"My mother said, 'Mahadeva is exceedingly difficult to be known by
persons of uncleansed souls. These men are incapable of bearing him in
their hearts of comprehending him at all. They can retain him in their
minds. They cannot seize him, nor can they obtain a sight of him. Men of
wisdom aver that his forms are many. Many, again, are the places in which
he resides. Many are the forms of his Grace. Who is there that can
understand in their details the acts, which are all excellent, of Isa, or
of all the forms that he has assumed in days of yore? Who can relate how
Sarva sports and how he becomes gratified? Maheswara of universal form
resides in the hearts of all creatures. While Munis discoursed on the
auspicious and excellent acts of Isana, I have heard from them how,
impelled by compassion towards his worshippers, he grants them a sight of
his person. For the purpose of showing a favour unto the Brahmanas, the
denizens of heaven have recited for their information the diverse forms
that were assumed by Mahadeva in days of yore. Thou hast asked me about
these. I shall recite them to thee, O son.'

"My mother continued, 'Bhava assumes the forms of Brahma and Vishnu and
the chief of the celestials of the Rudras, the Adityas, and the Aswins;
and of those deities that are called Viswadevas. He assumes the forms
also of men and women, of Pretas and Pisachas, of Kiratas and Savaras,
and of all aquatic animals. That illustrious deity assumes the forms of
also those Savaras that dwell in the woods and forests. He assumes the
forms of tortoises and fishes and conches. He it is that assumes the
forms of those coral sprouts that are used as ornaments by men. He
assumes also the forms of Yakshas, Rakshasas and Snakes, of Daityas and
Danavas. Indeed, the illustrious god assumes the forms of all creatures
too that live in holes. He assumes the forms of tigers and lions and
deer, of wolves and bears and birds, of owls and of jackals as well. He
it is that assumes the forms of swans and crows and peacocks, of
chameleons and lizards and storks. He it is that assumes the forms of
cranes and vultures and Chakravakas. Verily, he it is that assumes the
forms of Chasas and of mountains also. O son, it is Mahadeva that assumes
the forms of kine and elephants and horses and camels and asses. He
assumes also the forms of goats and leopards and diverse other varieties
of animals. It is Bhava who assumes the forms of diverse kinds of birds
of beautiful plumage. It is Mahadeva who bears the forms of persons with
sticks and those with umbrellas and those with calabashes among
Brahmanas.[43] He sometimes becomes six-faced and sometimes becomes
multifaced. He sometimes assumes forms having three eyes and forms having
many heads. And he sometimes assumes forms having many millions of legs
and forms having innumerable stomachs and faces and forms endued with
innumerable arms and innumerable sides. He sometimes appears surrounded
by innumerable spirits and ghosts. He it is that assumes the forms of
Rishis and Gandharvas, and of Siddhas and Charanas. He sometimes assumes
a form that is rendered white with the ashes he smears on it and is
adorned with a half-moon on the forehead. Adored with diverse hymns
uttered with diverse kinds of voice and worshipped with diverse Mantras
fraught with encomiums, he, that is sometimes called Sarva, is the
Destroyer of all creatures in the universe, and it is upon him, again,
that all creatures rest as on their common foundation. Mahadeva is the
soul of all creatures. He pervades all things. He is the speaker of all
discourses (on duties and rituals). He resides everywhere and should be
known as dwelling in the hearts of all creatures in the universe. He
knows the desire cherished by every one of his worshippers. He becomes
acquainted with the object in which one pays him adorations. Do thou
then, if it pleases thee, seek the protection of the chief of the
deities. He sometimes rejoices, and sometimes yields to wrath, and
sometimes utters the syllable Hum with a very loud noise. He sometimes
arms himself with the discus, sometimes with the trident, sometimes with
the mace, sometimes with the heavy mullets, sometimes with the scimitar,
and sometimes with the battle axe. He it is that assumes the form of
Sesha who sustains the world on his head. He has snakes for his belt, and
his ears are adorned with ear-rings made of snakes. Snakes form also the
sacred thread he wears. An elephant skin forms his upper garment.[44] He
sometimes laughs and sometimes sings and sometimes dances most
beautifully. Surrounded by innumerable spirits and ghosts, he sometimes
plays on musical instruments. Diverse, again are the instruments upon
which he plays, and sweet the sounds they yield. He sometimes wanders
(over crematoria), sometimes yawns, sometimes cries, and sometimes causes
others to cry. He sometimes assumes the guise of one that is mad, and
sometimes of one that is intoxicated, and he sometimes utters words that
are exceedingly sweet. Endued with appalling fierceness, he sometimes
laughs loudly, frightening all creatures with his eyes. He sometimes
sleeps and sometimes remains awake and sometimes yawns as he pleases. He
sometimes recites sacred Mantras and sometimes becomes the deity of those
Mantras which are recited. He sometimes performs penances and sometimes
becomes the deity for whose adoration those penances are undergone. He
sometimes makes gifts and sometimes receives those gifts; sometimes
disposes himself in Yoga and sometimes becomes the object of the Yoga
contemplation of others. He may be seen on the sacrificial platform or in
the sacrificial stake; in the midst of the cow-pen or in the fire. He may
not again be seen there. He may be seen as a boy or as an old man. He
sports with the daughters and the spouses of the Rishis. His hair is long
and stands erect. He is perfectly naked, for he has the horizon for his
garments. He is endued with terrible eyes. He is fair, he is darkish, he
is dark, he is pale, he is of the colour of smoke, and he is red. He is
possessed of eyes that are large and terrible. He has empty space for his
covering and he it is that covers all things. Who is there that can truly
understand the limits of Mahadeva who is formless, who is one and
indivisible, who conjures of illusions, who is of the cause of all
actions and destructive operations in the universe, who assumes the form
of Hiranyagarbha, and who is without beginning and without end, and who
is without birth.[45] He lives in the heart (of every creature). He is
the prana, he is the mind, and he is Jiva (that is invested in the
material case). He is the soul of Yoga, and it is that is called Yoga. He
is the Yoga-contemplation into which Yogins enter.[46] He is the Supreme
Soul. Indeed Maheswara, the purity in essence, is capable of being
comprehended not by the senses but through only the Soul seizing his
existence. He plays on diverse musical instruments. He is a vocalist. He
has a hundred thousand eyes, he has one mouth, he has two mouths, he has
three mouths, and he has many mouths. Devoting thyself to him, setting
thy heart upon him, depending upon him, and accepting him as thy one
refuse, do thou, O son, adore Mahadeva and then mayst thou obtain the
fruition of all thy wishes. Hearing those words of my mother, O slayer of
foes, from that day my devotion was directed to Mahadeva, having nothing
else for its object. I then applied myself to the practice of the
austerest penances for gratifying Sankara. For one thousand years I stood
on my left toe. After that I passed one thousand years, subsisting only
upon fruits. The next one thousand years I passed, subsisting upon the
fallen leaves of trees. The next thousand years I passed, subsisting upon
water only. After that I passed seven hundred years, subsisting on air
alone. In this way, I adored Mahadeva for a full thousand years of the
celestials. After this, the puissant Mahadeva, the Master of all the
universe, became gratified with me. Desirous of ascertaining whether I
was solely devoted to him and him alone, he appeared before me in the
form of Sakra surrounded by all the deities. As the celebrated Sakra, he
had a thousand eyes on his person and was armed with the thunderbolt. And
he rode on an elephant whose complexion was of the purest white, with
eyes red, ears folded, the temporal juice trickling down his cheeks, with
trunk contracted, terrible to look at, and endued with four tusks.
Indeed, riding on such an elephant, the illustrious chief of the deities
seemed to blaze forth with his energy. With a beautiful crown on his head
and adorned with garlands round his neck and bracelets round his arms, he
approached the spot where I was. A white umbrella was held over his head.
And he was waited upon by many Apsaras, and many Gandharvas sang his
praise. 

***************************************************************************************

"Upamanyu said, 'I solicit boons from that great Deity named Siva whom
utterers of Brahma has described as existent and non-existent, manifest
and unmanifest, eternal or immutable, one and many. I solicit boons from
Him who is without beginning and middle and end, who is Knowledge and
Puissance, who is inconceivable and who is the Supreme Soul. I solicit
boons from Him whence comes all Puissance, who has not been produced by
any one, who is immutable, and who, though himself unsprung from any
seed, is the seed of all things in the universe. I solicit boons from Him
who is blazing Effulgence, (beyond Darkness) who is the essence of all
penances, who transcends all faculties of which we are possessed and
which we may devote for the purpose of comprehending him, and by knowing
whom every one becomes freed from grief or sorrow. I worship him, O
Purandara, who is conversant with the creation of all elements and the
thought of all living creatures, and who is the original cause of the
existence or creation of all creatures, who is omnipresent, and who has
the puissance to give everything.[48] I solicit boons from Him who cannot
be comprehended by argument, who represents the object of the Sankhya and
the Yoga systems of philosophy, and who transcends all things, and whom
all persons conversant with the topics of enquiry worship and adore.[49]
I solicit boons from Him, O Maghavat, who is the soul of Maghavat
himself, who is said to be the God of the gods, and who is the Master of
all creatures. I solicit boons from Him who it is that first created
Brahma, that creator of all the worlds, having filled Space (with His
energy) and evoked into existence the primeval egg.[50] Who else than
that Supreme Lord could be creator of Fire, Water, Wind, Earth, Space,
Mind, and that which is called Mahat? Tell me, O Sakra, who else than
Siva could create Mind, Understanding, Consciousness or Ego, the
Tanmatras, and the senses? Who is there higher than Siva?[51] The wise
say that the Grandsire Brahma is the creator of this universe. Brahma,
however, acquired his high puissance and prosperity by adoring and
gratifying Mahadeva, that God of gods. That high puissance (consisting of
all the three attributes of creation, protection, and destruction), which
dwells in that illustrious Being who is endowed with the quality of being
one, who created Brahma, Vishnu, and Rudra, was derived from Mahadeva.
Tell me who is there that is superior to the Supreme Lord?[52] Who else
than that God of gods is competent to unite the sons of Diti with
lordship and puissance, judging by the sovereignty and the power of
oppressing conferred upon the foremost of the Daityas and Danavas?[53]
The different points of the horizon, Time, the Sun, all fiery entities,
planets, wind, water, and the stars and constellations,--these, know
thou, are from Mahadeva. Tell us who is higher than the Supreme Lord? Who
else is there, except Mahadeva, in the matter of the creation of
Sacrifice and the destruction of Tripura? Who else except Mahadeva, the
grinder of the foes, has offered lordship to the principal?[54] What
need, O Purandara, of many well-sounding statements fraught with spacious
sophisms, when I behold thee of a thousand eyes, O best of the
deities,--thee that art worshipped by Siddhas and Gandharvas and the
deities and the Rishis? O best of the Kusikas, all this is due to the
grace of that God of gods viz., Mahadeva. Know, O Kesava, that this all,
consisting of animate and inanimate existences with heaven and other
unseen entities, which occur in this world, and which has the
all-pervading Lord for their soul, has flowed from Maheswara and has been
created (by him) for enjoyment by Jiva.[55] In the worlds that are known
by the names of Bhu, Bhuva, Swah, and Maha, in the midst of the mountains
of Lokaloka, in the islands, in the mountains of Meru, in all things that
yield happiness, and in the hearts of all creatures, O illustrious
Maghavat, resides Mahadeva, as persons conversant with all the topics of
enquiry say. If, O Sakra, the Devas (deities) and the Asuras could see
any other puissant form than Bhava's, would not both of them, especially
the former, when opposed and afflicted by the latter, have sought the
protection of that form? In all hostile encounters of the deities, the
Yakshas, the Uragas and the Rakshasas, that terminating in mutual
destruction, it is Bhava that gives unto those that meet with
destruction, puissance commensurate with their respective locations as
dependent upon their acts. Tell me, who else than Maheswara is there for
bestowing boons upon, and once more chastising the Andhaka and Sukra and
Dundubhi and Maharshi and many foremost of Yakshas, Indra and Vala and
Rakshasas and the Nivatakavachas? Was not the vital seed of Mahadeva,
that Master of both the deities and the Asuras, poured as a libation upon
the fire? From that seed sprung a mountain of gold. Who else is there
whose seed can be said to be possessed of such virtue.[56] Who else in
this world is praised as having the horizon only for his garments? Who
else can be said to be a Brahmacharin with his vital seed drawn up? Who
else is there that has half his body occupied by his dear spouse?[57] Who
else is there that has been able to subjugate Kama, the god of desire?
Tell me, O Indra, what other Being possesses that high region of supreme
felicity that is applauded by all the deities? Who else has the
crematorium as his sporting ground? Who else is there that is so praised
for his dancing? Whose puissance and worship remain immutable? Who else
is there that sports with spirits and ghosts? Tell me, O deity, who else
has associate that are possessed of strength like his own and that are,
therefore, proud of that strength or puissance?[58] Who else is there
whose status is applauded as unchangeable and worshipped with reverence
by the three worlds? Who else is there that pours rain, gives heat, and
blazes forth in Energy? From whom else do we derive our wealth of herbs?
Who else upholds all kinds of wealth? Who else sports as much as he
pleases in the three worlds of mobile and immobile things? O Indra, know
Maheswara to be the original cause (of everything). He is adored by
Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the aid of
knowledge, (of ascetic) success, and of the rites laid down in the
scriptural ordinances.[59] He is adored by both the deities and the
Asuras with the aid of sacrifices by acts and the affliction of the
ritual laid down in the scriptures. The fruits of action can never touch
him for he transcends them all. Being such, I call him the original cause
of everything.[60] He is both gross and subtile. He is without compare.
He cannot be conceived by the senses. He is endued with attributes and he
is divested of them. He is the lord of attributes, for they are under his
control. Even such is the place that is Maheswara's. He is the cause of
the maintenance and the creation (of the universe). He is the cause of
the universe and the cause also of its destruction. He is the Past, the
Present, and the Future. He is the parent of all things. Verily, He is
the cause of every thing. He is that which is mutable, He is the
unmanifest, He is Knowledge; He is ignorance; He is every act, He is
every omission; He is righteousness; and He is unrighteousness. Him, O
Sakra, do I call the cause of every thing. Behold, O Indra, in the image
of Mahadeva the indications of both the sexes. That god of gods, viz.,
Rudra, that cause of both creation and destruction, displays in his form
the indications of both the sexes as the one cause of the creation of the
universe. My mother formerly told me that he is the cause of the universe
and the one cause of everything. There is no one that is higher than Isa,
O Sakra. If it pleases thee, do thou throw thyself on his kindness and
protection. Thou hast visible evidence, O chief of the celestials, of the
fact that the universe has sprung from the union of the sexes (as
represented by Mahadeva). The universe, thou knowest, is the sum of what
is vested with attributes and what else is divested of attributes and has
for its immediate cause the seeds of Brahma and others. Brahma and Indra
and Hutasana and Vishnu and all the other deities, along with the Daityas
and the Asuras, crowned with the fruition of a thousand desires, always
say that there is none that is higher than Mahadeva.[61] Impelled by
desire, I solicit, with restrained mind, that god known to all the mobile
and immobile universe,--him, that is, who has been spoken of as the best
and highest of all the gods, and who is auspiciousness itself, for
obtaining without delay that highest of all acquisitions, viz.,
Emancipation. What necessity is there of other reasons (for establishing)
what I believe? The supreme Mahadeva is the cause of all causes. We have
never heard that the deities have, at any time, adored the sign of any
other god than Mahadeva. If Maheswara be not accepted, tell me, if thou
hast ever heard of it, who else is there whose sign has been worshipped
or is being worshipped by all the deities? He whose sign is always
worshipped by Brahma, by Vishnu, by thee, O Indra, with all the other
deities, is verily the foremost of all adorable deities. Brahma has for
his sign the lotus, Vishnu has for his the discus, Indra has for his sign
the thunder-bolt. But the creatures of the world do not bear any of the
signs that distinguish these deities. On the other hand, all creatures
bear the signs that mark Mahadeva and his spouse. Hence, all creatures
must be regarded as belonging to Maheswara. All creatures of the feminine
sex, have sprung from Ulna's nature as their cause, and hence it is they
bear the mark of femininity that distinguishes Uma; while all creatures
that are masculine, having sprung from Siva, bear the masculine mark that
distinguishes Siva. That person who says that there is, in the three
worlds with their mobile and immobile creatures, any other cause than the
Supreme Lord, and that which is not marked with the mark of either
Mahadeva or his spouse should be regarded as very wretched and should not
be counted among the creatures of the universe. Every being with the mark
of the masculine sex should be known to be of Isana, while every being
with the mark of the feminine sex should be known to be of Uma. This
universe of mobile and immobile creatures is provided by two kinds of
forms (viz., male and female). It is from Mahadeva that I wish to obtain
boons. Failing in this, O Kausika, I would rather prefer dissolution
itself. Go or remain, O Sakra, as thou, O slayer of Vala, desirest. I
wish to have boons or curses from Mahadeva. No other deity shall I ever
acknowledge, nor would I have from any other deity the fruition of all my
wishes.--Having said these words unto the chief of the celestials, I
became overwhelmed with grief at the thought of Mahadeva not having been
gratified with me not withstanding my severe austerities. Within the
twinkling of an eye, however, I saw the celestial elephant I had beheld
before me transformed into a bull as white as a swan, or the Jasminum
pubescens, or a stalk of the lotus or silver, or the ocean of milk. Of
huge body, the hair of its tail was black and the hue of its eyes was
tawny like that of honey. Its horns were hard as adamant and had the
colour of gold. With their very sharp ends, whose hue was a mild red, the
bull seemed to tear the Earth. The animal was adorned all over with
ornaments made of the purest gold. Its face and hoofs and nose and ears
were exceedingly beautiful and its waist too exceedingly well-formed. Its
flanks were possessed of great beauty and its neck was very thick. Its
whole form was exceedingly agreeable and beautiful to look at. Its hump
shone with great beauty and seemed to occupy the whole of its
shoulder-joint. And it looked like the summit of a mountain of snow or
like a cliff of white clouds in the sky. Upon the back of that animal I
beheld seated the illustrious Mahadeva with his spouse Uma. Verily,
Mahadeva shone like the lord of stars while he is at his full. The fire
born of his energy resembled in effulgence the lightening that flashes
amid clouds. Verily, it seemed as if a thousand suns rose there, filling
every side with a dazzling splendour. The energy of the Supreme Lord
looked like the Samvartaka fire which destroys all creatures at the end
of the Yuga. Overspread with that energy, the horizon became such that I
could see nothing on any side. Filled with anxiety I once more thought
what it could mean. That energy, however, did not pervade every side for
any length of time, for soon, through the illusion of that god of gods,
the horizon became clear. I then behold the illustrious Sthanu or
Maheswara seated on the back of his bull, of blessed and agreeable
appearance and looking like a smokeless fire. And the great god was
accompanied by Parvati of faultless features. Indeed, I beheld the
blue-throated and high-souled Sthanu, unattached to everything, that
receptacle of all kinds of force, endued with eight and ten arms and
adorned with all kinds of ornaments. Clad in white vestments, he wore
white garlands, and had white unguents smeared upon his limbs. The colour
of his banner, irresistible in the universe, was white. The sacred thread
round his person was also white. He was surrounded with associates, all
possessed with prowess equal to his own, who were singing or dancing or
playing on diverse kinds of musical instruments. A crescent moon, of pale
hue, formed his crown, and placed on his forehead it looked like the moon
that rises in the autumnal firmament. He seemed to dazzle with splendour,
in consequence of his three eyes that looked like three suns. The garland
of the purest white, that was on his body, shone like a wreath of
lotuses, of the purest white, adorned with jewels and gems. I also
beheld, O Govinda, the weapons in their embodied forms and fraught with
every kind of energy, that belong to Bhava of immeasurable prowess. The
high-souled deity held a bow whose hues resembled those of the rainbow.
That bow is celebrated under the name of the Pinaka and is in reality a
mighty snake. Indeed, that snake of seven heads and vast body, of sharp
fangs and virulent poison, of large neck and the masculine sex, was
twined round with the cord that served as its bowstring. And there was a
shaft whose splendour looked like that of the sun or of the fire that
appears at the end of the Yuga. Verily, that shaft was the excellent
Pasupata that mighty and terrible weapon, which is without a second,
indescribable for its power, and capable of striking every creature with
fear. Of vast proportions, it seemed to constantly vomit sparks of fire.
Possessed of one foot, of large teeth, and a thousand heads and thousand
Stomachs, it has a thousand arms, a thousand tongues, and a thousand
eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms,
that weapon is superior to the Brahma, the Narayana, the Aindra, the
Agneya, and the Varuna weapons. Verily, it is capable of neutralising
every other weapon in the universe. It was with that weapon that the
illustrious Mahadeva had in days of yore, burnt and consumed in a moment
the triple city of the Asuras. With the greatest ease, O Govinda,
Mahadeva, using that single arrow, achieved that feat. That weapon, shot
by Mahadeva's arms, can, without doubt consume in half the time taken up
by a twinkling of the eyes the entire universe with all its mobile and
immobile creatures. In the universe there is no being including even
Brahma and Vishnu and the deities, that are incapable of being slain by
that weapon. O sire, I saw that excellent, wonderful and incomparable
weapon in the hand of Mahadeva. There is another mysterious and very
powerful weapon which is equal or perhaps, superior to the Pasupata
weapon. I beheld that also. It is celebrated in all the worlds as the Sum
of the Sula-armed Mahadeva. Hurled by the illustrious deity, that weapon
is competent to rive the entire Earth or dry up the waters of the ocean
or annihilate the entire universe. In days of yore, Yuvanaswa's son, king
Mandhatri, that conqueror of the three worlds, possessed of imperial sway
and endued with abundant energy, was, with all his troops, destroyed by
means of that weapon. Endued with great might and great energy and
resembling Sakra himself in prowess, the king, O Govinda, was slain by
the Rakshasa Lavana with the aid of this Sula which he had got from Siva.
The Sula has a very keen point. Exceedingly terrible, it is capable of
causing everybody's hair stand on its end. I saw it in the hand of
Mahadeva, as if roaring with rage, having contracted its forehead into
three wrinkles. It resembled, O Krishna, a smokeless fire or the sun that
rises at the end of the Yuga. The handle of that Sula, was made of a
mighty snake. It is really indescribable. It looked like the universal
Destroyer himself armed with his noose. I saw this weapon, O Govinda, in
the hand of Mahadeva. I beheld also another weapon, viz., that
sharp-edged battle-axe which, in days of yore, was given unto Rama by the
gratified Mahadeva for enabling him to exterminate the Kshatriyas. It was
with this weapon that Rama (of Bhrigu's race) slew in dreadful battle the
great Karttaviryya who was the ruler of all the world. It was with that
weapon that Jamadagni's son, O Govinda, was able to exterminate the
Kshatriyas for one and twenty times. Of blazing edge and exceedingly
terrible, that axe was hanging on the shoulder, adorned with a snake, of
Mahadeva. Indeed, it shone on Mahadeva's person like the flame of a
blazing fire. I beheld innumerable other celestial weapons with Mahadeva
of great intelligence. I have, however named only a few, O sinless one,
in consequence of their principal character. On the left side of the
great god stood the Grandsire Brahma seated on an excellent car unto
which were attached swans endued with the speed of the mind. On the same
side could be seen Narayana also, seated on the son of Vinata, and
bearing the conch, the discus, and the mace. Close to the goddess Uma was
Skanda seated on his peacock, bearing his fatal dart and bells, and
looking like another Agni. In the front of Mahadeva I beheld Nandi
standing armed with his Sula and looking like a second Sankara (for
prowess and energy). The Munis headed by the Self-born Manu and Rishis
having Bhrigu for their first, and the deities with Sakra at their head,
all came there. All the tribes of spirits and ghosts, and the celestial
Mothers, stood surrounding Mahadeva and saluting him with reverence. The
deities were engaged in singing the praises of Mahadeva by uttering
diverse hymns. The Grandsire Brahma uttering a Rathantara, praised
Mahadeva. Narayana also, uttering the Jyestha Saman, sang the praises of
Bhava. Sakra also did the same with the aid of those foremost of Vedic
Mantras, viz., the Sata-Rudriam. Verily, Brahma and Narayana and
Sakra,--those three high-souled deities,--shone there like three
sacrificial fires. In their midst shone the illustrious God like the sun
in the midst of his corona, emerged from autumnal clouds. I beheld
myriads of suns and moons, also in the sky, O Kesava. I then praised the
illustrious Lord of everything, the supreme Master of the universe.

