahmin was put to pain. 6. Infuriated by the kick of the calf, he hit the calf severely with the pieces of firewood. 7. Hit by him the calf became utterly exhausted. Due to anger neither the cow was milked nor the calf was untied by the brahmin. 8. For the pleasure of getting milked, the cow mooed loudly. On hearing the mooing sound of the cow, the calf said. 9. “O mother, why do you cry? What is the misery that has befallen you? Please tell me lovingly.” On hearing this, the cow said. 10. “O son, listen to me. Although I am unable to express my grief adequately, you have been hit by the wicked man. Hence I am distressed.” 11. On hearing his mother’s words, the calf taking his stand by the principle of previous action replied enlightening his mother. 12. “What should be done? Where should we go? Since the results are bound by previous actions, we experience joy or sorrow accordingly. 13. Activities are pursued with pleasure and fruits are derived sorrowfully. There is none who gives misery and none who gives happiness. 14. This is a wrong notion that another man gives us sorrow or pleasure. This is also an illusory concept that it is I who do this or that. 15. Misery or happiness results from our own actions. Hence action is prominent and everything is founded on action. 16. You the mother, I the child and all the living beings are bound by action. They are not to be bewailed by you. 17. On hearing these words of her calf full of wisdom, the distressed cow sorrowing for her calf, said thus. 18. “O dear son, I know fully well that all the people are subservient to their actions. Still, seized by Māyā I feel much distressed. 19. I have cried a lot but the sorrow has not subsided.” On hearing these words, the calf spoke to her again. 20. If you know thus, can anything be gained by crying? Hence leave off your sorrow. 21. On hearing the words of her son, the distressed cow heaved a deep sigh and spoke to the calf. 22. My distress will disappear only when a similar misery befalls the brahmin. I am telling you the truth. 23. Tomorrow morning I shall hit him by my horns. No doubt, when hit he will lose his life. 24. The fruit of previous actions wc experience now. What is the fruit you are goiṇg to reap as a result of this brahmin-slaughter? 25. When merits and demerits are on a par one takes birth in Bharata. O mother, when they are wiped off by enjoyment or suffering, liberation is achieved. 26. Some time the action is destroyed, some time the action results. That is why you have begun to perform this misdeed. 27. Whence am I your son? Whence are you my mother? This fond consciousness of sonhood and motherhood is futile. Ponder. 28. Where is mother? Where is father? Where is husband? Where is wife? Know that none belongs to any one here. AH reap the fruits of their own actions. 29. O mother, knowing thus you cast off your misery strenuously. If there is a desire for pleasure hereafter you shall do good deeds here. 30. O son, I know this but delusion does not forsake me. I am much distressed by your misery. I shall return tit for tat. 31. I know the place that dispels the sin of brahmin-slaughter. Going there I can get rid of the sin of Brahmin-slaughter. 32. O excellent brahmins, on hearing these words of the mother cow, the calf observed silence. It did not say anything more. 33. O great sages, on hearing this wonderful dialogue between the two, the pilgrim brahmin was surprised and he thought within himself. 34. “I shall leave in the morning only after seeing the wonderful sequel. I shall go to that holy spot myself.” 35. O brahmins, after thinking thus the pilgrim-brahmin, devoted to his mother, became surprised. He and his servant went to sleep. 36. When the day dawned, the owner of the house got up. Awakening the traveller he spoke these words. 37. “Why do you sleep? It is already day-break. Go on your journey to the place where you desire to go.” 38. He replied—“Please listen, O brahmin, there is an acute pain in the stomach of my servant. We will stay a little longer and go thereafter.” 39. Creating such a pretext the man continued to sleep, desiring to know the details of the wonderful incident that had surprised him much. 40. At the time of milking, the brahmin who wanted to go somewhere on some business spoke to his son. 41. O son, I am going out on some business. Dear, you shall carefully milk our cow. 42. After saying this, the brahmin left the house. Thereafter the son got up and untied the calf. 43-44. The cow approached him herself for being milked. The brahmin’s son, eager for milk, took the distressed calf hit by his father near the cow in order to tie it up. The infuriated cow hit him with her horn. 45-46. The boy, hit in a vulnerable point, fell unconscious. People gathered there, saying—“O, the boy is struck by the cow. Fetch water? fetch water?” By the time they attempted to do something, the boy died. 47. When the boy died, there was a great hue and cry. His mother was struck with grief. She cried again and again. 48. “What shall I do? Where shall I go? Who can remove my grief?” After lamenting thus she struck the cow and let it off. 49. The cow which had been white in colour turned black immediately. People cried to one another “O see O see.” 50. On seeing this surprising event the brahmin traveller set out and followed the cow as it ran away. 51-52. Lifting up its tail, the cow ran off to the river Narmadā. Coming near the Nandikeśa shrine, it dipped itself into the waters of the Narmadā thrice. It regained its white colour and went away the way it came. The brahmin was surprised. 53. Ah, blessed indeed is this holy centre that removes the sin of Brahmin-slaughter. The brahmin and the servant took their baths there. 54. After the holy dip they started on their journey praising the river. On the way they met a beautiful maiden fully bedecked in ornaments. 55. “O brahmin-traveller where do you go in such bewilderment? Eschewing all deceit tell me the truth here. 56. On hearing these words, the brahmin narrated everything truthfully. The brahmin was again addressed by the women, “Stay here”. 57. On hearing her words, the brahmin stopped and replied humbly—“Speak out what you desire to say. 58. She said again “In the holy spot that you have just seen, cast off the bones of your mother. Why shall you go elsewhere? 59. O excellent traveller, your mother will assume a divine form and will immediately attain the good goal of Siva. 60. O excellent brahmin, in the month of Vaiśākha on the auspicious seventh day in the bright half, Gaṅgā comes here always. 61. Today is that seventh day. The river is in the form of Gaṅgā there.” Saying so the lady vanished. O excellent sages, she was Gaṅgā herself. 62. The brahmin returned. As soon as he cast off half the bones of his mother from his bundle into the holy river, a wanderful incident happened. 63-64. He saw his mother endowed with a divine form. She said—“You are blessed. You have fulfilled your duty. The family has been sanctified by you. May your wealth, food-grains, longevity and line flourish.” Blessing her son frequently, she went to heaven. 65. After enjoying excellent happiness there for a long time, she attained the excellent goal, thanks to the grace of Śiva. 66. Her son, the brahmin, cast off the remaining bones too. He was much delighted in his mind. With contented soul he returned to his abode. Article published on 27 October, 2018

[ Sanskrit text for this chapter is available ] 1. O holy lord, Sūta, narrate in detail how Gaṅgā came to Narmada on the seventh day in Vaiśākha. 2. How did the lord come to be known by the name Nandikeśa ? O intelligent one, narrate that too with pleasure. 3. O excellent sages, you have put a very good question concerning Nandikeśa. I shall narrate it as it enhances merit. 4. A brahmin lady Ṛṣīkā, the daughter of a certain brahmin, was duly married to a certain brahmin youth. 5. O leading brahmins, although she observed holy rites, the brahmin lady became a widow at an early age as a result of previous actions. 6. Then the brahmin widow, observing the rite of celibacy performed a severe penance by worshipping Śiva ’s earthen phallic image. 7. In the meantime, a wicked and very powerful Asura named Mūḍha came there. He, the wielder of great Māyā, was struck by the arrows of the cupid. 8. On seeing that charming beautiful lady performing penance, he offered her many temptations and requested for sexual pleasure with her. 9. O great sages, the lady obeserving holy rites and engrossed in Śiva’s meditation did not cast a loving glance at him. 10. She did not honour him. Engaged in penance she remained meditating upon Śiva and strictly continued her penance. 11. That leading Daitya, Mūḍha, when slighted by that lady, became angry and showed his hideous form. 12. The wicked-minded demon spoke harsh words terrifying her. He threatened the brahmin lady in many ways, 13. Then the frightened brahmin lady, lovingly resorting to Śiva, repeated the name Śiva many times. 14. The agitated lady repeated the names of Śiva, sought refuge in him for the protection of her sacred virtue. 15. To protect one who sought refuge in him and to uphold good conduct, Śiva manifested himself, as well as to delight her. 16. Śiva, favourably disposed towards his devotees, immediately reduced to ashes that lusty leading demon named Mūḍha. 17. Looking at her with a compassionate look, lord Śiva efficient in and mindful of protecting the devotees told her, “Mention the boon you wish to have”. 18. On hearing the words of lord Śiva that chaste lady the wife of the brahmin, saw the auspicious and delightful form of Śiva. 19. Then bowing to Śiva the beautiful supreme lord, the chaste lady of pure mind eulogised him with palms joined together and shoulders drooping down. 20. O great God, lord of the gods, favourably disposed towards those who seek refuge, you are the kinsman of the distressed. You are lord Śiva, protecting your devotees always. 21. My virtue has been saved by you from the Asura Mūḍha. By killing that wicked person the whole universe has been saved by you. 22. O lord, grant me the greatest devotion to your feet which will never decay. This alone is the boon I ask of you. Nothing more than this. 23. O great lord, please listen to another request of mine. Please stay here permanently for the benefit of the people. 24. After eulogising lord Śiva thus, Ṛṣīkā of auspicious rites remained silent. Then the merciful lord Śiva spoke. 25. O Ṛṣīkā, you are well-behaved. You are a special devotee of mine. Whatever boons you have asked for have been granted to you. 26. In the meantime, coming to know of the manifestation of Śiva, Viṣṇu, Brahmā and other gods came there with great delight. 27. O brahmins, bowing down with great pleasure to śiva they all worshipped him. Joining their palms and bending down they eulogised him attentively. 28. In the meantime, Gaṅgā the celestial river, with delighted mind, praised her rites and spoke to that chaste lady Ṛṣīkā. 29. For my sake you should make a verbal promise You should stay with me for a day in the month of Vaiśākha. 30. On hearing the words of Gaṅgā, the chaste lady of good rices consented with pleasure for the benefit of the world. 31. For her bliss, the delighted Śiva, vanished into that earthen phallic image along with her. 32. Praising Śiva and the brahmin lady, the delighted Brahmā, Viṣṇu and other gods and the celestial river Gaṅgā returned to their abodes. 33. From that day onwards this became a holy and excellent centre. Śiva became famous as Nandikeśa, the destroyer of all sins. 34. O brahmin, in order to wipe off her sins which she takes from others, Gaṅgā comes here on that day every year out of her own good will. 35. The man who takes bath there and worships Nandikeśa with devotion becomes freed from all sins such as the slaughter of a Brahmin etc. Article published on 27 October, 2018

[ Sanskrit text for this chapter is available ] 1. O brahmins, listen with devotion to the phallic forms of Śiva that exist in the western quarter on this earth. 2. In the city of Kapilā are the two divine phallic images of Śiva named Kāla and Rāmeśvara. By their very sight they dispel sins. 3. Mahāsiddheśvara is on the shore of the western ocean and is famous as the bestower of virtue, wealth, love and salvation. 4. Gokarṇa the excellent shrine, situated on the shore of the western ocean, destroys the sin of brahmin’s slaughter and other sins and yields the fruits of all desires. 5. At Gokarṇa there are crores and crores of Śiva’s phallic images. At every step there are innumerable holy centres. 6. Of what avail is much talk. Everything in Gokarṇa is Śiva’s visible phallic image. All the waters there are holy Tīrthas. 7. O dear, the greatness of Śiva’s holy images and the Tīrthas at Gokarṇa is explained and described in the Purāṇas by great sages. 8. In the Kṛta Yuga it is white; in the Tretā it is deep-red; in the Dvāpara it is yellow and in the Kali age it is dark in colour. 9. Mahābala, though it has pervaded the regions as far below as the seven nether worlds, will become soft when the terrible age of Kali arrives. 10. Persons committing great sins have attained Śiva’s region after worshipping Mahābala, the phallic image of Śiva at Gokarṇa. 11. O sages, those who worship the lord with devotion after going to Gokarṇa on a holy day with sacred constellation will undoubtedly become Rudras themselves. 12. A devotee worshipping Śiva’s image at any time in Gokarṇa attains the region of Brahmā. 13. With a desire for the welfare of Brahmā, Viṣṇu and other gods, the lord is always present there in the name of Mahābala. 14. That phallic image secured by the Rākṣasa Rāvaṇa as a result of severe penance was installed by Gaṇanāyaka at Gokarṇa. 15-16. The following deities resort to its eastern gate out of devotion for it—Visṇu, Brahmā, Mahendra, Viśvedevas, Marudgaṇas, Ādityas, Vasus, Dasras, the moon with the stars and the gods with their attendants. They go there in their aerial chariots. 17. Yama, the god of death himself, Citragupta, the fire-god, the manes and the Rudras resort to the southern gate. 18. Varuṇa, the lord of all rivers, along with the rivers Gaṅgā etc. resort to the western gate and serve Mahābala. 19. Similarly the wind god, Kubera, Bhadrakālikā, the goddess of the gods and Caṇḍikā and other Mothers resort to the northern gate. 20-22. All the gods, the Gandharvas, the Pitṛs, Siddhas, Gāraṇas, Vidyādharas, Kiṃpuruṣas, Kinnaras, Guhyakas, Khagas, different types of Piśācas, Vetālas, the powerful Daiteyas, Śeṣa and other serpents, the Siddhas and the sages, eulogise and bow to lord Mahābala. They get their cherished desires and sport about happily. 23. Good penance has been performed by many after worshipping the lord. Great achievements pleasing here and hereafter have been secured by them. 24. O brahmins, the Mahābala image of Śiva at Gokarṇa worshipped and eulogised is the doorway to salvation. 25. The worship of Mahābala on the fourteenth day in the dark half of the month of Māgha yields salvation particularly even to the sinners. 26. On this festive day of Śiva, people of all the four castes come here from all countries, desirous of witnessing the great festivals. 27. Women, old men, children and people of the four stages of life come there, see the lord of gods and obtain contentment. 28. It is by the power of Mahābala that a Cāṇḍālī attained Śivaloka after worshipping that image of Śiva.

[ Sanskrit text for this chapter is available ] 1. O Sūta, O fortunate Sūta, you are blessed, you are the most excellent among the devotees of Śiva. O holy lord, please narrate the story of the outcaste woman you just referred to. 2. O brahmins, listen with great devotion to that wonderful story illustrative of Śiva’s power. It enhances the devotional feelings of the listeners. 3. The outcaste woman was a brahmin girl in her previous birth. She was named Sauminī. She was endowed with all characteristic signs. Her face was bright like the moon. 4. O brahmins, that youthful maiden Sauminī was married to a certain brahmin boy duly by her father. 5. After getting a husband, O great brahmins, she in her fresh blooming youth indulged in sexual dalliance with him and maintained her auspicious rites. 6. O brahmins, then her youthful husband, the brahmin boy became distressed with a great ailment. Due to the misfortune of Sauminī he died. 7. When the husband passed away, the woman was much distressed, dejected and despondent. For some time she maintained her pure conduct. She remained in the house, a well-behaved lady. 8. Thereafter, though a widow, her heart became defiled by lustful feelings because she was still in her prime of youth. She then transgressed the limits of decency. 9. Coming to know of her misdeeds defiling the family her kinsmen gathered together, caught hold of her hair, took her far off and abandoned her. 10. A leading Śūdra saw her roaming about in the forest, took her to his house and made her his wife. 11. She then became very fond of sexual intercourse, began to take in meat and indulged in drinking wine. She bore that Śūdra a daughter too. 12. Once while the husband had gone somewhere, Sauminī the erring woman drank wine and badly wanted meat. 13. In her cattleshed outside, goats and sheep had been tethered along with cows. It was dusk when nothing could be visible due to darkness. She then took a sword and went out. 14. Inebriated that she was, the foul woman fond of flesh diet killed a calf taking it to be a goat without much consideration. 15. After taking it within she realised that it was a calf. The terrified woman blurted out “Śiva, Śiva”, thanks to some previous merit. 16. She meditated on Śiva for a short while. But the desire for meat overwhelmed her. She minced the meat of the calf and ate it up with great relish. 17. O brahmins, when a long time elapsed thus, Sauminī died and went to Yama ’s abode. 18. Yama went through her antecedents and taking into consideration her merits and demerits he sent her back from hell to be born in an outcaste family. 19. Fallen from Yama’s city she was born as a congenitally blind girl out of the womb of a Cāṇḍāla woman. Her complexion was as dark as the dying embers. 20. She was born blind. Even during her infancy her father and mother died. She was not married to anyone. She became infected with leprosy and was utterly defiled. 21. Emaciated and distressed with hunger, blind and moving about with a staff in her hand, she somehow subdued her gastric fire by the leavings of food of the Cāṇḍālas nearby. 22. With great difficulty and sufferings she passed a major portion of her life. When old age affected her limbs she was subjected to unending grief and distress. 23. Once she came to know of travellers going to visit Mahābala and Gokarṇa on the Śiva festival day. 24. Then prompted by a desire for clothes and meals she walked slowly to beg of the general public. 25. She moved about here and there begging of the people imploring them with piteous words and outstretched hands after arriving at that place. 26. In the outstretched hands of the suppliant woman, a meritorious traveller hurled a bunch of Bilva leaves. 27. When that bunch fell into her hands she felt it again and again and realising that it was not edible she cast it off dejectedly. 28. That bunch of Bilva leaves cast off from her hands during the night, fortunately fell on the top of a Śiva’s phallic image. 29. Thus on the Śiva Caturdaśī night though she begged of the travellers again and again she did not get anything through the intercession of fate. 30. Thus, unwittingly she observed the rites of Śivacaturdaśī and kept awake during the night and obtained great bliss. 31. Then in the next morning, overcome with great grief the dejected woman returned to her native place alone slowly. 32. Exhausted by long starvation, and faltering and staggering at every step she somehow covered the long distance but fell down unconscious. 33. Seated in an aerial chariot brought immediately by Śiva’s Gaṇas, thanks to Śiva’s mercy, she went to Śiva’s region. 34. O brahmins, since at the outset the unchaste woman had cried out Śiva’s name unwittingly, she acquired a great merit whereby she reached the divine abode of Mahābala. 35. At Gokarṇa on Śiva’s Tithi during the night she had kept awake and observed fast. She had performed the worship of Śiva’s image with Bilva bunch. 36. That was the fruit of a meritorious action performed unconsciously. She was liberated thanks to the grace of Mahābala. 37. Thus is the great image of Mahābala, destructive of sins and the bestower of the highest bliss instantaneously. 38. O brahmins thus the greatness of the excellent Śiva image Mahābala has been mentioned to you by me. 39. I shall now mention another wonderful glory of the same. By merely listening to it, the devotion for Śiva is generated. Article published on 27 October, 2018

[ Sanskrit text for this chapter is available ] 1. There was a highly virtuous king Mitrasaha in the glorious family of Ikṣvāku. He was the greatest of skilled archers. 2. The virtuous and auspicious-natured lady Madayantī was his beloved wife, like Damayantī of Nala. She was known as a chaste lady. 3. Fond of hunting, once that king Mitrasaha went to a thick forest accompanied by a huge army. 4. Sporting about there, the king killed a wicked demon Kamaṭha who used to harass good men. 5. The demon’s younger brother, a deceitful sinner thought “I shall conquer him by deceitful means” and with this evil intention approached the king. 6. On seeing him humble in behaviour in seeking service under him, the king made him the chief cook without knowing his real nature. 7. After indulging in hunting sports for sometime in the forest, the king abandoned the game and joyously returned to his capital. 8. On the Śrāddha day of his father the king invited his preceptor Vasiṣṭha to his palace and fed him devoutly. 9. On seeing the vegetarian and non-vegetarian dish in which the demon in the guise of a cook had mixed human flesh, the preceptor said. 10. O wicked king, fie upon you. Human flesh has been deceitfully offered to me by you. Hence you will become a demon. 11. On realising that it had been perpetrated by the demon, the preceptor pondered over and prescribed a timelimit of twelve years for the curse. 12. Thinking that the curse was unjustified, the infuriated king was about to return the curse with a handful of water. 13. Then the chaste and virtuous queen Madayantī fell at his feet and entreated him to spare the curse. 14. Out of deference for her entreaties the king desisted from cursing, but dropped the handful of water on his own feet which became deformed. 15. O great sages, from that day onwards the king became famous in the world as Kalmāṣāṅghri by the virtue of that water. 16. By the curse of his preceptor the leading sage, the king Mitrasaha became a terrible violent Rākṣasa, roaming in the forest. 17. Transformed as Rākṣasa and resembling Yama, the destroyer of the world, he roamed about in the forest devouring various living beings, men and others. 18. Once, somewhere in the forest, the king who was as hideous as the god of death saw a newly married couple—a young sage and his young wife indulging in sexual dalliance. 19. The demon habituated to eat human flesh in his distressed state due to the curse caught hold of the young sage in order to eat him like a tiger seizing a fawn. 20. The young woman, on seeing her husband seized by the demon, was much frightened and implored him with piteous cries. 21. In spite of repeated importunities the man-eating ruthless wicked demon cut off the head of the brahmin sage and devoured it. 22. The distressed, grief-stricken chaste lady lamented much. She gathered the bones of her husband and lighted a funeral pyre. 23. The brahmin lady desirous of entering the pyre in order to follow her husband cursed the Rākṣasa king. 24. The chaste lady entered fire after proclaiming “From now onwards if you become united with any woman in sexual embrace you will die.” 25. After undergoing the results of his preceptor’s curse to which there was a time-limit, the king regained his original form and joyously returned to his palace. 26. Madayantī who knew of the curse of the chaste brahmin lady prevented her husband who evinced a desire for sexual embrace. She was much frightened of widowhood. 27. The issueless king became disgusted with kingly pleasures. Eschewing all riches he went to the forest. 28. He saw the hideous form of Brahmahatyā closely following him, threatening him again and again and tormenting him. 29. Dejected in mind the king wanted to get rid of Brahmahatyā. He tried japas, holy rites, sacrifices and various other means. 30. O brahmins, when Brahmahatyā did not leave him inspite of the means like the ceremonial ablution in holy centres, the king went to Mithilā. 31. Distressed and worried by anxiety the king reached a park at the outskirts of the city. There he saw the sage Gautama approaching him. 32. The king advanced towards that sage of pure mind. He felt satiated on seeing him. He bowed to him again and again. 33. When the sage enquired of his welfare, the king heaved a sigh of grief and distress. Viewed mercifully by him the king felt pleased and contented. He said thus. 34. O sage, this endless Brahmahatyā harasses me. O dear, it is imperceptible to others but it threatens me at every step. 35. A brahmin boy had been devoured by me in the clutches of a curse. That sin cannot be suppressed even by thousands of expiatory rites. 36. O sage, I roamed here and there and tried various means to quell it. But it did not leave me off. Is it not due to my being a sinning soul? 37. Now it seems to me that I have attained the fruits of my birth because merely by your sight my heart is filled with bliss. 38. O fortunate one, I, the sinner, seek refuge in your lotus-like feet. Grant me peace, whereby I can be happy. 39. Implored thus by the king, the kind-hearted Gautama instructed him in the expiatory means for terrible sins. 40. O excellent king, well done You are blessed. Eschew all fear from sins. As long as Śiva is the ruler, there can be no terror to devotees who seek refuge in him. 41. O fortunate king, listen. There is another shrine well consecrated. There is a Śiva’s temple named Gokarṇa. It destroys all great sins. 42. Sins greater than the greatest cannot stay there. Śiva himself is present there in the name of Mahābala. 43. Mahābala is the emperor of all phallic images. It assumes four different colours in the four Yugas. It dispels all sins. 44. The excellent holy centre of Gokarṇa is on the shore of western ocean. There is a phallic image of Śiva, destructive of great sins. 45. Great sinners go there, take their ceremonial ablutions many times in the sacred waters and worship Mahābala. They have all attained Śiva’s region. 46. O king, you also go to Gokarṇa, the temple of Śiva. After going there and worshipping Śiva attain contentment. 47. Take your holy dip in the sacred waters there. Worship Mahābala. Thus you will be rid of sins and attain Śivaloka. 48. Advised thus by the noble-souled Gautama, the king highly delighted in the mind reached Gokarṇa. 49. He took his dip in the holy ponds and worshipped Mahābala. His sins were wiped off without the least vestige. He attained the great region of Śiva. 50. He who listens to this pleasing narrative of Mahābala goes to Śiyaloka along with the members of his family upto twenty-one generations. 51. Thus the extremely wonderful glory of Mahābala, the phallic image of Śiva, has been narrated to you. It dispels all sins. Article published on 27 October, 2018

[ Sanskrit text for this chapter is available ] 1. O Sūta, O fortunate Sūta, you are blessed with your mind attached to Śiva. This wonderful story of Mahābala has been narrated to you. 2. Please narrate the sacred glory oí the sin-destroying phallic images that are in the northern quarter. 3. O brahmins, listen with respect. I shall succinctly explain the particular glory of the northern phallic images of Śiva. 4. There is another shrine Gokarṇa destructive of great sins. There is an extensive holy forest there. 5. The moon-crested Śiva’s phallic image, excellent of all, is situated there. It was installed by Rāvaṇa with great devotion and it confers all accomplishments. 6. O great sages, its situation there, is for the benefit of the people as that of Vaidyanātha, the ocean of mercy. 7. Taking the ceremonial ablution in Gokarṇa and worshipping the moon-crested Śiva, the devotee attains Śívaloka. True. It is true undoubtedly. 8. It is impossible to describe in detail the excessively wonderful glory of the moon-crested lord Śiva who has a great affection for his devotees. 9. Somehow the extreme grandeur of the phallic Śiva has been explained to you. Now listen to that of the other phallic image. 10. In the excellent holy centre of the sage Miśra, the phallic image of Śiva had been installed by the great sage Dadhīci. 11. After going there and taking the due ceremonial ablution in the sacred pond, the devotee shall worship this image reverentially. 12. The idol of Dadhīca should be duly worshipped for the propitiation of Śiva by those who seek the fruit of the pilgrimage. 13. O excellent sages, if this is duly performed, the devotee will feel contented. After enjoying all pleasure here he will attain the supreme goal hereafter. 14. The phallic image of Śiva known as Ṛṣīśvara installed by the sages in the holy centre of Naimiṣa forest, yields happiness. 15. O great sages, enjoyment of worldly pleasures and salvation here and hereafter will fall to the lot of even sinful persons who visit and worship it, 16. The phallic image destructive of sins, in the holy centre of Hatyāharaṇa should be particularly worshipped. It destroys even the sins of several slaughters. 17. Laliteśvara, the phallic image of Śiva in the holy centre Devaprayāga should be worshipped by men. It is destructive of all sins. 18. The phallic image Paśupatīśa in the Nayapāla town famous on the earth is the bestower of the fruits of all desires. 19. That phallic image is in the form of the crest. I shall narrate the story in the description of Kedāreśvara. 20. Close to it lies the wonderful phallīc image Muktinātha. Its very sight and worship bestows worldly enjoyment here and liberation hereafter. 21. O great sages, the excellent phallic images in the four quarters have been thus described to you all. What else do you wish to hear.

[ Sanskrit text for this chapter is available ] 1. O Sūta, you know every thing by the grace of Vyāsa. There is nothing not known to you. Hence we approach you with a query. 2. The phallic form ( liṅga ) of Śiva is worshipped throughout the world. You have said so. Is there any special reason for the same? 3. Pārvatī, the beloved of Śiva, is heard in the world in the form of an arrow. O Sūta, what is the reason for this? Please satisfy our curiosity in this respect by giving the account you have heard. 4. O brahmins, the story of a different Kalpa was heard from Vyāsa by me. O excellent sages, I shall narrate the same. Please listen. 5. What happened formerly among the brahmins in the Dāruvana forest may kindly be heard. I shall narrate the same in the manner I have heard. 6. There is an excellent forest Dāruvana. There were many excellent sages there, great devotees of Śiva who were always engrossed in meditation on Siva. 7. O great sages, they performed the worship of Śiva incessantly thrice a day. They eulogised Śiva with different devotional hymns. 8. Once the leading brahmin devotees of Śiva engrossed in the meditation of Śiva went into the forest for bringing sacrificial twigs. 9. In the meantime Śiva himself assuming a very hideous form came there in order to test their devotion. 10. He was very brilliant but stark naked. He had smeared ashes all over his body as the sole ornament. Standing there and holding his penis he began to show all sorts of vicious tricks. 11. It was with a mind to do something pleasing to the forest-dwellers that Śiva, favourite of the devotees, came to the forest at his will. 12. The wives of the sages were extremely frightened at this sight. The other women excited and surprised approached the lord. 13. Some embraced him. Others held his hands. The women were engrossed in struggling with one another. 14. Meanwhile the great sages came there. On seeing him engaged in perverse activities they were pained and infuriated. 15. The sages, deluded by Śiva’s Māyā and plunged in grief, began to say—“Who is this? Who is this?” 16. When the naked sage did not reply, the great sages told that terrible Puruṣa. 17. “You are acting pervertedly. This violates the Vedic path. Hence let your penis fall on the ground.” 18. When they said thus, the penis of that Avadhūta, who was Śiva of wonderful form, fell down instantly. 19. That penis burnt everything in front; wherever it went it began to burn everything there. 20. It went to Pātāla; it went to heaven; it went all over the earth; it never remained steady anywhere. 21. All the worlds and the people were distressed. The sages became grief-stricken. Whether gods or sages no one had any peace or joy. 22. All the gods and sages who did not recognize Śiva became sad. They assembled together and hastened to Brahmā and sought refuge in him. 23. O brahmins, after going there, they bowed to and eulogised Brahma. They narrated what had happened to Brahmā the Creator. 2f. Brahmā heard them. He realised that they had been deluded by Śiva’s Māyā. After bowing to Śiva, he told the excellent sages. 25. O brahmins, you though wise do such despicable things. Then why complain against the ignorant who act likewise? 26-27. Who can wish for happiness after offending and antagonising Śiva thus? If a person does not welcome and serve a guest at midday, his virtue is taken away by the guest who in return deposits his sin in him. What then of Śiva himself as a guest? 28. As long as the penis does not become stationary there cannot be anything good in the three worlds. I am telling you the truth. 29. O sages, you must do such things as will make the penis of Śiva steady. Please ponder over this in your minds. 30. Thus urged, the sages bowed to Brahmā and said—“O Brahmā, what shall be done by us? Please guide us in that task.” 31. When the great sages asked him thus, Brahmā, the grandfather of the worlds, spoke to them. 32. Let the gods propitiate goddess Pārvatī and pray. If she can assume the form of the vaginal passage that penis will become steady. 33. O excellent sages, listen. I shall tell you the mode of procedure. Act accordingly with love and devotion. She will be thus pleased. 34. Make an eight-petalled mystic diagram of lotus and place a pot over it. Water from holy centres shall be poured into the pot along with the sprouts of Dūrvā and barley. 35. The pot shall be invoked with Vedic mantras. It shall be worshipped according to the Vedic rituals after remembering Śiva. 36. The penis shall be drenched with that water, O great sages. When the sprinkling is made with Śatarudrīya mantras it will become stable. 37. Pārvatī in the form of the Vaginal passage and an auspicions arrow shall form as the pedestal wherein the phallus shall be installed in accompaniment of the Vedic mantras. 38. Lord Śiva shall be propitiated with the offerings of sweet scents, sandal paste, fragrant flowers, incense and other things as well as by food offerings and other forms of worship. 39. With prostrations, holy hymns, musical instruments and songs he shall be propitiated further. Svastyayana mantras shall be repeated and the devotees shall proclaim the victory of the lord. 40. The following prayer shall be recited—“O lord of the gods, be pleased, O delighter of the universe. You are the creator, protector and the annihilator. You are imperishable. 41. You are the beginning of the universe, the origin of the universe within the universe. “O lord Śiva, be quiet. Protect all the worlds.” 42. If this is performed there will be stability, to be sure. There will not be any aberration in the three worlds. There will be happiness always. 43. O brahmins, thus advised, the gods bowed to Brahmā and then sought refuge in Śiva with a desire for the happiness of the worlds. 44. When worshipped with great devotion and implored, lord Śiva became delighted and spoke to them. 45. O gods, O sages, you listen to my words with reverence. If my penis is supported in a vaginal passage there will be happiness. 46. Except Pārvatī, no other woman can hold my penis. Held by her my penis will immediately become quiet. 47. O great sages, on hearing those words the delighted sages and the gods took Brahmā with them and prayed to Pārvatī. 48. After propitiating Pārvatī and the bull-bannered lord and performing the rites mentioned before, the excellent penis became static. 49. The gods and the sages propitiated Pārvatī and Śiva by the mode of procedure laid down in the Vedas for the sake of virtue. 50. Brahmā, Viṣṇu and other gods, sages and the three worlds including the mobile and immobile beings worshipped Śiva particularly. 51. Śiva became delighted and so also Pārvatī, the mother of the universe. That phallus was held by her in that form then. 52. When the phallus was stabilised, there was welfare throughout the worlds. O brahmins, that phallus became famous in the three worlds. 53. The phallus is known as “Hāṭeśa” as well as “ Śivā -Śiva.” By worshipping it, all the people become happy in every respect. 54. Here everything will flourish in plenty conferring supreme happiness and bliss. Hereafter it will bestow final liberation. No doubt need be entertained in this respect.

