GOVERNMENT OE INDIA ARCHAEOLOGICAL SURVEY OF INDIA CENTRAL ARCHAEOLOGICAL LI BRAR Y ACCESSION NO._h&i^ call no. Sag-Pf ^ish^ D.G.A. 79. I I I I I I I I I I I I I I I I I J I J I I I ANCIENT INDIAN (TRADITION & MYTHOLOGY 4 d 0 b 3 TRANSLATED By A BOARD OF SCHOLARS 'v.. J' Ju/3jj\\ AND EDITED By Prof. J.L. SHASTRT VOLUME I ANCIENT INDIAN TRADITION & MYTHOLOGY SERIES [Puranas in Translation] Siva VAYU GARUDA KtlRMA NARADTYA LINGA MATSYA MARKAtfDEYA VISIW VAMANA BRAHMA BRAHMA^DA BRAHMA VAIVARTA AGNI VARAHA PADMA SKANDA BHAGAVATA BHAVI§YA THE SIVA-PUR ANA' TRANSLATED BY A BOARD OF SCHOLARS VOL. I ■■i . ' ' \ . * ... « MOTILAL BANARSIDASS delhi : : varanasi :: patna & MOTILAL BANARSIDASS (1) Bungalow Road, Ja.vva.har Nagar, Delhi-7. (2) Chowk, Varanasi-l (U.P.) (3) Ashok Raj Path, Patna-4 (Bihar) tdCIHAL AKCHAtOLOUKftAl UBKARY, M W DELHI. Fiw< Erfift'orc 1970 Price Rs. 30.00 Printed in India ^WltlffiW^' Bungalow Road, Jawaharnagar, Ueliu-7, and Published by Sundarlal Jain, Motilal Banarsidass, Bungalow Road, Jawahar N agarj Delhi- 7 PUBLISHER'S NOTE The purest gems lie hidden in the bottom of the ocean or in the depths of rocks. One has to dive into the ocean or delve into the rocks to find them out. Similarly truth lies concealed in the language that with the lapse of time has become obsolete. Ma&,ahas.tOt 'learn, thaj^ l^ngoaage before he discovers that truth. - _ - ...... .- , .', But he has neither the -means nor the- leisure to embark for that venture. We have*, therefore, planned . to help him acquire knowledge' by- the, fiasjerj^cpurse. We .haye-started the series of Aficient Indian Tradition and Mythology in English Translation. Our goal is to universalise knowledge through the most popular, international medium of expression. The publication of the Puranas in English translation is the step towards that goal. CONTENTS Page Introduction THE GLORY OF SlVAPURANA 1. Greatness of Sivapurana \ 2. Liberation of Devaraja 6 3. Cancula's disillusion and detachment 9 4. Gancula's salvation 14 5. Binduga's salvation 18 6. Rules for listening to Sivapurana 24 7. Injunctions and prohibitions 29 SIVAPURANA : VIDYESVARA SAMHITA 1. Doubt of the sages 34 2. Answers to the doubts 38 3. Achievable and the means of achievement 44 4. Excellence of listening and deliberation 46 5. Greatness of the phallic emblem of Siva 49 6. Battle between Brahma and Visnu 52 7. Siva manifests himself as a column of fire in the battlefield 54 8. Siva's forgiveness of Brahma 57 9. Proclamation of Siva as the great lord 60 10. Fivefold activities and the Omkara-mantra 64 1 1. Mode of worshipping the phallic form of Siva and making gifts 67 12. The narrative of Siva's holy centres and temples 73 13. Description of good conduct 78 14. Description of fire-sacrifice 87 15. Qualification time and place for Devayajfia 91 16. Modes of worship of clay idols and their results 96 ( viii ) 17. The syllable Om and the five-syllabled mantra 106 18. Bondage and liberation : The glorification of the phallic emblem of Siva 118 19. Glorification of the worship of Siva's Earthen phallic image 131 20. Mode of worshipping an earthen phallic image by chanting Vedic mantras 1 35 21. Number of phallic images of Siva used in worship 142 22. On the partaking of the Naivedya of Siva and the greatness of Bilva 146 23. Glorification of Rudraksa and the names of Siva 150 24. Greatness of the holy ashes 154 25. Greatness of Rudraksa 163 RUDRA-SAMHITA SECTION I : CREATION 1 . Inquiry of the sages 1 72 2. Indra sends Kamadeva to disturb the penance of Narada 175 3. Narada attends the Svayarhvara of a virgin 180 4. Narada goes to Vaikuntha and curses Visnu 185 5. Narada goes to Kasi 191 6. Description of the nature of Mahapralaya and the origin of Visnu 194 7. Dispute between Brahma and Visnu 199 8. Description of the body of Sabdabrahman 205 9. Description of Sivatattva 209 10. Description of supreme Sivatattva 214 11. Mode of worshipping Siva 217 12. The essential and the non-essential in the worship 224 13. Mode of worshipping Siva 231 14. Direction for the worship of Siva 237 15. Manifestation of Rudra 244 16. Description of the creation 250 17. Story of Gunanidhi 255 18. Redemption of Gunanidhi 260 19. Friendship of Siva and Kubera 266 20. Siva goes to Kailasa 269 ( « ) RUDRA-SAMHITA SECTION II : NARRATIVE OF SAT! 1 . Summary of Sati's life 274 2. Appearance of Kama 278 3. Kama is first cursed and then blessed 282 4. Kama's marriage 288 5. Story of Sandhya 291 6. Sandhya granted a boon by Siva 296 7. Sandhya alias Arundhati marries Vasistha 302 8. Description of the form and features of Vasanta 304 9. The power of Kama and the birth of his attendants 309 10. Brahma-Visnu dialogue 314 11. Hymn to Durga, Brahma granted a boon 319 12. Daksa granted a boon 324 13. Narada is cursed by Daksa 328 14. Birth of Sati and her childish sports 331 15. Sacred rites of Nanda and Hymn to Siva 336 16. Prayer to Siva offered by Brahma and Visnu 342 17. Sati granted the boon 347 18. Marriage of Siva and Sati 353 19- Description of Siva's sports 357 20. Siva's marriage festival 364 21. Dalliance of Sati and Siva on the Himalayas 369 22. „ „ „ 373 23. Description of the power of devotion 379 24. Sati's test of Rama's divinity 384 25. Separation of Sati and Siva 389 26. The cause of estrangement between Daksa and Siva 395 27. The inauguration of Daksa's sacrifice 400 28. Sati's journey 405 29. Sati's statement 409 30. Sati's casting- off of her body and the subsequent disorder. 415 31. The celestial voice 417 32. Birth of Virabhadra and Siva's advice to him 420 33. March of Virabhadra 425 34. Devas see bad omens at Daksa's sacrifice 428 35. Visnu's statement 430 36. Dialogue between Visnu and Virabhadra 434 ( X) 37. Destruction of Daksa's sacrifice 440 38. Dialogue between Ksuva and Dadhica 445 .39. The fight between Visnu and Dadhica 451 40. Journey to Kailasa and the vision of Siva 456 41. Devas eulogise Siva 460 42. The removal of Daksa's misery 465 43. The Arrangement in Daksa's sacrifice 469 INTRODUCTION The Pura.na is a class of literature that treats of ancient religion, philosophy, history, sociology, politics and other subjects. It is an encyclopaedia of various branches of know- ledge and ancient wisdom. It has been denned as a class of literature that contains material on the topics of Creation, Dis- solution of Manus, Ages of Manus, Genealogies and the History of glorious kings. For dealing primarily with these subjects it has been called Paficalaksana 1 — a title that was incorporated in the Puranas 2 themselves and had become popular by the Fifth Century A.D., for it was^included by Amarasimha in his lexicon 'Amarakosa'. 3 But as the process of interpolation continued, the Paficalaksana definition was found inadequate. The Puranic redactors adopted a Dasalaksana 4 definition that suited the contemporary text. Still the dynamic forces were at work and the process of insertion, modification and abridgement went on and it was soon discovered that the Dasa- laksana definition too fell short of an actual fact. It was found that the puranas contained certain aspects that were not covered by any of the five or ten characteristics. Besides some of the characteristics covered by the Paficalaksana or Dasalaksana definition were not found in certain Puranas. In fact the Purana as a class represents the different phases and aspects of life of diverse ages- It is impossible to adopt a standard definition for the class of literary com- position that contains heterogeneous phases and aspects. Moreover, a definition framed on the numerical basis of points is bound to be imperfect. The Puranas are divided into two classes — the Maha- puranas 5 and the Upapuranas 6 . Each class consists of eighteen puranas. Thus the number of the Puranas is thirtysix. The 1. For details sec Kirfel : Das Purana Paficalaksana. 2. SP. VS. I. I. 41; Kurma I 1. 12; Varaha a- 4; Matya 53. 65; Vayu 4.. 10-11; Bhavisya 1. 2. 4-5. 3. Dr. Pusalker : Studies in the Epics and Puranas : Intro. P. 23. 4. Bhagavata xi. 7.910. 5. Vayaviya I. 1. 42; Uma 44. 1 19-121. 6. For details see R.G. Hazra. Studies in the Upapuranas, 2 Vols. (xii) Mahapuranas are classified into different categories — Vaisnava, Brahma, Saiva etc. in proportion as they accord preferrential treatment to Visnu, Brahma, Siva and others 7 . Sivapurana, as its title signifies is a Saiva Purana. It derives its designa- tion from the fact that it eulogises the glory and greatness of Siva, describes the ritual and philosophical principles of Siva cult, embodies descriptions, sermons and dissertations on the greatness of his divinity, recounts his emblems, attributes, exploits and incarnations, narrates legends on the origin and importance of his phallic image and dwells upon the merit of installing and consecrating that image. In brief, Siva- purana is a sacred treatise of Siva's legends and ritual. The extant text of Sivapurana is arranged into seven 8 Samhitas designated us Vidyesvara, Rudra, Satarudra, Ko^i- rudra, Uma, Kailasa and Vayaviya. The second of these, Rudrasarhhita, is divided into five sections, viz. Creation, the narrative of SatI, the biography of Parvati, the birth and adventures of Kumara and Siva's battles, The seventh Sarhhita — Vayaviya — has two parts ( Purvabhaga and Uttarabhaga) 9 . It is called Vayaviya, for though it was recited by the Siita at the Naimisa forest, it was originally proclaimed by Vayu at the advent of Svetakalpa. 10 According to the records of the Vayaviya, the original Sivapurana consisted of twelve 11 Samhitas. That is to say, in addition to the extant seven there were five more Samhitas viz. Vainayaka, Matr, Rudraikadasa, Sahasrakoti and Dharma. The complete group of twelve Samhitas comprised one hundred thousand Slokas. 13 But five of the group were drop- ped in the course of reconstruction and abridgement of the puranas. The extant Sivapurana is an abridged edition and comprises twentyfour thousand Slokas. 13 The redaction was made by the sage Krsna Dvaipayana Vyasa 14 himself. 15 7. Skanda, Kedara 1. 8. Vayaviya I. 1. 59-60. 9. Ibid. I. 1. 65. 10. Ibid. I. 1. 23. 1 1. Ibid. I, 1. 50-52. 12. Ibid. I. 1. 57. 13. Ibid. I. 1. 58. 14.. Ibid I. 1. 58; yuddha 16. 15, 15. The above records of the Vayaviya Sarhhita are found in the ( xiii ) As previously stated, the Mahapuranas are eighteen 16 in number. The Puranic scholars are agreed upon the authenticity of the seventeen Mahapuranas but in regard to the eighteenth there is a difference of opinion. Most of the Puranas 17 include Sivapurana in the list while a few others 13 substitute Vayu for Siva. The substitution of either was inevitable, for the traditional number had to be maintained. Therefore some voted in favour of Siva, some in favour of Vayu. Neither of the parties could agree which of the two was actually a Mahapurana. Now let us examine if any solution could at all be possi- ble. We know that Sivapurana is divided into seven Samhitas, one of which is the Vayaviya. We have the testimony of Sivapurana itself that the original Sivapurana consisting of one hundred thousand slokas was abridged into twentyfour thousand slokas. On the strength of this evidence it cannot be unreasonable to suppose that there was a proto-Sivapurana and a proto-Vayaviya. It is not unlikely that there was a close affinity between the extant Vayupurana and the proto- Vayaviya or that the extant Vayupurana is a recension of die proto-Vayaviya and thus a part of Sivapurana itself. Solution lies in assuming identi- cality of the two on the basis of this suggestion, not in accepting the one and rejecting the other. Sivapurana has all the characteristics of a Mahapurana. According to the ancients, a Mahapurana contained five main characteristics 19 that concerned either early religion or tradi- tional history. Of these the origin of the universe ( Sarga ) is an important feature of every religion. As a Mahapurana and a sacred work of Siva cult, Sivapurana possesses this important trait. It discusses the origin of the universe which it traces to Siva, the eternal god who though devoid of attributes has still an inherent Energy which manifests Vidyesvara Samhita also. (VS 2.49-63). The two accounts are similar and confirm each other. 16. Uma 44-199. 17. Bhagavata xii. 7. 23 fl'; Brahmavaivarta III. 133 14 ff; Kiirma I. 1. 13 ff; Linga I. 36. 61 ff. Markandeya 137. 18 ff; Padma, I. 62. 2fE. iv. iii. 50 ff"; Varaha 11a 74 ff; Visnu III. C. 21 ff. 18. Agni 'J72. 4ff. Matsya 53. 18; Narada I. 95. 19. These are Sarga, Pratisarga, Varhsa, Manvantara, and Varhianu- carita. ( xiv ) itself in the form of three principles — Sattva, Rajas and Tamas personified as the three deities Visnu, Brahma and Rudra. The three have their respective energies . called LaksmI, SarasvatI and Kali, in collaboration with whom they create, maintain and dissolve the universe. 20 According to this account, the work of creation is entrusted to Brahma who creates the cosmic egg consisting of twentyfour principles. The cosmic egg is insentient at first but when Visnu pervades it, it goes in motion. Then different kinds of creation are evolved out of it. 21 Sivapurana 22 classifies creation in three categories : Primary, Secondary and Primary-Secondary. The three cate- gories are arranged in the following table : Creation 23 Primary Secondary Primary-Secondary Intellect and Ego Insentient objects Mind-born sons Subtle elements Animals of Brahma Five organs of action Divine beings and five organs of Human beings knowledge, Manas Sentient feelings. According to Sivapurana, the ninefold creation was unable to proceed on the work of creation. The mind-born sons of Brahma, refused to obey the» creator and remained celibate. Then out of his body Brahma produced eleven sons : Marici from the eyes, Bhrgu from the heart, Angiras from the head, Pulaha, Pulastya, Vasi§tha, Kratu from his breath, Atri from his ears, Narada from his lap and Kardama from his shadow. 24 When still the creation made no progress, Brahma divided himself into two — one half in the form of a woman and the other half in the form of a man. In that half form of a woman he created a couple — Svayambhuva ao. RS I. 16. 46, 48. 21. Ibid. I. 15. 29-33. 22. Ibid I. 15. 23. The account of creation is recorded in RSI. 15-16; Ibid II. 2-3; Uma 30 et seq. Vayavlya^ I. 10-12 with, the difference that in the Rudra- Samhita the sentient feelings and emotions are replaced by the gross ele- ments. 24. Gf Vayaviya I. 12. 42. Here the names and the number differ. ( ) Manu and Satarupa who complied with the wishes of the creator and began the work of creation. After all, the creation of the universe is not a permanent feature, for all creations end in dissolutions which in turn give place to re-creation. The description of this process constitutes one of the five main features of a Mahapurana. Sivapurana 25 takes up this topic but withholds details. The process of dissolution is complicated, for several dissolutions occur before the universe is completely dissolved. As the puranas relate, a creation lasts for a day of Brahma equal to the age of fourteen Manvantaras. At the end of each Manvantara, there occurs a dissolution. Thus a day of Brahma contains fourteen dissolutions. But these are partial dissolutions. At the end of fourteen Manvantaras, equal to a day of Brahma. 26 that lasts for a kalpa 27 there occurs a great dissolution. Thus during the life of ihe creator several creations and dissolutions take place. There occurs a com- plete dissolution when the creator has completed his life-time. The elements are dissolved and merged into the body of the creator. The creator takes rest for some time and then starts the process of recreating the Universe. Thus we have a series of dissolutions and re-creations succeeding each other. 28 The description of the ages of Manus (Manvantaras ) is another characteristic of a Mahapurana. Sivapurana mentions fourteen Manus by name. They are Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata, Savarni, Raucya, Brahma-Savarni, Dharma-Savarni, Rudra-Savarni, Deva-Savarni, Indra-Savarni. Each Manvantara comprises 4,32,00 human years or l/14th day of Brahma. The fourteen Manvantaras make up one whole day of Brahma.. Each of the fourteen Manvantaras is presided over by its own gods, seers and kings. This scheme of Creation and Dissolution repeats itself from one age of Manu to another and is described in all the Mahapuranas. Sivapurana is no exception to the rule. 35. Vayaviya I. 1 1. «6. VS I. 16, 27. Ibid. 28. Ibid 11. 9. ( xvi ) In the Paftcalaksana character of the Mahapurana, genealogies and deeds of glorious kings play an important part. The Sutas were the custodians of genealogical records which they learnt by rote and which they recited at sessional sacrifices in exchange for the gifts they obtained from their patrons. But in the course of oral transmission from one gene- ration to another some interpolations entered in these records. There were traditional variations too, for different versions existed in different families of the Sutas. When the records were incorporated in the Puranas, the interpolations and the traditional variations also settled therein. This explains the difference that exists in the genealogical records of the Puranas. Pargiter 29 has prepared a list of royal genealogies on the consensus of versions occurring in the Puranas. On comparing this list with that of Sivapurana we find a marked difference. By way of illustration : (i) Pargiter's list of Ayodhya dynasty places Kakutstha as the direct descendant of Vikuksi-Sasada while in Sivapurana Kakutstha is the immediate descendant of Ayodha who is not mentioned in Pargiter's list. (H) Arinabha of Sivapurana is substituted by Anenas in Pargiter. (iii) After Purukutsa Pargiter mentions Trasadasyu, Sambhut.a, Anaranya, TrasadasVa, Haryasva, Vasumanas and Tridhanvan, These names are omitted in Sivapurana which mentions Trayyaruni as the immediate descendant of Purukutsa. Siva- purana mentions Anaranya, Mundidruha and Nisadha after Sarvakarman or SarvaSarman while these are omitted in Pargiter. Instead Pargiter mentions a series of eleven kings who are not found in Sivapurana at all. With these variations, Sivapurana proceeds with the statement of genealogies and deeds of glorious monarchs. But the statements are meagre, for Sivapurana is not interested in furnishing details. 30 Still in regard to the soUr dynasty of ag. AIHT. PP. 144-149. 30. Vayaviya I. 17. 61-65. wtPt =sr t> *reft fesTT sfrsfa sprat i ( xvii ) Ayodhya it supplies a detailed information. The genealogical records of this dynasty are arranged chapterwise in three groups : (1) from Manu to Sjttyavrata (ii) from Satyavrata to Sagara (iii) from Sagara to Sumitra. There is another sort of grouping also based on the sequence of time. The dynasties from Iksvaku to Marut belong to the past. The reigning period of Marut, father of Agnivarna, is called the pre- sent time when this purana is said to have been written. The reigning period of the kings from Agnivarna to Sumitra is called the future time that presupposes the existence of this work. The genealogical lists are interspersed with the deeds of some illustrious monarchs. For it is a characteristic of the Mahapurana to record the deeds of some famous kings. Usually the deeds comprise the personal history of the ruler but are sometimes related to the conditions of his reigning period. Sivapurana is interested in the records of the solar dynasty of Ayodhya and as such it recounts the deeds of some monarchs of that house. Of these Kuvalalva-Dhundhu- mara, Satyavrata-Triiaiiku and Sagara figure prominently. The accounts of Vikuksi-SaSada, Bhagiratha, Nisadha, Hiranya- nabha and others occupy a secondary place. The above analysis clearly demonstrates that Sivapurana possesses the conventional characteristics of a Mahapurana in common with its other colleagues. These entitle it to the status of a great purana. But its real greatness lies in expounding the philosophical background of Siva ritual. The Purana conceives Siva as the eternal principle, the supreme god, the cosmic soul, the support of all existence. But the ignorant aspirant bound in the meshes of illusion goes in quest- for knowledge and imagines that his lord has a personal form possessed of attri- jjaiRijftaiT: s^t ^ %sfqr aisrafw: I e > ( xviii ) butes distinct from his self, who in moments of distress res- ponds to his prayers and bestows grace. The devotee, then aspires for spiritual enlightenment and takes to ritual for self- purification. Sivapurana enjoins several rites of worship and acts of homage, comprising a series of physical and spiritual practices in accompaniment with the Tantra, Yantra and Mantra appliances. He starts with the threefold devotion 31 viz. hearing, glorifying and deliberating the attributes of God — a process that requires, according to Sivapurana, 32 the same steady attention as in the sexual intercourse. In this connex- ion Rudrasamhita, 33 mentions eight means for attaining mental concentration and spiritual enlightenment. Further the aspirant is asked to control the six cakras located in the spinal canal called susumna, that lies between Ida and pingala — two of the vessels of the body. That is possible only by taking recourse to the means of knowledge, by the purification of six pathways, the performance of traditional rites and yogic practices 34 The aspirant has to pass through this series of activities before he reaches another state of experience wherein he finds a perfect accord between his own self and his personal deity, yet there is an awareness of separa- teness from his deity till he reaches the last state of experience wherein all distinctions are obliterated and his self unites with his godhead. 31. VS. 4. 3a. VS. 4. 4. 33. RS II. 12. 9. These are detailed in Bodhasara PP 121-128. 34. Vayaviya II. 10. 30. SrVAPURANA-MAHATMYAM* CHAPTER ONE (Greatness of Sivapurana) §aundka x said : — 1. O Suta of great Intellect, O my lord, the knower of all Philosophical principles, please narrate to me the essence of the Puranas in detail. 2. How do good conduct, good devotion and power of discrimination flourish ? How are base feelings dispelled by good men ? 3. In this terrible Kali age all living beings have almost become demoniac in character. What is the effective mode of remedying the same ? 4. Now tell me about the greatest means to achieve the most perfect weal, the holiest of the holy modes. 5. What is that, the practice of which particularly puri- fies the soul ? What is that which enables a man of unsullied mind to attain Siva ? Suta 2 said : — 6. O foremost among sages, you are blessed indeed as * The Chapters (1-7) on the glory of Sivapurana are taken from Skanda- purdna. 1. Saunaka was the chief of the sages at the great sacrifice in Naimisa forest to whom the Mahabharata and the Puranas were recited by the Sfita in the reign of Adhisimakrsna, the great-grandson of Janamejaya and the sixth in generation from Arjuna in the Paurava line. — Vd i.12; gg, 255-8; Padma I. r- 19. 2. The Sutas [Vd I. 32-3; Padma I. I. 27-28) preserved the genea- logies of Gods, sages, and glorious monarchy as well as the traditions of great men. The Siita here is not a caste that is described by Manu (X.11.17) as the offspring of a Ksatriya father and Brahman mother. He is a vener- able Brahmaria who has preserved ballads, songs, genealogies of Gods, sages and glorious Kings. — Pargiter : Ancient Indian. Historical Tradition Ch. II ; also Pusalkar : Studies in Epics and Puranas of India, Intro. P. 29. He' -is' described as the disciple of Vyasa. — SP. I.4.7, 2 SitapurSna you are desirous of hearing. Hence I shall ponder over the greatest of the Sacred lore intelligently and tell you. 7. O dear, listen to that divine panacea evolved out of all religious tenets, heightening true devotion and conducive to the pleasure of Siva. 8. It is destructive of the great fear of the Python of Kala (Death). O sage, it is the noble Siva Purana 3 formerly narrated by Siva Himself. 9. For the benefit of the people in the age of Kali, the sage Vyasa 4 has abridged it out of great respect for the sage Sanatkumara 6 on being instructed by him. 10. O sage, there is nothing other than Siva Purana for the purification of the mind especially of the people of the Kali age. 6 11. It is only the intelligent and the highly fortunate man who has accumulated great merits in his previous birth who will be drawn towards it. 12. This Sivapurana is the greatest and the noblest of the sacred lore. It is the form of Siva and as such is to be served and realised in this world. 13. By reading this and listening to it the good man becomes very pious. By all means he instantly attains Siva's region. 14. Hence every endeavour of men to read this is desir- able. Loving care to listen to it yields all desired results. 15. By listening to this Purana of Siva a man becomes sinless. After enjoying all extensive worldly pleasures he will attain the region of Siva. 3. For the nomenclature and authenticity of this Purana see Intro- duction. 4. According to the Pauranic tradition, Krsna Dvaipayana Vyasa, the son of Satyavati, composed the eighteen puranas or superintended their compilation. — Mat. 53.70. 5. The puranas were first compiled by Brahma (Va I. 60-61). Sanatkumara, a son of Brahma ($P I, 4, 8-9; I. 5. 17) inherited them from his father and imparted them to Vyasa who in turn abridged them in 18 compendiums. 6. The beginning of the Kali age has been discussed by Dr. Fleet (JRAS, 191 1, PP. 479> 675, 686) and he has pointed out that it began on the day on which Lord Krsna died, which the chronology of the Maha- bharata places, as he shows, some twenty years after the great battle and that it was then that Yudhisfhira abdicated and Pariksit began to reign. — Pargiter : Dynasties of the Kali Age, — Intro. P. X. The glory of Sivapurana 3 16. Merely by listening to the story of Siva a man secures that merit which results from the performance of Rajasuya 7 and a hundred Agnistomas. 8 17. O sage, those who listen to Sivapurana the noblest of Sacred lore, cease to be mere human beings. They must be undoubtedly considered as manifestations of Rudra, a form of Siva. 18. Sages consider the dust in the feet of those who habi- tually listen to that Purana and recite it, on a par with holy centres. 19. May those who wish to attain the seat of salvation, listen always to the holy Sivapurana with great devotion. 20. O noblest among sages, if he is unable to listen to it always, let him hear it for a short while every day with his mind fully controlled. 21. If any one is unable to listen to it everyday, Osage, let him listen to Sivapurana in the holy months. 22. Those who listen to that Purana even for a Muhiirta (48 minutes), half that period, one fourth of that period or even for a moment will not suffer from mishaps. 23. O lord of sages, the man who listens to that Purana crosses the ocean of worldly existence after burning the great forest of Karma (binding actions). 24. O sage, the merit that accrues from all gifts and all Sacrifices becomes stabilised after listening to Sivapurana. 25. Particularly in the age of Kali there is no greater virtue conducive to the achievement of liberation by men, O sage, than listening to Sivapurana. 26. There is no doubt in this that, listening to the Purana and reciting the names of Siva is as efficacious as the Kalpa tree 9 in yielding one's desires. 27. For the benefit of the evil-minded persons of the Kali age, bereft of virtuous conduct, Lord Siva has produced the nectar in the form of Sivapurana. 7. Rajasuya is a great sacrifice performed by a universal monarch (in which the tributary princes also take part) at the time of his coronation as a mark of his undisputed sovereignty. 8. Agnistoma is a sacrificial rite extending over several days in spring and forming an essential part of the Jyotistqma. 9. Kalpadruma is a mythological tree supposed to grant all desires. 4 Sivapuraqa 28. A single man, the man who drinks nectar, becomes irnmortal and unageing. But the nectar of the divine story of Siva, if drunk, makes the whole family immortal and unageing. 29. The sanctifying story of Sivapurana must always be resorted to, definitely so. 30. Merely by listening to Sivapurana (if such good results) what am I to say about the result when Siva abides in the heart ? 31. This work consists of twenty- four thousand verses divided into seven sarhhitas (compendiums). The three kinds of Devotion [ (1 ) by meditation, (2 ) recital of prayer and (3) acts of worship and service] are fully explained in it. It must be listened to with great respect. 32. The first compendium is called Vidyesvara sarhhita, the' second is Rudrasamhita, the third is Sata-Rudra and the fourth is Koti-Rudra, 33. The fifth compendium is called Umasarhhita, the sixth is Kailasasamhita, and the seventh is Vayaviya. Thus, there are seven sarhhitas in this Purana. 34. This divine Purana of seven sarhhitas and called after Siva stands on an equal footing with Brahman (i. e. Vedic Texts) and accords an achievement that is superior to everything else. 35. He who reads the entire Sivapurana without omitting any of the seven sarhhitas can be called a Ji vanmukta (a living liberated soul). 36. O sage, the ignorant man is tossed about in the ocean of worldly existence till the excellent Sivapurana reaches his ears. 37. Of what avail is listening to many sacred texts and other confounding Puranas ? The Sivapurana alone loudly proclaims (its readiness) to grant salvation. 38. The house where the discourse on this Sivapurana is held becomes a holy centre. It destroys the sins of the inmates of the house. 39. Thousands of horse-sacrifces 10 and hundreds of io. In Vedic times the AsVamedha sacrifice was performed by kings desirous of offspring but subsequently it was performed by them for the achievement of universal supremacy; A horse was turned loose to- wander atwillfor a year, attended l?y & guardian; when the horse entered a foreign the glory of &ivapur&n& Vajapeya 11 sacrifices do not merit even a sixteenth part of Sivapurana. 40. O best of sages, a sinner is called a sinner till the moment he hears Sivapurana with great devotion. 41. The holy rivers, Ganga and others, the seven sacred cities 12 and Gaya can never be equal to Sivapurana. 42. If one wishes for the greatest of goals (Liberation) one shall recite at least a stanza or even half of it from Siva- purana. 43. He who constantly listens to Sivapurana fully com- prehending its meaning or simply reads it with devotion is undoubtedly a meritorious soul. 44. Lord Mahesana (Siva) is extremely pleased with the sensible man who listens to Sivapurana when death is imminent. Lord Siva accords him a seat in his own region. 45. He who adores this Sivapurana with great devotion enjoys in the world all desired objects and attains Sivaloka. 46. Never slack in his devotion to the Sivapurana he who keeps this work well wrapped in a silk cloth, will ever be happy. 47. The holy Sivapurana, the sole possession of a devotee of Siva, should assiduously be resorted to by a person who desires for happiness here and hereafter. 48. The holy Sivapurana that accords the four aims of life (virtue, wealth, love and salvation) must be heard and read with great devotion always. 49. The Sivapurana, the greatest harbinger of the per- fect welfare among the Vedas, Itihasas and other sacred texts must be thoroughly understood by those who seek salvation. 50. This Sivapurana is the greatest resort of the knowers of Atman (Spiritual Seekers) for ever; it is the noblest object country, the ruler was bound either to submit or to fight. In this way the horse returned at the end ot" a year, the guardian obtaining or enforcing the submission of princes whom he brought in this train. After the successful return of the horse, the horse was sacrificed amidst great rejoicings. It is said that the horse was sometimes not immolated but kept bound during the ceremony. 11. Vajapeya is one of the seven forms of the Soma-sacrifice offered by kings or Brahrnans aspiring to the highest position, and preceding the Rajasuya and the Brhaspatisava. 12. The seven sacred cities of the Hindus are : Ayodhya, Mathura, Maya, KasI, KaficI Avantika and Dvarika. 6 divapuraQet worthy of adoration of good men ; it suppresses the three types of distresses (i. e. physical illness, extraneous attacks and divine calamities) ; it accords happiness always ; and it is very pleasing to all Devas led by Brahma, Hari and I sa. 51. With the mind extremely delighted I bow unto Sivapurana for ever. May Siva be pleased and bestow on me a devotion to His feet. CHAPTER TWO (The liberation of Devaraja) Saunaka said : — 1. O Suta, thou art the most blessed and the most for- tunate knower of the greatest Truth. Thou hast narrated to us, out of great compassion, this divine wonderful tale. 2. This wonderful narrative that destroys hosts of sins, purifies the mind, and propitiates Lord Siva has been heard by us. 3. Thanks to thy compassion we have decisively realis- ed that there is nothing so fine and nice as this tale. 4. Who are those among sinners in the Kali age who get sanctified by this story ? Please enlighten us. Make the whole world gratified. Suta said : — 5. Men who habitually commit sins, wicked persons indulging in vicious activities and persons of lecherous disposi- tion become pure hereby. 6. This is a great Jnanayajna (sacrificial rite of wisdom) ; it yields worldly enjoyment as well as salvation ; it dispels all sins and delights Siva. 7. Men overwhelmed by the thirst of covetousness, those devoid of truthfulness, those who decry even their parents, haughty vain fellows and persons prone to violent activities become sanctified by this. 8. Those who never practise the duties of their Varnas The glory of Swapurcfyd. 1 and Asramas (castes and walks of life) and those of malicious temperament become sanctified thanks to the Jnanayajna even in the Kali age. 9. Those who habitually practise deception and those who are ruthless and of cruel disposition are sanctified by this Jnanayajna even in the Kali age. 10. Those who misappropriate the wealth of brahmins and thereby nourish themselves and those who indulge in heinous crimes of adultery become sanctified by this Jnana- yajna even in the Kali age. 1 1 . Those who always indulge in sinful actions and those who are roguish persons of wicked mind become sanctified by this Jnanayajna even in the Kali age. 12. Men of unclean habits and wicked minds, men who know no peace and men who swallow temple and trust pro- perties become sanctified by this Jnanayajna even in the Kali age. 13. The merit accruing from this Purana destroys great sins, yields worldly enjoyments and salvation and delights Lord Siva. 14. In this context an ancient anecdote is cited as an example, the mere hearing of which, removes all sins utterly. 15. In the city of Kiratas there lived a brahmin extremely poor and deficient in (brahmanical ) knowledge. He used to sell various kinds of beverage and was averse to the worship of gods or to virtuous activities. 16. He never practised the daily Sandhya prayers or ablutions. His practice resembled a VaiSya's mode of living. He never hesitated to deceive credulous persons. His name was Devaraja. 1 7. Either by killing or by using various deceitful means he used to rob Brahmins, Ksatriyas, Vaisyas, Sudras and others. 18. Thus by foul means much wealth was later accu- mulated by him. But the sinner that he was, not even the slightest part of his wealth was utilised in virtuous acts . 19. Once that brahmin went to a lake to take his bath. There he saw a harlot called Sobhavati and was much agita- ted at her sight. 20. The beautiful woman was extremely delighted on 8 coming to know that a rich brahmin had become her willing slave. The brahmin's heart was filled with love due to her pleasant talk. 21. He decided to make her his wife and she consented to have him as her husband. Thus in mutual love they sported for a long time. 22. Sitting, lying, eating, drinking and playing together they were not at all different from any other wedded couple. 23. Dissuaded again and again by his mother, father, first wife and others though he was, he never paid heed to their words but continued his sinful activities. 24. Once he became so enraged as to kill his mother, father and wedded wife at dead of night while they were asleep and took possession of their wealth. 25. Enamoured of the courtesan he handed over to her his own wealth and also the wealth that he looted from his father, mother and first wife. 26. In the company of this harlot he used to eat all sorts of forbidden food, became an addict to wine and spirituous liquors and partook of his food from the same plate as his con- cubine. 27. Once, by chance, he came to the city of Prati§thana. 13 He saw a Siva temple where saintly men had congregated. 28. During his stay there, he was afflicted by an acute fever. He heard the discourse on Siva conducted by a brahmin. 29. The brahmin Devaraja suffering from fever died at the end of a month. He was bound with nooses by Yama's attendants and forcibly taken to Yama's city. 30 — 33. In the mean while Siva's attendants dressed in white, smeared with ashes all over the body, wearing gar- lands of Rudraksa and wielding tridents in their hands started furiously from Sivaloka and reached Yama's city. They threatened the attendants of Yama (the God of death) and thrashed them. Releasing Devaraja from their clutches they seated him in a wonderful aerial chariot. When they were 13. Pxatisdiana : There are references to two towns of the same name : (ij a town at the confluence of the Ganges and Yamuna and capital of the early kings of the lunar race, (a) a town on the Godavari and capital ot Salivahana. The latter town can be identified with the modem JPanhan in the Aurangabad district. It was known as Paiihinasipuri : II. vii. 14. 34, 37. The glory of Sivapurdnd about to start to Kailasa a great tumult arose in the middle of Yama's city on hearing which Dharmaraja (the God of Death) himself came out of his palace. 34. On seeing the four messengers who appeared like replicas of Rudra Himself, Dharmaraja the knower of virtues honoured them in accordance with the custom. 35. Yama came to know of everything through his vision of wisdom. Out of fear he did notaquestion the noble attendants of Siva. 36. Being duly honoured and adored by Yama, they went to Kailasa and handed over the brahmin to Siva, the very ocean of mercy and to the divine mother Parvati. 37. Blessed indeed is the story of Sivapurana, the holiest of holy stories, a mere hearing of which qualifies even the greatest sinner for salvation. 38. The great seat of Sadasiva is the greatest abode and the noblest of positions which Vedic scholars have extolled as stationed above all Lokas (worlds). 39 — 40. Devaraja the base brahmin, addicted to wine, enamoured of a vile harlot, slayer of his own father, mother and wife and who out of greed for money had killed many brahmins, ksatriyas, vaisyas and sudras and others became a liberated soul instantaneously on reaching that supreme Loka. CHAPTER THREE (CaHcula's disillusion and detachment) Saunaka said : — 1. O Suta of great intellect, thou art extremely blessed and omniscient. By thy favour 1 am gratified to satiety again and again. 2. My mind rejoices much on hearing this old anecdote. Please narrate another story equally increasing devotion * to Siva. 3. Nowhere in the world are those who drink nectar honoured with liberation. But in regard to the nectar of the 16 Sivapurato story of Siva it is different. When drunk, it straightway accords salvation. 4. Thou art blessed, blessed indeed. Blessed, blessed is the story of Siva on hearing which a man attains Sivaloka. Siita said : — 5. O Saunaka, please listen I shall tell you, though it is a great secret, since you are the foremost among Vedic scholars and a leading devotee of Siva. 6. There is a seaside village "Baskala" 11 where uinful people bereft of Vedic virtue reside. 7. They are wicked debauchees with deceptive means of livelihood, atheists, farmers bearing weapons and adulterous rogues. 8. They know not anything about true knowledge, detachment or true virtue. They are brutish in their mental make-up and take a great deal of interest in listening to evil gossips and slander. 9. People of different castes are equally roguish never paying attention to their duties. Always drawn to worldly pleasures they are ever engrossed in one evil action or another. 10. All the women too are equally crooked, whorish and sinful. Evil-tempered, loose in morals they are devoid of good behaviour and disciplined life. 11. In the village "Baskala" peopled by wicked people, there was a base brahmin called Binduga. 12. He was a wicked sinner traversing evil paths. Although he had a beautiful wife he was enamoured of a prostitute. His passion for her completely upset his mind. 13. He forsook his devoted wife Caftcula and indulged in sexual dalliance with the prostitute overwhelmed by Cupid's arrows. 14. Many years thus elapsed without any abatement in his evil action. Afraid of violating her chastity Cancula, though smitten by Cupid bore her distress (calmly for a short while). 15. But later on as her youthful health and boisterous 14. BI$kala grama — Cf. SK III. 111.3a. 50. It has not been possible to identify and locate this village. The glory of Sivapurana ii virility increased, cupid's onslaught became extremely un- bearable for her and she ceased from strictly adhering to her virtuous conduct. 16. Unknown to her husband she began to indulge in sexual intercourse with her sinful paramour at night. Fallen thus from Sattvic virtues she went ahead along her evil ways. 17. O sage, once he saw his wife amorously indulging in sexual intercourse with her paramour at night. 18. Seeing his wife thus denied by the paramour at night he furiously rushed at them. (r 19. When the roguish deceitful paramour knew that the wicked Binduga had returned to the house he fled from the scene immediately. 20. The wicked Binduga caught hold of his wife and with threats and abuses fisted her again and again. 21. The whorish wicked woman Caficula thus beaten by her husband became infuriated and spoke to her wicked husband. Cancula said : — 22. Foulminded that you are, you indulge in sexual intercourse with the harlot every day. You have discarded me your wife, ever ready to serve you with my youthful body. 23. I am a youthful maiden endowed with beauty and mentally agitated by lust. Tell me what other course can I take when I am denied the amorous sport with my husband. 24. I am very beautiful and agitated with flush of fresh youth. Deprived of sexual intercourse with you I am ex- ^ tremely distressed. How can I bear the pangs of passion ? Suta said : — 25. That base brahmin Binduga, when addressed thus by his wife, foolish and averse to his own duties said to her. Binduga said : — 26. True indeed is what you have said with your mind agitated by passion. Please listen, my dear wife, I shall tell ?*" you something that will be of benefit to you. You need not be afraid. 27. You go ahead with your sexual sports with any livapurapd number of paramours. No fear need enter your mind. Extract as much of wealth as you can from them and give them enough sexual pleasure. 28. You must hand over all the amount to me. You know that I am enamoured of my concubine. Thus our mutual interests will be assured. Suta said : — 29. His wife Cancula on hearing these words of her husband became extremely delighted and assented to his vicious proposal. 30. Having thus entered into their nefarious mutual contract the two wicked persons — the husband and the wife — fearlessly went ahead with their evil actions. 31. A great deal of time was thus wasted by the foolish couple indulging in their vicious activities. 32. The wicked Binduga, the brahmin with a Sudra woman for his concubine, died after some years and fell into Hell. 33. The foolish fellow endured distress and torture in Hell for many days. He then became a ghost in the Vindhya mountain range continuing to be terribly sinful. 34 — 35. After the death of her husband the wicked Binduga, the woman Cancula continued to stay in her house with her sons. The woman foolishly continued her amorous dalliance with her paramours till she no longer retained her youthful charms. 36. Due to divine intercession it chanced that on an auspicious occasion she happened to go to the Gokarna 16 temple in the company of her kinsmen. 37. Casually moving about here and there with her kinsmen she happened to take her bath in a holy pond as a normal routine affair. 38. In a certain temple a scholar of divine wisdom was conducting a discourse on the holy Sivapurana story some of which she happened to hear. 39 — 40. The portion that fell on her ears was the context 15. Gokarna : lit. 'cow's ear'. It is a place of pilgrimage sacred to Siva, on the west coast, near Mangalore. It has the temple of Mahadeva, supposed to have been established by Havana. The glory of Sivapur&m 13 in which it was said that the servants of Yama would introduce a red hot iron into the vaginal passage of women who indulge in sexual intercourse with their paramours. This narrative made by the Pauranika to increase detachment, made the woman tremble with fear. 41. At the end of the discourse when all the people dispersed, the terrified woman approached the scholarly brahmin and spoke to him in confidence. Cancula said : — 42. O noble sir, please listen to the ignoble activities which I performed without knowing my real duties. O lord, on hearing the same you will please take pity on me and lift me up. 43. O lord, with a mind utterly deluded I have com- mitted very great sin. Blinded by lust I spent the whole of my youth in incontinent prostitution. 44. Today on hearing your learned discourse abounding in the sentiments of non-attachment I have become extremely terrified and I tremble much. 45. Fie upon me, the foolish sinner of a woman deluded by lust, censurable, clinging to worldly pleasures and averse to my own duties. 46. Unknowingly a great sin that produces excessive distress has been committed by me for a fleeting glimpse of an evanescent pleasure, a criminal action. 47. Alas, I do not know which terrible goal this will lead me to. My mind has always been turned to evil ways. Which wise man will come to my succour there ? 48. At the time of death how shall I face the terrible messengers of Yama ? How shall I feel when they tie nooses forcibly round my neck ? 49. How shall I endure in Hell the mincing of my body to pieces ? How shall I endure the special torture that is excessively painful ? 50. I bewail my lot. How can I peacefully proceed with the activity of my sense-organs during the day ? Agitat- ed with misery how shall I get peaceful sleep during the night ? .51. Alas ! I am undone ! I am burnt down ! My 14 Sivapurana heart is torn to pieces ! I am doomed in every respect. I am a sinner of all sorts. ) 52. O adverse Fate ! it was you who directed my mind along evil lines. With a hateful stubbornness you made me commit great sins. I was led astray from the path of my duty that would have bestowed all happiness. 53. O Brahmin, my present pain is millions of times more than that of a man stuck to the stake or hurled from a high mountain- top. 54. My sin is so great that it cannot be washed away even if I take ablutions in the Ganga for a hundred years or even if I perform a hundred sacrifices. 55. What shall I do ? Where shall I go ? Whom shall I resort to ? I am falling into the ocean of Hell. Who can save me in this world ? 56. O noble sir, thou art my preceptor. Thou art my mother. Thou art my father. I seek refuge in Thee. I am in a pitiable plight. Lift me; lift me. Suta said : — The intelligent Brahmin mercifully lifted up Caflcula who had become disgusted (with worldly affairs) and had fallen at his feet. That Brahmin then spoke (as follows ). CHAPTER FOUR Canada's Salvation The Brahmin said : — 1 — 2. O Brahmin lady, fortunately you have realised at the proper time on hearing the story of Sivapurana that is conducive to non-attachment. Do not be afraid. Seek refuge in Siva. All sins perish instantaneously by Siva's grace. 3. I shall explain to you that great object attached to the glorification of Siva whereby your course hereafter will be pleasant always. 4. It is by listening to the excellent story that your mind The glory of Sivapurana 15 has now turned to the pure path of repentance and detach- ment towards worldly pleasures. 5. Repentance is the only way of acquittance for all sinners. Saintly men have extolled it as the only way of ex- piation for all sins. 6. Purity can be realised by repentence alone. If the sinner expiates in the manner advised by saintly men it re- moves all sins. 7. After due expiation he becomes free from fear. By repentance he attains salvation undoubtedly. 8. The mental purity that one derives on hearing the story of Sivapurana cannot be gained by any other means. 9. As a mirror becomes free from dirt on being wiped with a cloth, so is the mind undoubtedly purified by listening to this story. 10. Accompanied by Amba, Siva stays in the minds of pure men. The sanctified soul thereupon attains the region of Siva and Amba. 1 1 . Hence this story is the means of realising the four- fold aim of life. It is for this that Mahadeva earnestly creat- ed this. 12. Listening to the story of Parvatl's consort (Siva) brings about steady contemplation. Contemplation leads to perfect knowledge which certainly brings in salvation. 13. A person who listens to the story in this birth though he be unable to meditate, realises the same in the next birth after which he reaches the goal of Siva. 14. Many repentant sinners have meditated upon Siva after hearing this story and have achieved salvation. 15. Listening to the excellent story is the cause of beati- tude for all men. Properly entertained, it dispels the ailment of worldly bondage. 16. Listening to the story of Siva, constant meditations thereon and repeated musings certainly purify the mind. 17. That (the purity of the mind) leads the meditator to a devotion of Mahesa and his two sons (Ganesa and Kartikeya). With their blessings one undoubtedly attains liberation. 18. A person devoid of that devotion with his mind 16 SimPurana entangled in the bondage of ignorance is a brute. He can never be liberated from the worldly bondage. 19. Hence O Brahmin lady, you turn away from worldly pleasures. Listen to the sanctifying story of Siva with devotion. 20. Your mind, as you listen to the excellent story of Siva, the Supreme Soul, will become pure and thereafter you will realise liberation. 21. Liberation is assured in this very birth to a person who meditates on the lotus-like feet of Siva, with a pure mind. Truth, I am saying the truth. Suta said: 22. After saying this, that excellent brahmin with his mind melting with pity ceased talking and turned his attention to the meditation on Siva with the purity of the Soul. 23. The wife of Binduga, called Cancula, when thus addressed by the brahmin, became delighted and her eyes brimmed with tears. 24. With great delight in her heart she fell at the brah- min's feet. Cancula with her palms joined together said "I am blessed". 25. Afterwards she rose up with great mental agitation. With her hands joined together, her words faltering in excite- ment, the woman of good intellect in her detached mood said to the brahmin, the great devotee of Siva. Cancula said : — 26. O my lord, great brahmin devotee of Siva, you are blessed. You are endowed with the vision of Truth. You are devoted to rendering help to others. You are to be described among great saintly men. 27 — 28. O saintly one, I am about to fall into the ocean of Hell. Save me. I am now faithfully eager to listen to the Purana. On hearing its excellent story I became detached from worldly pleasures. Suia said : — 29. So saying with reverence she got the blessings of The glory of Sivapurana 17 the brahmin. Desirous of hearing the Purana she stayed there rendering service to him. 30. The intelligent brahmin devotee narrated the Puranic story to the woman on the spot. 31. In this manner she listened to the excellent story of Sivapurana in that holy centre from that excellent brahmin. 32. On hearing that excellent story that heightened devotion, knowledge and detachment and yielded liberation, she became greatly blessed. 33. Favoured by the good preceptor she quickly gained purity of mind. By the blessings of Siva she could meditate on Siva's forms and features. 34. Thus, resorting to the good preceptor, her mind was drawn towards Siva. She constantly meditated on the sentient blissful body of Siva. 35 — 36. She wore barks of trees and had her hair matted. She smeared ashes over her body. She wore gar- lands of Rudraksa beads. Every day she took her ablutions in the sacred water. She regularly repeated Siva's names. She regulated her speech and diet. She propitiated Lord Siva in the manner advised by the preceptor. 37. O Saunaka, thus for a long time Caficula conti- nued her meditation on Lord Siva. 38. When the stipulated period was over, Caficula in her practice of the three-fold 18 devotion cast-off her body without any difficulty. 39. The divine aerial chariot shining in brilliant colours, sent by Tripurari 1 ' (Siva ) Himself, accompanied by His atten- dants, arrived there quickly. 40. With her dirt and sin removed she mounted the aerial chariot and was immediately taken to Siva's city by the lord's noble attendants. 41. She assumed a divine form. Her limbs were divine in their features. She assumed the form of Gauri with the 1 6. The three kinds of devotion are : — (i } the devotion of hearing (sravana), (2) of glorifying (Kirtana) and (3) of deliberating (manana) the attributes of God. SP. VS. 3. 21-25 17. Siva is called Tripurari, the slayer of Tripura, for he killed th© demon Tripura who presided over three cities of gold, silver and iron in the sky, air and earth built for dempn? by Maya. 18 Sivapurana crescent moon as her coronet and divine ornaments shining brilliantly. 42. She saw the three-eyed Mahadeva, the eternal, being served devotedly by Visnu, Brahma and other gods. 43. He had the brilliance of ten million suns and was reverently served by Ganesa, Bhrngi, Nandlsa VirabhadreS- vara and others. 44. His neck had a blue hue; he had five faces, three eyes, the crescent moon as crest-ornament and his left side was apportioned to Gaurl who had the brilliance of lightning. 45. He was white in complexion like camphor and wore all ornaments. Besmeared with white ashes all over the body and clad in white cloth he shone brilliantly. 46. The woman Gancula became highly delighted on seeing Sarikara. In her flutter of delight she bowed again and again to Him. 47. She joined her palms in reverence with great plea- sure, love and humility. In her great delight she shed tears of joy and had feelings of horripilation. 48. With sympathy she was allowed to approach Parvati and Sankara who gracefully looked at her. 49. Gancula, the beloved wife of Binduga, thus attained a divine form and was blessed with divine pleasures and made a chaperon by Parvati. 50. In that permanent abode of excellent bliss and sub- lime lustre she acquired a permanent residence and unobstruc- ted pleasure. CHAPTER FIVE {Binduga' s Salvation) Saunaka said : — 1 — 2. O Suta, the fortunate Suta, thou art blessed with thy mind engrossed in Siva. The story that thou hast narra- ted to us is wonderful and conducive to the increase of devo- tion. What did the woman Caficula do after obtaining her salvation ? O intelligent one, please tell me in detail the story of her husband too. The glory of Sivapurana 19 Suta said : — 3. Once she approached goddess Uma Parvatl. 18 She bowed and offered prayers to her with palms joined in her flutter of delight. Cancula said : — 4. O mother of Skanda, daughter of mountain, Thou art always served by men. O beloved of Siva, the bestower of all pleasures, having the form of Supreme Brahman, 5. Thou art worthy of being served by Visnu, Brahma and others. Thou art both endowed with and devoid of attributes. Thou art the subtle primordial Prakrti, with Exis- tence, Knowledge and Bliss for thy forms. 6. Thou createst, maintainest and annihilatest. Thou hast the three Gunas. Thou art the refuge of the three types of divine beings. Thou sustainest Brahma, Visnu and MaheSa. Suta said : — 7. Offering thus her prayers to the Goddess, Cancula who had attained salvation ceased to talk with shoulders stooping and eyes brimming with te^rs of love. 8. Parvatl, the beloved of Siva, ever favouring her devo- tees, was greatly moved by pity and said to Cancula lovingly. Parvatl said : — 9. O Cancula, my friend, I am pleased to hear your prayer. O beautiful woman, what is the boon you crave from me ? Tell me. There is nothing that I cannot give you. Suta said : — 10. Thus urged by Girija, Cancula bowed to her. She asked her, bending her head and joining her palms together with great devotion. Caficula said : — 11. O Celestial Girija, I do not know where my husband 1 8. In the Pauranic Mythology, Parvati is the daughter of Himalaya and the wife of Siva. In the cult of Sakti and Tantras, she has been identi- fied with Prakrti itself. Almost all the Puranas speak of her as Prakrti and her three Gunas Sattva, Rajas and Tamas are the three Gods : Brahma, Vi?nu and Siva. 20 Sivapurana is at present, nor where he is to go. O benignant favourite of the distressed, please make such arrangements as would enable me to join him. 12. O great goddess Mahesanl , my husband had a Siidra woman as his concubine. He died before me. I do not know what befell that sinner. Suta said: — 13. On hearing these words of Cancula ParvatI, the daughter of Himalaya, who is fond of justice, replied lovingly. Girija said : — 14. O daughter, your wicked sinful husband Binduga, the foolish wretch enamoured of prostitutes has been to hell after his death. 