"Upamanyu continued, 'I said, Salutations to thee, O illustrious one, O
thou that constitutest the refuge of all things, O thou that art called
Mahadeva! Salutations to thee that assumest the form of Sakra, that art
Sakra, and that disguisest thyself in the form and vestments of Sakra.
Salutations to thee that art armed with the thunder, to thee that art
tawny, and thee that art always armed with the Pinaka. Salutations to
thee that always bearest the conch and the Sula. Salutations to thee that
art clad in black, to thee that art of dark and curly hair, to thee that
hast a dark deer-skin for thy upper garment, to thee that presidest over
the eighth lunation of the dark fortnight. Salutations to thee that art
of white complexion, to thee that art called white, to thee that art clad
in white robes, to thee that hast limbs smeared with white ashes, to thee
that art ever engaged in white deeds. Salutations to thee that art red of
colour, to thee that art clad in red vestments, to thee that ownest a red
banner with red flags, to thee that wearest red garlands and usest red
unguents. Salutations to thee that art brown in complexion, to thee that
art clad in brown vestments, to thee, that hast a brown banner with brown
flags, to thee that wearest brown garlands and usest brown unguents.
Salutations to thee that hast the umbrella of royalty held over thy head,
to thee that wearest the foremost of crowns. Salutations unto thee that
art adorned with half a garland and half an armlet, to thee that art
decked with one ring for one year, to thee that art endued with the speed
of the mind, to thee that art endued with great effulgence. Salutations
to thee that art the foremost of deities, to thee that art the foremost
of ascetics, to thee that art the foremost of celestials. Salutations to
thee that wearest half a wreath of lotuses, to thee that hast many
lotuses on thy body. Salutations to thee that hast half thy body smeared
with sandal paste, to thee that hast half thy body decked with garlands
of flowers and smeared with fragrant unguents.[62] Salutations to thee
that art of the complexion of the Sun, to thee that art like the Sun, to
thee whose face is like the Sun, to thee that hast eyes each of which is
like the Sun. Salutations to thee that art Soma, to thee that art as mild
as Soma, to thee that bearest the lunar disc, to thee that art of lunar
aspect, to thee that art the foremost of all creatures, to thee that art
adorned with a set of the most beautiful teeth. Salutations to thee that
art of a dark complexion, to thee that art of a fair complexion, to thee
that hast a form half of which is yellow and half white, to thee that
hast a body half of which is male and half female, to thee that art both
male and female. Salutations to thee that ownest a bull for thy vehicle,
to thee that proceedest riding on the foremost of elephants, to thee that
art obtained with difficulty, to thee that art capable of going to places
unapproachable by others. Salutations to thee whose praises are sung by
the Ganas, to thee that art devoted to the diverse Ganas, to thee that
followest the track that is trod by the Ganas, to thee that art always
devoted to the Ganas as to a vow. Salutations to thee that art of the
complexion of white clouds, to thee that hast the splendour of the
evening clouds, to thee that art incapable of being described by names,
to thee that art of thy own form (having nothing else in the universe
with which it can be compared). Salutations to thee that wearest a
beautiful garland of red colour, to thee that art clad in robes of red
colour. Salutations to thee that hast the crown of the head decked with
gems, to thee that art adorned with a half-moon, to thee that wearest
many beautiful gems in thy diadem, to thee that hast eight flowers on thy
head. Salutations to thee that hast a fiery mouth and fiery eyes, to thee
that hast eyes possessing the effulgence of a thousand moons, to thee
that art of the form of fire, to thee that art beautiful and agreeable,
to thee that art inconceivable and mysterious. Salutations to thee that
rangest through the firmament, to thee that lovest and residest in lands
affording pasture to kine, to thee that walkest on the Earth, to thee
that art the Earth, to thee that art infinite, to thee that art
exceedingly auspicious. Salutations to thee that art unclad (or has the
horizon alone for thy vestments), to thee that makest a happy home of
every place where thou mayst happen to be for the moment. Salutations to
thee that hast the universe for thy home, to thee that hast both
Knowledge and Felicity for thy Soul. Salutations to thee that always
wearest a diadem, to thee that wearest a large armlet, to thee that hast
a snake for the garland round thy neck, to thee that wearest many
beautiful ornaments on thy person. Salutations to thee that hast the Sun,
the Moon, and Agni for thy three eyes, to thee that art possessed of a
thousand eyes, to thee that art both male and female, to thee that art
divested of sex, to thee that art a Sankhya, to thee that art a Yogin.
Salutations to thee that art of the grace of those deities who are
worshipped in sacrifices, to thee that art the Atharvans, to thee that
art the alleviator of all kinds of disease and pain, to thee that art the
dispeller of every sorrow. Salutations to thee that roarest as deep as
the clouds, to thee that puttest forth diverse kinds of illusions, to
thee that presidest over the soil and over the seed that is sown in it,
to thee that art the Creator of everything. Salutations to thee that art
the Lord of all the celestials, to thee that art the Master of the
universe, to thee that art endued with the speed of the wind, to thee
that art of the form of the wind. Salutations to thee that wearest a
garland of gold, to thee that sportest on hills and mountains[63], to
thee that art adorned by all who are enemies of the gods, to thee that
art possessed of fierce speed and energy. Salutations to thee that torest
away one of the heads of the Grandsire Brahma, to thee that hast slain
the Asura named Mahisha, to thee that assumest three forms, to thee that
bearest every form. Salutations to thee that art the destroyer of the
triple city of the Asuras, to thee that art the destroyer of (Daksha's)
sacrifice, to thee that art the destroyer of the body of Kama (the deity
of Desire), to thee that wieldest the rod of destruction. Salutations to
thee that art Skanda, to thee that art Visakha, to thee that art the rod
of the Brahmana, to thee that art Bhava, to thee that art Sarva, to thee
that art of universal form. Salutations to thee that art Isana, to thee
that art the destroyer of Bhaga, to thee that art the slayer of Andhaka,
to thee that art the universe, to thee that art possessed of illusion, to
thee that art both conceivable and inconceivable.[64] Thou art the one
end of all creatures, thou art the foremost, thou art the heart of
everything. Thou art the Brahma of all the deities, thou art the
Nilardhita Red and Blue of the Rudras. Thou art the Soul of the
creatures, thou art He who is called Purusha in the Sankhya philosophy,
thou art the Rishabha among all things sacred, thou art that which is
called auspicious by Yogins and which, according to them, is without
parts (being indivisible). Amongst those that are observant of the
different modes of life, thou art the House-holder, thou art the great
Lord amongst the lords of the universe. Thou art Kuvera among all the
Yakshas, and thou art Vishnu amongst all the sacrifices.[65] Thou art
Meru amongst mountains, thou art the Moon among all luminaries of the
firmament, thou art Vasishtha amongst Rishis, thou art Surya among the
planets. Thou art the lion among all wild animals, and among all domestic
animals, thou art the bull that is worshipped by all people. Among the
Adityas thou art Vishnu (Upendra), among the Vasu thou art Pavaka, among
birds thou art the son of Vinata (Garuda), and among snakes thou art
Ananta (Sesha). Among the Vedas thou art the Samans, among the Yajushes
thou art the Sata-Rudriyam, among Yogins thou art Sanatkumara, and among
Sankhyas thou art Kapila. Among the Maruts thou art Sakra, among the
Pitris thou art Devarat, among all the regions (for the residence of
created beings) thou art the region of Brahman, and amongst all the ends
that creatures attain to, thou art Moksha or Emancipation. Thou art the
Ocean of milk among all oceans, among all rocky eminences thou art
Himavat, among all the orders thou art the Brahmana, and among all
learned Brahmanas thou art he that has undergone and is observant of the
Diksha. Thou art the Sun among all things in the world, thou art the
destroyer called Kala. Thou art whatever else possessed of superior
energy of eminence that exists in the universe. Thou art possessed of
supreme puissance. Even this is what represents my certain conclusion.
Salutations to thee, O puissant and illustrious one, O thou that art kind
to all thy worshippers. Salutations to thee, O lord of Yogins. I bow to
thee, O original cause of the universe. Be thou gratified with me that am
thy worshipper, that am very miserable and helpless, O Eternal Lord, do
thou become the refuge of this adorer of thine that is very weak and
miserable. O Supreme Lord, it behoveth thee to pardon all those
transgressions of which I have been guilty, taking compassion upon me on
the ground of my being thy devoted worshipper. I was stupefied by thee, O
Lord of all the deities, in consequence of the disguise in which thou
showest thyself to me. O Maheswara, I did not give thee the Arghya or
water to wash thy feet.[66] Having hymned the praises of Isana in this
way, I offered him, with great devotion, water to wash his feet and the
ingredients of the Arghya, and then, with joined hands, I resigned myself
to him, being prepared to do whatever he would bid. Then, O sire, an
auspicious shower of flowers fell upon my head, possessed of celestial
fragrance and bedewed with cold water. The celestial musicians began to
play on their kettle-drums. A delicious breeze, fragrant and agreeable,
began to blow and fill me with pleasure. Then Mahadeva accompanied by his
spouse, and having the bull for his sign, having been gratified with me,
addressed the celestials assembled there in these words, filling me with
great joy,--Behold, ye deities, the devotion of the high-souled Upamanyu.
Verily, steady and great is that devotion, and entirely immutable, for it
exists unalterably.--Thus addressed by the great God armed with the Sula,
the deities, O Krishna, having bowed down unto him and joined their hands
in reverence, said these words,--O illustrious one, O God of the gods, O
master of the universe, O Lord of all, let this best of regenerate
persons obtain from thee the fruition of all his desires.--Thus addressed
by all the deities, with the Grandsire Brahma among them. Sarva,
otherwise called Isa and Sankara, said these words as if smiling unto
me.'"

"The illustrious Sankara said, 'O dear Upamanyu, I am gratified with
thee. Behold me, O foremost of Munis, O learned Rishi, thou art firmly
devoted to me and well hast thou been tested by me. I have been very
highly pleased with thee in consequence of this thy devotion to Siva. I
shall, therefore, give thee today the fruition of whatever desires thou
mayst have in thy heart. Thus addressed by Mahadeva of great wisdom,
tears of joy came into my eyes and my hair stood on its end (through
emotion). Kneeling down unto him and bowing unto him repeatedly, I then,
with a voice that was choked with delight, said unto him,--O illustrious
god, it seems to me that I was hitherto dead and that it is only today
that I have taken my birth, and that my birth bath today borne fruit,
since I am staying now in the presence of Him who is the Master of both
the deities and the Asuras! Who else is more praiseworthy than I, since I
am beholding with these eyes of mine, Him of immeasurable prowess whom
the very deities are unable to behold without first paying hearty
worship? That which they that are possessed of learning and wisdom say is
the highest of all topics, which is Eternal, which is distinguished from
all else, which is unborn, which is Knowledge, which is indestructible,
is identical with thee, O puissant and illustrious one, thee that art the
beginning of all the topics, thee that art indestructible and changeless,
thee that art conversant with the ordinances which govern all the topics,
thee that art the foremost of Purushas, thee that art the highest of the
high. Thou art he that hadst created from thy right side the Grandsire
Brahma, the Creator of all things. Thou art he that hadst created from
thy left side Vishnu for protecting the Creation. Thou art that puissant
Lord who didst create Rudra when the end of the Yuga came and when the
Creation was once more to be dissolved. That Rudra, who sprang from thee
destroyed the Creation with all its mobile and immobile beings, assuming
the form of Kala of great energy, of the cloud Samvartaka (charged with
water which myriads of oceans are not capacious enough to bear), and of
the all consuming fire. Verily, when the period comes for the dissolution
of the universe, that Rudra stands, ready to swallow up the universe.
Thou art that Mahadeva, who is the original Creator of the universe with
all its mobile and immobile entities. Thou art he, who, at the end of the
Kalpa, stands, withdrawing all things into thyself. Thou art he that
pervadest all things, that art the Soul of all things, thou art the
Creator of the Creator of all entities. Incapable of being seen by even
any of the deities, thou art he that exists, pervading all entities. If,
O lord, thou hast been gratified with me and if thou wouldst grant me
boons, let this be the boon, O Lord of all the deities, that my devotion
to thee may remain unchanged. O best of the deities, let me, through thy
grace, have knowledge of the Present, the Past, and the Future. I shall
also, with all my kinsmen and friends, always eat food mixed with milk.
And let thy illustrious self be for ever present at our retreat.--Thus
addressed by me, the illustrious Maheswara endued with supreme energy,
that Master of all mobile and immobile, viz., Siva, worshipped of all the
universe, then said unto me these words.'

**************************************************************************************

I
then beheld, O Bharata, in the firmament an effulgence that seemed to be
as dazzling as that of a thousand Suns combined together. Towards the
centre of that effulgence, O son of Pandu, I saw a cloud looking like a
mass of blue hills, adorned with rows of cranes, embellished with many a
grand rainbow, with flashes of lightning and the thunder-fire looking
like eyes set on it.[68] Within that cloud was the puissant Mahadeva.
himself of dazzling splendour, accompanied by his spouse Uma. Verily, the
great Deity seemed to shine with his penances, energy, beauty,
effulgence, and his dear spouse by his side. The puissant Maheswara, with
his spouse by his side, shone in the midst of that cloud. The appearance
seemed to be like that of the Sun in the midst of racking clouds with the
Moon by his side. The hair on my body, O son of Kunti, stood on its end,
and my eyes expanded with wonder upon beholding Hara, the refuge of all
the deities and the dispeller of all their griefs. Mahadeva was adorned
with a diadem on his head. He was armed with his Sula. He was clad in a
tiger-skin, had matted locks on his head, and bore the staff (of the
Sanyasin) in one of his hands. He was armed, besides with his Pinaka and
the thunderbolt. His teeth was sharp-pointed. He was decked with an
excellent bracelet for the upper arm. His sacred thread was constituted
by a snake. He wore an excellent garland of diversified colours on his
bosom, that hung down to his toes. Verily, I beheld him like the
exceedingly bright moon of an autumnal evening. Surrounded by diverse
clans of spirits and ghosts, he looked like the autumnal Sun difficult of
being gazed at for its dazzling brightness. Eleven hundred Rudras stood
around that Deity of restrained soul and white deeds, then seated upon
his bull. All of them were employed in hymning his praises. The Adityas,
the Vasus, the Sadhyas, the Viswedevas, and the twin Aswins praised that
Lord of the universe by uttering the hymns occurring in the scriptures.
The puissant Indra and his brother Upendra, the two sons of Aditi, and
the Grandsire Brahma, all uttered, in the presence of Bhava, the
Rathantara Saman. Innumerable masters of Yoga, all the regenerate Rishis
with their children, all the celestial Rishis, the goddess Earth, the Sky
(between Earth and Heaven), the Constellations, the Planets, the Months,
the Fortnights, the Seasons, Night, the Years, the Kshanas, the Muhurtas,
the Nimeshas, the Yugas one after another, all the celestial Sciences and
branches of knowledge, and all beings conversant with Truth, were seen
bowing down unto that Supreme Preceptor, that great Father, that giver
(or origin) of Yoga. Sanatkumara, the Vedas, the Histories, Marichi,
Angiras, Atri, Pulastya, Pulaha, Kratu, the seven Manus, Soma, the
Atharvans, and Vrihaspati, Bhrigu, Daksha, Kasyapa, Vasishtha, Kasya, the
Schandas, Diksha, the Sacrifices, Dakshina, the Sacrificial Fires, the
Havis (clarified butter) poured in sacrifices, and all the requisites of
the sacrifices, were beheld by me, O Yudhishthira, standing there in
their embodied forms. All the guardians of the worlds, all the Rivers,
all the snakes, the mountains, the celestial Mothers, all the spouses and
daughters of the celestials, thousands upon thousands and millions of
ascetics, were seen to bow down to that puissant Lord who is the soul of
tranquillity. The Mountains, the Oceans, and the Points of the compass
also did the same, the Gandharvas and the Apsaras highly skilled in
music, in celestial strains, sang and hymned the praises of Bhava who is
full of wonder. The Vidyadharas, the Danavas, the Guhyakas, the
Rakshasas, and all created beings, mobile and immobile, adorned, in
thought, word and deed, that puissant Lord. Before me, that Lord of all
the gods viz., Sarva, appeared seated in all his glory. Seeing that Isana
had showed himself to me by being seated in glory before my eyes, the
whole universe, with the Grandsire and Sakra, looked at me. I, however,
had not the power to look at Mahadeva. The great Deity then addressed me
saying, 'Behold, O Krishna, and speak to me. Thou hast adorned me
hundreds and thousands of times. There is no one in the three worlds that
is dearer to me than thou.' After I had bowed unto him, his spouse, viz.,
the goddess Uma, became gratified with me. I then addressed in these
words the great God whose praises are hymned by all the deities with the
Grandsire Brahma at their head.'

"The blessed Vishnu said, 'I saluted Mahadeva, saying,--Salutations to
thee, O thou that art the eternal origin of all things. The Rishis say
that thou art the Lord of the Vedas. The righteous say that thou art
Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art
Truth. Thou art Brahman, thou art Rudra, thou art Varuna, thou art Agni,
thou art Manu, thou art Bhava, thou art Dhatri, thou art Tashtri, thou
art Vidhatri, thou art the puissant Master of all things, and thou art
everywhere. All beings, mobile and immobile, have sprung from thee. This
triple world with all its mobile and immobile entities, has been created
by thee. The Rishis say that thou art superior to the senses, the mind,
the vital breaths, the seven sacrificial fires, all others that have
their refuge in the all-pervading Soul, and all the deities that are
adored and worthy of adoration. Thou, O illustrious one, art the Vedas,
the Sacrifices, Soma, Dakshina, Pavaka, Havi, and all other requisites of
sacrifice. The merit obtained by sacrifices, gifts made to others, the
study of the Vedas, vows, regulations in respect of restraint, Modesty,
Fame, Prosperity, Splendour, Contentment, and Success, all exist for
leading to thee.[69] Desire, Wrath, Fear, Cupidity, Pride, Stupefaction,
and Malice, Pains and Diseases, are, O illustrious one, thy children.
Thou art all acts that creatures do, thou art the joy and sorrow that
flow from those acts, thou art the absence of joy and sorrow, thou art
that Ignorance which is the indestructible seed of Desire, thou art the
high origin of Mind, thou art Puissance, and thou art Eternity.[70] Thou
art the Unmanifest, thou art Pavana, thou art inconceivable, thou art the
thousand-rayed Sun, thou art the effulgent Chit, thou art the first of
all the topics, and thou art the refuge of life.[71] The use of words
like Mahat, Soul, Understanding, Brahman, Universe, Sambhu, and Self-born
and other words occurring in succession (in the Vedas), show that thy
nature has been judged (by persons conversant with the Vedas) as
identical with Mahat and Soul. Verily, regarding thee as all this, the
learned Brahmanas win over that ignorance which lies at the root of the
world. Thou residest in the heart of all creatures, and thou art adored
by the Rishis as Kshetrajna. Thy arms and feet extend to every place, and
thy eyes, head, and face are everywhere. Thou hearest everywhere in the
universe, and thou stayest, pervading all things. Of all acts that are
performed in the Nimeshas and other divisions of time that spring in
consequence of the puissance of the Sun, thou art the fruit.[72] Thou art
the original effulgence (of the supreme Chit). Thou art Purusha, and thou
residest in the hearts of all things. Thou art the various Yogic
attributes of success, viz., Subtility and Grossness and Fruition and
Supremacy and Effulgence and Immutability.[73] Understanding and
intelligence and all the worlds rest upon thee. They that are devoted to
meditation, that are always engaged in Yoga, that are devoted to or firm
in Truth and that have subjugated their passions, seek thee and rest on
thee.[74] They that know thee for one that is Immutable, or one that
resides in all hearts, or one that is endued with supreme puissance, or
one that is the ancient Purusha, or one that is pure Knowledge, or one
that is the effulgent Chit, or one that is the highest refuge of all
persons endued with intelligence, are certainly persons of great
intelligence. Verily, such persons stay, transcending intelligence.[75]
By understanding the seven subtile entities (viz., Mahat, Ego, and five
subtile primal elements called Tanmatras), by comprehending thy six
attributes (of Omniscience, Contentment of Fullness, Knowledge without
beginning, Independence, Puissance that is not at fault at any time and
that is infinite), and being conversant with Yoga that is freed from
every false notion, the man of knowledge succeeds in entering into thy
great self.