[ Sanskrit text for this chapter is available ] 1. O brahmins, it has been narrated to you how Śiva came to be worshipped in the three worlds in the form of a phallic image. What else do you wish to hear? 2. O holy lord, please narrate the glory of the phallic image known as Andhakeśvara. Similarly it behoves you to mention the glory of other phallic images willingly. 3. Formerly the Asura Andhaka resorted to the deep ditch of the ocean and kept the three worlds under his control. He harassed the gods. 4. He used to come out of the ditch and harrass the people. Then he of great exploit re-entered the ditch. 5. O great sages, the gods were grief-stricken. Imploring Śiva again and again, they mentioned their miseries to him. 6. On hearing the words of the gods, the delighted lord Śiva, the slayer of the wicked and the goal of the good replied. 7. I shall slay that Asura Andhaka, the murderer of the gods. O gods, proceed with the army. I too shall come along with the Gaṇas. 8. When that terrible antagonist of the gods and the sages came out of the ditch, the gods went and occupied it. 9. The Asuras and the gods fought a terrible battle. By the blessings of Śiva, the gods became very strong. 10. Attacked and tormented by the gods, the Asura returned to the ditch when he was pierced through with the trident by Śiva, the supreme soul. 11. Remaining there he meditated on Śiva and prayed—“On seeing you at the hour of death, one becomes identical with you instantaneously.” 12. Thus eulogised, the delighted Śiva spoke to him—“Mention the boon you wish to have. I shall grant it to you.” 13. On hearing these words, the Asura said again after bowing to and eulogising Śiva with pious feelings. 14. O lord of gods, if you are delighted grant me the auspicious devotion to you. Taking unusual compassion on me, be stationed here. 15. Requested thus, Śiva hurled that Asura into that ditch. He himself stood there in the form of a phallic image with a desire to help the world. 16. If a man worships Andhakeśa every day, his desires are fulfilled within six months. 17-19. The brahmin who worships the beneficent phallic image for his livelihood for six months becomes a Devalaka, the worshipper of idol for subsistence. He is not authorised in ordinary rites of brahmins. Who is a Devalaka? What is his function? O intelligent one, mention that for the guidance of the people. 20. There was a brahmin Dadhīci who was well-versed in the Vedas and highly virtuous. He was engrossed in his devotion to Śiva and was interested in Śiva’s lore. 21. His son was known as Sudarśana whose wife was Dukūlā. She was born of a defiled family. 22. The husband was always under her control. He had four sons. Of course he used to worship Śiva every day. 23. Then it happened that Dadhīci had to go and live in another village along with his kinsmen. The kinsmen did not let him go back. 24. While leaving home, Dadhīci, the excellent devotee, had already instructed his son, “Be devoted to Śiva.” 25. Sudarśana’s son also worshipped Śiva. O great sages, thus a long time elapsed. 26-28. So, once it happened that on a Śivarātri occasion when all observed fast, Sudarśana had his sexual intercourse with his wife and then performed the worship. But before he performed the worship he abstained from taking bath. For this misdeed Śiva was infuriated and said. 29. O knave, you had sexual intercourse with your wife on the occasion of Śivarātri. Without taking bath you performed the worship. You are an indiscreet fellow. 30. Because you have done this consciously, be sluggish and insensible. You are an untouchable person for me. Avoid touching me. 31. Cursed thus by lord Śiva, Sudarśana, the son of Dadhīci, attained insensibility immediately, deluded by Śiva’s. Māyā. 32. O brahmins, meanwhile Dadhīci, the excellent devotee of Śiva, returned from the other village and heard the details. 33. He too was rebuked by Śiva. Hence he felt much distressed. He cried—“Oh I am doomed by this foul deed of my son.” 34. Dadhīci, honoured amongst the good, grumbled again and again—“My excellent family is damned by the misbehaviour of my vicious son. 35. That son too is doomed. He has taken a vicious slut to his wife.” Thus the son was rebuked by his father who repented. 36. The father then worshipped Pārvatī with excellent rites, sincere devotion and perseverance for the happiness of his son. 37. Sudarśana himself performed the worship of Pārvatī with great devotion adopting the path of Caṇḍī worship and with auspicious hymns. 38. Thus by various means and with sincere devotion the father and the son propitiated the goddess Pārvatī who is favourably disposed towards her devotees. 39. O sage, by the devotion of their service Caṇḍikā was delighted. She adopted Sudarśana as her son. 40. For the sake of her adopted son she herself implored Śiva. Śiva who was angry had become quite calm. The son also was delighted. 41. Then realising that lord Śiva the bull-bannered deity was delighted, she bowed to him herself and placed the son on his lap. 42-43. Making the ablution of the son with ghee, Pārvatī handed over to her son Sudarśana the three-stringed sacred thread with a single knot and imparted instruction in Śivagāyatrī consisting of sixteen syllables. 44. Then the brahmin boy performed the Saṃkalpapūjā (worship by mental conception) sixteen times with the five-syllabled mantra with the word Śrī prefixed to Śiva. 45-46. Beginning with ceremonial ablution and ending with the concluding obeisance he worshipped the bull-bannered deity by means of devotional mantras, musical instruments and adorations in the presence of the sages. He recited various names of Śiva. Then the delighted Śiva and 47. “Wealth, foodgrain etc. whatever is offered to me shall be taken by you. There is no sin in this action. 48. In the rites concerning me you will officiate as the chief, especially so in the rites concerning the goddess. Ghee, oil etc., everything offered to me shall be taken by you. 49. When the Prājāpatya rite is performed only one of you shall be there. Then alone is the worship complete. Or everything becomes fruitless. 50. The Tilaka must be made round. Then you shall take bath. Sandhyā prayers to Śiva shall be offered and his Gāyatrī repeated. 51. After rendering service to me at the outset, the other rites shall be performed according to the family tradition. When everything is thus performed there shall be welfare. Your blemishes have been excused by me. 52. After saying this, the supreme soul Śiva consecrated his four sons as Vaṭukas in the four quarters. 53. After keeping Sudarśana as her son with herself she granted boons to his sons and blessed them in several ways. 54. Between you two whoever becomes my Vaṭuka shall be victorious. No doubt need be entertained in this respect. 55. He who worships you has worshipped me too. You shall perform your duties always, O son. 56. Thus boons were granted to the noble Sudarśana and his sons by Śiva and Śivā out of pity for the welfare of the worlds. 57. Because they had been established by Śiva and Śivā they are known as Vaṭukas. Those who neglect penance are known as Tapodhamas. 58. Thanks to the mercy of Śiva and Śivā they expanded in various ways. Their worship at the outset is the great worship of Śiva, the supreme soul. 59. No worship shall be performed by any person as long as he has not performed Śiva’s worship. If it is performed it does not turn out to be auspicious. 60. Whether auspicious or inauspicious, the Vaṭuka is not to be eschewed. In the Prājāpatya rite and at the feast a single Vaṭu is considered excellent. 61. In the rites of Śiva and Śivā this difference is marked. O intelligent one, hear the same. O faultless one, I shall explain it now. 62-63. I shall explain in the manner I have heard, the event that happened in the city of king Bhadra near the shrine of Andhakeśa during the daily rite of feasting in the Prājāpatya rite. 64. A certain banner was given to that king by Śiva who was satisfied with his devotion. The king was addressed too by the lord mercifully. 65-66. The banner will be raised and bound in the morning. It will fall down in the night. This will happen when the Prājāpatya rite is full and complete. Otherwise this banner will remain steady even during the night. After saying this to the king, the delighted Śiva, the storehouse of mercy, vanished. 67. O great sage, the king adopted the procedure accordingly. The Prājāpatya rite was performed every day in accordance with the rules of Śiva-worship. 68. If the rites became full and complete, the banner rose up itself in the morning and fell down during the night. 69. On one occasion the function of the Vaṭu took place in the beginning. The banner then fell even before the feast. 70. On seeing it there, the learned men were asked by the king. The brahmins are at their feast. Why is the banner not flying? 71. How did it fall down? O brahmins, tell me the truth. Thus asked the brahmins, the excellent scholars, said. 72. “O great king, while feasting the brahmins Vaṭuka the son of Caṇḍī was fed at the outset. Śiva was satisfied. Hence the banner fell down.” 73. On hearing it, the king and the people were surprised. They praised them. 74. Thus the greatness of the Vaṭukas was enhanced by Śiva. The Vaṭukas are glorified as excellent ritualists by those who know things of yore. 75. At first Śiva’s worship shall be performed by the Baṭukas alone. Not otherwise. None else is entitled to the worship as Śiva has said. 76. They shall conclude the worship with the remarks, “Let the worship be complete.” This alone is their work. Nothing else. 77. O great sages, thus whatever was asked has been narrated to you, on hearing which a man obtains the fruit of Śiva’s worship.

[ Sanskrit text for this chapter is available ] 1. Please narrate the greatness of the Jyotirliṅgas. Please mention their origin and everything else in the manner you have heard. 2. O brahmins, please listen, I shall narrate its greatness and origin succinctly in the manner I have heard from my good preceptor, to the extent of my intellect. 3. The first among them is glorified as Somanātha. O sage, at the outset, listen to its greatness with attention. 4. O great sages, the greatness of Jyotirliṅgas cannot be adequately described even in hundreds of years. Still I shall tell you. 5. O great sages, his daughters, twenty-seven in number, Aśvinī and others, were given in marriage to the moon by Dakṣa, the great soul. 6. On securing the moon as their lord, those daughters shone extraordinarily. The moon too, on securing them shone incessantly. 7. The jewel shines with gold and the gold shines with the jewel. Now listen to what happened in due course. 8. Out of his twenty-seven wives he did not love any one so much at anytime as he loved Rohiṇī. 9. The others became distressed and sought refuge in their father. After going to him they mentioned their misery to him. 10. On hearing it, Dakṣa too was struck with grief. O brahmins, approaching the moon he calmly spoke to him thus. 11. O storehouse of digits, you are born of a noble family. How can you cherish oddity in your affection towards your dependents? 12. If you have done so, stop with it. This is enough. You shall not repeat it. Oddity in behaviour is said to be conducive to hell. 13. After requesting the moon, his son-in-law, thus, Dakṣa returned to his abode fully assured. 14. The moon did not act according to his advice being deluded by Śiva ’s Māyā which deludes the universe. 15. Welfare befalls him who is destined to have it. How can one destined to court woe have a weal? 16. Being subjected to the force of destiny the moon did not accept his advice. Infatuated of Rohiṇī he neglected others. 17. On hearing it the skilful Dakṣa returned to the moon excessively distressed. He politely asked the moon to mend his ways. 18. O moon, listen. Although requested repeatedly you did not pay heed to my entreaties. Hence, fall a prey to the wasting disease. 19. Just as he cursed him, the moon contracted consumption within a trice. When he was wasted away there was a great hue and cry. 20. O sage, the gods and the sages became extremely agitated and felt miserable—“What shall be done? What will happen now?” 21. Informed and implored by the moon, Indra and other gods, Vasiṣṭha and other sages sought refuge in Brahmā. 22. O sage, after approaching him in their great agitation they bowed to and eulogised Brahmā and mentioned everything to him. 23. On hearing their words Brahmā was much surprised. Praising the Māyā of Śiva within their hearing he said. 24. O what a pity? This is distressing to the entire world. The moon is always wicked and defiled. Now Dakṣa has cursed him. 25. Many unholy deeds have been committed by the wicked moon. O sages, O gods, may the early misdeeds of the moon be heard. 26. The wicked fellow went to Bṛhaspati ’s house and abducted his wife Tārā. He then allied himself with the Daityas. 27. Having sought refuge in the Daityas he fought against the god though forbidden by me and Atri. Then the moon restored Tārā to Bṛhaspati. 28. Seeing her pregnant, Bṛhaspati refused to take her back. Induced by us he accepted her unwillingly. 29-30. But he said, “If she casts off the foetus I shall accept her.” When they asked her whose child she bore in the womb, she replied that the foetus grew out of the seed of the moon. O excellent sages, I then removed the foetus and urged by me, she was accepted by him. 31. What avails the narration of his previous countless vicious deeds? He still continues to do similar things. 32. What has happened cannot be reversed. I shall tell you the means to be adopted now. Listen attentively. 33. Let the moon go to the auspicious shrine at Prabhāsa along with the gods. Let him propitiate Śiva there according to Mṛtyuñjaya rites. 34. Let him perform the penance incessantly sitting before the lord. The delighted Śiva will cure him from consumption afterwards. 35. On hearing the words of Brahmā, the gods and sages returned to the place where Dakṣa and the moon were present. 36-37. The gods and the sages consoled Dakṣa and took the moon to Prabhāsa. They invoked the sacred waters of Sarasvatī and other rivers and performed the worship of the earthen phallic image in accordance with the Mṛtyuñjaya rites. 38. The gods and the sages of pious mind left the moon at Prabhāsa anḍ joyously returned to their abodes. 39. The moon performed the penance incessantly for six months. He worshipped the bull-bannered deity with the Mṛtyuñjaya mantra. 40. The moon repeated the Mṛtyuñjaya mantra a hundred million times. He meditated on the lord Mṛtyuñjaya with his mind unruffled. 41. Lord Śiva, who is favourably disposed towards his devotees, was pleased by his devotion and manifesting himself there spoke to him thus. 42. O moon, may there be welfare to you. Choose your boon, whatever you desire in your mind. I am pleased with you. I shall grant you an excellent boon. 43. O lord of gods, if you are delighted, what is not attainable to me? Still, O lord, let not my body decay by consumption. 44. Pardon my faults. Remain benevolent to me always. When he had said thus Śiva spoke to him again. 45. O moon, let your digit decline day by day in one fortnight and increase steadily in another. 46. O brahmins, when this happened the delighted gods and the sages came there quickly. 47. After coming there they offered benedictory blessings to the moon. They joined their palms in reverence and bowed to Śiva. They prayed to him devotionally. 48. O great god, O lord of gods, obeisance be to you. O Śiva, O lord, be stable here along with Umā. 49. Then the moon eulogised the lord with good devotion first in the Nirguṇa and then in the Saguṇa form. 50-51. Śiva was delighted with the gods. For increasing the glory and greatness of the region and the moon, Śiva stayed there in the name- of Someśvara. He became famous in the three worlds. O brahmins, by worship Śiva becomes the destroyer of ailments such as consumption, leprosy etc. 52. Blessed indeed and contented is he in whose name Śiva the lord of the worlds, himself stayed there sanctifying the entire world. 53. A pond was established there itself by all the gods. That was shared by Śiva and Brahmā together. 54. It is famous as the moon’s pond on the earth. It is destructive of sins. The man who takes bath there gets rid of sins here. 55. Incurable diseases like consumption are entirely eradicated if a person takes ablutions there for six months. 56. A pious man attains the fruit of circumambulating the earth, if he circumambulates Prabhāsa. After death he is honoured in heaven by the gods. 57. On seeing this Somaliṅga a person is relieved of all sins. After enjoying the fruits as desired, he attains heaven after death. 38. He who makes pilgrimage to this place attains the fruits of whatever he might have had in view. There is no doubt about this. 59-60. Thus seeing the fruit of that high order, the sages and the gods joyously bowed to Śiva and took the moon now freed from wastage. Circumambulating and praising that holy centre they returned to their abodes. The moon resumed his former activity. 61. O great sages, thus the details of the origin of Someśa have been narrated to you. Someśvara has originated thus. 62. He who listens to this origin or narrates it to others attains all desires and becomes rid of all sins.

[ Sanskrit text for this chapter is available ] 1. Hereafter I shall explain the origin of Mallikārjuna on hearing which the devotee becomes intelligent and rid of all sins. 2. The story of Kumāra has already been mentioned by me. I shall explain it again. It is divine and destructive of all sins. 3-4. When Kumāra, son of Śivā and the powerful enemy of Tāraka returned to Kailāsa, the celestial sage Nāradn came there and told him all the news such as the marriage of Gaṇeśvara and corrupted his mind. 5. On hearing it, Kumāra bowed to his parents and went to the mountain Krauñca though forbidden by his parents. 6. Due to separation from her son, Pārvatī was distressed. Then Śiva enlightened her. 7. O beloved, why are you distressed ? O Pārvatī, do not be grieved. O beautiful lady, our son will certainly return. Let not your excessive grief overpower you. 8. When the distressed Pārvatī did not pay heed to his advice, the celestial sages were sent to Kārttika by Śiva. 9. The gods and the sages, accompanied by their attendants went there joyously to bring back Kumāra. 10. They went there and bowed to Kumāra, implored him in many ways and requested him humbly and respectfully. 11. Agitated by great pride Kumāra did not care for the importunities of the gods and sages, intermingled with Śiva’s behest, 12. Then they returned again to Śiva. After bowing to him and taking leave of him they returned to their abodes. 13. When he did not return, goddess Pārvatī felt severely the pangs of separation from her son. Śiva too was extremely miserable. 14. Grief-stricken and distressed following the conventions of the world, out of affection they went to the place where their son was. 15. Coming to know of the arrival of his parents, from the top of the mountain Kumāra went thirty-six kilometres further out of disregard for their love. 16. When he went further on the Krauñca hill, Śiva and Pārvatī stayed behind assuming the fiery form. 17. Out of filial affection they used to visit Kumāra on the concluding day of every fortnight. 18. Śiva goes there on Amāvasyā day and Pārvatī on the Full Moon day. 19. From that day onwards: that phallic image of Śiva born of Mallikārjuna became famous in the three worlds. 20. He who sees that phallic image becomes rid of all sins and attains all desires. There is no doubt about it. 21. His misery disappears. He obtains supreme happiness. He never suffers from the distress of rebirth in the mother’s womb. 22. There is no doubt that he obtains flourishing wealth, food-grains, fame, health and the fruits of cherished desires. 23. Thus the second Jyotirliṅga Mallika has been narrated. It is the bestower of happiness and the welfare to the world.

[ Sanskrit text for this chapter is available ] 1. O Sūta, you know everything by Vyāsa ’s favour. We are never satiated by hearing about the Jyotirliṅgas. 2. Hence O holy lord, be kind to us and narrate the third Jyotirliṅga to us now. 3. O brahmins, if I remain in the company of you all, the glorious ones, I am blessed and contented. Blessed indeed is the association of saintly men. 4. Hence, considering it my good fortune, I shall narrate the sanctifying sin-destroying divine story. Please listen to this story respectfully. 5. There is a beautiful city Avanti yielding liberation to all souls. It is a favourite of Śiva, highly meritorious and sanctifying. 6. An excellent brahmin engrossed in the performance of auspicious rites lived there. He studied the Vedas and performed the Vedic rites. 7. The brahmin maintained sacrificial fires. He was the devotee of Śiva. Everyday he worshipped the idol of Śiva. 8. This brahmin Vedapriya was always interested in acquiring perfect knowledge. After securing the fruits of holy rites he attained the goal of the good. 9. O excellent sages, he had four sons like him. They were not inferior to their parents and they were ever engaged in the worship of Śiva. 10. The eldest was Devapriya The next was Priyamedhas. The third was Sukṛta and the fourth was Dharmavāhin of good rites. 11. Thanks to the power of their merit, happiness increased on the earth even as the moon waxes incessantly in the bright half of the month. 12. Their good qualities too flourished delighting and pleasing all. That city was enveloped in the brahminical splendour. 13. O excellent brahmins, let the excellent event that happened in the meantime be heard. I shall narrate it in the manner I have heard. 14. There was a great Asura Dūṣaṇa on the Ratnamāla hill. He was very powerful. He was the king of the Daityas incessantly engaged in hating virtue and virtuous rites. 15. Thanks to the grant of boons by Brahmā he considered the whole universe insignificant. The gods were defeated by him and ousted from their places and positions. 16. Vedic rites and rites according to Smṛtis all over the earth were smothered by that wicked fellow like rabbits by a lion. 17. Whatever Vedic rites were there in the shrines and holy centres were stopped by him. Dharma was exiled to a distant place. 18. “There is a beautiful city Avanti.” Thinking that what the Asura did, hear. 19. Accompanied by a vast army, the great Asura Dūṣaṇa went there desiring to harm the brahmins staying in the city. 20. After reaching the place, that great knave, that hater of brahmins called four hefty Daityas to him and said these words. 21. Why don’t the wicked brahmins do as I say? All these, engaged in Vedic rites and rituals are worthy of being punished by me. 22. O excellent Daityas, the gods and the kings in the world have been defeated by me. Why should not the brahmins be kept in my control? 23. If they wish to live happily let them abandon the rites of Śiva and the rituals of the Vedas. 24. Otherwise it is doubtful that they will continue to live. I have said this truthfully. Hence, do that unhesitatingly. 25. On hearing this and receiving the instruction the four Daityas besieged the four quarters of the city like the fires of dissolution. 26. On coming to know of the intent of the Daityas, the brahmins were not at all distressed because they were engaged in meditating on Śiva. 27. Resorting to courage, the brahmins did not move even a line’s breadth from meditation. With Śiva to help who can remain in distress? 28. In the meantime, the whole of that auspicious city was overrun by them. The people were harassed and they rushed against the brahmins. 29. O holy lords, what shall be done? The wicked Asuras have come. People are tortured. They have come very near. 30. On hearing their words, the brahmins, the sons of Vedapriya, placing their faith in Śiva for ever, spoke to them. 31. Listen, we do not have an army to frighten the wicked Asuras. We do not have weapons to drive them back. 32. The general dishonour and insult reflects on him who supports us. Moreover, what can happen to Śiva who is omnipotent? 33. Let lord Śiva protect us from the terror of the Asuras. Except Śiva, favourably disposed to his devotees there is no other refuge. 34-35. Emboldened thus they performed the worship of Śiva’ś earthern idol. They sat firmly engaged in meditation. On seeing them thus the mighty Dūṣāṇa shouted “Let them be killed. Let them be bound.” But the brahmins, the sons of Vedapriya engrossed in meditation on Śiva did not hear the shouts. 36. When the wicked Daitya desired to kill the brahmins, the spot near the Pārthiva idol caved in with a loud report., 37. From the chasm thus created, Śiva rose up assuming a hideous form. He became famous as Mahākāla, the slayer of the wicked and the goal of the good. 38. “I am Mahākāla (the great god of death) risen up against the wicked like you. O sinful one, go away, leave the presence of these brahmins.” 39. After saying this Śiva reduced Dūṣaṇa and his army, to ashes immediately with a mere sound of Hum. 40. Dūṣaṇa and a portion of his army too were killed by Śiva the great soul. A part of the army fled. 41. Just as darkness is dispelled on seeing the sun, so also that army was destroyed on seeing Śiva. 42. Divine drums were sounded. Shower of flowers fell. Viṣṇu, Brahmā and other gods came there. 43. After bowing to the benefactor of the worlds, the brahmins joined their palms in reverence and eulogised him with different hymns 44. After consoling the brahmins the delighted Śiva asked the Brahmins to choose the boon they wished to have. 45. On hearing it, the devout brahmins with palms joined in reverence and heads bent down bowed to Śiva and said. 46. O lord, the chastiser of the wicked, O Śiva, grant us liberation from the ocean of worldly existence. O Śiva. 47. O Śiva, you shall stay here itself for the protection of the people. O lord Śiva, save those who see you. 48. Requested thus, Śiva remained in that auspicious chasm for the protection of his devotees after granting them the goal of the good. 49. The brahmins attained salvation. The supporting base of Śiva in the form of Liṅga extended to 3 kilometres in each of the four directions. 50. O brahmins, Śiva became famous as Mahākāleśvara. On seeing this image no one will have misery even in dreams. 51. A man worshipping this image with a cherished desire in his mind will attain the same here and salvation hereafter. 52. O great ones with good rites, the origin and the greatness of Mahākāla has thus been narrated to you. What else do you wish to hear?

[ Sanskrit text for this chapter is available ] 1. O most intelligent one, please mention again the greatness of the Jyotirliṅga Mahākāla, the protector of his devotees. 2. O brahmins, listen with interest to the devotion enhancing greatness of Mahākāla, the protector of the devotees. 3. In Ujjayinī there was a king Candrasena, a devotee of Śiva, who had conquered his sense-organs and who knew the principles of all Śāstras. 4. O brahmins, the Gaṇa Maṇibhadra, honoured by the people, the chief of the Gaṇas of Śiva, was a friend of that king. 5. Once the liberal-minded Gaṇa-chief Maṇibhadra, gave him the great jewel Cintāmaṇi, out of pleasure. 6. The jewel was as brilliant as the sun. It shone like Kaustubha. It blessed auspiciously when meditated upon, heard of or sighted. 7. Any thing made of bell-metal, copper, tin or stone touched with its brilliant surface turned into gold. 8. Wearing that gem round his neck the king Candrasena, dependent on Śiva shone well like the sun in the midst of gods. 9. On hearing that the excellent king Candrasena had the Cintāmaṇi round his neck, the kings on the earth were agitated in their hearts due to greed. 10. The kings ignorantly trying to rival with him, begged of Candrasena, that jewel secured from the god. They used various means to get the jewel. 11. O brahmins, the importunity of the kings was rendered futile by Cmdrasena, a staunch devotee of Śiva. 12. Disappointed and offended thus by him the kings of all the lands became wrathful against him. 13. Then the kings fully equipped with the four types of armies attempted to conquer Candrasena in the battle. 14. They joined together, consulted and conspired with one another. With a vast army they laid siege to the four main gates of Ujjayinī. 15. On seeing his city thus attacked by the kings, the king Candrasena sought refuge in Mahākāleśvara. 16. Without doubts and hesitations, without taking in any food that king of steady resolve worshipped Mahākāla day and night without turning his mind to anything else. 17. Then the lord Śiva, delighted in his mind, concocted a means in order to save him. Listen to that with attention. 18. O brahmins, at that very time a certain cowherdess roaming here and there in that excellent city accompanied by her child came near Mahākāla. 19. She had lost her husband. She carried her babe five years old. With great devotion she watched the Mahākāla worship performed by the monarch. 20. After witnessing the wonderful Śiva-worship performed by him and bowing down she returned to her camp. 21. The son of that cowherdess who had watched everything out of curiosity, thought of performing Śiva’s worship similarly. 22-23. He brought a fine pebble from somewhere and considered it his Śivaliṅga. He placed it in a vacant place not far from his camp. Various articles were conceived by him as sweet scents, ornaments, cloth, incense, lamp, rice grains and foodgrains in the course of his worship. 24. Worshipping again and again with delightful leaves and flowers he danced in various ways and made obeisance again and again. 25. As his mind was engrossed in the worship of Śiva the cowherdess, his mother called him to take his meals. 26. When the son engrossed in the worship did not like to take meals though called many times, the mother went there. 27. On seeing him seated in front of Śiva with eyes closed she angrily caught hold of his hand, dragged him and beat him. 28. When the son did not come away even after being dragged and struck she threw the image far off and spoiled his worship. 29. Rebuking her son who was lamenting piteously the infuriated cowherdess entered her house again. 30. On seeing his worship spoilt by his mother, the boy fell down and lamented, “O lord, O lord.” 31. In his excessive grief he became unconscious suddenly. Regaining consciousness after a while he opened his eyes. 32. Immediately the camp became a beautiful temple of Mahākāla. Thanks to the blessings of Śiva, that child saw all these. 33. The doorway was made of gold. There were excellent festoons at the doorstep. The temple had a shining dais set with costly and pure blue diamonds. 3ṭ. The temple was equipped with many golden potlike domes, shining jewel-bedecked columns and the floor-paved with crystal bricks. 35. In the midst, the cowherd’s son saw a jewel-bedecked liṅga of Śiva, the storehouse of mercy, along with the articles he used for worshipping. 36. On seeing these, the boy was much surprised in his mind. He got up immediately. It seemed as if he was immersed in the ocean of great bliss. 37. He eulogised and bowed to Śiva again and again. When the sun set the boy came out of the Śiva temple. 38. Then he saw his own camp as beautiful as the city of Indra. It had been suddenly transformed into one of gold, of variegated nature and shining much. 39. He entered the house equipped with everything brilliant and glittering in the night. Jewels and gold pieces were scattered everywhere. He was joyous. 40. There he saw his mother sleeping. She was like a celestial lady with all divine characteristics. Her limbs shone and glittered with ornamental jewelry. 41. O brahmins, then that son, the special object of Śiva’s blessings, excited due to happiness awakened his mother immediately. 42. Getting up and seeing everything unprecedentedly wonderful, she was as it were immersed in great bliss. She embraced her son. 43. Hearing everything of the benign favour of the lord of Pārvatī from her son she sent word of it to the monarch who was worshipping Śiva constantly. 44. The king who had concluded the observance of rites during the night came there immediately and saw the refulgence of the cowherd’s son in propitiating Śiva. 45. On seeing everything in the company of his ministers and chief priest the king was immersed in the ocean of great bliss and emboldened. 46. Shedding tears of love and repeating the names of Śiva with pleasure, the king Candrasena embraced the boy. 47. O brahmins, there was a great and wonderful jubilation. Excited with happiness they sang the glorious songs of lord Śiva. 48. On account of this wonderful event, this manifestation of the greatness of Śiva and the flutter in the midst of the citizens, the night elapsed as though it was only a moment. 49. The kings who had besieged the city for an attack heard of this event in the morning through their spies. 50. Extremely surprised on hearing it the kings who had come there met together and consulted one another. 51. This king Candrasena is a devotee of Śiva and hence invincible. The king of Ujjayinī, the city of Mahākāla, is never distressed. 52. The king Candrasena is a great devotee of Śiva inasmuch as even children in his city observe Śiva’s rites. 53. Certainly Śiva will be furious if we offend him. We will be doomed if Śiva is furious. 54. Hence we shall make an alliance with him. In that case lord Śiva will be compassionate to us. 55. Thus deciding, the kings abandoned their enmity. They regained purity of mind. They were pleased. They abandoned their weapons and missiles. 56. Permitted and encouraged by Candrasena they entered Ujjayinī, the beautiful city of Mahākāla and worshipped him. 57. Then they went to the house of the cowherdess. They praised her good fortune with divine blessings. 58. They were welcomed and honoured by Candrasena there. Seated on a very worthy seat they congratulated him and were surprised. 59. Seeing the shrine of Śiva and the Śiva-Liṅga that rose up, thanks to the power of the son of the cowherdess they fixed their mind in Siva. 60. The delighted kings, sought the sympathy of Śiva and presented several valuable things to the cowherd boy. 61. The kings made him the chieftain of cowherds in all their different lands. 62. In the meantime Hanumat, the brilliant lord of monkeys, worshipped by the gods manifested himself there. 63. The kings were bewildered at his arrival. They rose up in reverence and made obeisance to him perfectly humble in their devotion. 64. Worshipped by them and seated in their midst the lord of monkeys embraced the cowherd boy and glanced at the kings and said. 65. Weal unto ye all, O kings and all the souls here, listen. Except Śiva there is no other goal to human beings. 66. This cowherd boy fortunately saw the worship of Śiva. Without the use of mantras he worshipped Śiva and attained happiness. 67. This boy, the most excellent devotee of Śiva, the enhancer of the glory of cowherds, shall enjoy all pleasures here and attain salvation hereafter. 68. In his race, in the eighth generation, there will be a famous cowherd Nanda. Viṣṇu himself will be born as his son, Kṛṣna. 69. Henceforth this cowherd boy will attain glory all over the world in the name of Śrīkara. 70. After saying this, the son of Añjanā the lord of monkeys in the form of Śiva mercifully glanced at the kings and Candrasena. 71. He then initiated the intelligent cowherd child Śrīkara with pleasure in the rites of Śiva pleasing to the lord. 72. O brahmins even as all of them were glancing at Candrasena and Śrīkara, the delighted Hanūmat vanished there itself. 73. The delighted kings who were duly honoured took leave of Candrasena and returned the way they had come. 74. The brilliant Śrīkara, initiated by Hanūmat, propitiated Śiva along with brahmins well-versed in sacred rites. 75. The king Candrasena and Śrīkara, the cowherd boy, worshipped Mahākāla with great devotion and pleasure. 76. In due course, Śrīkara and Candrasena propitiating Mahākāla attained the great region of lord Śiva. 77. Such is the phallic form of Śiva Mahākāla, the goal of the good, the slayer of the wicked in every respect who is favourably disposed towards his devotees. 78. Thus the great secret, the sanctifying narrative that bestows all happiness, conducive to heaven and enhancing devotion to Śiva has been narrated to you. 147