15. He underwent the various tortures of hell for many years and has now become a Pisaca due to the residue of sins, in the Vindhya mountains. 16. Even now that wicked fellow is undergoing various painful tortures. He, in the form of a Pisaca, has only wind for his diet and is suffering from all sorts of miseries. SUta said : — 1 7. On hearing these words of Gauri, Cancula of auspi- cious rites was overwhelmed by the pain at the news of her husband's distress. 18. She somehow steadied her mind, bowed to Mahes'- varl and with a worried heart asked the goddess. Cancula said : — 19. O MahesVarl, O great goddess, be kind to me. Please redeem my husband, a wicked perpetrator of evil actions though he be. 20. What is the means by which my husband, the sinful wretch of crooked intellect, can attain salvation. O goddess, obeisance to Thee. Please explain to me. SUta said : — : 21. On hearing these words of the woman, ParvatI, . The glory of tivapurtrid H favourably disposed to her devotees, replied to her chaperon Cancula, delighted in her heart. Parvati said : — 22. If your husband were to hear the holy story of Siva, he shall surmount the misery entirely and attain salvation. 23. On hearing these words of Gaurl, little short of nectar, she bent her shoulders, joined her palms and bowed repeatedly with great devotion. 24. She requested the goddess to provide an opportunity for her husband to hear the story for quelling his sins and gaining redemption. Suta said : — 25. _ Gaurl, the beloved of Siva, on being frequently requested by the woman, took pity on her, (making it clear thereby that) she was favourably disposed to her devotees. 26. Lovingly she sent for the Gandharva king Tumburu who used to sing songs of praise of Siva. The daughter of Himalaya said thus to him. Girija said : — 27. O Tumburu, the favourite of Siva, ever ready to do as I wish, blessedness be thine. Accompany this lady im- mediately to Vindhya mountain. 28. There is an awfully terrible PiSaca there. I shall tell you all his antecedents. You will be interested to know the same. 29. This Pisaca had been a brahmin in his previous birth. Then he was the husband of this woman who is my chaperon now. He was very wicked and had a Sudra con- cubine. 30. He was impure, never caring for the daily perfor- mance of ablutions and Sandhya prayers. His mind was ever vitiated by anger. He ate all sorts of foul things. He quar- relled with good men and whatever he undertook had been bad. 31. He was violent in his ways, bearing weapons and ■ oppressing poor people cruelly. He used to take food with his left hand. He used to commit arson in other people's house. 22 iivapuraifa 32. He was friendly with Candalas. Every day he took delight in the company of prostitutes forsaking his own wife. The roguish sinner took delight in associating with the wicked. 33. In evil association with harlots he destroyed all his merits. Besides, coveting more and more wealth, he made his own wife a fearless sharer of her paramours' beds. 34. His evil ways continued till the last moments of his life and when he died he went to Yama's city, the terrible place where sinners reap the fruits of their misdeeds. 35. After undergoing the tortures of many hells, the wicked wretch is now roaming in the Vindhya mountain as a roguish sinful Pisaca. 36. Narrate the holy sanctifying tale of sacred Siva- purana, that quells all sins, in front of him. 37. Immediately after hearing the great story of Siva- purana his soul will be cleared of sins and he will cast off his ghosthood. 38. I order you to set that Binduga free from the miser- able plight of PiSaca and bring him in the aerial chariot in the presence of lord Siva. Suta said : — 39. Commanded thus by Parvati, Tumburu, the lord of Gandharvas, was much delighted and thought within himself how fortunate he was. 40 — 41. Tumburu, the comrade of Narada, went to the Vindhya mountain seated in the aerial chariot in the company of Cancula, the sinless woman and saw the Pisaca laughing, crying and loudly shouting by turns. His body was very huge,, his jaws were immensely large and his form was very crooked. 42. The powerful Tumburu, the singer of the excellent songs of praise of iSiva, forcefully caught hold of the terrible Pisaca by means of nooses. 43. Thereafter, for the sake of the discourse on Sivapurana, Tumburu made elaborate festive arrangements. 44 — 45. There was much talk and discussion among the people of all the worlds "Oh, Tumburu has gone to the "the glory of &vapurand 23 Vindhya 19 mountain at the suggestion of Goddess, to narrate the story of Sivapurana to redeem the PiSaca." The divine sages too hastened to the place for listening to the same. 46. The wonderful congregation of those who assembled there, reverently eager to listen to Sivapurana, was very auspi- cious. 47. They bound the Pisaca with nooses and compelled him to sit there. With the lute in his hands, Tumburu began to sing the story of Gaurl's consort. 48. Starting with the first Sarhhita (compendium) and ending with the seventh one he clearly expounded the whole of Sivapurana along with its Mahatmya (greatness). 49. On hearing the Sivapurana consisting of seven compendiums with great reverence all the listeners deemed themselves highly blessed. 50. The Pisaca too, on hearing the holy Sivapurana, cast-off all his sins and discarded his ghostly body. 51. He assumed the divine form of the three-eyed moon- crested God (Siva), white in complexion, clad in white cloth, with the body illuminated and embellished by all ornaments. 52. Taking up the divine body, the glorious Binduga accompanied by his wife sang the story of Parvati's consort. 53. On seeing his wife thus, all the divine sages had a welcome surprise and were highly delighted in their minds. 54. Gratified on hearing the wonderful story of Siva they returned to their respective abodes delightedly glorifying Siva. 55. Binduga in his divine form ascended the aerial chariot with great pleasure. High up in the sky, with his wife at his side he shone brilliantly. 56. Singing the pleasing attributes of Siva he hastened to Siva's region accompanied by Tumburu and his own wife. 57. Binduga was welcomed by Siva and Parvati and was lovingly made their attendant. His wife became the chaperon of Girija. 58. In that permanent abode of excellent bliss and 19. Vindhya : It is a range of mountains which stretches across India and divides Madhyadesa or Middle Land from the south. It is one of the seven Kulaparvatas and is personified in the Puranas. Sivapurdna sublime lustre he acquired an unassailable residence and un- obstructed pleasure. 59. Thus I have narrated this holy anecdote that removes sins, is highly delightful to Siva and Parvati in pure and heightening devotion. 60. He who listens to this account with devotion and recites this piously shall enjoy immense pleasures and obtain liberation. CHAPTER SIX {Rules for listening to Sivapurana) Saunaka said : — 1 — 2. O Suta, O highly intelligent disciple of Vyasa, »obeisance to thee. Thou art blessed and the foremost among Siva's devotees. Thy attributes are highly praiseworthy. Please tell me about the rules for listening to Sivapurana whereby the listener shall obtain all excellent fruits. Suta said : — 3. O sage Saunaka, I shall tell you the rules for listen- ing to Sivapurana so that the entire fruit may be derived by their observance. 4. The householder must invite an astrologer and pro- pitiate him to fix an auspicious day for the beginning, so that it may conclude without obstacles in the middle. 5. News must be circulated in different localities that the auspicious discourse is to take place and all who seek wel- fare must be present. 6. Women, Siidra and others who are far removed from holy discourses and stay away from singing glories of Siva shall attend this discourse whence they may have some en- lightenment. 7. Wherever there are devotees of Siva, eager to listen to the songs of praise in the neighbourhood, they must also be invited with due reverence. The glory of Sivapurana 8. Thus there shall be a great festive gathering of saintly men at the discourse of Sivapurana, a wonderful con- gregation. 9. With devotion, may all of you be pleased to join us for imbibing the sweet juice of Sivapurana, with due rever- ence. 10. If you do not have sufficient leisure, please grace the assembly at least for a day. By all means, do come, even for a short stay or a while. 11. Thus all should be invited humbly. Those who come should be hospitably received in all respects. 12. An excellent spot for the discourse on Sivapurana must be selected in a temple of Siva, or in a holy centre or in. a park or in a private house. 13. The ground must be scrubbed, cleaned and smeared with cowdung. It must . be decorated with metallic materials attended with all festivities. The whole arrangement must be divinely exquisite and pleasing to diverse tastes. 14. All the rubbish must be removed and all unneces- sary things must be hidden in a corner away from the public view. 15. A high platform must be constructed, richly deco- rated with stumps of plantain trees. The whole place should be covered with a canopy. Fruits and flowers should be pro- fusely used. 16. Flags and banners should be hoisted in the four quarters. They should be neatly arranged to be pleasing to everyone. 17. A seat must be assigned to Siva, the Supreme soul. A comfortable seat shall be assigned to the orator. 18. Good places shall be reserved for the regular listeners as befitting their position. O sage, for the other casual visitors, seats with ordinary comfort shall be set apart. 19. People must be in as pleasant a mood as on marri- age occasions : all worldly worries and anxieties must be avoided. 20. The discourser faces the north and the listeners the east. There is no fear of the criss-crossings of the feet. 21. Or the discourser faces the east as the worshipper Or let the discourser and the recipient face each other. nvaputtna 22. As long as he is seated in the seat of the discourser, the Puranist does not bow to any one before the conclusion of the discourse. 23. Whether he is a boy or a youth, an old man, an indigent person, or a weakling, the scholar well-versed in the Purana is worthy of honour from all those who seek merit. 24. Never shall anyone show demeaning disrespect towards a Purana-scholar, the speech from whose mouth is no less than the divine cow Kamadhenu for all persons. 25. Either as the cause of birth or of attributes there are many who may be termed "Guru" (Elder, preceptor). Among them the Puranic scholar is the greatest Guru. 26. Who can be a greater Guru than the person who bestows the highest salvation on those who are disheartened due to the millions of births ? 27. The person who undertakes to conduct a discourse on this sanctifying tale shall be well-versed in Puranas, pure, skilful, quiet, free from malice, saintly, sympathetic and eloquent. 28. The intelligent discourser shall start the narration of the story of Sivapurana at sunrise and continue it for two and a half Praharas (2^x3 =7 \ Hrs) earnestly. 29. This story shall not be narrated before rogues, wicked persons of crooked professions and those bent on con- quering others in disputes and arguments. 30. The discourse on this holy story shall not be con- ducted in a place infested by wicked men, or surrounded by thieves or in the house of a rogue. 31. The orator shall have an interval of a Muhurta (forty-eight minutes) at midday for the sake of answering calls of nature. 32. The discourser must have his share on the day previous to the discourse so that his vow be maintained. During the days of discourse he shall perform all his daily routine (Sandhya etc.) briefly. 33. Another scholar equally well-versed in Puranas should be sitting near the discourser to help him. He must be competent to clear doubts and eager to enlighten the people. The glory of iivapurana $1 34. In order to ward off obstacles to the discourse, Gananatha 20 should be worshipped. The lord of the story Siva and the book, Sivapurana, too must be worshipped with piety. 35. The story of Sivapurana must be listened to with careful attention. The recipient must be intelligent, pure in mind, delighted at the heart and a follower of conventions. 36. If either the discourser or the recipient indulges in too many extraneous activities, is a victim of any of the six base feelings of lust, anger etc, 21 is enamoured of women or is a heretic he cannot gain any merit. 37. Casting off the worries of worldly affairs and those of wealth, house and sons if any one of pure mind concentrates his attention on the discourse he will secure the excellent fruit. 38. The recipients who are endowed with faith and piety, do not eagerly pursue other activities and are unruffled, pure and restrained in speech derive great merit. 39. Base men of impious nature who listen to this holy story do not have any special merit derived out of it. They will have misery in every birth. 40. Those who do not honour this Purana with presents according to their capacity are fools. Even if they listen to the story they will not be sanctified. They will become indigent. 41. Those who walk out of congregation in the middle of the discourse will have the adverse effect: they will face the destruction of their wives and wealth in the midst of enjoyment. 42. The sons and descendants of the people who attend the discourse with turbaned head, become sinners defiling the whole race. 43. The attendants of Yama in hell force the people who chewed betel leaves while attending the discourse, to eat their own faeces. 44. Those who listen to the story seated on a more ele- 20. Gananatha : It is an epithet of Siva and also of Ganesa . But as the worship of Siva is mentioned separately in the following line of this verse, the term Gananatha here signifies Ganesa, the son of Siva and ParvatI (See V. 54 of this chapter). He is invariably propitiated at the beginning of any important undertaking. 2t. $advikaras : Six causes of perturbation are the following : lust (kama), anger ^krodha), greed (lobha), pride (mada), delusion (moha), envy (matsara). Hvapurana vated seat fall into hell and after undergoing the tortures there are reborn as crows. 45. Those who listen to this auspicious story seated in the Vira pose 22 fall into hell and after undergoing the tortures of hell are reborn as poisonous plants. 46. Those who listen to the story without bowing to the discourser at first fall into hell and after undergoing the tortures of hell are reborn as Arjuna trees. 47. Those who, not being sick, listen to the story lying down, fall into hell and are reborn as pythons etc. 48. Those who listen to the story seated on the same level as the discourser become as sinful as the defiler of the preceptor's bed and fall into hell. 49. Those who speak ill of the discourser or of this sacred story are born as dogs and lead miserable lives in hundred births. 50. Those who begin to argue and dispute while the discourse is being held fall into hell and after undergoing the tortures there are reborn as donkeys. 51. Those who never listen to this sanctifying story fall into hell. After experiencing the tortures there they are reborn as wild boars. 52. The rogues who create hindrances even as the dis- course is being held fall into hell. After undergoing the tor- tures there for millions of years they are reborn as village-boars. 53. Realising all these, the listener shall always be pure, devoted to the discourser and intelligent enough to listen to the story with devotion. 54. For warding off obstacles to the discourse Lord GaneSa should be worshipped at first. Every day at the end of the discourse he shall briefly perform expiatory rites (for omissions and commissions). 55. He shall worship the nine planets 23 and the deities in the "Sarvatobhadra" array. He shall worship the book according to the rites of Siva's adoration. 56. At the conclusion of the worship he shall offer prayer 22. VTrasana also called Paryanka bandha. It is a particular kind of posture practised by ascetics in meditation setting on the bams. 23. Nine planets : Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. The glory of Sivapurana 29 to the book identified directly with Siva, humbly and piously joining his palms in reverence. 57. (The Prayer) "Thou art the visible MaheSvara Srimat Sivapurana. Thou hast been accepted by me for listening purpose. Be thou pleased with me. 58. This wish of mine must be fulfilled by Thee. May this narration of the story be concluded without obstacles. 59. I am immersed in the middle of the ocean of worldly existence. Please lift me up from it, miserable wretch that I am, with my limbs caught in by the crocodiles of Karman (Action) : O Sankara, I am Thy slave." 60. The householder shall thus pray to Sivapurana identified directly with Siva, in words evoking pity. Then he shall begin the worship of the discourser. 61. He shall adore the discourser too in the same manner as in the rite of the worship of Siva and propitiate him with flowers, cloths, ornaments, incense lamps etc. 62. In the presence of the discourser he shall take vow and observe all restraints with a pure mind and the same shall be maintained till the conclusion to the extent of his capacity. 63. "O Thou, the foremost of discoursers, identified with Vyasa, well-versed in the sacred literature of Siva, please remove my ignorance through the light of this story." 64. He shall invite five brahmins (if he can ) or at least a brahmin for repeating Siva Pancarna mantra. 24 65. Thus O sage, I have told you the rules of listening to the story with devotion as well as those of governing the pious recipients. What else do you wish to hear ? CHAPTER SEVEN (Description of Do's and Don'ts to those who take up listening to the Sivapurana as a rite and that of the worship of the discourser). ' 24. Paficirria fnaiifra: "Namah. Sivaya." This mantra, consisting of five letters in Devanagari script, is dedicated to Siva. 30 Sivapurana Saunaka said : — 1 — 2. O Suta, Suta of great intellect, thou art foremost among devotees of Siva and the most blessed. Thou hast narrated this wonderfully auspicious story, O sage, please tell me the rules governing those who perform the rite of listening to Sivapurana, for the benefit of the whole world. Suta said : — 3. O Saunaka, listen with devotion to the rules govern- ing those persons. If you hear the excellent story with due observance of the rules, the fruit is excellent and there is no obstacle in the achievement of the fruit. 4. Persons devoid of initiation are not entitled to listen to the story. Hence those who wish to listen must take initia- tion, O sage, from the discourser. 5. The devotee who takes up this rite shall take his daily meal only at the end of the daily discourse. He must observe Brahmacarya (celibacy) during those days. He must lie on the ground and take food only in the Patravalli (a number of leaves stitched together to serve the purpose of a plate). 6. The man who has the strength in abundance shall observe fast till the conclusion of the whole Purana and listen to the excellent Sivapurana with great devotion and purity. 7. He may drink only milk or ghee throughout and listen to the story with pleasure. He may live on fruit diet or take a single meal or even eschew that and proceed with the listening rite. 8. Or he may take Havisyanna (cooked rice soaked in ghee and sacrificially offered ) once a day and maintain the rite. The diet part is according to convenience and comfort but the listening shall be strictly maintained. 9. If there is more facility in hearing let the devotee take food. If observing fast causes hindrance to listening to the story it is not to be recommended, 10 — 12. The householder taking the rite shall avoid heavy indigestible pulses like Nispava, Masurika etc., stale food, defiled food, brinjals, gourds, radish, pumpkins, cocoa- nuts, garlic, onion, asafoetida, intoxicating beverages and all kinds of meat. The glory of Sivapurana 31 13. He shall avoid the six base feelings of lust, anger etc., he shall not despise brahmins and bear ill will towards chaste ladies and good men. 14. He shall not look at women in their menstrual period. He shall not converse with fallen people, nor talk to haters of brahmins or unbelievers in the Vedas. 15. The house-holder shall practise and strictly adhere to truthfulness, purity, mercy, restraint in speech, straight- forwardness, humility, liberalmindedness and other virtues. 16. The householder may listen ,to the story with any specific desire cherished in his mind or absolutely free from any desire. If he has any desire it will be fulfilled; if he is free from desire he shall attain salvation. 17. An indigent person, a consumptive, a sinner, an unfortunate person and a person having no child shall hear this excellent story. 18. The seven types of wicked women like Kakavandhya (a woman having a single child) and those suffering from miscarriages shall hear this story. 19. Whether women or men, all must hear the story of Sivapurana, O sage, in the manner prescribed. 20. The days of discourse on Sivapurana must be con- sidered very excellent, even on a par with millions of sacrifices. 21. Gifts duly bestowed on these excellent days, even though they may not be much in quantity, yield everlasting benefit. 22. Observing the rites thus, and listening to the great story the flourishing house-holder shall delightedly perform the Udyapana rite (at the end of completion). 23. This Udyapana rite is on a par with the CaturdaSI rite (observed on the fourteenth day of the lunar month). Rich men who wish to secure the fruits thereof must perform it likewise. 24. Indigent devotees usually do not and need not per- form the Udyapana rite. They are sanctified by the listening alone. Pious devotees of Siva are free from desires. 25. After the festive celebration of the sacrifice of the discourse on Sivapurana is thus concluded, the listeners shall perform the worship. 26. O sage, due worship must be performed in front 32 Sivapurana of the book in the manner of the worship of Siva. 27. A fine new cloth to cover the book and a strong silken cord to tie it up must be given. 28. Those who give silken cord and new cloth for the book of Purana become yogins endowed with knowledge in every birth they take. 29. Many kinds of valuable objects, cloth, ornaments, vessels and much wealth in particular should be given to the discourser. 30-31. Those who give carpets, deer skins, cloth, eleva- ted couches and planks to keep the volume of Purana on, attain heaven, enjoy all desirable pleasures, stay in Brahma's region for the duration of a Ealpa and finally attain Siva's region. 32 — 33. After performing the worship of the book as stipulated, O foremost among sages, and also that of the dis- courser with great eclat, the scholar who had been appointed assistant should be duly honoured in the same manner but with a smaller sum of money. 34. Food and monetary gifts and other things must be given to the brahmin visitors. A great festival must be cele- brated with vocal and instrumental music and. performance of dances. 35. The listener shall gradually become detached and especially on the next day, O sage, the " holy Gita narrated by Siva to Ramacandra must be read. 36. If the listener is a householder he must perform Homa with pure Havis (holy ghee) for tranquilising the rite. 37. The Homa must be performed with Rudrasamhita or with each verse of Gayatri, for in fact, this Purana is identi- cal with it, 38. or with the Mulamantra of Siva of five syllables. If he is incompetent to perform Homa let him give the ghee- offering to a brahmin. 39. In order to suppress the defects of deficiency and excess he shall either read or listen with devotion to the thousand names of Siva. 40. Undoubtedly, thus, every thing shall be fruitful and the fruit too shall be excellent since there is no greater dung in the three worlds than this. The glory of Sivapurana 33 41. He shall feed eleven brahmins with honey and milk puddings. He must give them Daksina also to complete the rite. 42-44. If he is competent, O sage, he must make an image of a lion with three Palas of gold and either engrave the name of this Purina on it or affix a label with the name written on it. He must worship his preceptor of great res- traint with the gifts of cloth, ornaments, scents etc., and hand them over to him for propitiating Siva. 45. O Saunaka, by the power of this gift and of the Purana he shall secure the blessings of Siva and be freed from the bondage of worldly existence. 46. If these rites are performed, the Sivapurana shall yield entire fruit, enjoyment of worldly pleasures and salva- tion. 47. Thus I have narrated to you the greatness of Siva- purana that bestows every cherished desire. What else do you wish to hear ? 48. The Sivapurana holds the mark of distinction among all Puranas. It is highly pleasing to Siva. It wards off the ailment of worldly existence. 49. Those who are always engaged in the meditation of Siva, those whose tongue adores the attributes of Siva, and those whose ears listen to the story of Siva, cross the ocean of worldly existence. 50. I seek refuge in Siva the great, of infinite thickset bliss, Siva whose form is unaffected by all the three Gums, Siva who manifests Himself within and without this world, within and without the mind, Siva whose form is variously evolved by mental ideas and verbal expressions. sivapurana vidyesvarasaivihita CHAPTER ONE (The Doubt of the Sages) (Benedictory Prayer) I meditate on Siva, the lord of Ambika. (ParvatI ), auspi- cious from the beginning to the end, having no parallel, the noble lord, the unaging and the undying, the lord of Atmans, the five-faced ?B and the dispeller of the five powerful sins. Vyasa? 6 said : — 1 — 2. Sages of edified souls, engaged in truthful rites, powerful and blessed, performed a great sacrifice at the con- fluence of G!anga and Kalindl (Yamuna) in the most sacred 25. Pancananam : In Hindu Mythology God Siva has five faces. Pasupata teachers had developed a special doctrine of Panca-Brahma in which they ascribed five faces to Siva symbolising the five elements {Linga. 2. 14. 1. 33., $P I. 10. 1-9). It is stated that Siva has the form of twentyfive tattvas symbolised by his five faces as follows : ,N~. of faces Murtis Jnancndriyas Karmendriyas Tanmatras Bhutas 1. I Sana Ksetrajfia Sravana Vak Sabda Akasa purusa Sparsa 2. Tat-Purusa Prakrti Tvaca. Pant Vayu 3- Aghora or Buddhi Caksu Pada Rupa Agni Agni 4. Vamadeva Ahankara Jihva. Payu Rasa Jala 5- Sadyo-jata Manastattva Ghrana Upastha Gandha Prthivi Thus the whole scheme of creation is explained by the doctrine of Paiica-Brahma. The great statue of Siva in the EJephanta caves represents the Paiica-Brahma form which is also known as Mahesamurti in which the froatal view depicts three heads only, the fourth one on the back is concealed from view and the fifth one on the top dropped out as the symbol of invisible Akasa or Avyakta Prakrti : See V. S. Agrawal : Matsya Purana : A Study PP. 51-52- 36. Vyasa ; The title is applied to Vedavyasa, the arranger of the Vedas, the compiler of the Mahabharata, the founder of the Vedanti philosophy and the arranger of the Puranas. Dowson doubts the identity of these different arrangers. Vyasa is also called Kr§na- Dva.ipa.yana. From his complexion he received the name Krsna and from bis birth place he was called Dvaipayajia, VidyeSvarasaihhita 35 city of Prayaga, 2 ' a great holy centre, the path that leads to Brahmaloka 28 . 3. On hearing that a sacrifice was being performed there, the disciple of Vyasa, the great sage Suta, an excellent scholar in the Puranas, arrived there to see the sages. 4. The sages were delighted on seeing him and received him with due hospitality and adoration. 5. The due adoration being completed, the noble sages, being highly pleased, addressed him in all humility with their palms joined in reverence. 6. O Romaharsana, 29 the omniscient, by thy weighty fortune, the entire Puranic lore, pregnant in its meaningful content, has been secured by thee from Vyasa. 7. Hence thou art the receptacle of wonder-inspiring stories, even as the vast ocean is the storehouse of gems of great worth. 8. There is nothing in the three worlds that is not known to thee, of the past, present and the future. 9. It is our great fortune that thou thyself hast come to pay a visit to us. Hence it is not proper on thy part to return without doing us a favour. 10. It is true that we have already listened to the expla- nation of the auspicious and the inauspicious. But we are not content. We yearn to hear more and more. 1 1 . Now, O Suta of good mentality, we have only one point to be clarified. If thou dost desire to bless us, please explain the same, though it be the secret of secrets. 12. At the advent of the terrible age of Kali men have become devoid of merits. They are engaged in evil ways of life. They have turned their faces from truthful avocations. 27. Prayaga is a celebrated place of pilgrimage at the confluence of the Ganges and Jumna in the Naimisa forest (Sp.VS. I. 4). It is situated on the northern bank of the Ganges (Sk. II. ii. 12.36). The name 'Prayaga' is recorded by Hwen Thsang in the seventh century and is as old as the reign of Asoka who set up the stone pillar about 235 B. C. The Gupta emperors regarded the confluence at Prayaga as the visible symbol of JVtadhyadesa. 28. Brahmaloka, also called Satyaloka, is the abode of Brahma. 29. Romaharsana or Lomaharsana was one of the five disciples (the other four being Paila, Vaisampayana, Jaimini and Sumantu) to whom Vyasa taught' the Purana which he constructed out of ancient material.' Pargiter : AIHT. Ch. II. 36 Sivapurana 13. They are engaged in caluminating others. They covet other men's wealth. Their attention is diverted to other men's wives. Injuring others has become their chief aim. 14. They view the physical body as the soul, deluded as they are; they are atheists of mere brutish sense; they hate their parents; their wives are goddesses unto them; they are slaves to lust. 15. Brahmins are in the clutches of greed, they sell Vedas for livelihood ; they acquire learning as a means of earning money; they are deluded by their false pride. 16. They have forsaken the duties of their own castes; they have almost become swindlers of others; they do not offer Sandhya prayers thrice a day; they are deprived of Vedic enlightenment. 17. They are ruthless; they make much of their little knowledge; they have discarded many of their rites and good conduct of life; they have taken to agriculture as their profession; cruelty has become second nature to them; their ideas have become dirty and defiled. 18. Similarly the Ksatriyas also have discarded their duties ; they associate with evil men; they indulge in sinful activities; vice and debauchery have become their main aim in life. 19. They have ceased to be valorous; they never take interest in virtuous warfare; they flee from the battlefield; they follow the mean tactics of thieves and Sudras; they are mentally enslaved by base passions. 20. They have eschewed the practice of miraculous weapons; they never care to protect cows and brahmins; they no longer consider it their duty to protect those who seek refuge in them; they always indulge in brutish sexual dalliance with their damsels. 21. The good virtue of protecting their subjects they have thrown over-board; they strictly adhere to sensual enjoy- ment ; they are wicked annihilators of their own people ; they rejoice in the harassment of all living beings. 22. VaiSyas too no longer perform holy rites; they have cast off their traditional virtue; they have taken to crook- ed ways, to earn more and more; they are now notorious for their malpractices with the weighing balance. Vidyeivatdsamhita ii 23. They are no longer devoted to preceptors, gods and brahmins ; their intellect has become distorted ; miserly and tight-fisted they no longer feed the brahmins. 24. They take delight in being the paramours of beautiful women ; squalid and filthy in their ideas and deluded by cupi- dity they have lost clear thinking; they have abandoned their zeal for Purta and other holy rites such as digging wells, tanks, planting trees and parks. 25. Similarly most of the Sudras have become depraved. Some of them show their interest in leading the life of brah- mins with shining forms and features ; they too in the con- fusion of their minds have abandoned their traditional practices. 26. In their eagerness to appropriate a brahmanical splendour they frequently perform penances. They cause infantile and premature deaths by their chanting of mantras. 27. They worship the Salagrama stone and other things; they evince some interest in Homas too but in their thoughts and actions they are crooked and antagonistic ; they calum- niate the brahmins. 28. Rich people indulge in misdeeds ; learned people take perpetual delight in disputations; those who conduct dis- courses in holy narratives and expound virtuous rites of worship, themselves abandon virtuous practice of the same. 29. Haughty persons assume the features of noble kings; those who liberally give, do so with a lot of fuss and haughti- ness thinking themselves to be great lords and treating the brahmins and others as their servants. 30. Devoid of the strict observance of their traditional duties and virtues, the foolish people have brought about an admixture of various castes. Gruel in thought and obsessed by false prestiges, people have discarded the four-fold system of social classification. 31. Deluded people, wrongly considering themselves high-born, perform certain good rites which result only in the upset of the caste-order and down-fall of all people. 32. Women too generally misbehave and err,; they slight their husbands ; they are inimical to their fathers-in- law ; fearlessly they pursue their nefarious activities. 33. They indulge in foul coquettish gestures ; they are carried away by amorous dispositions; theiT conduct is bad ; S~ivapurann they pursue illicit connections with paramours; they turn away from their own husbands. 34. As for sons, they are invariably wicked without any filial affection; they take lessons in ignorant activities and succumb to various ailments. 35. O Suta, how can these deluded people who have abandoned their traditional virtues get salvation here and hereafter. 36. Hence our minds are always agitated. Indeed there is no virtue equal to helping others. 37. Since thou art conversant with the essentials of all tenets, please tell us the easiest remedy for the immediate destruction of the sins of these people. Vyasa said : — 38. On hearing these words of the sages of sanctified souls Suta thought of Siva and told them thus. CHAPTER TWO {Answers Clarifying the Doubts of the Sages) Suta said : — 1. O saintly men, the question that you put me is very pertinent. Prompted by my love towards you all I shall, remembering my preceptor, the benefactor of the three worlds, tell you everything. All of you listen attentively. 2. The entire essence of Vedanta is contained in the excellent Sivapurana. It dispells all sins. It affords the attainment of the highest truth (Brahma) hereafter. 3. O brahmins, the great glory of Siva, that destroys the sin of the Kali age, unfolds itself in the Purana and yields the fruits of the four varieties (Dharma, Artha, Kama and Moksa). 4. By the single-minded study of that most excellent Sivapurana excellent brahmins will attain salvation. 5. It is only as long as the Sivapurana has not risen V'idyeivarhsarhhita 39 high in the world, that Brahma-hatya (the sin of slaying a brahmin) and other sins display themselves. 6. It is only as long as the Sivapurana has not risen high in the world, that the evil portents of Kali fearlessly roam about. 7. It is only as long as the Sivapurana has not risen high in the world, that the different sacred texts clash together in disputation. 8. It is difficult even to great men to ' comprehend Siva's features as long as the Sivapurana has not risen high in the world. 9. The cruel attendants of Yama roam about fearlessly as long as the Sivapurana has not risen high in the world. 10. All the other Puranas roar loudly on the earth as long as the Sivapurana has not risen high in the world. 1 1 . All the holy centres enter into mutual wrangles and disputes on the earth as long as the Sivapurana has not risen high in the world. 12. All the mantras rejoice in mutual disputes as long as the Sivapurana has not risen high in the world. 13. All the sectors of pilgrimage engage themselves in mutual disputes as long as the Sivapurana has not risen high in the world. 14. All the altars and pedestals engage themselves in mutual disputes as long as the Sivapurana has not risen high in the world. 15. All the gifts engage themselves in disputes as long as the Sivapurana has not risen high in the world. 16. All those gods engage themselves in mutual disputes as long as the Sivapurana has not risen high in the world. 17. All the philosophical tenets engage themselves in mutual disputes as long as the Sivapurana has not risen high in the world. 18. O foremost among brahmanical sages, I cannot adequately describe the fruit accruing from reciting and listen- ing to this Sivapurana. 19. Even then, O sinless ones, I shall succinctly describe its greatness as narrated to me by Vyasa. Please listen attentively. 20. He who reads a single stanza or even half of it pious- 40 Sivapurafta ly becomes free from sin instantaneously. 21. He who reads every day as much of Sivapurana as he can with devotion and alertness is called Jlvanmukta (a living liberated soul). 22. He who continues to worship this Sivapurana daily derives the fruit of horse-sacrifice undoubtedly. 23. He who with a craving for an ordinary position in life listens to Sivapurana even from a person other than me is freed from sin. 24. He who bows near this Sivapurana derives un- doubtedly the fruit of adoration of all the gods. 25. Please listen to the meritorious benefit that accrues to the man who copies Sivapurana and gives the manuscript to the devotees of Siva. 26. He will have that benefit — very difficult to attain in the world — as that of the study of Sastras (sacred lore ) and of commenting on the Vedas. 27. He who observes fast on the Caturdasl (fourteenth day in the lunar fortnight) and conducts discourses and com- ments on the Sivapurana in the assembly of the devotees of Siva is the most excellent of all. 28. He shall derive the benefit of the repetition of Gayatri 30 syllable by syllable. He will enjoy all worldly pleasures here and attain salvation hereafter. 29. I shall tell you the benefit derived by him who reads or listens to this after observing fast on the Caturdasl day by keeping awake in the night. 30—31. This is the truth, undoubtedly the truth that he -will get the benefit derived by the man who makes gifts of wealth equal in weight to himself to brahmins with Vyasas at their head at the complete eclipse of the sun, many a time, in all holy centres, Kuruksetra 31 etc. 32. Indra and other devas wait eagerly for the direc- 30. Gayatri : a most sacred verse of the Rgveda which is the duty of every Brahmana to repeat in his every day prayers. It is addressed to the Sun, Savitr and is called Savitri also. 31. Kuruksetra, 'land of Kuru' is the territory around Thanesar between the SarasvatI and Drsadvat? rivers. It is so called because King Kuril ploughed it. (Va gg, 115-6; Mat 50, ao-21) whereas it really denoted that it was his cultivated territory (MB. I. 94, 3739), east of which lay hip tract (apparently less cultivated) called Kuru-Jangala. — Pargiter AIHT P. 76. also Cunningham : Ancient Geography qf India, Vtctyeivarasarhhita 41 tives of the man who chants day and night the verses of the Siva- pur ana. 33. The sacred rites performed by the man who regu- larly reads or listens to the Sivapurana are effective millions of times more than usual. 34. He who reads the Rudrasamhita portion of Siva- purana with pure and concentrated mind becomes a purified soul within three days even though he might have killed a brahmin . 35. He who reads the Rudrasamhita three times a day near the image of Bhairava, refraining from useless talk, shall get all cherished desires fulfilled. 36. If a slayer of brahmin circumambulates the trees of Vata and Bilva reciting the verses from Rudrasamhita he will become purified of the sin of Brahmin-slaughter. 37. The KailaSa samhita is even greater than that. It is of Vedic status and stature. The meaning of Pranava ( the sacred syllable Om) is amplified in it. 38. O Brahmins, Lord Siva knows the greatness of Kailasasamhita. in its entirety. Vyasa knows half of it and I a moiety of the same. 39. A part of it, I shall tell you, since it is impossible to say everything. On comprehending it people attain purity of their minds instantaneously. 40. O Brahmins, seeking for it ever and anon, I do not see a sin that cannot be quelled by Rudrasaihhita. 41. Drinking that nectar prepared by Lord Siva after churning the ocean of the Upanisads (a class of Vedic litera- ture) and handed over to Kumara (Lord Kartikeya) the devotee shall become immortal. 42. The person intending to perform expiatory rites for the sins of Brahma-hatya etc. should read that Samhita for a month. He shall be freed of that sin. 43. By a single recital, that Samhita destroys the sin originating from the acceptance of monetary gifts from defiled persons^ partaking of defiled food and indulging in foul talks. 44. The benefit derived by a person who reads that Samhita in the grove of Bilva trees in a temple of Siva is beyond description in words. 45. If a person reads that Samhita with devotion at the 4i Swapurahtt time of performing Sraddha and feeding the brahmins, all his Pitrs (manes) attain the great region of Siva. 46. The devotee who observes fast on the Caturdasi day and reads that Sarhhita under the Bilva tree is directly identified with Siva and is worshipped by the gods. 47. The other Samhitas are no doubt the bestowers of the benefit of fulfilling all cherished desires. These two Samhitas are particularly excellent as they are full of divine sports and divine knowledge. 48. Such is the Sivapurana, extolled on a par with the Vedas, created by Lord Siva Himself at first and commen- surate with the supreme Brahman. 49 — 51. Originally the Sivapurana was of very enor- mous size consisting of twelve sacred Samhitas : — (1 ) Vidyes- vara (2) Rudra, (3) Vainayaka, (4) Aumika, (5) Matii (6) Rudraikadasa, (7) Kailasa, (8) Satarudraka, (9) Sahasrakotirudra, (10) Kotirudra, (11) Vayaviya and (12) Dharmasaihjna. O brahmins, I shall mention the number of verses in those Samhitas. Please listen with due attention. 52. The first Sarhhita of Vidyesvara, consisted of ten thousand verses. The Raudra, Vainayaka Aumika and Maty Samhitas consisted of eight thousand verses each. 53. O brahmins, the Rudraikadas"a sarhhita consisted of thirteen thousand verses; the Kailasa sarhhita of six thousand verses and the Satarudra of three thousand verses. 54. The Kotirudra sarhhita consisted of nine thousand verses ; the Sahasrakoti-Rudra samhita of eleven thousand verses. 55. The Vayaviya samhita consisted of 4000 verses and the Dharma sarhhita of twelve thousand verses. Thus the whole Sivapurana contained a hundred thousand verses. 56. That has been condensed by Vyasa to twenty-four thousand verses; that is to about a fourth of the original Purana and he retained seven samhitas. 57. The Puranic lore at the time of the first creation as conceived by Siva contained a thousand million (hundred crores) verses. ViiyeSvdrttsaThhita 58. In the Krta age 32 Dvaipayana and others condensed it into four hundred thousand verses which in the beginning of Dvapara age was separated into eighteen different Puranas. 59. Of these the Sivapurana contains twenty-four thousand verses with seven Sarhhitas and the Purana is on a par with the Vedas (in excellence). 60. The first Sarphita is called Vidyesvara, the second Rudra, the third Satarudra and the fourth Kotirudra. 61. The fifth is Aumi (of Uma), the sixth Kailasa and the seventh Vayaviya • these are the seven Sarhhitas. 62. Thus the divine Sivapurana with its seven Sarhhitas stands on a par with the Vedas, according salvation more than anything else. 63. He who reads this Sivapurana complete with the seven Sarhhitas devotedly is a living liberated soul. 64. Hundreds of other sacred texts as the Vedas, Smrtis, Puranas, Itihasas-, and Agamas do not merit even a sixteenth of this Sivapurana. 65. Sivapurana is first expounded by Siva and then condensed by Vyasa, a devotee of Siva. It is pure and brief and as such it renders help to all living beings. As a queller of the threefold calamities (physical, extraneous and divine) it is unrivalled. It bestows welfare upon the good. 66 — 67. Undeceptive virtue is extolled herein; it is, in the main, of the nature of Vedantic wisdom. It contains man- tras, and three aims of life and the thing knowable by wise men of unprejudiced mind. The Sivapurana is the best among the Puranas, extolling the great Being that glows in Vedanta and the Vedas. He who reads and listens to it with devotion becomes a favourite of Siva and attains the supreme position (here and hereafter). 32. Yugas : According to tradition, historical time is divided into four ages, viz. the Krta (or Satya), Treta, Dvapara and Kali. This system is the peculiarity of India alone. Krta age ended with the destruction of the Haihayas by Rama Jamadagnya; Treta began -with Sagara and ended with Rama Dasarathi's consecration at Ayodhya and closed with the Bharala war; the Kali began immediately after the passing away of the great heroes of the Bharata war, Krsna and the Paridavas and with the changes in the political condition of Northern India that ensued. CHAPTER THREE [The deliberation on the achievable and the means of achievement) Vyasa said : — 1. On hearing the words of Siita, the great sages saidj "Please narrate the wonderful Purana that fully treats of the essence of Vedanta". 2. Very delighted at the request of the sages Siita meditated on &va and spoke to them. Siita said : — 3. Contemplating on Siva free from ailments may ye all hear this Sivapurana, the foremost among Puranas, that amplifies the essence of the Vedas. 4-5. Where the trio, Bhakti (Piety) Jnana (Wisdom) and Vairagya (non-attachment) has been proclaimed and the object which is knowable only through Vedanta, has been particularly described. Siita said : — 6-8. May ye all hear the Purana that embibes the essence of the Vedas. Formerly, when many Kalpas (Aeons ) elapsed and this Kalpa started with the process of creation, a' great dispute arose among the sages of six clans who held divergent views as to which is great and which is not. They approached Brahma the Creator, to ask him about the imperishable. 9 — 12. AH of them with palms joined in reverence addressed him with words couched in humility — "Thou art the creator of the entire universe, the cause of all causes. Who is that Being older than all Principles, the greatest of the great ? Brahma said : — "That from whom words recede, not approaching i him even with the mind ; that from whom this entire universe beginning with Brahma, Visnu, Rudra and Indra, along with all elements and all sense-organs, is evolved at first ; he is the lord Mahadeva the omniscient, the lord of the universe. He can be realised by supreme devotion and not by other means. Vidyetearasamhita 45 13. Rudra, Hari, Hara and other lords of Devas are ever desirous of seeing Him, moved by great devotion. 14. Of what avail is a verbose statement ? One is liberated by devotion unto Siva. Devotion to the deity is due to His Grace; and His grace is due to devotion just as the seed gives rise to the sprout and the sprout produces the seed. 15. Hence, O Brahmins, all of you descend to the earth, to propitiate the Lord. You have to perform a sacrifice of long duration for a thousand years. 16. It is by the grace of Siva alone who will be the presiding deity of this sacrifice that the means of achievement of the Achievable can be realised and that is the essence of the Vidya. (mystic learning) mentioned in the Vedas. The sages said : — 17. What is that great Achievable ? What is that great means of achievement ? Of what sort is the performer of the rite ? Please mention these precisely. Brahma said : — 18. The attainment of Siva's region is the Achievable. Means of achievement is the service rendered unto Him. Sadhaka (the performer of the rite ) is the person who is free from desire even for permanence which attitude is the result of His grace. 19. Rites mentioned in the Vedas should be performed with the fruits thereof dedicated to Him. Thence, through Salokya 33 he attains the feet of the great Lord. 20. AH attain the great fruit according to the standard in devotion achieved. The ways of achieving these standards are manifold as expounded by Isa Himself. 21 — 22. I shall condense the same and tell you the essential means. Listening to the glory of Siva, glorifying him by means of words, and deliberation in the mind, these cons- 33. The devotee attains exemption from further transmigration and his identifi cation with the deity, gradually through four stages ; viz. Salokya (being in the same world with the deity), (Samlpya (nearness to the deity), Sayujya (intimate union with the deity) and Sarupya (assimilation to the deity). SP. adds Sarsti (9.26) (equality in rank, condition or power) as one of the grades of Mukti. 46 Sivapurana titute the greatest of the means. Mahesvara is to be heard, glorified and meditated upon. 23. Thus Sruti 31 is our authority. Resorting solely to this great means, all of you attain the Achievable. 24. Regarding visible things people see with their eyes and begin their activity. Concerning the invisible every- where, they know through the ears and activise themselves. 25. Hence Sravana (listening) is the first rite. The intelligent scholar must listen to the oral explanation of the preceptor and then practise the other rites. — Klrtana (glori- fying) and Manana (deliberation). 26 — 27. When all the means upto Manana are well exercised, Sivayoga (unification with Siva) results gradually through Salokya etc. All the ailments of the body are nulli- fied and supreme bliss is realised. Painful indeed is the process but later on everything becomes auspicious from beginning to end. CHAPTER FOUR ( The Excellence of Listening and Deliberation) The sages said : — 1. O holy one, what is Sravana ? what is Manana ? How is the Kirtana performed ? Please expound these precisely. Brahma said : — 2. The mind is fond of reasoning deliberation. The ability of the mind to ponder and evaluate the corresponding efficacy of the worship, Japa, the attributes of Is'a, His form, His divine sports and multifarious names, is the result of the benignant glance of IsVara. Hence this steady continuance in the act of deliberation is the most important of all the means. 3. By Klrtana (glorification) is meant the clear ex- 34. The word Sruti in the Puranas does not mean 'sacred tradition, 1 ' but simply 'tradition'. — Pargiter AIHT. Oh. II. Vidyeharasarhhita 47 pression of Siva's exploits, attributes, forms, sports, names etc. in good taste by reciting traditional lore, singing songs of praise even in mother tongue. It is the middle one of the three means. 4. O wise men, the means of Sravana famous in the world is the listening to words concerning Siva, in whatever manner, howsoever and wherever they are produced with the same steady attention as in the sporting dalliance of women. 5. Sravana (listening) is effected when one associates with good men. Then the Kirtana of Pasupati becomes steady. In the end is the Manana which is the most excellent. AH these take place as a result of benevolent surveillance of Lord Siva. Suta said : — 6. , O saints, in the context of the elucidation of the greatness of the means, I shall narrate an anecdote of former days for your sake. Please listen to them attentively. 7. Long ago, my preceptor Vyasa, the son of Sage Paraiara, performed penance on the bank of the river Sarasvati 35 with some mental agitation. 8. The divine sage Sanatkumara who happened to go that way in an aerial chariot resplendent like the sun, espied my preceptor. 9. Waking up from his meditation my preceptor saw the son of Brahma. The sage thereupon paid obeisance in a flutter and eagerness. 10. He offered Arghya and a seat befitting the divinity of the sage. Being delighted, the divine sage spoke to my humble preceptor in words of great profundity. 35. Sarasvati. The Sarasvati river was a boundary of Brahmavarta, the home of the early Aryans, and was to them, in all likelihood, a sacred river as the Ganges has long been to their descendants. As a river, it is lauded for the Fertilizing and purifying powers of her waters, and as the bestower of fertility, fatness and wealth.— Dowson: Hindu Mythology P. 284; also D- C. Sarkar, G.A.M.I. P. 40. This sacred river rising in the Sirmur hills of the Sivalik range in the Himalayas, emerged into the plains in the Ambala district, Punjab. Ulti- mately it fell into the Ghagger which bore the name Sarasvati in ancient times. Sanskrit literature speaks of its disappearance at Vinas'ana (near modern Sirsa) in Kuruksetra in the East Punjab. 48 Sivapurdna Sanatkumara said : — ■ 11. O sage, you must meditate upon the True object. The great lord Siva can be realised and seen. But wherefore do you perform the penance here unattended ? 12-14. When Sanatkumara addressed him thus, the sage Vyasa clarified his purpose. "By the favour of divine elders like you I have almost established the four ways of virtue, wealth, love and salvation with due adherence to the Vedic path, in the world. I have become a preceptor unto all. Still it is surprising that the knowledge of the means of libera- tion has not dawned on me. I am performing penance for the sake of salvation. But I do not know how it can be achieved. 15. O excellent brahmins, when thus requested by the sage Vyasa, the competent divine sage Sanatkumara told him of the sure way of realising salvation. 16. It has already been mentioned that there are three means in conformity with Vedic ideal viz. Sravana, Klrtna and the highly efficacious Manana of Siva. 17. Formerly, I too, confounded by other means per- formed a great penance on the mountain Mandara. 36 18-19. At the bidding of Siva, the divine attendant NandikeSvara arrived there. That sympathetic lord of Ganas, witness of all, lovingly told me about the excellent means of salvation. Viz. — Sravana, Kirtana and Manana all in con- formity with Vedic ideals. 20. Hence, O holy sage, as advised by Siva these are the three means of salvation. Please practise them." He repeatedly advised Vyasa thus. 21. After saying this to Vyasa, the son of Brahma mounted the aerial chariot accompanied by his followers and returned to his splendid and auspicious region. 36, Mandara : a mountain in Hindu Mythology for being used as a churning staff by the gods and demons on the occasion of Samudra- Manthana appears to be an important hill comprising beautiful caves. There is still a hill of this name in Banka Sub-division of Bhagalpur district (Bihar). It is noted for the abundance of various metals as well as variety of flora and fauna. It is stated to be a sacred mountain associated with Siva. — Sk. V. II. 4. 23, 26, There is another mountain of the same name in the Malaya range which being an abode of Gods and Rsis has an Asrama of Agastya. VidyeSoarasamhita 49 22-23. Thus, in brief, I have told you the ancient anecdote. The sages said : — O Suta, you have narrated Sravana etc. — the three means of salvation. If a person is unable to practise these three, what shall he do to achieve liberation ? What is that rite whereby salvation will be possible without stress or strain? CHAPTER FIVE (The greatness of the phallic emblem of Siva.) Suta said : — 1. A person incompetent to perform the three rites of Sravana etc. shall fix the phallic emblem or the image of Siva and worship them every day. He can thus cross the ocean of worldly existence. 2. As far as he can afford, the devotee shall make gifts of wealth too without deceiving others. He shall offer them to the phallic emblem or the image of Siva. He must worship them constantly. 3-7. The worship must be performed elaborately. Construction of platforms, ornamental portals, monasteries, temples, holy centres, etc., offerings of cloth, scents, garlands, incense, lamps, with due piety; oblations of various cooked rice, pancakes, pies etc. with side dishes ; umbrellas, fans, chowries with all paraphernalia — everything shall be main- tained in the worship of Siva. In fact, all royal homage shall be paid. Gircumambulation and obeisance with Japas ac- cording to capacity shall be performed. All the different usual rites in worships like invocation shall be maintained with due devotion. A person who worships the phallic emblem or the image in this manner will attain salvation even without Sravana etc. Many noble men of yore have been liberated solely by this simple worship. 