****************************************************************************************

------------------------------------------------------------------------------------------------
I continually
beheld before me, proceeding in advance of my car, a person of blazing
hue, as if endued with the effulgence of fire. Whithersoever he proceeded
with his uplifted lance, all the hostile warriors were seen to break
before him. Broken in reality by him, people regarded the foe to have
been broken by me. Following in his wake, I only destroyed those, already
destroyed by him. O holy one, tell me who was that foremost of persons,
armed with lance, resembling the sun himself in energy, that was thus
seen by me? He did not touch the earth with his feet, nor did he hurl his
lance even once. In consequence of his energy, thousands of lances issued
out of that one lance held by him.'

"Vyasa said, 'Thou hast, O Arjuna, seen Sankara, that First cause from
which have sprung the Prajapatis, that puissant Being endued with great
energy, he that is the embodiment of heaven, earth and sky, the Divine
Lord, the protector of the universe, the great Master, the giver of
boons, called also Isana. O, seek the protection of that boon, giving
Deity, that lord of the universe. He is called Mahadeva (the Supreme
Deity), of Supreme Soul, the one only Lord, with matted locks (on head),
the abode of auspiciousness. Of three eyes and mighty arms, he is called
Rudra, with his locks tied in the shape of a crown, and his body attired
in skins. That boon-giving lord of the universe, that Supreme Deity, is
also called Hara and Sthanu. He is the foremost of every being in the
universe, he is incapable of being vanquished, he is the delighter of the
universe and its supreme ruler. The first cause, the light and refuge of
the universe, he is ever victorious. The Soul and the creator of the
universe, and having the universe for his form, he is possessed of great
fame. The Lord of the universe, and its great Ruler, that puissant one,
is also the master of all actions. Called also Sambhu, he is self-born,
he is the lord of all creatures, and the origin of the Past, the Future,
and the Present. He is Yoga and the lord of Yoga; he is called Sarva, and
is the Lord of all the worlds. He is superior to everything. The foremost
of everything in the universe, and the highest of all, he is called also
Parumesthin. The Ordainer of the three worlds, he is the sole refuge of
the three worlds. Incapable of being vanquished, he is the protector of
the universe, and abode (the necessity of) birth, decay, and death. The
Soul of knowledge, incapable of being compassed by knowledge, and the
highest of all knowledge he is unknowable. Through grace, he giveth unto
his worshippers the boons they desire. That Lord hath for his companions
celestial beings of diverse forms, some of whom are dwarfs, some having
matted locks, some with bald heads, some with short necks, some with
large stomachs, some with huge bodies, some possessed of great strength
and some of long ears. All of them, O Partha, have deformed faces and
mouths and legs and strange attires. That Supreme Deity, called Mahadeva,
is worshipped by followers that are even such. Even that Siva, O son,
endued with such energy, proceedeth through kindness, in advance of thee.
In that fierce battle, O Partha, making the very hair stand on end, who
else, O Arjuna, than the divine Maheswara, that foremost of all bowmen,
that Deity of divine form, could even in imagination venture to vanquish
that force which was protected by those great smiters and bowmen, viz.,
Aswatthaman and Karna and Kripa? None can venture to stay before the
warrior that hath Maheswara walking before him. There is no being in the
three worlds that is equal to him. And the very scent of the enraged
Mahadeva, foes in battle tremble and become senseless and fall in large
numbers. For this, the gods in heaven adore and bow to him. Those men in
this world and those other men of pious conduct, that devoutly worship
the boon-giving, divine, and auspicious Rudra, obtain happiness here and
attain to the highest state hereafter. O son of Kunti, bow down unto him
that is peace, unto him, called Rudra of blue throat, exceedingly subtle,
and of great effulgence, unto him called Kapardin, him that is terrible,
him that of tawny eyes, him that is boon-giving; unto that great
ordainer, of red locks and righteous conduct; unto him that always does
auspicious acts; unto him that is an object of desire; him that is of
tawny eyes; him that is called Sthanu; him that is called Purusha; unto
him that is of tawny hair; him that is bold, him that is exceedingly
subtle and of great effulgence; unto him that is the giver of light; him
that is the embodiment of all sacred waters; him that is the God of gods;
and him that is endued with great impetuosity; unto him that is of
manifest form; him that is called Sarva; him that is of agreeable attire;
unto him that has an excellent head-gear, him that is of handsome face;
him that has the mountains for his habitation; him that is peace; him
that is the protector; him that has barks of trees for his attire; him
whose arms are decked with ornaments of gold, him who is fierce, him that
is the lord of all the points of the compass; him that is the lord of the
clouds and of all created beings; him that is the lord of all trees and
of all kine; him that has his body shrouded with trees; him who is the
celestial generalissimo; him who inspires all thought; him who has the
sacrificial ladle in his hand; him who is blazing; him who wields the
bow; him who is Rama's self, him who has diverse forms; him who is the
lord of the universe; him who had the munja grass for his attire; him who
has a thousand heads, a thousand eyes, a thousand arms, and a thousand
legs. O son of Kunti, seek the protection of that boon-giving Lord of the
universe, the lord of Uma, that God of three eyes, that destroyer of
Daksha's sacrifice; that guardian of all created things, that being who
is always cheerful, that protector of all beings, that God of unfading
glory; that one with matted locks; that mover of all superior beings,
that one whose navel is like that of a bull and who hath the bull for his
symbol; that one who is proud like the bull, who is the lord of bulls;
who is represented by the horns of the bull; and who is the bull of
bulls; that one who hath the image of the bull on his banner; who is
liberal to all righteous persons; who can be approached by Yoga only; and
whose eyes are like those of a bull; who owneth very superior weapons:
who hath Vishnu himself for his arrow; who is the embodiment of
righteousness; and who is called Maheswara; who is of vast stomach and
vast body; who hath a leopard's skin for his seat; who is the lord of the
worlds; who is devoted to Brahma and who loveth Brahmanas; who is armed
with trident; who is boon-giving; who wieldeth the sword and the shield,
and who is highly auspicious, who wieldeth the bow called Pinaka, who is
divested of the battle axe,[273] and who is the protector and lord of the
universe. I place myself in the hands of that divine Lord, that grantor
of protection, that God attired in deer-skins. Salutations, to that Lord
of the celestials who hath Vaisravana for his friend. Salutations ever to
him of excellent vows; to him who hath excellent bowmen for his
companions; to him who himself wieldeth the bow; to that God with whom
the bow is a favourite weapon; who is himself the shaft impelled by the
bow; who is the bowstring and the bow; and the preceptor teaching the use
of the bow. Salutations to the God whose weapons are fierce; and who is
the foremost of all the gods. Salutations to him of diverse forms; to him
who hath many bowmen around him. Salutations ever to him who is called
Sthanu and who has a large number of excellent bowmen for his companions.
Salutations to him who destroyed the triple city. Salutations to him who
slew (the Asura) Bhaga. Salutations to him who is the lord of trees and
of men. Salutations to him who is the lord of the (celestial), Mothers,
and of those tribes of spirits known by the name of Ganas. Salutations
ever to him who is the lord of kine and of sacrifices. Salutations ever
to him who is the lord of the waters and the lord of the gods, who is the
destroyer of Surya's teeth, who is of three eyes, who is the grantor of
boons; who is called Hara, who is blue-throated, and who is of golden
locks. I will now tell thee, according to my knowledge and as I have
heard of them, all the divine deeds of Mahadeva of Supreme wisdom. If
Mahadeva becomes angry, neither gods, nor Asuras, Gandharvas, nor
Rakshasas, even if they hide themselves in deep oceans, can have peace.
In the days of yore, Daksha, for performing a sacrifice, had collected
the necessary articles. Mahadeva destroyed that sacrifice in wrath.
Indeed, He became very stern on that occasion. Shooting an arrow from his
bow, he uttered terrible roars. The celestials then became filled with
anxiety and fright. Indeed, when Mahadeva became angry and the Sacrifice
(in its embodied form) fled away, the gods became exceedingly frightened
at the twang of Mahadeva's bow and the sound of his palms. The gods and
Asuras all fell down and submitted to Mahadeva. All the waters swelled up
in agitations and the earth trembled. The mountains split, and all the
points of the compass and the Nagas became stupefied. The universe,
enveloped in a thick darkness, could no longer be seen. The splendour of
all luminaries, with the sun was destroyed. The Rishis, filled with fear,
became agitated, and desirous of their own good as also of all creatures,
performed propitiatory rites. Surya was then eating the principal
oblation. Smilingly Sankara approached him and tore out his teeth. The
gods then, humbling themselves to him, fled away, trembling. Once more,
Mahadeva aimed at the gods a shower of blazing and keen arrows resembling
flames of fire mixed with smoke, or clouds with lightning. Beholding that
arrowy shower, all the gods bowing down unto Maheswara, assigned to Rudra
a substantial share in sacrifices. In fright, the gods, O prince, sought
his protection. His wrath being dispelled, the great God then restored
the sacrifice. The gods that had fled away came back. Indeed, they are to
this day afraid of Maheswara. Formerly, the valiant Asuras had, in
heaven, three cities. Each of those cities was excellent and large. One
was made of iron, another of silver, and the third of gold. The golden
city belonged to Kamalaksha, the silver city to Tarakaksha, and the
third, made of iron, had Vidyunmalin for its lord. With all his weapons,
Maghavat (Indra) was unable to make any impression on those cities.
Afflicted (by the Asuras), all the gods sought the protection of Rudra.
Approaching him, all the gods with Vasava at their head, said, 'These
terrible dwellers of the triple city have received boons from Brahma.
Filled with pride in consequence of those boons, they are greatly
afflicting the universe, O Lord of the gods, none, save thee, is
competent to slay them. Therefore, O Mahadeva, slay these enemies of the
gods: O Rudra, creatures slain in every sacrifice shall then be thine.
Thus addressed by the gods, Mahadeva thus accepted their request, moved
by the desire of benefiting them, and said, 'I will overthrow these
Asuras. And Hara made the two mountains, viz., Gandhamadana and Vindhya,
the two poles of his car. And Sankara made the earth with her oceans and
forests his battle car. And the three-eyed deity made that prince of
snakes, viz., Sesha, the Aksha, of that car. And that God of gods, the
wielder of Pinaka, made the moon and the sun the two wheels of that
vehicle. And the triple-eyed Lord made Elapatra and Pushpadanta, the two
pins of the yoke. And the valiant Mahadeva made the Malaya mountains the
yoke, and the great Takshaka the string for tying the yoke to the poles,
and the creatures about him the traces of the steed. And Maheswara made
the four Vedas his four steeds. And that lord of the three worlds made
the supplementary Vedas the bridle-bits. And Mahadeva made Gayatri and
Savitri the reins, the syllable Om the whip, and Brahma the driver. And
making the Mandara mountains the bow, Vasuki the bowstring, Vishnu his
excellent shaft, Agni the arrow-head, and Vayu the two wings of that
shafts, Yama the feathers in its tail, lightning the whetting stone, and
Meru the standard, Siva, riding on that excellent car which was composed
of all the celestial forces, proceeded for the destruction of the triple
city. Indeed, Sthanu, that foremost of smiter, that Destroyer of Asuras,
that handsome warrior of immeasurable prowess, adored by the celestials,
O Partha, and by Rishis possessing wealth of asceticism, caused an
excellent and unrivalled array called after his own name, and stood
immovable for a thousand years. When, however, the three cities came
together in the firmament, the lord Mahadeva. pierced them with that
terrible shaft of his, consisting of three knots. The Danavas were unable
to gaze at that shafts inspired with Yuga-fire and composed of Vishnu and
Soma. While the triple city commenced to burn, the goddess Parvati
repaired thither to behold the sight. She had then on her lap, a child
having a bald head with five clumps of hair on it. The goddess asked the
deities as to who that child was. Sakra, through ill-feeling endeavoured
to strike that child with his thunderbolt. The divine lord Mahadeva (for
the child was none other), smiling, quickly paralysed the arm of the
enraged Sakra. Then god Sakra, with his arm paralysed accompanied by all
the celestials, speedily repaired to the lord Brahma of unfading glory.
Bowing unto him with their heads, they addressed Brahma with joined hands
and said, 'Some wonderful creature, O Brahma, lying on the lap of
Parvati, in the form of a child, was behold by us but not saluted. We
have all been vanquished by him. We, therefore, desire to ask thee as to
who he may be. Indeed, that boy, without fighting, hath with the greatest
ease vanquished us all with Purandara at our head.' Hearing these words
of theirs, Brahma. that foremost of all persons, acquainted with Brahma,
reflected for a moment and understood that boy of immeasurable energy to
be none else than the divine Sambhu, Addressing then, those foremost of
celestials with Sakra at their head, Brahma said, 'That child is the
divine Hara the Lord of the entire mobile and immobile universe. There is
nothing superior to Maheswara. That Being of immeasurable splendour who
was beheld by you all with Uma, that divine lord, had assumed the form of
a child for Uma's sake. Let us all go unto him. That divine and
illustrious one is the Supreme Lord of the world. Ye gods, ye could not
recognise that master of the universe.' Then all the gods with the
Grandsire repaired to that child, endued with the effulgence of the
morning sun. Beholding Maheswara, and knowing that he was the Supreme
Being, the Grandsire Brahma thus adored him: Thou art Sacrifice, O lord,
thou art the stay and refuge of the universe. Thou art Bhava, thou art
Mahadeva, thou art the abode (of all things), and thou art the highest
refuge. This whole universe with its mobile and immobile creatures, is
pervaded by thee. O holy one, O lord of the past and the future, O lord
of the world, O protector of the universe, let Sakra, afflicted with thy
wrath, have thy grace.'

"Vyasa continued, 'Hearing these words of the lotus-born Brahma,
Maheswara became gratified. Desirous of extending his grace, he laughed
aloud. The celestials then gratified (with praise) both Uma and Rudra.
The arm of the thunder-wielding Sakra re-got its natural state. That
foremost one of all the gods, that destroyer of Daksha's sacrifice, that
divine lord having the bull for his sign, became gratified with the gods.
He is Rudra he is Siva, he is Agni, he is everything, and he hath
knowledge of everything. He is Indra, he is the Wind, he is the twin
Aswins, and he is the lighting. He is Bhava, he is Parjanya, he is
Mahadeva, he is sinless. He is the Moon, he is Isana, he is Surya, he is
Varuna. He is Kala, he is Antaka, he is Mrityu, he is Yama.[274] He is
the day, and he is the night. He is the fortnight, he is the month, he is
the seasons. He is the morning and evening-twilights, he is the year. He
is Dhatri, he is Vidhatri, he is the Soul of the universe, and he is the
doer of all acts in the universe. Though himself without body, it is he
who is the embodied celestial. Endued with great splendour he is adored
and praised by all the gods. He is One, he is Many, he is hundred and
thousand. Brahmanas versed in the Vedas say that he hath two forms. These
are the terrible and the auspicious. These two forms, again, are
multifarious. His auspicious forms are water, light, and the moon.
Whatever is highly mysterious in the several branches of the Vedas, in
the Upanishads, in the Puranas, and in those sciences that deal with the
soul, is that God, viz., Maheswara, Mahadeva is even such. That God is,
again, without birth. All the attributes of that God are not capable of
being enumerated by me even if, O son of Pandu, I were to recite them
continually for a thousand years. Even unto those that are afflicted by
all the evil planets, even unto those that are stained with every sin,
that great protector, if they seek him, becomes gratified with them and
granteth them salvation. He granteth, and taketh away life and health and
prosperity and wealth and diverse kinds of objects of desire. The
prosperity is his that is seen in Indra and other gods. He is ever
engaged in the good and evil of men in this world. In consequence of his
supremacy, he can always obtain whatever objects he desires. He is called
Maheswara and is the lord of even the supreme ones. In many forms of many
kinds he pervadeth the universe. The mouth which that God has is in the
ocean. It is well-known that mouth, assuming the form of a mare's head,
drinketh the sacrificial libation in the shape of water. This god always
dwelleth in crematoriums. Men worship that Supreme lord in that place
where none but the courageous can go. Many are the blazing and terrible
forms of this God that men speak of and worship in the world. Many also
are the names, of truthful import, of this Deity in all the worlds. Those
names are founded upon his supremacy, his omnipotence, and his acts. In
the Vedas the excellent hymn called Sata Rudriya, hath been sung in
honour of that great God called the infinite Rudra. That God is the lord
of all wishes that are human and heavenly. He is omnipotent, and he is
the supreme master. Indeed, that God pervadeth the vast universe. The
Brahmanas and the Munis describe him as the First-born of all creatures.
He is the First of all the gods; from his mouth was born Vayu (the wind).
And since he always protecteth the creatures (of the universe) and
sporteth with them, and since also he is the lord of all creatures,
therefore is he called Pasupati. And since his Phallic emblem is always
supposed to be in the observance of the vow of Brahmacharya, and since he
always gladden the world, therefore he is called Maheswara. The Rishis,
the gods, the Gandharvas, and Apsaras, always worship his Phallic emblem
which is supposed to stand upright. That worship maketh Maheswara glad.
Indeed, Sankara (at such worship) becomes happy, pleased, and highly
glad. And since with respect to the past, the future, and the present,
that God has many forms, he is, on that account, called Vahurupa
(many-formed). Possessed of one eye he blazeth forth in effulgence, or he
may be regarded to have many eyes on every side of his body. And since,
he possesseth the worlds, he is for that reason called Sarva. And since
his form is like that of smoke, he is for that reason called Dhurjjati.
And since those deities, viz., the Viswedevas are in him, he is for that
reason called Viswarupa. And since three goddesses adore and have
recourse to that Lord of the universe, viz., Firmament, Water and Earth,
he is for that reason called Tryamvaka. And since he always increaseth
all kinds of wealth and wisheth the good of mankind in all their acts, he
is for that reason called Siva. He possesseth a thousand eyes, or ten
thousand eyes, and hath them on all sides. And since he protecteth this
vast universe, he is for that reason called Mahadeva. And since he is
great and ancient and is the source of life and of its continuance, and
since his Phallic emblem is everlasting, he is for that reason called
Sthanu. And since the solar and the lunar rays of light that appear in
the world are spoken of as the hair on the Three-eyed one, he is for that
reason called Vyomakesa. And since, afflicting Brahma and Indra and
Varuna and Yama and Kuvera, he destroyeth them ultimately, he is for that
reason called Hara. And since, he is the Past, the Future, and the
Present, and, in fact, everything in the universe, and since he is the
origin of the past, the future, and the present, he is for that reason
called Bhava. The word Kapi is said to mean supreme, and Vrisha is said
to mean righteousness. The illustrious God of gods, therefore, is called
Vrishakapi. And since Maheswara by means of his two eyes closed (in
meditation), created through sheer force of will a third eye on his
forehead, he is for that reason called the Three-eyed. Whatever of
unsoundness there is in the bodies of living creatures, and whatever of
soundness there is in them, represent that God. He is the wind, the vital
airs called Prana, Apana (and the others) in the bodies of all creatures,
including even those that are diseased. He who adoreth any image of the
Phallic emblem of that high-souled God, always obtaineth great prosperity
by that act. Downwards fiery, and half the body, that is auspiciousness
is the moon. His auspiciousness is the moon. So also half his soul is
fire and half the moon. His auspicious from, full of energy, is more
blazing than the forms of the gods. Among men, his blazing and terrible
form is called fire. With that auspicious form he practiseth
Brahmacharya. With that other terrible form he as supreme Lord devoureth
everything. And since he burneth, since he is fierce, since he is endued
with great prowess, and since he devoureth flesh and blood and marrow, he
is for this called Rudra. Even such is the deity called Mahadeva, armed
with Pinaka, who, O Partha, was seen by thee engaged in slaying thy foes
in advance of thy car. After thou hadst vowed to slay the ruler of the
Sindhus, O sinless one, Krishna showed thee this God, in thy dream,
sitting on the top of that foremost of mountains. This illustrious God
proceedeth in advance of thee in battle. It is he who gave thee those
weapons with which thou didst slay the Danavas. The hymn approved of the
Vedas, and called Sata-Rudriya, in honour of that God of gods, that
excellent, famous, life-enhancing, and sacred hymn, has now, O Partha,
been explained to thee. This hymn of four divisions, capable of
accomplishing every object, is sacred, destructive of all sins, and
competent to drive away all stains and to kill all sorrows and all fears.
The men that always listen to this succeeds in vanquishing all his foes
and is highly respected in the region of Rudra. The person who always
attentively reads or listens to the recitation of this excellent and
auspicious account, appertaining to battle, of the illustrious Deity, and
he worships with devotion that illustrious Lord of the universe,
obtaineth all the objects of desire, in consequence of the three-eyed God
being gratified with him. Go and fight, O son of Kunti, defeat is not for
thee, that hast Janardana. on thy side for thy adviser and protector.'
**********************************************************************************


"Vasudeva said, 'Concentrating his mind, O Yudhishthira. the regenerate
Rishi Upamanyu, with hands joined together in reverence uttered this
abstract of names (applying to Mahadeva), commencing from the beginning.'