[ Sanskrit text for this chapter is available ] 1. O Sūta, O fortunate Sūta, a wonderful story has been narrated of Mahākāla, the phallic image of Śiva that protects his devotees. 2. O foremost of the wise, please describe the fourth Jyotirliṅga of the great lord, the destroyer of all sins, in Oṃkāra. 3. O brahmins, O great sages, I shall describe to you with pleasure how the phallic image of lord Śiva named Parameśa manifested from Oṃkāra. Let it be heard. 4. Once, the holy sage Nārada served with great devotion the phallic form of Śiva named Gokarṇa after going there. 5. From there the excellent sage came to Vindhya, the lord of mountains. He was duly worshipped by the mountain with great honour. 6. “Every thing is present in me. I am not deficient in anything.” It was with this obsession that he sat in front of Nārada. 7. On knowing his arrogance, Nārada the dispeller of pride heaved a sigh and stayed there. On hearing that Vindhya spoke again. 8. “What deficiency do you observe in me that you heave this deep breath?” On hearing these words, the great sage Nārada spoke again. 9. Everything is present in you. But Meru is loftier. He is classified among gods. But you, never, 10. After saying this Nārada left the place and went in the manner he had come. Vindhya was distressed. “O fie upon my life”, he exclaimed. 11. “I shall propitiate Śiva, the lord of the universe and perform penance.” Deciding thus in Ms mind he sought refuge in Śiva. 12. With great pleasure he went to the place where Oṃkāra himself was present. There he made an earthen idol of Śiva. 13. Continuously for six months he propitiated Śiva. Engaged in meditation on Śiva he never moved from the place of penance. 14. On seeing the penance of Vindhya, Śiva, the delighted consort of Pārvatī, revealed to him his real form inaccessible even to the Yogins. 15. Delightedly he said—“Tell me what you wish in your mind. I am delighted with your penance. I fulfil the desires of my devotees.” 16. O lord of gods, if you are delighted, give me such intellect as I may achieve my object. O Śiva, you are always favourably disposed towards your devotees. 17. On hearing that, lord Śiva thought within himself—“This Vindhya of deluded intellect desires for a boon capable of harassing others. 18. What shall I do? I shall grant him that boor which being auspicious for him may not harass others?” 19. Still Śiva granted him that excellent boon “O Vindhya, king of mountains, do as you please.” 20. At this time the gods and the sages worshipped Śiva and said—“You must stay here.” 21. On hearing the words of the gods, the delighted lord Śiva did so with pleasure for the happiness of the worlds. 22. The phallus image of Śiva known as Oṃkāra is twofold. In the Praṇava, Sadāśiva came to be known as Oṃkāra. 23. What is born of the earthen idol became Parameśvara. Both of them yield the desires of the devotees. O brahmins, they yield worldly pleasures and salvation. 24. The gods and the sages performed his worship then. After propitiating the bull-bannered deity they attained many boons. 25. O brahmins, the gods returned to their abodes. Vindhya was much delighted. He realised his object and eschewed his despair. 26. He who worships Śiva in this manner will not stay in the mother’s womb. He will obtain all the fruits desired. There is no doubt in this. 27. Thus I have narrated to you the fruit of worshipping Oṃkāra. Hereafter I shall mention the glory of Kedāra, the excellent phallic form of Śiva.

[ Sanskrit text for this chapter is available ] 1. O brahmins, the incarnations of Viṣṇu — Nara and Nārāyaṇa performed their penance in the Bhārata Khaṇḍa in the hermitage of Badarikāśrama. 2. Requested by them for their worship, Śiva, being subservient to the devotees comes every day to that earthen phallic image of Śiva. 3. A long time elapsed while these two incarnations of Viṣṇu, the spiritual sons of Śiva, performed the worship of Śiva. 4. On one occasion the delighted Śiva told them—“I am delighted. Choose your boon from me.” 5. When he said this, Nara and Nārāyaṇa spoke these words keeping in mind the welfare of the world. 6. O lord of gods, if you are delighted, if the boon is to be granted by you, O Śiva, stay here in your own form and accept the devotion of your devotees. 7. Thus requested, lord Śiva himself stayed in Kedāra on the Himavat in the form of Jyotirliṅga. 8. He was worshipped by them for helping the worlds and for appearing in the presence of the devotees. He destroys their miseries and terrors. 9. Then Śiva himself stayed there in the name of Kedāreśvara. By his sight and worship he bestows the desires of the devotees. 10. The gods and the sages of yore worship here. They get the fruit of their desire from the delighted lord Śiva. 11. Since the residents of Badarikāśrama derive their desires every day by worshipping him, he is called the bestower of the desires of his devotees ever. 12. From that day onwards, if anyone worships Kedāreśvara with devotion he will not suffer distress even in dreams. 13. It was he who on seeing Pāṇḍavas assumed the form of a buffalo, having recourse to his magical skill and began to run away. 14. When he was caught by the Pāṇḍavas he stood with his face bent down. They held his tail and implored him again and again. 15. He remained in that form in the name of Bhaktavatsala. His head portion went and remained fixed in the city of Nayapāla. The lord stood in that form there. 16. He asked them to worship him in that trunkless form. Worshipped by them, Śiva remained there and granted boons. 17. The Pāṇḍavas went away with joy after worshipping him. After obtaining what they desired in their minds, they were rid of all their miseries. 18. There in the shrine of Kedāra, Śiva is directly worshipped by the Indian people. 19-20. He who makes a gift of a ring or a bracelet after going there becomes a beloved of Śiva. He comes very near the form of Śiva. He is endowed with the form of Śiva. On seeing that form of Śiva, a person gets rid of sins. By going to Badarī forest he becomes a living liberated soul. 21. On seeing the forms of Nara, Nārāyaṇa and Kedāreśvara, undoubtedly he can achieve liberation. 22. The devotees of Kedāreśa who die on the way are released from rebirth. No doubt need be entertained in this respect. 23. Going there, with pleasure, worshipping Kedāreśa and drinking the water there a person is released from re-birth. 24. O brahmins, in this Bhārata country people should worship with devotion Nara-Nārayaṇeśvara (Nara- Nārāyaṇeśvara ?) and Kedāreśa. 23. Although he is the lord of the universe still he is particularly the lord of Bharata. There is no doubt that Śiva Kedāra is the bestower of all desires. 26. O excellent sages, I have narrated to you what you have asked for. On hearing this narrative the sins disappear at once. No doubt need be entertained in this regard.

[ Sanskrit text for this chapter is available ] Summary: The greatness of the Jyotirliṅga Bhīmeśvara and the havoc perpetrated by Bhīmāsura. 1. Hereafter I shall explain the greatness of Bhimeśvara on hearing which alone a man obtains all desires. 2. With a desire to bless the worlds Śiva himself, the receptacle of welfare and happiness, took his incarnation in Kāmarūpa. 3. O great sages, I shall tell you why Śiva, the benefactor of the people, took the incarnation. Please listen with respect. 4. O brahmins, formerly there was a Rākṣasa of great virility named Bhīma who harassed all living beings and who spoiled virtuous rites always. 5. This powerful demon was born of Karkaṭī from Kumbhakarṇa. He took up residence on the Sahya mountain along with his mother. 6. When Kumbhakarṇa, the terror of the worlds, was killed by Rāma, the ogress remained on the Sahya alone in the company of her son. 7. O brahmins, once Bhīma, the wicked tormentor of the worlds, of terrible exploits, while yet a boy asked his mother Karkaṭī. 8. O mother, who is my father? Where is he? How is it that you are living alone? I wish to know everything. Please tell me the truth. 9. Asked thus by her son the defiled ogress spoke to her son. Listen, I shall tell you. 10. Your father was Kumbhakarṇa the younger brother of Rāvaṇa. That powerful demon was killed by Rāma along with his brother. 11. Once that powerful demon Kumbhakarṇa had been here. He caught me forcefully and enjoyed me. 12. That powerful demon left me here itself and returned to Laṅkā. That Laṅkā was not visited by me. I have been staying here alone. 13. My father was Karkaṭa and my mother Puṣkasī. My husband Virādha was killed by Rāma. 14. When my husband was killed I stayed with my parents. My parents are dead now, reduced to ashes by a certain sage. 15. When they had been there for food, the infuriated disciple of Agastya, the noble Sutīkṣṇa of good penance reduced them to ashes. 16. That was why I happened to be alone on this mountain, miserable and helpless. 17. It was during this period that Kumbhakarṇa the younger brother of Rāvaṇa came here and had his sexual intercourse with me. He left me alone and went away. 18. You were born after that. You have great strength and exploit. Depending on you I spend my days here. 19. On hearing this, Bhīma of terrible exploits was angry and thought “What am I to do against Viṣṇu ? 20. My father was killed by him and so my grand parents. Virādha too was killed by him. Many miseries have been inflicted on us. 21. If I am the true son of my mother I shall surely harass Viṣṇu. Thinking thus Bhīma went to perform a great penance. 22. With Brahmā as the goal of his meditation he performed a great penance for a thousand years. 23. He kept his arms lifted up; he stood on a single foot. He fixed his vision at the sun. Bhīma the son of Kumbhakarṇa remained like this. 24. A terrible fiery splendour arose from his head. Scorched by it the gods sought refuge in Brahmā. 25. The gods including Indra bowed to Brahmā with devotion and eulogised him with different hymns. They mentioned their miserable plight to him. 26. O Brahmā, the fiery splendour of the demon has risen to harass the worlds. O Brahmā, grant the boon to this wicked Rākṣasa. 27. If not, we shall be scorched by his terrible fiery splendour and court ruin. Hence grant him his prayer. 28. On hearing their words, Brahmā the grandfather of the universe went there to grant him the boon and spoke thus. 29. “I am delighted with you. Mention the boon you desire in your mind.” On hearing the words of Brahmā the Rākṣasa said. 30. O lord of gods, if you are delighted, if a boon is to be granted by you, O Lotus-seated one, grant me unequalled strength. 31. After saying this, the Rākṣasa made obeisance to Brahmā. After granting him the boon, Brahmā returned to his abode. 32. The Rākṣasa Bhīma who acquired great strength from Brahmā returned to his house puffed up with pride. After bowing to his mother he said. 33. O mother, observe my strength. I shall work up a havoc among the gods including their chief Indra and also Viṣṇu who goes to help them. 34. After saying this, Bhīma of terrible exploit conquered the gods including Indra at the outset and ousted them from their respective positions. 35. Then in a battle he conquered Viṣṇu respected even by the gods. Then joyously the Rākṣasa began to conquer the earth. 36. At first he went to conquer Sudakṣiṇa, the king of Kāmarūpa. Then he fought a terrible battle with him. 37. Thanks to the powers of Brahmā and that of the boon, the Asura Bhīma conquered that great king though he was a great hero and had the support of Śiva. 38. After conquering the lord of Kāmarūpa, Bhīma of terrible exploit bound him and struck him. 39. O brahmins, all that belonged to that king who was a servant of Śiva, including his kingdom and its adjuncts was seized by that wicked Bhīma. 40. The virtuous king, fond of sacred rites, a favourite of Śiva, was bound with fetters and imprisoned in an isolated cell. 41. There the captive monarch made an excellent earthen idol of Śiva and started its worship with a desire for pleasant results. 42. He eulogised Gaṅgā in various ways. He performed the rites of ablutions and the worship of Śiva. 43. He performed meditation duly in accordance with the rules prescribed for the worship of earthen idols. 44. He joyously worshipped Śiva after performing obeisances, prayers and the like with the mystic signs and poses. 45. He repeated the japas of the five-syllabled mantra with the Praṇava prefixed. He did not get any leisure to do any thing else. 46. The king’s beloved wife, the chaste lady, famous as Dakṣiṇā performed the worship of the earthen idol with pleasure. 47. The couple, devoutly engaged in the propitiation of Śiva worshipped the deity, the benefactor of the devotees with single-mindedness. 48. But the Rākṣasa deluded by the arrogance due to the boon spoiled all sacrificial rites saying, “Let the offerings be made to me.” 49. O excellent sages, with a huge army of wicked Rākṣasas he put the entire earth under his control. 50. Defiling the Vedic rites and the sacred rituals of Śāstras, Smṛtis and Purāṇas, the powerful demon enjoyed everything himself. 51. The gods including Indra were harassed by him. The sages were subjected to misery, Brahmins were ousted from the world. 52. Then the dejected gods and sages including Indra, with Brahmā and Viṣṇu at their head, sought refuge in Śiva. 53. On the auspicious banks of the Mahākośī they delighted Śiva, the benefactor of the worlds after eulogising him with various prayers. 54. They made the earthen idol and performed worship in accordance with the rules and eulogised him with different prayers and obeisances duly. 55. Thus eulogised by means of prayers, by the gods, Śiva was much delighted and spoke to the gods. 56. O Viṣṇu, O Brahmā, O gods, O sages, I am delighted, mention the boon you wish to have. What shall I do for you? 57. O brahmins, when these words were mentioned by Śiva, the gods spoke to Śiva after bowing to him with palms joined in reverence. 58. O lord of gods, you know everything in the mind of others. You are the immanent soul. There is nothing unknown to you. 59. Still at your behest, O lord, we shall mention our grief. Be pleased to hear. O lord, look at us with your merciful eye. 60. The Rākṣasa, the powerful son of Karkaṭī, begot by Kumbhakarṇa, harasses the gods always, with his strength enhanced by the boon granted by Brahmā. 61. Please kill this Rākṣasa who causes much misery. O great lord, be merciful. O lord, do not delay. 62. Thus requested by the gods, Śiva favourably disposed to his devotees said—“I shall slay him.” He then spoke to the gods. 63. The king of Kāmarūpa is my excellent devotee. O gods, tell him that his task will soon be accomplished by me. 64. The great king Sudakṣiṇa, lord of Kāmarūpa, is a special devotee of mine. Let him continue my worship interestedly. 65.. I shall kill Bhīma who is wicked, whose power is enhanced by the boon granted by Brahmā and who has insulted you. 66. Then the gods went there. The delighted gods informed the great king what lord Śiva had said. 67. After informing him thus, the gods were highly delighted. The sages then returned to their respective abodes.

[ Sanskrit text for this chapter is available ] 1. With a desire to accord benefit to him Śiva stayed with his devotee along with his Gaṇas. In order to protect him he remained concealed there. 2. In the meantime a great meditation was started by the lord of Kāmarūpa in front of the earthen idol of Śiva. 3. Then somebody informed the Rākṣasa, “The king is performing a black magic against you.” 4. On hearing it the Rākṣasa was infuriated. With a desire to kill him he seized a sword and rushed at the king. 5-6. On seeing the earthen idol of Śiva, the Rākṣasa thought “Contemplating on this idol he is doing something. Hence I shall kill him along with his adjuncts.” Thinking thus the extremely infuriated Rākṣasa spoke thus. 7. O wicked king, what are you doing here? Tell me the truth. I shall not kill you then. Otherwise I will certainly kill you. 8. On hearing his words, the lord of Kāmarūpa full of faith in Śiva thought within his mind thus. 9. What is destined to happen will happen. There is nothing to prevent it. Everything is determined by our own previous action and Śiva is the dispenser of the result. 10. The merciful lord is certainly present in this earthen idol. He is carrying out my task. Who is this Rākṣasa? Whence has he come? 11. Lord Śiva is reputed in the Vedas as true to his promise. He carries out his promises in the interest of his devotees. 12. The promise is “If and when any terrible person harasses my devotee I shall kill that wicked person in order to save him. There is no doubt in this.” 13. Thus emboldened and meditating on lord Śiva the king reminded him of the promise, mentally and devotedly. 14. “O lord, I am yours. Do as you wish. I will tell him the truth. Do what is beneficial to me,” 15. Thus meditating in his mind, the king bound by the noose of truth spoke the truth slighting the Rākṣasa. 16. I am worshipping lord Śiva who protects his devotees, who is the lord of all beings—mobile or immobile and who is free from aberrations. 17. On hearing these words of the king of Kāmarūpa, Bhīma spoke thunderingly, his body shaking with rage. 18. Your Śiva is known to me? What harm can he do to me? He was kept as a servant by my uncle. 19. You wish to conquer me depending on his strength. Then you have conquered everything, indeed. No need for any hesitation. 20. As long as Śiva your protector is not seen by me you can serve him as your lord and not otherwise. 21. If he is seen by me, O king, everything will be clear in every respect. Hence you remove all these idols of Śiva. 22. Otherwise great terror will befall you. There is no doubt about it. I am of terrible exploit and I shall lay my hands heavily on your lord. 23. On hearing his words, the king of Kāmarūpa who had steady faith in Śiva immediately spoke to the Rākṣasa. 24. I am a wicked ignorant brute in your eyes but I shall never forsake Śiva. My lord who is the most excellent of all will never forsake me. 25. On hearing the words of the king with his soul dedicated to Śiva, the Rākṣasa laughed and spoke to the king immediately. 26-27. “He is intoxicated. He begs everyday. What does he know about his features? What steadfastness can a Yogi have in affording protection to his devotees?” Think thus and keep aloof in every respect. Your lord and I shall proceed with our fight. 28. Thus ridiculed, the excellent king, a devotee of Śiva, steadfast in his rites, spoke fearlessly to Bhīma who caused misery to the people. 29. O wicked Rākṣasa, listen. I shall not comply with your threats. If you go astray wherefore are you powerful? 30. Thus addressed by the king, the demon rebuked him and hurled his terrible sword at the earthen idol. 31. “See now itself your lord’s strength pleasing to the devotees.” Saying this, the powerful demon laughed in the company of the Rākṣasas. 32. O brahmins, no sooner did the sword touch the earthen idol than Śiva manifested himself from the earthen idol. 33. “See, I am Bhīmeśvara. I have revealed myself to protect my devotee. This is my old rite that the devotee should be protected by me always. 34. From this alone see soon my strength that is pleasing to the devotees.” After saying this he split the sword into two with his Pināka. 35. His spear was then hurled by the Rākṣasa. That spear too of the wicked Rākṣasa was split into a hundred pieces by Śiva. 36. O brahmins, then a lance was hurled at Śiva by him. It too was split into a hundred-thousand pieces with his arrows by Śiva. 37. Then a huge iron club was hurled at Śiva by him. Within a trice, it too was reduced to small pieces like gingelly seeds by Śiva with his trident. 38. Then a terrible fight ensued between the attendants of Śiva and the Rākṣasa. It frightened all the onlookers with distress. 39. Within a trice, the entire earth became agitated. The oceans and the mountains became excited. 40. The god and the sages were much distressed. They said to one another. “In vain did we beseech Śiva.” 41. Nārada came there and requested Śiva, the destroyer of miseries with palms joined in reverence and head bent down. 42. O lord, forgive, O cause of fierce agitation. Why shall a dagger be thrust to cut a blade of grass, Let the demon be killed soon. 43. Thus requested, lord Śiva reduced the Rākṣasa to ashes with only a Huṃ sound for hīs weapon. 44. Even as all the gods were watching, O sage, the Rākṣasas were burnt down by Śiva in a trice. 45. Just as the conflagration consumes the forest so did the fury of Śiva destroy the army of the Rākṣasas in a trice. 46. None could see even the ashes of Bhīma. He was burnt down along with his followers. There was no trace of him to be seen. 47. The flame of the fury of Śiva spread from forest to forest. The ashes of the Rākṣasas spread everywhere in the forest. 48. The fiery flame of the anger of the great lord Śiva came out and spread from forest to forest. The ashes of the Rākṣasas spread throughout the forest. 49. From the ashes different herbs cropped up effectively in various ways. Men could assume different forms and features through the ashes. 50. Evil spirits, ghosts are removed far by the ashes O brahmins, there is no task which cannot be carried out through it. 51. Then Śiva was implored by the gods and sages “O lord, you should stay here itself for the happiness of the people. 52. This despicable land causing distress to the people of Ayodhyā will yield welfare to the people at your very sight. 53. You will be known as Bhīmaśaṅkara—a phallic image which shall be worshipped always. It will avert mishaps and be conducive to the attainment of all desires. 54. Thus requested, Śiva the benefactor of the worlds, the lord favourably disposed towards his devotees remained there itself. Article published on 29 October, 2018

[ Sanskrit text for this chapter is available ] 1. O excellent sages, hereafter I shall narrate the greatness of Viśveśvara, destructive of great sins. May it be heard. 2-3. That which is seen as the substantive, as an entity in the form of knowledge and bliss, eternal and free from aberration, desired for a second. That second, of the tree of salvation, was possessed of attributes. It is named Śiva. 4. That split itself into two in the male and the female forms. The male is famous as Śiva and the female is known as Śakti. 5-6. O great sages, the unseen Cit and Ānanda created Prakṛti and Puruṣa. O brahmins, on seeing their parents, Prakṛti and Puruṣa were plunged in doubt. 7. Then a voice arose from the great attributeless Ātman —“Penance shall be pursued by you for the generation of excellent creation.” 8. O lord Śiva, there is no place for penance. Where shall we sit and perform this penance at your behest? 9-10. Then a beautiful city endowed with the requisite articles, the auspicious essence of brilliance extending to five Krośas was created and established by Śiva devoid of attributes, in the firmament near the Puruṣa. 11. Occupying it with a desire for creation and meditating, Visṇu performed penance for a long time. 12. Due to his exertion various currents of water began to flow. The void was pervaded by the water-currents. Nothing else was seen. 13. On seeing it and thinking “What is this wonderful thing in sight”, Viṣṇu shook his head. 14. Then a jewel fell in front from the ear of the lord. It became the great holy centre named Maṇikarṇikā. 15. When the holy centre extending to five Krośas began to float on the waters, it was supported on Trident by Śiva devoid of attributes. 16. Viṣṇu slept there itself along with his consort Prakṛti. At the behest of Śiva, Brahmā was born of his umbilical lotus. 17. At the behest of Śiva, he evolved a wonderful creation. The fourteen worlds were created in the Cosmic Egg. 18. The extent of the Cosmic Egg is fifty crores of Yojanas as glorified by the sages. 19. “How will the beings in the Cosmic Egg bound by action attain me otherwise?”, the holy centre of Pañcakrośī was released by him after thinking like this. 20. “This Kāśī is the bestower of auspiciousness in the world. It is destructive of action. It illuminates salvation. It is the bestower of knowledge. It is my great favourite. 21. The phallic image Avimukta is installed by the great Śiva himself. O you born of my parts, this holy centre should never be abandoned by you.” 22. After saying this, Śiva himself brought Kāśikā from his Trident and released it in the mortal world. 23. At the close of the day of Brahmā (when all other objects perish) it certainly does not perish. Then, O sages, Śiva upholds it by means of his Trident. 24. O brahmins, when the creation is resumed again by Brahmā it is replaced. It is called Kāśī because it pulls out or destroys our actions. 25. The phallic image Avimukteśvara stays in Kāśī always, yielding salvation to the people including even the great sinners. 26. O great sages, the Sārūpya and other types of salvation are attained elsewhere. The excellent type of salvation Sāyujya is attained here alone. 27. Of those who do not attain salvation elsewhere, the city of Vārāṇasī is the resort. The meritorious holy centre Pañcakrośī is destructive of sins of crores of slaughter. 28. The immortal gods too desire death here. What then of others? Thus holy centre yields worldly pleasures and salvation always. It is a favourite resort of Śiva. 29. Brahmā praises this city. So also do the Siddhas, Yogins, sages and other people in the three worlds and Viṣṇu too. 30. I cannot describe adequately and entirely the greatness of Kāśī even in hundreds of years. I shall explain to the extent I can. 31. The lord of Kailāsa, who is Sāttvaic within and Tāmasaic without, who is famous in the name of Kālāgni and who is the supreme Being with and without attributes spoke after making many obeisances. 32. O lord of the universe, O great lord, I belong to you undoubtedly. O great god, be merciful to me, your son, O lord, accompanied by mother Pārvatī. 33. O lord of the universe, you shall stay here for the benefit of the worlds. I request you, O ruler of the universe to save the universe. 34. Avimukta, of suppressed and controlled soul, shed tears from his eyes and imploring him again and again spoke to Śiva. 35. O great lord, O lord of gods, O good panacea for all the evils of time, you are in truth the lord of the three worlds. You are worthy of being served by Brahmā, Viṣṇu and others, 36. O lord, may you establish your capital in the city of Kāśī. For the sake of inconceivable pleasure I shall slay in meditation. 37. You alone are the bestower of liberation and worldly desires. For rendering help to the people you stay here always along with Umā. 38. O Sadāśiva, save the living beings from the ocean of worldly existence. O Śiva, carry out the task of your devotees. I request you again and again. 39. Thus requested by Viśvanātha, Śiva the sovereign ruler of all, stayed there for rendering help to the people. 40. Kāśī became the most excellent centre for all since Śiva came to Kāśī.

[ Sanskrit text for this chapter is available ] 1. O Sūta, if the great city of Vārāṇasī is so meritorious please narrate its greatness to us as well as that of lord Avimukta. 2. O great sages, I shall explain neatly and succinctly the splendid greatness of Vārāṇasī and Viśveśvara. May it be listened to. 3. Once goddess Pārvatī asked Śiva with great joy about the greatness of the two Avimuktas — Kāśī and Viśveśvara, out of desire for the welfare of the worlds. 4. It behoves you to explain the greatness of this shrine entirely I taking pity on me and desiring the benefit of the worlds. 5. On hearing the words of the goddess, the lord of the gods, the lord of the universe, replied to her for the pleasure of all living beings. 6. What, gentle lady, has been asked by you is splendid. It is auspicious and pleasing to the people. I shall explain as a matter of fact the greatness of the two Avimuktas. 7. Vārāṇasī is my mysterious shrine. It is the cause of salvation for the people in every respect. 8. In this holy centre, the Siddhas have always taken to my holy rites. They hold different phallic images. They yearn to attain my world. 9. Those who have conquered themselves and controlled their sense-organs pursue the great Pāśupata Yoga which is explained in the Vedas, yielding worldly pleasures and salvation. 10. O great goddess, the residence in Vārāṇasī is always appealing to me. Forsaking everything listen to the cause of its greatness. 11. The two deserve liberation—he who is my devotee and he who has perfect knowledge. Their is not the dependence on holy centres. They are equanimous in regard to what is prescribed and what is forbidden. 12. They must be known as liberated souls, no matter where they die. They are sure to attain salvation. This decisive word has been uttered by me. 13. Here in this excellent holy centre Avimukta, there is one special thing to be noted. O goddess, O great Śakti, please listen attentively. 14. People of all castes, of all stages of life, whether children, youths or the aged, if they die in this city, are undoubtedly liberated. 15-16. O brahmins, whether pure or impure, whether virgin or married, whether widow or barren, whether suffering from menstrual disorders or defects or whether recently delivered of a child, of whatever nature she may be, if she dies at this holy centre she attains salvation. There is no doubt in this. 17. The sweat-born, (lice, bugs etc.) the egg-born (birds), the germinating ones (plants and trees) and the embryo-born (mammals) these living beings do not attain salvation elsewhere as they do at this place. 18. O goddess, there is no dependence on perfect knowledge here, nor that on devotion, nor that on holy rites, nor that on charitable gifts. 19. There is no dependence on culture, nor that on meditation af anytime, nor that on repetition of names, nor that on adoration, nor that even on noble nativity. 20. Whoever may be the man staying in my holy centre, whatever may be the manner of his death, if he dies here, he certainly attains salvation. 21. O beloved, this divine city of mine is most mysterious one. O Pārvatī, even Brahmā and others do not know its greatness. 22. Hence this holy centre is known as Avimukta. It is greater than Naimiṣa and all other holy centres in yielding salvation to the deceased. 23. Truth is the esoteric doctrine of Dharmas. Equanimity is the esoteric doctrine of salvation. Learned men know Avimukta as the esoteric doctrine of all shrines and holy centres. 24. Any being, enjoying pleasures at his will, sleeping, sporting or performing different activities, attains salvation if he casts off his life at Avimukta. 25. It is far better for men to become ghost after committing thousands of sins and stay at Kāśī than to attain heaven after performing a thousand sacrifices but without going to the city of Kāśī. 26. Hence the people resort to Kāśī with every strenuous effort. The sages meditate on Sadāśiva in the form of his phallic image. 27. O beloved, I distribute the different fruits among different men who perform penance with those ends in view. 28. No entanglement of actions binds those who cast off their bodies here. Afterwards they realise complete identity with the godhead as their goal. 29. Brahma along with the gods and the sages, Viṣṇu, the sun, and all other noble souls perform my worship. 30. He who dies in this holy centre does not get rebirth even if he happens to be a person whose mind is drawn towards sensual pleasures or who has eschewed interest in virtue. 31. What then, if they are free from attachment, devoid of arrogance, possessed of Sāttvaic nature, blessed ones devoted to me and not initiating evil activities. 32. Among thousands of rebirths, a Yogin is born here. Then, dying here, he attains the highest salvation. 33. O Pārvatī, there are many phallic forms installed by my devotees. They yield all desires and bestow salvation too. 34. This holy centre is glorified as extending to five Krośas in every one of the four directions all round. At the time of death it yields immortal beatitude. 35. If a sinless man dies, he attains salvation immediately. If a sinner dies here he assumes multitudes of births. 36-37. He attains salvation only after experiencing tortures. He who commits sins in the holy centre of Avimukta, experiences tortures at the hands of Bhairava for ten thousand years and then attains salvation, O beautiful lady. 38. Thus the course of events in regard to one who commits sins has been narrated to you. A man should realise this and worship Avimukta properly. 39. An action once performed is never wasted even in hundreds of crores of Kalpas. Good or bad, one must of necessity enjoy the fruit of one’s action, 40. Exclusively inauspicious action is contributory to hellish distress. Exclusively auspicious action is conducive to the attainment of heaven. A mixture of the two is said to be resulting in human birth. 41. The birth will be good or evil in accordance with the predominance or deficiency of the one or the other. The annihilation of good and evil is liberation. This is the truth, O Pārvatī. 42. O great goddess, the action that causes bondage is said to be threefold as mentioned in the Karmakāṇḍa section of the Vedas. It is (1) hoarded ( Sañcita ) (2) the current (Kriyamāṇa) and (3) that which has started yielding results (Prārabdha). 43-44. The actions of the previous births are classified as hoarded. The action the fruit of which is being experienced in the present birth is Prārabdha. O goddess, whether good or bad the action performed in this birth is known as Kriyamāṇa. 45. The annihilation of the Prārabdha Karman is only through enjoyment and not otherwise. The destruction of the other two types of action is possible through worship alone. 46. Except in Kāśī in no other place can all the actions be wiped off. The other holy centres are easily accessible but the city of Kāśī is difficult of access. 47. If Kāśī had been visited with devotion in the previous birth, the person in the present birth reaches Kāśī and dies there and not otherwise. 48. If after reaching Kāśī a man takes his ceremonial bath in the Gaṅges, the two types of actions viz. the current and the hoarded are destroyed. 49. It is certain that the Prārabdha is not destroyed except through enjoyment. When that is enjoyed it is also destroyed. 50 If a man visits Kāśī first and commits sin afterwards, the seed of that action takes him again to Kāśī. 51. Then his sins are reduced to ashes. Hence a man shall resort to Kāśī. That certainly debars Karmans to fructify. 52. O beloved, if even a single brahmin is afforded shelter and residence at Kāśī, the man who affords shelter and residence, gets the benefit of residence in Kāśī himself and thence he attains salvation. 53. If a person dies in Kāśī, he is freed from rebirth. If a man dies at Prayāga, his desires for worldly enjoyment and salvation are fulfilled. 54. If both the desire for worldly enjoyment and salvation are fulfilled at Prayāga, the fruit of salvation derived from residence in Kāśī is likely to be in vain. If only the fruit of salvation is the goal, the fruits of Prayāga are likely to be in vain. 55. Hence at my behest, Viṣṇu creates something afresh and accords him the fruit as mentally conceived by him. 56. O excellent sages, such things constitute the greatness of Kāśī and Viśveśvara yielding worldly pleasures and salvation to the good. 57. Hereafter I shall explain the greatness of Tryambaka on hearing which a man gets rid of his sins altogether.