50 Sivapurdna Sages said : — 8. Everywhere the deities are worshipped only in their image. How is it that Siva is worshipped both in the image and the phallus ? Suta said : — 9. O sages, this question is holy and wondrous. Here the speaker is Siva Himself and not any ordinary person. 10. I shall tell you what Siva Himself had said and what I heard from my own preceptor. Siva alone is glori- fied as Niskala (nameless and formless) since He is identical with supreme Brahman. 11. He is also Sakala as He has an embodied form. He is both Sakala and Niskala. It is in his Niskala aspect that the Linga 37 is appropriate. 12-13. In the Sakala aspect the worship of his embo- died form is appropriate. Since He has the Sakala and Niskala aspects He is worshipped both in the phallic and in the embodied form by the people and is called the highest Brahman. Other deities, not being Brahman, have no Niskala aspect anywhere. 14. Hence the deities are not worshipped in the form- less phallic symbol. The other deities are both non- Brahman and individual souls. 15. In view of their being embodied alone they are worshipped solely in the bodily form. Sankara has Brahmatva and the others Jivatva. 16. This has been explained in the meaning of the Pranava (Om ), the essence of Vedanta, by Nandike^vara 38 when asked by Sanatkumara, the intelligent son of Brahma, at the mountain Mandara. Sanatkumara said : — 17-18. The embodied form alone is often observed in the worship of the deities other than Siva. But both the phallic and the embodied forms are seen only in the 37. Siva-lirrja : the phallic emblem of Siva which is universally worshipped. 38, Nandikesvara ; One qf the attendants of Siva. Vidyelvarasamhitd 51 worship of Siva. Hence O benevolent one, please tell me precisely making me understand the truth. NandikeSvara said : — - ~ 19. It is impossible to answer this question without revealing the secret of Brahman. 20-24. O sinless one, since you are pious I shall tell you what Siva Himself has said . Since Siva has the bodiless aspect in virtue of His being the supreme Brahman, the Niskala lihga, in conformity with the Vedic implication, is used only in His worship. Since He has an embodied form as well, His embodied form is also worshipped and accepted by all people. According to the decision in the Vedas, the embodied form alone is to be used in the worship of other deities who are only individual souls embodied. Devas have only the embodied aspect in their manifestation. In sacred literature both the phallic and the embodied forms are men- tioned for Siva. Sanatkumdra said : — 25. O Fortunate one, you have explained the worship of phallus and image distinctly for Siva and the other deities. Hence, O lord of Yogins, I wish to hear the feature of the manifestation of the phallic aspect of Siva. NandiheSvara said : — 26-27. O dear one, out of love for you I shall tell you the truth. Long long ago, in the famous first Kalpa/ 9 the noble souls Brahma and Visnu fought each other. 28. In order to eradicate their arrogance lord Para- mesvara showed his unembodied Niskala form in the form of a column in their midst. 29. He showed his phallus emblem separate, evolved out of the column, with a desire to bless the worlds. 39. The term Kalpa in a precise sense means a vast cosmic period but this seems to have been a later application of it, when the scheme of cosmological time was developed. It is often used in a simpler and unspe- cialized way to mean 'a period of time', 'an age.' This seems to have been its earlier signification, as where it is said 'Pura Kalpe. mahakale' in old time, long, long ago. In such texts Purakalpa is often used loosely and has the general se:nse of 'Old time'. 48053 52 Sivapurana 30. From that time onwards the divine phallus and the embodied image, both, were assigned to Siva alone. 31. The embodied form alone was assigned to deities other than Siva. The different types of the embodied forms of the different Devas yield only enjoyments. In regard to Siva the phallic emblem and the embodied form together bestow auspicious enjoyment and salvation. CHAPTER SIX [The journey to KailaSa of the Devas terrified by the use of the PaStipata weapon in the fight between Brahma and Visnu who vied with each other maintaining that each of them is the Lord himself) Nandikeivara said : — 1. Once, long ago, O foremost among Yogins, Visnu was having his nap on his serpent-couch. He was surrounded by the goddess of fortune and his attendants. 2. Brahma, the foremost among the Vedic scholars chanced to come there. He asked the lotus-eyed handsome Visnu who was lying there. 3. Who are you lying here like a haughty person even after seeing me ? Get up, O dear, and see me who am your lord. I have come here. 4. Expiatory rites are ordained for that spiteful wretch who behaves like a haughty fool at the visit of an honourable elderly person. 5. On hearing these words Visnu was angry. But assuming a calm exterior he said — "O dear, Hail thee. Wel- come. Please sit on this couch. How is it that thy face is agitated and thy eyes look curious ? Brahma said : — 6. Dear Visnu, know me to have come with the speed of the Time. I am to be honoured greatly. O dear one, I am the protector of the world, Grandfather, your protector as well. tyidyeSvarasarhhitk 53 Visnu said : — 7. O dear one, the whole universe is situated within me but your way of thinking is like that of a thief. You are born of the lotus sprung from my navel-region. You are my son. Your words are futile therefore. Nandikes'vara said : — 8-9. Arguing with each other like this, saying that each is better than the other and claiming to be the lord, they got ready to fight, like two foolish goats, desirous of killing each other. 10. iThe two heroic deities, seated on their respective vehicles — the Swan and the Garuda, fought together.^ The attendants of Brahma and Visnu also came into clash. 11. In the meantime the different groups of Devas moving about in aerial chariots came there to witness the wonderful fight. 12-18. Witnessing from the heaven they scattered flowers everywhere. The Garuda- vehicled deity (Visnu) became infuriated and discharged unbearable arrows and many kinds of weapons on the chest of Brahma. The infuriated Brahma also hurled many arrows of fiery fury and different kinds of weapons on Visnu. The Devas commented on this wondrous fight and were agitated much, Visnu in his great fury and mental agitation breathed hard and discharged the Mahesvara weapon over Brahma. Annoyed at this, Brahma aimed the terrible PaSupata weapon at the chest of Visnu. The weapon rising high in the sky blazing like ten thousand suns, with thousands of terrible pointed spikes roared awfully like a gust of wind. These two weapons of Brahma and Visnu thus faced each other in a terrible clash. 19. Such was the mutual fight between Brahma and Visnu. Then, O dear, the devas in their helpless agitation and vexation talked among themselves as people do at the time of war between their monarchs. 20-22. The three-pointed-trident-bearing deity, the supreme Brahman, (i. e. Siva) is the cause of creation, main- tenance, annihilation, concealment and blessing. Without His corroboration even a blade of grass cannot be split by any individual anywhere. Thinking thus in their fright they hi Sivapuram desired to go to Siva's abode and accordingly came to the summit of Kailasa 40 where the moon-crested God resided. 23. On seeing that region of Paramesvara in the shape of Orhkara they bent their heads down in reverence and entered the palace. 24. There they saw the supreme leader of the Devas brilliantly shining on the gem-set seat in the company of Uma on an altar in the middle of the council-chamber. 25. His right leg was kept over the knee of the left ; his lotus-like hands were placed over the legs ; his attendants were all round him. He had all good characteristic features. 26. He was being fanned by the specialists in that art — ladies of pointed attention. The Vedas were extolling Him. The lord was blessing every one. 27. On seeing the lord thus, the Devas shed tears of joy. 41 O dear one, the hosts of Devas knelt down even from a great distance. 28. The lord, on seeing the Devas, beckoned them to him through his attendants. Then causing the delight of the Devas, the crest-jewel of Devas (z. e. Siva), addressed them gravely with sweet auspicious words. CHAPTER SEVEN (Siva manifesting himself as a column of fire in the battlefield) Ifaara said : — 1. Dear children, hail to ye. I hope the universe and the race of the deities, under my suzerainty, flourish in their respective duties. 2. O gods, the fight between Brahma and Visnu is 40. Kailasa: It is said to be the centre of the Himalaya region, Mat. Ch. 121 ; it is identified with a peak of the Hemakuta mountain : S. M. Ali : The Geography of the Puranas P. 57-58. It is called Siva-parvata and Gana-parvata and is situated to the north of Manasarovara. — Sk. I. ii, 8. 15; I. iii u. 4.14 j II. 1.5. 76. 41. Danda-pranama: It is the same as the astangapranama which is performed by prostration of the eight parts of the body ; the eight parts being the hands, breast, forehead, eyes, throat and the middle of the back. Vidyeivarttsarhhitd 55 already known to me. This agitation on your part is like a redundant speech. 3. Thus the consort of Amba consoled the concourse of devas with honeylike speech sweetened with a smile in the manner of appeasing children. 4. In that very assembly the lord announced his desire to go to the battlefield of Hari and Brahma and accordingly issued His directive to a hundred of the commanders of his attendants.. 5-6. Different kinds of musical instruments were played to announce the start of the journey of the Lord. The com- manders of the attendants were in readiness fully bedecked in their ornaments, seated in their respective vehicles. The lord, consort of Ambika, mounted the holy chariot shaped like Omkara from front to the back and embellished in five circular rings. He was accompanied by his sons and Ganas. All the devasj Indra and others, followed. 7. Honoured suitably by the display of banners of various colours, fans, chowries, scattered flowers, music, dance and the instrument players, and accompanied by the great goddess (Parvati), Pasupati (Siva) went to the battle-field with the whole army. 8. ' On espying the battle, the lord vanished in the firmament. The play of the music stopped and the tumult of the Ganas subsided. 9. There in the battlefield Brahma and Acyuta desir- ous of killing each other were awaiting the result of the MaheS- vara and the Pasupata weapons hurled by them. 10-11. The flames emitted by the two weapons of Brahma and Visnu burned the three worlds. On seeing this imminent untimely dissolution the bodiless form of Siva assum- ed the terrific form of a huge column of fire in their midst. 12. The two weapons of fiery flame potential enough to destroy the entire world fell into the huge column of fire that manifested itself there instantaneously. 13. Seeing that auspicious wonderful phenomenon assuaging the weapons they asked each other "What is this wonderful form ?" 14. "What is this column of fire that has risen up ? It $6 dvapuretya is beyond the range of senses. We have to find out its top and bottom." 15. Jointly deciding like this, the two heroes proud of their prowess immediately set about assiduously in their quest. 16-18. "Nothing will turn up if we are together". Saying this, Visnu assumed the form of a Boar and went in search of the root. Brahma in the form of a swan went up in search of the top. Piercing through the netherworlds and going very far below, Visnu could not see the root of the fiery column. Utterly exhausted, Visnu in the form of a Boar returned to the former battle-ground. 19. Dear one, your father, Brahma who went high up in the sky saw a certain bunch of Ketaki flower of mysterious nature falling from above, 20-21. On seeing the mutual fight of Brahma and Visnu, lord Siva laughed. When his head shook, the Ketaki flower dropped down. Although it had been in its down- ward course for many years, neither its fragrance nor its lustre had been diminished even a bit. The flower had been intended to bless them. 22-23. (Brahma said) "O lord of flowers, by whom had you been worn ? Why do you fall ? I have come here to seek out the top, in the form of a swan." (The flower replied) "I am falling down from the middle of this primor- dial column that is inscrutable. It has taken me a long time. Hence I do not see how you can see the top." 24-25. "Dear friend, hereafter you must do as I desire. In the presence of Visnu you must say like this. O Acyuta, the top of the column has been seen by Brahma. I am the witness for the same." Saying this he bowed to the Ketaki flower again and again. Even falsehood is recommended in times of danger. So say the authoritative texts. 26. (Returning to the original place) on seeing Visnu there, utterly exhausted and lacking pleasure, Brahma danced with joy. Visnu, in the manner of a eunuch admitting his inability ( to a woman), told him the truth (that he could not see the bottom). But Brahma told Visnu like this. 27 — 28. "O Hari, the top of this column has been seen by me. This Ketaki flower is my witness." The Ketaka flower repeated the falsehood endorsing the words of Brahma tyidyelvarasarhhita $1 in his presence. Hari, taking it to be true 3 made obeisance to Brahma. He worshipped Brahma with all the sixteen means of service and homage. 42 29. The Lord taking up a visible form in order to chastise Brahma who practised trickery, came out of the column of fire. On seeing the lord, Visnu stood up and with his hands shaking with fear caught hold of the lord's feet. 30. It is out of ignorance and delusion about you whose body is without a beginning or an end that we indulged in this quest prompted by our own desire. Hence O, Sympathetic Being, forgive us for our fault. In fact, it is but another form of your divine sport. Isvara said 31. "O dear Hari, I am pleased with you, because you strictly adhered to truth in spite of your desire to be a lord. Hence among the general public you will have a footing equal to mine. You will be honoured too likewise. 32. Hereafter you will be separate from me having separate temple, . installation of idols, festivals and worship." 33. Thus, formerly, the lord was delighted by the truthfulness of Hari and offered him a footing equal to his own even as the assembly of the devas was witnessing the same. CHAPTER EIGHT {Siva's forgiveness of Brahma) NandikeSvara said : — 1. Mahadeva then created a wonderful person, Bhairava, from the middle of his brows to quell the pride of Brahma. 2. This Bhairava knelt before the lord in the battle-field 42. Sodasopacara: The sixteen acts of homage to a deity are men- tioned in §P 11. 25-29. They are differently enumerated elsewhere : iJT^'ift ^RfiT 5T*n I Tantrasara enumerates 64 Upacaras. Simpuraqa and said — "O lord, what shall I do ? Please give me your directives quickly." 3. "Dear, here is Brahma, the first deity of the universe. Worship him with your sharp-pointed quick-moving sword." 4. With one of his hands he caught hold of the tuft of Brahma's fifth head that was guilty of haughtily uttering a falsehood, and with the hands he furiously shook his sword in order to cut it off. 5. Your father trembled like a plantain tree in a whirl- wind, with his ornaments scattered here and there, his cloth ruffled and loosened, the garland displaced, the upper cloth hanging loose and the glossy tuft dishevelled, and fell at the feet of Bhairava. 6. Meanwhile the sympathetic Acyuta desirous of saving Brahma, shed tears over the lotus-like feet of our lord and said with palms joined in reverence just like a child lisping words of entreaty to its father. Acyuta said : — 7. O Lord, it was you who gave him five heads 43 as a special symbol, long ago. Hence please forgive him his first guilt. Please favour him. 8. The lord thus requested by Acyuta relented and in the presence of all devas asked Bhairava to desist from punish- ing Brahma. 9. Then the lord turned to the deceitful Brahma who bent down his neck and said "O Brahma, in order to extort honour from the people you assumed the role of the lord in a roguish manner. 10-11. Hence you shall not be honoured, nor shall you have your own temple or festival. 43. Brahma's five heads : When the four faces of Brahma became thwarted in their function because of Brahma's erotic impulse, then out of his Tapas was produced a fifth head on the top and that head was covered with matted locks. In image No 382 of Brahma in the Kushana period at Mathura, the fifth head on the top is shown with moustaches, beard and long locks, a feature which is only found in the Kusana period from the first to the third century A, D. But later on, the fifth head was eliminated and a new theory (contradicted by §P. I. 8.8) was devised that Brahma's head was clipped by Rudra. The fact was that the fifth hea- J rr-~ f'T-^i"-!* to Aka^a was taken to be invisible, being a symbol of his : : i-r. 1 (Avyakta rrrurti) and that only the four others became manifest. — V.S. Agrawal : M.P. A Study. Vidyehardsamhkk Brahma said : — O Lord, be pleased. O flourishing one, I consider this sparing of my head itself a great blessing and a boon. Obei- sance to Thee, the lord, the kinsman, the originator of the universe, the forbearing, the forgiver of defects, the benevolent one, wielding the mountain as his bow. Uvara said : — 12. O child, the whole universe will be ruined if it loses the fear of a king Hence you mete out punishment to the guilty and bear the burden of administering this universe. 13-14. I shall grant you another boon which is very difficult to get. In all domestic and public sacrifices you will be the presiding deity. Even though a sacrifice is complete with all the ancillary rites and offerings of monetary gifts, it will be fruitless without you. Then the lord turned to the deceitful Ketaka flower guilty of perjury and said : — 15. "O you Ketaka flower, you are roguish and deceit- ful. Go away from here. Hereafter I have no desire to in- clude you in my worship." 16. When the lord said thus, all the devas shunned the very presence of the flower. Ketaka said : — 17. Obeisance to Thee, O Lord, Your bidding will mean that my very birth is fruitless. May the lord be pleased to make it fruitful by forgiving my sin. 18. Thy remembrance is reputed to quell all sins per- petrated consciously or unconsciously. Now that I have seen Thee, how can the sin of uttering falsehood sully me? 19-21. Thus entreated in the middle of the council the lord said — "It is not proper for me to wear you. I am the lord and my words must stay true. My attendants and followers shall wear thee. Hence thy birth shall be fruitful. Of course in the canopies over my idol you can be used for decoration." The lord thus blessed the three — the flower Ketaka, Brahma and Visnu. He shone in the assembly duly eulogised by the Devas. 66 CHAPTER NINE [The Proclamation of Siva as MaheSvara) Nandikefvara said : — ■ 1. In the mean time Brahma and Vismi had been standing silently on either side of the lord with the palms joined in reverence. 2. Then they installed the lord with all the members of His family on a splendid seat and worshipped Him with all holy personal things. 3 — 6. The personal things constitute those natural things of long and short duration such as necklaces, anklets, bracelets coronets, ear-rings, sacrificial threads, upper cloth of lace border, garlands, silk cloth chokers, rings, flowers, betel leaves, camphor, sandal paste, Aguru unguents, incense, lamps, white umbrella, fans, banners, chowries and other divine offerings whose greatness cannot be expressed or even thought of. Both of them adored the lord with all these things worthy of the lord and inaccessible to Pasu (the animal i.e. the individual soul). All excellent things are worthy of the lord, O brahmin. * 7. In order to set up a precedence the delighted lord handed over all those articles to the attendants assembled according to the order of priority. 8-10. The bustle of those who came to receive them was too much. It was there that Brahma and Visriu adored Sankara at first. When they stood there humbly, the gratified lord spoke smilingly heightening their devotion. Iteara said : — Dear children, I am delighted at your worship on this holy day. Henceforth this day will be famous as "Sivaratri" the holiest of holy days pleasing to me. 11. He who performs the worship of my phallic emblem and the embodied image on this day will be competent to perform the task of creation and the maintenance etc. of the universe. 12. The devotee shall observe fast on Sivaratn, both during the day and the night. He shall perfectly restrain his ♦ The reading adopted here is fg-gj Vidyeivarasarhhitd 61 sense-organs. He shall adore (with flowers) to the extent of his strength. He shall not deceive any one. 13. By the worship on Sivaratri day the devotee attains that fruit which usually accrues tp one who continuously wor- ships me for a year. 14. This is the time when the virtue of devotion to me increases like the tide in the ocean at the rise of the moon. Festivities like the installation of my idols etc. on that day are very auspicious. 15. The day on which I manifested myself in the form of a column of fire is the Ardra star in the month of Marga- sirsa (November-December), O children. 16. He who sees me on the day of Ardra star in the month of Margasirsa in the company of Uma and worships my phallic emblem or embodied image is dearer to me than even Guha (Kartikeya). 17. On that auspicious day the vision alone accords ample results. If he worships too, the result cannot be ade- quately described. 18. Since I manifested myself in the form of phallic emblem in the field of battle, this place will be known as Lingasthana. 19. O sons, this column without root or top will hence- forth be diminutive in size for the sake of the vision and wor- ship of the world. 20. The phallic emblem confers enjoyment. It is the only means of worldly enjoyment and salvation. Viewed, touched or meditated upon, it wards off all future births of the living beings, 21. Since the phallic emblem rose high resembling a mountain of fire, this shall be famous as Ruddy (Aruna) moun- tain. 44 22. Many holy centres will spring up here. A residence or death in this holy place ensures liberation. 23. The celebration of chariot festivals, the congrega- tion of devotees, the presentation of ordinary as well as sacri- 44.. Arunacala : The Aruna mountain lies to the west of Kailasa and is the abode of Siva {VS. 47. 17-18; Br. II. 18. 18; Sk. III. 59-61; IV 9. 13. ar. 37; also Kern : M. I. P. 3; See Awasthi : Studies in Skanda Purana P. 54. 62 Sivapurana ficial gifts and offering of prayers at this place shall be millionfold efficacious. 24% Of all my sectors this sector shall be the greatest. A mere remembrance of me at this place shall accord salvation to all souls. 25. Hence this sector shall be greater than all other sectors, very auspicious, full of all sorts of welfare and according salvation to everyone. 26-27. Worshipping me in my supreme phallic form at this place and performing the other sacred rites shall accord the five types of salvation — Silokya, Samipya, Sariipya, Sarsti and Sayujya. May all of you achieve all your cherished desires. NandikeJvara said : — 28-29. Thus blessing Brahma and Visnu who had been made humble, the lord resuscitated by His nectar-like power all the soldiers of the two deities that had been killed in the battle before and spoke to them in order to remove their fool- ishness and mutual enmity. 30. I have two forms : the manifest and the unmanifest. No one else has these two forms. Hence all else are non- IsVaras. 31-32. Dear sons, first in the form of the column and afterwards in this embodied form I have expounded to you my formless Brahma-hood, and embodied Isa-hood. These two are present only in me and not in anyone else. Hence no one else, not even you too can claim Is"atva (Isa-hood). 33. It is out of your ignorance of this fact that you were swept away by your false prestige and pride of being Isa, sur- prising as it is. I rose up in the middle of the battle-field for quelling the same. 34. Oast off your false pride. Fix your thought in me as your lord. It is out of my favour that all the objects in the world are illuminated. 35. The statement of the preceptor is the reminder and the authority on all occasions. This secret truth of Brahman I am revealing to you out of love. 36. I am the supreme Brahman. My form is both VidyeSvarasamhita 63 manifest and unmanifest in view of my Brahma-hood and / Isvaratva. My duty is blessing etc. 37. O Brahma and Visnu, I am Brahman because of Brhatva (huge size) and Brmhanatva (causing to grow). 0 children, similarly I am Atman due to Samatva (equality) and Vyapakatva (Pervasiveness). 38-39. All others are Anatmans, individual souls undoubtedly. There are five activities 46 in respect of the universe beginning with Anugraha 46 (liberation) and ending with Sarga (creation) . Therefore these activities devolve on me because I am Isa and not on anyone else. It is to make my Brahmatva understood that my phallic emblem rose up. 40. In order to clarify my Isatva, unknown hitherto, 1 have manifested myself immediately in the embodied form of Isa. 41. The Isatva in me is to be known as the embodied form and this symbolic column is indicative of my Brahmatva. 42. Since it has all the characteristic features of my phallic emblem, it shall be my symbol. O sons, you shall worship it every day . 43. The phallic symbol and the symbolised Siva are non-different. Hence this phallic emblem is identical with me. It brings devotees quite near to me. It is worthy of worship therefore. 44. O dear sons, if phallic emblem of this sort in ins- talled I can be considered installed, though my idol is not installed. 45. The result of installing the phallic emblem is the attainment of similarity with me. If a second phallic emblem is installed, the result is union with me. 46. The installation of the phallic emblem is primary and that of embodied idol is secondary. A temple with the embodied idol of Siva is unfructuous if it has no phallic image. 4.5. In respect of creation, $P speaks of different five activities in the Vayavlya Sarhhita 9. 4-5. 46. The text reads 'anugrahadyarh Sargantam' i- e. beginning with liberation and ending with creation. But correctly it should be amigra- hintam Sargadyam' t. e. beginning with creation and ending with liberation. The correct process of activities is mentioned in the following Chapter, Verses 3-5. 64 S'vapurana CHAPTER TEN (The Evanescence of Siva after expounding the Five-fold duties and the Orhkara mantra to Brahma and Visnu ) Brahma, and Visnu said : — 1. O Lord, please tell us the characteristic feature of the five-fold duties beginning with creation. Siva said : — I shall tell you the great secret of the five-fold duties, out of compassion for you. 2. O Brahma and Visnu, the permanent cycle of the five-fold duties consists of creation, maintenance, annihilation, concealment, and blessing. 3. Sarga is the creation of the world ; Sthiti is its main- tenance; Sarhhara is the annihilation j Tirobhava is the removal and concealment 4. Liberation (from the cycle of birth and death) is blessing. These five are my activities but are carried on by others silently as in the case of the statue at the Portal. 5. The first four activities concern the evolution of the world and the fifth one is the cause of salvation. All these constitute my prerogatives. 6-8. These activities are observed in the five elements by devotees — Sarga (creation) in the Earth, Sthiti (main- tenance) in the waters, Sarhhara (annihilation) in the fire, Tirobhava (concealment) in the wind and Anugraha (libera- tion, the blessed state) in the firmament. Everything is created by the Earth; everything flourishes by virtue of the waters; everything is urged by the fire, everything is removed by the wind and everything is blessed by the firmament. Thus intelligent men must know the same. 9. In order to look after these five-fold activities I have five faces, four in the four quarters and the fifth in the middle. 10. O sons, in view of your austerities you two have received the first two activities: — creation and maintenance. You have gratified me and are blessed therefore. 11. Similarly, the other two activities (annihilation and concealment) have been assigned to Rudra and Mahe^a. VidyeSvarasarhhita 65 The fifth one of Anugraha (liberation) cannot be taken up by any other. 12. All this previous arrangement has been forgotten by both of you due to lapse of time, not so by Rudra and Mahesa. 13. I have assigned them my equality in form, dress, activity, vehicle, seat, weapons etc. 14. O dear sons, your delusion was the result of your not meditating upon me. If you had retained my knowledge you would not have embibed this false pride of being Mahesa yourselves . 15. Hence, hereafter, both of you shall start reciting the mantra Omkara to acquire knowledge of me. It shall quell your false pride as well. 16. I have taught this great auspicious mantra. Omkara came out of my mouth. Originally it indicated me. 17. It is the indicator and I am the indicated. This mantra is identical with me. The repetition of this mantra is verily my repeated remembrance. 18-19. The syllable "A" came first from northern face; the syllable "U" from the western ; the syllable "M" from the southern and the Bindu (dot) from the eastern face. The Nada (mystical sound ) came from the middle face. Thus the complete set cropped up in five-fold form. Then all of them united in the syllable of "Om". 20. The two sets of created beings — Nama (name ) and Rupa (form) are pervaded by this mantra. It indicates Siva and &akti. 21. From this also is born the five-syllabled mantra (Namas^ivaya). It indicates all knowledge. The syllables "NA" etc. follow the order of the syllables "A" etc. 22. From the five-syllabled mantra the five mothers were born. The Siromantra is born of that. The three-footed Gayatri also came out of the four faces. 23. The entire set of Vedas and crores of mantras were born of that. Different things are achieved through different mantras but everything is achieved through Omkara alone. 24. By this root-mantra, the very enjoyment as well as salvation is achieved. All the royal mantras are auspicious and directly accord enjoyment. 66 Sivapumna JVandikeJvara said : — 25. The lord in the company of his consort Ambika, assumed the role of the preceptor for both of them. He screened them and placed his lotus-like hand on their heads as they faced the north and slowly taught them the great mantra. 26-27. The two disciples received the mantra by repeating it thrice, along with the requisite Yantra and Tantra 47 duly expounded. By way of fees, the disciples dedi- cated themselves. Thereafter standing near him with hands clasped in reverence they addressed the lord, the preceptor of the universe. Brahma and Vifnu said : — 28-31. (The prayer): — Obeisance to Thee of the bodi- less form. Obeisance to Thee of the formless lustre. Obeisance to Thee the lord of everything. Obeisance to Thee the soul of everything or of the embodied form. Obeisance to Thee stated by the Pranava. Obeisance to Thee having Pranava as Thy symbol. Obeisance to Thee the author of creation etc. Obeisance to Thee of five faces. Obeisance to Thee identical with Paficabrahma form. Obeisance to Thee of five-fold- functions. Obeisance to Thee the Atman, the Brahman, of endless attributes and power. Obeisance to Siva the pre- ceptor, possessed of both embodied and bodiless forms." After eulogising the preceptor in verses Brahma and Visnu bowed to him. Ifoara said : — 32. O dear sons, the truthful extract of every-thing has been narrated to you with demonstration. You shall recite as directed by the Goddess this Om mantra which is identical with me. 33. Your knowledge shall be stabilised. Permanent fortune shall stand by you. On the Caturdasi day and on the 47. The rites of worship are performed in accompaniment with Tantra, Yantra and Mantra appliances. Yantra is a mystical diagram possessed of occult powers. Tantra is a ritual, the chief peculiarity of which is^ the worship, of the female energy of Siva, personified in the person of his Sakti. This special energy, the Sakti of giva is concerned with sexual intercourse and magic power. Mantra is a magical formula. VidyeSvarasarhhita 67 day with Ardra. star, the recital of this mantra will give you everlasting efficacy. 34-35. The recital of this mantra at the time when the transit of the sun is in the Ardra star is million-fold effi- cacious. In the context of worship, Homa and Tarpana, the last quarter of the star MrgaSiras and the first quarter of Punarvasu must always be considered on a par with Ardra. The Vision is to be had at early dawn and within three muhurtas (two hours twentyfour minutes) thereafter. 36. Caturdasi is to be taken when it continues up to midnight. If it is only upto the early part of the night and joined with another thereafter, it is also recommended. 37. Although I consider the phallic and the embodied form to be equal, the phallic form is excellent for those who worship. Hence for those who seek salvation the latter is preferable to the former. 38-39. The others too shall install the phallic form with Omkara mantra and the embodied form with the five- syllabled mantra, with excellent articles of worship and adore with due homage. It will be easy for them to attain my region. Having thus instructed His disciples Siva vanished there itself. CHAPTER ELEVEN {The mode of worshipping the phallic form and making gifts) The sages said : — 1 . How is the phallic form of Siva to be installed ? What are the characteristic features of the form ? How is it to be worshipped ? What is the appropriate time and place for worship. What sort of performer he must be ? Suta said ; — 2-3. I shall tell you everything for your sake, please listen attentively. The time must be convenient and auspi- cious. The place must be a holy centre. It can be on the 68 SivapurSna bank of a river or anywhere facilitating a daily worship. It can be of Parthiva (Earth), Apya (Watery) or Taijasa (fiery) type. 4. If it has all the characteristics mentioned in the sacred texts, the devotee derives the fruit of worship. If it has all characteristics, it accords the fruit of worship instantaneously. 5. A subtle one is recommended if it be mobile and a gross one if it is stationary. The phallic emblem of good cha- racteristics shall be set up in the seat of the same sort. 6. The seat can be circular, square or triangular in shape. The one shaped like a cot in the middle is of middle efficacy. 7. At first, the emblem was made of earth or rock; then it used to be made with the metals. If it is stationary, the emblem and the PItha should be of the one and the same material. 8. Save the one which the asura Bana worshipped, both the emblem and the seat shall be unitary, if emblem be mobile. The length of the emblem shall be of the measure of twelve fingers of the devotee. 9. If it is shorter it is less efficacious; if it is longer there is no harm. A shortage by the breadth of the finger of the devotee in regard to the mobile one is similarly harmless. 10 — 12. A Vimana (chariot- like structure) of artistic beauty shall be made at first wherein the divine attendants shall be represented. In its firm and beautiful sanctum sanctorum shining like a mirror studded with (he nine precious gems — sapphire, lapis lazuli, Emerald, pearl, coral, Gomedaka, diamonds and rubies, the emblem shall be installed on the altar. 13 — 17. The emblems hall be worshipped with the mantras beginning with "Sadyo" 48 in five different places in order. Sacrificial offerings shall be made in the fire. Siva and the gods of His family shall be adored. The preceptor is given monetary gifts. Kinsmen are propitiated with whatever they desire. Money is distributed among the mendicants. All objects sentient or otherwise, and all living beings mov- able or immovable are duly gratified. The cavity is filled with gems. Mantras "Sadyo" etc, are recited. The auspicious 4?- VS. ag- 36. VidyeSvarasaikhitt 69 supreme lord is meditated upon. The great mantra Omkara resonant with its mystical sound is repeated. The linga is then united with the Pitha (pedestal). The two are then welded together. 18. Similarly the embodied image shall also be fixed there auspiciously. For the sake of festivals the embodied image shall be installed outside with the five-syllabled mantra. 19. The embodied image shall be taken from the pre- ceptors or it must be one that has been worshipped by saintly men. Such an adoration of the embodied image and the phallic emblem accords the region of Siva. 20. The phallic emblem is of two varieties : the station- ary and the mobile. Trees, hedges etc. represent the stationary. 21. Worms, insects etc. represent the mobile. For the stationary one, tending and similar service is recommended. For the mobile one Tarpana (propitiation) is recommended. 22. With a love for the happiness of different beings Siva Puja shall be performed — so say the wise men. The pedestal represents Siva's consort — Parvati and his phallic emblem represents the sentient being. 23. Just as lord Siva remains ever in close embrace of the Goddess Parvati, so also the phallic emblem holds on to the pedestal, for ever. 24. Such is the installation of Siva's great phallic emb- lem which shall be worshipped with due homage. The daily worship shall be made in accorance with one's capacity; so also the fixation of banner etc. 25 — 29. The devotee shall install the phallic emblem and it will accord directly the region of Siva. Or the devotee shall worship the mobile emblem with the sixteen types of homage and services as prescribed. It accords the region of Siva gradually. The sixteen types of service are 49 : — invocation (Avahana); offering the seat(Asana); water offering (Arghya) ; washing of the feet(Padya); water for rinsing the mouth as a mystical rite (Acamana); oil bath (Abhyahga snana); 49. The sixteen acts of homage to a deity are slightly different in other texts ; Compare *T1TRT ^tf IIWHSlV^ft^ I T31#^^ITr- W^^TWSrrf^ =3 I f.T^'ft 'TsN a«rr Tantrasara mentions 64 Upacaras. ?0 iivapurand offering of cloth (Vastra); Scents (Gandha); flowers (Puspa); incense (Dhiipa); lamps (Dlpa); food offering (Nivedana); waving of lights (Niraj ana); betel leaves (Tambiila); obeisance (Namaskara ) ; and mystical discharge and conclusion (Visar- jana). Or the devotee need perform the rites from water-offering to food offering alone duly. Or the devotee shall daily per- form, as he can, ablution (Abhiseka); food offering (Naive- dya); and obeisance (Namaskara) and propitiation (Tarpana), — all these in order. It will accord him the region of Siva. 30. Or he shall perform all the sixteen rites in the phallic emblem of human, saintly or godly origin, or in one naturally risen up (Svayambhu) or in one of very extraordinary nature installed duly. 31. If the devotee makes gifts of articles of worship he will get some benefit or other. By circumambulation and obeisance he will attain Siva's region gradually. 32-33. Regular vision of the phallic emblem accords benefit. Or the devotee can make a phallic emblem out of clay, cowdung, flowers, Karavlra fruit, jaggery, butter, ashes or cooked rice as he likes and worship it according to the prescribed rules. 34. Some authorities have recommended the worship of the phallic emblem on the thumb etc. In these rites of phallic worship, there is no sort of prohibition whatsoever. 35. Everywhere Siva accords benefit as befitting the endeavour put in. Or he shall make gifts of the phallic emblem or the value of its construction. 36. Whatever is given to a devotee of Siva with sincere faith accords Siva's region. Or the devotee can repeat the Pranava mantra ten thousand times every day. 37. Repetition of Om (Pranava mantra) a thousand times at dawn and at dusk is known to be according Siva's region. At the time of the repeated utterance (Japa) of the mantra, (Om) ending with "M" purifies the mind. 38. At the time of Samadhi (meditation) the repetition of Omkara must be mental. Muttering of it in low voice can be practised at all times. The same with Bindu (dot) and Nada (sound) is also of the same efficacy. Vidyeivarasarhhitd 39. Or the devotee can with due reverence repeat the five-syllabled mantra ten thousand times every day or a thousand times at dawn and at dusk. It accords the region of Siva. 40. Repetition of the five-syllabled mantra (Namas- sivaya) by a brahmin is specially efficacious with the Om (Pranava) prefixed. A mantra must be received from a preceptor with proper initiation for the acquisition of the desired fruit. 41. The ceremonial ablution when the sun is in transit to the Zodiac Kumbha, initiation for mantras, the Nyasa of Matrkas; 50 a brahmin, a person with soul purified by truth; a preceptor of perfect knowledge — all these are splendid. 42. Brahmins shall begin with Namah and the others shall end with Namah. With regard to some women the mantra shall end with Namah duly. 43. Some say that Brahmin women begin with Namah- Repetition of this for five crores of times will render a person equal to Sadasiva. 44. By repeating it one, two, three or four crores of times, the devotee shall attain the region of Brahma and others. One can repeat any of the syllables a hundred thousand times or all of the syllables separately a hundred thousand times. 45-47. Or a hundred thousand times all the syllables together, if repeated, accord Siva's region. Or if the devotee repeats it a thousand times every day and completes a million times in a thousand days, he can achieve whatever he desires. He shall feed brahmins every day. A brahmin shall repeat the Gayatri a thousand and eight times every day in the morning. He shall attain Siva's region gradually. He shall repeat Vedic verses and hymns with the observance of restraints. 48. The Dasarna mantra shall be repeated either 99 times or nine hundred times or nine thousand nine hundred times. 49. The regular study of the Vedas accords Siva's region. 50. Nyasas are particular diagrams which arc closely associated with the divine mothers and arc written in characters to which a magical power is ascribed. These are the personified energies of the principal deities connected with the worship of Siva. They are reckoned sometimes 7, sometimes 8, 9 or 16 in number. ivapurSna All the other sorts of mantras shall be repeated a hundred thousand times. 50. If the mantra consists of only one syllable it shall first be repeated a crore times and thereafter a thousand times with great devotion. 51. Doing thus according to one's capacity one shall gradually attain Siva's region. It is the duty of every one to repeat a mantra pleasing to him every day till his death. 52 — 53. If a man repeats "Om" a thousand times he shall get all his desires fulfilled at the bidding of Siva. If he plants a flower-garden for the sake of Siva or even renders service by sweeping and cleaning Siva's temple and precincts he shall attain Siva's region. The devotee shall reside for ever in Siva's temple with great devotion. 54. It yields worldly enjoyment and salvation to every one sentient or insentient. Hence an intelligent man shall reside in a temple of Siva till death. 55. In a temple built by ordinary man, the space upto a hundred hastas (1 hasta 30 cms) from the phallic image is holy. In a temple dedicated to sages, the space upto a thousand Aratnis (1 Aratni 45 cms) from the phallic image is holy. In a temple dedicated to sages, the space upto a thousand Aratnis (1 Aratni =45 cms) from the emblem is holy. 56. If the phallic emblem had been installed by gods the space upto a thousand Aratnis is holy. In a temple where phallic emblem is self-risen, the space upto a thousand Dhanuh Pramanas (a dhanuh pramana=4 hastas) is holy. 57. The tank, well, pond etc. in a holy centre shall be considered Siva-Gahga in accordance with Siva's statement. 58. By taking bath or making gifts or muttering mantras in that centre one will attain Siva. One shall seek shelter in a temple of Siva and stay there till death. 59 — 61. The rites of obsequies of the second day or the tenth day, the offerings of monthly Pindas, the rite of Sapin- dikarana or the annual Sraddha shall be performed in a holy centre. He will instantly attain Siva's region. By staying there for seven, five or three nights or a single night he will attain Siva's region gradually. He will obtain results according to his conduct and befitting his caste. Vidyehiarasa rhhita 62. By the uplift in the caste and devotion the fruit gains more efficacy. Anything done with a desire in view yields results immediately. 63-64. Anything done with no specific desire in view yields the region of Siva directly. Of the three periods of time, ordained rites shall be performed in the morning, rites for the fulfilment of desires in the midday and rites for the suppression of the evil in the evening. The same thing holds good for nights too. 65. The two middle Yamas (1 Yama is equal to 3 hours) at night are called Nisitha. The worship of Siva at that time accords desired results. 66. If a man performs rites after realising this, he shall achieve the due results. Especially in the Kali age the achievement of fruit is only due to the precise performance of actions. 67. If the man is well behaved, afraid of sins and the observer of good actions at other man's suggestion or at his own he shall attain due results. 68-69. (The sages said : — ) O Suta, foremost among excellent yogins, please tell us briefly about the various holy centres by resorting to which women and men shall attain the region (of Siva). Please tell us about the traditions of Siva temples also. (Suta said) :— All of you listen faithfully to the account of all holy centres and their traditions. CHAPTER TWELVE (Narration of Siva Temples) Suta said: — 1 . O wise sages, please listen to the narrative of holy centres with Siva's temples all of which accord salvation. Thereafter I shall tell you their traditions for the welfare of the people. 2. The Earth, fifty crores of yojanas in extent, abound- ing in mountains and forests, supports the people at the bidding of Siva. ^4 Sivapurand 3. The lord has Himself raised up these temples and holy centres in different places for the liberation of the residents of these localities. 4. These temples whether self-risen or not, in view of their being accepted (as their frequent resort) by the sages and Devas are intended for the redemption of the people. 5. In these holy centres and temples, ablutions, charitable gifts, Japas etc must be regularly performed. Otherwise men are sure to be affected by ailments, penury, dumbness etc. 6. If a man dies anywhere in the Bharatavarsa 61 he shall be reborn again as a man if he has resided in a holy centre where there is a self-risen phallic emblem of Siva. 7. O brahmins, committing sins in a holy centre is of ineffable character. When a man stays in a holy centre he must not commit even the smallest sin. 8. Somehow men must strive to find a residence in a holy centre. On the shores of the ocean in the confluence of hundreds of rivers there are many such holy centres and temples. 9. The holy river Sarasvati is said to have sixty mou- ths or holy centres on its banks. Hence an intelligent man must stay on its banks. He shall attain Brahma's region gradually. 10-11. The river Ganga flowing from the Himalaya mountains is very holy with its hundred mouths. There are many holy centres on its banks such as KasI etc. Its banks are highly sacred in the month of Margasirsa or when Brhaspati (Jupiter) is in the zodiac 'Capricornus. The river Sonabhadra 62 of ten mouths is holy and yields all cherished 51. Bharata Varsa is one of the nine divisions of the earth as separated off by certain mountain ranges, the other eiljht divisions being Kuru, Hiranmaya, Ramyaka, Ilavrta, Hari, Ketumala, Bhadrasva and Kinnara. It is surrounded by oceans in the south west and east and by the Himalaya in the North. Sk vii. 1.11.13. Bharata who gave his name to this country was the descendant of Svayambhuva Manu. He was a king of Agnidhra's family. 5a. The river Sona (also called Sone, Sona) rises in Gondwana, in Madhya Pradesa, on the table-land of Amarakantaka, four or five miles east of the source of Narmada river and running first northerly and then easterly for 500 miles falls into the Ganges above Pataliputra or Patna. It is called MagadhI nadl, since it forms the Western boundary of Magadha. Sk 1 . iii u 2.7 (ii) . VidyeSvardsamkita 75 desires. 12-13. By ablutions therein and observing fast the devotee shall attain the region of the god Ganesa. The holy Narmada 53 is a great river of twenty-four mouths. By a dip therein and residing on its banks the devotee shall attain the region of Visnu. The river Tarnasa 64 is of twelve mouths and Reva 56 has ten mouths. 14. Godavarl 86 is very holy and it quells the sins of murdering a brahmin or slaughtering a cow. It is said to have twentyone mouths and accords Rudraloka. 15. Krsnaveni 57 is a sacred river destroying all sins. It is said to have eighteen mouths and it accords Visnuloka. 16. Turigabhadra 58 has ten mouths arid it accords Brahmaloka. The holy Suvarnamukhari 69 is said to have nine mouths. 17-19. Those who fall from Brahmaloka are born there. By residing on the banks of the auspicious rivers Sarasvati, 60 Pampa, 61 Kanya 62 and SvetanadI flJ one shall attain Indraloka. The great river Kaveri 84 flowing from the mountain Sahya 53. It rises in the Vindhya mountain and falls into the gulf of Cambay. It flows in a wide flood-plain and is fairly deep. It forms a suitable boundary between the political units north and south of it. 54. It is identified with Tons which issues from the Rksapada mountain, appears in the Bundelkhand region and flows into the Ganges below Allahabad. 55. Reva and Narmada are the two small branches of one and the same river in the upper course which are later united into one. 56. This river known as Goda or Godavarl forms an important unit in the historical geography of South India. It drains a large area mainly composed of Deccan lavas and flows through a wide fertile valley towards the east. Its catchment area is bounded in the north by the Sahya mountain, the Nirmala and Satmala ranges and the hills of Bastar and Orissa known to the Puranas as Mahendra Parvata. 57. It rises from the Sahya mountain. It is the united stream of krsna and Venl. It flows into the bay of Bengal Cf Sk. II. 1.29.44. 58. It rises from the Sahya mountain and joins the krsna river. 59. It is one of the most sacred rivers of Southern India. After issuing from the Mahendra mountain, it falls into the southern sea, passing through beautiful hills and dales along with its tributary streams. 60. See Note 35 on P.47. 61. It is a tributary of Tungabhadra river. 62. Not identified. The country situated on the bank of this river is sacred to Siva, Cf. Sk. 1. iii u a. 7- T 9' 63. Not identified. 64. It is one of the most sacred rivers which takes its rise from the Sahya mountain. It is said to have many tlrthas, particularly Siva- K?etras, on its bank. Sk. I. iii P 6. 98; I. iii u.2.11. &vapur3ria is very holy and is said to have twenty-seven mouths. It accords all cherished desires. Its banks are the bestowers of heaven and the regions of Brahma and Visnu. 20-28. The devotees of Siva are the bestowers of Sivaloka and accord cherished desires. When the Jupiter and the sun are in the zodiac of Mesa, the devotee shall take the holy bath in Naimisa* and Badara.** Worship etc. thereafter accords Brahmaloka. When the sun is in Karkataka or Sirhha one shall take bath in the Sindhu (Indus) 06 . On that occasion the drinking of the sacred water ofKedara 06 and ablution therein accords perfect knowledge. Siva Himself has mentioned before that the bath in the Godavari in the month of Sirhha when Jupiter is also in the zodiac of Sirhha accords Siva region. When Jupiter and the sun are in the zodiac of Kanya, ablution shall be performed in the rivers — Yomuna 67 and Sona, the fruit of which is great enjoyment in the worlds of Dharma and Dan tin (Ganesa). When the sun and the Jupiter are in Tula, the devotee shall take bath in the Kaveri the fruit whereof is the attainment of all cherished desires as stated by Visnu Himself. The devotee who takes bath in the river Narmada. in the month of Vrscika, when the Jupiter is in the zodiac of VrScika, attains Visnu- loka. Brahma has stated that the bath in the Suvarna- mukhari when the sun and the Jupiter are in the zodiac of Dhanus accords Sivaloka. The devotee shall take bath in the Jahnavl ( Ganges) in the month of Margaslrsa when Jupiter is in the zodiac of Gapricornus. After enjoying pleasures in the regions of Brahma and Visnu he will gain perfect knowledge in the end. 29-30. In the month of Magha when the sun is in the zodiac of Kumbha, Sraddha, offerings of Pinda and water * Naimisa, modem Nimsar, is a sacred region of Uttarapradesa in the district of Sitapur, on the bank of Gomati. Naimisa was sacred in the Krta age, as Puskara in the Treta, Kuruksetra in the Dvapara, the Ganges in the Kali age. **Name of the hermitage of Nara and Narayana in the neigh- bourhood of Gaiigodbheda, the source of the Ganges. 65. This sacred river of Ancient India, takes its rise from the Himalayas, flows in the Western Pakistan and falls into the Western Sea. 66. It refers to Kedara Ganga. or Mandakini in Garhwal. 67. The river rises in the Himalaya mountains among the Jumnotri peaks, flows for 860 miles on the plains before it joins the Ganges at Allahabad. VidyeSvarasarhhita 77 libations with gingelly seeds raise the crores of manes on both the sides (Paternal and maternal) of the family. When the sun and the Jupiter are in the zodiac of Mlna, ablution shall be performed in Krsnaveni. 31-32. The ceremonial ablutions taken in the different sacred waters in the respective months accord the region of Indra. An intelligent man shall resort to Ganga or the Kaveri river. Certainly his sin will be quelled thereby. There are many holy centres yielding Rudraloka. 33. The rivers TamraparnI 68 and Vegavati 68 accord Brahmaloka. There are holy centres on their banks bestowing heaven on the worshipper. 34. In between these rivers there are meritorious holy centres. Intelligent men residing there will reap the respective fruits thereof. 35. Only by good conduct, good predilections and good concepts as well as by being sympathetic can the devotee derive the benefit, not otherwise. 36. Meritorious ' actions performed in a holy centre flourish in many ways. Sinful acts committed in a holy centre, though slight, become manifold. 37-38. If the sin committed in a holy centre is only for livelihood, the merit will destroy that sin. Merit accords prosperity and quells physical, verbal and mental sins. O brahmins, the mental sin is adamantine in sticking to the sinner and it continues for many Kalpas. 39-40. The mental sin can be wiped off only by meditation and not otherwise. The verba] sin is wiped off by Japas and the physical sin by forcefully causing the emacia- tion of the body. Sins committed by means of wealth can be wiped off by making charitable gifts and not otherwise, though crores of Kalpas (Aeons) may elapse. In some places the increasing sin destroys the merit. 41-43. Both Merit and Demerit have three aspects: — the seed stage, flourishing stage and the enjoyment stage. If they are in the seed stage they can be quelled by perfect 68. It issues from the Malaya mountain called the Travancore hills . in the southern parts of the Western Ghats. 6g. It is the modern Baiga or Bijari in the district of Madura. G.D. P. 38. 78 Sivapurtya knowledge. If they are in the flourishing stage they can be quelled in the manner described before. If they are in the enjoyment stage they get destroyed only by enjoying and experiencing their fruits and not otherwise though one might have performed crores of meritorious deeds. If the seed or the flourishing seedlings are destroyed what remains must be experienced and wiped off. If one regularly performs worship of gods, makes gifts to brahmins and performs sufficient penance, the enjoyment becomes bearable. Hence those who wish for happiness must refrain from committing sins. CHAPTER THIRTEEN (Description of Good Conduct) The sages said : — 1. Kindly tell us the mode of good conduct whereby the sensible man quickly attains higher worlds. Please tell us about virtue and evil that cause attainment of heaven or hell. Suta said : — 2. A brahmin endowed with strict adherence to good conduct is perfectly wise. A brahmin learned in Vedas and of good conduct is called a Vipra. A brahmin endowed with only one of these two is a mere Dvija. 3. A brahmin following some of the prescribed rules of conduct and with a smatteritig of the Vedas is a Ksatriya brahmin, at best a royal servant. Very careless in following the rules of conduct the brahmin is really a VaiSya brahmin. One engaged in agriculture and trading activities is also likewise. 