"Upamanyu said, 'I shall adore that great Deity who deserves the
adorations of all creatures, by uttering those names that are celebrated
over all the worlds,--names some of which were uttered by the Grandsire
Brahma, some by the Rishis, and some of which occur in the Vedas and the
Vedangas. Those names have been applied (unto the great Deity) by persons
that are eminent. Those names of him that are, again, true and fraught
with success and are capable of accomplishing all the purposes which the
utterer may have in view, have been applied unto Mahadeva by Tandi after
calling them from the Vedic lore with the aid of his devotion. Indeed,
with those names that have been uttered by many well-known persons of
righteousness and by ascetics conversant with all the spiritual
principles. I shall adore him who is the foremost, who is the first, who
leads to heaven, who is ready to confer benefits upon all creatures, and
who is auspicious. Those names have been heard everywhere in the
universe, having spread from the region of Brahma (where they were
originally invented). All of them are fraught with the element of Truth.
With those names I shall adore him who is Supreme Brahman, who has been
declared (unto the universe) by the Vedas, and who is Eternal. I shall
now tell thee, O chief of Yacht's race those names. Do thou hear them
with rapt attention. Thou art a devoted worshipper of the Supreme Deity.
Do thou worship the illustrious Bhava, distinguishing him above all the
deities. And because thou art devoted to him, I shall therefore, recite
those names in thy hearing. Mahadeva is Eternal Brahman. Persons endued
with Yoga; Yoga's achievements are unable to know in even a hundred
years, the glory and puissance of the great Deity in their entirety.
Verily, the beginning, middle or end of Mahadeva cannot be apprehended by
the very deities. Indeed, when the case is such, who is there O Madhava,
that can recite the attributes of Mahadeva in their entirety? For all
that, I shall through the grace of that illustrious and supreme Deity of
perfect wisdom, extended to me for my devotion to him, recite his
attributes as embodied in an abstract of few words and letters. The
Supreme Lord is incapable of being adored by any one if he does not grant
his permission to the adorer. As regards myself, it is only when I become
fortunate enough to receive his permission that I succeed in adoring him.
I shall indicate only a few names of that great Deity who is without
birth and without destruction, who is the original cause of the universe,
who is endued with the highest Soul, and whose origin is unmanifest.
Hear, O Krishna, a few names, that were uttered by Brahma himself, of
that giver of boons, that adorable deity, that puissant one who has the
universe for his form, and who is possessed of supreme wisdom. These
names that I shall recite are extracted from the ten thousand names that
the great Grandsire had uttered in days of yore, as ghee is extracted
from curds. As gold represents the essence of rocky mountains, as honey
represents the essence of flowers, as Manda represents the extract from
ghee, even so have these names been extracted from and represent the
essence of those ten thousand names that were uttered by Grandsire
Brahma. This abstract of names is capable of cleansing every sin, however
heinous. It possesses the same merit that is attached to the four Vedas.
It should be comprehended with attention by spiritual aspirants and
engraved on the memory. These names fraught with auspiciousness, leading
to advancement, destructive of Rakshasas,[88] and great cleansers should
be imparted to only him that is devoted to the great Lord, to him that
has faith, to him that believes. Unto him that has no faith, him that is
an unbeliever, him that has not subjugated his soul, it should never be
communicated. That creature, O Krishna, who cherishes malice towards the
illustrious Mahadeva who is the original cause of everything, who is the
Supreme Soul, and who is the great Lord, has certainly to go to hell with
all his ancestors before and all his children after him. This abstract of
names that I shall recite to thee is looked upon as Yoga.[89] This is
looked upon as the highest object of meditation. This is that which one
should constantly recite as Japya. This is equivalent to Knowledge. This
is the highest Mystery. If one, even during his last moments, recites it
or hears it recited unto him, one succeeds in attaining to the highest
end. This is holy. This is auspicious, this is fraught with every kind of
benefit. This is the best of all things. Brahma, the Grandsire of all the
universe, having in days of old composed it, assigned to it the foremost
place among all excellent hymns. From that time, this hymn to the
greatness and glory of the high-souled Mahadeva, which is held in the
highest esteem by all the deities, has come to be regarded as the king of
all hymns. This king of all hymns was first conveyed from the region of
Brahman to heaven, the region of the celestials. Tandi then obtained it
from heaven. Hence is it known as the hymn composed by Tandi. From heaven
Tandi brought it down on Earth. It is the most auspicious of all
auspicious things, and is capable of cleansing the heart from all sins
however heinous. O thou of mighty arms, I shall recite to thee that best
of all hymns. This hymn relates to him who is the Veda of the Vedas, and
the most ancient of all ancient objects, to him who is the energy of all
energies, and the penance of all penances; to him who is the most
tranquil of all creatures endued with tranquillity, and who is the
splendour of all splendours; to him who is looked upon as the most
restrained of all creatures that are restrained, and him who is the
intelligence of all creatures endued with intelligence; to him who is
looked upon as the deity of all deities, and the Rishi of all Rishis; to
him who is regarded as the sacrifice of all sacrifices and the most
auspicious of all things fraught with auspiciousness; to him who is the
Rudra of all Rudras and the effulgence of all things endued with
effulgence; to him who is the Yogin of all Yogins, and the cause of all
causes; to him from whom all the worlds start into existence, and unto
whom all the worlds return when they cease to exist; to him who is the
Soul of all existent creatures, and who is called Hara of immeasurable
energy. Hear me recite those thousand and eight names of the great Sarva.
Hearing those names, O foremost of all men, thou shalt be crowned with
fruition in respect of all thy wishes,--Om! thou art Immobile, thou art
Fixed, thou art Puissant, thou art Terrible, thou art Foremost, thou art
boon-giving, and thou art Superior.[90] Thou art the Soul of all
creatures, thou art celebrated over all creatures, thou art all things,
thou art the Creator of all, and thou art Bhava."[91] Thou art the bearer
of matted locks on thy head. Thou wearest animal skins for thy vestments.
Thou wearest a crest of matted hair on thy head like the peacock. Thou
art he who has the whole universe for thy limbs.[92] Thou art the Creator
of all things. Thou art Hara in consequence of thy being the destroyer of
all things. Thou art he that has eyes resembling those of the gazelle.
Thou art the destroyer of all creatures. Thou art the supreme enjoyer of
all things. Thou art that Pravritti whence all actions flow. Thou art
that Nivritti or abstention from acts. Thou art observant of fasts and
vows, thou art Eternal, thou art Unchangeable. Thou art he that residest
in crematoria, thou art the possessor of the six well-known attributes of
Lordship and the rest, thou residest in the heart of every creature, thou
art he that enjoys all things with the senses, thou art the grinder of
all sinful creatures.[93] Thou art he that deserves the salutations of
all, thou art of great feats, thou art he that has penances for his
wealth, thou createst all the elements at thy will, thou concealest thy
real nature by putting on the guise of a lunatic. Thou art the Master of
all the worlds and of all living creatures. Thou art of immeasurable
form, thou art of vast body, thou art of the form of Righteousness, thou
art of great fame, thou art of high Soul, thou art the Soul of all
creatures, thou hast the universe for thy form.[94] Thou art of vast jaws
(for thou swallowest the universe when the time comes for the dissolution
of all things). Thou art the protector of all the lokas (the worlds).
Thou art the soul residing in the inner heart and as such devoid of
ahamkara originating from ignorance[95] and is one and undivided; Thou
art anandam (gladness). Thou art he whose car is borne by mules. Thou art
he that protects Jiva from the thunderbolt of rebirth. Thou art adorable.
Thou art obtained by purity and self-restraint and vows. Thou art again
the refuge of all kinds of vows and observances including purity and
self-restraint.[96] Thou art the celestial artificer that is conversant
with every art. Thou art Self-create (for no one has created thee). Thou
art the beginning of all creatures and things. Thou art Hiranyagarbha,
the Creator of all things. Thou art inexhaustible puissance and
felicity.[97] Thou hast a hundred eyes, thou hast eyes of vast power.
Thou art Soma.[98] Thou art he that causest all righteous creatures
assume shapes of glory for shining in the firmament. Thou art Chandramas,
thou art Surya, thou art the planet Saturn, thou art the descending node
(of the moon), thou art the ascending node, thou art Mangala (Mars), and
thou art Vrihaspati (Jupiter) and Sukra (Venus), thou art Vudha (Mercury)
thou art the worshipper of Atri's wife, thou art he who shot his shaft in
wrath at Sacrifice when Sacrifice fled away from him in the form of a
deer. Thou art sinless.[99] Thou art possessed of penances that have
conferred upon thee the power of creating the universe. Thou art
possessed of penances that have rendered thee capable of destroying the
universe. Thou art high minded (in consequence of thy great liberality
towards thy devotees). Thou fulfillest the wishes of all who resign
themselves to thee. Thou art the maker of the year (for it is thou who
settest the wheel of Time revolving, by assuming the form of the sun and
the planets). Thou art Mantra (in the form of Pranava and other sacred
words and syllables). Thou art the authority for all acts (in the form of
the Vedas and the scriptures). Thou art the highest Penance. Thou art
devoted to Yoga. Thou art he who merges himself in Brahman (by
Yoga-abstraction). Thou art the great seed (being the cause of causes).
Thou art the displayer of what is unmanifest in the manifest form in
which the universe exists. Thou art possessed of infinite might. Thou art
he whose seed is gold.[100] Thou art omniscient, (being as thou art all
things and the great knower). Thou art the cause of all things. Thou art
he that has the seed of action (viz., ignorance and desire) for the means
of sojourning from this world to the other and the other to this.[101]
Thou hast ten arms. Thou hast winkless eyes (for thou seest at all
times). Thou hast a blue throat (in consequence of thy bearing in thy
throat the poison that arose upon churning the ocean and which, if not so
borne, was capable of destroying the universe). Thou art the Lord of Uma.
Thou art the origin of all the infinite forms that occur in the universe.
Thou art he whose superiority is due to thyself. Thou art a hero in might
(in consequence of thy having achieved such grand feats as the quick
destruction of the triple city of the Asuras). Thou art inert matter
(which cannot move unless co-existing with the Soul). Thou art all the
tattwas (subjects of enquiry as counted by the Sankhyas). Thou art the
ordainer and ruler of the tattwas. Thou art the chief of those beings
that wait upon thee and are called Ganas.[102] Thou coverest infinite
space.[103] Thou art Kama, the God of Desire. Thou art conversant with
Mantras (in the sense of knowledge being thy penance).[104] Thou art the
highest Mantra for thou art that philosophy which consists in the
ascertainment of the nature and attributes of the soul (and its
differences from the Non-soul). Thou art the cause of the universe (since
all that exists has sprung from thy Soul). Thou art universal destroyer
(for all that ceases to exist becomes merged unto thee who art as the
unmanifest Brahman). Thou bearest in one of thy hands the calabash, and
in another thou holdest the bow; in another hand thou bearest shafts and
in another thou bearest a skull. Thou bearest the thunder-bolt. Thou art
armed with the hundred-killer.[105] Thou art armed with the sword. Thou
wieldest the battle-axe. Thou art armed with the Sula (trident). Thou art
adorable. Thou host the sacrificial ladle in one of thy hands. Thou art
of beautiful form. Thou art endued with abundant energy. Thou givest in
the most liberal measure all that tends to adorn those that are devoted
to thee. Thou wearest a turban on thy head. Thou art of beautiful face.
Thou art he who swells with splendour and puissance. Thou art he that is
humble and modest. Thou art exceedingly tall. Thou art he who has the
senses for thy rays.[106] Thou art the greatest of preceptors. Thou art
Supreme Brahman (being a state of pure felicitous existence).[107] Thou
art he that took the shape of a jackal (for consoling the Brahmana who,
when insulted by a wealthy Vaisya, had resolved to commit suicide). Thou
art he whose object are all crowned with fruition, of themselves and
without waiting for the puissance (derivable from penances). Thou art one
who bears a bald head (as the sign of the mendicant order). Thou art one
who does good to all creatures. Thou art unborn. Thou hast innumerable
forms. Thou bearest all kinds of fragrance on thy person. The matted
locks on thy head had sucked up the river Ganga when it first fell from
heaven (although they again gave out the waters at the earnest
solicitations of king Bhagiratha). Thou art the giver of sovereignty and
lordship.[108] Thou art a Brahmacharin without having ever fallen away
from the rigid vow of continence. Thou art distinguished for thy sexual
continence. Thou always liest on thy back. Thou hast thy abode in
Puissance.[109] Thou hast three matted locks on thy head. Thou art he
that is clad in rags. Thou art Rudra (in consequence of thy fierceness).
Thou art the celestial generalissimo, and thou art all pervading. Thou
art he that moves about during the day. Thou art he that moves about in
the night.[110] Thou art of fierce wrath. Thou art possessed of dazzling
effulgence (born of Vedic study and penances). Thou art the slayer of the
mighty Asura who had come in the form of an infuriate elephant for
destroying thy sacred city of Varanasi. Thou art the slayer of such
Daityas as become the oppressors of the universe. Thou art Kala or Time
which is the universal destroyer. Thou art the supreme ordainer of the
universe. Thou art a mine of excellent accomplishments. Thou art of the
form of the lion and the tiger. Thou art he that is clad in the skin of
an elephant. Thou art the Yogin who deceives Time by transcending its
irresistible influence. Thou art the original sound.[111] Thou art the
fruition of all desires. Thou art he that is adored in four ways.[112]
Thou art a night-wanderer (like Vetala and others). Thou art he that
wanders in the company of spirits. Thou art he that wanders in the
company of ghostly beings. Thou art the Supreme Lord of even Indra and
the other celestials. Thou art he that hast multiplied himself infinitely
in the form of all existent and non-existent things. Thou art the
upholder of both Mahat and all the innumerable combinations of the five
primal elements. Thou art the primeval Ignorance or Tamas that is known
by the name of Rahu. Thou art without measure and hence infinite. Thou
art the supreme End that is attained by the Emancipate. Thou art fond of
dancing. Thou art he that is always engaged in dancing. Thou art he that
causes others to dance. Thou art the friend of the universe. Thou art he
whose aspect is calm and mild. Thou art endued with penances puissant
enough to create and destroy the universe. Thou art he who binds all
creatures with the bonds of thy illusion. Thou art he that transcends
destruction. Thou art he who dwells on the mount Kailasa. Thou
transcendest all bonds and art unattached in respect of all things, like
Space. Thou art possessed of a thousand arms. Thou art victory. Thou art
that perseverance which is the cause of success or victory. Thou art
without idleness or procrastination that interferes with persevering
activity. Thou art dauntless. Thou art fear, Thou art he who put a stop
to Vali's sacrifice.[113] Thou fulfillest the desires of all thy
devotees. Thou art the destroyer of Daksha's sacrifice. Thou art amiable.
Thou art slightly amiable. Thou art exceedingly fierce and robbest all
creatures of their energy. Thou art the slayer of the Asura Vala. Thou
art always cheerful. Thou art of the form of wealth which is coveted by
all. Thou hast never been vanquished.[114] There is none more adorable
than thou. Thou art he who utters deep roars (in the form of Ocean). Thou
art that which is so deep that no one can measure it (because thou art of
the form of space). Thou art he whose puissance and the might of whose
companions and of the bull have never been measured by anybody. Thou art
the tree of the world (whose roots extend upwards and branches hang
downwards). Thou art the banian.[115] Thou art he that sleeps on a human
leaf when the universe, after dissolution, becomes one infinite expanse
of water. Thou art he that shows compassion to all worshippers assuming
as thou listest, the form of Hari or Hara or Ganesa or Arka or Agni or
Wind, etc. Thou art possessed of teeth that are exceedingly sharp (since
thou art competent to chew innumerable worlds even as one munches nuts
and swallows them speedily). Thou art of vast dimensions in respect of
thy forms. Thou art possessed of a mouth that is hast enough to swallow
the universe at once. Thou art he whose troops are adored
everywhere.[116] Thou art he who dispelled all the fears of the deities
when the prince of elephants had to be captured. Thou art the seed of the
universe. Thou art he who has for his vehicle the same bull that forms
again the device on his banner in battle. Thou hast Agni for thy soul.
Thou art Surya who has green steeds yoked unto his car. Thou art the
friend of Jiva. Thou art he that is conversant with the proper time for
the accomplishment of all religious acts. Thou art he unto whom Vishnu
paid his adorations (for obtaining his celebrated discus). Thou art the
sacrifice being in the form of Vishnu. Thou art the ocean. Thou art the
Barabanala Mare's head that ranges within the ocean, ceaselessly
vomitting fire and drinking the saline waters as if they were sacrificial
butter. Thou art Wind, the friend of Agni. Thou art of tranquil soul like
the ocean when at rest and unstirred by the mildest breeze. Thou art Agni
that drinks the libations of clarified butter poured in sacrifices with
the aid of Mantras. Thou art he whom it is difficult to approach. Thou
art he whose effulgence spreads over the infinite universe. Thou art ever
skilful in battle. Thou art well conversant with the time when one should
engage in battle so that victory may be achieved. Thou art that science
which treats of the motions of heavenly bodies.[117] Thou art of the form
of success or victory. Thou art he whose body is Time (for thy body is
never subject to destruction). Thou art a householder for thou wearest a
tuft of hair on thy head Thou art a Sanyasin for thy head is bald. Thou
wearest matted locks on thy head (being, as thou art, a
Vanaprastha).[118] Thou art distinguished for thy fiery rays (for the
effulgent path by which the righteous proceed is identical with thee).
Thou art he that appears in the firmament in the heart encased in the
body of every creature.[119] Thou art he who enters into the cranium
(brain) of every creature. Thou bearest the wrinkles of age. Thou bearest
the bamboo flute. Thou hast also the tabour. Thou bearest the musical
instrument called Tali. Thou hast the wooden vessel used for husking
grain. Thou art he who covers that illusion which covers Yama.[120] Thou
art an astrologer inasmuch as thy understanding is always directed
towards the motion of the wheel of time which is made up of the
luminaries in the firmament. Thou art Jiva whose understanding is
directed to things that are the result of the attributes of Sattwa,
Rajas, and Tamas. Thou art that in which all things merge when
dissolution overtakes them. Thou art stable and fixed, there being
nothing in thee that is subject to change or mutation of any kind. Thou
art the Lord of all creatures. Thy arms extend all over the vast
universe. Thou art displayed in innumerable forms that are but fractions
of thyself. Thou pervadest all things.[121] Thou art he that has no mouth
(for thou enjoyest not the objects of thy own creation). Thou art he who
frees thy creatures from the bonds of the world. Thou art easily
attainable.[122] Thou art he that manifested himself with a golden
mail.[123] Thou art he that appears in the phallic emblem. 'Thou art he
that wanders in the forests in quest of fowls and animals. Thou art he
that wanders over the Earth. Thou art, he that is omnipresent. Thou art
the blare that is produced by all the trumpets blown in the three worlds.
Thou art he that has all creatures for his relatives.[124] Thou art of
the form of a snake (for thou art identical with the mighty Naga named
Sesha). Thou art he that lives in mountain caves (like Jaigishavya), or
any other Yogin. Thou art identical with Guha (the celestial
generalissimo). Thou wearest garlands of flowers. Thou art he who enjoys
the happiness that springs from the possession of worldly objects.[125]
Thou art he from whom all creatures have derived their three states of
birth, existence, and destruction. Thou art he that upholds all things
that exist or occur in the three stages of time viz., the Past, the
Present, and the Future. Thou art he that frees creatures from the
effects of all acts belonging to previous lives as well as those
accomplished in the present life and from all the bonds due to Ignorance
and Desire. Thou art he who is the binder or Asura chiefs. Thou art he
who is the slayer of foes in battle.[126] Thou art that which is
attainable by knowledge alone. Thou art Durvasas. Thou art he who is
waited upon and adored by all the righteous. Thou art he who causes the
fall of even Brahma and the others. Thou art he that gives unto all
creatures the just share of joy and grief that each deserves according to
his own acts. Thou art he that is incomparable. Thou art well conversant
with the shares that are given and appropriated in sacrifices.[127] Thou
residest in every place. Thou wanderest everywhere. Thou art he that has
mean vestments.[128] Thou art Vasava. Thou art immortal. Thou art
identical with the Himavat mountains. Thou art the maker of pure gold.
Thou art without acts. Thou upholdest in thyself the fruits of all acts.
Thou art the foremost of all creatures that are regarded as
upholders.[129] Thou art he that has bloody eyes. Thou art he that has
eyes whose vision extends over the infinite universe. Thou art he that
has a car whose wheels are ever victorious. Thou art he that is possessed
of vast learning. Thou art he that accepts thy devotees for thy servants.
Thou art he that restrains and subjugates thy senses. Thou art he that
acts. Thou wearest clothes whose warp and woof are made of snakes. Thou
art Supreme. Thou art he who is the lowest of the celestials.[130] Thou
art he that is well-grown. Thou ownest the musical instrument called
Kahala. Thou art the giver of every wish. Thou art the embodiment of
grace in all the three stages of Time, viz., the Past, the Present, and
the Future. Thou art possessed of might that is always well spent. Thou
art he who had assumed the form of Valarama (the elder brother of
Krishna). Thou art the foremost of all colleted things, being
Emancipation or the highest of all ends to which creatures attain. Thou
art the giver of all things. Thy face is turned towards all directions,
Thou art he from whom diverse creatures have sprung even as all forms
have sprung from space or are modifications or that primal element. Thou
art he who falls into the pit called body.[131] Thou art he that is
helpless (for, falling into the pit constituted by the body, thou canst
not transcend the sorrow that is thy portion). Thou residest in the
firmament of the heart. Thou art exceedingly fierce in form. Thou art the
Deity called Ansu. Thou art the companion of Ansu and art called Aditya.
Thou art possessed of innumerable rays. Thou art endued with dazzling
effulgence. Thou hast the speed of the Wind.[132] Thou art possessed of
speed that is greater than that of the Wind. Thou art possessed of the
speed of the mind. Thou art Nishachara as thou enjoyest all things, being
invested with Ignorance.[133] Thou dwellest in every body. Thou dwellest
with Prosperity as thy companion. Thou art he that imparts knowledge and
instruction. Thou art he who imparts instruction in utter silence. Thou
art he that observes the vow of taciturnity (for thou instructest in
silence). Thou art he who passes out of the body, looking at the
soul.[134] Thou art he that is well adored. Thou art the giver of
thousands (since the lord of all the treasures derived those treasures of
his from thee). Thou art the prince of birds, (being Garuda the son of
Vinata and Kasyapa). Thou art the friend that renders aid. Thou art
possessed of exceeding effulgence (for thy splendour is like that of a
million suns risen together). Thou art the Master of all created beings.
Thou art he who provokes the appetites. Thou art the deity of Desire.
Thou art of the form of lovely women that are coveted by all. Thou art
the tree of the world. Thou art the Lord of Treasures. Thou art the giver
of fame. Thou art the Deity that distributes unto all creatures the
fruits (in the form of joys and griefs) of their acts. Thou art thyself
those fruits which thou distributest. Thou art the most ancient (having
existed from a time when there was no other existent thing). Thou art
competent to cover with a single footstep of thine all the three worlds.
Thou art Vamana (the dwarf) who deceived the Asura chief Vali (and
depriving him of his sovereignty restored it unto Indra). Thou art the
Yogin crowned with success (like Sanatkumara and others). Thou art a
great Rishi (like Vasishtha and others). Thou art one whose objects are
always crowned with success (like Rishava or Dattatreya). Thou art a
Sanyasin (like Yajnavalkya and others). Thou art he that is adorned with
the marks of the mendicant order. Thou art he that is without such
marks.[135] Thou art he that transcends the usages of the mendicant
order. Thou art he that assures all creatures from every sort of fear.
Thou art without any passions thyself (so that glory and humiliation are
alike to thee). Thou art he that is called the celestial generalissimo.
Thou art that Visakha who took his rise from the body of the celestial
generalissimo when Indra hurled his thunder-bolt at him. Thou art
conversant with the sixty tattwas or heads of enquiry in the universe.
Thou art the Lord of the senses (for these achieve their respective
functions guided by thee). Thou art he that is armed with the
thunder-bolt (and that rives the mountains). Thou art infinite. Thou art
the stupefier of Daitya ranks in the field of battle. Thou art he that
moves his car in circles among his own ranks and that makes similar
circles among the ranks of his foes and who conies back safe and sound
after devastating then. Thou art he that is conversant with the lowest
depth of the world's ocean (in consequence of thy knowledge of Brahman).
Thou art he called Madhu (who has founded the race in which Krishna has
taken his birth). Thou hast eyes whose colour resembles that of honey.
Thou art he that has taken birth after Vrihaspati.[136] Thou art he that
does the acts which Adhyaryus have to do in sacrifices. Thou art he who
is always adored by persons whatever their modes of life. Thou art
devoted to Brahman. Thou wanderest amongst the habitations of men in the
world (in consequence of thy being a mendicant). Thou art he that
pervadest all beings. Thou art he that is conversant with truth. Thou
knowest and guidest every heart. Thou art he that overspreads the whole
universe. Thou art he that collects or stores the good and bad acts of
all creatures in order to award them the fruits thereof Thou art he that
lives during even the night that follows the universal dissolution. Thou
art the protector wielding the bow called Pinaka. Thou residest in even
the Daityas that are the marks at which shootest thy arrows. Thou art the
author of prosperity. Thou art the mighty ape Hanuman that aided Vishnu
in the incarnation of Rama in his expedition against Ravana. Thou art the
lord of those Ganas that are thy associates, Thou art each member of
those diverse Ganas. Thou art he that gladdens all creatures. Thou art
the enhancer of the joys of all.[137] Thou takest away the sovereignty
and prosperity of even such high beings as Indra and others. Thou art the
universal slayer in the form of Death. Thou art he that resides in the
four and sixty Kalas. Thou art very great. Thou art the Grandsire (being
the sire of the great sire of all). Thou art the supreme phallic emblem
that is adored by both deities and Asuras. Thou art of agreeable and
beautiful features. Thou art he who presides over the variety of
evidences and tendencies for action and non-action. Thou art the lord of
vision. Thou art the Lord of Yoga (in consequence of thy withdrawing all
the senses into the heart and combining them together in that place).
Thou art he that upholds the Krita and the other ages (by causing them to
run ceaselessly). Thou art the Lord of seeds (in consequence of thy being
the giver of the fruits of all acts good and bad). Thou art the original
cause of such seeds. Thou actest in the ways that have been pointed out
in the scriptures beginning with those that treat of the Soul. Thou art
he in whom reside might and the other attributes. Thou art the
Mahabharata and other histories of the kind. Thou art the treatises
called Mimansa. Thou art Gautama (the founder of the science of
dialectics). Thou art the author of the great treatise on Grammar that
has been named after the Moon. Thou art he who chastises his foes. Thou
art he whom none can chastise. Thou art he who is sincere in respect of
all his religious acts and observances. Thou art he that becomes obedient
to those that are devoted to thee. Thou art he that is capable of
reducing others to subjection. Thou art he who foments quarrels among the
deities and the Asuras. Thou art he who has created the four and ten
worlds (beginning with Bhu). Thou art the protector and cherisher of all
Beings commencing from Brahma and ending with the lowest forms of
vegetable life (like grass and straw). Thou art the Creator of even the
five original elements. Thou art he that never enjoys anything (for thou
art always unattached). Thou art free from deterioration. Thou art the
highest form of felicity. Thou art a deity proud of his might. Thou art
Sakra. Thou art the chastisement that is spoken of in treatises on
morality and is inflicted on offenders. Thou art of the form of that
tyranny which prevails over the world. Thou art of pure Soul. Thou art
stainless (being above faults of every kind). Thou art worthy of
adoration. Thou art the world that appears and disappears ceaselessly.
Thou art he whose grace is of the largest measure. Thou art he that has
good dreams. Thou art a mirror in which the universe is reflected. Thou
art he that has subjugated all internal and external foes. Thou art the
maker of the Vedas. Thou art the maker of those declarations that are
contained in the Tantras and the Puranas and that are embodied in
language that is human.[138] Thou art possessed of great learning. Thou
art the grinder of foes in battle. Thou art he that resides in the awful
clouds that appear at the time of the universal dissolution. Thou art
most terrible (in consequence of the dissolution of the universe that
thou bringest about). Thou art he who succeeds in bringing all persons
and all things into thy subjection. Thou art the great Destroyer. Thou
art he that has fire for his energy. Thou art he whose energy is mightier
than fire. Thou art the Yuga-fire that consumes all things. Thou art he
that is capable of being gratified by means of sacrificial libations.
Thou art water and other liquids that are poured in sacrifices with the
aid of Mantras. Thou art in the form of the Deity of Righteousness, the
distributor of the fruits that attach to acts good and bad. Thou art the
giver of felicity. Thou art always endued with effulgence. Thou art of
the form of fire. Thou art of the complexion of the emerald. Thou art
always present in the phallic emblem. Thou art the source of blessedness.
Thou art incapable of being baffled by anything in the prosecution of
your objects. Thou art the giver of blessings. Thou art of the form of
blessedness. Thou art he unto whom is given a share of sacrificial
offerings. Thou art he who distributes unto each his share of that is
offered in sacrifices. Thou art endued with great speed. Thou art he that
is dissociated from all things. Thou art he that is possessed of the
mightiest limb. Thou art he that is employed in the act of generation.
Thou art of a dark complexion, (being of the form of Vishnu). Thou art of
a white complexion (being of the form of Samva, the son of Krishna). Thou
art the senses of all embodied creatures. Thou art possessed of vast
feet. Thou hast vast hands. Thou art of vast body. Thou art endued with
wide extending fame. Thou hast a vast head.[139] Thou art of vast
measurements. Thou art of vast vision. Thou art the home of the darkness
of ignorance. Thou art the Destroyer of the Destroyer. Thou art possessed
of vast years. Thou hast vast lips. Thou art he that has vast cheeks.
Thou hast a vast nose. Thou art of a vast throat. Thou hast a vast neck.
Thou art he that tears the bond of body.[140] Thou hast a vast chest.
Thou hast a vast bosom. Thou art the inner soul which resides in all
creatures. Thou hast a deer on thy lap. Thou art he from whom innumerable
worlds hang down like fruits hanging down from a tree. Thou art he who
stretches his lips at the time of the universal dissolution for
swallowing the universe. Thou art the ocean of milk. Thou hast vast
teeth. Thou hast vast jaws. Thou hast a vast bristle.[141] Thou hast hair
of infinite length. Thou hast a vast stomach. Thou hast matted locks of
vast length. Thou art ever cheerful. Thou art of the form of grace. Thou
art of the form of belief. Thou art he that has mountains for his bow (or
weapons in battle). Thou art he that is full of affection to all
creatures like a parent towards his offspring. Thou art he that has no
affection. Thou art unvanquished. Thou art exceedingly devoted to (Yoga)
contemplation.[142] Thou art of the form of the tree of the world.[143]
Thou art he that is indicated by the tree of the world.[144] Thou art
never satiated when eating (because of thy being of the form of fire, for
of all elements, fire is never satiated with the quantity offered it for
consumption). Thou art he that has the Wind for thy vehicle for going
from place to place (in consequence of thy identity with fire). Thou art
he that rangest over hills and little eminences. Thou art he that has his
residence on the mountains of Meru. Thou art the chief of the celestials.
Thou hast the Atharvans for thy head. Thou hast the Samans for thy mouth.
Thou hast the thousand Richs for thy immeasurable eyes. Thou hast the
Yajushes for thy feet and hands.[145] Thou art the Upanishads. Thou art
the entire body of rituals (occurring in the scriptures). Thou art all
that is mobile. Thou art he whose solicitations are never unfulfilled.
Thou art he who is always inclined to grace. Thou art he that is of
beautiful form. Thou art of the form of the good that one does to
another. Thou art that which is dear. Thou art he that always advances
towards thy devotees (in proportion as these advance for meeting thee).
Thou art gold and other precious metals that are held dear by all. Thy
effulgence is like that of burnished gold. Thou art the navel (of the
universe). Thou art he that makes the fruits of sacrifices grow (for the
benefit of those that perform sacrifices to thy glory). Thou art of the
form of that faith and devotion which the righteous have in respect of
sacrifices. Thou art the artificer of the universe. Thou art all that is
immobile (in the form of mountains and other inert objects). Thou art the
two and ten stages of life through which a person passes.[146] Thou art
he that causes fright (by assuming the intermediate states between the
ten enumerated). Thou art the beginning of all things. Thou art he that
unites Jiva with Supreme Brahman through Yoga. Thou art identifiable with
that Yoga which causes such a union between Jiva and Supreme Brahman.
Thou art unmanifest (being the deepest stupefaction). Thou art the
presiding deity of the fourth age (in consequence of thy identity with
lust and wrath and cupidity and other evil passions that flow from that
deity).[147] Thou art eternal Time (because of thy being of the form of
that ceaseless succession of birth and death that goes on in the
universe). Thou art of the form of the Tortoise.[148] Thou art worshipped
by the Destroyer himself. Thou livest in the midst of associates. Thou
admittest thy devotees as members of thy Gana. Thou hast Brahma himself
for the driver of thy car. Thou sleepest on ashes.[149] Thou protectest
the universe with ashes.[150] Thou art he whose body is made of
ashes.[151] Thou art the tree that grants the fruition of all wishes.
Thou art of the form of those that constitute thy Gana. Thou art the
protector of the four and ten regions. Thou transcendent all the regions.
Thou art full, (there being no deficiency). Thou art adored by all
creatures. Thou art white (being pure and stainless). Thou art he that
has his body, speech and mind perfectly stainless. Thou art he who has
attained to that purity of existence which is called Emancipation. Thou
art he who is incapable of being stained by impurity of any kind. Thou
art he who has been attained to by the great preceptors of old. Thou
residest in the form of Righteousness or duly in the four modes of life.
Thou art that Righteousness which is of the form of rites and sacrifices.
Thou art of the form of that skill which is possessed by the celestial
artificer of the universe. Thou art he who is adored as the primeval form
of the universe. Thou art of vast arms. Thy lips are of a coppery hue.
Thou art of the form of the vast waters that are contained in the Ocean.
Thou art exceedingly stable and fixed (being of the form of mountains and
hills). Thou art Kapila. Thou art brown. Thou art all the hues whose
mixture produces white. Thou art the period of life. Thou art ancient.
Thou art recent. Thou art a Gandharva. Thou art the mother of the
celestials in the form of Aditi (or the mother of all things, in the form
of Earth). Thou art Garuda, the prince of birds, born of Vinata by
Kasyapa, otherwise called Tarkshya. Thou art capable of being
comprehended with ease. Thou art of excellent and agreeable speech. Thou
art he that is armed with the battle-axe. Thou art he that is desirous of
victory. Thou art he that assists others in the accomplishment of their
designs.[152] Thou art an excellent friend.[153] Thou art he that bears a
Vina made of two hollow gourds. Thou art of terrible wrath (which thou
displayest at the time of the universal dissolution). Thou ownest for thy
offspring, beings higher than men and deities (viz., Brahma and Vishnu).
Thou art of the form of that Vishnu who floats on the waters after the
universal dissolution. Thou devourest all things with great ferocity.
Thou art he that procreates offspring. Thou art family and race,
continuing from generation to generation. Thou art the blare that a
bamboo flute gives out. Thou art faultless. Thou art he every limb of
whose body is beautiful. Thou art full of illusion. Thou dost good to
others without expecting any return. Thou art Wind. Thou art Fire. Thou
art the bonds of the worlds which bind Jiva. Thou art the creator of
those bonds. Thou art the tearer of such bonds. Thou art he that dwells
with even the Daityas (who are the foes of all sacrifices). Thou dwellest
with those that are the foes of all acts (and that have abandoned all
acts). Thou art of large teeth, and thou art of mighty weapons. Thou art
he that has been greatly censured. Thou art he that stupefied the Rishis
dwelling in the Daruka forest. Thou art he that did good unto even thy
detractors, viz., those Rishis residing in the Daruka forest. Thou art he
who dispels all fears and who dispelling all the fears of those Rishis
gave them Emancipation. Thou art he that has no wealth (in consequence of
his inability to procure even his necessary wearing apparel). Thou art
the lord of the celestials. Thou art the greatest of the gods (in
consequence of thy being adored by even Indra and others that are
regarded as the highest of the celestials). Thou art an object of
adoration with even Vishnu. Thou art the slayer of those that are the
foes of the deities. Thou art he that resides (in the form of the snake
Sesha) in the nethermost region.[154] Thou art invisible but capable of
being comprehended, even as the wind which though invisible is perceived
by every body. Thou art he whose knowledge extends to the roots of
everything and unto whom all things, even in their inner nature, are
known. Thou art the object that is enjoyed by him that enjoys it. Thou
art he among the eleven Rudras who is called Ajaikapat. Thou art the
sovereign of the entire universe. Thou art of the form of all Jivas in
the universe (in consequence of thy being covered by the three well-known
attributes of Sattwa, Rajas, and Tamas). Thou art he that is not subject
to those three attributes. Thou art he that transcends all attributes and
is a state of pure existence which is incapable of being described with
the aid of any adjective that language can yield. Thou art the prince of
physicians called Dhanwantari. Thou art a comet (in consequence of the
calamities that flow from thee unto the sinful). Thou art the celestial
generalissimo called Skanda. Thou art the king of the Yakshas, called
Kuvera, who is thy inseparable associate and who is the Lord of all
treasures in the world. Thou art Dhatri. Thou art Sakra. Thou art Vishnu.
Thou art Mitra. Thou art Tashtri (the celestial artificer). Thou art the
Pole Star. Thou art he that upholds all things. Thou art he called
Prabhava amongst the Vasus. Thou art the wind which is capable of going
everywhere (being the Sutra-atma that connects all things in the universe
with a thread). Thou art Aryaman. Thou art Savitri. Thou art Ravi. Thou
art that ancient king of great celebrity known by the name of Ushangu.
Thou art he who protects all creatures in diverse ways. Thou art
Mandhatri (because of thy competence to gratify all creatures). Thou art
he from whom all creatures start into life. Thou art he who exists in
diverse form. Thou art he who causes the diverse hues to exist in the
universe. Thou art he who upholds all desires and all attributes (because
of these flowing from thee). Thou art he who has the lotus on thy
navel.[155] Thou art he within whose womb are innumerable mighty
creatures. Thou art of face as beautiful as the moon. Thou art wind. Thou
art fire. Thou art possessed of exceeding might. Thou art endued with
tranquillity of soul. Thou art old. Thou art he that is known with the
aid of Righteousness.[156] Thou art Lakshmi. Thou art the maker of the
field of those actions (by which persons adore the supreme Deity). Thou
art he who lives in the field of action. Thou art the soul of the field
of action. Thou art the medicine or provoker of the attributes of
sovereignty and the others.[157] All things lie in thee (for, as the
Srutis declare, all things becomes one in thee, thyself being of the
nature of that unconsciousness which exhibits itself in dreamless
slumber). Thou art the lord of all creatures endued with life-breaths.
Thou art the god of the gods. Thou art he who is attached to felicity.
Thou art Sat (in the form of cause). Thou art Asat (in the form of
effect). Thou art he who possesses the best of all things. Thou art he
who resides on the mountains of Kailasa. Thou art he who repairs to the
mountains of Himavat. Thou washest away all things besides thee like a
mighty current washing away trees and other objects standing on its
banks. Thou art the maker of Pushkara and other large lakes and pieces of
natural water. Thou art possessed of knowledge of infinite kinds. Thou
art the giver of infinite blessings. Thou art a merchant (who conveys the
goods of this country to that country and brings the goods of that
country to this for the convenience of human beings). Thou art a
carpenter. Thou art the tree (of the world that supplies the timber for
thy axe). Thou art the tree called Vakula (Mimusops Elengi, Linn.) Thou
art the sandal-wood tree (Santalum album, Linn.). Thou art the tree
called Chcchada (Alstonia Scholaris, syn Echitis, Scholaris, Roxb.). Thou
art he whose neck is very strong. Thou art he whose shoulder joint is
vast. Thou art not restless (but endued with steadiness in all thy acts
and in respect of all thy faculties). Thou art the principal herbs and
plants with their produce (in the form of rice and wheat and the other
varieties of grain). Thou art he that grants success upon others in
respect of the objects upon which they bestow their heart. Thou art all
the correct conclusions in respect of both the Vedas and Grammar.[158]
Thou art he who utters leonine roars. Thou art endued with leonine fangs.
Thou ridest on the back of a lion for performing thy journeys. Thou
ownest a car that is drawn by a lion. Thou art he called the truth of
truth.[159] Thou art he whose dish or plate is constituted by the
Destroyer of the universe.[160] Thou art always engaged in seeking the
good of the worlds. Thou art he who rescues all creatures from distress
(and leads them to the felicity of Emancipation). Thou art the bird
called Saranga. Thou art a new (Young) swan. Thou art he who is displayed
in beauty in consequence of the crest thou bearest on thy head (like the
cock or the peacock). Thou art he who protects the place where assemblies
of the wise sit for dispensing justice. Thou art the abode of all
creatures. Thou art the cherisher of all creatures. Thou art Day and
Night (which are the constituent elements of Eternity). Thou art he that
is without fault and therefore, never censured. Thou art the upholder of
all creatures. Thou art the refuge of all creatures. Thou art without
birth. Thou art existent. Thou art ever fruitful. Thou art endued with
Dharana and Dhyana and Samadhi. Thou art the steed Uchchaisravas. Thou
art the giver of food. Thou art he who upholds the life-breaths of living
creatures. Thou art endued with patience. Thou art possessed of
intelligence. Thou art endued with exertion and cleverness. Thou art
honoured by all. Thou art the giver of the fruits of Righteousness and
sin. Thou art the cherisher of the senses (for the senses succeed in
performing their respective functions in consequence of thee that
presidest over them). Thou art the lord of all the luminaries. Thou art
all collections of objects. Thou art he whose vestments are made of
cowhides. Thou art he who dispels the grief of his devotees. Thou hast a
golden arm. Thou art he who protects the bodies of Yogins who seek to
enter their own selves. Thou art he who has reduced to nothingness all
his foes.[161] Thou art he the measure of whose gladness is very great.
Thou art he who achieved victory over the deity of desire that is
irresistible. Thou art he who has subjugated his senses. Thou art the
note called Gandhara in the musical octave. Thou art he who has an
excellent and beautiful home (in consequence of its being placed upon the
delightful mountains of Kailasa). Thou art he who is ever attached to
penances. Thou art of the form of cheerfulness and contentment. Thou art
he called vast or infinite.[162] Thou art he in whose honour the foremost
of hymns has been composed. Thou art he whose dancing is characterised by
vast strides and large leaps. Thou art he who is adored with reverence by
the diverse tribes of Apsaras. Thou art he who owns a vast standard
(bearing the device of the bull). Thou art the mountains of Meru. Thou
art he who roves among all the summits of that great mountain. Thou art
so mobile that it is very difficult to seize thee. Thou art capable of
being explained by preceptors to disciples, although thou art incapable
of being described in words. Thou art of the form of that instruction
which preceptors impart to disciples. Thou art he that can perceive all
agreeable scents simultaneously or at the same instant of time. Thou art
of the form of the porched gates of cities and palaces. Thou art of the
form of the moats and ditches that surround fortified towns and give the
victory to the besieged garrison. Thou art the Wind. Thou art of the form
of fortified cities and towns encompassed by walls and moats. Thou art
the prince of all winged creatures, (being, as thou art, of the form of
Garuda). Thou art he who multiplies the creation by union with the
opposite sexes. Thou art the first of all in respect of virtues and
knowledge. Thou art superior to even him who is the first of all in
virtues and knowledge. Thou transcendest all the virtue and knowledge.
Thou art eternal and immutable as also dependent on thyself. Thou art the
master and protector of the deities and Asuras. Thou art the master and
protector of all creatures. Thou art he who wears a coat of mail. Thou
art he whose arms are competent to grind all foes. Thou art an object of
adoration with even him who is called Suparvan in heaven.[163] Thou art
he who grants the power of bearing or upholding all things.[164] Thou art
thyself capable of bearing all things. Thou art fixed and steady (without
being at all unstable). Thou art white or pure (being, as thou art,
without any stain or blot). Thou bearest the trident that is competent to
destroy (all things).[165] Thou art the grantor of bodies or physical
forms unto those that constantly revolve in the universe of birth and
death. Thou art more valuable than wealth. Thou art the conduct or way of
the righteous (in the form of goodness and courtesy). Thou art he who had
torn the head of Brahma after due deliberation (and not impelled by mere
wrath). Thou art he who is marked with all those auspicious marks that
are spoken of in the sciences of palmistry and phrenology and other
branches of knowledge treating of the physical frame as the indicator of
mental peculiarities. Thou art that wooden bar which is called the Aksha
of a car and, therefore, art thou he who is attached to the car
represented by the body. Thou art attached to all things (in consequence
of thy pervading all things as their soul). Thou art endued with very
great might, being as thou art a hero of heroes. Thou art the Veda. Thou
art the Smritis, the Itihasas, the Puranas, and other scriptures. Thou
art the illustrious deity of every sacred shrine. Thou art he who has the
Earth for his car. Thou art the inert elements that enter into the
composition of every creature. Thou art he who imparts life into every
combination of those inert element. Thou art the Pranava and other sacred
Mantras that instil life into dead matter. Thou art he that casts
tranquil glances. Thou art exceedingly harsh (in consequence of thy being
the destroyer of all things). Thou art he in whom are innumerable
precious attributes and possessions. Thou hast a body that is red. Thou
art he who has all the vast oceans as so many ponds filled for thy
drinking.[166] Thou art the root of the tree of the world. Thou art
exceedingly beautiful and shinest with surpassing grandeur. Thou art of
the form of ambrosia or nectar. Thou art both cause and effect. Thou art
an ocean of penances (being as thou art a great Yogin). Thou art he that
desirous of ascending to the highest state of existence. Thou art he that
has already attained to that state. Thou art he who is distinguished for
the purity of his conduct and acts and observances. Thou art he who
possessed of great fame (in consequence of the Righteousness of his
behaviour). Thou art the ornament of armies (being as thou art of the
form of prowess and courage), Thou art he who is adorned with celestial
ornaments. Thou art Yoga. Thou art he from whom flow eternal time
measured by Yugas and Kalpas. Thou art he who conveys all creatures from
place.[167] Thou art of the form of Righteousness and sin and their
intermixture (such as are displayed in the successive Yugas). Thou art
great and formless. Thou art he who slew the mighty Asura that had
approached against the sacred city of Varanasi in the form of an
infuriate elephant of vast proportions. Thou art of the form of death.
Thou givest to all creatures such fruition of their wishes as accords
with their merits. Thou art approachable. Thou art conversant with all
things that are beyond the ken of the senses. Thou art conversant with
the Tattwas (and therefore, thoroughly fixed). Thou art he who
incessantly shines in beauty. Thou wearest garlands that stretch down
from thy neck to the feet. Thou art that Hara who has the Moon for his
beautiful eye. Thou art the salt ocean of vast expanse. Thou art the
first three Yugas (viz., Krita, Treta, and Dwapara). Thou art he whose
appearance is always fraught with advantage to others. Thou art he who
has three eyes (in the form of the scriptures, the preceptor, and
meditation). Thou art he whose forms are exceedingly subtile (being as
thou art the subtile forms of the primal elements). Thou art he whose
ears are bored for wearing jewelled Kundalas. Thou art the bearer of
matted locks. Thou art the point (in the alphabet) which indicates the
nasal sound. Thou art the two dots i.e., Visarga (in the Sanskrit
alphabet which indicate the sound of the aspirated H). Thou art possessed
of an excellent face. Thou art the shaft that is shot by the warrior for
encompassing the destruction of his foe. Thou art all the weapons that
are used by warriors. Thou art endued with patience capable of bearing
all things. Thou art he whose knowledge has arisen from the cessation of
all physical and mental functions.[168] Thou art he who has become
displayed as Truth in consequence of the cessation of all other
faculties. Thou art that note which, arising from the region called
Gandhara, is exceedingly sweet to the ear. Thou art he who is armed with
the mighty bow (called Pinaka). Thou art he who is the understanding and
the desires that exist in all creatures, besides being the supreme
upholder of all beings. Thou art he from whom all acts flow. Thou art
that wind which rises at the time of the universal dissolution and which
is capable of churning the entire universe even as the staff in the hands
of the dairy-maid churns the milk in the milkpot. Thou art he that is
full. Thou art he that sees all things. Thou art the sound that arises
from slapping one palm against another. Thou art he the palm of whose
hand serves as the dish or plate whence to take his food. Thou art he who
is possessed of an adamantine body. Thou art exceedingly great. Thou art
of the form of an umbrella. Thou art he who has an excellent umbrella.
Thou art well-known to be identical with all creatures. Thou art he who
having put forth three feet covered all the universe with two and wanted
space for the remaining one. Thou art he whose head is bald. Thou art he
whose form is exceedingly ugly and fierce. Thou art he who has undergone
infinite modifications and become all things in the universe. Thou art he
who bears the well-known badge of Sanyasa, viz., the stick. Thou art he
who has a Kunda. Thou art he who is incapable of being attained to by
means of acts. Thou art he who is identical with the green-eyed king of
beasts (viz., the lion). Thou art of the form of all the points of the
compass. Thou art he who is armed with the thunder. Thou art he who has a
hundred tongues. Thou art he who has a thousand feet and thousand
heads.[169] Thou art the lord and chief of the celestials. Thou art he
that is made up of all the gods. Thou art the great Master or preceptor.
Thou art he who has a thousand arms. Thou art he who is competent to
obtain the fruition of every wish. Thou art he whose protection is sought
by every one. Thou art he who is the creator of all the worlds. Thou art
he who is the great cleanser of all from every kind of sin, in the form
of shrines and sacred waters. Thou art he who has three high
Mantras.[170] Thou art the youngest son of Aditi and Kasyapa, (being in
the form of the dwarf who is otherwise known by the name of Upendra and
who beguiled the Asura Vali of his lordship of the three worlds and
restored it to the chief of the celestials). Thou art both black and
tawny (being of the form which is known as Hari-Hara). Thou art the maker
of the Brahmana's rod.[171] Thou art armed with the hundred-killer, the
noose, and the dart. Thou art he that took his birth within the primeval
lotus.