[ Sanskrit text for this chapter is available ] Summary: The greatness of Gautama in the context of the greatness of Tryambakeśvara. 1. O excellent sages, listen. I shall tell you the story that dispels sins in the manner I have heard it from Vyāsa, the good preceptor. 2. Formerly there was an excellent sage named Gautama. His wife Ahalyā was extremely virtuous. 3. A penance extending to ten thousand years was performed by him on the Brahmagiri mountain in the southern quarter. 4. O great ones of good rites, once a terrible drought lasting for a hundred years occurred there. All the people were put to great distress. 5. Not a single juicy tender sprout was seen on the face of the earth. How could there be a water, the sustainer of living beings. 6. Then the sages and other men, the beasts, birds and the deer of the forest went to the different quarters. 7. On seeing the drought, the sages and the brahmins spent the horrible time in meditation and performing Prāṇāyāmas. 8. Gautama himself performed an suspicions penance of Varuṇa for six months engrossed in Prāṇāyāma. 9. Then Varuṇa came there to grant him the boon. He said—“I am delighted. Mention the boon you wish to have. I shall grant it.” 10. O brahmins, then Gautama requested him for rain. Then Varuṇa replied to the sage. 11. How can I countermand the behest of the gods? Please ask for something else. You are a wise man. I shall grant it. 12. On hearing these words of Varuṇa the great Ātman, Gautama, eager to help others spoke thus. 13. O lord of gods, if you are delighted, if a boon is to be granted to me, you shall grant it according to my desire. 14. Since you are the lord of waters, you shall give me water. O lord of gods, you shall give me divine, everlasting water yielding permanent results. 15. Requested thus by Gautama, Varuṇa said—“Please dig a ditch here”. 16. When this was said, a ditch of a hand’s depth was dug by him. It was filled with divine water by Varuṇa. 17. Then lord Varuṇa the king of waters spoke to Gautama, the excellent sage, eager to help others. 18. O great sage, let there be a perennial supply of water in this ditch that has become sacred. This will become famous on the earth by your name. 19. Charitable gifts made here, rites performed here, penance pursued here, the sacrifices done here for the gods and the Śrāddha offered to the manes, everything will be imperishable. 20. After saying this, the lord eulogised by that sage vanished. After rendering help to others, the sage Gautama too was happy. 21. Seeking the support of great men is conducive to greatness. Only great men see its real nature, not others, the inauspicious ones. 22. Man attains fruits in accordance with the nature of the man one serves. Loftiness is achieved by serving the great and meanness by serving the mean. 23. Service in the abode of a lion is sure to yield pearls. Service in the hutment of a jackal is profitable only in yielding bones. 24. This is the nature of the excellent people that they cannot bear others’ misery. They consider others’ misery their own and try to eradicate it. 25. Trees, gold, sandal paste and the sugarcane exist for the enjoyment of the people. Men similarly competent are very rare in the world. 26. A kind man, a man unpuffed by arrogance a person habitually helping others and a person with perfect control over his sense-organs, these are the four holy pillars that support the earth. 27. Having secured rare water thus, Gautama performed his routine and ceremonial rites duly. 28. Thereafter he sowed different food-grains and barleys there itself for the performance of his sacrifice. 29. Different kinds of food-grains, trees, flowers and fruits were produced in plenty there. 30. On hearing of it, the sages came there in thousands. Many beasts, birds and other living beings flocked there. 31. The forest became very beautiful, the most excellent on the surface of the world. In view of this imperishable contact the drought was not distressing. 32. The sages in the forest were engaged in auspicious rites. They stayed there along with their disciples, children and womenfolk. 33. They sowed food-grains for their livelihood. There was great joy and bliss in that forest, thanks to the power of Gautama.

[ Sanskrit text for this chapter is available ] 1. O brahmins, once Gautama sent his disciples there for water. Carrying out his orders they reached the spot with the water-pots in their hands. 2. Many of the womenfolk who had assembled there for water saw the disciples of Gautama who had come for water. They prevented them from taking water. 3. “We are the wives of the sages. We shall take water first. You stand far off. You can take water afterwards.” Thus they rebuked them. 4-5. The disciples returned and informed the wife of the sage Gautama. The wife of the sage took them with her, pacified those women, herself took water and gave it to Gautama. The excellent sage performed the routine rites with that water. 6. The other women, the wives of the sages, became infuriated and rebuked her. They returned to their huts with evil intentions lurking in their minds. 7. The entire incident was distorted and intimated to their husbands by those evil-minded women. 8. On hearing their words, the great sages became furious with Gautama as it was destined to be. 9. The infuriated sages of crooked intellect worshipped Gaṇeśa with various articles of worship in order to put obstacle in the activity of Gautama. 10. The delighted Gaṇeśvara who is subservient to the devotees and who is the bestower of benefits appeared before them and said. 11. “I am pleased with you. Mention the boon you wish to choose. What shall I do?” On hearing his words the sages said then. 12. If the boon is to be given by you, let Gautama be turned out of his hermitage after being rebuked by the sages. Please do so. 13. On being requested thus, the elephant-faced deity, the goal of the good, laughed and said gently enlightening them. 14. May this be heard, O sages. This is not proper. Those who become furious without any offence are sure to incur loss. 15. According misery to the people who had rendered help before is not beneficial. If it is carried out, ruin will surely follow. 16. Excellent results are sought after performing, penance. No harm is sought after voluntarily eschewing auspicious results. 17. Even after hearing these words, the excellent sages, still deluded in their intellect, spoke these words. 18. “O lord, this must be done by you. Not otherwise.” Gaṇeśa who was thus implored spoke. 19. This has been decisively said by Brahmā —“A wicked man never attains saintly nature nor docs a saintly man assume perversion at any time.” 20. Formerly when you were distressed by starvation, the sage Gautama afforded you happiness. 21. Now you intend to inflict misery on him. This is not proper. Please think over this in all aspects. 22. Deluded by your women-folk you never cared to act by my advice. There is no doubt that my advice will be beneficial to him at the end. 23. Certainly the excellent sage will render happiness unto you. Deception is not proper. Please choose another boon. 24. Although this advice was given by Gaṇeśa, the great Ātman, still the sage did not pay heed. 25. Then Gaṇeśa, who is subservient to hīs devotees, spoke indifferently to those sages of evil intent. 26. I shall do what is being requested by you all. What is destined to happen will surely happen. After saying this he vanished. 27. Gautama did not know the evil intention of the sages. He went on performing his routine along with his wife with delighted mind. 28. O great sages, hear what happened in the meantime as a result of the influence of those wicked sages by the granting of the boon. 29. There were food-grains and barleys in Gautama’s field. Gaṇeśa assumed the form of a feeble cow and went there. 30. O excellent sages, staggering and faltering, the cow, as a result of the boon began to eat the food-grains and barleys. 31. In the meantime Gautama happened to come there casually. Compassionate by nature, he warded off the cow with a bunch of grass blades. 32. No sooner was it touched by the blades of grass than the cow fell down dead even as the sage was watching it. 33. The sages and their wicked wives who were hiding there began to shout, “O see, what is done by Gautama.” 34. O brahmins, the bewildered Gautama called Ahalyā and spoke with a dejected, distressed mind. 35. O gentle lady, what has happened? How did it happen? Certainly lord Śiva is angry. What should be dene? Where shall we go? The sin of slaughter has befallen me. 36. In the meantime the brahmins reproached Gautama. The wives of the brahmins tormented Ahalyā with threats. 37. The evil-minded disciples and sons of the brahmins reviled at Gautama repeating the words, “Fie on you.” 38. Your face is not fit to be seen. Go hence. If a person sees the face of a cow-killer, he shall take bath in full dress. 39. As long as you stay in the midst of the hermitage, the sacrificial fires and the manes will not accept our gifts. 40. Hence, O sinner, O slayer of a cow, go somewhere else along with your followers. Do not delay. 41. Saying this, they pelted hīm with stones. They inflicted pain on him and Ahalyā with insulting words. 42. Beaten and reproachad by the wicked persons Gautama spoke these words—“O sages, I am going away from here. I shall stay somewhere else. 43. After saying this, Gautama went out of that place. Going a krośa he made his hermitage there with their permission. 44. As long as there is this curse, no rite shall be performed. You are not authorised in any of the rites of god, manes or the Vedic rituals. 45. The excellent sage Gautama excessively distressed by this regrettable incident spent half of month thus and then requested. 46. I am to be pitied by you. Please tell me how my sin can be wiped off. I shall do as you bid me. 47. Thus requested the brahmins did not say anything. When they were implored humbly they met separately and remained aloof. 48. Gautama stood far off. Bowing down to the sages he humbly asked them what he should do. 49. When this was said by Gautama of noble soul, the sages spoke these words. 50. “Without expiation purity cannot be attained. Hence, for the sake of purification you shall perform the rites of atonement. 51. Go round the earth three times announcing your sin. After returning to this place perform the holy Vrata for a month. 52. If you go round this mountain Brahmagiri hundred and one times you can attain purity. 53. Or you fetch water from Gaṅgā and perform the ceremonial ablution. Propitiate lord Śiva making a crore of his phallic images. 54. At the outset, you circumambulate this mountain eleven times. Taking bath in Gaṅgā you will become pure thereafter. 55. Performing the ablution of the earthen phallic image of Śiva with a hundred potful of water, the expiatory rite will be completed.” When he was thus urged by the sages he said in the affirmative. 56. O excellent sages, at the behest of your honours I shall worship the earthen phallic image of Śiva and also circumambulate the mountain. 57. After saying this and circumambulating the mountain, the excellent sage made earthen phallic images of Śiva and worshipped them. 58. The chaste lady Ahalyā too acted accordingly. Their disciples and the disciples of their disciples rendered service to them.

[ Sanskrit text for this chapter is available ] 1. O brahmins, when all this was performed thus by the sage along with his wife, the delighted Śiva accompanied by his Gaṇas appeared before him. 2. Then the gladdened Śiva, the storehouse of mercy said—“O great sage, mention the boon you wish to choose. I am delighted with your devotion.” 3. On seeing, the beautiful form of Śiva, the supreme soul, the sage bowed to Śiva with devotion and eulogised him joyously. 4. After eulogising and bowing to him many times, Gautama stood there with palms joined in reverence and said—“O lord, make me sinless.” 5. On hearing these words of the noble soul Gautama, Śiva became much delighted and spoke. 6. O sage, you are blessed. You shall be contented. You are already sinless. You have been deceived by these wicked knaves. 7. Indeed, on seeing you, people become sinless. How can you be a sinner? You are always engaged in devotion to me. 8. O sage, indeed, all the wicked persons, by whom you have been harassed, are sinners, evil-minded and murder-stained. 9. Others too are likely to be sinners on seeing these. They have become already ungrateful. There is no way of atonement for them. 10. After saying this, O brahmins, lord Śiva, the bestower of happiness to the good and chastiser of the wicked told him their evil actions in detail. 11. On hearing the words of Śiva, the sage was greatly surprised. After bowing to him with devotion) he spoke again to him with palms joined in reverence. 12. O lord Śiva, a great help has been rendered by these sages. If they had not done like this, how could I have had your vision? 13. Blessed indeed are the sages who have pursued this auspicious activity towards me. It is by their so-called evil action that my great self-interest is made possible; 14. On hearing his words, lord Śiva became all the more delighted. Looking at Gautama mercifully he replied, 15. O leading brahmin, you are a blessed sage. You are the most excellent among sages. Realising that I am highly delighted, you choose the excellent boon. 16-17. Gautama thought—“It is thus that the scandal was spread in the world. Otherwise it would not have been so. Hence I must do what is proper”. After thinking like this, the excellent sage Gautama, devoted to Śiva, spoke to Śiva with palms joined in reverence and head bent down. 18. O lord, what you say is true. Still what is done by the five leading persons cannot be otherwise. So, let what has happened happen. 19. O lord of gods, if you are delighted, may Gaṅgā be given to me. Render help to the worlds. Obeisance be to you. 20. After saying these words and grasping his lotus-like feet, Gautama made obeisance to the lord of gods with a desire for the welfare of the worlds. 21-22. The essence of the earth and heaven had been extracted of yore, a part of this had been given to the sage by Brahmā at his marriage. What had been held over, lord Śiva favourably disposed towards his devotees, now gave to the sage. 23. Then the waters of Gaṅgā assumed the form of a lady and stood there. The excellent sage eulogised her and made obeisance. 24. O Gaṅgā, you are blessed. You are contented. The whole world has been sanctified by you. Sanctify me too. I am likely to fall into hell. 25. Śiva too then spoke—“O Gaṅgā, listen. You are beneficial to all. At my behest, sanctify Gautama also.” 26. On hearing these words of Śiva and Gautama, Gaṅgā, the holy Śakti of Śiva, spoke to Śiva. 27. O lord, after sanctifying the sage along with his followers, I shall return to my abode. I am telling you the truth. 28. When this was mentioned by Gaṅgā, lord Śiva, favourably disposed towards his devotees, spoke again to Gaṅgā keeping in mind the welfare of the worlds. 29. O goddess, till the advent of the Kali Yuga, when the son of Vivasvat shall be the twenty-eighth Manu, you shall stay here alone. 30. On hearing these words of lord Śiva, Gaṅgā the sanctifying leading river replied. 31. O lord Śiva, O slayer of the Tripuras, if my greatness were to surpass that of all, I shall stay on the earth. 32. O lord, please listen to something more. O lord, please abide with me with this beautiful body of yours along with your consort and the Gaṇas. 33. On hearing her words, Śiva favourably disposed towards his devotees, spoke again to Gaṅgā for rendering help to the worlds. 34. O Gaṅgā you are blessed. Listen. I am not distinct from you. Still I stay here. You too must stay. 35. On hearing these words of lord Śiva, Gaṅgā was delighted in the mind and she accepted his advice. 36-37. In the meantime, the gods and sages, several holy centres and holy rivers came there. Proclaiming “Be victorious, be victorious”, they respectfully worshipped Gautama, Gaṅgā and Pārvatī. 38. Thereafter Viṣṇu, Brahmā and other gods eulogised them joyously joining their palms and drooping down their shoulders. 39. Gaṅgā and Pārvatī were delighted and they said “O excellent gods, mention the boon you desire to choose. We shall grant the same with a desire to do what is pleasing to you.” 40. “O lord of gods, O leading, river, if you are delighted, you shall stay here taking pity on us and for the benefit of men.” 41. Why don't you stay here for the pleasure and welfare of all? After washing off the sin of Gautama I shall go back the way I have come. 42. O gods, how may my speciality be known apart from yours? If you can prove the same, I shall undoubtedly stay here 43. When Jupiter, the most friendly to all, comes to the zodiac of Leo all of us will come. There is no doubt about it. 44-45. O leading river, we will become unclean ourselves by cleaning off the sins of the people for eleven years. O beloved great goddess, we will come to you for washing that off in every respect. With respect we reveal this truth to you. 46. To bless the worlds, to do what is pleasing to us Śiva shall stay here and you too, O leading river. 47-48. We shall stay here as long as Jupiter is in Leo. We shall take our bath thrice a day and visit Śiva. Then we shall get rid of our sins and with your permission return to our native lands. 49. Thus requested by them as well as by the sage Gautama, Śiva stayed there with pleasure. The excellent river Gaṅgā too stayed. 50. Gaṅgā there became famous as Gautamī. The phallic image became famous by the name Tryambaka. Both are destructive of great sins. 51. From that time onwards whenever Jupiter enters Leo, the holy rivers, sacred centres and the gods come there. 52. The holy lakes Puṣkara, and others, the sacred river Gaṅgā and others, Vāsudeva and other gods stay on the banks of the Gautamī river. 53. While they are here they lose sacredness in their original places. They will have it back when they return there. 54. This is a Jyotirliṅga famous as Tryambaka. It is stationed on the banks of the Gautamī destructive of great sins. 55. He who sees the Jyotirliṅga Tryambaka with devotion and worships with obeisance after eulogising it is freed from all sins. 56. This very Jyotirliṅga Tryambaka was worshipped by Gautama. Being worshipped it yields all desires here and bestows liberation hereafter. 57. O great sages, thus what I have been asked has been narrated to you all. What else do you wish to hear? I shall explain it to you. No doubt need be entertained in this respect.

[ Sanskrit text for this chapter is available ] 1. O holy lord, whence did Gaṅgā originate in the form of water? How could it attain its greatness? Please narrate. 2. What happened to those wicked brahmins who tormented Gautama ? O sage with Vyāsa as your good preceptor, please narrate. 3. O brahmins, Gaṅgā who was thus requested by Gautama immediately descended from the mountain Brahma-giri. 4. Its current flowed from the branches of an Udumbara tree. Gautama, the famous sage, took his bath joyously. 5. Gautama’s disciples and other sages too came there and joyously took their bath. 6. O excellent sages, the place became well known as Gaṅgādvāra. It is beautiful and its sight dispels all sins. 7. The sages who were malicious towards Gautama came there to take their bath; but on seeing them Gaṅgā vanished immediately. 8. Then Gautama hastened to that place and eulogised Gaṅgā again and again with palms joined in reverence and head bent down. He then spoke. 9. Whether these are blind in their arrogance due to their affluence, whether they are good or bad, you shall grant them your vision by the virtue of this holy region. 10. O excellent sages, then a voice arose from the firmament. Please listen to the excellent words that Gaṅgā spoke. 11. “These are the most wicked sages, most ungrateful and traitors to their lord. They are knaves and blasphemous heretics. They are unworthy of sight.” 12. “Mother please hear the words of the great lord which you shall make truthful. 13. The lord has said, “I become sanctified by the person who in this world helps those who harm him." 14. On hearing the words of the sage Gautama the great Ātman, the voice rose again from the firmament above Gaṅgā. 15. “O sage Gautama, what is said by you is true. These are auspicious words. Still let them perform expiatory rites in brief. 16. At your behest and particularly under your guidance, they shall circumambulate this mountain. 17. Then these wicked persons will be authorised in having a vision of mine. O sage, this truth I mention to you. 18. On hearing these words, the sages did so duly after dejectedly requesting Gautama, “Our offence shall be excused.” 19. When they did so, a ditch named Kuiāvarta just beneath Gaṅgādvāra was made by Gautama with her permission. 20. The sacred river flowed thence for the pleasure of the sage. Kuśāvarta became a famous and excellent place of pilgrimage. 21. A man who takes bath there becomes worthy of attaining salvation after immediately eschewing the sins and securing perfect knowledge which is difficult of access. 22. Gautama and the other sages mixed with one another. Those who had been ungrateful before were ashamed of their wickedness. 23. O Sūta, this narrative has been heard by us in another manner. We shall mention it. According to that the infuriated Gautama cursed the brahmins. May this be known to you. 24. O brahmins, that is also true, for that happened in a different Kalpa. O great ones of good rites, I shall describe the particular points of that story also. 25. On seeing the sages distressed by the famine, Gautama performed a great penance with god Varuṇa as the object of his worship. 26. Through Vanina’s Māyā he caused a perennial supply of water. Then he made them sow food-grains and barleys in plenty. 27. Thus the excellent sage Gautama eager to help others afforded them sufficient food, thanks to the power of his penance. 28. Once the wicked wives of those sages feeling insulted in an incident over taking water became furious and complained to their husbands slandering Gautama. 29. With their minds thus prejudiced the evil-minded brahmins created an artificial cow grazing in his grain-field. 30. On seeing a cow eating his food-grains, Gautama struck it mildly with a blade of grass trying to ward it off. 31. The cow fell down immediately, being touched by the blade of grass. O brahmins, it died in an instant due to the forces of unaviodable destiny. 32. Then the wicked sages held a gathering and said “O a cow has been killed by Gautama”. 33. Then Gautama was frightened thinking that a cow had been killed. Along with his wife Ahalyā, his disciples, the devotees of Śiva, he began to wonder. 34. Then the excellent sage Gautama realised the truth and was angry. He cursed the sages. 35. You are evil-minded desiring to put me in distress as I am a devotee of Śiva. Hence you shall be averse to the Vedas always. 36. Henceforth your faith in the rites of the Vedas, particularly with reference to the path of Śiva yielding salvation shall cease to exist. 37. Henceforth your attention, strayed from the path of salvation, will be diverted to evil paths extraneous to the tenets of the Vedas. 38. From today let your foreheads be smeared with clay. Fall, ye all, deep down into the hell, O brahmins with foreheads smeared with clay. 39. You will not have Śiva as your sole deity. You will be considering the matchless Śiva on a par with other gods. 40. You will never have any interest in Śiva’s worship and other rites, in devotees staunchly faithful to Śiva and in the festivals of Śiva. 41. Let all these curses causing misery, descend on your progeny as well. 42. All your descendants—sons, grandsons and others, O brahmins, shall be non-Śaivitcs. You shall stay certainly in hell along with your sons. 43. Afterwards you shall be born as Cāṇḍālas harassed by miseries and poverty. You shall be rogues, censuring others and marked with red-hot seals. 44. After cursing the sages, Gautama returned to his hermitage. He performed the devotional rites of Śiva and became very holy, 45. Then the brahmins and sages distressed by the curses of Gautama put up their residence in Kāñcī. They were excluded from the rites of Śiva. 46. Their sons too remained excluded from the sacred rites of Śiva. In future, in the Kali age too, they will be born as rogues and illiterate ordinary people. 47. O excellent sages, thus I have narrated their stories. O intelligent ones, their previous story too has been heard by all. 48. Thus the origin of Gautamī river has been narrated to you. So also its glory destructive of all sins. 49. The glory of the Jyotirliṅga Tryambaka is also narrated to you. On hearing this, one is released from all sins. There is no doubt about this. 50. Hereafter I shall narrate the glory of the Jyotirliṅga Vaidyanātheśvara which dispels all sins. May it be heard.

[ Sanskrit text for this chapter is available ] 1. Rāvaṇa the arrogant and prestige-minded leader of Rākṣasas propitiated Śiva with devotion on the excellent mountain Kailāsa. 2. Though the worship continued for a long time, Śiva was not delighted. Then Rāvaṇa performed another penance to delight Śiva. 3-4. The glorious Rāvaṇa, scion of the family of Pulastya dug a deep ditch among the groves of trees on the southern side of Himavat, the mountain that is usually the spot of Siddhi. O brahmins, he then kindled fire within it. Near it he installed the idol of Śiva and performed a sacrifice. 5. He performed three types of penance. During the summer he stationed himself in the midst of five fires, during rainy days he lay on the bare ground and in the winter he stood within water and performed his penance. 6. Thus he performed penance a great deal. Even then Śiva the supreme soul, difficult to be propitiated by the wicked was not delighted. 7. Then the ambitious Rāvaṇa, lord of Daityas, began to worship Śiva by cutting off his heads. 8-9. In the due performance of the worship he cut off his heads one by one. Thus when he had cut off his nine heads and one head remained, the delighted Śiva favourably disposed towards his devotees, appeared in front of him. 10. The lord reinstated the severed heads without causing pain and conferred on him his desire as well as unequalled excellent strength. 11. Securing his favour, the Rākṣasa Rāvaṇa replied to Śiva, with palms joined in reverence and shoulders drooping down. 12. O lord of gods, be pleased. I am taking your image to Laṅkā. Please make my desire fruitful. I seek refuge in you. 13. Thus addressed by Rāvaṇa, Śiva was in a dilemma and a bit disinclined. He replied. 14. O excellent Rākṣasa, hear. My words are significant. Let my excellent phallic image be taken to your abode. 15. Wherever this phallic image is placed on the ground il will become stationary. There is no doubt about it. Do as you please. 16. Thus warned by Śiva, Rāvaṇa, the king of Rākṣasas, took it saying “So be it” and went to his abode. 17. Thanks to Śiva’s Māyā, he became desirous of passing urine while yet on his way. Lord Rāvaṇa of the family of Pulastya could not stop this urge. 18. He saw a cowherd there and requested him to hold the image. About an hour elapsed, when Rāvaṇa did not return, the cowherd became nervous. 19-21. He was distressed by its heavy weight. He placed it on the ground. The phallic image made of the essence of diamond remained fixed there. O sage, that phallic image is known as Vaidyanātheśvara. It yields all desires and dispels sins at its very sight. It is famous in the three worlds. It grants worldly pleasures here and salvation hereafter. This Jyotirliṅga is the most excellent of all. By its sight or worship it destroys sins. It is divine and conducive to salvation. 22. It stood there for the benefit of the worlds. Rāvaṇa returned to his abode after securing the blissful boon. 23. On hearing of it Indra and other gods and the pious sages with minds fixed in Śiva consulted one another. 24. O sage, Viṣṇu, Brahmā and other gods arrived at the spot and devotedly performed the worship of Śiva. 25. The gods saw the deity personally and after consecrating the image they called Vaidyanātha. They then bowed to the image and eulogised it. Then they returned to heaven. 26. O dear, when the image was installed and Rāvaṇa had returned to his abode, what happened? Please narrate it in detail. 27. After securing the great and excellent boon, the great Asura Rāvaṇa returned to his abode and mentioned everything to his beloved wife. He rejoiced much. 28. O great sages, on hearing everything Indra and other gods and sages too became extremely dejected. They spoke to one another. 29. “Rāvaṇa is a wicked knave. He is evil-minded and hater of the gods. After securing the boon from Śiva, he will make us more miserable. 30. What shall we do? Where shall we go? What will happen now? What evil deeds this wicked fellow will not do after becoming more efficient?” 31. Thus distressed, Indra and other gods, and the sages too invited Nārada and asked him dejectedly. 32. O excellent sage, you can do everything. O celestial sage, find out some means to dispel the grief of the gods. 33. What evil deeds the extremely wicked Rāvaṇa will not do? Where shall we go, being harassed by the wicked fellow? 34. O gods, give up your sorrow. I shall plan out and go. By the mercy of Śiva, I shall carry out the task of the gods. 35. Thus saying, the celestial sage went to Rāvaṇa’s abode. After receiving the formal welcome he spoke with great pleasure. 36. “O excellent Rākṣasa, you are a blessed sage, a great devotee of Śiva. At your sight today my mind is much delighted. 37. Please narrate the details how you propitiate Śiva. Thus asked by him Rāvaṇa replied. 38. O great sage, after going to Kailāsa for penance, I performed a severe penance for a long time. 39. O sage, when Śiva was not pleased, I returned from there to the grove and resumed penance. 40. Standing in the midst of five fires during the summer, lying on the bare ground during rains and staying inside water during the winter I performed three-fold penance. 41. O great sage, thus I performed a severe penance there. Still Śiva was not even slightly pleased with me. 42-43. I then became angry. I dug a ditch in the ground and kindled fire. I made earthen idols. By waving lights in the course of worship I worshipped Śiva with scents, sandal paste, incense and food-offerings. 44. Śiva was propitiated by me by obeisances, eulogies, songs, dances, musical instruments and mystic gestures of faces and fingers. 45. By such different modes and various other means lord Śiva was worshipped by me according to the rules laid down in the Śāstras. 46. When lord Śiva was not pleased and did not appear in my presence I was distressed as I could not obtain the fruits of penance. 47. “Fie upon my body. Fie upon my strength. Fie upon my penance”. Saying this I performed several sacrifices in the fire that had been kept there. 48-49. Then I thought—“I will cast off my body into the fire”. Thereafter I cut off my heads one by one, purified them and offered them to the fire. Thus nine heads were offered by me. 50. O excellent sage, when I was about to cut off my tenth head, Śiva appeared before me as a mass of splendour. 51. The lord favourably disposed towards his devotees immediately spoke to me, “I am delighted. Mention the boon you wish to have. I shall grant you what you desire in your mind,” 52. When lord Śiva said this I eulogised and bowed to him with palms joined in great devotion. 53. Then I requested the lord, “O lord of gods, if you are pleased nothing will be inaccessible to me? Please give me unequalled strength.” 54. All that I had desired in my mind was granted by the merciful and satisfied śiva, saying the words “So be it” 55. Reinstating my heads like a physician they were glanced at by Śiva, the supreme soul with unfailing benign look. 56. When this was done, my body regained its former state. Thanks to his grace, all benefits were derived by me. 57. Then, requested by me, Śiva stayed there permanently in the name of Vaidyanātheśvara. He has now become famous in the three worlds. 58. Lord Śiva in the form of Jyotirliṅga confers worldly pleasures and salvation by his sight and worship. He is the benefactor of all in the world. 59. I particularly worshipped that Jyotirliṅga and bowed to it. I have returned home and intend to conquer the three worlds. 60. The celestial sage was excited on hearing his words. Laughing within himself, Nārada spoke to Rāvaṇa. 61. May this be heard, O excellent Rākṣasa, I shall tell you what is beneficial to you. You shall do as I say and not otherwise at any cost. 62. What you said just now that everything was granted by Śiva should never be taken for granted. 63. What will he not say in his state of mental aberration? It will never come out to be true. How can it be proved? You are my favourite. 64. Hence you shall go again and do this for your own benefit. You shall endeavour to lift up Kailāsa. 65. Everything will come out to be fruitful only when Kailāsa is lifted up. It is doubtlessly so. 66. You replace it as before and return happily. Decide ultimately and do as you wish. 67. Rāvaṇa, deluded by fate, considered it beneficial when thus advised. Believing in the advice of the sage he went to Kailāsa. 68. Reaching there he lifted up the mountain. Everything on the mountain became topsyturvy and mixed up with one another. 69. On seeing it, Śiva said “What has happened?” Śivā laughed and replied. 70. You have got the return of favouring your disciple, indeed. Something good has happened through this disciple, now that an unequalled strength has been bestowed on a quiet soul who is a great hero. 71. On hearing the words of Śivā with a veiled hint, lord Śiva considered Rāvaṇa ungrateful. He cursed him for being arrogant of his strength. 72. O Rāvaṇa, O base devotee, O wicked-minded, do not be arrogant. A destroyer of the arrogance of your mighty hands will come soon. 73. What thus happened there Nārada too heard. Rāvaṇa delighted in his mind returned to his abode. 74. Coming to a firm decision, the mighty Rāvaṇa, deluded of his own strength, destroyed the arrogance of his enemies and brought the whole universe under his control. 75. Due to the divine weapons and great strength secured at the behest of Śiva, there was none to counterchallenge Rāvaṇa in fight. 76. By listening to this glory of lord Vaidyanātha the sinners get their sins reduced to ashes.