4. A brahmin ploughing the field himself is a Sudra brahmin. One of envious and spiteful temperament is a degraded Dvija. 5. A Ksatriya who rules over a kingdom is a "King"; VidyeSvarasarhhita 79 others are mere Ksatriyas. A merchant dealing in grains etc. is a Vaisya and others of his caste are mere "Vaniks" 6. A person rendering service to Brahmins, Ksatriyas and VaiSyas is called a Sudra. A working agriculturist is a Vrsala and the others are Dasyus. 7. It is the duty of everyone of the four castes to get up early in the morning and sit facing the east and medi- tate on gods. He shall then think about the various acts of virtue, of matters regarding monetary dealings, the problems connected with them, the sources of income and the items of expenditure. 8. The direction in which one casts one's first glance on waking up indicates the good or bad that is likely to attend one on that day — the eight effects in order are — longe- vity, hatred, death, sin, fortune, sickness, nourishment and strength. 9. The last yama (3 hours) of the night is called Usa and the latter half of it is sandhi (period of conjunction). A brahmin shall get up at that hour and answer the calls of nature. 10. It must be in a place far off from the house. It must be a covered place. He shall sit facing the north. If it is not possible due to any obstacle he can sit facing other directions. 1 1 . He must never sit in front of water, fire, a brahmin or the idol of any god. He must screen the penis with the left hand and the mouth with the right. 1 2. After evacuating the bowels, the faeces should not be looked at. Water drawn out in a vessel should be used for cleaning (i.e. no one should sit inside the tank or river- water for cleaning purpose). 13. Any way no one shall enter the holy tanks and rivers dedicated to deities, manes etc. and frequented by the sages. The rectum must be cleaned with mud seven, five or three times. 14. The penis must be cleaned with mud as large as a cucumber fruit and the quantity of mud for the purification of the rectum shall be Prasrti (half a handful) . After the purification of the excretory organs, hands and feet must be washed and gargling shall be done for eight times. 80 Sivapwana 15. For gargling, the water can be taken in any vessel or a wooden cup; but water shall be spit outside (not in the river or tank) . Washing of the teeth with any leaf or twig must be without using the index finger and outside the water. 16. After making obeisance to the gods of water, the twice-born shall perform the ablution with mantras. Sick or weak persons shall take bath upto the neck or hips. 17. Sprinkling water upto the knees he shall perform the Mantrasnana. He shall propitiate deities etc. sensibly with the water from the holy tank or river. 18. A washed dry cloth should be taken and worn in the form of paficakaccha (wearing of the lower garment in a special way). In all sacred rites the upper cloth should also be used. 19-20. While taking bath in the holy river or tank, the cloth worn shall not be rinsed or beaten. The sensible man shall take it to a separate tank or well or to the house itself and beat it on a rock or on a plank to the gratification of the manes, O brahmins. 21-23. The Tripundraka 70 shall be drawn on the fore- head with the Jabalaka mantra. If anyone enters water otherwise, he will surely go to hell. According to scholarly authorities the mantrasnana is as follows : Repeating the mantra "Apo hi s^ha" 71 etc. water shall be sprinkled over the head for suppressing sins. Repeating the mantra "Yasya Ksayaya" 73 etc. water shall be sprinkled over the joints in the legs. The order is as follows : — feet, head, chest; head, chest, feet and chest, feet, head for sprinkling with water thrice. 24. It is enough if one performs mantra snana when one is slightly indisposed, or when there is danger from the king or when there is civil commotion, or when there is no other way or when one is about to undertake a journey. 25. He shall drink by way of Acamana reciting the mantras from Suryanuvaka in the morning or from Agni- 70. Three lines horizontally drawn over the forehead with the ash slightly pasted with water. 71, VS. 11. 50. 7a. VS. 11.52. VidyeSvarasarhhitd 81 Anuvaka in the evening and perform the ceremonial sprink- ling in the middle. 26. O brahmins, at the end of the Japa of Gayatrl mantra 73 Arghya shall be offered thrice to the sun towards east and once also thereafter. 27. The offering of Arghya in the morning is by lifting both the hands high up; that in the midday by letting off the water through the fingers and that in the evening by letting the water over the ground facing the west. 28. In the midday the sun is to be viewed through the fingers reciting the mantra prescribed for that. The cir- cumambulation of oneself is performed (in the prescribed manner) and the pure Acamana (without mantras) is per- formed. 29-30. Sandhya prayer performed before the prescribed time is ineffective. Hence Sandhya shall be performed at the prescribed time. The expiatory rite for the omission of Sandhya prayer for a day is the repetition of Gayatrl a hundred times more than the usual number of times for ten days. If the omission is for ten days or more, Gayatrl must be repeated for a hundred thousand times as atonement. 31-32. If one omits Sandhya for a month one has to be re-invested with the sacred thread. 74 For the sake of pros- perity deities shall be propitiated such as Isa, Gaurl, Guha. 75 Visnu. Brahma, Candra (the moon) and Yama. Thereafter the entire rite shall be dedicated to the supreme Brahman and pure Acamana shall be performed. 73. Three-footed sacred mantra of the Rgveda well-known after its metre Giyatrt. It is addressed to the sun (savitar) and is therefore called Slvitri. It runs — "Tatsaviturvarenyam bhargo devasya dhlmahi dhiyo yo nah pracodayat." — We meditate on that excellent light of the sun. May he illuminate our minds." 74. It is one of the purificatory rites prescribed in the Dharma- sutras and explained in the Grhyasiitras in which the boy is invested with the sacred thread and thus endowed with second or spiritual birth and qualified to learn the Veda by heart. A Brahmin is initiated in the eighth year, a Ksatriya in the eleventh, a Vaisya in the twelfth; but the term could be delayed. Cf. MS. 2. 36-38. 75. Guha, literally the mysterious one, is Karttikeya, so called because of his mysterious birth. According to a legend he was the son of Siva produced without the intervention of a woman. Siva cost his seed into fire which was afterwards received by the Ganges Karttikeya was the result. He is therefore called as the son of Agni and Gafiga.. When born he was fostered by the six Krttikas and these offering their, six breasts to the child he became six-headed- 82 SivapurSna 33-34. Towards the right of the holy water, in a splendid prayer hall, temple or a common Ma^ha, or in a stipulated place in one's own house, one shall sit firmly with the mind in concentration and perform the Gayatri Japa after due obeisance to all gods. He shall not omit the practice of the Pranava mantra. 35-37. While practising the Pranava he shall realise fully the identity of Jiva (the individuil soul) with the supreme Brahman. The full implication of the Gayatri must be borne in the mind when the Japa is performed. "We pray to Brahma, the creator of the three worlds, to Acyuta the sustainer and Rudra the Annihilator. * We meditate on the Self-luminary that prompts us in the activities of virtue and wisdom bestowing enjoyment and salvation, the Self-luminary that is the driving force behind the sense-organs, mind, intellect and acts of volition." The devotee who dwells thus on the meaning constantly attains the Brahman. 38. Or if incompetent to dwell on the meaning let him at least continue the recitation of the mere mantra to keep his Brahminhood in tact. An excellent brahmin must repeat the mantra a thousand times in the morning every day. 39. Others shall repeat as many times as they can. In the midday Gayatri shall be repeated a hundred times ; in the evening at least twenty times along with Sikhastaka [A set of eight as the tuft i.e. eight times more than stipulated.] 40-41. He shall meditate on Vidyela, Brahma, Visnu, I§a, JIvatman and ParamesVara stationed in the twelve esoteric centre of the body from Muladhara ( basic support ) to the Brahmarandhra ( the mystical aperture at the crown of the headj, as identical with Brahman with the conception of Soham (1 am He) and continue the Japa. He shall then meditate on them as stationed outside the body as well. 42-43. From Mahat tattva (the cosmic principle) there •Of. Devi Bhag. i.8. 3-4 m ^ ^ ^^j: | 5Tiaj 53;: JfiKN 3 ! qftssf ^Rq^ 11 also Sp - vs - 10 : fsrm fwsir ^tctpt 5f5r>#g f jm;t 1 flsret iraer =tf ftf*j^*C n The idea is often repeated in the Puranas. Vidyefvarasamhita 83 are a thousand extraneous bodies each of which is to be passed by each mantra slowly and the Jiva must be unified with the Supreme. This is the principle on which the Japa is based. This Japa for the sake of the extraneous bodies is for two thousand times with the Sikhastaka. 44. This is the tradition regarding the Japas. Repeti- tion for a thousand times accords Brahmahood and that for a hundred times accords the region of Indra. 45. Repetition for less number of times may guard the soul to a certain extent and bring about rebirth in the family of a brahmin. After the worship of the sun, the brahmin shall practise thus every day. 46. A brahmin who has completed one million two hundred thousand repetitions becomes a full-fledged brahmin. A brahmin who has not completed at least a hundred thousand repetitions of Gayatri is not authorised in Vedic rites. 47. Till he completes his seventieth year he shall follow these rules. Afterwards he can take to renunciation. After renunciation he shall repeat the Pranava twelve thousand times in the morning every day. 48. Omissions and deficiencies of one day must be made good the next day. If the omission is continued for a month, the atonement is repetition for one hundred and fifty thousand times. 49. If the omission extends beyond this, he shall take the order of Sanyasa afresh. Then only can the defect be fully effaced. Otherwise he is sure to fall into Raurava, the terrible hell. 50. Only the person who has a cherished desire shall endeavour for virtue and wealth and not others. A brahmin shall seek salvation and practise the ways of realising Brahman for ever. 51. From virtue wealth is derived and from wealth enjoyment. Vairagya (non-attachment) is the outcome of enjoyment. That is to say, when one fully enjoys the plea- sures by means of wealth acquired by virtuous means one comes to the stage of Vairagya ( Detached State) . 52-53. If the enjoyment is through the wealth acquired by other means, the result is the increase of passion alone. 84 Sivapurdna Dharma is twofold : one through the sacrificial offering and the other through the body by performing ceremonial 'ablu- tions in a sacred river etc. One can earn wealth through virtue and divine form through penance. 54. A person freed from desire gains purity and by purity he acquires knowledge. There is no doubt about it. In the ages of Krta, Treta and Dvapara penance was recom- mended for attaining Dharma; but in the age of Kali it is the sacrificial offering that secures Dharma for us. 55. In the Krta age knowledge was acquired through meditation; in the Treta through penance; in the Dvapara through sacrifice and now in the Kali age it is through the worship of idols. 56. The fruit is in accordance with the nature of merit and sin. Deficiency, increase, decrease etc are due to the difference in the articles employed and the part of the body and items of rites. 57. Evil is of violent character and virtue is of plea- sant nature. A person becomes miserable due to evil and secures happiness on account of virtue. 58. It must be known that bad conduct leads to misery and good conduct to happiness. Hence it is the duty of everyone to acquire virtue for the sake of worldly enjoyment as well as salvation. 59. If any one regularly offers sufficient material means to a brahmin with four members in his family, for a hundred years he will remain in Bralimaloka. 60. The rite of Candrayana performed a thousand times yields Bralimaloka. It is the duty of a Ksatriya to establish and sustain a thousand families. 61-63. It yields Indraloka to him. If he maintains ten thousand families he attains Brahmaloka. According to scholars in the Vedas, a man attains the region of that deity in meditation of whom he makes charitable gifts. A man devoid of wealth shall endeavour to accumulate penance and auste- rities. Everlasting happiness is achieved by pilgrimages to holy centres and penances. Now I shall expound the mode of acquiring' wealth through pure and lawful means. "64. A brahmin shall earn wealth without cringing or VidyeivarasamhitS 85 exerting himself too much. He can accept monetary gifts and fees for presiding over sacrifices duly performed. 65. A Ksatriya shall earn wealth by valorous exploits and a Vaisya by means of agriculture and cattle-breading. The charitable gifts of wealth acquired by lawful means alone, are attended with good results. 66. Salvation is achieved by the acquisition of Perfect knowledge by every one with the blessings of the preceptor. Salvation is realisation of one's own real form and the perfect bliss. 67. O brahmins, men realise all these things only if they cultivate the association of good people. A householder shall make charitable gifts of everything like money, grain etc. 68. A person who desires permanent welfare for himself shall give to Brahmins fruit, grain or other articles especially when the need for the same arises. 69. Water shall always be given to the thirsty. Food shall be given to the hungry and the sick. Gift of food is of four types — field, unhusked grain (or seed) s uncooked food and cooked food. 70. A giver of food receives half the merit of the recei- ver which he accumulates till the time that food is digested or as long as the glory of lord Siva reaches his ears. 71. The receiver of a gift must expiate for his sin by means of austerities or by making gifts to others. Otherwise he will fall into the Raurava hell. 72-73. Everyone shall set apart a third of his wealth for Dharma, another third for Vpddhi (flourishing) and the rest for his Bhoga (enjoyment). With the part intended for Dharma he shall perform the three rites of virtue viz. Nitya ( daily prayers etc.) , Naimittika (casual acts of piety) and Kamya (specific rites for the fulfilment of desires). By means of the second part he shall increase his wealth. By utilising the third part he shall enjoy with restraint in pure and wholesome ways. 74. One tenth of the wealth acquired by agricultural operations must first be given in charity (before making the three-fold divisions) in order to wipe off the sin. He can utilise the rest as mentioned before. Otherwise he shall fall into Raurava. 'ivapurani 75. Or he is sure to be evil-minded hastening towards his own certain ruin. Sensible persons acquiring much wealth by way of usury or trading activities must likewise give away a sixth of that wealth in charity (before making the three- fold divisions). 76. Excellent brahmins, accepting monetary gifts from decent people, shall give away a fourth of that wealth in charity. They shall likewise give away half in charity in case of an unexpected windfall. 77. If a brahmin accepts a monetary gift from an in- decent fellow he shall give away the entire amount in charity. A defiled gift shall be thrown into the sea. It is more creditable if one invites persons and makes gifts to them. One's own enjoyment gains by it. 78. A man must give others what they beg of him according to his ability. If a thing requested for is not given he will be indebted to that extent even in his next birth. 79. A sensible person shall not proclaim others' faults. O brahmin, whatever is seen or heard should not be spite- fully repeated. 80. An intelligent man shall not speak words wounding the hearts of others. For achieving prosperity he shall perform sacred rites in the fire at dawn and at dusk. 81-82. Persons unable to perform the same, both the times, shall do so once, worshipping the sun and the fire duly. Raw rice, other food grains, ghee, fruits, bulbous roots, cooked food soaked in ghee for sacrificial rites — all these things shall be duly used as prescribed in the sacred texts. Sthallpaka ( offerings of cooked food in the vessel itself) shall be performed at the stipulated time in the manner laid down. If there is no Havya (cooked rice offering) the main sacrifice alone shall be performed. 83. Thus the daily rites have been narrated. These shall be performed always; or repeated muttering of mantra alone or the worship of the sun shall be performed. 84-85. Those who seek welfare of the soul shall do like this. A person who seeks wealth also shall do likewise. All persons devoted to Brahmayajfia, worship of gods, worship of fire, reverence to preceptors and gratification of brahmins deserve to attain heaven. tyidyeivarasarhhita CHAPTER FOURTEEN [Description of Fire-sacrifice etc.) The sages said: — 1 . O lord, please tell us in order in detail all these rites viz. the fire sacrifice, the sacrifice to gods, Brahmayajna, the worship of the preceptor and the gratification of brahmins. Suta said : — 2-3. The offering made into the fire is called fire- sacrifice (Agniyajna ). In the case of persons in the Brahmacarya Asrama (i.e Religious Students) it is called samidadhana ( collec- tion of sacrificial twigs) . O brahmins, until the rite of Aupasana (fire sacrifice of the householder) all the persons in the first ASrama perform their Vratas and special sacrifices in the fire from sacrificial twigs. 4. O brahmins, in the case of ascetics and forest- dwellers who have consigned the sacred fire to the Atman, taking a restricted quantity of wholesome food is itself the sacrificial offering. 5. Householders who have started their Aupasana rite shall maintain the rite in the sacrificial fire kept in a vessel or pit always. 6. The sacrificial fire shall be maintained either in the Atman or in the Aran! (the sacrificial churning twig from which fire is kindled) lest the fire should be extinguished by royal or divine intercession. 7. O brahmins, the offering in the fire in the evening for the fire-god is the bestower of prosperity. The offering in the morning for the sun-god is conducive to longevity. 8-9. This is called Agniyajna in as much as it enters the sun during the day. The different sacrifices Sthalipaka etc. for the propitiation of Indra and other gods by offerings in the fire are called Devayajfia. The rites of Caula (cere- mony of tonsure) etc. are performed in the ordinary fire. 10. The regular study of the Vedas is called Brahma- yajna. A brahmin shall perform this constantly for the propitiation of gods. 1 1 . This is to be practised by all and hence no special 'ivapurarut rules are prescribed here. Now attend to the explanation of certain Devayajnas without fire. 12. At the beginning of the first creation, the omniscient, merciful lord Mahadeva created the different week days for the benefit of the entire world. 13. Lord Mahadeva, the global physician, the omnis- cient, the panacea of all panaceas, made the first day his own day that bestows good health. 14-17. Next he created the day of his Maya (Illusion) the bestower of prosperity. Afterwards when the birth of Kumara was attended with some mishaps he created the day for the sake of surmounting mishaps and idleness. With a desire to bless the worlds and for their nurture and protection he created the next day dedicated to Visnu, the protector of the worlds. The next day created by the lord is for the sake of the longevity of the worlds dedicated to the creator of the three worlds, Brahma, called also Paramesthin, who is the bestower of longevity too. Hence this day too bestows longevity. 18. The last two days of the week created by the lord are those of Indra and Yama. In the beginning when the lord created Punya and Papa (Virtue and Sin) for making the three worlds flourish, these deities who preside over them were assigned these two days. 19-22. The last two days are the bestowers of worldly enjoyments and removers of premature death respectively. The lord made the sun etc. who are His own manifestations and are firmly established in the solar cycle (JyotiScakra 78 the lords of the different days. Their worship in their res- pective days accords the respective benefits viz : — health, riches, removal of sickness, nourishment, longevity, enjoy- ment of pleasures and prevention of death respectively. It is said that the respective merits of the different days are secured through the gratification of the gods. Siva is the 76. Jyotiscakra or Sirhsumara Chakra refers to the system of stars, planets and constellations conceived of as a Cakra rotating like the Potter's wheel. The vast space is an ocean in which the stars are arranged like the body of a giant alligator. The imagery of the wheel implies a fixed centre to which the whole system of moving stars is secured by certain pulls, spoken of as winds (Vata) in physical form but actually invisible forces exercised by the centre on the peripheral stars. Gp. MP. — A Study. P. 209. Vidyeharasarhhtta ultimate bestower of the fruits accruing from the worship of other gods as well. 23-24. The worship for the propitiation of the deities is fivefold. 1. the repeated recitation of the respective mantras 2. sacrifice 3. charitable gift 4. austerities and 5. propitiation on the altar, idol, fire or a brahmin. The sixteen forms of service and homage shall be duly observed. 25-26. Of the fivefold forms of worship the latter are more efficacious than the former. In the absence of the earlier ones the latter ones can be observed. In the ailments of the eyes or head or for quelling leprosy, the sun shall be worshipped and the brahmins fed for a day, a month, a year or three years. 27-28. If the action meritorious or otherwise that has begun to fructify is sufficiently strong, the ailment, old age etc. are alleviated. The repetition of the mantras of the favourite deity accords the respective benefits of the day of the week. The first day of the week dedicated to the sun has the special merit of the removal of sin, especially for brahmins. 29. For the sake of riches, the intelligent devotee shall, worship LaksmI etc. on Monday with cooked rice soaked in ghee and shall feed brahmin couples. 30. For alleviating ailments the devotee shall worship Kali and others on Tuesday. He shall feed brahmins with an Adhaka (a measure) of cooked rice, the pulse, black gram and green gram. 31. The scholarly devotee shall worship Visnu with curd-rice on Wednesday. Sons, friends, womenfolk etc. will always be well-nourished for ever. 32. A person who seeks longevity shall worship the deities for their gratification, with sacred thread, cloth, milk and ghee on Thursday. 33. On Friday, for the sake of enjoyment of worldly pleasures, the devotee shall worship devas with concentration. Brahmins should be propitiated with the cooked food con- sisting of six flavours. 77 34-35. Good cloth should be presented to women to 77. Six flavours are : (i) pungent, (2) sour, (3) sweet, (4) salt, (5) bitter and (6) astringent. 90 •ivapuraria gladden them. The wise devotee shall worship Rudra and others on Saturday that wards off premature death, by per- forming Homa with gingelly seeds. He shall make gifts to the brahmins and feed them with cooked rice and gingelly seeds. Thus worshipping the deities he shall derive the fruit of good health etc. 36-38, In the daily or special sacrifices of the deities, ceremonial ablutions, charitable gifts, repeated muttering of mantras, sacrifices, propitiation of the brahmins, in the wor- ship of the different devas in view of special dates or special conjunction of the planets, or in the different days of the week it is the omniscient lord of the universe who bestows health and other benefits by assuming the different forms. He bestows the same according to the time, place and the deserts of the recipient. 39. The articles for worship shall be in accordance with one's faith or local conventions. The lord bestows health etc. in accordance with the comparative quality of the same. 40. In the beginning of the period of auspiciousness, the end of the period of inauspiciousness 3 on birth days (according to the stars) etc. the householder shall worship the planets, Sun etc. in his own house for his good health etc. 41. Hence the worship of gods bestows all desired fruits. The worship conducted by brahmins must be along with mantras and by means of gesticulations in the case of others. 42. The worship shall be carried out by men seeking good benefits in all the seven days in accordance with their capacity. 43. Indigent men shall worship devas with austerities and rich men by spending money. Again and again they shall do virtuous actions with sufficient faith. 44-46. After enjoying the pleasures in heaven they are reborn again in the world. For better enjoyment the rich shall always plant trees for shade, dig tanks etc, install deities, and carry on virtuous activities. After the lapse of some time, when the virtue becomes ripe he shall achieve perfect knowledge. O brahmins, he who hears this chapter, or reads it or he who facilitates the hearing of the same shall derive the fruit of Devayajna. VtdyeSvarasamhita CHAPTER FIFTEEN [Description of the qualification, time and place for Devayajna etc ) The sages said: — 1. O Suta, foremost among those who know everything, please expound to us the place etc. Suta said: — The pure house accords normal benefit in the rites of Devayajna etc. 2. The cowshed is of ten times more benefit than that. The bank of a tank is of ten times more benefit than that and the root of Tulasi plant or of Bilva or AsVattha trees is again of ten times more benefit than that. 3-5. Similarly a temple, the bank of a holy tank, the bank of an ordinary river, the bank of a holy river and the banks of the seven holy Gahgas are each of ten times more benefit than the previous. The seven holy Gangas are Ganga, Godavari, Kaveri, Tamraparnika, Sindhu, Sarayu 78 and Reva. The shores of the sea are of ten times more benefit than the previous. The summit of a mountain is of ten times more benefit than the shores of the sea. 6-7. The place where the mind is quite at home is the most excellent of all places. Yajna, Dana etc. accord full benefit in the Krta age. In the Treta age they yield three- fourths of the benefit. In the age of Dvapara the benefit derived is half. In the age of Kali only one fourth of the benefit is obtained. When half of the Kali age passes on, the benefit is only three-fourths of this one-fourth. 8. A holy day accords a normal benefit to a pure- souled devotee. O Scholars, the period of transit of the sun from one Zodiac to another yields ten times more benefit than that. 9. The period of equinoxes, the period of tropical 78. It is a well known river, mentioned in the RV. (V.53.9) along with the rivers SarasvatI, Sindhu, Ganga, Yamuna, and Sutudri. Ghar- ghara (GhagraJ and Tamasa (Tons) are its tributaries. It is a sacred river of Northern Kosal, with Ayodhya, the sacred city of great antiquity, lying along its bank. Sivapurana, transit, the period of transit to the capricornus, and the time of lunar eclipse are each of ten times more benefit than the previous one. 10. The auspicious hour of complete Solar eclipse is of still more benefit, than the previous. Since the sun of cosmic form is infested with poison then, there is the likeli- hood of ailments spreading. 11. Hence for the alleviation of the serious effects of poison, the devotee shall observe ceremonial ablutions, offer gifts and mutter prayers. That period is specially holy inas- much as it is intended for the alleviation of the after-effects of poison, 12. The birth-star, and the concluding period of holy rites are of the same efficacy as the period of Solar eclipse. The time spent in the company of noble holy men is of the efficacy of crores of solar eclipses. 13. Persons of unflinching devotion to austerities and perfect knowledge, yogins and ascetics deserve holy worship since they quell others' sins. 14. A brahmin who has repeated the Gayatri mantra two million four hundred thousand times also deserves the same and accords full benefit and wordly enjoyments. 15. The word Patra (one who deserves) means one who protects the giver from downfall. 16-17. The word Gayatri means that which saves the reciter from downfall. Only a person of purified soul can save others, just as only a rich man can donate anything to others. A man of no means cannot give anything to others in this world. 18-19. Only he who has purified himself by means of Gayatri Japa can be called a pure brahmin. He alone deserves the position of presiding over all holy rites, Dana Japa, Homa, Puja etc. He alone can save others. Any hungry man or woman deserves charitable gifts of cooked food. 20-21. An excellent brahmin must be invited on an auspicious occasion and given sufficient sums of money with piety and pleasing words. They accord all desired results. A charitable gift given to a needy person yields the utmost benefit. If it is given after entreaties it yields only half the benefit. Vidyeivarasarhhita 93 22-23. Monetary gifts to servants accord only one- fourth benefit. O excellent brahmins, charitable gifts to an indigent person, only because he is born a brahmin, accord worldly enjoyment for ten years. Gifts to a brahmin Vedic scholar accord heavenly enjoyment for ten years. 24. Gifts to a brahmin who regularly repeats Gayatri mantra, accord Satyaloka for ten years. Gifts to a brahmin devotee of Visnu accord Vaikuntha Loka. 25. Gifts to a brahmin devotee of Siva accord Kailasa. All kinds of gifts accord enjoyments in the different Lokas. 26-28. A person who gives cooked food attended with the ten ancillary services, on a Sunday, attains good health for ten years even in the next birth. The ten ancillary services are — Honouring, inviting, providing oil bath, washing and serving the feet, bestowing cloth, scents etc, serving side dishes of six tastes, pancakes prepared in ghee and sweet juices, betel leaves, monetary gifts, formal farewell and following a few steps — This is called Dasanga Annadana, 29-30. A man who renders ten sorts of ancillary services to ten brahmins on Sunday attains good health for a hundred years. If he gives the same on Monday or any other day, he attains the benefit as stipulated for that day. The benefit of food-gifts is secured in this world itself either in this birth or in the next. 31. If in this manner he gives food on all the seven days to ten brahmins he secures good health and all other benefits for a hundred years. 32. Similarly he who gives cooked rice in this manner to hundred brahmins on Sunday secures good health in Sivaloka for a thousand years. 33. If he gives the same for a thousand brahmins he secures the benefit for ten thousand years. Similarly the benefit accrued for gifts on Monday and other days can be understood by a thoughtful man. 34. By giving food to a thousand brahmins whose minds have been purified by Gayatri, on Sunday, the devotee attains good health and other benefits in Satyaloka. " 35. By giving food to ten thousand persons he secures the benefits in Visnuloka. By giving it to a hundred thousand persons he derives benefits in Rudraloka. 94 Sivapurana 36. Those who seek learning must make gifts to children considering them on a par with Brahma. Those who seek sons and other ends must make gifts to young men considering them on a par with Visnu. 37. Those who seek knowledge must make gifts to old men considering them on a par with Rudra. Those who seek intellect must make gifts to young maidens considering them on a par with Bharati (Goddess of Speech). 38. Excellent men seeking enjoyments must make gifts to youthful maidens considering them on a par with Laksmi ( Goddess of Wealth) . Those who seek purity of Atman must make gifts to old women considering them on a par with) Parvati. 39. That which is acquired by gleaning more than one ear of corn at a time or gleaning corns one by one, by fees received from disciple 79 is called Suddhadravya ( clean wealth) . This wealth yields complete benefit. 40. Wealth acquired by acceptance of 'monetary gifts is called middlesome wealth. Wealth acquired by agricultural or trading activities is called lowliest wealth. 41. Wealth acquired by Ksatriyas using their valour or Vaisyas by trading activities is called excellent. So also the wealth acquired by the Siidras by salaries for service. 42-45. Patrimony or sum received from husbands forms the wealth of virtuous women. There are twelve things to be given in the twelve months beginning with Caitra or all together on an auspicious occasion for the flourishing of what is cherished. They are : — ( 1 ) cow, (2) plots of land, (3) gingelly seeds, (4) gold, ( 5 ) ghee, ( 6) cloth, ( 7) food- grains, (8) jaggery, (9) silver, (10) salt, (11) ash gourd and (12) a virgin. Gift of cows, milk-products, cowdung (in the form of manure etc.) ward off the sins accruing from wealth and grain while sins connected with water, oil etc. are warded off by cow's urine. 46. The three kinds of sins — physical etc. are warded _ 79. Sila and unchavrttis. According to Kullukabhatla on Manu- smrti (X. 112) the occupation of gleaning more than one ear of corn at a time is called Sila while that of gleaning corns one by one is called uncha. VidyeSvaTasarhhita 95 off by milk, curd and ghee. Their nourishment can be un- derstood by scholars. 47. Gift of plots of land is conducive to stability here and hereafter, O brahmins. Gift of gingelly seeds is condu- cive to strength and to the conquest of premature death. 48. Gift of gold increases the power of the gastric fire and is conducive to virility. Gift of ghee is nourishing and that of cloth is conducive to long life. 49. Gift of food-grains is conducive to the increase of food production. Gift of jaggery yields sweet food. Gift of silver is conducive to the increase in the quantity of semen and that of salt is conducive to the happy admixture of the six tastes. 50. The gift of pumpkin gourd is conducive to nourish- ment. All kinds of gifts increase everything and secure all kinds of enjoyment here and hereafter, O brahmins. 51-53. Gift of a virgin is conducive to worldly enjoy- ment throughout life. Sensible persons shall make gifts of fruits according to the season such as the fruits of jack, mango, wood apple trees, plantains, fruits from hedges, pulses of black gram, green gram, vegetables, chillies, mustards, their plants etc. 54. Sensible men shall gratify the sense-organs of hearing etc. of other people for the gratification through sound etc. It gratifies the quarters too. 55. Theism is that feeling in which one fully realises that all actions are fruitful. It- is necessary that Vedas and sacred texts should be learnt direct from preceptors. 56. Devotion to God out of fear for kinsmen or royal punishment is of inferior sort. An indigent person bereft of all means of livelihoods shall worship verbally or by means of physical activities. 57. Verbal worship means recital of mantras, hymns and Japas. Worship of physical activities means pilgrimages, observance of fast and other rites. 58. Whatever one does, whether it is great or small, whatever be the means employed, — if that is dedicated to deities it becomes conducive to enjoyment. 59-61 The two — practice of austerities and making charitable gifts — must be carried out always. Asylum should 96 Sivapurana be given according to the caste of the person concerned. It is conducive to the satisfaction of the Devas and worldly enjoyments as well. Such a devotee shall always attain noble birth and enjoyments here and hereafter. If he performs the sacred rites with dedication to God, he shall attain salvation. He who reads or hears this chapter becomes righteous and endowed with knowledge. CHAPTER SIXTEEN {Different modes of worship of clay idols and their results ) The sages said: 1 . O excellent one, please explain the rules of the worship of clay idols by following which all desired results will be achieved. Suta said: — 2. You have requested for a very good thing. It bestows all wealth always. It suppresses misery instanta- neously. I shall explain it. Please listen. 3-4. It wards off premature and foul death. Even a timely death it prevents. O brahmins, it bestows womenfolk, sons, wealth, grains etc. The worship of idols made of clay etc. is conducive to the attainment of all cherished desires in the world. From it the devotee derives food and other edible things, cloth etc. 5. Both men and women are authorized in this. The clay should be brought from the beds of rivers, lakes or wells. 6. It should be washed well and pasted with scented powder and milk. The idol should be made with the hands on a raised platform. 7. All the limbs, joints etc. should be perfectly shaped with the respective weapons of the deity concerned. It should be seated on Padma Asana (the lotus pose) and worshipped respectfully. 8. The five deities Ganesa, Sun, Visnu, Parvati and Siva shall be usually worshipped in their images. But a VidyeSsarasarhhitd 97 brahmin shall always worship the phallic emblem of Siva. 9. In order to derive the full benefit of worship, the sixteen forms of service shall be observed. The sprinkling of water over the idol shall be performed with flowers. The pouring of water shall be performed with mantras. 10-11. The food offering shall consist of cooked rice of Sali variety. In the worship conducted in the house, 1 2 handfuls of rice ( = Kudava) shall be used. In the worship in a temple constructed by men, a prastha (a particular measure) of cooked rice shall be used. In a divine temple three Prasthas of cooked rice shall be used. In the worship of self-risen image five prasthas of cooked rice shall be used. If thus used it gives complete benefit. By using twice or thrice this quantity the benefit shall be greater. 12-15. By performing this worship a thousand times, a brahmin shall attain Satyaloka. A vessel made of wood or iron twelve angulas in width, 24 angulas in length and six- teen angulas in height is called Siva. An eighth part of it is called a Prastha and it is equal to four Kudavas. If ten, hundred or thousand prasthas of water, oil, incense etc. are used in temples of human construction, of saintly worship or of self-risen idol, the worship is called Mahapuja. 16. The ceremonial bath is conducive to the purity of the soul; the application of scented paste yields virtue. The food offering is conducive to longevity and gratification and the incense yields wealth. 17. The lighting of the lamp is conducive to know- ledge and the betel leaves are conducive to enjoyment. Hence in all worships these six items are scrupulously observed. 18. Obeisance to the deity and repeated recitation of mantras accord all cherished desires. They must be observed at the end of the worship by men who seek both worldly enjoy- ment and salvation. 19. At first all items shall be gone through mentally and then item by item every rite shall be performed. By the worship of deities, the devotee attains the different regions. 20. In the subsidiary worlds also there is an ample scope for enjoyment. O brahmins, I shall narrate the special types of worship to which please listen with faith. 98 Sivapwaiia 21-22. By the worship of Ganesa the devotee shall attain his wish in this world itself. The days of special worship of Ganesa are Fridays, the fourth day of the bright half of the lunar months of Sravana and Bhadrapada, and the Satabhisak star of the month of Dhanus. He shall be worshipped duly on these days. Or the devotee shall wor- ship continuously for hundred or thousand days. 23. As a result of the faith in the deity and in the fire, the worship yields sons or the different wishes to the devotees. It quells all sins and the various hardships. 24. The worship of Siva and others on their respective days of the week is conducive to the purity of soul. In regard to Kamya rites, the basis is either the Tithi or the star or the particular combinations of planetary positions. 25. The day of the week is the basis for the worship of Brahman and others. There is no increase or decrease with respect to the days of the week as in regard to the Tithi, star etc. A day is calculated from sunrise to sun- rise. 26-28. The worship of the deities on the respective Tithis etc. is conducive to full enjoyment for the devotees. In regard to rites of the manes, the earlier part must be in contact with the night previous. In the worship of deities the latter part must be in conjunction with the day. If the Tithi extends to mid-day, that part of it which falls at sun- rise shall be taken for the worship of the deities, so also in regard to the stars. Hence a devotee shall consider all these aspects and proceed with the worship, repeated recitation of the mantras etc. 29-30. The word Pfija is thus derived: Piih means 'the achievement of the fruits of enjoyment.' By the rite one achieves the fruits. Jayate means "is bom." Good ideas, knowledge etc. also are included in this. The word Puja is used in this sense amongst the people as well as in the sacred texts. 31-32. The daily and occasional rites yield their benefits in due course but the fruits of Kamya rites are instantaneous. The necessary rites are performed everyday. The occasional rites are performed in particular months, fortnights, years or on special occasions. In the Kamya rites one derives the fruits Vtdyelvarasarhhitd 99 after the sin has been duly quelled. Mahaganapati Puja. shall be performed on the Gaturthi day of the dark half of the lunar month. 33. That rite wipes off the sin of the whole fortnight and yields enjoyment for full fortnight. The worship per- formed on the Gaturthi day of the lunar month of Caitra accords benefit for a month. 34-36. The worship performed in the months of Siriiha and Bhadrapada accords enjoyment of worldly pleasures for a year. The worship of the sun shall be performed on Sundays, or Saptami (seventh) day or in the star Hasta of the month of Sravana or on the Saptami in the bright half of the month of Magha. The worship of Visnu is conducive to the attainment of all desires and wealth if performed on Wednesdays, Dvadasl ( 12th) day or in the star of Sravana in the months of Jyestha and Bhadrapada. The same worship in the month of Sravana yields all desired wishes and good health. 37. Propitiation of Visnu on the Dvadasi day yields the same benefit as is derived from the gift of the twelve things with ancillary rites. 38. The devotee shall worship twelve brahmins on the DvadaSi day assigning them the twelve names of Visnu with all the sixteen forms of service. He shall gratify the deity thereby. 39. Similarly twelve brahmins shall he worshipped after assigning them the twelve names of any deity to gratify that deity. 40. A person who seeks prosperity shall worship Parvati who bestows all worldly pleasures on Mondays, Navami (ninth) day, and in the star of Mrgasiras in the month of Karkataka. 41-42. The Navami in the bright half of the month of Asvayuj accords all desired benefits. The worship of Siva shall be performed on Sundays, Caturda.41 (fourteenth) day of the dark half of the month of Magha on the Ardra star and on the Mahardra day. It accords all cherished desires. 43-45. The worship is conducive to longevity, prevents premature death and accords the achievement of everything. The worship of the different manifestations of Siva with all 100 sixteen forms of service and homage on the Mahardra. day in the month of Jyestha, on caturdasi day or on the Ardra day in the month of Margasirsa is on a par with Siva's worship and yields worldly enjoyment and salvation. The worship of the first deity of the week days in the month of Kartika is spe- cially recommended. 46 47. When the month of Kartika has arrived, the sensible man shall worship all the deities by giving gifts and observing austerities, homas, Japas, restraints and the six- teen forms of service. The idol shall be worshipped with mantras. Brahmins shall be fed. The devotee shall be freed of desires and distresses. 48. The worship of deities in the month of Kartika yields all worldly pleasures, dispels all ailments and removes the adverse effects of spirits and evil planets. 49. The worship of the sun on Sundays in the month of Kartika together with the gifts of gingelly seeds and cotton alleviates leprosy etc. 50. By making gifts of Harltaki (one of the myrobalans), chillies, cloth, milk etc. and by installing Brahman, the allevi- ation of consumption is brought about. 51-53. By making gifts of lamps and mustard seeds epileptic fits are alleviated. The worship of Siva on Mondays in the month of Kartika suppresses excessive poverty and in- creases prosperity. The worship of Skanda on Tuesdays in the month of Kartika, and making gifts of houses, fields, domestic articles and utensils, lamps, bells etc. the devotee gains eloquence without delay. 54. The worship of Visnu on Wednesdays in the month of Kartika together with the gift of cooked rice with curds yields good progeny. 55. The worship of Brahman on Thursdays in the month of Kartika and the gift of honey, gold and ghee affords the increase of worldly pleasures. 56. The worship of the elephant-faced Ganes'a 80 together with the gifts of scented flowers affords the enjoyment of worldly pleasures. ■ 8o. Gajakomeda is the elephant-shaped God Ganesa, the son of Siva and Parvatl. There is a variety of legends accounting for his ele- phant head. See J. Dowson : Hind« Mythology P. 207. Vidyeivarasarhhith ioi 57-59. Even a barren woman gets a good son making gifts of gold, silver etc. The worship of the guardians of the quarters, the elephants of the quarters, the serpents, the guardians of dams, the three-eyed 81 Rudra and Visnu, the remover of sins, bestows perfect knowledge. The worship of Brahman, Dhanvantari 82 and of the twin deities — Asvins 83 alleviates ailments, prevents foul death and suppresses all sickness instantaneously. 60-62. Gifts of salt, iron, oil, pulses, Trikatuka, fruits, scents, drinking water etc., liquids in prastha measures and solids in pala weights enable the devotee to attain heaven. The worship of Siva and others early in the morning in the month of Dhanus enables the devotees to achieve everything gradually. The offering of eatables shall preferably be ghee- soaked rice of the Sail variety and well-cooked. 63. The offering of various kinds of cooked rice is spe- cially recommended in the month of Dhanus. The person who gives cooked food in the month of Margasirsa shall attain all desired benefits. 64-65. The giver of cooked food in the month of Margasirsa shall attain destruction of sins, achievement of the desired objects, good health, virtue, good comprehension of the Vedic passages, good practices, great enjoyment here and hereafter, the permanent unification with the Godhead and the realisation of the perfect knowledge of the Vedanta. 8i. One of the eleven names of Rudras (MP. 5. 29-30) which has been variously interpreted. It represents the various triads on which the entire cosmos is based. It is both the deity of the three eyes or the conscious principles of Jagrat, Svapna and Susupti or Surya, Candra and Agni and also the son of three Mothers, Amba, Ambika. and Ambalika. These three sisters represent the three fires of the cosmic yajfia or the three Mothers who create the three great principles of mind, life and matter. MP. A Study PP. 66-67. 82. Dhanvantari, said to be the physician of the Gods was produced at the churning of the ocean with a cup of Amrta in his hands. He is the supposed author of the Ayurveda, the Indian medical science. 83. Asvins, two Vedic deities, are represented as the physicians who ride in a golden car drawn by horses. Professor Goldstucker (cp Muir's Texts, Vol. V) thinks that the Asvins represented two distinct elements, the cosmical and the human blended into one. The human element is represented by those legends which refer to the wonderful cures effected by them. The cosmic element relates to their luminous nature. It is more likely that there were some horsemen or warriors of great renown who inspired their contemporaries with awe by their wonderful deeds and more especially by their medical skill. Sivapurlind 66. A person who desires enjoyment of worldly plea- sures shall worship the deities early in the morning through- out the month of Margasirsa or at least for three days. No one shall be without sacred rites in the month of Dhanus. 67-70. Rites in Dhanurmasa (month of Dhanus) pres- cribed for the morning can be performed upto the Sangava time (3 muhurtas from sunrise). A brahmin shall observe fast in the month of Dhanus and restrain all his senses. Till midday he shall repeat the Gayatrl mantra. Till the time of going to bed, he shall repeat the mantras such as the five-syllabled one etc. After acquiring perfect knowledge he shall attain salvation after death. Other men and women shall repeat the five-syllabled mantra alone throughout and take three baths every day. They will attain perfect know- ledge. They shall secure the annihilation of the great sins by repeating their favourite mantras. 71-75. The great offering of eatables shall be made to Siva especially in the month of Dhanus. The constituent parts of the great offering are as follows : — Rice of the Sail variety a Bhara by weight; pepper measuring a prastha; countable articles twelve in number; honey and ghee a kudava each; a drona measure of green gram; twelve varieties of side dishes; cake fried in ghee, sweets made of Salika rice; curd and milk twelve prasthas each; twelve coconuts; twelve betel nuts, thirtysix clove leaves; camphor powder; five saugandika 84 flowers; betal leaves. 76. This great offering of eatables made to the deities shall be distributed among devotees in the order of their castes. 77. A devotee who makes the offering of cooked rice becomes the Lord of a kingdom in the world. But by making gift of great offering of eatables, a man attains heaven. 78. O excellent brahmins, by offering this a thousand times the devotee attains Satyaloka and lives the full span of life therein. 84. A collection of five kinds of aromatic vegetable substances, viz. cloves, nutmeg, camphor, aloe wood and kakkola. tyidyelvar&saitihith 103 79. By offering this twenty-thousand times, he attains still higher world and is not born again. 80-81. Twenty-six thousand great offerings constitute life-time offering. Making gift of this is called great accom- plishment. A devotee who makes this is not born again. 82-83. In the month of Karttika, on an auspicious day, life-time offering shall be made. It shall be done at the time of the transit of the sun, on birthdays (based on star) , on full-moon days, annual birthdays etc. In other months when the natal star comes in conjunction with the planets, this can be performed. 84. Even if the conjunction is only partial the offering shall be made. One gets the benefit of dedicating oneself by that. 85. Siva is delighted by the dedication of selves and bestows the salvation of complete identity. This life-time offering shall be made only to Siva. 86. Siva exemplifies birth in as much as He has the form of both Yoni (vaginal passage) and Linga (Penis). Hence in order to ward off births the Janmapuja is of Siva alone. 87. The entire universe consisting of the movable and the immovable is of the nature of Bindu (dot) and Nada (sound). Bindu is Sakti (Power) and Siva is Nada. Hence the universe is pervaded by Siva and Sakti. 88. Bindu 85 is the support of Nada. 86 The universe has the support of Bindu. Both Bindu and Nada together support the entire universe. 89. The unification of the Bindu and the Nada is called Sakalikarana and the universe takes its birth as a result of this Sakalikarana. 90. The Phallic emblem is the fusion of Bindu and Nada and is the cause of the universe. Bindu is the goddess and Siva is the Nada and the fusion of the two is the phallic emblem of Siva. 91. Hence to ward off future births, the devotee shall 85. Bindu is a dot over a letter representing the anusvara. It is supposed to be connected with Siva and is of great mystical importance. 86. Nada is a nasal sound represented by a semicircle and used as an abbreviation in mystical words. io4 >ivapuran& worship the phallic emblem of &iva. Goddess of the form of Bindu is the mother and Siva of the form of Nada is the father. 92. Great bliss is the result of the worship of the parents. The devotee shall worship the phallic emblem for the acquisition of the Great Bliss. 93. That goddess is the mother of the universe and that Siva is the father of the universe. Sympathy towards the son who renders service naturally increases in the minds of the parents. 94-95. O foremost among sages, ordinary parents bestow hidden treasures to the son who renders special service. Hence a devotee shall worship the phallic emblem in the manner of mother and father for the acquisition of the hidden great bliss. Bharga is Purusa (Cosmic man or Being) and Bharga is Prakrti ( Cosmic Nature) . 96. Purusa is of hidden latent conception and Prakrti is of manifest inner conception. 97. Since it is the father who conceives first, the Purusa has the primordial conception. The unification of Purusa and Prakrti is the first birth. 98. Its manifestation in the Prakrti is called the second birth- The creature, dead even as it is born, takes up its birth from the Purusa. 99. Certainly the birth is induced by the Maya as an extraneous source. The word Jiva (the individual soul) means that which gets decayed even from the time of birth. 100. Another meaning of the word Jiva is that which is born enmeshed and entwined. Hence the devotee shall worship the primordial phallic image for unravelling the knots and nooses of the birth. 101-102. The world bhaga means the primordial nature because it increases and flourishes. The Sabdamatra etc. (the cosmic sound principle i.e. all objects of enjoyment) evolved out of Prakrti, being enjoyed by the sense organs; the word Bhoga comes to mean that which gives Bhaga. The principal Bhaga is of course the Prakrti and Bhagavan is Lord Siva Himself. 103, The lord alone is the bestower of enjoyment Vidyeharasamhita (Bhoga) and not anyone else. The Lord who is the master of Bhaga is called Bharga by wise men. 104-105. The phallus is united with vagina and vagina is united with phallus. For the sake of perpetual enjoyment here and hereafter the devotee shall worship the phallic emblem which is lord Siva Himself. He is the sun giving birth and sustenance to the worlds. His symbol is justified in the coming into existence of things. 106-107. Persons should worship Siva, the cause of birth, in his phallic form. That which makes the Purusa known, is called Linga, the symbol. The unification and fusion of the symbols of Siva and Sakti is thus called Linga. 108. The lord delighted at the worship of His symbol wards off the function of the symbol. That function being birth etc, birth etc. cease. 109. Hence the devotee shall worship the phallic emblem with the sixteen forms of service and homage to acquire the benefit from Prakrti and Purusa through means inherent or extraneous. 110. The worship thus performed on Sundays wards off births. The devotee shall worship the great phallic emb- lem on Sundays with the syllable Om. 111-112. The ceremonial ablution of the phallic emb- lem with Paflcagavya on Sundays is specially recommended. Paficagavya is the compound of cow's urine, dung, milk, curd and ghee. Milk, curd and ghee can severally be used with honey and molasses. The offering of rice cooked in cow's milk must be made with the syllable Om. 113-114. The syllable Om (a + u-fm) is Dhvani Linga The svayambhu linga is Nada Linga; the Yantra (diagrammatic contrivance) is Bindulinga. "M" syllable is the installed (Pratisthita) linga. "U' syllable is mobile (Cara) Linga and the "A" syllable is a Linga of huge form (Guruvigraha) . A person who worships the lingas perpet- ually becomes liberated soul undoubtedly. 115-116. A devout worship of Siva liberates man from the bondage of births. A fourth benefit is achieved by wear- ing Rudraksa beads sacred to Siva and a moiety is achieved by smearing the holy ashes over the forehead. Three-fourths can be achieved by the recital of mantras and a man be- 166 fapapurSnd comes full-fledged devotee by means of worship. A man who worships both the phallic emblem of Siva and the devotees of Siva attains salvation. 117. O brahmins, stable devotion can be found firmly established and flourishing only in that person who reads this chapter or listens to it attentively. CHAPTER SEVENTEEN (The glorification of the syllable Om and the five-syllabled mantra ) The sages said: — 1. O lord, tell us the greatness of the syllable Om and that of the six lingas, O great sage. Also please tell us the worship of the devotees of Siva in order. Suta said: — 2. All of you 5 sages, have now requested for a good thing. Only Siva can explain this properly. No one else. 3. Still I shall explain the same with Siva's grace. May Siva increasingly guard us, you and every one else. 4. The syllable Om means an excellent boat to cross the ocean of worldly existence. [Pra=of the Prakrti i.e. the world evolved out of it. Navam — Navarh Varam — an excellent boat] 5. Or Pranava may mean: "there is no world for you" or it may mean ''That which leads to salvation". 