Thou art he who is endued with a vast womb. Thou art he who has the Vedas
in his womb. Thou art he who takes his rise from that infinite waste of
waters which succeeds the dissolution of the universe. Thou art he who is
endued with rays of effulgent light. Thou art the creator of the Vedas.
Thou art he who studies the Vedas. Thou art he who is conversant with the
meaning of the Vedas. Thou art devoted to Brahman. Thou art the refuge of
all persons devoted to Brahman. Thou art of infinite forms. Thou art the
bearer of innumerable bodies. Thou art endued with irresistible
prowess.[172] Thou art the soul or nature that transcends the three
universal attributes (of Sattwa, Rajas, and Tamas). Thou art the lord of
all Jivas. Thou art endued with the speed of the wind. Thou art possessed
of the fleetness of the mind. Thou art always smeared with sandal-paste.
Thou art the end of the stalk of the primeval lotus.[173] Thou art he who
brought the celestial cow Surabhi down from a superior station to an
inferior one by denouncing a curse upon her.[174] Thou art that Brahma
who was unable to see thy end. Thou art adorned with a large wreath of
Karnikara flowers. Thou art adorned with a diadem of blue gems. Thou art
the wielder of the bow called Pinaka. Thou art the master of that
knowledge which treats of Brahman.[175] Thou art he who has subjugated
his senses by the aid of thy knowledge of Brahman. Thou art he who
bearest Ganga on thy head.[176] Thou art the husband of Uma, the daughter
of Himavat. Thou art mighty (in consequence of thy having assumed the
form of the vast Boar for raising the submerged Earth). Thou art he who
protects the universe by assuming diverse incarnations. Thou art worthy
of adoration. Thou art that primeval Being with the equine head who
recited the Vedas with a thundering voice. Thou art he whose grace is
very great. Thou art the great subjugator. Thou art he who has slain all
his foes (in the form of passions). Thou art both white and tawny (being
as thou art half male and half female).[177] Thou art possessed of a body
whose complexion is like that of gold.[178] Thou art he that is of the
form of pure joy, (being, as thou art, above the five sheathes which the
Jiva consists of, viz., the Anna-maya, the Prana-maya, the Mano-maya, the
Vijnana-maya, and the Ananda-maya ones). Thou art of a restrained soul.
Thou art the foundation upon which rests that Ignorance which is called
Pradhana and which, consisting of the three attributes of Sattwa, Rajas,
and Tamas is the cause whence the universe has sprung. Thou art he whose
faces are turned to every direction.[179] Thou art he who has three eyes
(in the forms of the Sun, the Moon, and Fire). Thou art he who is
superior to all creatures (in consequence of thy righteousness whose
measure is the greatest). Thou art the soul of all mobile beings. Thou
art of the form of the subtile soul (which is incapable of being
perceived). Thou art the giver of immortality in the form of Emancipation
as the fruit of all acts of righteousness achieved by creatures without
the desire of fruits.[180] Thou art the preceptor of even those that are
the gods of the gods. Thou art Vasu, the son of Aditi. Thou art he who is
endued with innumerable rays of light, who brings forth the universe, and
who is of the form of that Soma which is drunk in sacrifices. Thou art
Vyasa, the author of the Puranas and other sacred histories. Thou art the
creations of Vyasa's brain (because of thy being identical with the
Puranas and other sacred histories) both abridged and unabridged. Thou
art the sum total of Jivas. Thou art the Season. Thou art the Year. Thou
art the Month. Thou art the Fortnight. Thou art those sacred Days that
end or conclude these periods. Thou art the Kalas. Thou art the Kashthas.
Thou art the Lavas. Thou art the Matras. Thou art the Muhurtas and Days
and Nights. Thou art the Kshanas.[181] Thou art the soil upon which the
tree of the universe stands. Thou art the seed of all creatures [being of
the form of that Unmanifest Chaitanya (consciousness) endued with Maya or
illusion whence all creatures spring]. Thou art Mahattatwa. Thou art the
sprout of Jiva, (being of the form of Consciousness which springs up
after Mahattatwa). Thou art Sat or Effect. Thou art Asat or Cause. Thou
art Manifest (being seizable by the senses). Thou art the Father. Thou
art the Mother. Thou art the Grandfather. Thou art the door to Heaven
(because of thy identity with Penances). Thou art the door of the
generation of all creatures (because of thy identity with desire). Thou
art the door of Emancipation (because of thy identity with the absence of
Desire which alone can lead to the merging into Brahman). Thou art those
acts of righteousness which lead to the felicity of heaven. Thou art
Nirvana (or that cessation of individual or separate existence which is
Emancipation). Thou art the gladdener (who gives all kinds of joy to
every creature). Thou art that region of Truth (to which they that are
foremost in righteousness attain). Thou art superior to even that region
of Truth which is attainable by the righteous. Thou art he who is the
creator of both the deities and the Asuras. Thou art he who is the refuge
of both the deities and the Asuras. Thou art the preceptor of both the
deities and the Asuras (being as thou art of the form of both Vrihaspati
and Sukra). Thou art he who is ever victorious. Thou art he who is ever
worshipped by the deities and the Asuras. Thou art he who guides the
deities and the Asuras even as the Mahamatra guides the elephant. Thou
art the refuge of all the deities and the Asuras. Thou art he who is the
chief of both the deities and the Asuras (being as thou art of the form
of both India and Virochana). Thou art he who is the leader in battle of
both the deities and the Asuras (being as thou art of the form of
Karttikeya and Kesi, the leaders of the celestial and the Daitya armies).
Thou art he who transcends the senses and shines by himself. Thou art of
the form of the celestial Rishis like Narada and others. Thou art the
grantor of boons unto the deities and Asuras (in the form of Brahman and
Rudra). Thou art he who rules the hearts of the deities and the Asuras.
Thou art he into whom the universe enters (when it is dissolved). Thus
art the refuge of even him who is the ruler of the hearts of both the
deities and the Asuras. Thou art he whose body is made up of all the
deities.[182] Thou art he who has no Being superior to thee of whom to
think. Thou art he who is the inner soul of the deities. Thou art he who
has sprung from his own self. Thou art of the form of immobile things.
Thou art he who covers the three worlds with three steps of his. Thou art
possessed of great learning. Thou art stainless. Thou art he who is freed
from the quality of Rajas. Thou art he who transcends destruction. Thou
art he in whose honour hymns should be sung. Thou art the master of the
irresistible elephant represented by Time. Thou art of the form of that
lord of Tigers who is worshipped in the country of the Kalingas.[183]
Thou art he who is called the lion among the deities (in consequence of
the pre-eminence of thy prowess). Thou art he who is the foremost of men.
Thou art endued with great wisdom. Thou art he who first takes a share of
the offerings in sacrifice. Thou art imperceptible. Thou art the
sum-total of all the deities. Thou art he in whom penances predominate.
Thou art always in excellent Yoga. Thou art auspicious. Thou art armed
with the thunder-bolt. Thou art the source whence the weapons called
Prasas have taken their origin. Thou art he whom thy devotees attain to
in diverse ways. Thou art Guha (the celestial generalissimo). Thou art
the supreme limit of felicity.[184] Thou art identical with thy creation.
Thou art he who rescues thy creatures from death (by granting them
Emancipation). Thou art the cleanser of all including Brahma himself.
Thou art of the form of bulls and other horned animals. Thou art he who
is fond of mountain summits. Thou art the planet Saturn. Thou art Kuvera,
the chief of the Yakshas. Thou art complete faultlessness. Thou art he
who inspires gladness. Thou art all the celestials united together. Thou
art the cessation of all things. Thou art all the duties that appertain
to all the modes of life. Thou art he who has an eye on his forehead.
Thou art he who sports with the universe as his marble ball. Thou art of
the form of deer. Thou art endued with the energy that is of the form of
knowledge and penance. Thou art the lord of all immobile things (in the
form of Himavat and Meru). Thou art he who has subjugated his senses by
various regulations and vows. Thou art he whose objects have all been
fulfilled. Thou art identical with Emancipation. Thou art different from
him whom we worship. Thou hast truth for thy penances. Thou art of a pure
heart. Thou art he who presides over all vows and fasts (in consequence
of thy being the giver of their fruits). Thou art the highest (being of
the form of Turiya). Thou art Brahman. Thou art the highest refuge of the
devotees. Thou art he who transcends all bonds (being Emancipate). Thou
art freed from the linga body. Thou art endued with every kind of
prosperity. Thou art he who enhances the prosperity of thy devotees. Thou
art that which is incessantly undergoing changes.'