[ Sanskrit text for this chapter is available ] 1. Hereafter I shall explain how the extremely excellent Jyotirliṅga Nāgeśa of the supreme soul came into being. 2. There was a certain ogress Dārukā who became arrogant by the boon granted by Pārvatī. Her husband Dāruka was also very powerful. 3. Along with many Rākṣasas he tormented the good. He destroyed their sacrifices and spoiled their rites. 4. His fertile and flourishing forest was on the shores of the Western ocean. It extended to sixteen Yojanas in every direction. 5. Wherever Dārukā went in that forest for her sportive pleasure, the land in that spot acquired all requisites and became full of trees. 6. The goddess had entrusted Dārukā with the supervision of that forest. She casually visited that forest along with her consort. 7. Staying there, the Rākṣasa Dāruka and his wife Dārukā terrorised the people. 8. The harassed people sought refuge in Aurva. They paid homage to him with reverence and with their head bent down with pleasure they requested him thus. 9. O great sage, grant us shelter, if not, we will be killed by the wicked Dāruka. You are competent to do everything. You are brilliant with your splendour. 10. There is none in the world except you in whom we can seek refuge and staying near whom we can be happy. 11. On seeing you, the Rākṣasas run off. The splendour of Śiva always shines in you like fire. 12. Thus requested by the people the excellent sage Aurva, worthy of being resorted to, bewailed their lot and spoke these words for their protection. 13. If the Rākṣasas torture living beings on the earth they will die themselves although they are very powerful. 14. Whenever the people are killed, let the Rākṣasas too die. This is the truth I say. 15. After promising to the subjects and consoling them, Aurva continued different types of penance, conferring happiness on the people. 16. Realising the cause for the curse, the gods made attempts to fight with the demons. 17. With multifarious efforts and holding all types of weapons Indra and the other gods arrived there for the battle. 18. On seeing them the Rākṣasas began to ponder. They consulted with one another. 19. “What shall be done? Where shall we go? A difficult situation has come up. We are fighting and dying. They are fighting but they are not killed. 20. If this situation continues what shall happen to us? A great misery has befallen us. Who can ward this off?” 21. Thinking thus and unable to find out a remedy Dāruka and his companions felt miserable indeed. 22. On knowing that a great calamity had arrived, the the demoness Dārukā spoke of the boon granted by Pārvatī. 23. Propitiated by me formerly, the wife of Śiva had granted me a boon. You can go to the forest along with your people if you desire to go. 24. That boon has been secured by me. How is this misery to be borne? Taking your people to the island you can stay with the Rākṣasas happily. 25. On hearing the words of the Rākṣasī, the Rākṣasas were delighted. Getting rid of their fear they spoke to one another. 26. “She is blessed. She is fortunate. We have been saved by her.” After bowing to her they said respectfully. 27. “If we can go let us go. Why ponder over it? O gentle lady, we shall go and stay there permanently in in the waters.” 28. In the meantime the people who had been tortured by the Rākṣasas formerly came there for fighting, accompanied by the gods. 29-31. In their dilemma the Rākṣasas resorted to the boon granted by Pārvatī. They took their belongings to the city in the ocean. The demoness shouted cries of victory to the goddess and flew like the winged king of mountains. She then stayed fearlessly in the middle; of the ocean. The follower of Śiva accompanied by her attendants rejoiced much. 32. Staying in the city inside the ocean, the sportive Rākṣasas became happy and fearless. 33. For fear of the sage’s curse, Rākṣasas did not come on the earth. They moved about in the waters. 34. They abducted travellers in the boats and imprisoned them in the city. They killed some of them. 35. Staying there fearlessly, thanks to the boon granted by Pārvatī, the Rākṣasas worked havoc as before. 36. O great sages, the people had the terror in the waters now incessantly in the manner they had fear on land before. 37. Sometimes the Rākṣasī came out of the city in the water and blocked the path to the land in order to harass the people. 38. In the meantime several beautiful boats arrived there all full of people. 39. On seeing those boats the wicked Rākṣasas were delighted much. Rushing at the people on board they bound them forcefully. 40. The naughty Rākṣasas came to the city taking those people with them. They fettered them and put them in prisons. 41. The people thus bound in fetters and imprisoned became very unhappy. They were rebuked again and again. 42. Their leader was a certain Vaiśya named Supriya. His conduct was auspicious and pleasing to Śiva. He was? permanent devotee of Siva. 43. He never remained without the worship of Śiva. In every respect he followed the sacred rites of Śiva. Bhasma and Rudrākṣa were his ornaments. 44. If on any day he could not worship Śiva he did not take his food. The Vaiśya performed the worship of Śiva there in the prison also. 45. O excellent sages, he taught the mantra of Śiva and the mode of worshipping the earthen phallic image to several of his fellow-prisoners. 46. They performed there the worship of Śiva duly in the manner they saw and heard. It yielded them their desires. 47. Some of them stayed in meditation taking up excellent postures. Some of them joyously performed the mental worship of Śiva. 48. O great sages, the direct worship of Śiva was performed by the leader then in accordance with the rites of worshipping the earthen phallic image. 49. Those who did not know the great rite remained meditating on Śiva with the five-syllabled mantra “ Namaḥ Śivāya”. 50. The leading Vaiśya Supriya, a favourite of Śiva, performed the worship of Śiva by mental meditation 51. Śiva in the form mentioned before took up everything directly. The Vaiśya was aware that his offerings were taken by Śiva. 52. O great sages, even as the Vaiśya continued to perform the worship of Śiva, six months passed by without hindrance. 53. The event that happened thereafter, the story of the moon-crested lord, O great sages, please listen to with attention.

[ Sanskrit text for this chapter is available ] 1. Once an attendant of the wicked Rākṣasa saw the beautiful form of Śiva in front of him. 2. That wonderful incident was truthfully intimated to the king of Rākṣasas. 3. The king of the Rākṣasas, Dāruka, though very powerful was excited much. He hastened to the Vaiśya and asked him. 4. O Vaiśya, what is it that you meditate upon? Tell me the truth. Then you will not die. My words cannot be otherwise. 5. He replied “I do not know.” On hearing it the Rākṣasa was angry. He incited the Rākṣasas—“O Rākṣasas, let him be killed.” 6. Urged by him, they seized various weapons and rushed at the leading Vaiśya whose mind was attached to Śiva, with desire to kill him. 7. On seeing them come, the Vaiśya remembered Śiva with devotion and repeated his names though his eyes indicated that he was extremely frightened. 8. O Śiva, save me. O lord of gods, save me. O Śiva, save me now from this wicked Rākṣasa. O lord of the three worlds, O slayer of the wicked, O one favourably disposed towards his devotees. 9. O lord, you alone are my entire possession. I belong to you. I am subservient lo you. O lord, my very life is always in you. 10. Thus implored, Śiva appeared out of the crevice with an excellent temple with four doors. 11. Seeing in its midst the wonderfully brilliant form of Śiva along with his attendants he worshipped him. 12-13. On being worshipped, Śiva became delighted. He gave him the Pāśupata missile. He immediately slew all the Rākṣasas with all their attendants and adjuncts. He saved thus his devotee. Indeed Śiva is the slayer of the wicked. 14. After killing all of them, Śiva the creator of his Oracles and who assumes bodies in the course of sports granted a boon to the forest. 15. May the rites and activities of the four castes, Brahmins, Kṣatriyas, Vaiśyas and Śūdras flourish in this forest always. 16. Let there never be people of the Tāmasaic qualities. Let there be excellent sages, the propounders and the followers of the Śaiva cult. 17. In the meantime the Rākṣasī Dārukā dejected in her mind, eulogised Pārvatī. 18. The goddess being pleased said “What shall I do?” She replied—“Let my race be protected by you”. 19. “I shall protect your race. I say this truth to you.” Saying this the Goddess quarrelled with Śiva. 20. On seeing the goddess furious, the lord, bound by the boon granted by him, replied with pleasure. “Do as you please”. 21. On hearing the words of her husband Śiva, the delighted Pārvatī laughed and spoke these words. 22. “Your words will be true at the end of this Yuga. Till then, I think, there can be the Tāmasaic creations as well. 23. Otherwise the dissolution will take place even now. O Śiva, let the words uttered by me be proved true. O lord, I belong to you. I depend on you. 24. This Rākṣasī Dārukā is my own Śakti. She is the most powerful among the Rākṣasīs. Let her rule over the kingdom of the Rākṣasas. 25. These wives of the Rākṣasas will give birth to sons. I have permitted all of them to live jointly in the forest. 26 On hearing these words of Pārvatī, lord Śiva was delighted in his mind and spoke these words. 27. O beloved, if you say so, please listen to my words. I will stay in this forest with pleasure for protecting the devotees. 28. He who maintains the discipline of rites and activities prescribed for different castes and has a sight of me with pleasure here will become an emperor. 29-30. Or, at the end of the recurring cycle of Kali or in the beginning of Kṛta Age, the leading king equipped with a vast army, famous in the name of Vīrasena son of Mahāsena, will have a sight of me. He will be a very valorous devotee of mine. After viewing me he will become an emperor. 31. Exchanging pleasantries thus, the couple, O brahmins, indulging in great sports remained there. 32. The Jyotirliṅga form of Śiva came to be known as Nāgeśvara. Goddess Śivā became Nāgeśvarī. Both of them are favourites of the devotees. 33. O intelligent one, how will Vīrasena go to Dārukāvana and worship Śiva? Please narrate it. 34. Vīrasena, son of Mahāsena, was a great favourite of Śiva. He was born of a Kṣatriya family in the beautiful land of Niṣadha. 35. Worshipping the earthen image of the lord, Vīrasena performed a severe penance, lasting for twelve years. 36-39. Then Śiva, the delighted lord of the gods, became visible to him and said:—Make a fish-like canoe of wood. Coat it with tin and other metals. O Vīrasena, I shall create Yogamāyā and give it to you. Enter the canoe accompanied by Yogamāyā and your men. Proceed to the island in the Western ocean. Enter the crevice made by me. Perform the worship of Nāgeśvara. Thereafter secure the missile Pāśupata and slay the Rākṣasī and others. When I appear before you; you will not remain deficient in anything. 40. Pārvatī’s strength will grow to be complete. The Mlecchas of the forest will become pious and auspicious. 41. After saying this to Vīrasena and bestowing his mercy on everyone lord Śiva, the destroyer of miseries, vanished there itself. 42. Having received the boon form Śiva the supreme soul, Vīrasena became competent to do everything, of course. 43. Thus is the manifestation of Nāgeśvara, the lord in the form of a Jyotirliṅga conferring the attainment of desires to the three worlds. 44. He who listens to the origin of Nāgeśa respectfully attains all desires. He becomes intelligent. And his sins are destroyed.

[ Sanskrit text for this chapter is available ] 1. Hereafter I shall explain how the phallic image Rāmeśvara originated formerly. O sages, listen to it respectfully. 2. Formerly, Viṣṇu the favourite of the good, took his incarnation as Rāma on the earth. 3. O brahmins, Rāma’s wife Sītā, the daughter of Janaka, was kidnapped by Rāvaṇa the wielder of great Māyā and taken to his abode in Laṅkā. 4. Searching for her, Rāma went to the city called Kiṣkindhā. Having alliance with Sugrīva for his benefit he killed Bāli. 5. After staying there for sometime, he held consultations with Lakṣmaṇa, Sugrīva and others eager to find her out. 6. The prince Rāma sent the monkeys, the chief of whom was Hanūmat, to various directions in order to find her out. 7. On getting the crest-jewel of Sītā and on knowing from the excellent monkey that she was in Laṅkā, Rāma rejoiced much. 8-9. O brahmins, accompanied by Hanumān the chief of monkeys, Lakṣmaṇa, Sugrīva and other monkey chiefs of great might and a vast army of monkeys eighteen thousand billions in number Rāma reached the shores of the Southern salt ocean. 10. Reaching there, Rāma the favourite of Śiva stationed himself on the shore, being served by the monkeys and his brother Lakṣmaṇa. 11-13, “Alas where has Jānakī gone? When will she meet me. The ocean is very deep. The army of the monkeys is to be taken across. The Rākṣasa of great strength and valour, the uplifter of the mountain Kailāsa has resorted to his stronghold Laṅkā. His son is Indrajit, the conqueror of Indra. Thus thought Rāma in the company of Lakṣmaṇa standing on the shore itself. He was appeased by Aṅgada and other monkeys. 14. Then Rāma the excellent devotee of Śiva, desirous of water, lovingly spoke to his brother Lakṣmaṇa. 15. O brother Lakṣmaṇa, lord of heroes, I am thirsty. I desire water. You get some water quickly through some monkey. 16. On hearing it the monkeys ran in all directions. They brought water, bowed to Rāma and standing before him said. 17. O lord, at your behest we have brought excellent water, sweet, cool and refreshing. Please take it. 18. On hearing it Rāma was much delighted. With a benign glance at them he accepted the water offered. 19. When Rāma, the devotee of Śiva, took the water and was about to drink it, it occurred to him at the will of Śiva. 20. “I have not yet had the sight of Śiva, the great lord, the bestower of all bliss. How can the water be taken in?” 21. After saying this, he drank water and then performed the worship of Śiva’s earthen image. 22. He worshipped Śiva performing all the sixteen ancillary services like invocation etc. with devotion according to the rules obtaining. 23. After propitiating him with obeisances, divine eulogies etc. strenuously, Rāma joyously prayed to Śiva with great devotion. 24. O lord Śiva, O great lord, always favourably disposed towards your devotees, save me your devotee, dejected in the mind and seeking refuge in you. 25. O Bhavatāraṇa (one who takes devotees across the ocean of worldly existence), this ocean is very deep. The Rākṣasa Rāvaṇa is heroic and mighty. 26. The army of monkeys is a very fickle instrument of war. How can my task be achieved resulting in pleasing acquisition. 27. In that, O lord of good rites, help must be rendered to me. O lord, without your help my purpose is difficult to be achieved. 28. Rāvaṇa is your devotee. He is invincible in every respect to everyone. He is haughty due to the boons granted by you. He is a great hero who has conquered the three worlds. 29. O Sadāśiva, I too am your slave, in every respect subservient to you. Considering this, you shall be partial to me. 30-31. After praying and bowing to the lord again and again, he repeated loudly, “O Śiva, be victorious, be victorious” and eulogised Śiva. Repeating the mantras and meditating, he performed the worship again and danced before the lord. 32. With the heart drenched with devotional love he produced the throat-sound. Lord Śiva was much delighted. 33. Assuming the pure form as mentioned and accompanied by all his attendants, lord Śiva of brilliant form appeared before him immediately. 34. Then, satisfied in his heart with Rāma’s devotion lord Śiva said—“O Rāma, may there be welfare to you. Mention the boon you wish to have.” 35. On seeing that form, they became sanctified. Rāma himself, interested in Saiva cult, performed the worship. 36. Eulogising in diverse ways and bowing to Śiva joyously he requested for his victory in the imminent fight with Rāvaṇa. 37. Delighted in his heart at Rāma’s devotion, lord Śiva said lovingly—“O great king, may you be victorious”. 38. Securing the blessing of victory granted by Śiva and receiving the permission of the lord he prayed again with palms joined in reverence and head bent down. 39. O Śiva, if you are pleased, you shall stay here, O lord, to sanctify the worlds and tç render help to the people. 40. Thus implored Śiva took up the phallic image named Rāmeśvara. It is now famous on the surface of the world. 41. It was by Śiva’s favour that Rāma crossed the ocean soon, killed Rāvaṇa and other Rākṣasas and regained his beloved. 42. The greatness of Rāmeśvara became wonderful and unequalled in the world. It yields worldly pleasures and salvation and bestows all desires on the devotees always. 43. He who performs the ablution of Śiva with the waters of the divine Gaṅgā and worships Rāmeśvara with great devotion becomes a living liberated soul indeed. 44. After enjoying all pleasures here, rare even to the gods and deriving pçrfect knowledge in the end he will certainly attain salvation. 45. Thus has been narrated to you the story of Rāmeśvara, the Jyotirliṅga of Śiva. It is divine. It destroys the sins of the devotees who listen to it.

[ Sanskrit text for this chapter is available ] 1. O excellent sages, the next Jyotirliṅga to be mentioned is Ghuśmeśa. May its greatness be listened to. 2. There is the excellent mountain in the Southern region named Deva. It shines with great splendour and is very wonderful to view. 3. A certain brahmin Sudharmā who was the most excellent among the knowers of Brahman and who was born of Bhāradvāja Family lived near it. 4. His beloved wife Sudehā was interested in Śaiva cult and sacred rites. She was skilful in all household activities and she devoutly served her husband. 5. The excellent brahmin Sudharmā worshipped gods and guests. He was devotedly attached to the Vedic path and scrupulously maintained the sacrificial fires. 6. He had the brilliance of the Sun. He performed Sandhyā prayers thrice a day. He taught disciples and was an expert in the Vedas and Śāstras both. 7. He was affluent and had also the qualities of gentlemanliness. He was a liberal donor, a devotee of Śiva, a favourite of his followers and he engaged himself in the sacred rites of Śiva-cult. 8. A long period in his life thus passed when he continued his religious rites but no son was born to him. His wife’s menstrual periods were fruitless. She did not conceive. 9. He did not grieve over this because he realised the reality of different things. He knew that the soul is the uplifter of the soul and the soul is the sanctifier of the soul. 10. Thinking thus he did not feel aggrieved even mentally. But Sudehā was distressed for not having a son. 11. Everyday she implored her learned husband to strive for the acquisition of a son. 12-15. He used to reproach her saying, “O gentle lady, there is no son, no mother, no father, no lover. Every one is selfishly inclined in the world, there is no doubt about this. Know this particularly with a keen intellect. Do not be aggrieved. O gentle lady, misery shall be eschewed by you, certainly. O one of auspicious rites, you shall not pester me like this everyday.” After enlightening her, he became interested in the worship of the lord. He was perfectly contented. He did not feel the misery or joy of mutually contrary interests. 16. Once Sudehā went to the neighbour’s house for a friendly chat but a quarrel arose there. 17. She was reproached by the neighbour’s wife as natural to women. Sudehā was aggrieved with her harsh words. 18. O sonless woman, why are you arrogant? I have i son who will inherit my wealth. But there is none to inherit your property. 19. Undoubtedly the king will confiscate your estate. O barren woman, fie upon you, upon your wealth, upon your honour and prestige. 20. Thus reproached by her she returned home depressed. She narrated to her husband all what her neighbour had said to her. 21. The intelligent brahmin was not grieved by hearing it. He said “Let her say what she wishes, O beloved, what is destined to happen will happen.” 22. Thus pacified and consoled again and again by her husband she did not stop worrying. She again pleaded. 23. You are my husband. Somehow you shall beget a son. O excellent among men, otherwise I shall cast off this body. 24. On hearing what she said, Sudharmā the excellent brahmin, harassed by her importunities, mentally remembered Śiva. 25. The alert brahmin offered two flowers to the sacrificial fire. He thought in his mind that the right side flower would yield a son. 26. Making this as a condition the brahmin told his wife. “You shall take one of these two flowers to decide about the acquisition of a son” 27-28. She thought “I will surely have a son. Let the insignia flower come to me.” Then she bowed to Śiva and the sacrificial fire. After praying again she picked up one of the flowers. 29. The insignia flower was missed by her due to delusion caused by Śiva’s desire. 30. On seeing it the husband sighed deeply. Remembering the lotus-like feet of Śiva he spoke to his beloved. 31. O beloved, how can what is ordained by the lord be otherwise. Cast off your vain hopes. Render service to the lord. 32. After saying so and giving up hope himself, the brahmin became engaged in sacred rites and meditation on Śiva. 33. Yearning for a son Sudehā did not leave off her pleadings. With palms joined in reverence and bending her head she lovingly said to her husband. 34. Let there be no son born of me. With my consent you shall take another wife. Undoubtedly she will bear you a son. 35. Requested thus by his beloved wife, that brahmin the most excellent of the devotees of Śiva and fond of sacred rites spoke to her. 36. Our miseries have gone off, O beloved, do not put obstacles in our holy rites now. 37. Although prevented thus, she brought her mother’s younger daughter to her house and said to her husband “Take her.” 38. Now you say that she must be my beloved wife. But should she give birth to a son you will begin to be jealous of her. 39. O brahmins, when thus warned by her husband, Sudehā joined her palms in reverence and spoke to him, 40. “O excellent brahmin, I will not be jealous of my own sister. Please marry her and beget a son. I urge upon you.” 41. Thus implored by her, Sudharmā married that lady Ghuśmā with due ceremonies. 42. After marrying her he requested Sudehā, “O my pious beloved, this is your younger sister. You must bring her up.” 43. After saying this, Sudharmā, the most excellent devotee of Śiva, pursued hīs sacred rites to the utmost with his mind leaning towards virtue. 44. Sudehā served her sister like a hired wench eschewing all opposition and lovingly nurtured her. 45. The junior wife with the consent of her sister, made hundred and one earthen idols every day. 46. According to the sacred rules Ghuśmā rendered devotional services to these images and threw them in the neighbouring lake. 47. Thus she performed the wish-yielding worship of Śiva every day leaving them off and invoking them again in accordance with the rules of devotional service. 48. Performing the worship of Śiva thus regularly she completed a hundred-thousand images and their worship which would yield the benefits of all desires. 49. By the mercy of Śiva a son was born to her. He was beautiful, fortunate and endowed with all auspicious qualities. 50. On seeing him the brahmin was much delighted. Being the most excellent of all who knew virtue and engrossed in the virtues of knowledge he enjoyed the pleasure with due detachment. 51. Then Sudehā grew fiercely jealous of her. Her heart which was cool and quiet before began to blaze like fire now. 52. O great sages, may the despicable event that followed, causing misery, be heard with attention.

[ Sanskrit text for this chapter is available ] 1. On seeing the son of the younger sister, the elder sister was much distressed. Unable to see her pleasure she became inimical. 2. Her people celebrated the birth of a son continually. But she could not bear the sight of the beautiful child. 3. On seeing the son, a great favourite of the parents and endowed with all good qualities, her heart began to blaze like fire. 4. In the meantime many brahmins came there offering their daughters in marriage. Sudharmā celebrated the marriage of his son duly. 5. Sudharmā was extremely delighted in the company of Ghuśmā. All the relatives honoured Ghuśmā much. 6. On seeing that, Sudehā blazed furiously in her mind. Extremely distressed she began to lament, “O I am doomed.” 7. When the daughter-in-law came to the house and the son was duly married, Sudharmā evinced his enthusiasm to both the wives with an intention of delighting them equally. 8. But Ghuśmā was delighted and Sudehā was distressed. Unable to bear her happiness, she fell on the ground. 9. “These are your own son and daughter-in-law not mine.” But the daughter-in-law considered Sudehā her mother-in-law and the son considered her his mother. 10. The husband too loved the elder more than he loved the younger. Still the elder wife retained dirt in her mind. 11. One day the senior wife Sudehā, extremely distressed in her heart, thought how she could subdue her misery. 12. Certainly the fire in my heart can be tranquilised only through the tears of Ghuśmā caused by her misery and not otherwise. 13. So I shall kill her son today, the son that speaks pleasing words to her. What is destined to happen shall happen. This is my final decision. 14. O brahmins, the inimical nature among co-wives is extremely ruthless and suicidal. The wicked and the mean do not ponder what shall be done or not done. 15. One day during the night as the son was sleeping with his wife she took a big knife and cut off his limbs. 16-17. The senior wife cut off the limbs of Ghuśmā’s son at night. Strong that she was she took them to the lake where the earthen images of Śiva were usually hurled by Ghuśmā. After casting off the limbs into the lake she returned and slept. 18. In the morning Ghuśmā got up and performed her daily household duties. Sudharmā too performed his daily sacred rites. 19. In the meantime the senior wife too got up and performed her duties with great pleasure, now that the fire in her heart had been tranquilised. 20. Getting up in the morning, the daughter-in-law saw to her horror the bed wet with blood and a few scattered pieces of the body. 21. She told her mother-in-law, “where has your son gone? The bed is wet with blood. Pieces of the body are also seen.” 22. The daughter-in-law fond of her husband began to lament—“O I am doomed. O my mother of holy rites, who has perpetrated this wicked deed?” 23. The senior wife, though delighted inwardly, showed great distress outwardly saying “O I am doomed!” 24. Ghuśmā heard the pitiable lamentation of her daughter-in-law but did not leave off her sacred rite, the daily worship of Śiva’s earthen image. 25. Her mind did not exhibit any agitation. The husband too remained calm till the completion of the sacred rite. 26. At noon when the worship was concluded she looked at the terrible bed. Still Ghuśmā did not show signs of grief. 27-29. “He who has given this boy will protect him too. The annihilator of Kāla, the goal of the good, is famous as a favourite of his devotee. Our protector, the sole lord, Śiva is like a gardener. He separates those whom he has united. What can I gain by worrying over it?” Realising this truth, being emboldened in dedicating herself to Śiva she did not grieve much. 30. Taking the day’s earthly phallic images she went towards the bank of the lake repeating the names of Śiva, maintaining the normalcy of her mind as afore. 31. When she cast off the earthen phallic images and returned she saw her son standing on the bank of the lake. 32. I shall meet my mother. After dying I have been resuscitated, thanks to the power of her virtue and the mercy of Śiva. 33. O brahmins, on seeing her son restored to life the mother was not delighted as she was not distressed before. 34. At that time, lord Śiva, appeared before her immediately in the form of a mass of splendour. He said delightedly. 35. O exccllent-faced lady, I am delighted. Mention the boon you wish to have This boy had been killed by that wicked lady. I shall kill her with my trident. 36. Bowing down to Śiva she requested for the boon “O lord, Sudehā, my sister, must be protected by you.” 37. Harm has been done by her. Why should you render help to her? Sudchā the perpetrator of wicked deeds must be killed. 38. No sin stays, the moment you are seen. Now, on seeing you her sin will be reduced to ashes. 39. ‘Sin is far removed at the mere sight of the person who renders help to those who harm him. 40. These wonderful words of the lord have been heard by me O lord. Hence, O Sadāśiva let it not be done otherwise. 41. Thus requested by her, lord Śiva the ocean of mercy, favourably disposed towards his devotees was delighted and spoke thus. 42. O Ghuśmā, request for another boon. I shall grant you what is beneficial to you. I am delighted at your devotion and your nature of being free from aberrations. 43. She said after hearing his words “If a boon is to be given by you, you shall stay here in my name for protecting the worlds.” 44. Then the delighted lord Śiva said—“I shall stay here in your name. I shall be named Ghuśmeśa and I shall confer happiness. 45. May my phallic image named Ghuśmeśa be auspicious and famous. Let this lake be the storehouse of phallic images always. 46. Hence it will be famous in the three worlds in the name of “Śivālaya.” This lake shall always yield desires by its mere sight. 47. O lady of good rites, upto a hundred and one generations in your family sons of great excellence like this will be born undoubtedly. 48. They will have good wives, plenty of wealth, longevity and skill in everything. They will be learned and liberal. They will attain worldly pleasures and salvation. 49. They will be hundred and one endowed with many qualities. Your family will expand like this splendidly. 50. After saying this Śiva assumed the form of a phallic image named Ghuśmeśa. He became famous. The lake was called Śivālaya. 51. Sudharmā, Ghuśmā and Sudehā came there and circumambulated Śiva hundred and one times. 52. After performing the worship of lord Śiva, fondly meeting one another and eschewing the dirt of the mind they attained great happiness. 53. On seeing the son regained to life, Sudehā was ashamed. O brahmins, she performed the expiatory rite for her sins and requested for forgiveness. 54. O great sages, the phallic image named Ghuśmeśa originated thus. Its very sight and worship renders happiness always. 55. Thus I have narrated to you the twelve Jyotirliṅgas which yield all desires, worldly pleasures and salvation. 56. He who reads or listens to this narrative of Jyotirliṅgas gets rid of sins and attains worldly pleasures and salvation.