6-8. Or it may mean "that which leads to new know- ledge." After annihilating all actions it gives the persons who repeat the mantra or worship, a fresh knowledge of the pure soul. This Pranava is two-fold (1) the subtle (2) the gross. 9. The subtle one is of a single syllable where the constituent five syllables are not differentiated clearly. The gross one is of five syllables where all the constituent syllables are manifest. 10. The subtle one is for the liberated living soul (jlvanmukta) . The need for the contemplation of the tyidytivarasarhhita meaning through the mantra is only upto the destruction of the physical body. 11. When the body is destroyed he completely merges in Siva undoubtedly. The mere repeater of the mantra attains the yogic communion with Siva certainly. 12. A person who repeats the mantra thirty-six crores of times certainly attains the yogic communion. The subtle Pranava is again two-fold — the short, and the long. 13-15. The long one is present in the heart of the Yogins alone — separately in the form of "A" syllable, "U" syllable, "M" syllable, Bindu and Nada. It is endowed with all the digits of the time sound. Siva, Sakti and their union are indicated by "M" syllable ramified into three and this is called the short subtle Pranava. The short Pranava shall be recited and repeated by those who desire their all sins annihilated. 16-18. The five elements ether, air, fire, water and earth and their live subtle causes sound, touch, form, taste, and smell together activised in relation to achievement of desires are called Pravrttas. The short subtle Pranava is for those who desire the continuation of mundane existence and the long one is for those who are 1 averse to the same. 87 The Pranava is to be used in the beginning of the Vyahrtis, 88 mantras, in the beginning of the Vedas, and during the prayer at dawn and at dusk along with Bindu and Nada. If the devotee repeats it nine crores of times he becomes pure. 19- A further repetition for nine crores of times enables him to win over the Earth element. A further repetition for nine crores of times enables him to win over the water element. 20. Similarly for each repetition of nine crores of times he is able to win over the elements of fire, wind and the ether. 21. The attributes of ''smell 3 ' etc. are to be similarly 87. The words Pravrtta and Nivrtta designate respectively the persons who desire continuation of mundane existence and those who are averse to the same. 88. Vyahrtis are the mystical utterances, seven in number, viz. g*T : , m:, ttV, I Each of the vyahrtis are preceded by the Om. loS Sivapurfrna won over by successive repetitions of nine crores of times. The egotism is to be won over by another repetition of nine crores of times. 22. By repeating it daily for a thousand times the devotee becomes perpetually pure. O brahmins, thereafter the repetition of the mantra is conducive to the achievement of desires. 23. A devotee who thus completes one hundered and eight crores of Japas of Pranava (Om) and is thus fully enlightened shall master Suddhayoga. 24-25. A person who has thus mastered Suddhayoga becomes certainly a liberated living soul. A Mahayogin who performs Japas and meditations perpetually of Siva in the form of Pranava and maintains mystic trance, certainly be- comes Siva Himself. He must perform Japas after duly per- forming the Anganyasa (ritualistic placing of the finger over the different parts of the body as prescribed) and invoke the sages concerned, the deities presiding over and the name of the metre in which the verse is composed. 26. The devotee who practises the Japa of Pranava (Om) with due ritualistic placings of fingers on the parts of his body becomes a sage. He shall attain all the benefits of the ritualistic Nyasa such as the blessings of ten mothers and the (attainment of) six pathways. 27-30. As for those who are devoted to activities and those who both refrain from and indulge in activities, the gross Pranava is recommended. Sivayogins are of three types being devoted to rites, austerities and Japas. The Kriyayogin is the one who engages himself in sacred rites and worship spending money, using limbs of the body and uttering words Namah (obeisance) etc. Tapoyogin is the one who desists from injuring others, restains all external sense organs, takes limited quantities of food and performs wor- ships. Japayogin is the one who is quiet, performs Japa always, is free from all sorts of desires and maintains all these observances mentioned before. 31, A pure man shall obtain liberation only step by step, beginning with Salokya as a result of being purified by the worship of Sivayogins with sixteen services and homage. 32. O brahmins, I shall now explain Japayoga, please VidyefvarasarhhUa 1 listen. Even the person practising austerities shall perform Japas to purify himself. 33. O brahmins, the five-syllabled mantra of Siva is the gross Pranava. The name Siva is used in the dative case with Namah prefixed. (Namah fSivaya-Homage to Siva) It implies the five principles. 34. The Japa of the five-syllabled mantra shall always be performed along with Pranava. A man can achieve every- thing by means of the Japa of the five-syllabled mantra. 35. O brahmins, the devotee shall take instruction from his preceptor, sit comfortably on the ground cleaned well, and start the Japa. The practice shall start on the GaturdasI day of the bright half and concluded on the CaturdaSi day of the dark half. 36-37. The months of Magha and Bhadrapada are the most auspicious of all occasions. During the days of Japa be shall take only a single meal during the day in limited quantities. He shall abstain from useless talk and curb all his sense organs. He shall uninterruptedly render service to his parents and the king, or any master whom he serves. By performing the Japa a thousand times, he shall be free from indebtedness, otherwise not. 38-42. The five-syllabled mantra shall be repeated five hundred thousand times, all the time remembering the various aspects of Lord Siva who is seated in the lotus pose. He is the bestower of all auspiciousness. He has the cres- cent moon for his coronet. He has given shelter to Gariga. in His matted hair. With Sakti seated on His left thigh, He shines with His great concourse of attendants around Him. He bears the moon (on his forehead). He shows the gestures of bestowing boons and offering freedom from fear. He is the cause of perpetual blessing. He is Sadaiiva. He shall be mentally worshipped at first or as stationed in the heart or in the solar zone. While performing the Japa of the five-syllabled mantra he shall sit facing the east. All his actions shall be pure. In the morning of the Caturdali day of the dark half, after finishing the daily rites he shall sit in a clean beautiful place. He shall control his mind and senses. He shall repeat the five-syllabled mantra twelve thousand times in this way. 110 SivapurSna 43-44. For the sake of the worship he shall invite five great devotees of Siva along with their wives. One of those shall be an excellent preceptor who shall be assigned the Samba form, another will represent Isana, the third will represent the Aghora aspect of Siva, the fourth will represent the Varna aspect of Siva and the fifth will represent "Sad- yojata" aspect of Siva. 45-47. All the articles for the worship shall be ready and the worship shall start. When it is performed duly, the sacrifice shall follow. All the rites from the beginning to the end shall be performed according to the rules laid down in the scriptural code which the devotee follows. The ghee used shall be the one prepared from the milk of a tawny cow. He shall make ten, hundred or a thousand offerings or he shall bid the devotees of Siva make the offerings. In that case the offerings are one hundred and eight in number. 48-49. At the end of the sacrifice monetary gifts shall be given: the preceptor shall be given two cows (or a cow and a bull) as extra. The five devotees shall be duly wor- shipped; the householder shall take bath with the water wherewith the feet of the devotees shall be washed. He shall thereby reap the benefit of taking bath in 36 crores of holy rivers and tanks. 50-52. He shall make gifts of cooked rice and ten ancillary constituents with great piety. The preceptor's wife must be considered as the great goddess (Para.) The wives of the other devotees Isana and the rest shall be duly wor- shipped and honoured. They shall be presented with the beads sacred to Siva, garments, and sumptuously fed with milk pudding, pulse, pies, sweet pies etc. after the oblations are duly given. The Japa is then concluded with due prayers to the lord of gods. 53. After the performance of Puragcarana (repetition of the mantra followed by sacrifice ), the householder becomes endowed with the efficacy of the mantra. If he completes another five ■ hundred thousand Japas, all the sins will be wiped off. 54. For every set of five hundred thousand Japas the householder shall be blessed with the riches and pros- Vidyeharasamkita perity of the different Lokas beginning with Atala and end- ing with Satyaloka in order. 55. If the householder dies in the middle, he shall be reborn in the world after due enjoyment of pleasures in the other worlds. He shall then continue the Japa and derive the benefit of being near to Brahman. 56. After a repetition of five hundred thousand further Japas he derives the benefit of assimilation to Brahman. If ten million Japas are completed in all he shall become identical with Brahman. 57. Thus attaining the absorption into Karyabrahman (the action Brahman) he gains all such enjoyments as can be wished for till the time of final dissolution. 58. In the Next Kalpa he will be born as Brahma's son. Becoming illuminated with the penance he shall be ultimately liberated. 59. Fourteen worlds beginning with Pa.ta.la and ending with Satya are evolved out of the five elements, such as the Earth etc These are called Brahma's worlds. 60-61. There are fourteen Visnu worlds beyond Satya world and ending with Ksama. In the Ksama world the action- Visnu is stationed in the excellent city of Vaikuntiia in the company of action-Laksmi ■ protecting the great recipients of enjoyment. Beyond that and ending with Suci- loka there are twenty-eight worlds. 62. In the pure world of Kailasa, Rudra, the annihi- lated of the living beings, is stationed. Beyond that are the fifty-six worlds ending with Ahirhsa region. 63. The action-lord who has screened everything is stationed in the city of Jnanakailasa in the Ahirhsa. region. 64-67. At the end of the same is the wheel of Time and beyond the ken of Time there is the space called Kalatita. There Kala (God of death and Time) backed by Siva and in the name of CakreSvara, unites every one with Time. In his activity he occupies Dharma in the form of a buffalo whose four legs are untruth, untidiness, violence and ruthlessness. He can assume any form he wishes. He assumes the form of a great buffalo, is rich in Atheism, has evil association and utters sounds other than those of the Vedas. He has an active association with Anger. He is 112 mrana black in colour. He is called great lord (Mahesvara) to that extent. The ability to vanish is up to that extent. 68. Beneath that is the Karmabhoga enjoyment as a result of activity. Beyond that point is Jrlanabhoga (enjoy- ment due to knowledge) . Beneath that point is Karmamaya and beyond that point is Jnanamaya. 69. Explanation of Karmamaya — Ma means Laksml i.e. Karmabhoga. Attainment of the same is Maya. The word Ma is then interpreted as Jfianabhoga. Attainment of the same is Maya. 70. Beyond that point is Nityabhoga (perpetual enjoy- ment). Beneath that point is Nasvarabhoga (evanescent enjoyment) . Beneath that is evanescence and beyond that there is freedom. 71. The bondage of nooses is only beneath that point. There is no bondage beyond that. Those who perform actions with desire alone, hover beneath that point. 72. The enjoyment of rites performed with no desire is said to be beyond that point. Those who are devoted to the worship of womb, hover beneath that. 73. The worshippers of the phallic emblem who are unaffected by desire can go beyond that. Worshippers of deities other than Siva, hover beneath that. 74. Those who are devoted to Siva alone can go be- yond that. Crores of Jivas live beneath that point. There is a great fort-wall as it were above the same. 75. Persons bound by worldly existence remain beneath that point and those who are liberated go beyond that. Those who worship the natural substances hover beneath that. 76. Those who worship the entity of Purusa go beyond that point. Saktilinga is beneath that point but Siva- linga is beyond. 77. The unmanifest liiiga is beneath that point but the manifest one is beyond. The conceived liiiga is beneath and the unconceived one is beyond. 78. The external linga is beneath that point and the internal one is beyond. The Saktilokas numbering hundred and twelve are beneath that point. 79. The Bindurupa is beneath that point and Nadarupa VtdyeSvarasarhhitd 113 is beyond. The Karmaloka is beneath that point and Jfiana- loka is beyond that. 80-81. Obeisance which is beyond that point quells pride and egotism. The word Jan means evanescence, Na is a negative particle. The word Jnana, therefore, means that which wards off evanescence. Those who worship elements hover beneath that point. 82-83. And those who worship spiritual things go be- yond that point. The Vedibhaga (the portion of the Altar) in that great world of Atmalinga is only up to that point. The eight fixation of Prakrti etc. is also at the extremity of the Vedi. Such is the customary and the scriptural procedure. 84. Those who are endowed with the virtue of truth- fulness etc. and those who are devoted to the worship of Siva cross Kalacakra who is seated on Adharmamahisa (The buffalo of evils) . 85. Beyond that stands, ahead of Sivaloka, the bull of Virtue in the form of celibacy. It has the legs of Truth- fulness etc. 86. The bull of Dharma has forbearance for its horns, restraint for its ears, faith for its eyes, sighs for its intellect and mind. It is embellished by the sound of Vedic chants. 87. The bulls of sacred rites etc. are to be understood as stationed in the causes. Kalatlta (i.e Mahesvara) presides over the bull of sacred rites. 88. The span of life of Brahma, Visnu and MaheSa is a day. Beyond that, there is neither day nor night, neither birth nor death. 89-90. The worlds ending with Karanasatya, of the Karanabrahma ( Brahma the cause ) evolved out of the subtle elements, Smell etc. are stationed beyond it. In all these fourteen worlds, the subtle smell etc. give the due form. The fourteen worlds of Karanavisnu are stationed there. 91. The lokas of Karanarudra are twenty -eight in number. The lokas of Karana-isa numbering fifty-six are beyond that. 92-93. The Brahmacaryaloka accepted by Siva is be- yond that. There in the Jfianakailasa that has five coverings, the primary phallic from of Siva is stationed in the company 114 Sivapurafia of primary energy of Siva. It has five zones and five Brahma- kalas. 94. This is called the abode of Siva, Sivalaya, the supreme Atman. There alone stays Paramesvara in the com- pany of Parasakti. 95. He is skilled in the performance of the five fun- ctions of creation, maintenance evanescence and blessing. His body is Existence, Knowledge and Bliss. 96. He is always in meditation. He is ever bent on blessing. He is seated in the pose of trance. He shines resting in his own self 97-98. His vision is possible gradually through sacred rites, meditation etc. By performing the daily rites and wor- ships, the mind is diverted towards the sacred rites of Siva the performance whereof gives the sight of Siva. Those who come within His vision are certainly liberated. 99. The liberation is in the form of realising the nature of Atman. It is a relaxation and resting in one's own soul. It is based on sacred rites, penance, Japa, knowledge, meditation and virtue. 100-101. Relaxation is assured at the vision of Siva. Siva, the merciful, removes ignorance even as the sun removes all impurities and darkness by means of its rays. When ignorance is dispelled, the knowledge of Siva begins to function. 102. On acquiring the knowledge of Siva a person achieves relaxation. He becomes gratified at the acquisition of relaxation. 103-104. Again by means of ten million Japas he acquires Brahma's region. A further ten million Japas enable him to achieve Visnu's region. By a further ten million japas he attains Rudra's region and by a further ten million japas Is*vara's region is attained. 105. Again by a similar japa performed with concen- tration he attains Kalacakra, the first in the Sivaloka. 106-107. The Kalacakra consists of five wheels, one being over the other. Sight and delusion (Drstf and Moha) constitute the Brahmacakra; Enjoyment and delusion ( Bhoga and Moha) constitute the Visnu Ghakra. Anger and delusion (Kopa and Moha) constitute the Raudra Gakra, Re- VidyeSvarasCLThhitd 115 volution (Bhramana) is Isvaracakra. Knowledge and illusion (Jftana and Moha) constitute the Sivacakra. Thus scholars have explained the five cakras. 108. Then by ten crores of Japas he achieves the region of Karana Brahman. Again by ten crores he attains the prosperity of that region. 109-110. Thus, gradually, attaining the region of Visnu and those of other Gods as well as the prosperities of those regions, completing assiduously the repetitions to the tune of hundred and five crores of times, he attains Sivaloka outside the fifth sheath. 111. There is a Silver platform there, an excellent river bed, and a bull in the form of penance. 112. The fifth sheath is the excellent station of Sadyo- Jata (a form of Siva). The fourth is the station of Vama- deva. 113. The third is the abode of Aghora. The second is the abode of Samba Purusa. 114. The first is the abode of Isana. The fifth is the place of Dhyana Dharma ( virtue of meditation) . 115. The abode of Balinatha is the bestower of the full Amrta (deathlessness, nectar) . Thereafter is the fourth Mandapa with the idol of Candrasekhara (a form of Siva). 116. The abode of Somaskanda is the third mandapa. The faithfuls say that the second Mandapa is the Nrtya- Mandapa. 117. The first Mandapa is the abode of Mulamaya (primary delusion) and is very auspicious and stationed there itself. Beyond that is the sanctum sanctorum, the aus- picious place of the phallic form of Siva. 118. No one can realise the flourishing power of Siva stationed at the back of Nandi. Nandisvara sits outside and repeats the five-syllabled mantra. 119. This knowledge has come down from the precep- tors. I got it from NandiSa. Beyond this, it must be infer- red from it and it is actually experienced only by Siva. 120. The full grandeur and greatness of Sivaloka can be known by any one only out of the grace of Siva and not otherwise, so say the faithfuls. 121. , It is thus that Brahmins of controlled sense-organs 116 Sivapurdna become liberated gradually. I shall tell you the process in some other cases. Please listen attentively. 122-123. Brahmin women must take instruction from a preceptor and perform the Japa with Namah at the end. They shall repeat the five-syllabled mantra five hundred thousand times for their longevity. That is the rule. Again they must repeat it five hundred thousand times to wipe off womanhood. Becoming a man first, the liberation will be acquired gradually. 124. A Ksatriya must repeat the mantra five hundred thousand times to remove Ksatratva. A further repetition of five hundred thousand times enables him to become a brahmin. 125. After the mantrasiddhi he shall gradually become liberated. A Vaisya dispels the Vaisyatva by five hundred thousand japas. 126. Then he becomes a mantra-Ksatriya by repeating it five hundred thousand times. He then dispels the Ksatratva by five hundred thousand japas. 127-129. He then becomes a mantrabrahmin by repeating the mantra five hundred thousand times. A Sudra, repeating the mantra with " Namah at the end, for two million five hundred thousand times becomes a mantra- brahmin and so pure enough for liberation. If one is sick, whether man or woman, of brahmin caste or otherwise, one must repeat it always with Namah in the beginning or at the end. As for the women, the preceptor shall instruct them in proper order. 130. At the end of every five hundred thousand Japas, the aspirant shall perform Mahabhiseka and Naivedya. He shall worship devotees of Siva for gratifying Siva. 131. Siva becomes delighted at the worship of the devotee. There is no difference between Siva and the devotee of Siva. He is Siva Himself. 132. The mantra is of the nature of Siva. By holding the mantra the physical body of the devotee becomes identi- fied with Siva. 133-134. Devotees of Siva know all the rites, nay all the Vedic rites. The more an aspirant repeats the mantra of Siva, the greater is the presence of Siva in his body. For VidyeSvarasarhhita 11? the woman devotee of Siva, the symbol of the goddess shall be the form for concentration. 135. The presence of the goddess continues to be felt as long as the mantra continues to be repeated. An intelligent man who continues to worship Siva becomes worthy of the name and form. 136. Even when the aspirant has become Siva he shall worship the Para. He shall worship Sakti, the embodied and the phallic form of Siva after faultlessly making images of the same. 137-142. He shall consider the phallic form as Siva and himself as Sakti or he shall consider Saktilinga as the god- dess and himself as Siva or he shall consider Sivalihga in the form of Nada and Sakti in the form of Bindu and give the primary or secondary character to either or consider both united together. Whatever be the form of Upasti, he shall worship both Siva and Sakti. He becomes Siva in virtue of his basic realisation. With the sixteen forms of service and homage, he shall worship devotees of Siva who are verily the mantra of Siva personified or identical with Siva. He will thereby achieve whatever he desires. Siva being highly pleased with him yields to his gratification. Without being undeceptive in regard to money, body, mantra or the con- ception he shall gratify five, ten or hundred couples of Siva's devotees by feeding them and rendering them other services, in the company of his wife. 143-146. He will assume the form of Siva and Sakti and will not be born again. Just below the umbilicus is the part of Brahma, till the armpit is the part of Visnu and the face is the phallus in the body of a devotee of Siva. If any one dies, the. householder shall worship the primordial father Siva, the primordial mother Siva, and the devotees of Siva. Thereby, whether the dead body is properly cremated or not, the dead man shall go to the world of the manes and gradually attain salvation. A person endowed with Tapas is far better than ten persons endowed with rites. 147-153. A person endowed with Japa is superior to a hundred persons endowed with Tapas. A person endowed with the knowledge of Siva is superior to a thousand persons endowed with Japas. A person endowed with meditation is 116 £ivafiurand superior to a hundred thousand persons who have the know- ledge of Siva. A person endowed with the power of trance is superior to a crore of meditating persons. Since the latter are superior to the former they shall be selected for worship. Even sensible persons cannot fully comprehend the excellence of benefit. An ordinary man cannot understand the great- ness of the devotee of Siva. The worship of the devotee of Siva is on a par with the worship of Siva and Sakti. He who worships any of these piously becomes Siva and attains Siva. He who reads this significant chapter, that agrees with the Vedic injunctions, becomes a brahmin endowed with the knowledge of Siva and rejoices in the company of Siva. O scholarly lords of sages, a person who knows special things must narrate them to the devotees of Siva. By Siva's grace he will be blessed. CHAPTER EIGHTEEN [The nature of bondage and liberation and the Glorification of the phallic emblem of Siva) The sages said : — 1. O foremost among those who know everything, please explain the nature of bondage and liberation. Sot a said : — I shall explain bondage, liberation and the means of liberation. Please listen attentively. 2. A JIva is said to be in bondage if he is tied up by the noose of eightfold primary essences, Prakrti etc. When freed from them he is called liberated. 3. Perfect control and subjugation of Prakrti and its offshoots is Salvation. A Jiva in bondage when freed from it is called a liberated soul. 4. The set of eight that binds is : — Prakrti, Buddhi ( cosmic intellect) , Ahamkara ( cosmic ego ) of the nature of attributes, and the five Tanmatras (cosmic principles of Ether etc.) PidyehardsarhhitA ii§ 5. The body is evolved out of these eight. The body carries on activities. The activities generate the body. Thus birth and activities continue in a series. 6-7. The body is of three types: the gross, the subtle and the causal. The gross body is responsible for all activities; the subtle body yields the enjoyment of pleasures through the senses. The causal body is for the sake of experiencing the good and bad results of the activities of the Jiva. The Jiva experiences happiness as a result of virtue and misery as a result of sin. 8. The Jiva bound by the rope of activities revolves round and round for ever like a wheel by means of the three types of body and their activities. 9. The creator of the wheel must be worshipped for the cessation of the revolution of the wheel. The Prakrti etc. constitute the great wheel and Siva is beyond the Prakrti. 10-11. The creator of the wheel is the Lord Siva. He is beyond the Prakrti. Just as a boy drinks or spits out water as he pleases so also Siva keeps Prakrti etc. just as he pleases. He is called Siva because he has brought it under his control. (VaSlkrta). Siva alone is omniscient, perfect and free from desire- 12. The mental prowess of Mahesvara which Vedas alone can comprehend consists of omniscience, satiety, be- ginningless understanding, independence, never failing and and infinite power. 13. Hence Prakrti etc. come under control due to Siva's grace. One shall worship Siva alone for the acquisition of Siva's grace. 14. If one were to ask "How can there be a self-less worship of a perfect being ?" the answer is "An activity done with dedication to Siva shall cause pleasure to him". 15. Keeping Siva in view the devotee shall worship the phallic or the embodied image of Siva, or his devotee. He shall worship his devotee by means of the body, mind, speech and money spent. 16. Siva, the great lord, who is beyond Prakrti is delighted at the worship and specially blesses the worshipper. 17-19. The Karma etc. come under control gradually due to Siva's grace. Beginning with Karma and ending 120 Sivapurahtt with Prakrti when everything conies under control, the Jlva is called liberated and he shines as a self-realised person. By the grace of Siva, when this body which is resultant from activities (Karmadeha ) comes under control, the devotee at- tains residence in Sivaloka. This is called Salokya form of liberation. When the subtle elements come under control, the devotee attains nearness to Siva. 20. Then he attains similarity with Siva by means of weapons and activities. This is called Sarupya. When the devotee acquires the great favour, the cosmic intellect too comes under control. ■*' 21. The cosmic intellect is only an effect of the Prakrti. The control of Intellect is called Sarsjl — a form of liberation wherein the devotee has the same rank and power as Siva. Then due to a further great favour of Siva, the Prakrti comes under control. 22-23. The mental prowess of Siva becomes his with- out any difficulty. On acquiring the omniscience and pro- sperity of Siva, the devotee becomes resplendent in his soul. This is called Sayujya (complete identity) by persons well- versed in the Vedas and Agamas (Traditional Sacred Texts). It is in this order that one gets salvation by the worship of the phallic image of Siva. 24. Hence the devotee shall worship Siva by performing sacred rites etc. for the acquisition of Siva's favour. Siva's sacred rites, Siva's penance, and the Japas of Siva mantras always. 25. Knowledge of Siva and meditation on Him shall be practised more and more. The time till retirement to bed, the time till death shall be spent in contemplating over Siva. 26-27. He shall adore Siva by means of the "Sadyo" mantras and flowers. He will attain welfare. The sages said: — 0 excellent one of good rites, please explain the rules governing worship of Siva in the phallic and other forms. Siita said: — 1 shall explain, O brahmins, the procedure of the wor- VidyeSvarasarhhita ship of the phallic form, please listen. The first phallic form is the Pranava that confers all desires. 28. It is called Suksma Pranava (the subtle one) if it is Niskala. The Sthula (gross one) is Sakala and it con- sists of five constituent syllables. 29. The worship of these two is called a penance. Both of them accord salvation. There are many phallic emblems of Paurusa Prakrti. 30. Siva alone can explain them in detail. No one else. Such as are evolved of Earthly material are known to me which I shall explain to you all. 3 1 . These are of five types : ( 1 ) Svayambhu, ( 2) Bindu, (3) Pratisthita, (4) Cara, (5) Guru Linga. 32-33. When he is gladdened by the austerities of devas and sages, Siva in the form of Nada assumes the form of a seed under the ground and suddenly piercing the ground above like a germinating sprout manifests Himself outside and makes His presence felt. Since this emblem is self-raised it is called Svayambhu. 34-35. By worshipping it the devotee gains increasing knowledge automatically. In a gold or silver plate or on the ground or an altar, the devotee draws the picture of the phallic emblem, the pure Pranava mantra and shall invoke it with the rites of Pratistha and Avahana. 36. The Bindu and Nada forms, the stationary or mobile ones are conceptual but belong to Siva, undoubtedly. 37-38. Wherever Siva is sincerely believed to be pres- ent, the lord bestows on the devotee the benefit through that alone. The devotee can invoke the lord in a natural immo- bile thing — a rock or a stump — or an engraved picture and worship Siva by the sixteen Upacaras (services and homage). He will attain supreme power of the lord and by practice gain knowledge. 39-40. If the' image is installed with pure mind in a pure altar either by the Gods or the sages for the realisation of the soul, it is called Paurusa and it comes under the category of the installed phallic image of Siva. 41-42. By a regular worship of this phallic image, the devotee will obtain all Paurusa Aisvaryas (human riches). If great brahmins or rich kings' install a linga prepared by 122 ivapurtfya the artisans, it is called Pratisthita and Prakrta. It accords enjoyment of Prakrta AisVarya (Natural riches ) to the worshipper. 43. That which is forceful and permanent is called Paurusa. That which is weak and temporary is called Prakrta. 44. The spiritual cum mobile form is represented by the constituents of the body, viz. the penis, navel, tongue, the tip of the nose, hips etc. 45. The mountain comes under the Paurusa class and the surface of the world under the Prakrta class. Trees etc. are Paurusa and creepers etc. are Prakrta. 46. The Sastfka rice is Prakrta but rice of the Sali variety and wheat are Paurusa. The Aisvarya is Paurusa. It bestows eightfold siddhis viz. Anima etc. 47. The Prakrta lihga bestows good women, riches etc, according to the believers. Now, first of all I shall mention the Rasalinga from among Caralingas. ( Rasalinga is mentioned as the foremost among mobile lingas) . 48. Rasalinga is a bestower of all wishes to the brah- mins. The auspicious Banalihga is a bestower of vast king- doms to the Ksatriyas. 49. A gold lihga bestows the ownership of vast wealth on the Vaisyas. A Silalinga (a lihga made of rock) bestows great purity on the Sudras. 50. A crystal linga and a Banalihga bestow all sort of wishes on all. If a devotee does not possess a lihga of his own, there is no harm in using another's lihga for the pur- pose of worship. 51. An Earthly lihga shall be used by women especi- ally by those whose husbands are alive. In the case of widows who are engaged in worldly and sacred rites a crystal lihga is recommended. 52. O sages of good rites, in the cases of widows whether they be in a childhood, youth or old age, a Rasalinga is specially recommended if they continue to be holding rites. 53. A lihga of pure crystal bestows all sorts of worldly enjoyment on women. The worship of the pedestal grants all cherished desires of the worshipper in this world. 54. A ritualist shall perform all the worship in a Vessel. Vidydv&tasdmhita At the conclusion of Abhiseka (ceremonial bath) the Naivedya consisting of cooked rice of the Sali variety shall be offered. 55. When the worship is over, the linga shall be kept in a casket and placed separately in the house. Persons who worship their own lingas shall, after the worship is over, offer as food those articles of diet to which they are accus- tomed. 56. All non-ritualists shall worship the subtle linga. In the place of floral offerings they shall use sacred ashes for adoration and food. 57. They shall keep the linga after worship on their head for ever. The ash is of three types, derived from ordinary fire, Vedic fire and Siva fire. 58. The ash derived from ordinary fire shall be used for the purification of articles of mud, wood or metals and even for grains. 59. Articles of worship like gingelly seeds, cloths and stale stuffs shall be purified with ashes. 60. So also the objects defiled by dogs etc. The ashes shall be used with or without water according to necessity. 61. The ashes resulting from Vedic rites in fire shall be smeared over the forehead at the end of the rites. Since the ashes are purified by the mantras the rite itself takes the form of the ashes. 62-65. Hence, applying the ashes is tantamount to assimilating the sacred rite in one's own Atman. Bilva twigs shall be burnt repeating the Atma mantra of Aghora. This fire is called Sivagni. The ashes resulting therefrom are called Sivagnija. The dung of a cow, preferably of Kapila cow, shall be burnt first and then the twigs of SamI, AsVattha, Palasa, Vata, Aragvadha or Bilva shall be burnt. The ash resulting therefrom is also Sivagnija. Or the twigs shall be burnt in Darbha fire repeating Siva mantra. After straining the ashes with cloth (the fire powder) shall be put in a new pot. 66. For the sake of resplendence, the ashs shall be taken. The word Bhasma (Ash) means that which is hono- ured and adored. Siva formerly did so. 67. A king takes the essence of wealth by way of tax, 124 i Sivapurdna in his kingdom. Men burn plants and take the essence thereof. 68. The gastirc fire burns different kinds of foodstuffs and with their essence nourishes the body- 69. Similarly the great lord Siva, the creator of the un- iverse, burns the universe presided over by Him and takes the essence of the same. 70. After burning the universe He applies the ashes over his body. Under the pretext of annihilation He has taken the essence out of the same. 71. He assigned the essence to His own body. The essence Akasa (the Ether) constitutes His hair. The essence of the wind principle constitutes His face. 72. The essence of the Fire principle constitutes His heart, that of the principles of waters the hip and that of the principle of the Earth the knees. Thus the other limbs too. 73. The Tripundraka (the three parallel lines of ash marks over the forehead) is the essence of Trinity: Brahma, Visnu and Rudra. Similarly Mahesvara has retained the es ence of everything in the form of Tilaka (the small cir- cular mark) on the forehead. 74. The word Bhasma means that which has control- led the essence of the whole universe. (Bha — Vrddhi — flouri- shing essence. Sma — Svayam. Manyate — considers his own). 75-77. The word Siva signifies him who controls everything and whom none can control, (Siva Vasi) just as Sirhha signifies the creature who attacks other animals and whom other animals cannot attack( Sirhha= Hirhsa) . The word Siva is given another interpretation. The syllable S means Permanent Bliss. The letter "i" means Purusa (the primor- dial male energy), the syllable "Va" means Sakti (the primor- dial female energy) . A harmonious compound of these syllables is Siva. The devotee shall likewise make his own soul a harmonious whole and worship Siva. 78. Ashes must first be smeared in the dust form and then in the Tripundraka form. At the time of worship water is added to the ashes. For mere sanctification the ashes are used without water. 79. The devotee, whether it is day or night, whether it is a man or a woman shall use water with the ashes and wear Tripundra at the time of adoration. Vidyetvarasamhita 125 80. He who has the Tripundra made of ashes with water and performs worship derives the entire benefit of the same, no one else. 81. Wearing the ashes with Siva's mantra he comes out of the limitations of the Asramas. He is called SivasramT for he is solely devoted to Siva. 82-83. Being the devotee of Siva and devoted to his sacred rites he need not observe impurity accruing from death or birth in the family. The characteristic sign of a devotee of Siva is that he has a circular dot of white ashes or mud put by himself or by his preceptor on the top of his forehead. The word Guru (Preceptor) signifies a person who wards off bad qualities. 84-85. He removes all the ill effects of the Rajasaic qualities. He is supreme Siva himself. He is beyond the three Gunas, and assuming the form of the preceptor removes the ill effects of the three Gunas and makes the disciple understand Siva. Hence he is the preceptor of the disciples who have faith. 86. Hence the intelligent devotee shall know that the physical body of the preceptor is known as Gurulinga the worship of which is service rendered to the preceptor. 87-88. The word 'service' means an obedience to the order through body, mind and speech. A disciple with a pure soul shall of necessity carry out the order of the preceptor risking his life and staking his possessions even if the task is not within his power. The word Sisya (disciple) means a person who is worthy of being ordered about. 89. Dedicating all he has, even his body, to the preceptor, the disciple shall offer his food first to the precep- tor and then take his food with his permission. 90-92. Verily a disciple in virtue of his being subjected to discipline is a son unto the preceptor. Moreover by means of his tongue ( as penis ) he discharges the semen in the form of mantra in the vaginal passage of the ears and begets the mantraputra in the form of disciple. The son shall therefore adore his preceptor as father unto him. The real father, the physical begetter, drowns the son in the ocean of worldly existence. But the preceptor, the giver of knowledge, the father of learning enables him to cross that ocean. The 126 Sivapurdna disciple shall realise the difference between the two and wor- ship the preceptor sincerely. 93-94. The modes of worship of the preceptor are many. He can be given monetary gifts. He can be physical- ly served but the money shall be what is earned by the dis- ciple. Since every limb of the preceptor is a phallus from toe to the head, massaging the feet, presenting him with san- dals, bathing him, offering food and money and similar rites shall be performed to gratify him. 95-96. Verily the worship of the preceptor is worship of Siva, the supreme soul. What remains after the preceptor has partaken of food shall be used by the disciple. It will purify him. Just as Siva's leaving of food can be taken by the devotee of Siva, so also the disciple can take the leavings of the preceptor. Even food and water, O brahmins. 97. Without the permission of the preceptor, anything taken is a theft. One shall accept as one's preceptor a per- son who knows many special things. 98-99. Freedom from ignorance is the goal. Only a specialist can achieve that. In order to fulfil a task, or a sacred rite, obstacles must be warded off. A rite performed without hindrances in the middle can be fruitful. The subsidiary rites shall also be performed. Hence at the beginning of sacred rites, an intelligent man shall adore Ganesa. 100. An intelligent man must worship all deities in order to ward off all sorts of hindrances. (There are three types of hindrances. The first one, the Adhyatmika hindrance is the ailment of the body, whether it is a fever or a tremor or other type of sickness. 101-106. The second type of hindrance is Adhibhautika ( Extraneous one of a physical nature) . The visitations of Pisacas, the outcome of ant-hills etc, falling of lizards and other insects, ths advent of tortoise inside the house, infest- ing of serpents, untimely flowering of trees, deliveries in inauspicious hours and other things indicate some future misery. Hence these are called Adhibhautika hindrances. The third type of hindrance is Adhidaivika (Divine calami- ties). When lightning strikes, small pox, cholera, plague, typhus fever and similar infectious diseases spread and bad VidyeSvarasarhhita 127 awful dreams, evil planets affecting the birth star or Rasi (sign of the zodiac) occur, these hindrances are called Adhidaivika. In order to ward off these hindrances and on occasions when one touches a corpse, a candala or a fallen man and goes inside without bathing, Santi Yajfia shall be performed to remove the evil effects. 107-109. The precincts of a temple, a cowshed, a sanctuary or one's own court-yard shall ,be selected for the performance of sacrifice. It shall be on a raised platform at least two hastas high. It shall be well decorated. Paddy weighing a Bhara shall be spread on the ground to make a large circle. Diagrams of lotuses shall be made in the mid- dle and in the eight quarters on the border of the circle. A big pot round which a thread is tied, shall be placed in the middle and eight other similar pots shall be placed in the eight quarters. All of them shall be fumigated with Guggulu. 110. In the eight pots bunches of mango leaves shall be placed with Darbha grass. They shall be filled with water purified by mantras and five kinds of articles. 111. Precious gems shall be put in the nine vessels, one in each. The sensible devotee shall ask his preceptor to preside as a priest. The presiding priest shall be accom- panied by his wife. He shall be well-versed in the rituals. 112. Gold idols of the guardians of the quarters and Visnu shall be put in the different vessels. Visnu shall be invoked and worshipped in the central vessel. 113. The respective guardians of the different quarters shall be worshipped in the vessels concerned, using the dative case after the name and ending with Namah. 114. The invocation shall be performed by the presi- ding priest. Along with the Rtviks he shall repeat the mantras a hundred times. 115-116. At the end of the Japas, Homa shall be per- formed to the west of the vessel. According to the time, place and convenience, the offerings in the fire may be a crore, a hundred thousand, a thousand, or hundred and eight in number. It shall be performed for a single day, for nine days or for forty days. 117. The sacrificial twigs shall be of Sarm tree if the 128 SivapurStfa rite is intended for Santi (suppression of evil effects) or of Palasa tree if the rite is intended for the acquisition of ■ livelihood. Cooked rice and ghee shall also be used. The offerings shall be made by repeating the names of the deities or mantras. 1 1 8. The articles of worship used in the beginning shall be continued till the end. At the conclusion, the Punya.hava.cana shall be performed and the holy water sprinkled over the different members of the family. 119. Brahmins, as many in number as the number of offerings made, shall be fed, O scholarly sages, the preceptor and the presiding priest shall partake of sacrificial food alone. 120. The entire rite shall conclude after the worship of nine planets. A gem along with monetary gifts shall be given to each of the Rtviks. 121-122. Different types of gifts shall be made to deserving persons, to boys invested with sacred threads, to householders, sages, virgins, ladies and widows. The materials used for the rite shall be given to the priest. 123. Yama is the presiding deity of all calamities, grave diseases etc. Hence to gratify Yama Kaladana shall be made. 124-125. A replica of Kala (God of death) in the form of a man holding noose and goad shall be made in gold using a hundred or ten Niskas (gold coins). This shall be given as gift along with the sacrificial fee; gingelly seeds shall be gifted for the sake of longevity. 126-127. Ghee or mirror shall be gifted for the sake of quelling ailments. Rich men shall feed a thousand brahmins. The poor shall feed a hundred brahmins. Indigent persons shall perform rites according to their capacity. For the quiescence of evil spirits the great adoration of Bhairava shall be performed. 128- At the conclusion, Mahabhiseka and Naivedya shall be offered to Siva. Then a public feeding of the brahmins shall be held. 129. By performing sacrifice in this way there will be an alleviation of all defects and evils. This Santi Yajna shall be performed every year in the month of Phalguna. 130. In regard to evil dreams and ill omens this shall be performed instantly or definitely within a month. When VidyeSvarasaihhita 129 one is defiled by a great sin, the worship of Bhairava shall be performed. 131. In regard to great diseases like leprosy etc. the vow shall first be taken and the sacrifice performed later on. Indigent persons wanting in all these things shall make gift of a lamp to the deity. 132. If incapable of even that, he shall take bath and make any gift. Or he shall make obeisance to the Sun-god hundred and eight times repeating the mantras. 133. A devotee shall perform prostrations and obeisance a thousand, ten thousand, hundred thousand, or a crore in number. All the deities are delighted by the obeisance- sacrifice in this way. 134-135. The obeisance is performed with the prayer "O lord, Thou are great and I am humble. My intellect is dedicated to Thee. A void thing does not appeal to thee. I am no longer void. I am Thy slave now. Whatever vestige of egotism remained in me has been dispelled on seeing Thee." 136. Namaskara, a sacrifice of the soul, shall be per- formed according to ability. Sacrificial food and betel leaves shall be offered to Siva. 137. The devotee himself shall perform a hundred and eight circumambulations of Siva. Such circumambulations, a thousand, ten thousand, hundred thousand or a crore in number he shall cause to be performed through others. 138. All sins perish instantaneously at the circum- ambulations of Siva. Sickness is the root-cause of misery and sin is the cause of sickness. 139. Sins are said to be quelled by virtue. A sacred rite performed with Siva in view is capable of removing all sins. 1 40. Among the sacred rites of Siva, the circumambu- lation leads the rest. Pranava is in the form of Japa and circumambulation is a physical rite. 141. The pair of births and deaths constitutes the Illusory cycle. The Balipitha of Siva is symbolic of this Mayacakra. a 142-143. Starting from pedestal the devotee shall make circumambulation half the way and return to the pedestal [and move anticlockwise to the place where he stopped 130 Sivapurana before and returning to the pedestal make the circle complete]. This is the procedure of circumambulation. When the birth takes place, the obeisance which is the dedication of the soul prevents further birth. 144. The pair of births and deaths originates from the Maya of Siva. After such a dedication the devotee is not born again. 145. As long as the body exists, the Jiva is dependent on activities and he is spoken of as being in bondage. But when the three forms of the physical body are under control it is called "Salvation" by the scholars. 146. Siva, the primary cause of causes, is the Creator of Mayacakra. He wipes off the Dvandva — birth and death — which originates from His Maya. 147. The Dvandva is conceived and created by Siva. It shall be dedicated to Him. O scholars, it shall be known that circumambulation is highly pleasing to Siva. 148. The circumambulation and obeisance of Siva, the great soul and the adoration performed with sixteen Upacaras accord all benefits. 149. There is no sin in the world which cannot be destroyed by circumambulation. Hence one should dispel all sins by circumambulation alone. 150. A person observing worship of Siva shall observe silence and perform one of these — a sacred rite, penance, Japa, maintenance of the knowledge or meditation. He shall observe truthfulness etc. 151. All sorts of riches, divine body, knowledge, remo- val of ignorance and nearness to Siva are the results of sacred rites etc. 152. The sacred rite yields the benefit by the perfor- mance. It removes the darkness of ignorance. It wipes off future birth. By the achievement of true knowledge, the miseries shall seem as if they did not exist at all. 153. The true devotee of Siva shall observe the sacred rites etc. in accordance with the place, time, physical ability, possession of wealth as befitting his state. 154. The intelligent devotee shall take up his residence in a holy centre of Siva, desist from violence to living beings, VidyeSvarasarhhitd 131 without exposing himself to undue strain, and spending only such wealth as he earns by legitimate means. 155. Even water sanctified by the five-syllabled mantra is conducive to happiness like cooked food. Even the alms begged and acquired by an indigent devotee is conducive to perfect knowledge. 156. Charitable food of a devotee of Siva increases devo- tion to Siva. Sivayogins call such charitable food sacrificial offerings to Siva. 157. The devotee of Siva shall always be scrupulous about the purity of his food, wherever he stays and whatever means of sustenance he has. He shall observe silence and shall not disclose the secret. 158. To the devotees he shall expound the greatness of Siva. Only Siva can know the secret of Sivamantra. No one else. 159. The devotee of Siva shall always resort to the phallic emblem of Siva. O brahmins, one becomes Siva by resorting to stationary phallic emblem. 160. By worshipping the mobile phallic image the liberation is certainly gradual. Thus I have mentioned the achievable and the excellent means of achievement. 161. What has been mentioned formerly byVyasa and what has been heard by me before, has been mentioned to you. Welfare attend ye all. May our devotion to Siva be stable and firm. 162. O scholars, whoever reads this chapter by Siva's grace and whoever listens to this always shall acquire the knowledge of Siva. CHAPTER NINETEEN [Glorification of the worship of Siva's Earthen phallic image) The sages said : — . 1-2 O Suta, Siita, be long-lived. Thou art a, blessed devotee of Siva. The greatness of Siva's phallic image, in according excellent benefit has been well explained by you. 132 Sivapurana Now speak about the greatness of Earthen phallic image of Siva which is far superior to all others. Suta said : — 3. O sages, please listen all of you with great devotion and respect. Now I am going to speak on the greatness of earthly phallic image of Siva. 4. The Earthly phallic image of Siva is the most excellent of all such images of Siva. Many brahmins have achieved great things by worshipping it. 5. O brahmins, Hari, Brahma, Prajapati and other sages have attained all they desired by worshipping this Earthly phallic image. 6. Devas, Asuras, men, Gandharvas, serpents, Raksasas and many others have attained greatness after worshipping it. 7. The phallic emblem of Siva made of precious gems was considered the best in the Krta age; of pure gold in the Dvapara; of mercury in the Treta and , of earth in the Kali age. 8. Among the eight 89 cosmic bodies of Siva, the Earthen body is the best. Since it is not worshipped by any one else O Brahmanas! it yields great benefit. 9. Just as Siva is the oldest and the most excellent of all deities, so also his earthly phallic image is the most excellent of all. 10. Just as the celestial river Ganga is the oldest and the most excellent of all rivers, so also is the earthen phallic image of Siva the most excellent of all. 11. Just as the Pranava is considered the greatest of all mantras, so also the earthen phallic image of Siva that is worthy to be worshipped, is the most excellent of all. 12. Just as the brahmin is spoken of as the most excel- 89. SB (6.1. 3. 1-18) gives the following version of the eight forms of Siva : "When the life-principle became manifest it had no name, so it cried, Prajapati asked the reason and being informed that the child wanted a name, first gave him the name Rudra, then Sarva, Fasupati, Ugra, Asani, Bhava, Mahadeva and liana. This was the conception from which the purana writers developed the Astamurti conception of Siva. The fact is that the eight forms of Siva symbolise the five gross material elements (ether, air, fire, water, and earth 1, two opposite principles of Prajja and Apana (heat and cold represented by the sun and the moon) and the principle of mind (jfJRr) which, is the eighth. VidyeSvarasathhita lent of all Varnas so also is the" earthen phallic image of Siva the most excellent of all other phallic images. 13. Just as Kas~i is considered the most excellent of all holy cities, so also the earthly phallic image of Siva is spoken of as the most excellent of all other phallic images. 14. Just as the rite of Sivaratri is the greatest of all sacred rites so also the earthly phallic image of Siva is the most excellent of all other phallic images. 15. Just as Siva's energy is considered the greatest of all goddesses so also the earthen phallic emblem of Siva ia spoken of as the most excellent of all. 16. Discarding the worship of the earthen phallic image if any one were to worship another deity, that worship becomes fruitless. Ceremonial ablutions, charitable gifts etc. are of no avail. 17. The propitiation of the earthen phallic image is sanctifying, bestower of bliss, longevity, satiety, nourishment and fortune. It must be observed by all good aspirants. 18. A devotee endowed with unflinching faith shall worship the earthen phallic image with such modes of service as are easily available. It accords the achievement of all desired objects. 19. He who worships the earthen phallic image after constructing an auspicious altar becomes affluent and glorious here itself and becomes Rudra in the end. 20. He who worships the earthen phallic image in the three junctures of the threefold division of the day every day gains the bliss for twentyone future births. 21. He is honoured in Rudraloka with this body alone. His body dispels the sins of every man by mere sight or touch. 22. He is a living liberated soul, he is wise, he is Siva, there is no doubt. A mere sight of him accords enjoy- ment of worldly pleasures and salvation. 23-24. He who worships the earthen phallic emblem of Siva every day stays in Sivaloka for so many years of Siva, as he had been visiting Siva's temple in his life. If he had any wish he would be reborn in the land of Bharata as a sovereign monarch. 25; If a man without any desire worships every day the 134 Hvapurina excellent earthen phallic image ; he shall stay in Siva's region for ever. He shall attain the Sayujya type of salvation. 26. If a brahmin does not worship the earthen phallic image he shall fall in the terrible hell with a terrible trident pierced through his body. 27. By any means the phallic image shall be made beau- tiful. The Paflcasatra rite shall be performed with the earthen phallic image. 28. The earthen phallic image shall be made as a single whole. Making it piecemeal i.e if the image is made joining two or more pieces, he will never derive the merit of worship. 29. Whether it is made of gems, gold, mercury, crystals or Pusparaga it shall be a single whole. 30. All mobile phallic emblems shall be a single whole. Stationary phallic images shall be made of two pieces. This is the rule about broken and unbroken phallic images both immobile or mobile. 31. The pedestal is the great Maya; the phallic image is lord Siva. Hence in immobile image two-piece construction is recommended. 32. This has been mentioned by those who know the principles of Saiva cult that a stationary phallic image shall be made of two pieces. 33. Only those who are deluded by ignorance make the mobile phallic image of two pieces. The sages who know the Saiva cult; and are well versed in Saiva Sacred texts do not enjoin that. 34. Those who make a stationary phallic image as a single whole and a mobile one pieced are fools. They never reap the benefit of worship. 