"I have thus, 'O Krishna, hymned the praises of the illustrious Deity by
reciting his names in the order of their importance. Who is there that
can hymn the praises of the lord of the universe, that great Lord of all
who deserves our adorations and worship and reverence, whom the very gods
with Brahma at their head are unable to praise and whom the Rishis also
fail to sing? Aided, however, by my devotion to him, and having received
his permission, I have praised that Lord of sacrifices, that Deity of
supreme puissance, that foremost of all creatures endued with
intelligence. By praising with these names that enhance one's
auspiciousness of the great lord of blessedness, a worshipper of devoted
soul and pure heart succeeds in attaining to his own self. These names
constitute a hymn that furnishes the best means of attaining to Brahman.
With the aid of this hymn one is sure to succeed in attaining to
Emancipation. Rishis and the deities all praise the highest deity by
uttering this hymn. Hymned by persons of restrained soul Mahadeva becomes
gratified with those that hymn his praises so. The illustrious deity is
always full of compassion towards his devotees. Endued with omnipotence,
he it is that gives Emancipation to those that worship him. So also, they
among men that are foremost, that are possessed of faith and devotion
hear and recite for others and utter with reverence the praises of that
highest and eternal Lord viz. Isana, in all their successive lives and
adore him in thought, word, and deed, and adoring him thus at all times,
viz. when they are lying or seated or walking or awake or opening the
eyelids or shutting them, and thinking of him repeatedly, become objects
of reverence with all their fellowmen and derive great gratification and
exceeding joy. When a creature becomes cleansed of all his sins in course
of millions of births in diverse orders of being, it is then that
devotion springs up in his heart for Mahadeva. It is through good luck
alone that undivided devotion to Bhava who is the original cause (of the
universe) fully springs up in the heart of one that is conversant with
every mode of worshipping that great Deity.[185] Such stainless and pure
devotion to Rudra, that has singleness of purpose and that is simply
irresistible in its course, is seldom to be found among even the deities,
and never among men. It is through the grace of Rudra that such devotion
arises in the hearts of human beings. In consequence of such devotion,
men, identifying themselves wholly with Mahadeva, succeed in attaining to
the highest success. The illustrious Deity who is always inclined to
extend his grace towards them that seek him with humility, and throw
themselves with their whole soul upon him rescues them from the world.
Except the great Deity who frees creatures from rebirth, all other gods
constantly nullify the penances of men, for men have no other source of
puissance that is as great as these.[186] It was even thus Tandi of
tranquil soul, resembling Indra himself in splendour, praised the
illustrious Lord of all existent and non-existent things,--that great
Deity clad in animal skins. Indeed, Brahma had sung this hymn in the
presence of Sankara. Thou art a Brahmana (being conversant with Brahman
and devoted to those that are conversant with Brahman). Thou shalt,
therefore, comprehend it well. This is cleansing, and washes away all
sins. This confers Yoga and Emancipation and heaven and contentment. He
who recites this hymn with undivided devotion to Sankara succeeds in
attaining to that high end which is theirs that are devoted to the
doctrines of the Sankhya philosophy. That worshipper who recites this
hymn daily for one year with singleness of devotion succeeds in obtaining
the end that he desires. This hymn is a great mystery. It formerly
resided in the breast of Brahma the Creator. Brahma imparted it unto
Sakra. Sakra imparted unto Mrityu. Mrityu imparted it unto the Rudras.
From the Rudras Tandi got it. Indeed Tandi acquired it in the region of
Brahman as the reward of his severe austerities. Tandi communicated it to
Sukra, and Sukra of Bhrigu's race communicated it to Gautama. Gautama in
his turn, O descendant of Madhu, communicated it to Vaivaswata-Manu. Manu
communicated it unto Narayana of great intelligence, numbered among the
Sadhyas and held exceedingly dear by him. The illustrious Narayana,
numbered among the Sadhyas and possessed of glory that knows no
diminution, communicated it to Yama. Vaivaswat Yama communicated it to
Nachiketa. Nachiketa, O thou of Vrishni's race, communicated to
Markandeya. From Markandeya, O Janarddana, I obtained it as the reward of
my vows and fasts. To thee, O slayer of foes, I communicate that hymn
unheard by others. This hymn leads to heaven. It dispels disease and
bestows long life. This is worthy of the highest praise, and is
consistent with the Vedas.'

"Krishna continued, 'That person, O Partha, who recites this hymn with a
pure heart observing the vow of Brahmacharyya, and with his senses under
control, regularly for one whole year, succeeds in obtaining the fruits
of a horse-sacrifice. Danavas and Yakshas and Rakshasas and Pisachas and
Yatudhanas and Guhyakas and snakes can do no injury to him.'"