[ Sanskrit text for this chapter is available ] 1. O great sages, on hearing the words of Sūta the sages praised him and spoke desiring the welfare of the worlds. 2. O Sūta, you know everything. Hence we ask you. O holy lord, please narrate the greatness of the phallic image Harīśvara. 3. O dear, this was heard by us formerly that by propitiating Harīśvara, Viṣṇu acquired his discus Sudarśana. Please narrate that story particularly. 4. O great sages, may the auspicious story of Harīśvara be heard, how Sudarśana was acquired by Viṣṇu formerly from Śiva. 5. On a certain occasion the Daityas became very powerful. They harassed the worlds and violated sacred rites. 6. Tormented by the Daityas of great strength and exploit, the gods narrated their misery to Viṣṇu, their saviour. 7. O lord, be merciful. We are very much afflicted by the Daityas. Where shall we go? What shall we do? We have resorted to you, for you are worthy of seeking refuge by us. 8. On hearing these words of the gods distressed in mind, Viṣṇu remembered the lotus-like feet of Śiva and said. 9. O gods, I shall carry out your task after propitiating Śiva. These powerful enemies shall be conquered with great effort. 10. Thus consoled by lord Viṣṇu, the gods thought that the Daityas would be surely killed. They then went to their respective abodes. 11. For the victory of the gods, Viṣṇu worshipped śiva, the lord of all the gods, the imperishable and the cosmic witness of all. 12. He went to Kailāsa and dug a pit there wherein he kindled fire and performed penance. 13. He worshipped Śiva joyously with various mantras and hymns prescribed for the worship of earthen image. 14. O great sages, he worshipped with the lotus-flowers growing in the Mānasa lake. He sat firmly in the Yogic posture and did not move at all. 15. Thinking decisively—“By all means I shall stay here till the lord is pleased” Viṣṇu worshipped Śiva. 16. O brahmins, when Śiva was not pleased with Viṣṇu, the latter began to think anxiously. 17. After thinking thus he rendered him various services. Still, lord Śiva, indulging in divine sports was not satisfied. 18. Surprised much at this, Viṣṇu, endowed with great devotion, eulogised lord Śiva by reciting his thousand names with pleasure. 19. Repeating every name, he worshipped Śiva, favourably disposed towards those who seek refuge in him? with a lotus flower. 20. In order to test the piety of Viṣṇu, one of the thousand lotus-flowers was taken away by Śiva. 21. That wonderful Māyā of Śiva was not noticed by Viṣṇu. But when he came to know of the shortage he started to search. 22. In order to find it out he roamed over the world, steadily maintaining his sacred rite. But not finding the same, the pious Viṣṇu offered one of his eyes (instead of the lotus). 23. On seeing it Śiva who destroys all miseries was delighted and appeared before him. He spoke these words to Viṣṇu. 24. O Viṣṇu, I am delighted with you. Mention the boon you wish to have. I shall grant you what you desire. There is nothing which cannot be given to you. 25. On hearing the words of Śiva, Viṣṇu was pleased in his mind. Extremely delighted he spoke to Śiva with palms joined in reverence. 26. What is there to be mentioned to you? You are the immanent soul. Still, O Lord, I mention the same with due deference to your behest. 27. O Sadāśiva, the entire universe is afflicted by the Daityas. We have no pleasure at all. Our weapons are in effectual in killing the Daityas. 28. What shall I do? Where shall I go? I have no greater saviour than you. O lord, I seek refuge in you. 29. After saying this he stood in affliction and bowed to Śiva, the supreme soul. 30. On hearing these words of Viṣṇu, Śiva, the lord of gods, gave him his discus Sudarśana shining with the mass of splendour. 31. On receiving it Viṣṇu slew the powerful demons immediately with the discus without any strain. 32. Thereupon the universe derived normalcy, the gods became happy. After receiving the Sudarśana missile Viṣṇu was greatly delighted. 33. What is that hymn of Śiva that consists of his thousand names? What is that hymn whereby Śíva was so much delighted that he gave Viṣṇu the discus. 34. Please expound the glory of this hymn to us and narrate the dialogue between Śiva and Viṣṇu. The merciful nature of Śiva towards Viṣṇu may also be narrated to us. 35. On hearing the words of the pious sages, Sūta spoke after remembering the lotus-like feet of Śiva. Article published on 30 October, 2018

[ Sanskrit text for this chapter is available ] 1. May this be heard, O great sages. I shall now recount the hymn of thousand names ( see notes ) of Śiva, whereby Śiva was satisfied. 2-131 Śiva (pure), Hara (destroyer), Mṛḍa (gracious), Rudra (terrible), Puṣkara (nourisher), Puṣpalocana (of flowery eyes ), Arthigamya (accessible to the suppliants), Sadācāra (of noble conduct), Sarva (all-in-all), (bestower of welfare), Maheśvara (great lord), Candrāpīḍa (with moon for the diadem), Candramauli (with moon for his crest - jewel ), Viśva ( universe ), Viśvambhareśvara (lord of the earth ), Vedāntasārasandoha (the essence of Vedānta philosophy ), Kapālin (with a skull in the hand), Nīlalohita ( blue -blooded), Dhyānādhāra (object of meditation ), Aparicchedya (inexplicable), Gaurībhartṛ (husband of Gaurī ), Gaṇeśvara (Lord of Gaṇas ), Aṣṭamūrti (Having eight cosmic bodies), Viśvamūrti (universe-bodied), Trivarga (bestower of virtue, wealth and love ), Sargasādhana (achiever of creation, Jñānagamya (accessible by perfect knowledge ), Dṛḍhaprajña (of steady intellect ) Devadeva (lord of gods ), Trilocana (three-eyed), Vāmadeva (lovely lord), Mahādeva (great god) Paṭu (efficient), Parivṛḍha (chief), Dṛḍha ( firm ), Viśvarūpa, (multiformed), Virūpākṣa (odd-eyed), Vāgīśa (lord of speech ), Surasattama (the most excellent god), Sarvapramāṇasamvādin (in whom all authorities and proofs agree), Vṛṣāṅka (bull-bannered), Vṛṣavāhana (bull-vehicled), Īśa (lord), Pinākin (holding bow), Khaṭvāṅgin (holding missile Khāṭvāṅga), Citraveṣa (of variegated dress ), Cirantana ( eternal being), Tamohara (remover of ignorance ), Mahāyogin (great Yogin ), Goptṛ (protector), Brahmāṇḍahṛt ( heart of cosmos), Jaṭin (having matted hair ), Kālakāla (slayer of Death ), Kṛttivāsas (wearing hide), Subhaga (comely), Praṇatātmaka ( soul of the devotees), Unnadhra (uplifted), Puruṣa (divine being), Juṣya, (worthy to be served), Durvāsas ( sage Durvāsas), Puraśāsana (chastiser of the Tripuras ), Divyāyudha (having divine weapons ), Skandaguru (preceptor of Skanda ), Parameṣṭhin (staying at the acme), Parātpara (greater than the greatest), Anādīmadhyanidhana (with no beginning, middle or end), Girīśa (Lord of mountains ), Girijādhava (husband of Pārvatī ), Kuberabandhu (kinsman of Kubera ), Śrīkaṇṭha (of glorious neck), Lokavarṇottama (excellent of all castes in the world), Mṛdu (soft), Samādhivedya (who can be realised through trance), Kodaṇḍin (holding bow), Nīlakaṇṭha (blue-necked), Paraśvadhin (holding axe). Viśālākṣa (wide-eyed), Mṛgavyādha (hunter of animal ), Sureśa (lord of gods), Sūryatāpana (scorcher of the sun), Dharmādhyakṣa (presiding deity of virtue), Kṣamākṣetra (field of forgiveness ), Bhagavat (lordly), Bhaganetrabhit (splitter of the eyes of Bhaga ), Ugra (fierce), Paśupati (lord of beasts, the individual souls ), Tārkṣya (Identical with Garuḍa ), Priyabhakta (favourite of the devotee), Parantapa (scorcher of enemies ), Dātṛ (donor), Dayākara (compassionate), Dakṣa (skilful), Kapardin (having matted hair ), Kāmaśāsana (chastiser of cupid), Śmaśānanilaya (residing in cremation ground ), Sūkṣma (subtle) Śmaśānastha (staying in cremation ground), Maheśvara (great God), Lokakartṛ (creator of the worlds), Mṛgapati (lord of deer), Mahākartṛ (great maker), Mahauṣadhi (great medicine ), Somapa (imbiber of Soma juice ), Amṛtapa (drinker of nectar ), Saumya (gentle), Mahātejas (of great splendour), Mahādyuti (of great brilliance), Tejomaya (full of lustre ), Amṛtamaya (full of Nectar), Annamaya (of ṭhe nature of food ), Sudhāpati (lord of nectar), Uttama (the most excellent), Gopati (lord of speech), Goptṛ (protector), Jñānagamya (attainable through perfect knowledge), Purātana (ancient being), Nīti (justice), Sunītīi (good justice and policy), Śuddhātman (pure soul), Soma (accompanied by Umā), Somatara (excelling the moon ), Sukhin (happy being), Ajātaśatru (whose enemy is not yet born), Ālokasambhāvya (whose existence is inferred as possible through the lustre), Havyavāhana (carrier of sacrificial offerings i.e fire ), Lokaṅkara (maker of the worlds) Vedakara (originator of the Vedas ), Sūtrakāra (composer of Aphorisms), Sanātana (eternal), Maharṣi ( great sage ), Kapilācārya (preceptor Kapila ), Viśvadīpti ( light of the Universe ), Trilocana (three-eyed), Pinākapāṇi (holding Pināka in the hand), Bhūdeva (god of the earth ), Svastida (bestower of weal), Sukṛta (meritorious), Sudhī (intelligent), Dhātṛdhāman (abode of the Creator), Dhāmakara (creator of lustre), Sarvada (bestower of all), Sarvagocara (visible to all), Brahmasṛk (creator of Brahmā ), Viśvasṛk (creator of the universe), Sarga (creation), Karṇikārapriya (fond of the pericarp of the lotus ), Kavi (poet), Śākha, Viśākha, Gośākha, Śiva (the cause of welfare), Bhiṣak Anuttama (excellent physician ), Gaṅgāplavodaka (water flowing in Gaṅgā ), Bhavya (good), Puṣkala (eminent one), Sthapati (architect) Sthira (steady), Vijitātman (self-conqueror), Vidheyātman (self-controlled), Bhūtavāhanasārathi (with Bhūtas (globlins) as charioteers), Sagaṇa (accompanied by Gaṇas), Gaṇakāya (with Gaṇas as body-guards), Sukīrti (of good fame), chinnasaṃśaya (one to whom doubts have been cleared), Kāmadeva (identical with cupid), Kāmapāla (protector of the desires ), Bhasmoddhūlitavigraha (whose body is dusted with Bhasma ), Bhasmapriya (fond of Bhasma), Bhasmaśāyin (lying on Bhasma), Kāmin ( lover ), Kānta (brilliant), Kṛtāgama (one who has created Āgamas ), Samāvarta (who whirls the wheel of worldly existence), Anivṛttātmā (whose soul never turns back), Dharmapuñja (mass of virtue), Sadāśiva {auspicious for ever), Akalmaṣa (sinless), Puṇyātman (meritorious soul), Caturbāhu (four-armed), Durāsada (difficult of access), Durlabha (rare one), Durgama (impassable), Durga (Difficult of being attained). Sarvāyudhaviśārada (expert in wielding weapons), Adhyātmayoganilaya (stationed in spiritual Yoga ), Sutantu (wearing good fabric of universe), Tantuvardhana (enhancer of the fabric), Śubhāṅga (having auspicious limbs ), Lokasāraṅga (essence of the worlds), Jagadīśa (lord of the universe), suppressor of (wicked) people, Bhasmaśuddhikara (causing purity through Bhasma), Abhīru (non-cowardly), Ojasvin (vigorous), Śuddhavigraha (of pure body), Asādhya (unachievable), Sādhusādhya (achievable easily by the saintly), Bhṛtyamarkaṭarūpadhṛk (assuming the form of the servile monkey ), Hiraṇyaretas ( gold -semened), Paurāṇa (ancient one), Ripujīvahara (destroyer of enemies), Balin (strong,) Mahāhrada (deep eddy), Mahāgarta (deep ditch), Siddha, Vṛndāravandita (saluted by the gods ), Vyāghracarmāmbara (wearing the tiger hide), Vyālin (clasped by serpents ), Mahābhūta (great living being), Mahānidhi (great storehouse ), Amṛta (nectar), Amṛtapā (drinker of the nectar ), Śrīmat (glorious), Pāñcajanya (favourable to the five classes of beings), Prabhañjana (hailstorm) Pañcaviṃśatitattvastha (stationed in twenty five principles or entities), Pārijāta (celestial tree ), Parātpara (greater than the greatest). Sulabha (easy of access), Suvrata (of good rites), Śūra ( heroic ), Vāṅmayaikanidhi (treasure stored in all extant literature ), Varṇāśramaguru (preceptor of castes and stages of life), Varṇin (the religious student ), Śatrujit (conqueror of the enemies ), Śatrutāpana (scorcher of enemies), Āśrama (stage of life), Śramaṇa (ascetic), Kṣāma (emaciated), Jñānavat (wise) Acaleśvara (lord or the mountain ), Pramāṇabhūta (the authoritative proof), Durjñeya (difficult to be known), Suparṇa (Garuḍa of good wings ), Vāyuvāhana (having wind as vehicle ), Dhanurdhara (wielder of the bow), Dhanurveda (science of archery), Guṇa (attribute), Śaśiguṇākara (storehouse of the qualities of the moon), Satya ( truth ) Satyapara ( devoted to truth), Adīna (non-distressed), Dharma (sacred virtue), Godharmaśāsana (chestiser of the beastly-natured), Anantadṛṣṭi (of infinite vision), Ānanda (bliss) Daṇḍa (punishment), Damayitṛ (suppressor), Dama (controller of senses), Abhicārya (worthy of being approached), Mahāmāya (of great Māyā ), Viśvakarmaviśārada (adept in all activities of the Universe), Vītarāga (devoid of passion ), Vinītātman (of well-disciplined soul), Tapasvin (ascetic), Bhūtabhāvana (conceiver and creator of living beings), Unmattaveṣa (having the guise of a mad one), Pracchanna (hidden one), Jitakāma (conqueror of lust), Jitendriya (conqueror of sense-organs), Kalyāṇaprakṛti (of good nature), Kalya (agreeable) Sarvaloka - Prajāpati (creator of worlds), Tarasvin (forceful) Tāraka (one who takes across and saves), Dhīmat (intelligent), Pradhāna (chief), Avyaya prabhu ( imperishable lord), Lokapāla (protector of the worlds), Antarātman (immanent soul), Kalpādi (the beginning of Aeon), Kamalekṣaṇa ( lotus-eyed ), Vedaśāstrārthatattvajña (knower of the principles and meanings of the Śāstras ), Niyamin (observer of restraints), Niyamāśraya (support of observances and restraints), Candra (identical with the moon), Sūrya (identical with the sun), Śani (Saturn), Ketu ( planet Ketu), Varāṅga (excellent-bodied), Vidrumacchavi (having the lustre of Coral ), Bhaktivaśya (subservient to devotion ), Parambrahma (great Brahman ), Mṛgabāṇārpaṇa (one who discharged arrows on the deer), Anagha (faultless), Adri ( mountain ), Adryālaya (resident of the mountain), Kānta (the luminous), Paramātman (great soul), Jagadguru (preceptor of the universe), Sarvakarmālaya (abode of all rites), Tuṣṭa (satisfied), Maṅgalya (auspicious), Maṅgalāvṛta (surrounded by auspiciousness), Mahātapas (of great austerity), Dīrghatapas (of long penance), Sthaviṣṭha (grossest one), Sthavira - Dhruva (aged and steady), Ahan (day), Saṃvatsara (year), Vyāpti (concomitance), Pramāṇa (proof), Paramtapas (supreme penance). Saṃvatsarakara (one causing the year), Mantra Pratyaya (credence), Sarvatāpana (scorcher of all), Aja ( unborn ), Sarveśvara (lord of all), Siddha, Mahātejas (of great lustre), Mahābala (of great strength), Yogin, Yogya (worthy), Mahāretas (of great virility), Siddhi (achievement), Sarvādi (beginning of all), Agraha (elderly), Vasu (wealth), Vasumanas (of praiseworthy mind ), Satya (of truthful existence), Sarvapāpahara (destroyer of sins), Hara (remover of sins), Sukīrti (rtf good fame), Śobhana (of good beauty), Sragvin (wearing garlands ), Vedāṅga (ancillary of the Vedas ), Vedavit (knower of the Vedas), Muni (ascetic), Bhrājiṣṇu ( shining ), Bhojana (food), Bhoktṛ (diner). Lokanātha (lord of worlds), Durādhara (unconquerable), Amṛta (nectar), Śāśvata (permanent), Śānta (quiescent), Bāṇahasta (holding arrows in the hand), Pratāpavat (valorous), Kamaṇḍaludhara (holding water-pot ), Dhanvin (having bow), Avāṅmanasagocara (inexpressible and inconceivable), Atīndriya (beyond the scope of sense-organs), Mahāmāya (wielding great Māyā), Sarvāvāsa (abode of all), Catuṣpatha (of four paths), Kālayogin (united in time), Mahānāda (of loud sound ), Mahotsāha (of great zeal), Mahābala (of great stiength), Mahābuddhi (of great intellect), Mahāvīrya (of great virility), Bhūtacārin (moving about with the Bhūtas), Purandara (destroyer of the cities or identical with Indra ), Niśācara (stalking at night ), Pretacārin (moving about with the ghosts), Mahāśakti (of great strength), Mahādyuti (of great lustre), Anirdeśyavapus (whose body cannot be specifically indicated), Śrīmat (glorious), Sarvācārya (preceptor of all), Manogali (having the velocity of the mind ), Bahuśruti (of many ears, or, of great fame), Mahāmāya (of great Māyā), Nīyatātman (of restrained soul), Dhruva (steady), Adhruva ( unsteady ), Tejastejas (splendour of splendours), Dyutidhara (having brillianre), Janaka ( father ), Sarvaśāsana (chastiser of all), Nṛtyapriya (fond of dance), Nityanṛtya (ever-dancing), Prakāśātman (of luminous soul), Prakāśaka (the illuminator), Spaṣṭākṣara (of clear words and syllables), Budha (wise), Mantra, Samāna ( impartial ), Sārasamplava (floating the essence), Yugādikṛt (cause of the beginning of Yugas ), Yugāvarta (causing the Yugas to revolve), Gambhīra (grave), Vṛṣavāhana (bull-vehicled), Iṣṭa (one who is wished for or worshipped), Viśiṣṭa (special or well-equipped), Śiṣṭeṣṭa (liked by the cultured), Sulabha (easy of access), Sāraśodhana (purifier of the essence), Tīrtharūpa (of the form of the holy centre), Tīrthanāman (named after the holy centres), Tīrthadṛśya (visible at the holy centres), Tīrthada (bestower of Tīrthas ), Apām Nidhi (storehouse of waters), Adhiṣṭhāna (supporting base), Durjaya (difficult to be conquered), Jayakālavit (knower of the time of conquest ), Pratiṣṭhita (well established), Pramāṇajña (knower of Testimonies), Hiraṇyakavaca (having golden coat of mail), Hari (identical with Viṣṇu ), Vimocana (releaser), Suragaṇa (having gods as attendants), Vidyeśa (lord of lore), Bindusaṃśraya (stationed in the mystic dot), Vātarūpa (of the form of wind), Amalonmāyin (free from impurity ), Vikartṛ (special maker), Gahana (dense), Guha (identical with Kārtikeya ), Kāraṇa (cause), Kartṛ (active), Sarvabandhavimocana (releaser from all bondages ), Vyavasāya (determination), Vyavasthāna (establisher of order), Sthānada (bestower of proper position), Jagadādija (originating at the beginning of the universe), Guruḍa (conferer of weighty things), Lalita (simple and delicate), Bheda (difference), Navātman (new soul), Ātmani Saṃsthita (stationed in the soul ), Vīreśvara (lord of heroes), Vīrabhadra (identical with Vīrabhadra), Vīrāsana vidhi (knowing the mode of sitting in the heroic posture), Guru (preceptor), Vīracūḍāmaṇi (crest-jewel of heroes), Vettṛ (knower), Cidānanda (sentience and bliss), Nadīśvara (lord of rivers ), Ājñādhara (holder of behests), Triśūlin (holding the Trident), Śipiviṣṭa (entering and stationed in rays), Śivālaya (of auspicious residence ), Bālakhilya (identical with the sage Bālakhilyas ), Mahāvīra (great hero), Tigmāṃśu (of fiery rays), Badhira (deaf), Khaga (traversing the sky), Abhirāma (the eharming one), Suśaraṇa (worthy refuge), Subrahmaṇya (identical with Kumāra ), Sudhāpati (lord of nectar), Maghavat (identical with Indra), Kauśika (identical with sage Kauśika), Gomat (possessing cows, rays etc.), Virāma (final stoppage), Sarvasādhana (having all equipments), Lalāṭākṣa (having eye in the forehead ), Viśvadeha (having the universe as body), Sāra (essence), Saṃsāra Cakrabhṛt (holder of the wheel of worldly existence), Amoghadaṇḍa (of never-failing punishment), Madhyastha (stationed in the middle), Hariṇa (deer), Brahmavarcasa (having the brahminical lustre), Paramārtha (the greatest entity), Paramāya (wielding the great Māyā), Sañcaya (collection), Vyāghrakomala (tender to the tiger ), Ruci (interest), Bahuruci (having great interest), Vaidya (physician), Vācaspati (lord of speech), Ahaspati (lord of the day, the sun), Ravi (sun), Virocana (sun, moon or fire), Skanda ( Kārttikeya ), Śāstṛ (chastiser), Vaivasvata Yama (Yama the son of the Sun), Yukti ( joint ), Unnatakīrtī (of lofty fame), Sānurāga (loving), Purañjana, Kailāsādhipati (lord of Kailāsa ), Kānta (brilliant), Savitṛ (sun), Ravilocana (having the sun as the eye), Viśvottama (excellent ifi the universe), Vītabhaya (free from fear ), Viśvabhartṛ (supporter of the universe), Anivārita ( unobstructed ), Nitya (eternal), Niyatakalyāṇa (of invariable welfare), Puṇyaśravaṇakīrtana (hearing about and glorification of whom is meritorious), Dūraśrava (heard far off), Viśvasaha (forbearer of everything), Dhyeya (worthy of being meditated upon), Duḥsvapnanāśana (destroyer of bad dreams ), Uttāraṇa (he who takes across), Duṣkṛtihā (destroyer of wicked deeds), Vijñeya (worthy of being known), Duḥsaha (unbearable), Dhava (lord), Anādi (having no beginning), Bhū (earth), Bhuvāḥ Lakṣmīḥ (wealth and the glory of the earth), Kirīṭin (wearing the crown ), Tridaśādhipa (lord of the gods), Viśvagoptṛ (protector of the universe), Viśvakartṛ (creator of the universe), Suvīra (good hero), Rucirāṅgada (bestower of beautiful limbs), Janana (the progenitor), Janajanmādi (cause of birth etc. of the people), Prītimān (possessing pleasure ), Nītimān (just), Dhruva (steady), Vasiṣṭha (sage Vasiṣṭha), Kaśyapa (sage Kaśyapa), Bhānu (sun), Bhīma (terrible), Bhīmaparākrama (of terrible exploit), Praṇava (the mystic syllable OM), Satpathācāra (traversing the path of the good), Mahākośa (of great treasure), Mahādhana (of great wealth), Janmādhipa (lord of birth), Mahādeva (great lord), Sakalāgamapāraga (one who has mastered all the Vedas), Tattva (tenet), Tattvavit (knower of truth), Ekātman (single soul), Vibhu (all-pervading), Viṣṇuvibhūṣaṇa (ornament of Viṣṇu), Ṛṣi (sage), Brāhmaṇa (knower of Brahman), Aiśvaryam (lordliness), Janmamṛtyujarātiga (who is beyond birth, death and old age), Pañcatattvasamutpatti (origin of the five principles), Viśveśa (lord of the universe), Vimalodaya (of pure rise), Anādyanta (having neither beginning nor end), Ātmayoni (having the self as the source), Vatsala (darling), Bhūtalokadhṛk (supporter of the world of living beings), Gāyatrīvallabha (lover of the mantra Gāyatrī ), Prāṃsu (lofty), Viśvāvāsa (abode of the universe), Prabhākara (sun), Śiśu (infant), Girirata ( delighted in the mountain), Samrāṭ (emperor), Suṣeṇa (having auspicious army), Suraśatruhā (slayer of the enemies of gods). Anemi (having no restricting rims), Iṣṭanemi, Mukunda (bestower of salvation or identical with lord Viṣṇu), Vigatajvara (free from fever ), Svayamjyoti (self-luminous), Mahājvoti (of great splendour), Tanujyoti (of short splendour), Acañcala (non-fickle), Piṅgala (of tawny colour ), Kapilaśmaśru (of brown moustache ), Bhālanetra (with an eye in the forehead ), Trayītanu (having the Vedas for body), Jñānaskandha (with branching knowledge), Mahānīti (of great justice), Viśvotpatti (origin of the universe), Upaplava ( obstacle, distressing), Bhaga ( fortune ), Vivasvat (sun), Āditya (sun), Gatapāra (one who has reached the other shore), Bṛhaspati (preceptor of gods), Kalyāṇaguṇanāman (having auspicious attributes and names), Pāpahā (destroyer of sins), Puṇyadarśana (of meritorious vision), Udārakīrti (of liberal renown ), Udyogin (enterprising), Sadyogin (of good yoga), Sadasattrapa (ashamed of the good and the bad), Nakṣatramālin (having the garland of stars ), Nākeśa (lord of heaven ), Svādhiṣṭhāna (self-based), Ṣaḍāśraya (support to the six principles), Pavitra (holy), Pāpanāśa (destroyer of sins), Maṇipūra (filling with jewels ), Nabhogati (traversing the firmament), Hṛtpuṇḍarīkāsīna (occupying the lotus of the heart ), Śakra (identical with Indra), Śānti ( peace ), Vṛṣākapi (of the form of Dharma or Boar incarnation ), Uṣṇa (hot), Gṛhapati (lord of the house ), Kṛṣṇa, Samartha (capable), Anarthanāśana (destroyer of evil calamities), Adharmaśatru (inimical to evil), Ajñeya (unknowable), Puruhūta (invoked many times), Puruśruta (very famous), Brahmagarbha (having brahmā within) Bṛhadgarbha having big womb ), Dharmadhenu (cow of virtue), Dhanāgama (source of wealth), Jagaddhitaiṣin (well-wisher of universe) Sugata (having good gait ), Kumāra, Kuśalāgama (source of welfare), Hiraṇyavarṇa (golden-coloured), Jyotiṣmat (luminous), Nānābhūtarata (interested in different living beings), Dhvani (sound), Ārogya ( health ), Namanādhyakṣa (presiding deity of obeisances), Viśvāmitra (sage Viśvāmitra), Dhaneśvara (lord of wealth), Brahmajyoti (brilliance of Brahman), Vasu (the semidivine beings Vasus ), Dhāman (splendour), Mahājyoti (of great splendour), Anuttama (excellent), Mātāmaha (maternal grandfather), Mātartiśvan (wind-god), Nabhasvat (vaporous air), Nāgahāradhṛk (wearing garlands of serpents), Pulastya, Pulaha, Agastya, Jātūkarṇya, Parāśara (all the five sages ), Nirāvaraṇanirvāra (uncovered and unprevented), Vairañcya (son of Brahma ), Viṣṭaraśravas ( Kuśa -eared), Ātmabhu (self-born), Aniruddha (unobstructed), Atri Jñānamūrti (knowledge-bodied), Mahāyaśas (of great renown), Lokavīrāgraṇi (leader of the heroes of the world), Vīra (heroic), Candra (moon), Satyaparākrama (of truthful exploit), Vyālakalpa (resembling a huge serpent ), Mahākalpa (of great conception), Kalpavṛkṣa (wish-yielding kalpa tree), Kalādhara (possessing arts), Alaṅkariṣṇu (desirous of adorning), Acala ( unmoving ), Rociṣṇu (appealing), Vikramonnata (lofty in valour ), Āyu ( longevity ), Śabdapati (lord of worlds), Vāgmin (eloquent), Plavana (floating), Śikhisārathi (having fire as charioteer), Asamspṛṣṭa (untouched), Atithi (guest), Śatrupramāthin (suppressor of enemies), Pādapāsana (tree-seated), Vasuśravas (wealth-eared), Kavyavāha (bearing Kavya offerings), Pratapta (heated), Viśvabhojana (universe-dieted) Japya (worthy of being worshipped with Japas ), Jarādiśamana (subduer of old age etc.), Lohita (red), Tanūnapāt ( fire-god ), Pṛṣadaśva (wind-god), Nabhoyoni (origin of firmament), Supratīka (of good-symbols), Tamisrahā (destroyer of darkness ), Nidāgha ( summer ), Tapana (sun), Meghabhakṣa (devouring clouds ), Parapurañjaya (conqueror of the cities of enemies), Sukhānila (pleasing wind), Suniṣpanna (well born), Surabhi (fragrant), Śiṣirātmaka ( winter ), Vasanta Mādhava (spring), Grīṣma (summer), Nabhasya (month of Bhādrapada ), Bījavāhana (carrier of seeds), Aṅgirāguru (preceptor Aṅgiras ), Vimala Ātreya (pure son of the sage Atri), Vīśvavāhana (having the universe as vehicle), Pāvana (sanctifier), Purajit (conqueror of the cities), Śakra (Indra), Traividya (of three lores), Navavāraṇa (preventer of the nine), Manobuddhi ahaṃkāra (mind intellect ego), Ksetrajña ( individual soul ), Kṣetrapālaka (protector of the field), Jamadagni (sage), Jalanidhi (storehouse of water), Vigāla, Viṣvagā, Viṣvagālaya (universal abode). Aghora (non-terrible), Anuttara (unsurpassed), Yajña ( sacrifice ), Śreṣṭha (excellent), Niḥśreyasaprada (bestower of salvation), Śaila (mountain), Gaganakundābha (resembling the sky flower kunda ), Dānavāri (enemy of the Dānavas ), Arindama (suppressor of enemies), Cāmuṇḍa, Janaka, Cāru (beautiful), Niḥśalya (free from paining dart), Lokaśalyadhṛk (holder of the darts of the world), Caturveda (four Vedas), Caturbhāva (possessed of the four-fold emotions ), Catura (skilful), Caturapriya (fond of the skilful), Āmnāya (Vedas), Samāmnāya (well-recited Vedas), Tīrthadeva (lord of the holy centre), Śivālaya (having auspicious residence), Bahurūpa (multiformed), Mahārūpa (immense-formed), Sarvarūpa (omniformed), Carācara (pervading the mobile and immobile being), Nyāyanirṇāyaka (decider of Justice), Neya (led), Nyāyagamya (knowable through justice), Nirañjana (spotless), Sahasramūrdhan (thousand headed), Devendra (lord of the gods), Sarvaśastra Prabhañjana (breaker of weapons and missiles), Muṇḍin (of clean shaven head), Virūpa (hideous-formed), Vikṛta (deformed), Daṇḍin (staff-bearing), Dānin (donor), Guṇottama (excelling in good qualities), Piṅgalākṣa (tawny-eyed), Bahvakṣa (many-eyed), Nīlagrīva (blue-necked), Nirāmaya (free from sickness ), Sahasrabāhu (thousand-armed), Sarveśa (lord of all), Śaraṇya (worthy of taking refuge in), Sarvalokadhṛk (supporter of all the worlds), Padmāsana (lotus-seated), Paraṃjyoti (the greatest splendour), Pāramparya Phalaprada (the bestower of benefits), Padmagarbha (lotus-wombed), Mahāgarbha (huge-wombed), Viśvagarbha (having the universe in the womb ), Vicakṣaṇa (skilful), Parāvarajña (knower of the greatest and the smallest), Varada (bestower of boons), Vareṇya (excellent), Mahāsvana (of loud sound), Devāsuraguru (preceptor of the gods and Asuras ), Devadevāsuranamaskṛta (lord adored by the gods and the Asuras ), Devāsuramahāmitra ( friend of the gods and the Asuras), Devāsuramaheśvara (lord of the gods and the Asuras), Devāsureśvara (lord of the gods and Asuras), Divya (divine being), Dcvāsuramahāśraya (great base of the gods and the Asuras), Devadeva (lord of the gods), Anaya (having no mean strategy), Acintya (inconceivable), Devatātmā (soul of all deities ), Ātmasambhava (self-born), Sadyojāta (sudden-born), Asuravyādha (hunter of the Asuras), Devasiṃha ( lion among the gods), Divākara (sun) Vibudhāgracara(going at the head of the gods), Śreṣṭha (most excellent), Sarvadevottamottama (most excellent of all the gods), Śivajñānarata (interested in the knowledge of Śiva), Śrīmat (glorious), Śikhī (fire-god), Śrīparvatapriya (fond of the mountain Śrīparvata ), Vajrahasta (having the thunderbolt in the hand), Siddhakhaḍga (having steady sword ), Narasiṃha - nipātana (one who felled down Narasiṃha), Brahmacārin (traverser of the path of Brahman), Lokacārin (moving about in the world), Dharmacārin (the traverser of the path of virtue), Dhanādhipa (the lord of wealth) Nandin (the delighted one), Nandīśvara (identical with Nandīśvara), Ananta (the infinite), Nagnavṛttidhara (one adopting the activities of the naked), Śuci (the pure), Liṅgādhyakṣa (the presiding lord of Liṅgas ), Surāḍhyakṣa (presiding deity of the gods), Yugādhyakṣa (presiding deity of the Yugas), Yugāpaha (destroyer of Yugas), Svadhāmā (self-housed), Svagata (self-pervading), Svargin (attaining heaven), Svara (accent), Svaramaya svana (vowel sound), Bāṇādhyakṣa (supervisor of arrows), Bījakartṛ (creator of seeds), Karmakṛt (performer of rites), Dharmasambhava (born of virtues), Dambha (arrogance), Lobha (covetousness), Śambhu (bestower of the weal), Sarvabhūtamaheśvara (great lord of all living beings), Śmaśānanilaya (dweller in the cremation ground ), Tryakṣa (three-eyed), Setu (bridge), Apratimākṛti (of unequalled features), Lokottarasphuṭa (most excellent in the world), Loka (the world), Tryambaka (three-eyed), Nāgabhūṣaṇa (having serpents for his ornaments), Andhakāri (enemy of Andhaka ), Mayadveṣin (enemy of Maya ), Viṣṇukandhara- pātana (one who felled the neck of Viṣṇu), fiīnadoṣa (deficient in blemishes), Akṣayaguṇa (of unending attributes), Dakṣāri (inimical to Dakṣa), Pūṣadantabhit ( tooth -breaker of Pūṣan (sun)), Pūrṇa (full), Pūrayitṛ (the filler), Puṇya (meritorious), Sukumāra (very delicate and tender), Sulocana (of good eyes), Sanmārgapa (the lord of the path of the good), Priya (loving), Adhūrta (non-roguish), Puṇyakīrti (of meritorious fame), Anāmaya (free from sickness), Manojava (having the speed of the mind), Tīrtha-kara (maker of holy centres), Jaṭila (having matted hair), Niyameśvara (lord of restraints), Jīvitāntakara (cause of the end of life), Nitya (eternal), Vasuretas ( cold -semened), Vasuprada (bestower of riches), Sadgati (goal of the good), Siddhida (bestower of Siddhis ), Siddha, sajjāti (of good nativity), Khalakaṇṭaka (thorny to the knavish), Kalādhara (possessor of digits), Mahākālabhūta (the being of great Kāla ), Satyapārāyaṇa (devoted to truth), Lokalā-vaṇyakartṛ (creator of the beauty of the worlds), Lokot-tarasukhālaya (abode of the most excellent happiness ), Gandrasañjīvana (enlivener of the moon), Śāstṛ (chastiser), Lokagrāha (grasper of the worlds), Mahādhipa (great lord), Lokabandhu (kinsman of the worlds), Lokanātha (ruler of the worlds), Kṛṣajña (grateful), Kṛttibhūṣita (adorned with the elephant ’s hide), Anapāya (without danger or distress), Âkṣara (imperishable), Kānta (brilliant), Sarvaśastrabhṛd- vara (foremost among the bearers of all weapons), Tejo-maya (full of brilliance), Dyutidhara (resplendent), Loka- māni (honouring the world), Ghṛṇārṇava ( ocean of mercy), Śucismita (of pure smiles), Prasannātman (of delighted soul), Ajeya (invincible), Duratikrama (untransgressable), Jyotirmaya (refulgent), Jagannātha (lord of the universe), Nirākāra (shapeless), Jaleśvara (lord of waters), Tumbavīṇa (having his Vīṇā made of the gourd), Mahākāya (of huge bod), Viśoka (free from sorrow ), Śokanāśana (destroyer of sorrows ), Trilokapa (lord of the three worlds ), Trilokeśa (suzerain of the three worlds), Sarvaśuddhi (the all-pure), Adhokṣaja (identical with Viṣṇu), Avyaktalakṣaṇa (of unmanifest characteristics), Vyakta-avyakta Deva (lord of manifest and unmanifest), Viśāmpati (lord of subjects), Para Śiva (great Śiva), Vasu (wealth), Nāsāsāra ( breath, essence of the nose ), Mānadhara (holder of honour), Yama (restrainer), Brahmā, Viṣṇu, Prajāpāla (protector of subjects), Haṃsa ( swan ), Haṃsagati (having the gait of swan), Vayas ( bird ), Vedhas (dispenser), Vidhātṛ (disposer of fate), Dhātṛ (sustainer), Sraṣtṛ (creator), Hartṛ (destroyer), Caturmukha (four- faced ), Kailāsaśikharāvāsin (resident on the top of Kailāsa), Sarvāvāsin (residing in all), Sadāgati (always moving), Hiraṇyagarbha —Druhiṇa (identical with Brahmā), Bhūtapāla (protector of the Bhūtas), Bhūpati (lord of the earth), Sadyogin, Yogavid, Yogin (great Yogin), Varada (bcstower of boons), Brāhmaṇapriya (fond of brahmins ), Devapriya (fond of gods), Devanātha (lord of gods), Devaka (shining), Devacintaka (one considerate of the gods). Virūpākṣa (of uneven eyes) Vṛṣada (granter of virtues), Vṛṣavardhana (enhancer of virtues), Nirmama (detached), Nirahaṅkāra (free from egotism), Nirmoha (free from delusion ), Nirupadrava (harmless), Darpahā (destroyer of arrogance), Darpada (bestower of arrogance), Dṛpta (arrogant), Sarvārthaparivartaka (cause of change in every thing), Sahasrārcis (thousand-rayed), Bhūtibhūṣa (having Bhasma as ornament), Snigdhākṛti (of loving shape), Adakṣiṇa (non-chivalrous), Bhūtabhavya Bhavannātha (lord of the past, present and future), Vibhava (affluence), (Bhūtināśana (destroyer of prosperity ), Arthānartha (of good and bad fortune), Mahākośa (of great treasure), Parakāryaikapaṇḍita (sole scholar in other’s activities). Niṣkaṇṭaka (free from thorns ), Kṛtānanda (taking delight ), Nirvyāja (free from false pretexts), Vyājamardana (suppressor of false pretexts), Sattvavat (possessing Sattva ), Sāttvika, Sattva, Kṛtasneha (loving), Kṛtāgama (one who has made Āgamas), Akampita (non- trembling ), Guṇagrāhin (grasping goodness), Naikātman (non-single soul), Naikakarmakṛt (performing many activities), Suprīta (well-pleased,) Sukhada (bestower of happiness), Sūkṣma (subtle), Sukara (of good hands), Dakṣiṇānila (southern wind), Nandi Skanda (delighted Skanda), Dhara (mountain), Dhurya (worthy of being considered at the head), Prakaṭa prītivardhana (enhancer of manifest pleasure), Aparājita (the undefeated), Sarvasaha (bearer of everything) Govinda, Sattvavāhana (cause of the flow of Sattva quality), Adhṛta (unsupported) Svadhṛta ( self-supported ), Siddha, Pūtamūrti (pure formed), Yaśodhana (considering fame as wealth), Vārāhaśṛṅga dhṛk (holding the horn of Boar), Śṛṅgin (having a horn ), Balavat (strong), Ekanāyaka (sole lord), Śruti prakāśa, (Illuminator of the Vedas), Śrutimat (possessing renown), Ekabandhu -Anekadhṛk (sole kinsman supporting many), Śrīvatsala (darling of the goddess of Glory ), Śivārambha (of auspicious beginning), Śāntābha (tranquil and well), Sama (equanimous) Yaśas (fame), Bhūśaya (lying on the ground), Bhūṣaṇa (ornamented), Bhūti (prosperity), Bhūtikṛt (creator of prosperity), Bhūtabhāvana (conceiver of all living beings), Akampa (non-trembling), Bhaktikāya (Having devotion as body) Kālahāni (destroyer of Kāla), Kalāvibhu (lord of arts), Satyavratin (of truthful rites), Mahātyāgin (great renouncer), Nitya (eternal) Śānti Parāyaṇa (devoted to peace) Parārthavṛtti (actively engaged for others) Varada (gran ter of boons), Virakta (unattached) Viśārada (skilful), Śubhada (Bestower of auspiciousness), Śubhakartṛ (maker of auspicious circumstances), Śubhanāman (of auspicious names), Śubha (himself auspicious), Anarthita (non-requested), Guṇagrāhin (acceptor of Guṇas ), Akartṛ (non-doer) Kaṅkaprabha (Gold lustred) Svabhāvabhadra (naturally good), Madhyastha (stationed in the middle), Śatrughna (Destroyer of enemies), Vighnanāśana (destroyer of obstacles ) Śikhaṇḍin (having tuft), Kavacin (having a coat of mail), Śulin (having a trident) Jaṭin (having matted hair). Muṇḍin (having clean-shaven head), Kuṇḍalin (having earrings ), Amṛtyu (deathless), Sarvadṛk (seeing all), Siṃha (leonine) Tejorāśi ( heap of splendour), Mahāmaṇi (of great jewel ), Asaṃkhyeya (innumerable), Aprameyātman (of immeasurable Ātman ), Vīryavat (of great vīrya ), Vīryakovida (knower of virility), Vedya (comprehensible), Viyogātman (of disunited soul), Saptāvaramunīśvara (Identical with the seven junior sages), Anuttama (the most excellent), Durādharṣa (incapable of being attacked), Madhura. (sweet), Priyadarśanā (of loving vision), Sureśa (lord of gods), Smaraṇa (recollection) Śarva (destroyer), Śābda (comprehensible through words of the scripture ), Pratapatdvara (foremost among those who blaze), Kālapakṣa (time-winged), Kālakāla (destroyer of death) Valayīkṛtavāsuki (having Vāsuki as his wristlet), Maheṣvāsa (having great bow), Mahībhaṛtr (lord of the earth), Niskalaṅka (stainless), Viśṛṅkhala (free from fetters), Dyumaṇi (Jewel of the firmament), Taraṇi (sun), Dhanya (Blessed), Siddhida (Bestower of Siddhis). Siddhisādhana (achiever of Siddhis) Viśvataḥ sampravṛtta (engaged in activities from everywhere) Vyūḍhoraska (of broad chest), Mahābhuja (of great arms), Sarvayoni (source of everything), Nirātaṅka (free from terror ), Naranārāyaṇapriya (fond of Nara and Nārāyaṇa ), Nirlepa (free from attachment), Yatisaṅgātman (associating with the ascetics). Nirvyaṅga, (free from crippledness), Vyaṅganāśana (destoryer of mutilated state), Stava (Hymn), Stutipriya (fond of eulogy), Stotṛ (eulogiser), Vyāptamūrti (of pervasive body), Nirākula (unagitated), Niravadyatamayopāya (of blameless means) Vidyārāśi (heap of learning), Satkṛta (honoured and welcomed), Praśāntabuddhi (of calm intellect), Akṣuṇṇa (unbeaten), Samgraha (collection), Nityasundara (ever beautiful), Vaiyāghra dhurya (of tigerish nature and considered at the head), Dhātrīśa (lord of the earth), Samkalpa (conception), Śarvarīpati (lord of the night ), Paramārthaguru (real preceptor), Datta identical with, Datta (Ātreya), Suri (wise), Āśritavatsala (favourably disposed towards dependants), Soma (accompanied by Pārvatī), Rasajña (knower of the taste ) Rasada (Bestower of Sweetness), Sarvasattvāvalambana (Supporter of all living beings). 132. Thus Viṣṇu eulogised Śiva with the thousand names. Śiva was prayed to and worshipped with lotuses. 133. O brahmins, then the enthusiastic Śiva performed something wonderful and pleasing. Listen to that attentively. In fact the text records more than one thousand names. Some are identical in form: śivālayaḥ śivālayȧḥ; trilocanaḥ -trilocanaḥ; kṛttivāsāḥ-kṛttibhūṣitaḥ; śubhaḥ -śubhaḥ; śubhadaḥ -śubhakartā; muṇḍī -muṇḍī; others are repetitions in sense: trilocanaḥ- tryakṣaḥ; virūpākṣaḥ -viṣamākṣaḥ; nīlagnīvaḥ- nīlakaṇṭhaḥ; bhālanetraḥ - lalāṭākṣaḥ; śmaśānanilayaḥ -śmaśānasthaḥ; others are the names of gods and sages: “ caturbhujaḥ, caturmukhaḥ, dhātā, vidhātā, vedhāḥ ” (of Brahma), “ govindaḥ, viṣṇuḥ, janārdanaḥ, jagadīśaḥ ” (of Viṣṇu), “ sureśaḥ, śaktraḥ, purandaraḥ ” (of Indra), “datta” (of Dattātreya ), “ druhaṇa, durvāsasa, kapila” (of the sages ). On the other hand, sorne of the well known, significant names such as “ ahirbudhnya, ajaikapād, raivata ” are missing.