35. Hence, one shall make with very great pleasure the mobile one as a single whole and the stationary one as two- pieced according to rules laid down in the sacred texts. 36. The worship of an unbroken mobile image yields full benefit while the worship of two-pieced mobile image brings about great harm. 37. This has been stated by those who know the lore that the worship of a stationary image of a single piece not only withholds the cherished desire but is also full of hazards. PidyefvarasamkitS 135 CHAPTER TWENTY (The mode of worshipping an earthen phallic image by chanting Vedic mantras) Suta said : — 1. Now, the mode of worshipping an earthen phallic image according to the Vedic rites is being explained. It yields worldly pleasures and salvation to the Vedic worshippers. 2. The devotee shall take bath in accordance with the rules prescribed in the sacred code. He shall duly perform his Sandhya, prayers. After performing the Brahma Yajna, one of the five daily sacrifices, he shall perform Tarpana (a rite of offering water oblation to the manes) . 3-4. After finishing the daily rites he shall apply ashes and wear Rudraksa, all along remembering Lord Siva. With great devotion he shall then worship the excellent earthen phallic image according to Vedic injunctions in order to realise the full benefit. 5. The worship of the earthen phallic image shall be performed on the bank of a river or a tank or on the top of a mountain or in a forest, or in a Siva temple. It must be in a clean place. 6. O brahmins, he shall bring clay from a clean place and carefully make the phallic image. 7. White clay is to be used by a brahmin; red clay by a Ksatriya; yellow clay by a Vaisya and black clay by a Sudra. Anything available shall be used if the specified clay is not found. 8. After taking the clay he shall place it in an auspi- cious place for making the image. 9. After washing the clay clean with water and knea- ding it slowly he shall prepare a good earthen phallic image according to the Vedic direction. 10. Then he shall worship it with devotion for the sake of enjoying worldly pleasures here and salvation here, after. 11. The material of worship shall be sprinkled with water, chanting the formula "Namah Sivaya 90 " With the mantra 90. VS. 16.41. SwapurSnn "Bhurasi 91 " etc. the achievement of the sanctity of a holy centre (Ksetra Siddhi) shall be effected. 12. Water shall be sanctified with the mantra "Apos- man 9a " etc. The rite of "Phatikabandha" shall be performed with ''Namaste Rudra 93 " mantra 13. The purity of the place of worship shall be heigh- tened with the mantra "Sambhavaya 94 " etc. The sprinkling of water over Pancamrta 96 shall be performed with the word Namah prefixed. 14. The excellent installation of the phallic image of Siva shall be made devoutly with the mantra "Namah Nila- grlvaya 96 " (obeisance to the blue-necked) . 15. The worshipper following the Vedic path shall make devoutly the offer of a beautiful seat with the mantra "Etatte rudraya 97 " etc. 16. The invocation (Avahana) shall be performed with the mantra "Ma no mahantam 98 " etc. The seating (Upavesana) shall be performed with the mantra "Ya te rudrena 99 . 17. With the mantra "Yamisum 100 " etc. the Nyasa (ritualistic touching of the body in various parts) shall be performed. The offering of fragrance shall be performed endearingly with the mantra 'Adhyavocat' 101 etc. 18. The Nyasa of the deity shall be performed with the mantra "Asau JIva 1M " etc. The rite of approaching the deity (upasarpana) shall be performed with the mantra "Asau Yovasarpati 303 etc. 19. The water used for washing the feet (Padya) shall be offered with the mantra. "Namostu Nilagrivaya 104 " (obeisance to the blue-necked). The water for the respect- 91. Ibid. 13.18. 92. Ibid. 4.2. 93. Ibid, j 6. 1. 94. Ibid. 16.41. 95. Five kinds of food viz. milk, curd, butter, honey and sugar are called PaHcamxta. 96. VS. 16.2.8. 97. Ibid. 3.61. 98. Ibid. 16.15. gg. Ibid. 16.2. 100. Ibid. 16.3. 101. Ibid. 16.5. 10a. Not traceable. 103. VS. 16.17. 104. Ibid. 16.8. tyidyeSvarasarhhxta ful reception (Arghya) shall be offered with the Rudraga.- yatri 105 mantra and the sipping water (Acamana) with the Tryambaka 106 mantra. 20. The ceremonial ablution with milk shall be per- formed with the mantra "Payah Prthivyam 107 etc. The ceremonial ablution with curd shall be performed with the mantra "Dadhi Kravnah 108 " etc. 21-22. The ceremonial ablution with ghee shall be performed with the mantra "Ghrtam Ghrtayava 109 etc. The ceremonial ablution with honey and Sugar candy shall be performed with three hymns beginning with "Madhuvata 110 , Madhu Naktam 111 , Madhumannah 118 ". Thus the Pancamrta ablution is explained. Or the ablution with Pancamrta can be performed with the Padya mantra Namostu Nilagrivaya 113 . 23. The tying of the waistband (Katibandhana ) shall be performed devoutly with the mantra "Ma nastoke 111 " etc. The piece of cloth to be worn on the upper part of the body shall be offered with the mantra "Namo Dhrsnave 116 " etc. 24. The pious follower of Vedic rites shall make an offering of cloth (vastrasamarpana) duly to Siva with the four hymns beginning with "Sfa te heti 116 etc. 25. The intelligent devotee shall offer scents devoutly with the mantra "Namah Svabhyah 117 " etc. He shall offer Aksatas (raw rice grains) with the mantra "Namastak- sabhyah 118 " etc. 26. Flower offerings shall be made with the mantra "Namah Paryaya 119 " etc. Bilva leaves shall be offered with the mantra "Namah Parnaya 120 " etc. 105. KS 17.11. 106. VS. 3.60. 107. Ibid. 18.36, 108. Ibid. 23.32 109. AV. 13. 1. 24. 110. VS. 13.27. in. Ibid. 13.28. 112. Ibid. 13.29. 113. Ibid. 16.8. 114. Ibid. 16.16. 115. Ibid. 16.36. 116. Ibid. 16. 11-14. 117. Ibid. 16.28. 118. Ibid. 16.27. 119. Ibid. 16.42. 120. Ibid. 16.46. 138 Sivapuranp 27. The incense shall be offered with the mantra "Namah Kapardine ca iai " etc. in accordance with the rules. The lamp shall be offered in the prescribed manner with the mantra "Namah Agave 122 " etc. 28. The excellent Naivedya shall be offered with the mantra "Namo Jyesthaya" 123 etc. Acamana shall be offered again with the mantra "Tryambakam 124 " etc. 29. Fruit shall be offered with the mantra "Ima Rudraya 125 ". Everything shall be dedicated to Siva with the mantra "Namo Vrajyaya 126 " etc. 30. We shall make an offering of eleven raw rice grains to the eleven Rudras 127 with the two mantras "Ma No Mahantam 129 " etc. and ''Ma Nastpke 129 " etc. 31. The scholarly devotee shall offer sacrificial fee (Daksina) 130 with the three mantras beginning with "Hiranya- garbha" etc. and shall perform ablution (Abhiseka) with the mantra "Devasya tva 131 " etc. 32. The rite of waving lights Nirajana for Siva shall be performed with the mantra for the lamp (Namah ASave*) , Puspafljali (offering of handful of flowers) shall be performed with devotion with the hymn Ima rudraya 132 " etc. 33. The wise devotee shall then perform the Pradak- sina (circumambulation ) with the mantra "Ma No Mahan- tam 133 " and the intelligent one shall perform Sastanga ( eight limbs touching the ground) prostration with the mantra "Ma Nastoke 134 " etc. 121. Ibid. 16.29. 122. Ibid. 16.31. 123. Ibid. 16.32. 124. Ibid. 3.60. 125. Ibid. 16.48. 126. Ibid. 16.4.4. 127. The names of eleven Rudras are variously mentioned in the Puranas. According to MP they are : Ajaikapad, Ahirbudhnya, Hara, Viriipaksa, Raivata, Bahurupa, Tryambaka, Savila, Jayanta, Pinaki; Apa- rajita. In the VP. the first three are the same; the rest are substituted by Nirrta, Jsvara, Bhuvana, Angaraka, Ardhaketu, Mrtyu, Sarpa, Kapalin. 128. VS. 16.15. 129. Ibid. 16. 16' 130. Ibid. 13.4, 131. Ibid. 11.28. * Ibid. 16.31. 132. Ibid. 16. 48-50. 133. Ibid. 16.15. 134. Ibid. 16.16. tyictyeSvaTasamhita 139 34. He shall show the "Siva Mudra" with the mantra 'Esa te 1:iB " ; the Abhayamudra with the mantra "Yato Yatah 136 " etc. and the Jnana Mudra. with the Tryambaka 137 mantra. 35. The Mahamudra shall be shown with the mantra "Namah Sena- 138 etc. He shall then show the Dhenumudra. with the mantra "Namo Gobhyah etc. 36. After showing all these five Mudras he shall per- form the ''Siva Mantra 13 " Japa". The devotee well versed in the Vedas shall recite the "Satarudriya" mantra. 37. Pancafigapatha shall then be performed by the Vedic scholar. Then Visarjana ( Ritualistic farewell) shall be performed with the mantra "Deva gatu 140 " etc. 38. Thus the Vedic rite of the worship of Siva has been explained in detail. Now listen to the excellent Vedic rite in brief. 39. The clay shall be brought with the mantra "Sadyo Jatam 141 . The sprinkling of water shall be performed with the mantra "Vamadevaya 142 . 40. The phallic image shall be prepared with the Aghora 143 mantra. The Ahvana (invocation) shall be per- formed with the mantra "Tatpurusaya 144 ". 4 1 . The phallic image of Hara shall be fixed to the pedestal with the Isana 145 mantra. The intelligent devotee shall perform all other rites in brief. 42. With the five-syllabled mantra or any other mantra taught by the preceptor the intelligent devotee shall perform, as prescribed by the rule, the adoration with due observance of the sixteen Upacaras (and the following prayer ). 43. "We meditate upon Bhava, the destroyer of worldly 135. Ibid. 9.35. 136. Ibid. 36.2a. 137. Ibid. 3.60. 138. Ibid. 16.26. 139. Namalj Sivaya. 140. TB. 3.7. 4.1. 141. VS. 29.36. 142. TA. 10.44.1. 143. VS. 16. a. 144. KS. 17. 11; MS. 2.9. 1:119.7. 145. VS. 27.35. i4d existence, on the great lord, on Ugra, the annihilator of terrible sins, on Sarva the moon-crested". 44. The intelligent devotee shall perform the worship of Siva with this mantra or with the Vedic mantra with great devotion and abandoning errors. Siva accords benefits when with devotion he is propitiated. 45. Notwithstanding the Vedic mode of worship as stated above, O brahmins, we now proceed to explain the common procedure of Siva's worship. 46. This mode of worship of Siva's earthen phallic image is the muttering of the names of Siva. O excellent sages, it yields all cherished desires. Please listen to me. I shall explain it. 47-48- The eight names of Siva viz : — Hara, Mahe- sVara, Sambhu, Sulapani, Pinakadhrk, Siva, Pasupati and Mahadeva shall be used respectively for the rites of bringing the clay, kneading, installation, invocation, ceremonial ablu- tion, worship, craving the forbearance and ritualistic farewell. 49. Each of the names shall be prefixed with Orhkara. The name shall be used in the dative case and Namah shall be added to them. The rites shall be performed respectively with great devotion and joy. 50. The Nyasa rite shall be duly performed and the Anganyasa of the two hands shall also be performed. The devotee shall perform meditation with the six-syllabled mantra — Om namassivaya. 51. The devotee shall meditate on Siva seated in the middle of his seat on the pedestal in Kailasa, wor- shipped by Sananda 146 and others. Siva is a forest fire, as it were, for the dry wood in the form of the distress of the devotees. He is immeasurable. He is the Ornament of the universe being closely embraced by his consort, Uma. 52. He shall meditate on Siva always in the following way : — He is like a silver mountain. He wears the beauti- ful moon, on his forehead. His limbs are resplendent with ornaments of gems. He holds the axe, the deer, the Mudra of boon and the Mudra of freedom from fear in His four hands. He is joyful. He is seated in the lotus pose. The 146. Sananda is one of the 4 ( 7 or 10 mind-born sons of Brahma. Vidyefvarasathhitfi 141 assembled Devas stand around Him and offer prayers. He wears the hide of the tiger. He is the primordial Being, the seed of the universe. He dispels all fears. He is the three-eyed 147 lord with five faces 149 . 53. After the meditation and worship of the excellent earthly image he shall duly perform the Japa of the five-syll- abled mantra taught by the preceptor. 54. O foremost among brahmins, the intelligent devotee shall adore the lord of Devas with different sorts of hymns and recite the Satarudriya mantra. 55. He shall take raw rice grains and flowers by means of palms joined together in the form of a bowl and pray to Siva by means of the following mantras. 56-60. The hymn — "O Siva, the merciful, I am Thine. Thy attributes are my vital breath. My mind is ever fixed in Thee. Knowing this, O lord of goblins, be pleased with me. Consciously or unconsciously, whatever I have per- formed by way of Japa or adoration may that O Siva, with Thy favour, be fruitful. I am the greatest sinner and Thou art the greatest sanctifier. O Lord of Gaurl, knowing this, do thou whatever thou dost wish. O great lord, Thou art not known by Vedas, Puranas, systems of.Philosophy or the different sages. O SadaSiva, how can I know Thee ? In whatever manner, I belong to Thee, O Siva, by all my thoughtforms. I am to be saved by Thee. Be pleased with me O Siva". 61. After repeating the hymn, the devotee shall place the flowers and the rice-grains over the phallic image of Siva. O sages, he shall then prostrate before Siva with devotion ( his eight limbs touching the ground) . 62. The intelligent devotee shall perform circumambul- ation in the manner prescribed. He shall pray to the lord of Devas with great faith. 63. Then he shall make a full-throated sound. 149 He 147. Three-eyed Siva, so called because a third eye burst from his forehead with a great flame when his wife playfully placed her hands over his eyes after he had been engaged in austerities in the Himalayas, This eye has been very destructive. It reduced Kama, the God of Love, to ashes. Dowson, H.M, See under Trilocana. 148. Five-faced Siva: Sec note 25 on P. 34, 149. It is said that Daksa's sacrifice being destroyed by the Ganas 142 Sivapurana shall humbly bow down his head. He shall then make a formal request and perform the rite of ritualistic farewell. 64. O foremost among sages, thus have I explained to you the procedure for the worship of the phallic image that accords worldly pleasures, salvation and increases devo- tion to Siva. 65-66. Whoever reads or listens to this chapter with a pure mind shall be purified of all sins and shall attain all wishes. This excellent narration bestows longevity, health, fame, heaven and happiness by way of sons and grandsons. CHAPTER TWENTYONE ( The number of phallic images of Siva used in worship for fulfilment of desires) The sages said : — 1-2. O Suta, O Suta the fortunate, disciple of Vyasa, obeisance be to Thee. Thou hast clearly explained the procedure of the worship of the earthen phallic images. Now kindly explain the number of phallic images as based on the wishes one may have. Thou art favourably disposed to the distressed and the miserable. Suta said : — 3. O sages, you listen to the rules of procedure in the worship of earthen phallic image, by following which a man reaps full satisfaction. 4. If any one worships another deity without making the earthen phallic image, his worship shall be fruitless. His restraint and charitable gifts go in vain. 5. The number of earthen phallic images in regard to different desires is being stipulated which will, O foremost among sages, certainly yield the benefit. 6. The first invocation, installation and worship are of Siva assumed the form of a goat while Dak$a became a deer and escaped. A devotee who imitates the sound of a terror-struck goat in the presence of the phallic image of Siva pleases the God. Vidyefvarasathhita 143 all separate. Only the shape of the phallic image is the same. Everything else is different. 7. A person who seeks learning shall with pleasure make a thousand earthen phallic images and offer worship. Certainly he will get that benefit. 8. A person desirous of wealth shall make five hundred earthen phallic images; wishing for a son — a thousand five hundred; wishing for garments — five hundred. 9. A person desirous of salvation — a crore; desirous of lands — a thousand; craving for mercy — three thousand; desirous of a holy centre — two thousand. 10. A person desirous of friends — three thousand; desirous of the power of controlling — eight hundred; desirous of bringing about the death of a person — seven hundred; desirous of enchanting — eight hundred. 11. A person desirous of sweeping off his foes — a thousand; desirous of numbifying — a thousand; desirous of kindling hatred — five hundred. 12. A person desirous of freeing himself from fetters — a thousand five hundred. If there is fear from a great king — five hundred. 13. If there is danger from thieves, robbers etc. — two hundred; if there is the evil influence of Dakini 150 and other foul spirits — five hundred. 14. In poverty — five thousand. If ten thousand such are made, all wishes will be fulfilled. O great sages, I shall now mention the daily procedure. Please listen. 15. One such is said to remove sins. Two confer wealth. Three are mentioned as the cause for the fulfilment of all desires. 16. Above this, more and more benefits , accrue until the stipulated number is reached. I shall now mention another opinion coming from a different sage. 17. An intelligent person can certainly remain fearless after making such ten thousand images. It removes the fear from great kings. 18. A sensible man shall cause ten thousand such to 150. A female imp or fiend attendant upon Kali and feeding on human flesh. The Dakiuis arc also called Asrapas, 'blood-drinkers'. 144 Sivapurdna be made for freedom from imprisonment. When there is the fear of the evil influence of Dakini and other evil spirits he shall cause seven thousand such to be made. 19. A person having no sons shall cause fifty five thousand such to be made. One shall get daughters by causing ten thousand such to be made. 20. A devotee shall achieve the prosperity and splendour of Visnu and others by making ten thousand images. He shall derive unrivalled glory and wealth by making one million images. 21. Surely if a man makes a crore he shall become Siva Himself. 22. The worship of earthen phallic images accords the the benefit of a crore sacrifices. It gives all worldly pleasures and salvation to those who desire them. 23. He who spends his time in vain without worship of such images will incur great loss. He is no better than a wicked, evil-souled man. 24. If the worship of such images is weighed against all the charitable gifts, sacred rites, holy centres, restraints and sacrifices, both will be found equal. 25. In the age of Kali the worship of the phallic image is excellent as is evident from what we see in the world. There is nothing else. This is the conclusion of all sacred texts and religious cults. 26. The phallic image yields worldly pleasures and salvation. It wards off different sorts of mishaps. By wor- shipping it, man attains identity with Siva. 27. Since the phallic image is enjoined to be worshipped even by the sages, it shall be worshipped by every one in the manner stipulated. 28. Based on sizes the images are of three types — Excellent (Uttama), normal (Madhyama) and inferior (NIca). O foremost of sages, I shall explain them, please listen. 29. A phallic image, four angulas (inches) in height, with a splendid pedestal is mentioned as the most excellent by sages who are well-versed in sacred lore. 30. Half of that is middling. Half of this latter is inferior. Thus I have mentioned three types of phallic images. VidyeSvarasarhhita 145 31. He who worships many such images every day with great devotion and faith can achieve the fulfilment of any desire conceived in his heart. 32. In the four Vedas, nothing else is mentioned so holy as the worship of the phallic image. This is the con- clusion arrived at in all sacred lores. 33. All other rites can entirely be abandoned. A really learned man shall worship only the phallic image with great devotion. 34. If the phallic image is worshipped, it means that the entire universe consisting of the mobile and the immobile has been worshipped. There is no other means to save per- sons submerged in the ocean of worldly existence. 35. Men of the world are blind due to ignorance. Their minds are sullied by worldly desires. Except for the worship of the phallic image there is no other raft to save them from destruction. 36-38. Han, Brahma and other devas, sages, Yaksas, Raksasas, Gandharvas, Caranas, Siddhas, Daityas, Danavas, Sesa and other serpents, Garuda and other birds, all the Manus, Prajapati, Kinnaras, men etc. have worshipped the wealth-yielding phallic image with great devotion and have achieved their desires surging in their heart of hearts. 39. Brahmins, Ksatriyas, Vaisyas, Sudras, persons born of inter-caste marriages and others shall worship the phallic icon with great devotion with the respective mantras. 40. O brahmin sages, why shall I tell much ? Even women and others are authorized in the worship of the phallic image. 41. The twice-born can very well worship according to the Vedic rites but not so the others who are not authorized. 42. Lord Siva Himself has enjoined • that the twice- born shall perform the worship according to the Vedic rites and not by any other means. 43. But those Dvijas who have been cursed by Dadhlci, Gautama and others do not follow the Vedic rites faithfully. 44. The man who rejects the Vedic rites and follows those laid down in Smrtis or any other rite will not derive the conceived fruit. 45. The true devotee after performing worship in the 146 Sivapurana prescribed manner shall worship the eight 161 cosmic bodies (of Siva) consisting of the three worlds. 46. The Earth, the waters, the fire, the wind, the Ether, the sun, the moon and the sacrificer — these are the eight cosmic bodies. 47. Sarva, Bhava, Rudra, Ugra, Bhima, Isvara, Mahadeva and Pasupati are the manifestations of Siva who shall be worshipped with these cosmic bodies respectively. 48. Then he shall worship retinue of Siva with great devotion with sandal paste, raw rice and holy leaves in the quarters beginning with Nftrth-east. 49. They are Isana, Nandl, Ganda, Mahakala, Bhriigin, Vrsa, Skanda, KapardiSa, Soma and Sukra. 50. Virabhadra in front and Klrtimukha at the back. Then he shall worship eleven Rudras. 51-52. Then he shall repeat the five- syllabled mantra, Satarudriya, many Saiva hymns and read Pancanga and perform circumambulation. After obeisance he shall bid farewell to the phallic image. Thus have I mentioned the worship of Siva with due devotion. 53-54. Divine rites shall always be performed facing the north in the night. Similarly Siva's worship shall always be performed facing the north, not the east. Saktisamhiti shall not be recited facing the north or the west since it is the back. 55-56. Siva shall not be worshipped without Tripundra, Rudraksa and Bilvapatra. O best of sages ! when the wor- ship is on, if the ash is not available, Tripundra, ( three lines on the forehead ) shall be drawn with the white clay. . CHAPTER TWENTY TWO {Decision on the partaking of the Naivedya of Siva by others and the greatness ofBilva lsi ) The sages said: — ■ 1. O good sage, we have heard before, that the offering of eatables (Naivedya) made to Siva should not be taken by 151. Astamurti Siva. See note 89. P. 132. 152. Its leaves and fruits are sacred to Siva. VidyeSvarasarhhita 147 others. Please tell us decisively about this and also about the greatness of Bilva. Sula said: — 2. O sages, all of you please hear now attentively. With pleasure I shall explain everything. All of you who take up Siva's sacred rites are really blessed. 3. A devotee of Siva who is pure and clean, devoutly performing good rites and of fixed resolve shall partake of Siva's Naivedya. He shall abandon all thoughts which are not worthy of being entertained. 4. Even at the sight of the Naivedya of Siva, all sins disappear. When it is taken in, crores of merits flock in, in no moment. 5. A thousand sacrifices are of no avail. Hundred millions of sacrifices are useless. When Siva's Naivedya is eaten one will attain identity with Siva. 6. If in a family Siva's Naivedya becomes popular with the members, that house becomes sacred and it can make others also sacred. 7. When Siva's Naivedya is offered it shall be accepted with pleasure and humility. It shall be eaten eagerly while remembering Siva. 8. If any one who is offered Siva's Naivedya delays taking it immediately, thinking that it can be taken after- wards, he will incur sins. 9. If anyone has no inclination to take Siva's Naivedya he becomes a sinner of sinners and is sure to fall into hell. 10. After initiation in Saiva cult, the devotee shall par- take of the offerings of eatables made to the phallic image whether conceived in the heart or made of moon-slab, silver, gold etc. 1 1 . The Naivedya of all phallic icons is called a great favour and is auspicious. A devotee after initiation into Saiva cult shall eat it. 12. Please listen to the decision with pleasure on par- taking of Siva's Naivedya by persons who take initiation in other cults but maintain their devotion to Siva. 13-15. With regard to the following phallic images- viz : — that which is obtained from Salagrama stone, Rasalinga,, 148 Sivapurdna lingas made of rock, silver, gold, crystals and gems, lingas installed by devas and siddhas, Kasmira lingas and Jyotir- lingas 133 , the partaking of the Naivedya of Siva is on a par with the rite of Candrayana. 151 Even the slayer of a brahmin if he partakes of the remains of the food offered to the God quells all his sins immediately. 16-17. In regard to Banalinga, metallic Iiriga, Siddha- linga and Svayambhu linga and in all other idols, Canda, one of the attendants of Siva, is not authorised. Where Canda is not authorised, the food-offering can be partaken of by men with devotion. But no man shall partake of the food-offering where Canda is authorised. 18. After performing the ceremonial ablution duly if any one drinks the water three times, all the three types of sins committed by him are quickly destroyed. 19-20. If at all anything from Sivanaivedya is not to be taken it is that article which is actually put on the linga. 0 great sages, that what is not in contact with the linga is pure and as such, it can be partaken of. When it is in con- tact with Salagrama Sila, it is pure and can be taken whether it is food-offering, leaf, flower, fruit or water. 21. O great sages, thus I have told you the decision about food-offering, Now, hear me attentively, with devotion. 1 shall explain the greatness of Bilva. 22. This Bilva is the symbol of Siva. It is adored even by the Gods. It is difficult to understand its greatness. It can only be known to a certain extent. 23. Whatever holy centre there is in the world finds a place under the root of Bilva. '53- Jyotirlingas are twelve in number : (i ) Somanatha (at Soma- nath Pattan, Gujarat) , (2) Mallikarjuna or Srisaila (on a mountain near the river Krsna) , (3 ) Mahakala, Mahakalesvara (at Ujjain) , (4) Orhkara Mindhata on the Narmada, (5) AmaresVara (at Ujjain), (6) Vaidyanatha also called Naganatha (at Deogarh Bengal), (7) Ramesa or Ramesvara (on the island of Ramesvara), (8)BhIma Saftkara(in the Rajamundry district), (oj Visvesvara at Benares, (ro) on the banks of the Gomati, (11) Gau- tameia, also called VamesVara (not located), (2) Kedarnatha in the Himalayas. 154. Candrayana is a religious observance, an expiatory penance, regulated by the period of the moon's waxing and waning. In this rite, the daily quantity of food which consists of fifteen mouthfuls at the full moon is diminished by one mouthful every day during the dark fortnight till it is reduced to zero at the new moon and is increased in like manner during the bright fortnight. Vidydvarasarhhita 149 24. He who worships Mahadeva in the form of Linga at the root of Bilva becomes a purified soul ; he shall certainly attain Siva. 25. He who pours water over his head at the root of a Bilva can be considered to have taken his bath in all sacred waters in the earth. Verily he is holy. 26. Seeing the water basin round the foot of the Bilva tree full of water, Siva becomes greatly pleased. 27. The man who worships the root of a Bilva tree offering scents and flowers attains the region of Siva. His happiness increases; his family flourishes. 28. He who places a row of lighted lamps at the root of Bilva tree with reverence becomes endowed with the knowledge of truth and merges into Siva. 29. He who worships the Bilva tree abounding in fresh tender sprouts becomes free from sins. 30. If a man piously feeds a devotee of Siva at the root of a Bilva tree he reaps the fruit thereof, ten million times more than in the usual course. 31. He who makes a gift of rice cooked in milk and ghee to a devotee of Siva, at the root of a Bilva tree will never become poor. 32. O brahmins, thus I have explained to you the mode of worship of Siva's phallic image with all its divisions and sub-divisions. It is of two types: one is enjoined for those who are actively engaged in worldly pursuits and the other is meant for those who have actually renounced them. 33. The worship of the pedestal yields all cherished desires to those who are engaged in worldly pursuits. They shall perform the complete worship in a vessel. 34. At the end of consecration, he shall offer cooked rice Sali as food-offering. At the conclusion of worship, the phallic image shall be kept in a pure casket separately in the house. 35. He who has renounced the world (the Nivrtta) shall perform Karapuja (worship in the palm of the hand). He shall offer that food to the deity which he is accustomed to take himself. The subtle phallic image is specially recom- mended for the Nivrttas. 36. He shall offer holy ashes both for worship and 'ivapurand food offering. At the end of worship he shall always keep the phallic image on his head. CHAPTER T WEN TYTHREE ( The glorification of the Rudraksa and of the names of Siva) The sages said : — 1-2. O Suta, Suta the fortunate disciple of Vyasa, obeisance to thee. Please explain again the glorification of the holy ashes, of the Rudraksa and of Siva's names. Loving- ly explaining the three, please delight our minds. Suta said : — 3-4. It is good that you have referred to this matter that is highly beneficent to the world. You are blessed, holy and ornaments to your families since you own Siva as your sole great favourite deity. The anecdotes of Siva are dear to you all for ever. 5. Those who adore Siva are blessed and content. Their birth is fruitful and their family is elevated. 6. Sins never touch those from whose mouth the names Sadasiva, Siva etc. come out for ever, as they do not touch the burning charcoal of the khadira wood. 7. When a mouth utters "Obeisance to Thee, holy Siva" that mouth (face) is on a par with holy centres destroying all sins. 8. It is certain that the benefit of making pilgrimages to holy centres accrues to one who lovingly looks at His holy face. 9. O brahmins, the place where these three are found is the most auspicious one. A mere contact of the place accords the benefit of taking a holy dip in the sacred Triveni 10. Siva's name, the ashes and the Rudraksa beads — the three are very holy and are on a par with Triveni* (the ♦The place of confluence (Prayaga, now Allahabad) of the Ganges with the yamuna and the subterranean Sarasvatl. Vidyeharasarhhita 1M confluence of the three holy rivers). 11. The sight of the persons who have these three in their bodies is a rare occurrence. But when obtained it removes all sins. 12. There is no difference at all between these two — a sight of the holy man and a bath in the Triveni. He who does not realise this is undoubtedly a sinner. 1 3. The man who has no ashes on his forehead, has not worn Rudraksa on his body and does not utter names of Siva shall be shunned as one does a base man. 14. As said by Brahma, Siva's name is on a par with Gariga, the ash is equal to Yamuna and Rudraksa destroys all sins ( and is equal to SarasvatI) . 15-16. Brahma wishing to bestow beneficence weighed one against the other. He put on one side the benefit achieved by a person in whose body the three things were present. On the other side he put the blessedness achieved by those who took their bath in the holy Triveni. Both were found equal. Hence scholars shall wear these always. 17. From that time onwards Brahma, Visnu and other Devas wear these three. Their very sight dispels sins. The sagei said : — 18. O righteous one, you have explained the benefit of the three things : Siva's name etc. Please explain it vividly. Suta said : — 19. O brahmanical sages, you are all good devotees of Siva, gifted with knowledge and great intellect. You are the foremost among the wise. Please listen with reverence to their greatness. 20. O brahmins, it is mysteriously hidden in sacred texts, Vedas and Puranas. Out of love for you I reveal the same to you now. 21. O foremost among the brahmins ! Who ever does know the real greatness of the three except Siva who is beyond all in the whole universe ? 22. Briefly I shall explain the greatness of the names as prompted by my devotion. O brahmins, do you lovingly listen to his greatness: the destroyer of all sins. 152 SivapwaAa 23. Mountainous heaps of great sins are destroyed as in a blazing forest fire when the names of Siva are repeated. They are reduced to ashes without any difficulty. It is true, undoubtedly true. 24. O Saunaka, different sorts of miseries with sins as their roots can be quelled only by muttering Siva's names, and not by anything else entirely. 25. The man who is devotedly attached to the Japas of Siva's names in the world, is really a follower of the Vedas, a meritorious soul and a blessed scholar. 26. O sage, instantaneously fruitful are the different sacred rites of those who have full faith in the efficacy of the Japas of Siva's names. 27. O sage, so many sins are not committed by men in the world as are and can be destroyed by Siva's names. 28. O sage, Siva's names repeated by men, imme- diately destroy the countless heaps of sins such as the slaugh- ter of a brahmin. 29. Those who cross the ocean of worldly existence by resorting to the raft of the names of Siva do definitely destroy those sins that are the root-cause of worldly ex- istence. 30. O great sage, the destruction of sins that are the roots of worldly existence is certainly effected by the axe of Siva's names. 31. The nectar of Siva's names shall be drunk by those who are distressed and scorched by the conflagration of sins. Without it, the people who are scorched by the con- flagration cannot have any peace. 32. Those who are drenched by the nectarine downpour of Siva's names never feel ill at ease even in the middle of the conflagration of worldly existence. 33. The noble souls who have acquired great devotion to the names of Siva, and those like them, attain perfect liberation instantaneously. 34. O lord of sages, devotion to the names of Siva, that destroys all sins can be acquired only by him who has performed penances in the course of many births. 35. Salvation is easy of access only to him who has Vidyeivarasarhhita 153 extraordinary and unbroken devotion for the names of Siva. I believe in this. 36. Even if he has committed many sins, a person who has reverence for the Japa of Siva's names, becomes certainly free from all sins. 37. Just as the trees in a forest are burnt and reduced to ashes by the forest fire, so also are the sins destroyed by Siva's names. 38. O Saunaka, he who regularly sanctifies his body by the holy ashes and who performs the Japa of Siva's names crosses even the terrible ocean of worldly existence. 39. A person who undertakes the Japa of Siva's names is not sullied by sins even after misappropriating a brah- min's wealth and killing many brahmins. 40. After going through all the Vedas it has been decided by our ancestors that the noblest means of crossing the ocean of worldly existence is the performance of the Japa of Siva's names. 41. O excellent sages, why should I say much ? By means of a single verse I shall mention the greatness and efficacy of the names of Siva or the destruction of all sins. 42- The power of the names of Siva in destroying sins is more than the ability of men to commit them. 43. O sage, formerly the king Indradyumna who was a great sinner, attained the excellent goal of the good through the influence of Siva's names. 44. O sage, similarly a brahmin woman too of very sinful activities attained the excellent goal of the good through the influence of Siva's names. 45. O excellent brahmins, thus I have told you about the surpassing excellence of the names, Now please listen to the greatness of holy ashes, the most sacred of all. 154 Sivapurand CHAPTER TWENTYFOUR (The greatness of the holy ashes) Suta said : — 1. The ashes of auspicious nature are of two types. I shall explain their characteristics. Please listen attentively. 2. One is known as Mahabhasma (Great ashes) and the second is known as Svalpa (the little). The Maha- bhasma is of various types. 3. It is of three types: Srauta, (Vedic), Smarta (result- ing from Smrti rites) and Laukika (prepared from ordinary fire). The Svalpa is the ordinary ash which is of various forms . 4. The Srauta and the Smarta ashes are to be used only by the twice-born. The Laukika can be used by every one. 5. Sages have said that the twice-born should apply the holy ashes repeating mantras. The others can simply apply without any mantra. 6. When dry cow-dung is reduced to ashes it is called Agneya (fiery) . O great sage, for the sake of Tripundra this ash can be used. 7. The ashes resulting from Agnihotra and other sacri- ficial rites shall be used for the Tripundra by men seeking intellect. 8. When the ashes are put on the forehead or smeared with water, the seven mantras "Agni 155 " etc. mentioned in the Jabajopanisad, shall be recited. 9. People of all varnas and A^ramas shall put on Tripundra on the forehead or dust their bodies with the mantras mentioned in the Jabala-Upanisad or if no mantra is used they shall do the same with reverence. 10. Dusting with the holy ashes and smearing the Tripundra in horizontal parallel lines shall not be 155. Compare Bhasmajabalopanisad. The mantras referred to are: (l) srfcrftfrTO, (2) *Tigftft to (3) ^firfa to, (4) w?r- ftfrr to (5) Kftirfer to, (6 ) fa to, ( 7 ) mft to 1 'eSvatOsarhhita abandoned by those who seek salvation. Sruti lays down that they shall not get negligent. 11-12. Siva, Visnu, Uma, Laksmi, goddess of speech and other gods and goddesses, brahmins, ksatriyas, vais"yas and persons of mixed castes and hill tribes have observed Tripundra and dusting always. 13. Those who do not observe Tripundra and Uddhu- lana cannot practise well the various rites of the different Varnas and Asramas. 14. Those who do not observe with faith Tripundra and Uddhulana cannot be liberated from the world even if they take ten million births. 15. Even after hundreds of crores of Kalpas, Siva- knowledge will not dawn upon those who do not observe with faith Tripundra and Uddhulana. 16. This is the final conclusion of all sacred texts that those who do not observe with faith Tripundra and Uddhu- lana are tarnished by great sins. 1 7. Any action performed by those who do not observe Tripundra and Uddhulana with faith will give adverse results. 18- O sage, the hatred towards Tripundra and Uddhu- lana is kindled in the hearts of only those great sinners who hate everyone. 19. After performing the sacred rites of Siva in the fire, the devotee who has realised the Self shall smear the forehead with the ahes repeating the mantra beginning with "Tryayusa 165 A". The moment the ashes come in contact with his body he will be freed from sins of his impious acts. 20. He who observes Tripundra with white ashes dur- ing the three Sandhyas every day becomes free from all sins and rejoices with Siva. 21. He who makes the Tripundra on the forehead with white ashes shall attain, on death, the primordial worlds. 22- No one shall repeat the six-syllabled mantra with- out applying ashes on the body. After making the Tripundra with the ashes he shall perform the Japa. 155A. VS. 3.62. 'ivapurana 23-24. All holy centres and all sacrifices will be present for ever in the place where a man after having put ashes on his body stays permanently, no matter whether he is ruthless, base, sinful or commits morning sins, or is a fool or a fallen man. 25. Even a sinful person is worthy of being honoured by Devas and Asuras if he has Tripundra on his forehead. What then of a faithful man endowed with a pure soul ? 26. All the holy centres and sacred rivers go ever to the place which a person who is endowed with Siva Jnana (knowledge of Siva) and has put on ashes casually visits. 27. Why should I say more ? The sensible person shall always apply the ash, shall always worship the phallic image and shall always repeat the six-syllabled mantra of Siva. 28. Neither Brahma, nor Visnu, nor Rudra, nor sages, nor the devas can explain adequately the greatness of the application of the ashes. 29. Even if a person has eschewed the duties of the different Varnas and Asramas, even if a person has omitted the holy rites of the Varnas, he shall be freed from the sin if he wears Tripundra once. 30. Those men who exclude a man wearing Tripundra and perform holy rites are not liberated from worldly bond- age even after crores of births. 31. If a brahmin wears the Tripundra with the ash on his forehead he must be considered as having learnt every- thing from the preceptor and as having performed every sacred rite. 32. Those who begin to strike on seeing a person who has applied the ash are reborn of Candala parents. O holy one, this can be guessed by the wise. 33. With great devotion Brahmins and Ksatriyas shall apply the holy ashes over such parts of the body as are precri- bed by the rule repeating the mantra "Ma nastoke 158 " etc. 34. A Vaisya shall apply the ashes repeating the Tryambaka 157 mantra and a Sudra with the five-syllabled 156. Ibid. 16.16. 157. Ibid. 3.60. Vidyeivarasathhita 157 mantra 168 . Widows and other women shall do like the Sudras. 35. A house-holder shall repeat the Pancabrahma 159 mantra etc. and a Brahmacarin shall repeat the Tryambaka- mantra 160 at the time. 36. The Vanaprastha shall repeat the Aghora mantra 181 and an ascetic shall observe with the Pranava alone. 37. A Sivayogin being outside the pale of Varna and Asrama rites because of his conception "I am Siva" shall wear ashes with the Is"ana mantra. 38. Siva has ordained that the rite of wearing ashes shall not be eschewed by the people of any caste and outside the bounds of caste by other living beings. 39. A person who has applied ashes on his body actu- ally wears as many lingas as there are particles of the ash that remain on his body. 40-41. Brahmins, Ksatriyas, Vaisyas, Siidras, people of mixed castes, women, widows, girls, heretics, a brahma- carin, a householder, a forest-dweller, an ascetic, performer of sacred rites and women who have Tripundra marks are undoubtedly liberated souls. 42. Just as the fire when touched with or without knowledge burns the body so does the ash worn consciously or unconsciously sanctify the man. 43. No man shall drink or eat even a bit without applying Bhasma or wearing Rudraksa. If he eats or drinks, whether he is a householder or Vanaprastha or an ascetic, a man of the four castes or of mixed caste, he becomes a sinner and goes to hell. If a man of the four castes repeats Gayatri 162 or if an ascetic repeats the Pranava he shall be liberated. 44. Those who censure Tripundra actually censure Siva. Those who wear it with devotion actually wear Siva. 45. Fie upon the forehead that is devoid of ash. Fie upon the village that has no Siva temple. Fie upon that life 158. NamaS Sivaya. 159. VS. 29.11. 160. Ibid. 3.60. 161 . Ibid. 16.2. 163. Ibid. 16. 158 that does not worship Siva. Fie upon the lore that does not refer to Siva. 46. Great indeed is the sin accruing even from the sight of those who censure Siva who is the support of three worlds and those who censure the man weiring Tripundra on his forehead. They are on a par with pigs of rubbish heap, demons, donkeys, dogs, jackals and worms. Such sin- ful persons are hellish fiends even from their very birth. 47. * They may not see the sun during the day and the moon during the night. They may not see them even during sleep. They may be freed by repeating the Vedic Rudra Sukta. Those who censure a person wearing the Tripundra are fools. A mere talk with them may cause the fall into hell. There is no way of saving then. 48. O sage, tantrika is not authorised in a Sivayajna nor a person having LTrdhvapundra (worn on the forehead 1 by vertical mark by a Vaisnava) . A person marked with a heated wheel (a mark of a Vaisnava) is excluded from Sivayajna. 49. There are many worlds to be attained as explained in Brhajjabala Upanisad; taking that into consideration a man shall be devoted to the ashes. 50. Just as sandal paste alone can be applied over sandal paste, so also only the ash shall be applied over the sacred mark on the forehead. A sensible person will not apply any- thing over the forehead that wears the ornamental mark of ashes on it. 51. The Tripundra shall be applied upto the forelocks by women. Brahmins and widows shall apply the ash also. Similarly it shall be applied by persorft of all A 'ramas. Thus it bestows salvation and destroys all sins. 52. He who makes Tripundra duly with the ash is freed from groups of great as well as small sins. 53-54. A Brahmacarin, a householder, a forest-dweller or an ascetic, brahmins, ksatriyas, vaisyas, Sudras, the low and the base people become pure by means of Tripundra and Uddhulana applied according to the prescribed manner and get their heaps of sins destroyed. 55. A person regularly applying the ash is freed of the i *The text is corrupt and the English rendering is not certain. VidyeSvarasarhM ta 159 sins of slaughter of women and cows and that of heroes and horses. There is no doubt about it. 56-60. By means of Tripundra, the following and simi- lar others of innumerable sorts are destroyed immediately : — Theft of others' wealth, outraging the modesty of other men's wives, censuring others, usurping and forcibly occupying others' fields, harassing others, theft of plants, parks etc, incendiarism, acceptance from base people of the gifts of cow, gold, buffalo, gingelly seeds, blankets, cloths, cooked rice, food-grains, water etc; sexual intercourse with prosti- tutes, women of the tribal castes, fisher women, slave women, actresses, widows, virgins and women in their menstrual periods, selling of flesh, hides, gravy etc. and salt, calumny perjury, deceitful arguments and utterance of falsehood. 61 . The theft of Siva's property, censure of Siva in certain places and the censure of the devotees of Siva can be dispelled by the rites of expiation. 62. Even a Candala who wears Rudraksa over his body and the Tripundra on his forehead, is worthy of respect. He is the most excellent of all castes. 63. He who wears the Tripundraka on his forehead gains the same merit as one who takes his bath in the sacred rivers like Gahga, and whatever other sacred ponds, lakes and holy centres there are in the world. 64. The five-syllabled mantra which grants Siva Kaivalya is on a par with seven crores of great and many crores of other mantras. 65. O sage, mantras of other deities bestowing all blessedness are easily accessible to the devotee who wears the Tripundra. 66. He who wears Tripundra raises a thousand pre- decessors and a thousand successors in his family. 67. In this life he will enjoy all worldly pleasures and live long without any disease. At the end of the span of his life he will have a peaceful death. 68-70. He will assume then a divine auspicious body endowed with eight accomplishments. He will travel by a divine aerial chariot attended by celestial gods. He will enjoy the pleasures of Vidyadharas, powerful Gandharvas, in the worlds of Indra and other guardians of the quarters 160 SivapurSna and those of Prajapatis and finally reach Brahma's region where he will sport with a hundred virgins. 71. He will enjoy different kinds of pleasures there for the full period of the span of life of Brahma. He will then enjoy the pleasures in the Visnuloka till hundred Brahmas die. 72. Thereafter he will attain Sivaloka and enjoy everlasting bliss there. Finally he will attain Sivasayujya. No suspicion need be entertained in this matter. 73. After going through the essence of all Upanisads again and again, this is what has been arrived at that the Tripundra is conducive to great excellence. 74. A brahmin who censures the ash is no longer a brahmin but of another low caste. He will undergo the tortures of terrible hell for the period of the span of life of the four-faced Brahma. 75. A man who wears the Tripundra while perform- ing Sraddha, Yajfia, Japa, Homa, Vaisvadeva and the worship of the deities is a purified soul and he conquers even death. 76. When impurities are evacuated, a bath with water shall be performed; a bath with the ash is always purifica- tory; a bath with mantras removes sin and if a bath with knowledge is taken, the greatest goal will be reached. 77. A man who takes the bath of ashes derives that benefit which all holy centres accord. He gets the merit thereof. 78. Bath with the ash is a holy centre where Ganga Snana is possible every day. Siva is represented by the ash which directly sanctifies the three worlds. 79. Infructuous is the knowledge, meditation, gift and japa if these are performed by a Brlhmana without wearing Tripundraka. 80. A forest-dweller, virgins and men without initia- tion shall apply the ash pasted in water upto the midday and thereafter without water. 81. He who wears Tripundra like this regularly with a pure controlled mind must be considered a true devotee of Siva. He derives worldly pleasures and salvation. 82. If a person does not wear a bead of Rudraksa Vidyefvarasarhhita 161 which accords many merits, if he is devoid of Tripundra as / well, his life becomes futile. 83. Thus I have briefly told you the greatness of Tripundra. This is a secret to be safely guarded by you from all living beings. 84. O leading sages, in the different parts of the body as the forehead etc. three lines constitute the Tripundra. 85. The Tripundra on the forehead extends from the middle of the eyebrows to the tips of the brows on either side. 86. With the middle and the ring fingers a line drawn in the opposite direction is called Tripundra. 87. With the three middle fingers, take the ashes and apply the Tripundra on the forehead. It would give worldly pleasures and salvation. 88. For each of the three lines there are nine deities everywhere in the body. I shall mention them. Listen attentively. 89-90. The nine deities of the first line are : — The syllable "A", Garhapatya fire (sacrificial fire), Earth, Dharma, the attribute Rajas, Rgveda, Kriyas'akti (the power to do), Pratahsavana (morning rituals) and Mahadeva. O foremost among sages, this shall be carefully understood by those who are initiated in the cult of Siva. 91-92. The nine deities of the second line are : — The syllable "U", Daksina. fire (sacrificial fire) , the principle of Ether, Attribute Sattva, Yajurveda, Madhyandina Savana midday rituals), Icchaiakti (the will-power), the Antaratman (the immanent soul) and MahesVara. O foremost among sages, this must be carefully understood by those who are initiated in the cult of Siva. 93-94. The nine deities of the third line are : — The syllable "M", Ahavanlya (sacrificial) fire, the supreme soul, the attribute Tamas, heaven, Jfiana Sakti, Samaveda, the third Savana (evening rituals) and Siva. O foremost among sages, this must be carefully understood by those initiated in the cult of Siva. 95. Thus making obeisance to the deities of the different parts with devotion, one shall apply the Tripundra. One will become pure and derive worldly pleasures arid salvation. 162 Sivapurdna 96. Thus I have mentioned, O lordly sages, the deities of the different parts of the body. Now please listen to the different parts connected with them. 97. These lines are to be made either in thirtytwo places, or half of that — in sixteen places, or in eight places or in five places. 98-102. The thirty-two places are : — head, forehead, two ears, two eyes, two noses, mouth, neck, two arms, two elbows, two wrists, chest, two sides, navel, two testicles, two thighs, two knees, two calves, two heels and two feet. The names of the following shall be uttered when the Tripundra is applied : — Fire, Water, Earth, Wind, the quarters, the 7 guardians of the quarters, the eight Vasus. 163 The eight Vasus are Dhara, Dhruva, Soma, Apa, Anila, Anala, Pratyusa and Prabhasa. Or the devotee shall apply the Tripundra in sixteen partT of-thtr body. 103 — 109. The sixteen parts mentioned before are : — head, forehead, neck, two shoulders, two arms, two " """""'elbows, two wrists, chest, navel, two sides and back. The names of the deities presiding over them and which are to be worshipped are : — two AsVins, Dasra and Nasatya, Siva, Sakti, Rudra, Isa, Narada, and nine Saktis — Varna, etc., or the sixteen parts are : — Head, hair, two eyes, the mouth, two arms, chest, navel, two thighs, knees, two feet and the back. The deities are : — Siva, Gandra, Rudra, ka (Brahma), Vighnesvara, Visnu, Sri in the heart, Sambhu, Prajapati in the navel, Naga, Nagakanyas, Rsikanyas in the feet and the ocean of vast expansion in the back. Now the eight parts are mentioned. 110. The private parts, forehead, the excellent pair of ears, two shoulders, chest and navel — these are the eight parts of the body. 111. The presiding deities are Brahma and the seven 163. The eight Vasus mentioned in this verse differ in certain names from those in the Satapatha Brahmana : Cp. £b. 11.6 3.6. VidyeSvarasamhita 163 sages. le * O lordly sages, this is what has been mentioned by those who know about the efficacy of the ashes. 112. Or these five parts are to be used for applying ashes as mentioned by those who know more about the efficacy of the ashes. They are : — forehead, two arms, chest and navel 113 — 114. Considering the place and time whatever possible shall be done by the devotee. If incapable of dusting the whole body with the holy ashes he shall have the Tripundra on the forehead alone, remembering lord Siva, the three-eyed, the support of the three Gunas and the progenitor of the three devas by repeating Namah Sivaya (obeisance to Siva). i 115. He shall have Tripundra in the sides saying ISabhyam Namah (obeisance to Siva and the goddess) and in the forearms by saying Bijabhyam Namah (obeisance to the generating seeds) . 116. He shall apply the ashes beneath by saying Namah Pitrbhyam (obeisance to the manes) and above by saying Namah Umefiabhyam ( obeisance to Uma. and Isa) , on the back and the back of the head by saying Namah Bhimaya (obeisance to Bhima). CHAPTER TWENTYFIVE ( The greatness of Rudraksa) Siita said : 1. O sage Saunaka, highly intelligent, of the form of Siva, noble-minded, please listen to the greatness of Rudraksa. I shall explain it briefly. 2. Rudraksa is a favourite bead of Siva. It is' highly sanctifying. It removes all sins by sight, contact and Japas. 3. O sage, formerly the greatness of Rudraksa was 164.. Seven sages, viz. Marlci, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasisfha are represented by a group of seven stars, called . Ursa Major. 164 Sivaparana declared to the Goddess by Siva, the supreme soul, for rendering help to the worlds. Siva said : 4. O Siva, Mahesani, be pleased to hear the greatness of Rudraksa. I speak out love for you from a desire for the benefit of the devotees of Siva. 5-7. O MaheSani, formerly I had been performing penance for thousands of divine years. Although I had controlled it rigorously, my mind was in flutter. Out of sport, I being self-possessed just opened my eyes, O Goddess, from a desire of helping the worlds. Drops of -tears fell from my beautiful half-closed eyes. From those tear-drops there cropped up the Rudraksa plants. 8. They became immobile. In order to bless the devotees they were given to the four Varnas devoted to the worship of Visnu 9-10. Rudraksas grown in Gauda 165 land became great favourites of Siva. They were grown in Mathura, Lanka, Ayodhya, Malaya 168 , Sahya 167 mountain, Kas'i and other places. They are competent to break asunder the clustered sins unbearable to the others, as the sacred texts have declared. 11. At my bidding they were classified into Brahmins, Ksatriyas, Vaisyas and Sudras. These Rudraksas are of auspicious nature. 12. The colours of the four types of Rudraksas are respectively white, red, yellow and black. All people shall wear the Rudraksa of their own Varna. 13. If they desire their benefit, namely worldly pleasures and salvation and if the devotees of Siva wish to gratify Siva they must wear the Rudraksa. 14. A Rudraksa of the size of an Emblic myrobalan 165. Gauda desa, according to Skandapurana, was the central part of Bengal extending from Vanga to the borders of Orissa : 166. Malaya : a mountain range on the west of Malabar, the western ghats, abounding in sandal trees. 167. • Sahya : It is one of the seven principal ranges, the other six being Mahendra, Malaya, Suktimat, Riksa, Vindhya and Faripatra or Pariyatra. Vidyefvarasamhita 165 (Dhatriphala) is mentioned as the most excellent; one of the size of the fruit of the jujube tree (Badariphala) is spoken of as the middling. 15. O Parvatl, lovingly listen to this from a desire for the benefit of the devotees. The meanest of Rudraksas is of the size of a gram according to this excellent classification. 