SECTION XVIII

"Vaisampayana said, 'After Vasudeva had ceased to speak, the great Yogin,
viz. the Island-born Krishna, addressed Yudhisthira, saying,--O son, do
thou recite this hymn consisting of the thousand and eight names of
Mahadeva, and let Maheswara be gratified with thee. In former days, O
son, I was engaged in the practice of severe austerities on the breast of
the mountains of Meru from desire of obtaining a son. It is this very
hymn that was recited by me. As the reward of this, I obtained the
fruition of all my wishes, O son of Pandu. Thou wilt also, by reciting
this same hymn, obtain from Sarva the fruition of all thy wishes.--After
this, Kapila, the Rishi who promulgated the doctrines that go by the name
of Sankhya, and who is honoured by the gods themselves, said,--I adore
Bhava with great devotion for many lives together. The illustrious Deity
at last became gratified with me and gave me knowledge that is capable of
aiding the acquirer in getting over rebirth.--After this, the Rishi named
Charusirsha, that dear friend of Sakra and known otherwise under the name
of Alamvana's son and who is filled with compassion, said,--I, in former
days, repaired to the mountains of Gokarna and sat myself to practise
severe penances for a hundred years. As the reward of those penances, I
obtained from Sarva, O son of king Pandu, a hundred sons, all of whom
were born without the intervention of woman, of well-restrained soul,
conversant with righteousness, possessed of great splendour, free from
disease and sorrow, and endued with lives extending over a hundred
thousand years--Then the illustrious Valmiki, addressing Yudhishthira,
said,--Once upon a time, in course of a dialectical disputation, certain
ascetics that were possessors of the homa fire denounced me as one guilty
of Brahmanicide. As soon as they had denounced me as such, the sin of
Brahmanicide, O Bharata, possessed me. I then, for cleansing myself,
sought the protection of the sinless Isana who is irresistible in energy.
I become cleansed of all my sins. That dispeller of all sorrows, viz.,
the destroyer of the triple city of the Asuras, said unto me,--Thy fame
shall be great in the world--Then Jamadagni's son, that foremost of all
righteous persons, shining like the Sun with blazing splendour in the
midst of that conclave of Rishis, said unto the son of Kunti these
words;--I was afflicted with the sin, O eldest son of Pandu, of
Brahmanicide for having slain my brothers who were all learned Brahmanas.
For purifying myself, I sought the protection, O king, of Mahadeva. I
hymned the praises of the great Deity by reciting his names. At this,
Bhava became gratified with me and gave me a battle-axe and many other
celestial weapons. And he said unto me,--Thou shalt be freed from sin and
thou shalt be invincible in battle; Death himself shall not succeed in
overcoming thee for thou shalt be freed from disease.--Even thus did the
illustrious and crested Deity of auspicious form said unto me. Through
the grace of that Deity of supreme intelligence I obtained all that He
had said. Then Viswamitra said,--I was formerly a Kshatriya. I paid my
adorations to Bhava with the desire of becoming a Brahmana Through the
grace of that great Deity I succeeded in obtaining the high status of a
Brahmana that is so difficult to obtain.--Then the Rishi Asita-Devala,
addressing the royal son of Pandu, said,--In former days, O son of Kunti,
through the curse of Sakra, all my merit due to the acts of righteousness
I had performed, was destroyed. The puissant Mahadeva it was who kindly
gave me back that merit together with great fame and a long life.--The
illustrious Rishi Gritsamada, the dear friend of Sakra, who resembled the
celestial preceptor Vrihaspati himself in splendour, addressing
Yudhishthira of Ajamidha's race said,--The inconceivable Sakra had, in
days of yore, performed a sacrifice extending over a thousand years.
While that sacrifice was going on, I was engaged by Sakra in reciting the
Samans. Varishtha, the son of that Manu who sprung from the eyes of
Brahma, came to that sacrifice and addressing me, said.--O foremost of
regenerate persons, the Rathantara is not being recited properly by thee.
O best of Brahmanas, cease to earn demerit by reading so faultily, and
with the aid of thy understanding do thou read the Samans correctly. O
thou of wicked understanding, why dost thou perpetrate such sin that is
destructive of sacrifice.--Having said these words, the Rishi Varishtha,
who was very wrathful, gave way to that passion and addressing me once
more, said,--Be thou an animal divested of intelligence, subject to
grief, ever filled with fear, and a denizen of trackless forests
destitute of both wind and water and abandoned by other animals. Do thou
thus pass ten thousand years with ten and eight hundred years in
addition. That forest in which thou shalt have to pass this period will
be destitute of all holy trees and will, besides, be the haunt of Rurus
and lions. Verily, thou shalt have to become a cruel deer plunged in
excess of grief.--As soon as he had said these words, O son of Pritha, I
immediately became transformed into a deer. I then sought the protection
of Maheswara. The great Deity said unto me,--Thou shalt be freed from
disease of every kind, and besides immortality shall be thine. Grief
shall never afflict thee. Thy friendship with Indra shall remain
unchanged, and let the sacrifices of both Indra and thyself Increase. The
illustrious and puissant Mahadeva favours all creatures in this way. He
is always the great dispenser and ordainer in the matter of the happiness
and sorrow of all living creatures. That illustrious Deity is incapable
of being comprehended in thought, word, or deed. O son, O thou that are
the best of warriors (through the grace of Mahadeva), there is none that
is equal to me in learning.--After this, Vasudeva, that foremost of all
intelligent men, once more said,--Mahadeva of golden eyes was gratified
by me with my penances. Gratified with me, O Yudhishthira, the
illustrious Deity said unto me,--Thou shalt, O Krishna, through my grace,
become dearer to all persons than wealth which is coveted by all. Thou
shalt be invincible in battle. Thy energy shall be equal to that of Fire.
Thousands of other boons Mahadeva gave unto me on that occasion. In a
former incarnation I adored Mahadeva on the Manimantha mountain for
millions of years. Gratified with me, the illustrious Deity said unto me
these words:--Blessed be thou, do thou solicit boons as thou wishest.
Bowing unto him with a bend of my head, I said these words,--If the
puissant Mahadeva has been gratified with me, then let my devotion to him
be unchanged, O Isana! Even this is the boon that I solicit.--The great
God said unto me,--Be it so--and disappeared there and then.'

"Jaigishavya said, 'O Yudhishthira, formerly in the city of Varanasi, the
puissant Mahadeva searching me out, conferred upon me the eight
attributes of sovereignty.'"

"Garga said,--'O son of Pandu, gratified with me in consequence of mental
sacrifice which I had performed, the great God bestowed upon me, on the
banks of the sacred stream Saraswati, that wonderful science, viz., the
knowledge of Time with its four and sixty branches. He also, bestowed
upon me, a thousand sons, all possessed of equal merit and fully
conversant with the Vedas. Through his grace, their periods of life as
also that of mine have become extended to ten millions of years.'"

"Parasara said,--'In former times I gratified Sarva, O king. I then
cherished the desire of obtaining a son that would be possessed of great
ascetic merit, endued with superior energy, and addressed to high Yoga,
that would earn world-wide fame, arrange the Vedas, and become the home
of prosperity, that would be devoted to the Vedas and the Brahmanas and
be distinguished for compassion. Even such a son was desired by me from
Maheswara. Knowing that this was the wish of my heart, that foremost of
Deities said unto me.--Through the fruition of that object of thine which
thou wishest to obtain from me, thou shalt have a son of the name of
Krishna. In that creation which shall be known after the name of
Savarni-Manu, that son of thine shall be reckoned among the seven Rishis.
He shall arrange the Vedas, and be the propagator of Kuru's race. He
shall, besides, be the author of the ancient histories and do good to the
universe. Endued with severe penances, he shall, again, be the dear
friend of Sakra. Freed from diseases of every kind, that son of thine, O
Parasara, shall besides, be immortal.--Having said these words, the great
Deity disappeared there and then. Even such is the good, O Yudhishthira,
that I have obtained from that indestructible and immutable God, endued
with the highest penances and supreme energy.'

"Mandavya said,--'In former times though not a thief and yet wrongly
suspected of theft, I was impaled (under the orders of a king). I then
adored the illustrious Mahadeva who said unto me,--Thou shalt soon be
freed from impalement and live for millions of years. The pangs due to
impalement shall not be thine. Thou shalt also be freed from every kind
of affliction and disease. And since, O ascetic, this body of thine hath
sprung from the fourth foot of Dharma (viz., Truth). Thou shalt be
unrivalled on Earth. Do thou make thy life fruitful. Thou shalt, without
any obstruction, be able to bathe in all the sacred waters of the Earth.
And after the dissolution of thy body, I shall, O learned Brahmana,
ordain that thou shall enjoy the pure felicity of heaven for unending
Time.--Having said these words unto me, the adorable Deity having the
bull for his vehicle, viz., Maheswara of unrivalled splendour and clad in
animal skin, O king, disappeared there and then with all his associates.'

"Galava said, Formerly I studied at the feet of my preceptor Viswamitra.
Obtaining his permission I set out for home with the object of seeing my
father. My mother (having become a widow), was filled with sorrow and
weeping bitterly, said unto me,--Alas, thy father will never see his son
who, adorned with Vedic knowledge, has been permitted by his preceptor to
come home and who, possessed of all the graces of youth, is endued with
self-restraint.--Hearing these words of my mother, I became filled with
despair in respect of again beholding my sire. I then paid my adoration
with a rapt soul to Maheswara who, gratified with me, showed himself to
me and said,--Thy sire, thy mother, and thyself, O son, shall all be
freed from death. Go quickly and enter thy abode; thou shall behold thy
sire there.--Having obtained the permission of the illustrious Deity, I
then repaired to my home, O Yudhishthira, and beheld my father, O son,
coming out after having finished his daily sacrifice. And he came out,
bearing in his hands a quantity of Homa-fuel and Kusa grass and some
fallen fruits. And he seemed to have already taken his daily food, for he
had washed himself properly. Throwing down those things from his hand, my
father, with eyes bathed in tears (of joy), raised me, for I had
prostrated myself at his feet. Embracing me he smelt my head, O son of
Pandu, and said.--By good luck, O son, art thou seen by me. Thou hast
come back, having acquired knowledge from the preceptor.'

"Vaisampayana continued, 'Hearing these marvellous and most wonderful
feats of the illustrious Mahadeva recited by the ascetics, the son of
Pandu became amazed. Then Krishna, that foremost of all intelligent
persons, spoke once more unto Yudhishthira, that ocean of righteousness,
like Vishnu speaking unto Puruhuta.'

"Vasudeva said, 'Upamanyu, who seemed to blaze with effulgence like the
Sun, said unto me,--Those sinful men that are stained with unrighteous
deeds, do not succeed in attaining to Isana. Their dispositions being
stained by the attributes of Rajas and Tamas, they can never approach the
Supreme Deity. It is only those regenerate persons who are of cleansed
souls that succeed in attaining to the Supreme Deity. Even if a person
lives in the enjoyment of every pleasure and luxury, yet if he be devoted
to the Supreme Deity, he comes to be regarded as the equal of forest
recluses of cleansed souls. If Rudra be gratified with a person, he can
confer upon him the states of ether Brahma or of Kesava or of Sakra with
all the deities under him, or the sovereignty of the three worlds. Those
men, O sire, who worship Bhava even mentally, succeed in freeing
themselves from all sins and attain to a residence in heaven with all the
gods. A person who raises houses to the ground and destroys tanks and
lakes indeed, who devastates the whole universe, does not become stained
with sin, if he adores and worships the illustrious Deity of three eyes.
A person that is destitute of every auspicious indication and that is
stained by every sin, has all his sins destroyed by meditating upon Siva.
Even worm and insects and birds, O Kesava, that devote themselves to
Mahadeva, are enabled to rove in perfect fearlessness. Even this is my
settled conviction that those men who devote themselves to Mahadeva
become certainly emancipated from rebirth. After this, Krishna again
addressed Yudhishthira the son of Dharma in the following words.

"Vishnu said, O Great King, 'Aditya, Chandra, Wind, Fire, Heaven, Earth,
the Vasus, the Viswedevas, Dhatri, Aryyaman, Sukra, Vrihaspati, the
Rudras, the Saddhyas, Varuna, Brahma, Sakra, Maruts, the Upanishads that
deal with knowledge of Brahman, Truth, the Vedas, the Sacrifices,
Sacrificial Presents, Brahmanas reciting the Vedas, Soma, Sacrificer, the
shares of the deities in sacrificial offerings or clarified butter poured
in sacrifices, Raksha, Diksha, all kinds of restraints in the form of
vows and fasts and rigid observances, Swaha, Vashat, the Brahmanas, the
celestial cow, the foremost acts of righteousness, the wheel of Time,
Strength, Fame, Self-restraint, the Steadiness of all persons endued with
intelligence, all acts of goodness and the reverse, the seven Rishis,
Understanding of the foremost order, all kinds of excellent touch, the
success of all (religious) acts, the diverse tribes of the deities, those
beings that drink heat, those that are drinkers of Soma, Clouds, Suyamas,
Rishitas, all creatures having Mantras for their bodies, Abhasuras, those
beings that live upon scents only, those that live upon vision only,
those that restrain their speech, those that restrain their minds, those
that are pure, those that are capable of assuming diverse forms through
Yoga-puissance, those deities that live on touch (as their food), those
deities that subsist on vision and those that subsist upon the butter
poured in sacrifices, those beings that are competent to create by fiats
of their will the objects they require, they that are regarded as the
foremost ones among the deities, and all the other deities, O descendant
of Ajamila, the Suparnas, the Gandharvas, the Pisachas, the Danavas,
Yakshas, the Charanas, the snakes, all that is gross and all that is
exceedingly subtile, all that is soft and all that is not subtile, all
sorrows and all joys, all sorrows that come after joy and all joy that
comes after sorrow, the Sankhya philosophy, Yoga, and that which
transcends objects which are regarded as foremost and very superior,--all
adorable things, all the deities, and all the protectors of the universe
who entering into the physical forces sustain and uphold this ancient
creation of that illustrious Deity,--have sprung from that Creator of all
creatures. All this that I have mentioned is grosser than that which the
wise think of with the aid of Penances. Indeed, that subtile Brahma is
the cause of life. I bow my head in reverence to it. Let that immutable
and indestructible Master, always adored by us, grant us desirable boons.
That person who, subjugating his senses and purifying himself, recites
this hymn, without interruption in respect of his vow, for one month,
succeeds in obtaining the merit that is attached to a Horse-sacrifice. By
reciting this hymn the Brahmana succeeds in acquiring all the Vedas; the
Kshatriya becomes crowned with victory, O son of Pritha; the Vaisya
becomes successful in obtaining wealth and cleverness; and the Sudra, in
winning happiness here and a good end hereafter. Persons of great fame,
by reciting this prince of hymns that is competent to cleanse every sin
and that is highly sacred and purifying, set their hearts on Rudra. A man
by reciting this prince of hymns succeeds in living in heaven for as many
years as there are pores in his body.'"

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33

"'Duryodhana said, "Listen, once more, O ruler of the Madras, to what I
will say unto thee, about what happened, O lord, in the battle between
the gods and the Asuras in days of yore. The great rishi Markandeya
narrated it to my sire. I will now recite it without leaving out
anything, O best of royal sages. Listen to that account confidingly and
without mistrusting it at all. Between the gods and the Asuras, each
desirous of vanquishing the other, there happened a great battle, O king,
which had Taraka for its evil (root). It hath been heard by us that the
Daityas were defeated by the gods. Upon the defeat of the Daityas, the
three sons of Taraka, named Tarakaksha, Kamalaksha and Vidyunmalin, O
king, practising the austerest penances, lived in the observance of high
vows. By those penances they emaciated their bodies, O scorcher of foes.
In consequence of their self-restraint, their penances, their vows and
contemplation, the boongiving Grandsire became gratified with them and
gave them boons. Unitedly they solicited the Grandsire of all the worlds,
O king, for the boon of immunity from death at the hands of all Creatures
of all times. The divine Lord and Master of all the worlds said unto
them, 'There is nothing like immunity from death at the hands of all
creatures. Therefore, ye Asuras, abstain from such a prayer. Solicit some
other boon that may seem desirable to you.' When all of them, O king,
having settled it amongst themselves after long and repeated conferences,
bowed to the great Master of all the worlds and said these words, 'O god,
O Grandsire, give us this boon. Residing in three cities, we will rove
over this Earth, with thy grace ever before us. After a 1,000 years then,
we will come together, and our three cities also, O sinless one, will
become united into one. That foremost one amongst the gods who will, with
one shaft, pierce those three cities united into one, will, O lord, be
the cause of our destruction.' Saying unto them, 'Let it be so,' that god
ascended to heaven. Those Asuras then, filled with joy at having obtained
those boons and having settled it among themselves about the construction
of the three cities, selected for the purpose the great Asura Maya, the
celestial artificer, knowing no fatigue or decay, and worshipped by all
the daityas and danavas. Then Maya, of great intelligence, by the aid of
his own ascetic merit, constructed three cities, one of which was of
gold, another of silver, and the third of black iron. The golden city was
set in heaven, the silver city in the welkin, and the iron city was set
on the Earth, all in such a way as to revolve in a circle, O lord of
Earth. Each of those cities measured a hundred yojanas in breadth and a
hundred in length. And they consisted of houses and mansions and lofty
walls and porches. And though teeming with lordly palaces close to each
other, yet the streets were wide and spacious. And they were adorned with
diverse mansions and gate-ways. Each of those cities, again, O monarch,
had a separate king. The beautiful city of gold belonged to the
illustrious Tarakaksha: the silver city to Kamalaksha, and the iron one
to Vidyunmalin. Those three Daitya kings, soon assailing the three worlds
with their energy, continued to dwell and reign, and began to say, 'Who
is he called the Creator?' Unto those foremost of Danavas having no
heroes equal to them, came from every side millions upon millions, of
proud and flesh-eating Danavas who had before been defeated by the
celestials, and who now settled in the three cities, desirous of great
prosperity. Unto all of them thus united, Maya became the supplier of
every thing they wanted. Relying upon him, all of them resided there, in
perfect fearlessness. Whoever amongst those residing in the triple city
wished for any object in his heart had his wish fulfilled by Maya aided
by the latter's powers of illusion. Tarakaksha had a heroic and mighty
son named Hari. He underwent the austerest of penances, upon which the
Grandsire became gratified with him. When the god was gratified, Hari
solicited a boon of him, saying, 'Let a lake start into existence in our
city, such that persons, slain by means of weapons, may, when thrown into
it, come out with life, and with redoubled strength.' Obtaining this
boon, the heroic Hari, son of Tarakaksha, created a lake, O lord, in his
city, that was capable of reviving the dead. In whatever form and
whatever guise a Daitya might have been slain, if thrown into that lake,
he was restored to life, in the self-same form and guise. Obtaining alive
the slain among them, the Daityas began to afflict the three worlds.
Crowned with success by means of austere penances, those enhancers of the
fears of the gods sustained, O king, no diminution in battle. Stupefied
then by covetousness and folly, and deprived of their senses, all of them
began to shamelessly exterminate the cities and towns established all
over the universe. Filled with pride at the boons they had received, and
driving before them, at all times and from all places, the gods with
their attendants, they roamed at will over celestial forests and other
realms dear to the denizens of heaven and the delightful and sacred
asylums of rishis. And the wicked Danavas ceased to show any respect for
anybody. While the worlds were thus afflicted, Sakra, surrounded by the
Maruts, battled against the three cities by hurling his thunder upon them
from every side. When, however, Purandra failed to pierce those cities
made impenetrable, O king, by the Creator with his boons, the chief of
celestials, filled with fear, and leaving those cities, repaired with
those very gods to that chastiser of foes, viz., the Grandsire, for
representing unto him the oppressions committed by the Asuras.
Representing everything and bowing with their heads unto him, they asked
the divine Grandsire the means by which the triple city could be
destroyed. The illustrious Deity, hearing the words of Indra, told the
gods, 'He that is an offender against you offends against me also. The
Asuras are all of wicked souls and always hate the gods. They that give
pain to you always offend against me. I am impartial to all creatures.
There is no doubt in this. For all that, however, they that are
unrighteous should be slain. This is my fixed vow. Those three forts are
to be pierced with one shaft. By no other means can their destruction be
effected. None else, save Sthanu, is competent to pierce them with one
shaft. Ye Adityas, select Sthanu, otherwise called Ishana and Jishnu, who
is never fatigued with work, as your warrior. It is he that will destroy
those asuras.' Hearing these words of his, the gods with Sakra at their
head, making Brahman take their lead, sought the protection of the Deity
having the bull for his mark. Those righteous ones accompanied by rishis
devoted to the severest penances and uttering the eternal words of the
Vedas, sought Bhava with their whole soul. And they praised, O king, in
the high words of the Vedas, that dispeller of fears in all situations of
fear that Universal Soul, that Supreme Soul, that One by whom All this is
pervaded with his Soul. Then the gods who, by special penances, had
learnt to still all the functions of his Soul and to withdraw Soul from
Matter,--they who had their soul always under control--beheld him, called
Ishana,--that lord of Uma, that mass of energy, that is, who hath no
equal in the universe, that source (of everything), that sinless Self.
Though that Deity is one they had imagined him to be of various forms.
Beholding in that high-souled one those diverse forms that each had
individually conceived in own heart, all of them became filled with
wonder. Beholding that Unborn one, that Lord of the universe, to be the
embodiment of all creatures, the gods and the regenerate Rishis, all
touched the Earth with their heads. Saluting them with the word 'Welcome'
and raising them from their bent attitudes, the illustrious Sankara
addressed them smilingly, saying, 'Tell us the object of your visit.'
Commanded by the Three-eyed god, their hearts became easy. They then said
these words unto him, 'Our repeated salutations to thee, O Lord.
Salutations to thee that art the source of all the gods, to thee that art
armed with the bow, to thee that art full of wrath. Salutations to thee
that hadst destroyed the sacrifice of that lord of creatures (viz.,
Daksha) to thee that art adored by all the lords of creatures.
Salutations to thee that art always praised, to thee that deservest to be
praised, to thee that art Death's self. Salutations to thee that art red,
to thee that art fierce, to thee that art blue-throated, to thee that art
armed with the trident, to thee that art incapable of being baffled, to
thee that hast eyes as beautiful as those of the gazelle, to thee that
fightest with the foremost of weapons, to thee that deservest all praise,
to thee that art pure, to thee that art destruction's self, to thee that
art the destroyer; to thee that art irresistible, to thee that art
Brahman, to thee that leadest the life of a brahmacari; to thee that art
Ishana; to thee that art immeasurable, to thee that art the great
controller, to thee that art robed in tatters; to thee that art ever
engaged in penances, to thee that art tawny, to thee that art observant
of vows, to thee that art robed in animal skins; to thee that art the
sire of Kumara, to thee that art three-eyed, to thee that art armed with
the foremost of weapons, to thee that destroyest the afflictions of all
that seek thy shelter, to thee that destroyest all haters of brahmanas,
to thee that art the lord of all trees, the lord of all men, the lord of
all kine, and ever the lord of sacrifices. Salutations to thee that art
always at the head of troops, to thee that art three-eyed, to thee that
art endued with fierce energy. We devote ourselves to thee in thought,
word and deed. Be gracious unto us.' Gratified with these adorations, the
holy one, saluting them with the word 'Welcome' said unto them, 'Let your
fears be dispelled. Say, what we are to do for you?'"'"