[ Sanskrit text for this chapter is available ] 1. On hearing the eulogy made by Viṣṇu consisting of the hymn of his thousand divine names lord Śiva became delighted. 2. In order to test Viṣṇu, Śiva, the lord of the worlds concealed one of the lotus-flowers. 3. There was a shortage of one lotus-flower from among the thousand lotuses. Hence Viṣṇu was distressed in the course of his worship of Śiva. 4. He thought within himself “Where could the lotus-flower have gone? If it has gone, let it go for good. Is not my own eye a lotus? 5. After thinking thus, he plucked out his eye and repeated the last name Sarvasattvāvalambana. Full of emotion he worshipped and eulogised Śiva. 6. On seeing Viṣṇu in that attitude, Viṣṇu the preceptor of the universe appeared before him and forbade him do that. 7. Lord Śiva descended from the pedestal of that earthern phallic image installed by Viṣṇu. 8. Bowing to Śiva, rising up in the form of a mass of splendour as mentioned before, Viṣṇu stood in front of him and eulogised him particularly. 9. Looking mercifully at Viṣṇu, who stood before him with palms joined in reverence, the delighted lord Śiva laughingly said then. 10. O Viṣṇu, all the desires in your mind, particularly the task of the gods have been understood by me. Indeed you are engaged in the task of the gods. 11. For the achievement of the task of the gods and for the destruction of the Daityas without strain, I shall give the auspicious discus Sudarśana to you. 12. O lord of the gods, for your benefit ponder over this form, pleasing to all the worlds, which has seen by you (now). 13. If this discus, this form and this hymn of thousand names is remembered in the battlefield it will quell the misery of the gods. 14. O one of good rites, thanks to my blessings, all those who listen to this will achieve their desires without serious dangers. 15. After saying this, the lord gave the discus of the brilliance of ten thousand suns, born of his own feet and destructive of all enemies, to Viṣṇu. 16. Viṣṇu purified himself and accepted it facing the north. After making obeisance to lord Śiva, Viṣṇu spoke these words to him. 17. O lord, O benefactor of the worlds, listen. Please tell me what I shall meditate upon and what I shall recite for the destruction of the distress. 18. On being thus asked by him, Śiva becoming satisfied and delighted in his mind spoke to Viṣṇu who helped the gods. 19. O Viṣṇu, it is my form that is to be meditated upon for subduing all mishaps. Recite my thousand names for destroying the distress that troubles you. 20. For the attainment of your desires you shall hold this discus always. O Viṣṇu, this is the best of all discuses. 21. There is no doubt that those who recite and teach this hymn will have no misery at all even in dreams. 22. When kings are in distress this worship with thousand names shall be repeated hundred times in accordance with the rules laid down and after due performance of the ancillary services people will have welfare. 23. This is destructive of distress. It yields learning and wealth. It is excellent and meritorious and bestows all desires and devotion to Śiva always. 24. People undoubtedly derive excellent benefits which they will have in view in reciting this. 25. Achievement is not far off if a person rising in the morning, performs my worship and recites this in my presence everyday. 26. There is no doubt in this that he will attain all the worldly pleasures and desires and in the end Sāyujya type of salvation. 27. Delighted in his mind, Śiva spoke thus to Viṣṇu and touched him with his hands. Śiva then told him again. 28. O most excellent of gods, I am the granter of the boons. Choose the boons you desire to have. O one of good rites, I am attracted by your devotion and by this hymn as well. 29. Urged thus the delighted Viṣṇu bowed to the lord of gods and spoke with palms joined in reverence. 30. O lord, you shall be equally merciful to others as well just as you are merciful to me now. 31. O great lord, devotion to you is the excellent boon I wish to have. Be pleased. I do not wish for anything else, because, O lord, devotees are never distressed. 32. On hearing these words, the extremely sympathetic lord touched him. Then the moon-crested deity spoke. 33. O Viṣṇu, your devotion to me will always remain firm. Be worthy of the reverence and worship of all gods in the world. 34. O most excellent god, there is no doubt in this that, thanks to my favour, your name—Viśvambhara (bearer of the universe) will be destructive of all sins. 35. O great sages, after saying this, lord Śiva, the lord of the gods, vanished there itself even as Viṣṇu was watching. 36. After securing the auspicious discus and hearing the words of Śiva, lord Viṣṇu was extremely delighted in his mind. 37. Meditating on Śiva, he repeated the hymn incessantly and instructed the devotees too in this. 38. O excellent ones, thus I have narrated the story in accordance with your enquiry. It destroys the sins of those who listen to it. What then do you wish to ask?

[ Sanskrit text for this chapter is available ] 1. O Sūta, O fortunate Sūta, you are endowed with knowledge, O one of good rites. Please narrate the story of Śiva again in detail. 2. The ancient kings, sages and gods propitiated that excellent deity Śiva alone. 3. O great sages, you have put the question properly. I shall narrate the charming story of Śiva. It is conducive to the attainment of worldly pleasures and salvation by those who listen to it. May it be heard. 4. Brahmā was asked by Nārada this alone. Delighted in his mind, he replied to Nārada, the excellent sage. 5. O Nārada, listen. I shall narrate the excellent story of Śiva with pleasure out of affection to you. It destroys great sins 6. Viṣṇu, accompanied by Lakṣmī, performed the worship of Śiva. Thanks to the mercy of lord Śiva, he attained all desires. 7. I, the grandfather of the worlds, am a worshipper of Śiva. Thanks to his mercy that I create the worlds always. 8. My sons, the great sages, always worship Śiva. Many other sages also do so. 9. O Nārada, particularly you are a worshipper of Śiva. The seven sages, Vasiṣṭha and others too are the worshippers of Śiva. 10. The great chaste lady Arundhatī, Lopāmudrā, and Ahalyā the wife of Gautama, do also worship Śiva. 11-12. These sages, viz.— Durvāsas, Kauśika, Śakti, Dadhīci, Gautama, Kaṇāda, Jīva, Bhārgava, Vaiśampāyana, Parāśara and Vyāsa are the worshippers of Śiva. 13. Upamanyu is a great devotee of Śiva, the great soul. Yājñavalkya, Jaimini and Garga are great followers of Śiva. 14. Śukra, Śaunaka and others are the worshippers of Śiva. There are many other sages, excellent sages, who worship Śiva. 15. Aditi, the mother of the gods, performed the worship of Śiva in earthen phallic idols every day. She is a lady engaged in Śiva’s devotion. 16. Indra and other guardians of the quarters, Vasus, Mahārājika gods, Sādhyas are the worshippers of Śiva. 17. The subordinate gods, Gandharvas, Kinnaras and others are worshippers of Śiva. Similarly the Asuras of noble minds are the worshippers of Śiva. 18. O sage, the Daitya Hiraṇyakaśipu, his sons and younger brother, as well as Virocana and Bali worship Śiva every day. 19. Bāṇa is a great follower of Śiva. So also the sons of Hiraṇyākṣa. O dear one, Vṛṣaparvan and other Dānavas are the worshippers of Śiva. 20 Śeṣa, Vāsuki, Takṣaka and many other great serpents are devotees of Śiva. Garuḍa and other birds too are so. 21. O great sage, the two gods, the Sun and the Moon who started two lines of kings on the earth are devoted to the service of Śiva always along with their descendants. 22. O sage, the self-born Brahmā and other Manus performed the worship of Śiva and they were in the guise of Śiva too. 23. Priyavrata, his son Uttānapāda, and his son and successors, were kings worshipping Śiva. 24. Dhruva, Ṛṣabha, Bharata, his brothers the nine Yogins and others too were worshippers of Śiva. 25. Vaivasvata ’s sons, Tārkṣya, Ikṣvāku and other kings, were always devoted to the worship of Śiva and enjoyed happiness. 26. Kakutstha, Māndhātā, Sagara, Mucukunda, Hariścandra and Kalmāṣāṅghri were all excellent devotees of Śiva. 27. Bhagīratha and other kings, many excellent kings are known as worshippers of Śiva assuming the guise of Śiva, 28. The great king Khaṭvāṅga, who helped the gods, worshipped the earthen idol of Śiva always. 29. His son Dilīpa was a perpetual worshipper of Śiva. Raghu, his son, was a great devotee of Śiva. He worshipped Śiva with pleasure. 30. Aja, his son, who waged a virtuous war was a worshipper of Śiva. Daśaratha who was born of him became a great king. 31. At the behest of the sage Vasiṣṭha, Daśaratha particularly worshipped the earthen idol of Śiva for obtaining sons. 32. As directed by Ṛṣyaśṛṅga this excellent king, devoted to Śiva performed the sacrifice called Putreṣṭi. 33. Urged by Ṛṣyaśṛṅga, Kausalyā, the beloved queen of Daśaratha joyously performed the worship of the earthen idol of Śiva for the acquisition of a son. 34. O excellent sage, Sumitrā, and Kaikeyi the beloved queens, performed the worship of Śiva with pleasure for the acquisition of good sons. 35. O sage, they obtained auspicious sons of great valour and prowess who followed the path of the good. It was due to the favour of Śiva. 36. Then at the behest of Śiva, Viṣṇu himself was born of the ladies in four different forms. 37. Kausalyā’s son was Rāma, Sumitrā’s Lakṣmaṇa and Śatrughna and Kaikeyī ’s Bharata. All of them performed Śiva’s rites. 38. Rāma performed the worship of the earthen idol every day in the company of his brothers. He wore Bhasma and Rudrākṣa and followed the Śiva-cult ( virajāgama ). 39. O sage, the kings born of his family worshipped the earthen idol of Śiva along with their followers. 40. O sage, the great king Sudyumna, the son of a sage, became a woman along with his attendants as a result of Śiva’s curse for the sake of his beloved. 41. Thanks to the worship of the earthen image of Śiva, he became an excellent man again. By remaining a man for a month and a woman for a month, his womanhood disappeared. 42. Then he forsook the kingdom and engaged himself in the Śiva-cult assuming the guise of Śiva. By virtue of devotion he attained salvation inaccessible to others. 43-44. His son Purūravas, a great king, was a worshipper of lord Śiva. His son Bharata performed the great worship of Śiva always. Nahuṣa, a great devotee was interested in the worship of Śiva. 45. Yayāti realised his desires due to Śiva’s worship. He begot five sons all interested in Śiva cult. 46. Yadu and others, the five sons of Yayāti were the worshippers of Śiva. Thanks to the power of the worship of Śiva, they realised all their desires. 47. Other fortunate persons of his race and of other races, O sage, worshipped Śiva and obtained worldly pleasures and salvation. 48. Kṛṣṇa himself performed the worship of Śiva on the excellent mountain Badari for seven months. 49. After securing several divine boons from Śiva who was delighted, lord Kṛṣṇa brought the entire universe under his control. 50. O dear, his son Pradyumna was a worshipper of Śiva always. Sāmba and other excellent descendants of Kṛṣṇa were also great worshippers of Śiva. 51. Jarāsandha was a great devotee of Śiva. His successors were also so. Nimi and his son Janaka and his sons too were worshippers of Śiva. 52. Worship of Śiva was performed by Nala the son of Vīrasena. In his previous birth he was a forester who protected the travellers there. 53. In the presence of Śiva a sage (who was Śiva himself) was saved by him. He was himself devoured by tigers and other beasts at night. 54. Thanks to that merit, the forester became Nala. He became a great emperor and the husband of Damayantī. 55. O dear, thus I have narrated the divine story of Śiva as asked by you. What else do you wish to hear?

[ Sanskrit text for this chapter is available ] 1. O dear, you are blessed and contented. Your life is fruitful since you narrate to us the auspicious narrative of lord śiva. 2. O Sūta, although this matter has been heard from many sages, our doubt is not set at rest. Hence we ask you. 3. By what sacred rite is Śiva satisfied. By what sacred rite does he impart happiness to the good. You are expert in the knowledge of Śiva’s legends and so we ask you. 4. O disciple of Vyāsa, obeisance be to you. Please explain clearly the rite by which the devotee can secure both worldly pleasures and salvation. 5. O great sages, the question is well put by you. There is sympathy brimming in your hearts. After remembering the lotus-like feet of Śiva I shall mention it in the manner I have heard. 6. The same question had been put by Brahmā, Viṣṇu and Sivā before Śiva in the manner in which you are asking me now. 7. On a certain occasion they asked Śiva, the great soul. “What rite satisfies you to bestow worldly pleasures and salvation?” 8. When he was asked thus, Siva replied thus. I shall mention it now. It quells the sins of those who listen to it. 9. There arc many rites yielding worldly pleasures and salvation. The most important among them are ten in number. 10. Those who have mastered the text “Jābālaśruti” have mentioned ten sacred rites of Śiva. These rites shall be performed by the brahmins always strenuously with great devotion. 11. On Aṣṭamī days (the eighth day in the lunar fortnight) meals shall be taken only at night. O Viṣṇu, on Kālāṣṭamī day food shall be eschewed altogether. 12. O Viṣṇu, on the eleventh day in the bright lunar fortnight, food during the day is forbidden. O Viṣṇu, on the eleventh day in the dark half food shall be taken at night after my worship. 13. On the thirteenth day in the bright half, food shall be taken at night, In the dark half, it is forbidden to those who follow Śiva’s rites. 14. O Viṣṇu, in both the halves on every Monday, food shall be taken only during the night by the followers of Śiva-cult. 15. In all these rites, excellent brahmin devotees of Śiva shall be fed according to one’s ability for the completion of the sacred rites. 16. The sacred rites shall always be performed regularly by the brahmins. By abandoning these Vratas, brahmins become robbers. 17-18. The rites shall be performed regularly by the persons who are adepts in the path of salvation. The four vratas that bring about salvation are the worship of Śiva, the repetition of Rudra Mantra by way of Japa, observance of fast in Śiva’s temple and death in Vārāṇasī. That salvation is eternal. 19. Aṣṭamī that falls on Monday, and Caturdaśī in the dark half are sure to bring about the propitiation of Śiva. 20. O Viṣṇu, among the four the most powerful is the rite of Śivarātri. Hence that alone shall be performed by those who desire the fruits of worldly pleasures and salvation. 21. There is no other rite more beneficial to men. This rite is the most excellent means of virtue for all. 22. To those without desire, to those with specific desires, to all men of all castes and stages of life, even to women and to children, this rite is very beneficial. 23. To men and women slaves, to gods and others and to all embodied souls this excellent rite is most beneficial. 24. In the dark half of the month of Māgha, Śivarātri is specifically glorified. The rite of Śivarātri is performed when the Caturdaśī extends up-to mid-night. The observance of the rite on that Tithi quells the sin of even a crore of human slaughters. 25. O Viṣṇu, what shall be done on that day from morning onwards you hear with attention. I shall explain it to you with pleasure. 26. Rising in the morning, the intelligent man with great delight, shall perform his daily routine of bath with care. 27. He shall then go to the temple of Śiva for worship. After making obeisance to Śiva, he shall observe the Ritualistic affirmation of his performance according to the prescribed course. 28. “O lord of gods, “O blue-necked, obeisance be to you. O lord, I wish to perform the Śivarātri rite sacred to you. 29. O lord of gods, thanks to your power, let it conclude peacefully. Let not passion and other enemies afflict me.” 30-32. After this affirmation the devotee shall collect the articles of worship. The phallic image shall be taken from a good place by the devotee himself at night by going there. The phallic image shall be that which is prescribed in the Āgamas. The materials of worship shall be placed on a good spot near Śiva either to the South or to the West. Then the devotee shall take bath again duly. 33. The undercloth and the usual cloth shall be pure. The devotee shall perform the Ācamana thrice and begin worship. 34. The worship shall be performed in due concordance with the material and the mantras. Śiva’s worship shall always be performed in accompaniment with the mantras. 35. The intelligent devotee shall repeat the mantras after performing worship in the first 3-hour period with music, songs, dances and devotional services. 36. If he knows the sacred verses, he shall make earthen images of excellent type. After performing the daily routine he shall worship the earthen image. 37. After making the earthen image, he shall install it thereafter. The devotee shall propitiate the bull-bannered lord, with several hymns. 38. The glory of the Vrata shall be proclaimed by the intelligent devotee. It shall be heard by the devotee desiring the completion of the Vrata. 39-40. Thus four different idols shall be made for the four 3-hour periods. They shall be duly invoked and duly dismissed. All the intermediary rites shall also be performed. He shall keep awake with pleasure and jubilation. In the morning he shall take bath again. After installing the idol, he shall perform the worship. 41. After concluding the rites and bowing to Śiva again and again he shall pray to him with palms joined in devotion and shoulders drooping down. 42-43. “O great God, the rite I have started at your behest has been performed and concluded. It has become excellent. O lord, the idol is being ritualistically dismissed now. O lord of gods O Śiva, be satisfied with the Vrata that I have performed strenuously. Please be merciful to me. 44. The devotee shall offer a handful of flowers to Śiva and make charitable gifts. After making obeisance to Śiva formally he shall conclude the rites. 45. After feeding brahmin devotees of Śiva and ascetics in particular, as far as possible and making them satiated, the devotee shall take food himself. 46. O Viṣṇu, I shall tell you how the worship is to be performed by the devotee, especially in every 3-hour period at the Śivarātri night 47. O Viṣṇu, during the first 3-hour period the devotee shall worship with great devotion the earthen phallic image duly installed by way of good devotional services. 48. Śiva shall always be worshipped with the five materials at the outset. The different articles of worship shall be separately offered with their respective mantras. 49. After offering the materials the steady water-pouring shall be made. The intelligent devotee shall consecrate the materials of worship with the steady pouring of water. 50. He shall worship Śiva, both Nirguṇa and Saguṇa, by the steady pouring of water, reciting the 108 mantras. 51. He shall worship the bull-bannered deity by reciting the mantra imparted by the preceptor. Or he shall worship Sadāśiva by means of Nāmamantras. 52. The worship of Śiva the supreme soul shall be performed with sandal-paste, unbroken rice-grains and black gingelly seeds. 53. Again Śiva shall be worshipped with lotus and and Karavīra flowers. The devotee shall offer the flowers with the eight Nāmamantras to Śiva. 54. They are Bhava, Śarva, Rudra, Paśupati, Ugra, Mahat, Bhīma and Īśāna. 55. When the names are used for worship they shall be prefixed with.“Om” and then the names shall be put in the Dative case. The incense and the lamps shall be used. The food-offering shall be made thereafter. 56. In the first 3-hour period the intelligent devotee shall make cooked rice as food-offering. Half a cocoanut, and Tāmbūla shall be offered afterwards. 57. Obeisance and meditation shall follow and the mantra taught by the preceptor shall be used for Japa. Or the devotee shall propitiate Śiva by means of the five-syllabled mantra. 58. The devotee shall exhibit the mystic gesture of cow and offer Tarpaṇa with pure water. He shall then feed five Brahmins or more in accordance with his capacity. 59. Then till the end of that 3-hour period festivities shall be observed. After dedicating the fruit of the worship to the deity himself, the ritualistic dismissal shall be performed. 60. Then in the second 3-hour period Saṃkalpa rites shall be performed duly as before. Or the Saṃkalpa rite shall be performed once for all the four 3-hour periods. Worship shall be performed as before, 61. After performing the worship with the materials as before, the Jaladhārā shall be offered. Then the devotee shall worship Śiva with gingelly seeds, barley grains and lotus-flowers. 62. The devotee shall worship lord Śiva particularly with the leaves of the Bilva tree. 63. The Arghya shall be offered with citron fruit. The Naivedya shall consist of milk pudding. O Viṣṇu, the repetition of the mantra shall be twice as that of the previous one. 64. Then the brahmins shall be fed sumptuously. Other rites shall be performd as before till the end of the second 3-hour period of time. 65. In the third 3-hour period the worship shall be done as before. But instead of barley, wheat grains shall be used and the flowers of the sun-plant shall be offered. 66. Incenses and lamps shall be of various types. O Viṣṇu, the Naivedya shall consist of fried pies and various vegetable dishes. 67. The waving of light, as part of worship, shall be performed with camphor. The Arghya shall consist of the pomegranate. The Japa repetition shall be thrice that of the previous. 68. The feeding of brahmins shall follow along with the monetary gifts. Till the end of that period, festivities shall be celebrated as before. 69. When the fourth 3-hour period arrives the ritualistic dismissal of the previous worship shall be performed. The worship shall be performed duly with due ritualistic gestures. 70. The devotee shall worship lord Śiva with black gram, green gram, Priyaṅgu grains or any of the seven cereals, the flowers of Śaṅkhī and the leaves of Bilva. 71. The Naivedya shall be offered with different sweets or cooked black gram and rice in order to propitiate Sadā -Śiva. 72. O Viṣṇu, Arghya shall be offered to Śiva with the plantain fruit or with different types of fruits. 73. The exellent man shall perform the mantra japa twice in number of that on the previous occasion. The intelligent devotee shall decide on the number of brahmins to be fed. 74. Till day-break the devotee shall pass time in songs of prayer, musical instruments, devotional dances and other festivities along with his fellow devotees. 75. When the sun rises he shall take his bath and then worship Śiva. The ablution of the deity shall be performed with devout services and adorations. 76. Charitable gifts shall be offered, brahmins and ascetics shall be fed with different dishes, their number being in accordance with what was decided before. 77. After making obeisance to Śiva, handful of flowers shall be offered. The skilful devotee shall then pray after eulogising the lord with the mantras:— 78. “O Mṛḍa, the storehouse of mercy, knowing that I belong to you, my very life is embedded in you and my mind is dedicated to you, please do what is proper. 79. O lord of living beings, be favourable to me viewing sympathetically at the Japa and worship conducted by me with the requisite knowledge or in ignorance. 80. May lord Śiva the bestower of happiness be pleased with the fruit arising out of this fast and other rites. 81. O lord Śiva, may your worship flourish in my family always. Let me not be born in the family where you are not a deity.” 82. After offering Puṣpāñjali and accepting the Tilakas and blessings from the brahmins, the devotee shall ritualistically dismiss the deity. 83. If the rite is performed thus, Śiva is not inaccessible to him. The fruit that he derives is inexplicable. There is nothing which I shall not give in return. 84. If this excellent rite is performed without attachment, salvation will come to him in the form of seed. There is no scope for any doubt in this matter. 85. This Vrata shall be performed with great devotion every month. After performing the concluding rite, the devotee shall reap the fruit with subsidiary benefits. 66. Certainly for the performance of this Vrata, I, Śiva, the destroyer of all miseries grant all desired benefits, worldly pleasures and salvation. 87. After hearing these beneficial and wonderful words of Śiva, Viṣṇu returned to his abode. Thereafter this excellent rite became popular among the people desiring welfare of their soul 88. Once Viṣṇu narrated to Nārada this divine Śivarātrivrata which yields worldly pleasures and salvation.