16. O Mahes'varl, even the Rudraksa which is only of the size of the fruit of the jujube accords the benefit and heigh- tens happiness and good fortune. 1 7. Thalf which is of the size of thei emblic myrobalan is conducive tp the destruction of all distresses. That which is of the size of a Gunja (the berry) is conducive to the achievement of the fruit of all desires. 18. The lighter the Rudraksa, the more fruitful it is. Each of these is fruitful and that of a weight of one tenth is considered by scholars as the most fruitful. 19. The wearing of Rudraksa is recommended for the sake of destroying sins. Hence that which is conducive to the achievement of every object has to be worn certainly. 20. O Paramelvaii, no other necklace or garland is observed in the world to be so auspicious and fruitful as the Rudraksa. 21. O Goddess, Rudraksas of even size, glossy, firm, thick and having many thornlike protrusions yield desires and bestow worldly pleasures and salvation for ever. 22. Six types of Rudraksas shall be discarded : — that which is defiled by worms, is cut and broken, has no thorn- like protrusions, has cracks and is not circular. 23. That which has a natural hole from end to end is the most excellent; that which is bored through by human effort is the middling one. 24. The wearing of Rudraksa is spoken of as conduc- ive to the destruction of great sins. If eleven hundred Rudraksas are worn on the person, the man assumes the form of Rudra. 25. Even in hundreds of years it is impossible to des- cribe adequately the benefit derived by wearing eleven hundred and fifty Rudraksas. 26. A devout man shall make a coronet consisting of five hundred and fifty Rudraksas. 166 SivapurSna 27. A person of pious nature shall make three circular strings in the manner of the sacred thread, each having three hundred and sixty beads. 28. O Mahesvarl, three Rudraksas must be worn on the tuft and six in each of the ears right and left. 29-30. Hundred and one Rudraksas shall be worn round the neck; eleven Rudraksas shall be worn round each of the arms, elbows and wrists. Devotees of Siva shall have three Rudraksas in the sacred thread and round the hips five Rudraksas shall be tied. 31. O ParamesVarl, the person by whom so many Rudraksas are worn is worthy of being bowed to and adored by all like Mahesa. 32. Such a person while in contemplation shall be duly seated and addressed "O Siva". Seeing him, every one is freed from sins. 33. This is the rule regarding eleven hundred Rudra- ksas. If so many are not available, another auspicious procedure I mention to you. 34-36. One Rudraksa shall be worn on the tuft, thirty on the head ) fifty round the neck; sixteen in each of the arms; twelve round each of the wrists; five hundred on the shoulders, and three strings each having hundred and eight in the manner of the sacred thread. He who wears in all a thousand Rudra- ksas and is of firm resolve in performing rites is bowed to by all Devas like Rudra himself. 37-39. One Rudraksa shall be worn on the tuft, forty on the forehead, thirty- two round the neck; hundred and eight over the chest; six in each of the ears; sixteen round each of the arms; O lord of sages, according to the measure- ment of the forearms, twelve or twice that number shall be worn there. A person who wears so many, out of love, is a great devotee of Siva. He shall be worshipped like Siva. He is worthy of being always honoured by all. 40. It shall be worn on the head repeating I Sana 16 8 mantra; on the ears with Tripurusa 169 mantra; round the 1 68. VS. 39.8. i6g. Ibid. 17.11. VidyeSvarasaifthita 167 neck with Aghora 170 mantra and on the chest also likewise. 41 . The wise devotee shall wear the Rudraksa round the forearms with Aghora Bija mantra. A string of fifteen beads shall be worn on the stomach with Vamadeva mantra. 171 42. With five mantras — Sadyojata etc. three, five or seven garlands shall be worn. Or all beads shall be worn with the Mula mantra 172 . 43. A devotee of Siva shall refrain from eating meat, garlic, onion, red garlic, potherb, Slesmataka, pig of rubbish and liquors. 44. O Uma, daughter of the mountain, the white Rudraksa shall be worn by the brahmin, the red by the Ksatriya, the yellow by the Vaisya, the black by the Sudra. This is the path indicated by the Vedas. 45. Whether he is a householder, forest-dweller, ascetic or of any Order, none shall go out of this secret advice. Only by great merits can the opportunity to wear the Rudraksa be obtained. If he misses it he will go to hell. 46. The Rudraksas of the size of an Emblic myrobalan and those of lighter weight but depressed with thorns, those eaten by worms or without holes and those characterized by other defects shall not be worn by those wishing for auspi- cious results. They shall avoid small ones of the size of gram. O Uma, Rudraksa is an auspicious complement to my phallic image. The small one is always praiseworthy. 47. People of all Varnas and ASramas even women and Sudras can wear Rudraksa at the bidding of Siva. The ascetics shall wear it with the Pranava. 48. If any one wears it during the day he is freed from sins committed during the night; if he wears it during the night he is freed from the sins committed during the day. Similar is the result with its wearing during morning, midday or evening. 49. Those who wear Tripundra, the matted hair and the Rudraksa do not go to Yama's abode. >> 170. Ibid., 16. a 171. TA. 10. 44.1; Maha 4.17.3. 17a. The five-syllabled mantra ' 'Nam ah Sivaya" is the basic mantra of Siva. 168 Sivapurana 50-52. [Yama's directive to his attendants : — ] "Those who wear at least one Rudraksa on their heads, Tripundra on the forehead and repeat the five-syllabled mantras shall be honoured by you all. They are indeed saintly men. You can bring the man here who has no Rudraksa on his person, and no Tripundra on his forehead and who does not utter the five-syllabled mantra. All those who have the ash and Rudraksa shall be honoured always by us after knowing their power. They shall never be brought here". 53. Yama commanded his attendants like this. They too remained quiet agreeing to it. In fact they were sur- prised. 54. Hence MahadevJ, the Rudraksa as well as the person who wears it is my favourite. O Parvati, even if he has committed sins he becomes pure. 55. He who wears Rudraksa round the hands and arms and over the head cannot be killed by any living being. He shall roam in the world in the form of Rudra. 56. He shall be respected by the Gods and Asuras always. He shall be honoured like Siva. He removes the sin of any one seen by him. 57. If a person is not liberated after meditation and acquisition of knowledge he shall wear Rudraksa. He shall be freed from all sins and attain the highest goal. 58. A mantra repeated with Rudraksa is a crore times more efficacious. A man wearing Rudraksa derives a hun- dred million times more merit. 59. O Goddess, as long as the Rudraksa is on the person of a living soul he is least affected by premature death. 60. One shall attain Rudra on seeing a person with Tripundra, his limbs covered with Rudraksa and repeating the Mr'tyufyaya mantra 173 . 61. He is a favourite of the five deities 174 and a 173. VS. 30.60. 174. The five deities referred to here are : the sun, Ganesa, God- dess Durga, Rudra and Visriu. Cp. PidyeSvarasamhitd favourite of all gods. O beloved, a devotee shall repeat all •mantras wearing a garland of Rudraksas ( or counting on the beads) . 62. Even the devotees of Visnu and other deities shall unhesitatingly wear the Rudraksa. Especially the devotee of Rudra shall wear Rudraksas always. 63. Rudraksas are of various types. I shall explain their different classifications. O Parvati, hear with great devotion. These Rudraksas "bestow worldly pleasures and salvation. 64. A Rudraksa of a single face is Siva Himself. It bestows worldly pleasures and salvation. The sin of brah- min-slaughter is washed off at its mere sight. 65. Where it is adored, Fortune cannot be far off. Harms and harassments perish. All desires are fulfilled. 66. A Rudraksa with two faces is Xsa, the lord of devas. It bestows the fulfilment of all desires. Especially, that Rudraksa quickly quells the sin of cow-slaughter. 67. A Rudraksa with three faces always bestows means of enjoyment. As a result of its power all lores become firmly established. 68. A Rudraksa of four faces is Brahma Himself. It quells the sin of man-slaughter. Its vision and its contact instantaneously bestow the achievement of the four aims of life. 69. A Rudraksa with five faces is Rudra Himself. Its name is kalagni. It is lordly. It bestows all sorts of salva- tion and achievement of all desired objects. 70. A five-faced Rudraksa dispels all sorts of sins such as accrue from sexual intercourse with a forbidden woman and from eating forbidden food. 71. A Rudraksa with six faces is Kartikeya. A man who wears it on the right arm is certainly absolved of the sins of brahmin-slaughter and the like. 72. A Rudraksa with seven faces, O MaheSani, is called Ananga. O Devesi, by wearing it even a poor man becomes a great lord. 73. A Rudraksa with eight faces is called Vasumurti and Bhairava. By wearing it a man lives the full span of life. After death he becomes the Trident-bearing lord (Siva). 170 ^ivapurtna 74. A Rudraksa with nine faces is also Bhairava. Its sage is Kapila. Its presiding goddess is Durga of nine forms, Mahesvari Herself. 75. That Rudraksa shall be worn on the left hand with great devotion. He shall certainly become Sarvesvara like me. 76. O Mahesam, a Rudraksa with ten faces is Lord Janardana Himself. O Devest, by wearing it, the devotee shall achieve the fulfilment of all desires. 77. O Paramesvari, a Rudraksa with eleven faces is Rudra. By wearing it one becomes victorious everywhere. 78. One shall wear the twelve-faced Rudraksa on the hair of the head. All the twelve Adityas (suns) are present therein. 79. A Rudraksa with thirteen faces is Visvedeva. By wearing it, a man will attain the realisation of all desires. He will derive good fortune and auspiciousness. 80. A Rudraksa with fourteen faces is the highest Siva. It shall be worn on the head with great devotion. It quells all sins. , 81. O daughter of the king of mountains, thus I have explained to you the different types of Rudraksas based on the number of faces. Please listen to the mantras with devo- tion. Orh Hririi obeisance Single-faced Orii obeisance 2 „ Klim obeisance 3 ,, Orh Hnrii obeisance 4 „ Orh Hrim obeisance 5 „ Orh Hrim Hum obeisance ^ 6 „ Orh Hum obeisance 7 „ Om Hum obeisance 8 „ Om Hrim Hum obeisance 9 Om Hrim obeisance 10 „ Om Hrim Hum obeisance 1 1 „ Orh Kraum Ksaum Raum obeisance 12 „ Om Hrim obeisance 13 „ Orii obeisance 14 „ 82. For the achievement of all desired objects, the devotee shall wear the Rudrak?a with mantras. He shall tyidyefvarasarhhita have great devotion and faith. He shall be free from lethargy. 83. The man who wears the Rudraksa without mentra falls into a terrible hell and stays there during the tenure of fourteen Indras. 84-85. On seeing a man with the garland of Rudra- ksas, all evil spirits, ghosts, Pisacas, witches like Dakini and Sakini, other malignant spirits, evil charms and spells etc. fly away suspecting a quarrel. 86. Seeing a devotee with the garland of Rudraksas, O Parvati, Siva, Visnu, Devi, Ganapati, the sun and all the Gods are pleased. 87. Thus realising its greatness the Rudraksa must be worn well, O Mahesvari, repeating the mantras with devo- tion to make virtues flourish. 88. Thus, the greatness of ash and Rudraksa that bestow worldly pleasures and salvation, was explained to Girija by Siva, the supreme soul. 89. The persons who apply ash and wear Rudraksa are great favourites of Siva. Enjoyment of worldly pleasures and salvation are certainly due to their influence. 90. He who applies ash and wears Rudraksa is called a devotee of Siva. A person devoted to the Japa of the five- syllabled mantra is a perfect and noble being. 91. If Mahadeva is worshipped without the Tripundra of ash and without the garland of Rudraksa, he does not bestow the fruit of cherished desire. 92. Thus, O lord of sages, whatever has been asked has now been explained. The greatness of ash and Rudra- ksa bestows the luxuriant fulfilment of all desires. 93. He who regularly listens to the highly auspicious greatness of ash and Rudraksa with devotion shall attain the fulfilment of all desires. 94. He will enjoy all happiness here. He will be blessed with sons and grandsons. In the next world he will attain salvation. He will be a great favourite of Siva. 95. O lordly sages, thus the compendium of VidyesVa- ra-sarhhita has been narrated to you all. As ordered by Siva it bestows achievement of everything and salvation. RUDRA-SAMHITA SECTION I Creation CHAPTER ONE [The inquiry of the sages) 1. I bow to Siva the consort of Gaurl, the sole cause of the origin, sustenance, dissolution of the universe, who has understood the reality, who is of endless renown, who is the support of Maya but is free from its influence, whose form is incomprehensible, who is unsullied and who is perfect know- ledge itself. 2. I salute Siva who is prior to Prakrti, who is calm and tranquil, the only excellent Purusa, who has created this visible universe and who stays both within and without like ether. 3. I salute Siva, of unmanifest form, who having extended himself by way of creation stands in the middle of it while the worlds move around him like iron filings round the magnet. Vyasa said : — 4. I describe this after bowing to Sambhu, the father of the universe, Siva the mother of the universe and Gana- dhiSa their son. 5. Once Saunaka and other sages living in Naimisa forest asked Suta with full devotion. The sages said : — 6. The good and auspicious story of Vidyesvarasamhita. has been heard by us. This first delightful compendium, "On the achievable and the means of achievement" is lovingly disposed to the devotees. 7. Suta, O blessed Suta, live long. Be happy. You will Rudrasarftkita 173 please narrate to us, O dear, the great anecdotes of Siva. 8. O sinless one, drinking the nectar of knowledge poured out from your lotus-mouth we are never satiated. Hence we would like to inquire of you something more. 9. O omniscient one, by the favour of Vyasa you have realised contentment. There is nothing not known to you whether of the past, present or future. 10. In return for your excellent devotion you have gained the great favour of your preceptor Vyasa. You have understood everything. You have made your life highly noble and purposeful. 1 1 . Now, O wise one, please explain the excellent form of Siva. Please narrate the divine anecdote of Siva and ParvatI without omitting anything. 12. Mahesvara is Aguna (free from attributes). How does He take up the Saguna from in the world ? We do not know the true nature of Siva, despite our great delibera- tion. 13. Before the origin of creation how does lord Siva maintain His form ? In the midst of creation how does He maintain His sport ? 14. How does lord Maries' vara stand at the moment of dissolution ? How is Sankara who blesses the world with happiness propitiated ? 15. What benefit does the great Lord confer when He is pleased with His own devotees and others ? Please tell us. 16. We have heard that the lord becomes pleased instantaneously. The merciful lord is unable to bear the stress and strain that His devotee undergoes. 17. The three deities Brahma, Visnu and Mahesa are born of Siva. Among them Mahesa when he has all the substrata of elements is Siva himself as distinct from Mahesa 176 . 18. Please explain His manifestation and tell us 175. According to this statement Brahma, Visnu, MaheSa are the three Forms of Siva. In the Kurma Purana, (II, 37. 70-71) there occurs a slightly modified version : Agni (Tamas), Brahma (Rajas) and Visnu (Sattva) are the three forms of Rudra while another form, full and attributeless is Siva himself. 174 Sivapurana about His various activities. Please tell us about the birth of Uma and her marriage too, O lord. • 19. Their domestic life and their divine sports shall also be narrated to us. O sinless one, please tell us all about it and anything else that shall be told. Vyasa said : — 20. Being thus requested Suta was delighted. Remem- bering the lotus-like feet of Siva he replied to the sages. Suta said : — 21. O lordly sages, what you have asked for is very nice. You are all blessed inasmuch as your minds are drawn towards Sadaiiiva's anecdotes. 22. Like the holy waters of the Ganga. the inquiry into the anecdotes of Sadasiva sanctifies the three persons : the narrator, the inquirer and the hearer. 23. O brahmins, except for the slayer of animals, who can be averse to hear the narrative of the attributes of Siva, that highly delights three types of people always ? 24. When it is being recited by persons who have no attachment or desire, it is verily an antidote for all ailments of worldly existence, for it is highly delightful to the ear and the heart while at the same time it bestows all objects. 25. O brahmins, I shall explain Siva's sports in the light of your enquiry as far as my intelligence enables me to do so. Please listen respectfully. 26. Induced by lord Visnu, a manifestation of Siva, Narada had also put the same question to his father Brahma as you are asking me now. 27. On hearing the words of his son, Brahma, a devotee of Siva, was delighted in his mind. Out of love he sang the glory of Siva heightening the pleasure of the excel- lent sage (Narada). Vyasa said:— 28. The learned brahmins, on hearing the words of Suta became eager to know more of that conversation and so asked him. Rudrasamhita 175 The sages said: — 29. O Suta, O blessed Suta, of great intellect and foremost among the devotees of Siva, on hearing your most delightful words our minds have become very eager to know more. 30-31. Dear one, please tell us lovingly when this highly pleasant conversation between Brahma and Narada took place, wherein Siva's glory was sung and the divine sport of Lord Siva, destructive of worldly existence, had been discussed. What were the questions and how were they answered, please explain. 32. On hearing these words of the sages of noble mind Suta was pleased much and narrated everything pertaining to the conversation referred to. CHAPTER TWO (Indra sends Kamadeva to disturb the penance of Narada) Suta said: — 1 . O brahmins, once Narada the excellent sage, son of Brahma was inclined to perform penance controlling himself very much. 2. There is a very beautiful cave in the Himalaya mountain near which the celestial river flows rapidly. 3. There was a great hermitage of divine splendour which was resplendent in many ways. Narada endowed with divine vision went there to perform the penance. 4. On seeing the hermitage (very convenient for penance) the leading sage performed the penance for a long time, seated firmly and steadily, keeping silent, controlling the breath and retaining the purity of the intellect. 5. O brahmins, the sage performed meditation and con- templation wherein the realisation "I am Brahman" is generated leading to the direct perception of Brahman. 6. When the great sage Narada was thus performing penance, the mind of Indra became excessively agitated and he trembled. 176 Sivapurana 7. Thinking "This sage is yearning for my kingdom" Indra wanted to spoil it. 8. Indra, the leader of Devas, remembered Kamadeva (Cupid) who arrived there immediately, accompanied by his Queen (Rati ) and spring ( his friend) . 9. The king of Devas, endowed with crooked intelligence to achieve his interests, saw that Kama had arrived and addressed him thus. Indra said: — 10. O friend, of great prowess, always doing what is beneficent to me, please hear lovingly what I am going to say. Render me your help. 11. Strongly supported by you I have destroyed the pride of many ascetics O friend, the stability of my kingdom is always due to your blessing. 12. Narada, the sage, is performing a penance in the Himalaya mountain directing his mind towards the Lord of the universe with great mental control and firm resolve. 13. I now fear lest he should beg of Brahma my king- dom. You must go there now itself and hinder his penance. 14. Being thus commanded by Indra, Kamadeva, accompanied by his wife (Rati) and Madhu, his friend, went haughtily to that place. He then prepared his own means of attack. 15. He employed all his arts there immediately. Spring too haughtily spread his prowess of diverse nature. 16. O great sages, the mind of the sage (Narada) did not waver. Only the arrogance of these fellows suffered a setback and that too by the favour of Mahesa. 17. Please listen to the reason thereof, O Saunaka and other sages ! By the controlling power of the lord, Kama could not exercise any influence. 1 8. It was in this very place that Siva, the indefatigable enemy of Kama, had formerly performed a great penance. It was here that Kama was reduced to ashes — Kama who used to spoil the penances of sages, 19. Rati wanted the resuscitation of Kama and reque- ested the Devas. They appealed to lord Siva, the benefactor, of the whole world who said thus : Rudrasarhhita 177 20. "O Gods, after some time Kama will come to life again. But none of his tricks will succeed here. 21. Whatever space all round this spot is visible to persons here, will be out of the influence of Kama for ever, O Devas. 22. It was due to this statement of Siva that Kama's viles did not prevail upon Narada. From Siva's abode he went to Indra. 23. Kama then narrated everything about the sage and commended his power. At Indra's bidding Kama returned to his own place. 24. Deluded by Siva's Maya (power of illusion) Indra was unaware of the true facts and was greatly sur- prised and he admired Narada. 25. Siva's Maya is incomprehensible to all. The whole universe is deluded by it. Only the true devotees of dedicated souls escape. 26. Backed by Siva's blessings Narada stayed in the hermitage for a long time. Then realising that his penance was complete, the sage concluded the same. 27. Thinking that he had conquered Kama he was puffed with pride. He was devoid of true knowledge and deluded by Siva's Maya. 28. O great sages, blessed and very blessed is Siva's Maya. Even Visnu, Brahma and others do not know the the turn it takes. 29. In that state of delusion and puffed up arrogance, the great sage Narada went to Kailasa to expatiate on his own achievement. 30. Bowing down to Rudra, the sage arrogantly spoke of his exploits with the conviction that he was equal to the noble-souled lord, the conqueror of Kama, i.e., Siva. 31. On hearing it, Siva who is favourably disposed to His devotees, advised Narada who was ignorant of the real cause, whose mind had strayed and who had been deluded by His (Siva's) Maya. Rudra said : — " 32. "Dear Narada, O wise sage, you are blessed. But 178 SivapuTapa please listen to me. Never speak like this anywhere else, especially in the presence of Visnu. 33. Even when you are asked you should not mention your achievements as you have done just now. These should be guarded as close secrets and should never be expressed. 34. I bid you specifically like this because you are a great favourite of mine. Since you are a devotee of Visnu you are my follower as all his devotees are." Suta said : — 35. Lord Rudra, the cause of creation, advised him in many ways like this. But Narada who was still under the influence of Siva's Maya did not take up this whole- some advice. 36. The future course of actions shall be considered inevitable by sensible persons. The will of Siva cannot be warded off by any one. 37. Then the great sage went to Brahma's world. After saluting Brahma he told him about his conquest of Kama as a result of his penance. 38. On hearing that, Brahma remembered the lotus- like feet of Siva and knew thereby the true cause. He then forbade his son. 39. Although foremost among the wise, Narada did not take up the advice of Brahma as he had been deluded by Siva's Maya. The sprout of arrogance had been so fixed in his mind. 40. Everything will take place in the world in the manner Siva wills. It is true that the entire universe is dependent on His will. 41. Narada hastened to Visnuloka in the same state of senseless arrogance, to boast of his exploits in the presence of Visnu. 42. When Visnu saw Narada approaching, he could guess the purpose of his visit. He stood up and received him cordially. He walked forward and embraced him lovingly. 43. - ' He made Narada sit comfortably. After remem- Rudrasaifihita 179 bering the lotus-like feet of Siva, He frankly uttered these words intended to quell the arrogance of Narada. Visnu said : — 44. "O dear Narada, foremost among sages, you are blessed. I am sanctified by your visit. May I know where you come from and why you have come?" 45. On hearing these words of Visnu, the sage Narada felt elated. He narrated his story in the same haughty manner. 46. On hearing the arrogant words of the sage, Visnu remembered the lotus-like feet of Siva again and under- stood the true cause. 47. Visnu, a leading devotee of Siva, with his soul dedicated to Siva, bowed his head and eulogised ParamesVara, the lord of the holy mountain, with his palms joined in reverence. Visriu said : — 48. "O Lord, O Lord Mahadeva, Paramesvara, be pleased. O Siva thou art blessed. Thy Maya enchants everyone. 5 1 49. Having thus chanted the prayer to Siva, the supreme Atman, he closed his eyes and meditated on His lotus-like feet and stopped. 50. On coming to know what Siva was about to do, through Siva's bidding, he addressed the great sage pleasantly. Visriu said : — 51. O foremost among sages, you are blessed. You are the storehouse of austerities and large-hearted. O sage, lust and delusion rise only in the heart of that man who is devoid of the three types of devotion. 176 52. Base passions that bring in their wake all sorts of miseries crop up in him instantly. But you are vowed to perpetual celibacy. You are ever endowed with knowledge and devoted to non-attachment. 176. See note 16 on P. 17. 180 Sivapurand 53-55. Unaffected by passion and highly intelligent by nature how can you be swayed by lust?" On hearing words like these, the great sage laughed within himself but spoke to Visnu humbly. Narada said : — "O lord, what can Kama do to me if you remain favourable to me ?" Saying so, the sage who had paid a casual visit bowed to Visnu and left. CHAPTER THREE {Narada attends the Svayamvara of a virgin and is discomfited) The sages said : — • 1-2. Suta, O blessed Suta, the disciple of Vyasa, our obeisance to thee. It is due to thy grace that this wonderful story has been narrated to us, O dear one. Now tell us in detail what Visnu did after Narada had left the place ? And where did Narada go ? Vyasa said: — 3. On hearing these words of the sages, Siita 177 the wise and excellent scholar of Puranas remembered Siva, the cause of different kinds of creation and replied. Suta said : — 4. When Narada went away casually Visnu, skilful in wielding his Maya, spread his Maya, as Siva had willed. 5. On the path taken by the sage He created a big wonderful city. It was a hundred Yojanas in extent and surprisingly beautiful. 6. It was far more beautiful than heaven. Many 177. Sec npte 2 on P. 1, foudrasarhhita 181 articles were displayed there. Men and women of all the four castes stayed there. ,7. The wealthy and prosperous king of that city named Sllanidhi was preparing for the gorgeous celebration of the voluntary wooing (Svayarhvara) 1 ' 8 of his daughter. 8. Brilliant princes coming from all the four quarters eager to court the princess had thronged there dressed in diverse ways. 9. On seeing such a splendid city Narada 179 was enchanted. With his love kindled, he eagerly went to the palace threshold. 1 0. When the sage reached the palace the king Silanidhi adored him, having offered him a seat on the splendid throne studded with precious gems. 11. He called his daughter Srlmatl and asked her to kneel down at the feet of Narada. 12. Being struck with wonder on seeing the girl, Narada said — "O king, who , is this lovely girl comparable to celestial damsels ?" 13. On hearing the words of the sage, the king replied with his palms joined in reverence — "O sage, this is my daughter Srlmati. 14. She has attained the marriageable age. She is in search of a qualified bridegroom. She has all charms and accomplishments and her Svayamvara is imminent. 15. O sage, kindly foretell her destiny, everything that is in her horoscope. Please tell me what sort of a husband she will get." 16. By the time these words were spoken Narada had become an agitated victim of love and desired her, Address^ ing the king, he said thus : — 17. "O great king, this daughter of yours is endowed 178. This was an ancient custom amongst the kings of Ksatriya caste to hold a public assembly of suitors for the selection of a husband for their daughters. 179. Narada is one of the ten mind-born sons of Brahma having sprung from his thigh. He is celebrated as a divine sage and is asso- ciated with another sage Parvata. He is represented as the messenger from the Gods to men and vice versa and as being very fond of promoting discords among Gods and men; hence he is called Kalipriya. 182 nwputahct with all characteristics : She is highly fortunate and blessed like Laksml. She is an abode of all qualities. 18. Her ' future husband will certainly be a splendid God, lord of all, unvanquished, heroic, on a par with Siva, and Vying with Kamadeva". 19. Having said this, the casual visitor Narada took leave of the king. Deluded by Siva's Maya he was extremely oppressed by love. 20. The sage began to muse — "How shall I get her ? How shall she woo me amongst the princes in the Svayamvara hall. 21. A comely appearance appeals to all women in every respect. Only by seeing a charming personality will she become enamoured. 22. Thinking thus, Narada who was agitated by love, went to Visnuloka somehow to acquire Visnu's form 1 to captivate her. 23. He saluted Visnu and said — "I shall tell you secretly my affairs entirely." 24. When Visnu who did everything according to Siva's wish agreed and asked him to narrate, the sage said : — Narada said :■ — 25. The king SHanidhi is one of your devotees. He is a righteous king. His daughter SVlmatI is a maiden of very fair complexion and wide eyes. 26. She has the lustre of Jaganmohini ( enchantress of the universe — a manifestation of Visnu) and is the most beautiful woman in all the three worlds. O Visnu, I wish to marry her without delay. 27. The king at the request of the princess has arranged for a Svayamvara. Thousands of Princes have come from all the four quarters. 28. If you can favour me with a splendid form I shall be able to gain her certainly. She will not put the wedding garland round my neck without your splendid form. 29. O lord ! give me your form. I am your servant and favourite. Give me your beautiful form so that the princess Srimati may choose me. Auctrasarfihitd Suta said : — 30. On hearing these words of the sage Visnu, the slayer of Madhu demon laughed and sympathetically replied, bearing in mind the overwhelming power of Siva. Visnu said: — 31. "O sage, you can go to the place where you wish. I shall do what is beneficent to you in the manner of a physician doing what is good to the patient, since you are a great favourite of mine." 32. After saying thus, Visnu blessed the sage with a form like his own and the face of Hari (i.e. the monkey since the word Hari means a monkey also) . The lord then vanished. 33. The sage thus consoled became highly delighted on receiving Hari's form. He was contented but did not know the scheme behind the scene. 34. The great sage Narada hastened to the place where Svayarhvara was to be held and where the princes had assembled. 35. O great brahmins, the Svayarhvara hall splendidly dacorated and graced by so many princes shone like another council-chamber of Indra. 36. Narada too went in and sat down in the hall of his king. With his mind surging with love he began to think like this. 37. "She will choose only me since I am in Visnu's form". The poor sage did not know the ugly character of his face. 38. The men assembled there saw the sage only in his old form. O brahmins, the princes and others did not know the difference created therein. 39. Two of the attendants of Rudra knew this difference. They had come there in the guise of brahmins in order to protect him. 40. Considering the sage a fool, the two attendants sat near the sage and began to mock at him seemingly convers- ing between themselves. 41. "See Narada's features as splendid as Visnu's, but the face as that of a monkey deformed and awful. 184 &ivapur£ha 42. Being deluded by Kama he wishes to marry the Princess". With these and other veiled remarks they mocked at him. 43. The sage overwhelmed by love did not heed their whisper. He went on gazing at the princess Srimati and was eager to get her. 44. In the meantime, the princess had come out of the harem surrounded by ladies in waiting. The comely maiden came to the hall. 45. With the beautiful golden garland in her hands, the princess of auspicious features, shone in the middle of the Svayarhvara hall like Goddess Laksmi. 46. The princess in search of a suitable bridegroom went round the hall with the garland in her hands. 47. On seeing the sage with the face of a monkey and the body of Visnu she was infuriated. Averting her eyes she went elsewhere being distressed in her mind. 48. Failing to find a bridegroom of her choice she was afraid. She remained in the middle of the hall and did not put the garland round the neck of any one. 49. Meanwhile Visnu came there in the guise of a king. He was not seen by anyone. Only the princess saw him. 50. Then on seeing Visnu, her lotus-like face beamed. The comely lady put the garland round his neck. 5 1 . Lord Visnu in the guise of a king took her with him and vanished from there immediately back to his own abode. 52. The assembled princes lost their hope of getting Srimati. The sage oppressed by love became excessively agitated. 53. Immediately the two attendants of Rudra, of per- fect wisdom, disguised as brahmins spoke to Narada. The attendants said : — 54. O sage Narada, being deluded by love, you are desirous of getting her. Your effort is in vain. See, your face is as despicable as that of a monkey. Suta said : — 55. On hearing their words Narada was surprised. ku^rasathkitt Deluded by Siva's maya he looked Into a mirror. 56. On seeing his face like that of a monkey he became infuriated. The deluded sage cursed the two atten- dants. 57. Since you had mocked at me, you will become demons born of brahminical semen and of that form. 58-59. On hearing the curse, the two attendants of perfect wisdom remained silent because they knew that the sage was deluded. O brahmins, they returned to their abode and sitting there quietly went on eulogising Siva. They considered everything as Siva's will. CHAPTER FOUR Narada goes to Vaikuntha and curses Visnu there) The sages said : — 1-2. Suta, O Suta of great intellect, a wonderful tale has been narrated by you. Blessed indeed is the Maya of Siva. All mobile and immobile things depend upon it. When the two attendants of lord Rudra had left at their own will what did the infuriated Narada, the sage disquieted by Kama- deva, do ? Suta said : — 3-5. After cursing the two attendants of Siva suita bly, the sage still under the earlier delusion looked into the water and saw that his face was quite normal. It was also due to Siva's will. He did not wake from the delusion still again due to Siva's will. Thereupon recollecting that it might have been a deception of Hari, he became unbear- ably infuriated and went to Visnuloka. There he angrily poured abusive words blazing like kindled fire since his wisdom had vanished due to Siva's will. Narada said : — 6. O Visnu, you are extremely wicked, deceptive enchanter of the world. You are unable to brook others' livapurStta enthusiastic success. You dabble in illusory tactics and your intentions are always dirty. 7. Formerly you assumed the form of an enchantress 180 and showed your deceptive power. You made the demons drink liquor and not the nectar. 8. If out of pity Siva had not drunk poison 181 , O Visnu, all your illusory tactics would have been quelled since you take pleasure only in deception. 9. O Visnu, a deceptive path is extremely attractive to you. You had never been of saintly nature, but the lord made you free from control. 10-11. What is done by Siva the supreme Atman does not seem proper. Thinking of your influence and strength when you act independently and seeing the way you go He has now repented. He has announced that a brahmin is superior to all, thereby making the Vedas pronounced by Him authoritative. 12. O Visnu, knowing that, I shall now teach you through that power so that hereafter you will never do such things. 13. You are fearless because till now you have not come into clash with an equally powerful person. Now you will derive, O Visnu, the fruit of your own "deeds". 14. After saying this, the sage still under the influence of Maya furiouly cursed Visnu, thereby exhibiting the supe- riority of his brahminical power. 15-16. O Visnu, the enchanter that you are, you made me distressed for the sake of woman. O Hari, you shall experience misery in that human form which you imitated while proceeding with your deceptive tactics. Your allies will be those whose face you assigned to me. 17. O inflictor of miseries upon others, you shall get the misery of separation from a woman. You shall have the travails of a human being deluded by ignorance." 18. Thus Narada, deluded himself by ignorance, cursed 180. It refers to the form assumed by Visnu at the time of cheating the demons of nectar. 181. It refers to Siva's swallowing the poison produced at the chur- ning of the ocean. kudraSathhitd Hari. Visnu quietly accepted the cause praising the Maya of Sambhu. 19. Thereafter Siva, of great divine sport withdrew his enchanting Maya whereby Narada became wise ( as before) and free from delusion. 20-21. When the Maya, vanished he became as intelli- gent as before regaining perfect knowledge and becoming free from distress. He was surprised ( at his own action in the meantime). He cursed himself after repenting again and again. He praised the Maya, of Siva which could enchant even wise people. 22. On realising his mistakes due to illusion, Narada, the most excellent of the devotees of Visnu, fell at his feet. 23. Consoled by Hari and freed from wicked ideas he said — "Being deluded and evil-minded I have spoken many wicked words to you. 24. O lord, I heaped curses on you. O master, please make them ineffective. I have committed a great sin. Certainly I will be falling into a hell. 25. O Hari, I am your slave. Please direct me what to do whereby I may destroy my sins and prevent my down- fall into hell. 4 ' 26. Saying thus, the excellent sage once again fell at Visnu's feet and with the mind purified repented sincerely. 27. Thereupon Visnu lifted him up and spoke affably and courteously. Vifnu said : — "Do not be sorry too much. Undoubtedly you are my true devotee. 28. Dear sage, now listen. I shall tell you what is certainly beneficial to you. You will not fall into hell. Siva will make you happy. 29. Deluded by your haughtiness you disobeyed the instructions of Siva. The true bestower of fruits according to the actions, He has given you this result. 30. Be sure in your mind that everything has happen- ed in accordance with Siva's wish. That lord Siva, the supreme lord, removes haughtiness. 31. He is the supreme Brahman; the supreme Atman, &vapurfirta Existence, Knowledge and Bliss. He is free from the three Gunas, changes and deviations. He is beyond Rajas, Sattva and Tamas. 32. He is both Saguna and Nirguna (with and with- out attributes). He Himself availing of his own Maya, mani- fests into three forms — Brahma, Visnu, and Mahesa. 33. In his attributeless pure form He is glorified as Siva, the supreme Atman, Mahesvara, the supreme Brahman, the undecaying, the endless, and Mahadeva. 34. Serving him, Brahma becomes the creator and I the sustainer of the worlds. He himself in the manifestation as Rudra is the annihilator always. 35. Different from Maya, the pure Being in the form of Siva is the Saksin ( cosmic witness) and moving about according to His Will and indulging in divine sport He blesses his devotees. 36. O sage Narada, please listen to a good remedy that bestows happiness, removes all sins and yields worldly pleasures and salvation. 37. Cast off all your doubts. Sing the songs of noble glory of Siva. With your mind not turning to anything else, always repeat the hundred names of Siva and his hymns. 38. By his Japa all of your sins will perish instanta- neously. After saying this to Narada, Visnu continued mercifully. 39. £t O sage, do not be grief-striken. Nothing has been perpetrated by you- It was Siva who did everything. There is no doubt in this. 40. It was lord Mahesvara who deluded your splendid intellect and made you suffer on account of love. It was he who made you His mouthpiece and cursed me. 41. In this manner the great Conqueror of Death, Kala of Kala, always devoted to the uplift of his devotees, made His own conduct of life manifest in the world. 42. There is no other lord and master so loving and pleasure-inspiring unto me as Siva. The same ParamesVara bestows all power on me. 43. O sage, perform His adoration. Worship him always. Hear and sing his glory. Perpetually pay Him homage. 44. He who approaches Siva by means of his body, RudrasarhhitS 189 mind and speech is a great scholar. He is called a living liberated soul, 45. The name Siva blazing like the forest conflagra- tion reduces mountainous heaps of great sins to ashes without any difficulty. True, it is undoubtedly true. 46. The different kinds of miseries arising from sins shall be destroyed only through the worship of Siva, and not through other means. 47. He who always seeks refuge in Siva, O sage, is the real follower of the Vedas, a meritorious soul and a blessed scholar. He must resort to Him by means of his body, speech and mind for ever. 48. The different sacred rites of those who have full faith in the worship of Siva, the destroyer of Tripura 182 become fruitful instantaneously. 49. O great sage, there are not so many sins in the world as the worship of Siva is capable of destroying. 50. Innumerable heaps of sins like that of the slaughter of a brahmin perish by remembering Siva. Truth, I am telling you the truth. 51. The sins (that usually cause worldly existence) relating to persons who cross the ocean of worldly existence in the raft of Siva's names, perish undoubtedly. 52. The sins which are at the root of worldly exis- tence are destroyed certainly by the axe of Siva's name. 53. Persons scorched and distressed by the confla- gration of sins must drink the nectar of Siva's names. With- out that there is no peace and tranquillity to those who are scorched and distressed by the sins' wild fire. 54. Those who are drenched by the downpour of the nectarine names of Siva are not distressed in the midst of the conflagration of worldly existence. There is no doubt in this. 55-56. Immediate salvation can be achieved only by the people who have performed penance in various lives. They alone will have devotion for Siva the cherished con- \82. Siva is called Tripurari .(the enemy of Tripura) because he killed the demon, Tripura who presided over the three cities built for the danavas by Maya etc. after having burnt down the cities along with the demons inhabiting them. 190 Sivapurana sort of Parvati. Men who frequently indulge in passions of love and hatred will never have devotion for Siva. 57. The devotion for Siva that extends to other deities is futile. It is necessary to be exclusively devoted to Siva. 58. It is my conviction that salvation is easy of access only to the person who has exclusive and unflinching devotion for Siva and not for any other. 59. Even if he commits endless sins, he will be freed from them all, if he has true devotion for Siva. There is no doubt about it. 60. Just as trees in the forest are reduced to ashes in the wild fire so also the sins of the devotees of Siva are burnt away in the fire of Siva's name. 61. He who is ever devoted to the worship of Siva with his body purified by the ash, definitely crosses the ter- rible and endless expanse of the ocean of worldly existence. 62. A man serving the three-eyed 183 Siva is never sullied by sins even if he misappropriates a brahmin's wealth or kills many brahmins. 63. After going through all the Vedas this has been definitely concluded by ancestors that the sole means of des- troying worldly existence is the worship of Siva. 64. From now onwards you shall always worship lord Siva who is Samba and SadaSiva, with care, effort and due observance of the rules of procedure. 65. Dusting profusely and carefully your body from head to foot with the particles of ashes, you shall perform the Japa of the six-syllabled mantra 184 of Siva, well-known in all the Vedas. 66. You shall wear on the different parts of your body Rudraksa beads pleasing to Siva, repeating the respective mantras with devotion and observing the rules of procedure. 67. Listen to Siva's anecdotes for ever. Narrate the stories of Siva always. Strenuously worship the devotees of Siva again and again. 68. Without blundering ever seek refuge in Siva, be- 183. Siva is called Virupaksa 'odd-eyed', because he is represented as having three eyes : two on either side of the nose and one on the forehead. 184. The six-syllabled mantra : rWf&RTC I Rudrasarhhitd 191 cause a perpetual worship of Siva bestows bliss. 69. Bearing the lotus-like feet of Siva within your pure heart, carry on at first the pilgrimage to various holy centres of Siva, O excellent sage. 70. Observing the unrivalled greatness of Siva, the supreme Atman, O sage, you must next go to Anandavana which is a great favourite of Siva. 71. Seeing Siva, the lord of the universe there, worship Him with devotion. After bowing to him and eulogising Him you will become free from all doubts. 72. Thereafter you must go to Brahmaloka, O sage, to achieve your wishes. That is my command to you out of love. 73. O sage, after bowing to and specifically eulogising your father Brahma, you shall ask him many points regarding Siva's greatness with an endearing mind. 74. Brahma, the foremost among the devotees of Siva, will narrate to you the greatness of Siva as well as the hymn of hundred names, out of love. 75. O sage, from now onwards become a devotee of Siva, solely devoted to Siva. You will be liberated. Siva will grant you his special blessings". 76. After advising the sage thus, Visnu was pleased. Remembering, saluting and eulogising Siva he vanished from that place. CHAPTER FIVE (Narada goes to Kasi) Suta said • — 1. O brahmins, when Visnu vanished, the excellent sage Narada roamed over the Earth seeing Siva Lingas (in the various holy centres) with piety. 2. In the course of his wanderings over the Earth, O brahmins, with his mind full of devotional pleasure he saw many forms of Siva that confer worldly pleasures and salvai tion on the devotees. 192 Sivapurana 3. On knowing that Narada of divine vision was wandering over the Earth, the two attendants of Siva approch- cd him who by that time had become pure in mind. 4. They bowed to him and touched his feet. With a desire to secure release from the curse they spoke to him respectfully. The attendants of Siva said : — 5. O celestial sage, son of Brahma, please hear our words. We who formerly offended you are really not brah- mins. 6-7. O brahminical sage, we, your former ofFenders, are the attendants of Siva. Induced by Siva you had cursed us when your mind was deluded by the illusory infatuation for the princess at the Svayamvara. Realising that the occasion was inopportune we kept quiet then. 8. We reaped the fruit of our own action. No one is to be blamed for it. O lord, be pleased. Bless us now. Sata said : — 9. On hearing the words of the attendants uttered with devotion and respect,- the sage replied lovingly, repent- ing (for his previous fury). Narada said : — 10. O attendants of Lord Siva, most worthy of the respect of good people, please listen to my words now free from delusion. They are true and shall make you happy. 1 1 . Formerly my mind had been depraved. Certainly it was Siva's will. In that state of delusion and crookedness of the mind I had unfortunately cursed both of you. 12. What I have said is bound to happen. Still, O Ganas (attendants) listen. I shall tell you the way of redemption from the curse. Please forgive my sin now. 13-14. You will be born as demons from the semen virile of a great sage and due to his power you will secure the commanding position of the king of demons endowed with prosperity, strength and valorous exploits. You will rule over whole of the universe as devotees of Siva with your sense Rudrasaifihita 193 conquered. You will gain your former position after courting death at the hands of a manifestation of Siva. Suta said : — 15. On hearing these words of the noble-souled Narada, the two attendants of Siva became delighted and went back to their abode joyfully. 16. Narada too was delighted. Meditating exclusively on Siva he continued his wanderings over the Earth seeing the various holy centres of Siva personally. 17-18. Reaching Kail that excelled all other cities in holiness, which is a favourite resort of Siva, which easily bestows the favour of Siva and which is identical with Siva, the sage became contented. He saw Siva, the lord of Kail and worshipped Him with very great pleasure and love. 19. While staying at Kaii, the excellent sage became contented; he bowed to the lord, described his glory piously, and remembered him with the flutter of love. 20. Narada then went to the region of Brahma, his mind being highly purified by remembering Siva. He was eager to know further the principles of Siva. 21. There he bowed to Brahma with devotion and eulogised him with various prayers. With his mind riveted to Siva he asked him the good principles of Siva. Narada said : — 22-23. O Brahma, knower of the form of Brahman, O Pitamaha, the lord of the universe, by your grace I have heard the greatness of Visnu entirely and also the path of devotion, of knowledge, of austere penance, of charitable gifts and of holy centres. 24. But I have not understood the principle of Siva. Hence, O lord, please explain the rules of His worship and also the various activities of the lord. 25. O dear sage, how can Siva who is free form attri- butes become full of attributes? Since I am deluded by Siva's Maya, I do not know the principle of Siva. 26. How did Siva remain in His pure form before Creation ? In the middle of creation how does He "sport about ? 194 Sioapur&na 27. At the time of dissolution how does He remain ? How is He, the benefactor of the world, propitiated ? 28. O Brahma, when propitiated what benefit does He bestow on His devotees and on others ? Please satisfy me on all these enquiries 29. I have heard that the lord becomes delighted im- mediately. The merciful Great God cannot bear the stress and strain of His devotees. 185 30. The three deities Brahma, Visnu and Mahe^a are born as parts of Siva. Mahes'a, having all the parts of Siva, is Siva Himself. 31. Please tell me all about His manifestation and especially His exploits. O lord, please narrate the mani- festation of Uma and her marriage. 32. Their domestic life, especially their great divine sports and other things which are worthy of mention should be narrated to me, O sinless one. 33. Parvati's birth and her marriage as well as Guha's birth shall be narrated in detail, O lord of people. 34. O lord of universe, this I have heard from many, before, but I am not satisfied. Hence I have sought refuge in you. Please have mercy on me. 35. On hearing these words of Narada his own son, Brahma, the grandfather of the world, said this. CHAPTER SIX {Description of the nature of Mahapralaya and the origin of Visnu) Brahma said: — 1. O Brahmin, foremost among the celestial beings, a good matter has been enquired into by you rendering service to the worlds and desiring their benefit. 2. I shall explain to you the wholesome and salutary 185. Verses 39-32 on this page are the same as verses 16-19 in RSI. Gh. 1. Rudrasarhhita 195 principles of Siva on hearing which the various sins of the people are destroyed. 3. Neither the principles of Siva nor His supreme wonderful forms have been understood by me or by Visnu or by any one else. 4. At the time of Great Dissolution when all the mobile and immobile objects of the world are dissolved everything gets enveloped in darkness, without the sun, planets and stars. 5. There is no moon. The day and the night are not demarcated. There is no fire, no wind, no earth and no water. There is no unmanifest primordial being. The whole firmament is one complete void, devoid of all Tejas elements. 6. There is no Dharma or Adharma, no sound, no touch. Smell and colour are not manifest. There is no taste. The face of the quarters is not demarcated. 7. Thus when there is pitch darkness that cannot be pierced with a needle and what is mentioned in the Vedas as "The Existent and the Brahman 15 is alone present. 8. When the present visible world is not in existence, the Sat Brahman alone is present which Yogins observe per- petually in the inner Soul, the inner Firmament. 9. It is incomprehensible to the mind. It cannot at all be expressed by words. It has neither name nor colour. It is neither thick nor thin. 10. It is neither short nor long. It is neither light nor heavy. There is neither increase nor decrease in it. 1 1 . The Veda says that it envelops whatever is in a surprising way. It is the splendour, the truth, the know- ledge, the eternal and the great Bliss. 12. It is immeasurable, propless, changeless, formless, attributeless, perceptible to the Yogins, all-pervasive and the sole cause of the universe. 13. It is free from alternatives. It has no beginning. It is free from illusion and its harassment. It has no second. It has neither beginning nor end. It has no development. It is in the form of pure knowledge. 14. People have doubts about giving it a name. That Being, then after sometime, it is said, wished for a second. 15. The Being, having no form of its own, wished to 196 SivapUT&na create, in the course of its own sport, an auspicious form of its own endowed with all power, qualities and knowledge. 16-18. A form that goes everywhere, that has all forms, that sees all, that is the cause of all, that should be respected by all, that is at the beginning of all, that bestows every- thing, and that sanctifies everything should be created (So it wished) and hence created that form of Isvara of pure nature. The original Being without a second, with neither beginning nor end, that illuminates everything, that is in the form of Cit (pure knowledge) , that which is termed Supreme Brahman, the all-pervasive and undecaying, vanished. The manifest form of the formless Being is Sadasiva. Scholars of the ancient and succeeding ages have sung of it as Isvara. 19. Isvara though alone, then created the physical form Sakti from his body. This Sakti did not affect his body in any way. 20. This Sakti is called by various names. Pradhana, Prakrti, Maya, Gunavati, Para. The mother of Buddhi Tattva (The cosmic Intelligence) , Vikrtivarjita (without modi- fication). 21. That Sakti is Ambika, Prakrti and the goddess of all.. She is the prime cause and the mother of the three deities. 22- She has eight arms. Her face wears a peculiar splendour, the splendour of a thousand moons. Thousands of stars perpetually sparkle round her face. 23. She is bedecked in various ornaments. She has various weapons. She is capable of various movements. Her eyes beam like a full blown lotus. 24. She has a brilliance which could hardly be con- ceived. She is the generating cause of all. She sprang up singly as Maya. In her union she manifested in various forms. 25. The supreme Purusa is Siva. He is called Sambhu. He has no other lord over Him. He holds the Mandakini (Ganga) on His head, and the crescent moon on His forehead. He has three eyes. 26. He has five faces. He is always joyful. He has ten arms. He holds the trident. He is as pure and white as camphor. His body is entirely dusted with the ash. kudrasarhhita id? 27. That Brahman of the form of Kala (Time) toge- ther with Sakti, simultaneouly created the holy centre called Sivaloka, 28. The same is called Kasika, the excellent holy centre. It is the seat of salvation shining over and above everything. 29. The holy centre is of the nature of extreme Bliss in asmuch as the primordial lovers, supremely Blissful, made that beautiful holy centre their perpetual abode. 30. O sage, that holy centre is never, even at the time of Great Dissolution, free from Siva and Siva (Sakti). Hence it is called Avimukta. 31. Since the holy centre is the cause of Bliss, the Pinaka-bearing lord (Siva) called it "the blissful forest" and later "Avimukta". 32. O celestial sage, the blissful, two deities thus sport- ing in the forest wished, it is said, for another Being to be created. 