34

"'Duryodhana said, "After the fears of those throngs of the pitris, the
gods, and the Rishis had thus been dispelled by that high-souled Deity,
Brahman then offered his adorations, unto Sankara, and said these words
for the benefit of the universe, 'Through thy favour, O Lord of all, the
Lordship of all creatures is mine. Occupying that rank, I have given a
great boon to the Danavas. It behoveth none else, save thee, O Lord of
the Past and the Future, to destroy those wicked wights that show no
regard for any one. Thou O god, art the only person competent to slay the
foes of these denizens of heaven that have sought thy protection and that
solicit thee. O lord of all the gods, show favour to these. Slay the
Danavas, O wielder of the trident. O giver of honours, let the universe,
through thy grace, obtain happiness. O Lord of all the worlds, thou art
the one whose shelter should be sought. We all seek thy shelter.'

"'"Sthanu said, 'All your foes should be slain. But, I shall not however,
slay them single-handed. The enemies of the gods are possessed of might.
Therefore, all of you, united together, consume those enemies of yours in
battle, with half my might. Union is great strength.'

"'"The gods said, 'Theirs (Danavas') is twice the energy and might of
ourselves, we think, for we have already seen their energy and might.'

"'"The holy one said, 'Those sinful wights that have offended against ye
should be slain. With half of my energy and might, slay all those enemies
of yours.'

"'"The gods said, 'We will not be able, O Maheswara, to bear half of thy
energy. With, on the other hand, half of our united might, do thou slay
those foes.'

"'"The holy one said, 'If, indeed, ye have not the ability to bear half
of my might, then, endued with half of your united energy, I will slay
them.'

"'Duryodhana continued, "The celestials then, addressing the god of gods,
said 'So be it' O best of kings. Taking half of their energies from all
of them, he became superior in might. Indeed, in might that god became
superior to all in the universe. From that time Sankara came to be called
Mahadeva. And Mahadeva then said, 'Armed with bow and shaft, I will, from
my car, slay in battle those foes of yours, ye denizens of heaven.
Therefore, ye gods, see now to my car and bow and shaft so that I may,
this very day, throw the Asuras down on the Earth.'

"'"The gods said, 'Gathering all forms that may be found in the three
worlds and taking portions of each, we will each, O Lord of the gods,
construct a car of great energy for thee. It will be a large car, the
handiwork of Viswakarman, designed with intelligence.' Saying this, those
tigers among the gods began the construction of that car. And they made
Vishnu and Soma and Hutasana the arrow for Sankara's use. Agni became the
staff, and Soma became the head, and Vishnu the point, O king, of that
foremost of arrows. The goddess Earth, with her large cities and towns,
her mountains and forests and islands, that home of diverse creatures,
was made the car. The Mandara mountain was made its axle; and the great
river Ganga was made its Jangha; and the points of the compass, cardinal
and subsidiary became the ornaments of the car. The constellations became
its shaft; the Krita age became its yoke; and that best of Snakes, viz.,
Vasuki, became the Kuvara of that car. Himavat and Vindhya mountains
became its Apaskara and Adhishthana; and the Udaya and the Asta mountains
were made the wheels of that car by those foremost ones among the gods.
They made the excellent Ocean, that abode of the Danavas its other axle.
The seven Rishis became the protectors of the wheels of that car. Ganga
and Sarasvati and Sindhu and the Sky became its Dhura; all the other
rivers and all the waters became the chords for binding the several limbs
of that car. Day and Night and the other divisions of time such as Kalas
and Kasthas, and the Seasons became its Amukarsha. The blazing planets
and the stars became its wooden fence; Religion, Profit, and Pleasure,
united together, became its Trivenu. The herbs and the creepers, decked
with flowers and fruits, became its bells. Making the Sun and the Moon
equal, these were made the (other two) wheels of that foremost of cars.
Day and Night were made its auspicious wings on the right and left. The
ten foremost of snakes having Dhritarashtra for their first, all
exceedingly strong, formed the (other) shaft of that car. The Sky was
made its (other) yoke, and the clouds called Samvartaka and Valahaka were
the leathern strings of the yoke. The two Twilights and Dhritri and Medha
and Sthiti and Sannati, and the firmament bespangled with planets and
stars, were made the skins for covering that car. Those Regents of the
world, viz., the Lords of the gods, of the waters, of the dead, and of
treasures, were made the steeds of that car. Kalaprishtha, and Nahusha,
and Karkotaka, and Dhananjaya and the other snakes became the chords for
binding the manes of the steeds. The cardinal and the subsidiary
directions became the reins of the steeds of that car. The Vedic sound
Vashat became the goad, and Gayatri became the string attached to that
goad. The four auspicious days were made the traces of the steeds, and
the pitris presiding over them were made the hooks and pins. Action and
truth and ascetic penances and profit were made the chords of that car.
The Mind became the ground upon which that car stood, and Speech the
tracks upon which it was to proceed. Beautiful banners of various hues
waved in the air. With lightning and Indra's bow attached to it, that
blazing car gave fierce light. That space of time which, on a former
occasion, had, in the Sacrifice of the high-souled Ishana, been fixed as
a Year, became the bow, and the goddess Savitri became the loud-sounding
bow-string. A celestial coat of mail was made, decked with costly gems,
and impenetrable and effulgent, sprung from the wheel of Time. That
golden mountain, viz., the beautiful Meru, became the flagstaff, and the
clouds decked with flashes of lightning became its banners. Thus
equipped, that car shone brilliantly like a blazing fire in the midst of
the priests officiating at a sacrifice. Beholding that car properly
equipped, the gods became filled with wonder. Seeing the energies of the
entire universe united together in one place, O sire, the gods wondered,
and at last represented unto that illustrious Deity that the car was
ready. After, O monarch, that best of cars had thus been constructed by
the gods, O tiger among men, for grinding their foes, Sankara placed upon
it his own celestial weapons. Making the sky its flagstaff, he placed
upon it his bovine bull. The Brahmana's rod, the rod of Death, Rudra's
rod, and Fever became the protectors of the sides of that car and stood
with faces turned towards all sides. Atharvan and Angirasa became the
protectors of the car-wheels of that illustrious warrior. The Rigveda,
the Samaveda, and the Puranas stood in advance of that car. The histories
and the Yajurveda became the protectors of the rear. All sacred Speeches
and all the Sciences stood around it, and all hymns, O monarch, and the
Vedic sound of Vashat also. And the syllable Om, O king, standing in the
van of that car, made it exceedingly beautiful. Having made the Year
adorned with the six seasons his bow, he made his own shadow the
irrefragable string of that bow in that battle. The illustrious Rudra is
Death's self. The Year became his bow; Kala Ratri the Death-night
therefore, which is Rudra's shadow, became the indestructible string of
that bow. Vishnu and Agni and Soma became (as already said) the arrow.
The universe is said to consist of Agni and Soma. The universe is
similarly said to consist of Vishnu. Vishnu is, again, the Soul of the
holy Bhava of immeasurable energy. For this the touch of that bow-string
became unbearable to the Asuras. And the lord Sankara cast on that arrow
his own irresistible and fierce wrath, the unbearable fire of anger,
viz., that which was born of wrath of Bhrigu and Angirasa. Then He called
Nila Rohita (Blue and Red or smoke)--that terrible deity robed in
skins,--looking like 10,000 Suns, and shrouded by the fire of
superabundant Energy, blazed up with splendour. That discomfiter of even
him that is difficult of being discomfited, that victor, that slayer of
all haters of Brahma, called also Hara, that rescuer of the righteous and
destroyer of the unrighteous, viz., the illustrious Sthanu, accompanied
by many beings of terrible might and terrible forms that were endued with
the speed of the mind and capable of agitating and crushing all foes, as
if with all the fourteen faculties of the soul awake about him, looked
exceedingly resplendent. Having his limbs for their refuge, this entire
universe of mobile and immobile creatures that were present there, O
king, looked beautiful, presenting a highly wonderful appearance.
Beholding that car, duly equipped, he cased himself in mail and armed
himself with the bow, and took up that celestial shaft born of Soma and
Vishnu and Agni. The gods, O king, then commanded that foremost of
celestials, viz., Wind, to breathe after that puissant Deity all the
fragrance that he carries. Then Mahadeva, terrifying the very gods, and
making the very Earth tremble, ascended that car resolutely. Then the
great Rishis, the Gandharvas, those throngs of gods and those diverse
tribes of Apsaras began to praise that Lord of the gods while he was
about to ascend that car. Adored by the regenerate Rishis, and praised by
the eulogists and diverse tribes of dancing Apsaras well-versed in the
art of dancing, that boon-giving lord, armed with scimitar and arrow and
bow, looked very beautiful. Smiling, he then asked the gods, 'Who will
become my driver?' The gods answered him, saying, 'He whom thou wilt
appoint, will, O Lord of the gods, without doubt, become thy driver!'
Unto them the god replied, 'Reflecting yourselves, without delay make him
my driver who is superior to me!' Hearing these words uttered by that
high-souled Deity, the gods repaired unto the Grandsire and inclining him
to grace, said these words, 'We have accomplished everything, O holy one,
that thou hadst ordered us to do in the matter of afflicting the foes of
celestials. The Deity having the bull for his mark has been gratified
with us. A car hath been constructed by us, equipped with many wonderful
weapons. We do not, however, know who is to become the driver of that
foremost of cars. Therefore, let some foremost one among the gods be
appointed as the driver. O holy one, it behoveth thee to make true those
words that thou, O lord, hadst then said to us. Before this, O god, thou
hadst even said to us that thou wouldst do us good. It behoveth thee to
accomplish that promise. That irresistible and best of cars, that router
of our foes, hath been constructed out of the component parts of the
celestials. The Deity armed with Pinaka hath been made the warrior who is
to stand on it. Striking the Danavas with fear, he is prepared for
battle. The four Vedas have become the four foremost of steeds. With her
mountains, the Earth has become the car of that high-souled one. The
stars have become the adornments of that vehicle. (As already said) Hara
is the warrior. We do not, however, see who is to become the driver. A
driver should be sought for that car who is superior to all these. Equal
to thee in importance is that car, O god, and Hara is the warrior.
Armour, and weapons, and bow, these we have got already, O Grandsire.
Except thee, we do not behold any person that can make its driver. Thou
art endued with every accomplishment. Thou, O lord, art superior to all
the gods. Mounting upon that car with speed, hold the reins of those
foremost of steeds, for the victory of the celestials and the destruction
of their foes.' It has been heard by us that bowing with their heads unto
the Grandsire that Lord of the three worlds, the gods sought to gratify
him for inducing him to accept the drivership.

"'"The Grandsire said, 'There is nothing of untruth in all this that ye
have said, ye denizens of heaven. I will hold the reins of the steeds for
Kapaddin while he will be engaged in fight.' Then that illustrious god,
that Creator of the worlds, the Grandsire, was appointed by the gods as
the driver of the high-souled Ishana. And when he was about to ascend
quickly upon that car worshipped by all, those steeds, endued with the
speed of the wind, bowed themselves with their heads to the Earth. Having
ascended the car the illustrious Deity, viz., the Grandsire resplendent
with his own energy, took the reins and the goad. Then the illustrious
god, raising those steeds addressed that foremost one among the gods,
viz., Sthanu, saying, 'Ascend.' Then, taking that arrow composed of
Vishnu and Soma and Agni, Sthanu ascended the car, causing the foe to
tremble by means of his bow. The great Rishis, the Gandharvas, the
throngs of gods, and the diverse tribes of Apsaras, then praised that
Lord of the gods after he had ascended the car. Resplendent with beauty,
the boon-giving Lord, armed with scimitar, shaft, and bow, stayed on the
car causing the three worlds to blaze forth with his own energy. The
great Deity once more said unto the gods headed by Indra, 'Ye should
never grieve, doubting my ability to destroy the Asura. Know that the
Asuras have already been slain by means of this arrow'. The gods then
answered, saying, 'It is true! The Asuras have already been slain.'
Indeed, the gods thinking that the words which the divine Lord had said
could not be untrue, became exceedingly gratified. Then that Lord of the
gods proceeded surrounded by all the gods, upon that large car, O king,
which had nothing to compare with it. And the illustrious Deity was
adored, all the while by the attendants that always wait upon him, and by
others that subsisted on meat, that were invincible in battle, and that
danced in joy on the present occasion, running wildly on all sides and
shouting at one another, Rishis also, of great good fortune, possessed of
ascetic merit and endued with high qualities, as also the gods, wished
for Mahadeva's success. When that boon-giving Lord, that dispeller of the
fears of the three worlds, thus proceeded, the entire universe, all the
gods, O best of men, became exceedingly gratified. And the Rishis there
adored the Lord of the gods with diverse hymns, and enhancing his energy,
O king, took up their station there. And millions upon millions of
Gandharvas played upon diverse kinds of musical instruments at the hour
of his setting out. When the boon-giving Brahman, having ascended the
car, set out for the Asuras, the Lord of the Universe, smiling the while,
said, 'Excellent, Excellent! Proceed, O god, to the spot where the
Daityas are. Urge the steeds wakefully. Behold today the might of arms
while I slay the foe in battle.' Thus addressed, Brahman urged those
steeds endued with the fleetness of the wind or thought towards that spot
where the triple city, O king, stood, protected by the Daityas and the
Danavas. With those steeds worshipped by all the worlds, and which
coursed with such speed that they seemed to devour the skies, the
illustrious god quickly proceeded for the victory of the denizens of
heaven. Indeed, when Bhava, riding on the car, set out towards the triple
city, his bull uttered tremendous roars, filling all the points of the
compass. Hearing that loud and terrible roar of the bull, many of the
descendants and followers of Taraka, those enemies of the gods, breathed
their last. Others amongst them stood facing the foe for battle. Then
Sthanu, O king, armed with trident became deprived of his senses in
wrath. All creatures became frightened, and the three worlds began to
tremble. Frightful portents appeared when he was on the point of aiming
that shaft. In consequence, however, of the pressure caused by the weight
of Soma, Agni, and Vishnu that were in that shaft, as also of the
pressure caused by the weight of Brahman and Rudra and the latter's bow,
that car seemed to sink. Then Narayana, issuing out of the point of that
shaft, assumed the form of a bull and raised that large car. During the
time the car had sunk and the foe had began to roar, the illustrious
Deity, endued with great might began, from rage, to utter loud shouts,
standing, O giver of honours, on the head of his bull and the back of his
steeds. At that time the illustrious Rudra was employed in eyeing the
Danava city. While in that posture, O best of men, Rudra cut off the
teats of the horses and clove the hoofs of the bull. Blessed be thou,
from the date the hoofs of all animals of the bovine species came to be
cloven. And from that time, O king, horses, afflicted by the mighty Rudra
of wonderful deeds, came to be without teats. Then Sarva, having stringed
his bow and aimed that shaft with which he had united the Pasupata
weapon, waited thinking of the triple city. And O king, as Rudra thus
stood, holding his bow, the three cities during that time became united.
When the three cities, losing their separate characters became united,
tumultuous became the joy of the high-souled gods. Then all the gods, the
Siddhas, and the great Rishis, uttered the word Jaya, adoring Maheshwara.
The triple city then appeared immediately before that god of unbearable
energy, that Deity of fierce and indescribable form, that warrior who was
desirous of slaying the Asuras. The illustrious deity, that Lord of the
universe, then drawing that celestial bow, sped that shaft which
represented the might of the whole universe, at the triple city. Upon
that foremost of shafts, O thou of great good fortune, being shot, loud
wails of woe were heard from those cities as they began to fall down
towards the Earth. Burning those Asuras, he threw them down into the
Western ocean. Thus was the triple city burnt and thus were the Danavas
exterminated by Maheswara in wrath, from desire of doing good to the
three worlds. The fire born of his own wrath, the three-eyed god
quenched, saying, 'Do not reduce the three worlds to ashes.' After this,
the gods, the Rishis, and the three worlds became all restored to their
natural dispositions, and gratified Sthanu of unrivalled energy with
words of high import. Receiving then the permission of the great god, the
gods with the Creator at their head went away to the places they came
from, their object being accomplished after such effort. Thus that
illustrious Deity, that Creator of the worlds, that Lord of both the Gods
and the Asuras, viz., Maheswara, did that which was for the good of all
the worlds. As the illustrious Brahman, the Creator of the worlds, the
Grandsire, the Supreme Deity of unfading glory, acted as the driver of
Rudra, so do thou restrain the steeds of the high-souled son of Radha
like Grandsire restraining those of Rudra. There is not the slightest
doubt, O tiger among kings, that thou art superior to Krishna, to Karna,
and to Phalguna. In battle, Karna is like Rudra, and thou art like
Brahman in policy. United, ye two, therefore, are competent to vanquish
my foes that are even like the Asuras. Let, O Shalya, that be done
speedily today by which this Karna, grinding the Pandava troops, may be
able to slay Kunti's son owning white steeds and having Krishna for the
driver of his car. Upon thee depend Karna, ourselves, our kingdom, and
(our) victory in battle. Hold the reins, therefore, of the excellent
steeds (of Karna). There is another story which I will narrate. Listen
once more to it. A virtuous brahmana had recited it in the presence of my
father. Hearing these delightful words fraught with the reasons and
purposes of acts, do, O Shalya, what thou mayst settle, without
entertaining any scruples. In the race of the Bhrigus was Jamadagni of
severe ascetic penances. He had a son endued with energy and every
virtue, who became celebrated by the name of Rama. Practising the
austerest penances, of cheerful soul, bound to observances and vows, and
keeping his senses under control, he gratified the god Bhava for
obtaining weapons. In consequence of his devotion and tranquillity of
heart. Mahadeva became gratified with him. Sankara, understanding the
desire cherished in his heart, showed himself unto Rama. And Mahadeva
said, 'O Rama, I am gratified with thee. Blessed be thou, thy desire is
known to me. Make thy soul pure. Thou wilt then have all that thou
desirest. I will give thee all weapons when thou wilt become pure. Those
weapons, O son, of Bhrigu, burn a person that is incompetent and that is
not deserving of them.' Thus addressed by that god of gods, that deity
bearing the trident, the son of Jamadagni, bending his head unto that
puissant high-souled one, said, 'O god of gods, it behoveth thee to give
those weapons unto me that am always devoted to thy service, when, indeed
thou wilt regard me fit for holding them.'"

"'Duryodhana continued. "With penances then, and restraining his senses,
and observances of vows, and worship and offerings and with sacrifices
and Homa performed with mantras, Rama adored Sarva for many long years.
At last Mahadeva, pleased with the high-souled son of Bhrigu's race,
described him, in the presence of his divine spouse, as possessed of many
virtues: 'This Rama, of firm vows is ever devoted to me.' Gratified with
him, the Lord Sankara thus repeatedly proclaimed his virtues in the
presence of gods and the Rishis, O slayer of foes. Meanwhile, the Daityas
became very mighty. Blinded by pride and folly, they afflicted the
denizens of heaven. The gods then, uniting together, and firmly resolved
to slay them, strove earnestly for the destruction of those foes. They,
however, failed to vanquish them. The gods then, repairing to Maheswara,
the Lord of Uma, began to gratify him with devotion, saying, 'Slay our
foes.' That god, having promised the destruction of their foes unto the
celestials, summoned Rama the descendant of Bhrigu. And Sankara addressed
Rama, saying, 'O descendant of Bhrigu, slay all the assembled foes of the
gods, from desire of doing good unto all the worlds as also for my
satisfaction.' Thus addressed, Rama replied unto that boon-giving Lord of
Three-eyes, saying, 'What strength have I, O chief of the gods destitute
as I am of weapons, to slay in battle the assembled Danavas that are
accomplished in weapons and invincible in fight? Maheswara said, 'Go thou
at my command. Thou shalt slay those foes. Having vanquished all those
enemies, thou shalt acquire numerous merits.' Hearing these words and
accepting them all, Rama, causing propitiatory rites to be performed for
his success, proceeded against the Danavas. Addressing those enemies of
the gods that were endued with might and possessed with folly and pride,
he said, 'Ye Daityas that are fierce in battle, give me battle. I have
been sent by the God of gods to vanquish you.' Thus addressed by the
descendant of Bhrigu, the Daityas began to fight. The delighter of the
Bhargavas, however, slaying the Daityas in battle, with strokes whose
touch resembled that of Indra's thunder, came back to Mahadeva.
Jamadagni's son, that foremost of brahmanas returned with many wounds on
his person inflicted by the Danavas. Touched, however by Sthanu, his
wounds were immediately healed. Gratified also with that feat of his, the
illustrious god gave diverse kinds of boons unto the high-souled son of
Bhrigu. With satisfaction in his heart, the trident-wielding God of gods
said, 'The pain thou hast suffered in consequence of the fall of weapons
upon thy body evidences the super-human feat that thou hast achieved, O
delighter of the Bhrigus. As desired by thee, accept from me these
celestial weapons.'"

"'Duryodhana continued, "Having obtained all the celestial weapons and
the boons that had been desired by him, Rama bowed unto Siva with his
head. Obtaining the leave also of the gods that great ascetic went away.
This is the old story that the rishi had recited. The descendant of
Bhrigu gave the whole science of weapons unto the high-souled Karna, O
tiger among kings with delighted heart. If Karna had any fault, O lord of
Earth, the delighter of Bhrigu's race would never have given him his
celestial weapons. I do not think that Karna could have been born in the
Suta order. I think him to be the son of a god, born in the kshatriya
order. I think that he was abandoned (in infancy) in order that the race
in which he was born might be ascertained (by his features and feats). By
no means, O Shalya, could this Karna have been born in the Suta order.
With his (natural) earring and (natural) coat of mail, this mighty
car-warrior of long arms, resembling Surya himself, could not be borne by
a common woman even as a she-deer can never bear a tiger. His arms are
massive, each resembling the trunk of a prince of elephants. Behold his
chest that is so broad and capable of resisting every foe. Karna
otherwise called Vaikartana, O king, cannot be an ordinary person. Endued
with great valour, this disciple of Rama, O king of kings, is a
high-souled personage.'"