[ Sanskrit text for this chapter is available ] 1. Please narrate the Udyāpana (formal concluding) of the rite of Śivarātri as a result of which Śiva himself becomes delighted. 2. O sages, may the concluding rite be heard with devotion and respect. By performing it, the Vrata certainly becomes complete. 3. The auspicious Śivarātrivrata shall be performed for fourteen years. On the Trayodaśī day only one meal shall be taken and a complete fast shall be observed on the Caturdaśī day. 4-5. On the Śivarātri day after performing the routine, the devotee shall go to the temple of Śiva and perform worship. He shall make the mystical diagram famous in the three worlds by the name of Gaurītilaka. 6. In the middle of the mystical diagram Liṅgatobhadra and Sarvatobhadra shall be delineated. 7. As in the Prājāpatya rite, auspicious water-pots shall be placed wrapped in cloth, with a cocoanut above and the Dakṣiṇā in. 8. The pots shall be carefully placed at the sides of the altar. In middle either a discus or a gold-pot shall be placed. 9-10. The devotee shall make an idol of Śiva accompanied by Umā, of gold a pala in weight. According to his capacity the weight may be reduced to half of a pala. Śivā shall be on the left side and Śiva on the right. The devotee shall worship the idol at night. 11. He shall woo a pious preceptor accompanied by Ṛtviks. With their formal permission he shall begin the worship of Śiva. 12. He shall keep awake during the night performing worship in the different 3-hour periods and singing songs of prayer or devoutly dancing. 13. After performing the worship thus in accordance with the injunctions he shall propitiate the lord. He shall worship again in the morning and perform Homa duly. 14. He shall perform the Prājāpatya rites according to his ability. With pleasure he shall feed brahmins and with devotion he shall make charitable gifts. 15. He shall give the Ṛtviks and their wives good clothes and ornaments for bedecking themselves and make gifts to them separately. 16. Saying “May Śiva be pleased”, he shall make the gift of a cow and a calf together with the essential requisites to the preceptor. 17. He shall offer to him the waterpot and the Śiva idol with all ornaments, placing them on a bullock. 18. He shall pray to lord Śiva the great lord with great pleasure, with palms joined in reverence, with shoulders drooping and words choked with emotion. 19. “O great lord, lord of the gods, favourably disposed to the devotees, be merciful to me, thanks to this Vrata. 20. O Śiva, this Vrata is performed by me according to my ability. O lord, if it is deficient in any respect let it become perfect by your favour. 21. Japa and worship and other things have been performed partly in ignorance and partly with knowledge by me. May these be fruitful, O Śiva, by your mercy.” 22. After saying this the flower-offering shall be made to Śiva the great soul. He shall make obeisance and pray again. 23. If the Vrata is performed thus it will be complete and no deficiency will remain. The devotee will attain Siddhi desired by him. There is no doubt in it.

[ Sanskrit text for this chapter is available ] 1. O Sūta, we are extremely delighted on hearing your words. Please narrate the excellent Vrata in detail. 2. O Sūta, by whom was this excellent Vrata performed formerly? Was an excellent benefit derived by any by performing it without full knowledge? 3. May this be heard, O sages. I shall narrate the ancient story of the hunter which destroys all sins. 4. Formerly there was a hunter in a forest, Gurudruha by name. He had a large family. He was strong, ruthless and engaged in cruel activities. 5. Everyday he used to go to the forest incessantly and kill deer. There in the forest he committed thefts also in various ways. 6. No auspicious action was performed by him from childhood onwards. Thus the wicked fellow passed a long time in the forest. 7. Once it was a Śivarātri day. But the wicked hunter, staying in the great forest did not know that. 8. On this occasion he was requested by his parents and wife who were oppressed by starvation, “O forest-roamer give us food.” 9. Thus requested he took up his bow and started immediately for hunting deer. He roamed here and there in the forest. 10. Due to adverse fate no game was secured by him. The sun too had set and he was greatly distressed. 11-12. “What shall I do? Where shall I go? Nothing has been obtained by me. What will happen to my parents and my children at home? Then there is my wife too. What will happen to her? I must go home only with something in my hand. It is impossible to face them empty-handed.” 13. Thinking thus, the hunter went near a pond. He stood near the path leading to water. 14. “Some animal is sure to come here. I shall kill it and go home with pleasure. My purpose will be served fully. 15. Thinking thus the hunter climbed up a Bilva tree, taking some water with him. He sat on its branch. 16. With hunger and thirst oppressing him he waited and thought. “When will some animal come here? When shall I kill it?” 17. During the first part of the night a thirsty hind came there springing and jumping timidly. 18. On seeing it he was much delighted. He fixed an arrow to his bow immediately in order to kill it. 19-20. When he did this, some water (that he had with him) got spilt and a few leaves of the Bilva tree fell down. There was a phallic idol of Śiva beneath the tree. Hence this became his worship for the first part of the night. As a result of this hīs sin was dissolved. 21. On hearing the noise, the hind became frightened. It was much distressed on seeing the hunter. It spoke thus. 22. “O hunter, what is it that you propose to do? Please speak truth before me.” On hearing the words of the hind, the hunter said. 23-24. “My family is starving today. I shall satisfy their hunger by killing you.” On hearing these terrible words and seeing that ruthless knave, the hind thought “What shall I do? Where shall I go? Well, I shall use a trick,” thinking thus the hind spoke. 25. There is no doubt that I am blessed. You will be happy with my flesh. What greater merit can I have through this body which is in every respect harmful? 26. It is imposible to expatiate on the merit of a person who helps others even if we take a hundred years. 27. But all my infant fawns are in the hermitage. I shall intrust them to the care of my sister or husband and return. 28. O forest-roamer, do not take my words to be lies. Undoubtedly I will come again to you. 29. The earth stays steady through truth. The ocean is steady through truth. The water flows steadily through truth. Everything is founded on truth. 30. When the hunter did not accept its proposal even after being implored thus, the bewildered and frightened hind spoke again:— 31-34. O hunter, listen. I shall explain. I take this vow. After going home if I do not return to you let me be smeared with the sin that these people have viz—A brahmin who sells the Vedas, one who does not offer Sandhyā prayers, women who transgress the commands of their husbands and do various rites, an ungrateful person, a person who is averse to Śiva. a person who ill treats others, who violates Virtue, a person committing broach of trust, and a person who deceives others. 35. When the hind made these promises the hunter believed it and said “Go home”. 36. The delighted hind drank water and went to its hermitage. By that time the first part of the night came to a close and the hunter did not have a wink of sleep. 37. The sister of the hind, not able to see it and so distressed came there in search of that hind. It too was thirsty. 38. On seeing the hind, the Bhilla drew the bow and was about to shoot the arrow. As before, water and Bilva leaves fell on Śiva. 39. Incidentally it became the worship of the second part of the night. It was pleasing to the hunter. 40. The hind asked “O forest-roamer what are you doing?” After seeing him, the hunter replied as before. On hearing it, the hind said again. 41-42. “O hunter, listen. I am blessed. My life is fruitful. A service can be rendered through this evanescent body. But my fawns, young ones, are in the house. I shall entrust them to the care of my husband and come again.” 43. “I do not agree to what you say. Undoubtedly I am going to kill you.” On hearing that the hind said on the oath of Śiva. 44-47. “O hunter, listen. I shall explain. If a person breaks his words he forfeits his merits. If I do not return let me be smeared with the sin that accrues to such people who forsake their legally wedded wife and cohabit with another, who transgress the Vedic virtue and follow an imaginary and fictitious cult; who profess to be devoted to Viṣṇu and censure Śiva, who perform the Kṣayāha rites of their parents on a Śūnyatithi day and who add insult to injury.” 48. Implored by the hind, the hunter said to the hind, “go.” It drank water and delightedly went away to its hermitage. 49-50. By that time the second part of the night too came to a close without a wink of sleep to the hunter. When the third part arrived, the stag who was bewildered by the delay caused by the hind came there in search of it. The hunter saw it standing on the path leading to water. 51. On seeing the stout stag the hunter was delighted. He fixed the arrow to the bow and was about to kill it. 52. O dear, while he attempted to do this, a few Bilva leaves fell on Śiva as a result of his Prārabdha. 53. In view of this, the worship of the third part of that night became realised due to his good fortune. Śiva’s merciful nature was evident in this. 54. On hearing the noise the stag asked, “what are you doing?” The hunter replied “I am going to kill you for the sake of my family.” 55. On hearing this, the stag was delighted in his mind. Immediately he spoke to the hunter. 56. I am blessed that I am well-nourished and enough to satisfy your needs. Of a person everything is useless if his body is of no avail. 57. If a person does not help others though he is capable of it, all his efficiency is vain. He will fall into hell after death. 58. But I must entrust my young ones to the care of their mother. I shall console them and return again.” 59. Thus requested the hunter was much surprised in his mind. With his heap of sins destroyed and with a purified mind he spoke these words. 60-61. O stag, every animal that came here has gone after promising in the manner that you have done now They have not yet come. You too are in distress now and want to go under a false pretext. How, then, will I have my livelihood? 62. O hunter, listen, I shall explain. I do not utter lies. The entire universe including the mobile and immobile beings is steady, thanks to truth. 63. The merit of a liar melts away in a trice. Still O, hunter, listen to my truthful promise. 64-66. If I do not come again, let me have the sin of these activities viz:—in having sexual intercourse at dusk, in taking food on Śivarātri day, in perjury, in misappropriation of Trust funds, in neglecting Sandhyā prayers, in not uttering Śiva’s name with the mouth, in not helping despite the ability, in breaking cocoanut on Parvan days, in taking forbidden food, in taking food before worshipping Śiva or without applying Bhasma. 67. On hearing these words the hunter said “Go and return quickly.” Thus permitted by the hunter, the hunter drank water and went away. 68-69. All these animals who had promised in good faith, met at the hermitage. Hearing the news of one another in its entirety they decided that they should go because they were bound by the promise. They consoled the fawns and became eager to go back. 70-71. The senior hind spoke to its mate “O stag, without you, how can the young fawns stay here? O lord, it was I who promised at the outset. So I shall go. Both of you stay here.” 72. On hearing those words the junior hind spoke “I am your servant. Hence I go. You shall stay here.” 73. On hearing it, the stag said—“I am going there. Both of you stay here. Infants are guarded and looked after by their mothers.” 74. On hearing the words of their husband the two hinds did not consider it righteous. They lovingly told their husband, “Fie upon that life in widowhood.” 75. Then all of them consoled their fawns and entrusted them to the care of their neighbours. They went to the place where the hunter was waiting. 76. The fawns too seeing all these followed them thinking. “Let what befalls them happen to us as well.” 77. On seeing them, the delighted hunter fitted the arrow to bis bow. Water and leaves of the Bilva tree fell on Śiva again. 78. Thanks to that, the worship of the fourth part of the night too became auspiciously performed. Thereafter his sins were reduced to ashes in a trice. 79. The senior hind, the junior hind and the stag said—“O excellent hunter, make our body purposeful. Be merciful to us.” 80. On hearing their words the hunter was surprised. Thanks to the power of the worship of Śiva, he acquired perfect knowledge inaccessible to others. 81. The deer are blessed. Though devoid of knowledge they are ready to help others by offering their own bodies. 82. What have I achieved despite being born as a human being? I have nourished my body by torturing others. 83. I reared my family by committing many sins every day. Alas! what will be my fate after committing all these sins? 84. Sins have been committed by me ever since my birth. What goal shall I attain? “Fie, Fie upon my life!” 85. Acquiring perfect knowledge thus, he withdrew the arrow and explained—“O excellent deer! you are all blessed. You can safely go back.” 86. When he said this, Śiva became delighted. He revealed his form that is worshipped and honoured by the good. 87. Touching him mercifully Śiva spoke lovingly to the hunter, “O hunter, I am delighted at this Vrata. Ask for the boon you wish to have.” 88. On seeing Śiva’s form, the hunter became liberated in a trice. He fell at Śiva’s feet saying, “Everything has been attained by me now.” 89. Śiva, delighted in his mind, gave him the name Guha. Glancing at him mercifully he gave him a divine boon. 90. O hunter, listen. Have your capital at Śṛṅgaverapura and enjoy divine pleasures at your will. 91. Your race will flourish without any calamity. O hunter, certainly lord Rāma praised even by the gods will come to your house. 92. He will make alliance with you. Co-operating with my devotee, your mind indulged in rendering service to me, you will attain salvation rare to others. 93. In the meantime, having viewed Śiva, the deer bowed to him and attained liberation from their birth as deer. 94. They attained divine bodies, ascended the aerial chariot and went away. Released from curse at the very sight of Śiva they attained heaven. 95. Śiva became Vyādheśvara on the Arbuda mountain. Viewing and worshipping this phallic idol bestows worldly pleasures and salvation. 96. From that day onwards the hunter attained godly pleasures and being favoured by the god attained Sāyujya salvation with Śiva. 97. Even after performing this rite in utter ignorance he attained Sāyujya; what about those who are endowed with devotion? They will surely attain complete identity with the lord. 98. After considering all Śāstras, and the sacred rites enjoined by these Śivarātrivrata, has been glorified as the most excellent. 99-100. Different Vratas, various holy centres, gifts of variegated nature, diverse sacrifices, different austerities and many forms of Japas, are not equal to Śivarātrivrata. 101. Hence this auspicious Vrata shall be performed by those who wish for beneficence. Śīvarātri Vrata is divine and it always yields worldly pleasures and salvation. 102. Thus I have narrated the auspicious Śivatātri Vrata entirely. It is famous as the chief of sacred rites. What else do you wish to hear?

[ Sanskrit text for this chapter is available ] 1. What is liberation has been explained by you. What will happen in that state? What is the nature of that state? Please explain to us. 2. Liberation is of four types. May this be heard. I shall tell you. It quells the pain of worldly existence. It bestows the greatest bliss. 3. It is fourfold:— Sārūpya (identity in form), Sālokya (being within the view of the lord or in the same world), Sānnidhya (proximity with the lord), and Sāyujya (complete identity with him). The fourth arises out of this Vrata. 4. O great sages, only Śiva can bestow liberation. Brahmā and others cannot do that. They shall be known as bestowers of virtue, wealth and love. 5. Brahmā and others are dependent on the attributes. Śiva is beyond the attributes. He is free from aberrations. He is the great Brahman, the fourth deity, greater than Prakṛti. 6. He is in the form of knowledge. He is imperishable and unchangeable. He is the cosmic witness, attainable through knowledge. He is without a second. He is the bestower of Trivarga ( Dharma, Artha, Kāma ) and the Kaivalya liberation. 7. A fifth type of salvation Kaivalya is inaccessible to men in every respect. O excellent sages, I shall explain its characteristics. May that be heard. 8-9. O great sages, Śiva’s form is twofold: Saguṇa and Nirguṇa as explained in the Vedas. It is that from which the entire universe originates, by which it is protected and in which it merges and by whom all this has been pervaded. 10. It is not known to Viṣṇu nor to Bhahmā. It is not known to Kumāra and others nor to Nārada. 11. It is not known to Śuka, son of Vyāsa nor to Vyāsa or other great sages. It is not known to the earlier beings, all the gods, all the Vedas and all the Śāstras. 12. It is truth, knowledge, the infinity. It is named Saccidānanda (existence, knowledge, bliss). It is Nirguṇa, Nirvyādhi (free from limitations and conditions). It is imperishable. It is pure and unsullied. 13. It is neither red nor yellow, neither white nor blue, neither short nor long, neither gross nor subtle. 14. That great Brahman Śiva is said to be that from which all words return along with the mīnd, unable to attain it. 15. This is all pervasive like the expansive firmament. It is the great soul beyond Māyā. It is beyond Dvandvas mutually clashing opposites and free from rivalry. 16. O brahmins, good people attain it when knowledge of Śiva rises up or when they worship him with deep devotion. 17. The knowledge is difficult to attain but worship can easily be performed. Hence, O excellent sages, worship Śiva for the attainment of salvation too. 18. Śiva is subservient to worship. He is knowledge-souled and the greatest bestower of salvation. Many Siddhas have joyously attained the great salvation through devotion alone. 19. Devotion to Śiva, characterised by sprouting pure love, is the mother of perfect knowledge. It is easy of access by means of his benevolence. It yields worldly pleasures and salvation too. 20-21. Devotion is of various types. O brahmins, it is both Saguṇa and Nirguṇa. Whatever is legitimate andnatural is the most excellent and the greatest. It is again twofold: Naiṣṭhika (permanent and attended with ritualistic observances) and Anaiṣṭhika (non-Naiṣṭhika). The Naiṣṭhika is of six varieties and the other is only of one type. 22. Learned men consider devotion to be of different sorts, such as ordained and non-ordained. Since they are of various types they are not explained in detail. 23. Differentiated by the differences in those who observe Śravana (listening) etc. both these are of nine subdivisions each. Without his favour they are difficult of performance and with His favour they can easily be performed. 24. O brahmins, devotion and knowledge are essentially non-different from each other as explained by Śiva. Hence, they should not be differentiated. Happiness befalls him who observes them always. 25. O brahmins, a person who is against devotion will never attain perfect knowledge. Knowledge rises up immediately only in him who observes devotion to Śiva. 26. Hence, O great sages, devotion to lord Śiva shall be practised. There is no doubt in this that everything is realisable solely through devotion. 27. Thus, what has been asked by you has been explained. There is no doubt in this that on hearing this, one is rid of his sin completely.

[ Sanskrit text for this chapter is available ] 1. Who is Śiva ? Who is Viṣṇu ? Who is Rudra ? Who is Brahmā ? Of these who is Nirguṇa ? Please clear this doubt of ours. 2. Masters of the Vedas and Vedānta know that which originates from the Nirguṇa great soul as the one termed Śiva. 3-4. Prakṛti accompanied by Puruṣa originated from him. Penance was performed by them both. The famous city Kāśī known as Pañcakrośī, dear to all, originated in the water there at the base. There was water everywhere in the universe. 5. Viṣṇu famous as Nārāyaṇa slept there enveloped by Māyā. The Prakṛti is known as Nārāyaṇī (belonging to Nārāyaṇa.) 6. He who was born of his umbilical lotus was Pitāmaha. He who was seen by him through penance is said to be Viṣṇu. 7. The form that was revealed by Nirguṇa Śiva at the time of subduing the dispute between the two is, O learned ones, famous as Mahādeva. 8. This was said by him, “I will be Śiva with fire in my forehead.” He became famous by the name Rudra. He is the cause of blessing the worlds. 9. The formless one became one with forms in order to facilitate meditation. He alone is Śiva himself, favourably disposed towards his devotees. 10. Essentially there is no difference between Śiva who is different from the three Guṇas and Rudra the abode of Guṇas, as in the case of gold and an ornament made thereof. 11. Their forms and activities are the same; they bestow good goal on the devotees equally; they are equally worthy of being served by all and they indulge in various divine sports. 12. Rudra of terrible exploits has the form of Śiva in every respect. He was born for carrying out the tasks of the devotees. He helps Viṣṇu and Brahmā. 13. Other beings and gods who are born get dissolved in due order but not so Rudra. Rudra gets merged in Śiva. 14. This is the directive in the Vedas that all these Prākṛtas (born of Prakṛti) meet Rudra and go but Rudra does not meet these and go. 15. All worship Rudra but Rudra does not worship any one. Yet due to his favourable attitude to his devotees sometimes he worships himself. 16. Those who worship others get dissolved in them. That is why they attain Rudra in due course, O learned ones. 17. Those who are Rudra’s devotees attain the state of Śiva in a trice. They need not depend on any one else. This is the eternal statement in the Vedas. 18. O brahmins, ignorance is of various types. Perfect knowledge is not so. I shall explain their modes. Listen respectively. 19. Whatever is seen here beginning with Brahmā is Śiva himself. The concept of manifoldness is unreal. 20. Śiva is said to be before creation. Śiva is there in the midst of creation. Śiva is said to be at the end of creation. When everything is a void, Sadāśiva exists. 21. O great sages, thus Śiva is fourfold. He alone shall be known as Saguṇa. In view of the possession of Śakti he is twofold. 22. It is by him that the eternal Vedas, syllables, syllabic instants and his meditation and worship were given to Viṣṇu. 23. The eternal Śruti says—“ Īśānaḥ Sarvavidyānām”. Hence Śiva is the creator of the Vedas and the lord of the Vedas. 24. He alone is Śiva himself who blesses all. He is the creator, sustainer and annihilator. He is the cosmic witness and Nirguṇa. 25. Restriction of time is for others and not for Rudra. He is Mahākāla himself associating with Mahākālī. 26. It is so that Brahmins mention Rudra and Kālī. Thanks to their wish and truthful sports everything is obtained by them. 27. He has no progenitor, no sustainer and no annihilator. He himself is the cause of all Viṣṇu and others are his creations. 28. He is not the creation of any one. Though single he assumes manifold shapes. Seeming to be many he becomes unified into one. 29. A single seed grows into a tree and produces many seeds. Even in their multiplicity they are of one tree. Maheśvara in the form of Śiva is verily like this. 30. This is the great knowledge of Śiva explained factually. O great sages, only the wise know this, none else. 31. Please explain that knowledge with all its characteristics realising which one attains the state of Śiva. How is Śiva all and how is all Śiva? 32. On hearing these words, Sūta the excellent propounder of the Purāṇas remembered the lotus-like feet of Śiva and spoke these words to the sages. Article published on 01 November, 2018

[ Sanskrit text for this chapter is available ] 1. O ye sages, may this be heard. I shall explain the perfect knowledge of Śiva in the manner I have heard. It is a great secret as it is the form of the highest salvation. 2. In the assembly of Brahma, Nārada, Kumāra, Vyāsa and Kapila they had discussed this and come to this conclusion. 3. It shall be known that the entire universe is wholly Śiva. That Śiva is in everything must be known by the learned scholar. 4. Beginning with Brahmā and ending with a blade of grass whatever is seen as constituting the universe is Śiva himself. That deity is called Śiva. 5. When he wishes, this is created. He alone knows all. No one knows him. 6. He himself creates it and enters it but stands far off. The Citsvarūpa (knowledge-formed) being who is pure docs not really enter it. 7. Luminary beings are reflected in water etc. They do not actually enter them. Similarly Śiva too appears entering other things. 8. Really Śiva alone, the auspicious being, manifests himself. The ignorance of the same is a defect of the mind. In fact there is no second entity. 9. In all philosophical systems the concept of duality is evident. But the Vedāntins call him eternal and non-dualistic. 10. The individual soul, though it is a part of his becomes deluded by Avidyā. He then thinks that he is different. If he is released from Avidyā he becomes Śiva. 11. Śiva pervades all creatures. He is the lord of the sentient and the insentient. He is the benefactor. 12. He who cleverly tries means of realising him after resorting to the Vedāntic path attains the fruit of his sight. 13. Just as the pervading fire is latent in every block of wood but only he who churns it sees it manifested, to be sure. 14. So also, the clever devotee who makes use of the expedients of devotion etc. certainly reaches Śiva. This is undoubtedly true. 15. Lord Śiva is everywhere. There is nothing else. Śiva appears in different forms always due to our illusion. 16. The ocean or the lump of clay or the piece of gold attains different shapes due to delimiting conditions. Śiva too is so. 17. There is one essential difference between the material cause and its effect. The difference is due to illusory perception. If the one ceases to exist, the other is quelled. 18. The shooting sprout from a seed may exhibit multiplicity but ultimately it becomes the seed and the shoot perishes. 19. The perfectly wise is the seed. Deformity is the sprout. When the deformity disappears he becomes the perfectly wise again. There is nothing to doubt in this regard. 20. Everything is Śiva. Śiva is everything. There is no difference at all. How is this manifoldness seen? How is the unity regained? 21. Just as the luminary called the sun is seen differently in water etc. so also is the case with it. 22. The all-pervading sky is not bound or fettered anywhere. So also the all-pervading lord is not bound anywhere. 23. The individual soul is contaminated by the ego. Śiva is free from it. The individual soul is insignificant and it experiences the fruits of actions. But the great Śiva is uncontaminated. 24. Gold mixed with silver or other base metal depreciates in value. So also is the individual soul in its association with the ego. 25. When a gold alloy is purified with chemicals it regains its original value. Similarly the consecrated soul too attains purity. 26. The devotee at the outset shall go to a competent preceptor with devout and reverential feelings. He shall worship and serve him considering him Siva. 27. Thanks to this conception, all sins and dirts are removed from the body. When he gains knowledge his ignorance disappears. 28. Freed from the ego, the individual soul attains pure intellect. Thanks to Śiva’s grace he attains the state of Śiva again. 29. Just as one sees one’s own form in the mirror so also the pure soul secs the all-pervading Śiva, certainly. 30. He becomes the living liberated soul. When the body perishes he merges into Śiva. The body is begot by the Prārabdha karman. The perfectly wise is considered different from it. 31. If a person is not elated on acquiring something good and is not annoyed on acquiring something bad and if he has equanimity, he is said to be perfectly wise. 32-33. By the practice of Yoga, discrimination between the different principles is generated. Then there is a desire to get released from the body. The aspirant then is blessed with devotion to Śiva. 34. From devotion there arises love; from love, the desire to hear about the lord; from this desire, association with the good and from this association a competent preceptor is attained. 35. If knowledge is attained he certainly becomes liberated. Hence if one desires to be perfectly wise one should worship Śiva alone always. 36. He shall worship Śiva with unflinching and exclusive devotion. Salvation is the result. There is nothing to be doubtful about this. 37. There is no other deity greater than Śiva for the attainment of salvation. After seeking refuge in him one withdraws from worldly existence. 38. O brahmins, these words have been uttered by me after considering the statement of sages. You shall retain these strenuously in your minds. 39. At the outset this instruction was given to Viṣṇu by Śiva in front of his phallic image. It was then given to Brahmā by Viṣṇu and to Sanaka and others by Brahmā. 40. That knowledge was then imparted to Nārada by Sanaka and others. Nārada communicated it to Vyāsa and the merciful Vyāsa communicated it to me. 41. I have now communicated it to you. For the welfare of the world you shall establish this in the world strenuously. It is conducive to the attainment of Śiva. 42. O great sages; thus, what I have been asked has been narrated by me. You shall preserve this carefully. What else do you wish to hear? 43. On hearing this, the sages attained great bliss. After bowing to him they eulogised him again and again with words choked with pleasure. 44. O disciple of Vyāsa, obeisance be to you. You are blessed. You are the most excellent of the devotees oí Śiva. The highest thing, the excellent knowledge of Śiva has been imparted to us. 45. Thanks to your mercy, our mental delusion has vanished. Securing the excellent knowledge of Śiva from you we are satisfied. This knowledge yields salvation. 46. O brahmins, this shall not be mentioned to an atheist or an unfaithful man or a rogue. Nor shall it be mentioned to one who has no devotion to Śiva or who does not wish to hear. 47. After poring through Itihāsas, Purāṇas, Vedas and Śāstras many a time, Vyāsa extracted this essence and imparted it to me. 48. On hearing this once, all sins are reduced to ashes. A non-devotee becomes a devotee. This enhances the devotion of the devotee. 49. If it is heard again one attains good devotion. If it is heard again liberation is attained. Hence this must be heard again and again by the devotees who desire to get the benefit of worldly pleasures and salvation. 50. With the expectation of the greatest benefit it shall be repeated five, times. There is no doubt. He will attain it. Vyāsa has said so. 51. Nothing is difficult to get for a man who hears this excellent thing. By repeating it five times Śiva’s vision is attained. 52. Ancient kings, brahmins and excellent Vaiśyas have attained great Siddhis by listening to this with attention, five times. 53. Even now if a man listens to this with devotion he will attain perfect knowledge of Śiva, worldly pleasures and salvation. 54. On hearing his words the sages were extremely delighted. They worshipped Sūta with reverence offering him various articles. 55. Satisfied and cleared of their doubts they bowed to him, eulogised him, hailed him. and blessed him. 56. Considering Sūta to be the great lord Śiva they worshipped him and bowed to him. With good intellect they praised him speaking to one another. 57. The excellent knowledge of Śiva is pleasing to Śiva; it yields worldly pleasures and salvation; it enhances devotion to Śiva It is divine. 58. Thus the fourth meritorious and pleasing compendium of Śivapurāṇa named Koṭirudra has been narrated. 59. He who listens to this with devotion and narrates this with pure mind enjoys all pleasures here and attains salvation hereafter.