33-38. Siva thought within Himself like this — "Another being shall be created by me. Let him create everything, protect it and in the end let him dissolve it with my blessing. Having entrusted everything to him we two, remain- ing in KaSi shall roam as we please keeping only the prerogative of conferring salvation. We can stay happily in this blissful forest being free from worries (of creation). With the consent of Siva the supreme lord spread the liquo- rine essence of nectar on His left side, on the tenth limb, nectar which was the. outcome of churning the ocean of His mind wherein Thoughts were the waves, the Sattva Guna was the precious gem, Rajas being coral and Tamas — cro- codile. Thereupon a person came into being who was the most charming one in the three worlds, who was calm with Sattva Guna being prominent, and who appeared to be the ocean of immeasurable majesty. 39. O sage, he was endowed with patience. There was no one comparable to him. He had the lustre of sapphire. He was glorious with his excellent eyes shining like a lotus. 40. He was having a golden form and features. He wore two excellent silk garments of golden colour. His arms were browny and brilliant. He was indefatigable. 41. He bowed to Siva Paramesvara and said — "O lord give me names and assign me my task." 42. On hearing it Lord Siva laughed. With words thunderlike in resonance, Lord Siva addressed the person thus. Siva said : — 43. "You will be famous as Visnu by name as you are all-pervasive. You will have many other names confer- ring happiness on devotees. 44. Perform penance highly conducive to the achive- ment of the matter in hand, Be firm in it." Saying so, the lord bestowed on him the Vedas through his nostrils. 45. Siva > vanished accompanied by Sakti and his attendants. After due obeisance to Siva, Visnu began his great penance. 46. Even after performing the penance for twelve thousand divine years, Visnu could not achieve his desire, the vision of Siva that confers everything. 47. He became suspicious and respectfully meditating on Siva pondered "What shall I do now ?" 48. In the meantime the auspicious voice of Siva was heard. "Perform penance again for removing your doubts. 49. On hearing it Visnu performed a terrible penance, for a long time, following the path of meditation. 50. That Being Visnu became enlightened, following the path of meditation. He was delightfully surprised. "O what is that True entity ?" 51. From the body of Visnu who thus exerted himself, water-currents of various sorts began to flow as a result of Siva's Maya. 52. O great sage, the Supreme Brahman in the form of divine waters pervaded the entire void. A mere contact with the same is destructive of sins. 53. Vi§nu, the weary person went to sleep amidst the waters. He was in that blissful state of delusion for a long time. 54. As approved in the Vedas, his name came to be established as Narayana ( Having water as abode) . Except- ing for that Primordial Being there was nothing then. hudrasatfihita i99 55. In the meantime, the Principles too were evolved out of the Great soul. O wise one of great intellect, listen to my enumeration of the same. 56. From Prakrti came into being the Mabat (cosmic Intellect), from Mahat the three Gunas. Ahamkara (the cosmic ego) arose therefrom in three forms according to the three Gunas 186 . 57. The Essences, the five elements, the senses of knowledge and action too came into being then. 58-59. O most excellent of sages, I have thus enume- rated the principles. All these principles originating from Prakrti are insentient, but not the Purusa. These prin- ciples are twentyfour in number 187 . Visnu, the Purusa, accepted all these, as was the will of Siva, and began his sleep in the Brahman. CHAPTER SEVEN ( The dispute between Brahma and Visnu) Brahma said 1. When lord Narayana continued to sleep, an excel- lent lotus of huge size came out of his navel as desired by Siva. 2. It was many Yojanas wide and high. It had an endless stalk. The pericarp was of a brilliant hue. 3. It was very beautiful with the brilliance of ten million suns. It was wonderful, excellent and worthy of vision containing Tattvas. 4. Exerting himself as before, Siva, the great lord, with Parvati as his better half created me from His right limb. 1 86. The Ego (Ahamkara) is threefold according to the qualities of Sattva, Rajas and Tamas. In the present enumeration it is counted as one. 187. A group of 24 tattvas includes intellect (Buddhi), ego (Aham- kara) manas (mind), five elements (bhutas), five subtle elements (tan- matras), five senses of action (Karmendriyas) and five senses of knowledge (jfianendriyas) and unmanifest Prakrti (i.e. Pradhana). Purusa stands apart from the Tattvas. The enumeration follows the Samkhya system- 2o6 Sivapurana 5. O sage, having deluded me with His illusion imme- diately, Siva in the course of His sport, produced me through the umbilical lotus of Visnu. 6. Thus it was that I came to be known as Lotus-born and conceived in a golden womb. I had four faces, red complexion and Tripundra-marked forehead. 7. Deluded by His illusion and weakened in knowledge, O dear one, I did not know who the progenitor of my body was, other than the lotus. 8. "Who am I ? Whence did I come ? What is my duty ? To whom was I born a son ? By whom have I been created ?" 9-11. My intellect became confused with these doubts. Then I thought "Why shall I be under delusion ? It is easy to gain that knowledge. The place of growth of this lotus is below. My progenitor will undoubtedly be there." Thinking thus I descended from the lotus. O sage, for a hundred years the downward trend continued. 12. The source of the lotus was not attained by me. In the doubt- tormented state I became eager to go up on to the top of the lotus. 13. O sage, I climbed up to the lotus by the stalk. But the upper part of the lotus I could not reach. I was disappointed. 14. Another hundred years elapsed in my wandering up the lotus. I stopped a while in that confounded state. 15. Then, O sage, by the will of Siva, an auspicious voice "Perform Penance" was heard from the sky which dispelled my delusion. 16. On hearing the voice of the sky I exerted my- self for twelve years in performing a terrible penance in order to see my progenitor. 17. At the same time, the four-armed lord Visnu of beautiful eyes suddenly appeared before me in order to bless me. 18. The great lord was holding the conch, the discus, the mace and the lotus in his hands. He was wearing the yellow silken cloth and had cloud-blue complexion all over his body. 19. He had a crown. He was bedecked in great orna- kudrasarhUta rnents. His lotus-like face beamed with pleasure. Such was the lord resembling ten million Cupids that I saw still not out of delusion, 20-21. At the sight of that beautiful form I was struck with wonder. On seeing the four-armed Narayana, shining like KHa, of golden hue, the immanent soul of all in that form, of large arms depicting the Sat and Asat in Himself I became delighted. 22. . Deluded by the illusion of Siva, the sportive lord, I could not recognise my progenitor in him. I add- ressed him with delight. 23. "Who are you? Please tell me", saying this I tried to wake the Eternal Being. [When he did not wake up] I tried to wake him up with fiercer and firmer beatings of the hand. 24. Then the lord who had self-control woke up from his bed and sat. He looked up with his pure eyes resembling a wet lotus, due to sleep. 25. As I stood there quietly, the lord Visnu spread his brilliance over me. Standing up he smiled once and spoke these sweet words. 26. Visnu said: — "Welcome, welcome to you, dear child, O Pitamaha of great brilliance. Do not be afraid. Undoubtedly I shall confer on you all that you desire. 27. O foremost among gods, on hearing these words uttered with a smile I told Visnu with my inimical attitude roused by the Rajoguna. Brahma, said : — 28. "O faultless one, how is it that you speak of me trivially as "Dear child", me who am the cause of annihila- tion of everything, as a preceptor addresses his disciple? 29-30. "I am the creator of worlds, the direct activiser of Prakrti, unborn, the eternal, all-pervasive Brahma. I am born of Visnu. I am the soul of universe, the originator, creator, and the lotus-eyed. You must explain to me quickly why you speak like this. 31. The Vedas speak of me invariably as self-born, unborn, all-pervasive, grandfather, self-governed and the excellent supreme Being. Atapuraifii 32-35. On hearing these words of Hari, the lord of LaksmI became angry and told me thus : — Visnu said : — tc I know you as the creator of the world. For the sake of creation and support you are descended from my undecay- ing limbs. You have forgotten me, who am a lord of uni- verse, abiding in waters the salubrious, the supreme soul, invoked by many, praised by many, All-pervasive, imperish- able, ruler, the source and origin of universe, the long- armed and the ommipresent lord. There is no doubt in this that you are born of the lotus from my umbilicus. 36. "Of course, it is not your fault. I have exercised my power of illusion over you. O four-faced one, listen to the truth. I am the lord of all Gods. 37. ct I am the creator, sustainer and destroyer. There is no powerful person equal to me. O Pitamaha, I am the supreme Brahman, the greatest Truth. 38-39. "I am the greatest light. I am the great Atman. I am the omnipresent. O four-faced one, whatever in seen or heard today in the whole universe, whether mobile or immobile is enveloped by me. It was I who created the twenty-four manifest Tattvas. 188 40. "1 have created the atoms. I have created the qualities of anger, fear etc. Powerful and sportive I have created their parts and limbs. 41. "I have created the Intellect and the threefold Ego therein. I have evolved the five subtle elements, the mind, the body and the sense-organs. 42. I have created the elements Ether etc. and all created beings out of sheer sport. Realising this, O Brahma, the lord of subjects, seek refuge in me. 43. "I shall certainly protect you from all miseries." Brahma said : — On hearing these words, I, proud of being Brahma, became angry. Being deluded by illusion in a threatening attitude I asked him "who are you?" 188. Repeated in Verses 56-57 on P. 199. kudrasarhhita 44. "Why do you talk so much ? Your words will bring up disaster. You are neither the lord, nor the supreme Brahman. There must be a creator of yours." 45. Deluded by the illusion created by Siva the great lord, I fought a terrific battle with Visnu. 46. Inimical to each other due to Rajoguna, we fought a fierce battle in the middle of that vast expanse of the sea of Dissolution. 47. Meanwhile a phallic image appeared before us in order to enlighten us and to settle out dispute. 48. It had no beginning, middle or end. It had neither decrease nor increase. It was as furious as hundreds of the fire of death with thousands of leaping rows of flames. 49. It was unequalled, inexpressible unmanifest universal Being. The lord Visnu became unconscious by its thousand flames. 50. When I too became senseless, Visnu said to me. Oh, why do you contend with me now ? A third person has now come. Let our quarrel cease. 51. Whence has this arisen ? Let us examine this fire- Being. I shall go down to find the root of this matchless column of fire. 52. "O lord of subjects, with the speed of the wind you will please go up to examine its top." Brahma continues the story : — 53. Having said so, Visnu assumed the form of a Boar. O sage, I became a swan immediately. 54. From that time onwards, people call me Hamsa- Hamsa, a supreme Being 192 , Virat, an illustrious Being. He who repeats 'HamsaHarnsa', shall become a swan (a symbol of purity and discrimination. 55. Very white of complexion and endowed with wings on either side I flew up and up with the speed of the mind and wind. 56-58. Narayana, the soul of the universe too, became white then. His body was ten yojanas wide and a hundred yojanas long, as huge as the mountain Meru. He had white 189. It is a kind of mystical text efficacious for yogic achievements. £64 iivqpura$a sharp teeth. His brilliance resembled the sun at the time of dissolution. His snort was long and his roar tremendous. His feet were short. His limbs were of diverse colours. His form as the boar was of matchless firmness which assured his eagerness to be victorious, and he went down quickly. 59. For a thousand years his downward course conti- nued. From that time onwards Visnu came to be called ''Svetavaraha" (white Boar) in all the worlds. 60. A Kalpa had elapsed according to human calcula- tion when Visnu thus went down and wandered in his eager- ness to come out victorious. 61. The Boar did not find even the smallest trace of the root of the Linga. O, destroyer of enemies, I too spent the same time in going up. 62. From a desire to know its top as quickly as possible I exerted myself and was exhausted. Unable to see the top I came down after some time. 63. Similarly, lord Visnu, the lotus-eyed, too became weary. Appearing like the lord of everything in his huge body he too rose up. 64. As soon as he came up, we bowed to Siva again and again. He stood aside with a gloomy mind as he too was deluded by the illusion of Siva. 65. We bowed down to Linga at His back, sides and in front. He mused within himself "What can this be ?" 66. "That form can't be directly expressed. It is without action and name. Without any sex-distinction it has become a linga. It is beyond the path of meditation. 67. Both of us, Hari and I, with the peace of our minds, became eager to perform obeisance. 68. "We do not know Thy true form, what Thou art Thou art, O great lord. Obeisance be to Thee, O Mahesana. Please hurry up to reveal Thy form to us. 15 69. Thus performing obeisance and prayer to quell our earlier pride, O foremost of sages, we spent a hundred autumns therein. RudrasarhhitS 205 CHAPTER EIGHT ( The description of the body of Sabdabrahmari) Brahma said : — I- 2. O most excellent sage, we were eager to have a vision of the lord. Our haughtiness had been curbed. O sage, we waited there patiently. Siva, the protector of the distressed, remover of the haughtiness of the haughty and the undecaying lord of everything took mercy on us. 3. There arose the sound "Om Om" in the prolated accent. 100 It was very clear. The divine sound in the form of a word came out from the most excellent of Gods . 4-5. "What shall be this great sound ?" thinking like this I stood perplexed. Visnu who is worthy of respect from all the Gods, who is free from all inimical thoughts, saw with the delightful heart, the eternal being's manifesta- tion on the right side of the lihga. First, he saw the syllable "A" and he saw the syllable "U" thereafter. 6-10. He saw the syllable "M" in the middle and Nada (the mystical sound) in the form "Om" in the end. He saw the first syllable on the right like the blazing sphere of the sun. O foremost of sages, thereafter he saw the syllable "U" dazzling like fire. In the middle he saw the syllable "M" glittering like the lunar sphere. Above that what he saw was the supreme Brahman, the greatest refuge. It had the lustre of the pure crystal. It was the pure Being beyond the Fourth (Turlya), the unsullied & free from extraneous harassment. It was free from mutually clashing opposites. It was single (isolated), void, free from exterior and interior though stationed in the exterior and the interior, devoid of beginning, middle and end, the primordial cause of Bliss, the truth, The Bliss and the Nectar. II- 12. Visnu thus meditated on the universal soul enveloped by the two Vedic sounds and wished to examine the source whence the Fire-column arose and to go deep 190. The pluta is a prolated vowel, as in Om, often marked with the figure three (gjf^j^), as it contains three syllabic instant in pronoun- cing it. 206 Sivapurdna down the unequalled fiery column. Then there came a sage who told him the essence of the truth. 13. Vi?nu realised that the sage himself was the great lord and the supreme Brahman embodied in the Sabda Brahman, (i.e. the mystic syllable Om). 14. The Brahman is Rudra free from worries. The words and the mind are incapable of comprehending it; without reaching it they return. It can be expressed by the single-syllabled mantra "Om". 15. The supreme Brahman, the Truth, the Bliss, the Amrta, the greatest of the great and the ultimate cause can be expressed by the single-syllabled mantra. 16. The single syllable "A" is the source of the lord Brahma. The single syllable "U" is the source of Visnu, the ultimate cause. 17. The single syllable "M" is the source of Rudra. The creator is expressed by the letter "A". The enchanter is expressed by the letter "U" 18. The being expressed by the letter "M" blesses always. It is all-pervasive and progenitor; the letter "A" is the seed. 19. The being expressed by the letter *'U" is Visnu. It is the source, the receptacle, the lord of primordial nature and primordial being, the progenitor, the seed, source and sound. All these constitute Lord Siva. 20. The progenitor is stationed after dividing itself. From the linga of the progenitor, the lord, arose " the seed — the syllable "A" 21. The Blja being deposited in the Yoni, the letter "U" began to increase all round. It became a golden egg. It was something known which could not be delineated. 22. The divine egg floated in the waters for many years. Then at the end of a thousand years, it split into two giving birth to, Brahma. 23-24. The egg floating in the waters on being hit by Isvara split into two. The auspicious golden upper lid became the upper region and the lower one became the Earth of five characteristics. From (the inner part of) the egg was born the four-faced lord ( Brahma ) expressed by the letter «KA" Rudrasatfihita 207 25. He is the creator of all the worlds. He alone is the lord manifesting in three forms. Persons well-versed in the Yajurveda call it Orh Orh- 26. On hearing the words of the Yajurveda, both the Rgveda and the Samaveda respectfully called us then Visnu and Brahma. 27. Then realising the lord of the Gods we eulogised, as far as we could, Lord Siva, the cause of great achieve- ment. 28. Visnu, the protector of the universe, in the meantime, saw another wonderfully beautiful form, along with me. 29-30- On seeing that wonderful form, Visnu and I became satisfied. The form had five faces, ten arms, and a complexion white as camphor, O sage. It had diverse brilliant features. It was decorated in different ornaments. It was highly liberal and endowed with great prowess. It had all the characteristics of a great man. 31. Thereafter, the lord Siva was pleased. Revealing his form embedded in letters He laughingly stood before us. 32. The short letter "A" is His head. The long letter "A" is His forehead. The letter "I" is His right eye and the letter ''I" His left eye. 33. The letter "U" is His right ear and the letter His left ear. The letter "R" is the right cheek of that great lord. 34. "R" is His left cheek. The two letters "1" ''1", are His nostrils. The letter "E" is His upper lip and the letter "Al" is His lower lip. 35. The letter ;t O" and the letter "AU" are respectively the two rows of his teeth. The letters "AM" and "AH" [Anusvara and Visarga] are his palates. 36. The five letters beginning with KA [ie KA, KHA, GA, GHA and N A] are His five hands on the right side. The five letters beginning with CA [i.e. CA, CH, JA, JHA and NA] are His hands on the left side. 37. Similarly the five letters beginning with TA and the five letters beginning with TA constitute His legs. The letter PA is His belly and the letter PHA is His right side. 38. The letter BA is His left side. The" letter BHA is 208 SivapurSna His shoulder. The letter MA is the heart of the great yogin Mahadeva. 39. The letters YA, RA, LA, VA, SA, SA and SA are the seven Dhatus (vital secretions) of the lord. The letter HA is His umbilicus and the letter KSA is His nose. 40. Visnu and I became contented on seeing this letter-embedded form of the Saguna manifestation of Nirguna lord in the company of Uma. 41. On seeing Lord Siva in the form of the letter- embedded Brahman, Visnu bowed down along with me and looked up again. 42-47. The mantra beginning with Orhkara with its Kalas five in number, consisting of the auspicious thirty-eight syllables, being pure as crystal, increases intelligence and is an effective medium of accomplishing sacred rites. The mantras in the Gayatrl metre of twenty-four syllables and having four Kalas are conducive to enjoyment. The five- syllabled mantra of eight Kalas consisting of thirty syllables is employed for black magic. Mantras of Yajurveda consisting of twenty-five syllables and eight Kalas are used for conciliatory purpose. The mantra of thirteen Kalas consisting of sixty-one syllables is conducive to outcome, increase and destruction. 48-49. The lord Visnu secured these five mantras: — Mrtyunjaya mantra, five-syllabled mantra, Gintamani mantra, Daksinamurti mantra and the "tattvamasi" mantra which is Hara's Mahavakya. Lord Visnu performed Japa by means of these mantras. 50-53. The lord Visnu and I being glad at heart eulogised the boon-bestowing lord Siva with appropriate words, — Siva who was seen in the form of Kalas, Varnas (syllables), Rk, Yajus, Saman, Is"ana, Isa, Puratana Purusa (the ancient Being), the merciful, pleasing to the heart, hidden from all, ever auspicious, a great deity, of beautiful feet, bedecked with huge serpents, with legs, eyes and hands extending on all sides, the lord of Brahma, and the cause of creation^ sustenance and destruction of the world. Rudrasarhhita 209 CHAPTER NINE {Description of Sivatattva) Brahmd said : — 1. On hearing his own eulogy from the mouth of Visnu, the delighted Siva, the store-house of kindness, revealed Himself to us along with his consort. 2-3. He had five faces and three eyes, and the crescent moon on his forehead. He wore matted hair. He was white-complexioned and had wide eyes. His body had been dusted with the ashes. He had ten arms. His neck was blue in colour. He was bedecked with all ornaments. He was very handsome with respect to every limb. Three ash-lines marked His forehead. 4. On seeing lord Siva accompanied by His beautiful consort, Visnu along with me eulogised Him again with appropriate words. 5-6. Siva, the merciful, who was delighted breathed the Vedas into Visnu and conferred Perfect Knowledge on him, the secret of the supreme Atman. O sage, thereafter, out of sympathy, the supreme Atman conferred these on me too. 7. After receiving the Vedas, Visnu was satisfied and bowing to Him with palms joined in reverence along with me, he asked the lord Siva. Visnu said : — 8. "O Lord, How are you propitiated ? How shall I worship you, O lord ? How shall I meditate on you ? How are you impressed by any one ? 9. O Great God, tell us what at Thy bidding shall we ever do ? Please command us, O Siva, do this to favour us. 10. O Great lord, be merciful to tell us all these things. O Siva, we are your followers. Taking this into mind, you will enlighten us on these and other similar points too. Bramhd said : — j 11. On hearing these words, the lord' Siva was delighted. The merciful lord then spoke lovingly. 210 Sivapurana Siva said : — 12. O foremost among gods, I am delighted by your devotion. Look upon me as a great deity. Cost off all your fears. 13. Worship my liriga and do always meditate upon the form which you see just before you. 14. When I am worshipped in the phallic form I will be delighted and will bestow different benefits upon all people, all that they wish for in their minds. 15. O foremost among the deities, whenever any misery befalls you, it shall be destroyed when my linga is worshipped. 16. O strong ones, you two are born of my own Prakrti, out of my left and right sides. I am the lord of everything. 17. This Brahma, grandfather for all people, is born of my right side. You, Visnu, are born of my left side. I am the supreme Atman. 18-19. Delighted I shall confer on you boons and whatever you desire. May your devotion to me be steady. With my permission you can make my form in clay and per- form adoration. After rendering different kinds of service like this sensibly you shall attain happiness. 20. O Brahma, strictly adhering to my 'direction you carry on the work of creation. Dear child, dear Hari, you shall sustain the mobile and the immobile beings. Brahma said: — 21. Saying thus, the lord presented to us the auspicious mode of His worship, adored duly by means of which Siva confers many benefits. 22. On hearing the words of Siva along with me, Visnu bowed to Siva with palms joined in reverence and said. Visnu said: — 23. "If you are pleased, if a boon is to be given to us, may our devotion to you be perpetual and unstraying. 24. Although you are Nirguna, be pleased to incarnate in the course of your divine sports and help us. Dear lord, you are great lord, the' supreme.. 25. O lord of lords, even our dispute has turned out Rudrasarhkltd 211 to be auspicious, now that you have come here to suppress the same". Brahma said: — ' 26. On hearing these words Siva told Visnu who stood there with the head bent down and with palms joined in reverence. Siva said: — 27. Although Nirguna, I am Saguna too and the author of dissolution, maintenance and creation. I am the supreme Brahman without decay and change. Existence, Knowledge and Bliss are my characteristics. 28. Truly, I am Niskala (Nirguna) for ever, O Hari. For the activities of creation, maintenance and dissolution I manifest myself in the three forms of Brahma, Visnu and Hara, O Visnu. 29. O Visnu, since you, along with Brahma, have eulogised me and prayed for my incarnation, I shall make that request true, favourably disposed towards my devotees that I am. 30. A great form similar to this, O Brahma, shall be- come manifest in the world through your body. He will be called Rudra. 31. His capacity will never he less, since He will be my own part and parcel. He is I. I am he. In the modes of worship too there in no difference. 32. As heat etc. in water and other things due to the contact of fire is not permanent in water etc., similarly my Nirguna aspect is not affected by the external contact. 33. This form of mine as Siva is that of Rudra too. O great sage, no one shall make any difference in it. 34. The same form appears split into two in the uni- verse. Hence Siva and Rudra shall not be considered different. 35. A piece of gold turned into an ornament does not cease to be gold. There may be difference in name but not in the material content. 36. Just as the difference of clay and the various objects made of it is not a material one, so also in this case. 212 Sivapurana The presence of the material cause in the effect can be cited as an example. 37. This shall be known by all scholars and Gods of unsullied knowledge. If you realise this, you will not be seeing the cause of difference. 38-39. I think that we all should see the from of Siva as the basic material. Myself, you, Brahma and Rudra who will be manifesting himself are of the same form. There is no difference. If there had been difference that would have been bondage. Yet the eternal Siva-form is mine alone. 40. That pure form is spoken of as the main root, the Truth, the Knowledge, the Endless. Realising this too, it must be meditated upon in the true manner in your mind. 41. O Brahma, another secret which I am going to unfold to you may be listened to. You two are born of Prakrti but not this one ( Rudra) . 42-43. My command is carried to that place through Brahma's eyebrows. I am therefore spoken of as Tamasa and Prakrta, Hara in respect to the Gunas alone and shall be known as Vaikarika too which is actually the Aharhkara (the Ego). That is called Tamasa only in name and not in reality. 44. For this reason, O Brahma, this shall be carried out by you. O Brahma, you shall be the creator and Hari the protector. 45. My would-be part shall be the cause of dissolu- tion. This goddess Uma, Paramesvari is the Prakrti. 46. Her Sakti, the goddess of speech, shall resort to Brahma. Another Sakti also will be arising out of the Prakrti. 47. That Sakti will resort to Visnu in the form of Laksmi. Another Sakti Kali will surely share my part. 48. She will be born in the form of Brilliance for effective work. Thus I have told you of the great auspicious Saktis of the Goddess. 49. Their activities are respectively creation, main- tenance and dissolution. O foremost among Gods, they are the parts of Prakrti, my beloved. 50-53. O Visnu, you shall carry on your activities with, the co-operation of LaksrrrJ. Q Brahma, with the co- ituclrasarhhita 2i3 operation of the goddess of speech, the part of Prakrti, you shall carry on joyfully the activity of creation, according to my direction. I shall have the co-operation of Kali, the part of my beloved, the greatest of the great and shall carry out the excellent activity of dissolution in the form of Rudra. You shall be happy after the creation of the world consisting of the four Varnas and their ancillaries — the four Asramas (stages of life) and various sorts of other incidental activities. You shall contribute to the welfare of the world making use of your knowledge and perfect wisdom. 54-55. O Visnu, be the bestower of salvation too at my bidding. The benefit accruing from your vision will be the same as that from mine. This boon is given to you now. It is the truth, certainly the truth. Visnu is in my heart and I am in Visnu's heart. 56. Those who make any distinction between the two do not know my mind. Visnu is born of my left limb. Brahma is born of my right limb- 57. Rudra who causes great dissolution and who is the soul of the universe is born of the heart. I manifest in the three forms, O Visnu, known Brahma, Visnu and Bhava. 58" I am the author of creation, protection and dis- solution by the attributes Rajas etc. But I am different from these Gunas and directly beyond Prakrti and Purusa. 59. I am the supreme Brahman, the eternal, the end- less, the perfect and the unsullied. Visnu has Tamas within but Sattva outside. He is the protector of the three worlds. 60. Hara who causes dissolution of three worlds has Sattva within but Tamas outside. 61. Brahma who creates the three worlds has Rajas both within and without. This is the position of the Gunas in the three deities. Siva is spoken of as different from the Gunas. 62. O Visnu, guard lovingly this Pitamaha who is the cause of creation. At my bidding, you will be worthy of respect in the three worlds. 63- Rudra shall be worshipped by you and Brahma. The author of dissolution of the three worlds is the complete incarnation of Siva. 2i4 Siuapura^a 64. In die Kalpa called Padma, Pitamaha will be born as your son. Then you will see me. The lotus-born Brahma shall also see me. 65. After saying this and conferring unequalled mercy, the great lord Hara again spoke lovingly to Visnu. CHAPTER TEN (Description of Paramo. Sivatattva) Lord Siva said: — 1. O Visnu of good rites, O Hari, listen to another pronouncement of mine. You will be worthy of honour and worship in all the worlds for ever. 2. Whenever a misery befalls the world created by Brahma, you shall be eager for the destruction of all miseries. 3. In all difficult and unbearable activities I shall help you. I shall kill your indefatigable and fierce enemies. 4. O Visnu, spread your glory in the worlds far and wide by taking up various incarnations. Strive for their succour. I am always Saguna when I become Rudra with this body. 5. Certainly I shall perform your activities for the sake of the worlds if they are impossible for you. 6. You are to be meditated upon by Rudra and Rudra is to be meditated upon by you. There is no difference between you and Rudra. 7. O Great Visnu, your identity is due to inherent nature, the boons conferred and your divine sports. True, it is certainly true. 8. If any devotee of Rudra were to censure you, he will have all his merits reduced to ashes quickly. 9. O Visnu, the most excellent of all persons, by hating you he will certainly fall into hell. That is my direc- tive. True, it is certainly true. 10. In this world, be the bestower of worldly pleasures and salvation to men particularly. Worthy of being honoured RudrasarfihitS and worshipped by devotees, perform the activities of curbing and blessing. 11. Saying this and holding me, the creator, and Visnu by the hand He continued— "Always render help in distress. 12. Be the presiding deity of all. Bestow worldly pleasures and salvation for ever. Be the most excellent accomplisher of the achievement of all desires. 1 3. You will assume the form of the vital airs in every- one at my bidding. O Hari, in the times of distress, Rudra my manifestation, shall be worshipped. 14. He who has sought refuge in you has certainly sought refuge in me. He who differentiates will certainly fall into Hell. 15. Listen to the span of life of the deities — Brahma, Visnu and Hara. There shall not be any doubt in this respect. 16. A thousand sets of the four-yuga periods constitute one day of Brahma. The period of night is also similar. Further measurement of time is based on this calculation. 17. Thirty such days (days and nights) constitute one month and twelve months, one year. The span of life of Brahma is hundred such years. 18. One year of Brahma constitutes one day of Visnu. Visnu lives for hundred years in his own calculation. 19. One year of Visnu constitutes one day of Rudra. When a hundred year period passes, Rudra assumes the form of Nara (supreme Man). 20. He stays like that as long as the breath is retained by Sadagiva. When He exhales he merges into Sakti. 21-22. In the case of all living beings, Brahma, Visnu, Hara, Gandharvas, serpents, Raksasas, etc., twenty one thousand six hundred respirations constitute the period of one day and one night, O foremost among Devas. 23-24. Six respirations constitute the period of time one Pala. Sixty such Palas constitute one Ghatl. Sixty Ghatis constitute one day and one night. (6 x 60 x 60 = 21600). There is no limit to the number of respirations of Sadasiva. Hence He is undecaying. •ivapurdtta 25. It is my directive that you should preserve this form and maintain all the activities of the created worlds by means of these different Gunas so long." 26. On hearing these words of Siva the lord Visnu, of controlled senses, spoke slowly to Siva after duly bowing to Him. Visnu said : — 27. "O Sankara, the ocean of mercy, the lord of the universe, be pleased to hear. I shall do all these things strictly adhering to your behests. 28. I shall always meditate upon you. I would not act otherwise. Your omnipotency has already been experienced by me. 29. O lord, let not the meditation of your form be ever far removed from my mind even for a moment. 30. O lord, if anyone of my devotees were to censure you, you will please assign perpetual residence in hell to him. 31. O lord, whoever be your devotee shall also be my favourite. He who knows and realises this shall not find salvation inaccessible to him. 32. My greatness has been further heightened by you certainly. If ever I am found deficient in qualities I may be excused. 33. (Brahma said : — )Then, on hearing the excellent words of Visnu, Siva said to him "Of course the deficiency shall be excused lovingly." 34. After saying this mercifully the lord, the ocean of mercy, stroked us all over the body with His hands. 35. With a desire to do what is wholesome to us He instructed us in various sacred rites and conferred on us many boons. 36. Even as we were watching, the lord Siva, favourably disposed towards devotees, vanished immediately. 37. The rite of the worship of the linga is instituted ever since in the world. Siva installed in the linga bestows worldly pleasures and salvation. 38. The great goddess is the pedestal for the linga. The linga is Lord Siva Himself. Since the whole universe finally merges into in, it is called Linga. Rudrasathhita bit 39. He who reads regularly this anecdote of the Linga in the vicinity of the linga assumes the form of Siva within six months. There need be no hesitation in this respect. 40. O great sage, I cannot adequately express the blessedness accruing to the person who carries on any activity whatsoever in the vicinity of the linga. CHAPTER ELEVEN (The mode of worshipping Siva) The sages said : 1. O Suta the fortunate, O Suta the disciple of Vyasa, obeisance be to you. This wonderfully sanctifying story of Siva has been narrated to-day. 2. The wonderful and highly divine origin of the linga has been heard. Listening to its efficacy causes destruction of misery. 3. O store hous« of mercy, please tell us the mode of the worship of Siva, in accordance with the conversation of Brahma and Narada whereby Siva becomes satisfied 4. Brahmins, Ksatriyas, Vaisyas and Sudras worship Siva. How shall the worship be performed ? Please tell us in accordance with what you have heard from Vyasa. 5. On hearing their words, Suta narrated everything in answer to the question of the sages, everything conducive to welfare and in accordance with the Vedas. Suta said ; — 6. O lordly sages, your enquiry covers a very great secret topic. I shall explain it as far as my own intellect can penetrate it and in accordance with what I have heard. 7-8. Formerly Vyasa had asked the same question of Sanatkumara as you have asked now. Upamanyu learnt it from him. Vyasa heard it from him and taught me the mode of worship etc. of Siva from a desire for the benefit of all the worlds. 218 ivapurhna 9. It was directly heard from Upamanyu, the noble soul, by Krsna ( i.e. Krsnadvaipayana or Vyasa) . That I shall tell you in the some way as Brahma had said before. Brahma said : — 10. O sage Narada I shall explain briefly the worship of the linga (the phallic image). It is impossible to explain it in detail even in a hundred years. 11. In order to achieve the fulfilment of all desires one should worship with great devotion the pure and eternal form of Siva thus. 12. Poverty, sickness, harassment from enemies and the four sorts of sins trouble one only as long as one does not worship Siva. 13. When Siva is worshipped, all miseries merge into the lord; all happiness is secured and salvation is attained thereafter. 14. Siva who secures the achievement of all matters shall be worshipped by the person who considers a conti- nuous series of human pleasures very important. 15. Whether they are brahmins, Ksatriyas, Vais"yas or Sudras, they shall perform the worship of Siva duly and regularly for the achievement of all desired objects. 16-18. One shall get up early in the morning during the Brahma Muhurta 191 (about an hour before dawn). He shall remember the preceptor and Siva. O sage, he shall then remember the holy centres and meditate on Hari. Thereafter he shall remember me, the deities and the sages. Then he shall recite a prayer in the name of Siva duly^ Then he shall get up and evacuate his bowels in southern- quarter. 19. The evacuation of the bowels shall be done in an isolated place. What I have heard (in this respect) I am mentioning now. O sage, please listen attentively. 20. A brahmin shall use earth for cleaning purposes five times; a Ksatriya for four times and a Vaisya for three times. igi It is the period between the fourth and the second ghatikas before sunrise, qft^ ^ gpt 5fTfj 3^ I kudrasaifihiti §19 21. A Siidra shall use the earth twice for cleaning purposes. Or he shall cleanse the rectum once and the penis once assiduously. 22. He shall then wash the left hand ten times. He shall then wash each of the feet seven times and both the hands three times once again. 23. Women shall perform these cleansing activities with earth like Sudras. They shall first wash the hands and feet, then make use of the earth as before. 24. They shall clean the teeth using the tooth brush twig according to their castes. 25-26. The tooth brush twig of a brahmin shall be twelve angulas long. A king (a Ksatriya) shall take one eleven angulas long and a Vaisya one ten angulas long. The tooth brush of a Sudra shall be nine angulas in length. This is in accordance with Smrtis. What is enjoined by Manu shall be disobeyed only in emergencies. 27. On Sasti ( sixth) , Navami (ninth) and new-moon days, on Sundays and days of sacred rites and Sraddhas, cleaning the teeth with tooth-brush twig is prohibited. 28. The daily ablutions shall be performed duly and those in holy centres shall be performed with mantras in accordance with the time and place. 29. Performing the Acamana first, wearing washed cloth, he shall perform the Sandhya prayer in a good isolated place. 30. After observing the preliminaries duly he shall enter the chamber of worship keeping the mind steady and begin the rites of worship. 31. Sitting on a good seat and performing Nyasa etc. in accordance with the prescribed rules of worship, he shall perform the worship of Siva duly. 32. GaneSa, the attendants at the threshold of the Temple, the guardians of the quarters etc., shall be worship- ped and thereafter the pedestal shall be arranged. 33-36. Or he shall make the mystical diagram of the lotus of eight petals and instal Siva in its middle. He him- self shall sit near all the materials of worship around him. He shall perform Acamana thrice and wash the hands. He shall then perform suppression, of breath (Pranayama) thrice. 226 kvapurfya Then Tryambaka (three-eyed Siva) shall be meditated upon in the following manner. The deity has five faces, ten arms, all kinds of ornaments and the tiger-hide as His uppercloth: He is as pure as the crystal. During meditation he shall identify himself with Siva and burn off his sins. Having thus created the form of Siva in meditation, he shall worship lord Siva. 37. Then the ritualistic purification of the body by touching the various parts of the body with holy water shall be performed. The Nyasa of the Mulamantra (the root mantra) and that of the six angas with Pranava (Omkara) shall be performed thereafter. 38. After ritualistically touching the heart, he shall start worship. Different vessels shall be set apart for Padya ( water for washing the feet) , Arghya ( water for the reception of the guest and Acamana (sipping water) . 39-40. Nine vessels of different sizes should be kept by the sensible devotee. Darbha grass shall be spread and cool water sprinkled over these vessels with Darbha grass. Reciting the omkara, the intelligent devotee shall sprinkle the various materials of worship. 41-42. The fragrant root of the plant USira and sandal- paste shall be put in the water for washing feet. Fine powders of Jati, Karhkola, Karpura, root of Vata and Tamalaka should be put in the water intended for sipping. Sandal powder shall be put in all these nine vessels. 43. Nandisa, the divine Bull of Siva shall be wor- shipped beside the lord Siva. The latter shall be worship- ped with scents, incense and different lamps. 44-47. The Linga shall be purified and installed with various mantras beginning with Pranava and ending with Namah (obeisance). The pedestal in the form of Svastika or lotus shall be assigned with Pranava. In the eight petals, in the eight quarters, the eight achievements are identified viz : — The eastern petal is Anima. (minuteness) , the southern is Laghima (lightness), the western is Mahima (greatness) the northern is Prapti (power of reaching), the south-eastern is Praiamya (power of sufficiency), the south-western is lsitva ( lordliness) ; the north-western is Vasitva (power of control), the north-eastern is Sarvajfiatva (omniscience) and the pericarp is the moon (Soma). Rudrasathhitd 221 48. Beneath the moon is the sun and beneath that is the fire. Dharma etc. are beneath that. All these shall be assigned regularly. 49-50. In the four quarters Avyakta etc. the un- manifest principle and in the end of Soma the three Gunas shall be assigned. Lord Siva shall be invoked by the formula "I am addressing Sadyojata" 102 . Then the devotee small repeat Vamadeva 103 mantra and stand on his seat. The Sannidhya rite shall be performed with Rudra Gayatri 1 ' 4 mantra and the rite of Nirodha shall be performed with Aghora 196 mantra. 51. Rudra shall be worshipped with the mantra Isanah Sarvavidyanam 199 etc. Padya, Acamaniya and Arghya shall" be offered duly. 52. Rudra shall be duly bathed with water, scented with sandal in the same manner as with Pancagavya after taking it in a vessel duly instilled with mantras. 53. Then the deity shall be bathed invoking Pranava with cow's milk, curds, honey and sugarcane juice. 54. Worshipping Rudra who bestows everything that is wholesome and desirable with ghee, the devotee shall perform the Abhiseka with all materials of worship reciting Pranava. 55. In the holy vessels full of water he shall pour water reciting various mantras after straining it with a white cloth duly. 56. The sprinkling need not be performed until sandal paste is mixed. Then raw rice grains made beautiful (by adding turmeric powder etc.) shall be offered joyously to Sankara. 57-58. Offerings of flowers, especially white flowers and rare flowers, shall be made to Lord Siva. Flowers of Apamarga, Karpura, Jati, Campaka, Kus'a, Pafala, Karavlra, Mallika, Kamala (lotus) and Utpalas (lilies) of various sorts tga. VS. 29.36. 193. TA. 10.41. 1. 194. KS. 17. 11. 195. VS. 16.2. 196. VS. 27.35. 222 mrana shall be used. When water is poured it shall be poured in a continuous stream. 59. Vessels of different varieties shall be used for the ceremonial ablution of Lord Rudra. A worship performed with due recitation of mantras bestows all benefits. 60. O dear one, I shall tell you briefly those mantras for the sure achievement of all cherished desires. Please listen attentively. 61-65. Offerings of flowers and water ablutions shall be made with these mantras whether caused to be read or committed to memory and orally repeated — The Rudra mantra, Nilarudra mantra, Sukla Yajurveda mantras, auspicious Hotr mantras, Atharvasirsa mantras, fSanti mantras, Maruta mantras, Samaveda mantras, if desired, Devavrata mantras, Rathantara mantras with Puspa Suktas, Mrtyufijaya 107 mantras and the five-syllabled mantra. The water offerings shall be a thousand times or hundred and eight times. They shall be offered strictly in accordance with Vedic injunctions or by repeating the names of the deity. 66. Sandal paste shall be applied to the deity and flowers placed over the idol. Sweet smelling cloves etc. shall be offered with Pranava. 67-72. Sivalinga shall be worshipped next. The lord as pure as crystal, the unsullied, the undecaying, the cause of all worlds, the supreme lord identifying with the created world, the lord who cannot be seen by Brahma, Indra, Upendra, Visnu and other deities, the lord who is mentioned in the Vedanta by those who know Vedas as the Incompre- hensible, the lord who has no beginning, middle or end, the panacea for all sick patients and who is renowned as Siva Tattva. The worship of the linga shall be performed, by Pranava mantra alone. Incense, lamps. Naivedyas, good betel leaves, pleasant Nirajana (waving of lights) shall be duly offered. Prayers, obeisance etc. with various mantras shall be performed. Arghya and flower offerings shall be made at the foot. The devotee shall kneel down and devoutly pray to the lord. 197. VS. 3.60. RudrasarhhitS 223 73. The devotee shall take some flowers in his hands, stand up with palms joined in reverence and repeating the following mantra shall pray again to Is'ana, Sarikara. 74. O Siva, may this Japa, Puja etc. performed by me with or without the requisite knowledge be fruitful, thanks to Thy grace. 75-76. After repeating the above mantra he shall place the flowers joyously over the Sivalinga. Then the rites of Svastyayana 198 A^Irvada (benediction), Marjana shall be performed. Then Homage, a prayer for forgiveness and Acamana shall be performed. 77-78. Repeating the Agha 199 mantras for the expiation of sins namaskara shall be duly performed. He shall pray with devout feelings. "Devotion to Siva, devotion to Siva, devotion to Siva in every birth. I have no other refuge. You alone are my refuge." 79. After praying thus to the lord of the Gods, the bestower of all achievements, the devotee shall loudly pray. 80. He shall then perform namaskara along with the members of his family. He shall feel delighted in all these and thereafter carry on his daily routine according to convenience. 81. He who performs the worship regularly like this with great devotion to Siva shall achieve success at every step. 82-83. He will become eloquent. He will achieve all he desires. The Supreme lord Siva will quell all his miseries, ailments, sorrows, heart-burns, crookedness, poisonings and everything distressing quickly. 84. Just as the moon waxes in the bright half, his joy and merits shall increase day by day certainly by the worship of Siva. 85. O foremost among sages, thus I have told you the mode of worship of Siva. O Narada what else do you wish to hear ? ' 198'. Ibid, r.86.6. 199. Ibid. so. 29. 224 Sivapurarta CHAPTER TWELVE {Consideration of the essential and the non-essential in the worship) Ndrada said : — 1. O dear father Brahma, with your mind fixed on Siva, you are blessed indeed. Please explain this again still more precisely. Brahma said : — 2. I, the lotus-born, once called together all the sages and all the (J ods and addressed them lovingly with these good words. 3. If you have faith in permanent happiness, if you desire the achievement of the same, all of you shall come along with me to the shores of the milk-ocean. 200 4. On hearing these words they accompanied me to the place where lord Visnu, the benefactor of everyone, was stationed. 5. O sage, on reaching the place, the Gods bowed down with palms joined in reverence and prayed to the lord of the universe Janardana, lord of the Gods. 6. On seeing Brahma and other deities standing there, Visnu remembered the lotus-like feet of Siva and spoke these noble words. Visnu said : — 7. "Why have you all, Brahma and others and the celestial sages come ? What is the matter now ? Please tell me lovingly." Brahma said : — 8. On being asked thus by Visnu as well as by me, the dieties bowed to Him with devotion and said. aoo. According to the Pauranic concept, the turbulent and foamy sea known as the southern China Sea which surrounds Sakadvipa (identified with Malaya, Siam, Indo-China and Southern China) on three sides was called 'the sea of milk' or Ksira Samudra : cp. SM. Ali : Geography of the Puranas. Rudrasarhhiti 225 The Devas said — 9. "Whose worship shall we perform regularly for the removal of misery ?" 10. On hearing these words, the lord favourably disposed to the devotees, spoke as follows favouring me and the devas. The lord said : — 11. O Brahma, hear. You and these devas have already heard this. Yet I shall repeat it to you and to the devas. 12-13. It has been seen. It is being seen. Then why is it being asked now ? O Brahma, Lord Siva, the des- troyer of all miseries, shall be served always by all who wish to achieve things. He Himself has told me as well as Brahma particularly about this. 14. His worship shall never be forsaken by those who wish to attain happiness. A wonderful example has been narrated to and seen by you all. 15. When they abandoned worshipping the lord of the Devas — Mahesvara in the form of the Linga, the sons of Tara aM along with their kinsmen perished. 16. They had been enchanted by me. By my illusion they were driven far by me. When they were devoid of Siva, they were all destroyed and exterminated. 17. Hence Siva in the form of phallic image shall be worshipped always. He, the foremost among deities, shall be served with special faith. 18. It is by the worship of the lihga of Siva that all good men, devas, daityas, I and you, O Brahma, are sustained. How is it that it was forgotten by you ? 19. Hence, O Brahma, His linga shall be regularly worshipped whatever may be the aim. Siva shall be worshipped whatever the desire may be. 20. If an hour or even a moment is spent without the worship of Siva, it is a loss. It is an imperfection, a great foible, blindness, stupidity and foolishness. . 2,o i i. Tjiraputras, — the children of.Daitya Taraka who was conquered by Indra with the help of Skanda — the son of Siva. The episode is the central theme of Kalidasa's'-K-umar'asambhava. 226 Sivapurdna 21. Those who are devotedly attached to Siva, those whose minds are turned towards Siva and those who constantly remember Siva, never become victims of misery. 22-24. Those who desire magnificent buildings, beautiful ornaments, beautiful women, wealth to satiety, sons and grandsons, health, splendid body, extraordinary status, heavenly happiness and final salvation or profound devotion to the great lord shall duly worship Siva by virtue of their merit accumulated by them. 25. Sure success will be his who regularly worships Siva linga with great devotion. He will never be afflicted by sins. Brahma said : — 26. Thus exhorted, the devas knelt before Visnu and re- quested for lingas for the achievement of the desires of all people. 27. O foremost among sages, then, on hearing the request, Visnu, eager for the uplift of all living beings, told VisVakarman. I too told him. 28. "O VisVakarman, at my bidding, Siva's auspicious lingas shall be made and given to all devas". 29. At our bidding Visvakarma made lingas and gave them to the devas according to their status. 30. O foremost among sages, I shall tell you the same, * please listen. Indra took a linga made of Ruby. The son of Vijravas (Naisravana or Kubera) took a linga of gold. 31. Dharma took a linga of yellow stone, Varuna took a linga of dark blue hue. Visnu took a linga of sapphire. I, Brahma, took a linga of gold. 32. The VisVedevas and the Vasus took silver lingas. O sage, the Asvini devas took the brazen and earthen lingas. 33. Goddess Laksmi took a crystal linga. The Adityas (the twelve suns) took lingas made of copper. The moon took a linga made of pearl and the god of fire took a linga of diamond. 34. Great Brahmins and their wives chose lingas of earth. Maya took a linga of sandalwood and Sesa naga took a coral-made linga. 35. The Goddesses took the lingas of butter; the Yogins took lingas" of the ash; the Yaksas took lingas of curd and the deity Chaya took a linga of beaten flour. Rudrasamhitd 227 36. The Goddess BrahmanT worships, of course, the Liriga of Ratna (precious gem) . Bana and others worshipped a linga of mercury. 37. Thus different kinds of lingas were given to them by VisVakarma, which the devas and the celestial sages worship regularly. 38. After giving the devas the various lingas from a desire for their benefit, Visnu explained the mode of worship of Siva to me, Brahma. 39. After listening to it, I, Brahma, the foremost among devas, came back to my abode highly delighted in mind. 40. O sage, after reaching the place I explained the mode of worshipping Siva that yields desires to the devas and sages. 41. "O sages and devas, be pleased to hear with love and pleasure. I am going to explain lovingly the mode of worshipping Siva that confers worldly pleasures and salvation. 42-43. The life as a human being is very difficult to obtain among all living beings. O devas, O sages, a life in a good family is still more difficult. After obtaining the still more difficult birth in a brahmin family of good conduct on account of great merits one shall perform rites assigned to propitiate Siva. 44. No one shall transgress duties assigned to his caste. Charitable gifts and sacred rites shall be performed to the extent of one's capacity and affluence. 45. The Tapoyajiia (sacrifice in the form of penance) is far superior to thousands of Karmayajnas (ritualistic sacrifices). The Japayajna (sacrifice in the form of Japas) is far superior to thousands of Tapoyajnas ( sacrifices in the form of penance). 46. There is nothing superior to Dhyanayajfta (meditation) which is the cause of true knowledge, since the yogin is able to see his favourite ( deity ) of equanimity through meditation. 47. Siva is always present near a person set in meditation. There is no necessity for any atonement or expiation for a person of true knowledge. 228 SivapurarjM 48-49, O gods, persons who have realised Brahman through pure learning need not perform any rite. They are freed from happiness or misery, virtue or evil, sacrifice or Japa, meditation or rules regarding the same. By virtue of their learning they are free from base passions and physical changes and decays. 50. The linga present in the hearts of Yogins is the purest, blissful, auspicious, undying, all-pervasive and un- sullied. 51. O brahmins, linga is of two types : the exterior and the interior. The exterior is gross and the interior is subtle. 52. Those who are engaged in ritualistic sacrifices and do regularly worship the gross linga are unable to steady the mind by meditating upon the subtle and hence they use the gross linga. 53. He who has not mastered the linga of the mind, the subtle one, must perform the worship in the gross linga and not otherwise. 54. The pure undying subtle linga is ever perceived by the masters of true knowledge in the same manner as the gross one is thought to be very excellent by those who are not yogins. 55. If we consider properly there is nothing else for the real interpreter. Whatever is Niskala or Sakala is of the form of Siva in the whole universe. This must be constantly thought of in the mind. 56. Even if they are devoid of the ultimate perfect knowledge, no defect or deficiency can be ascribed to them. Rules regarding what shall be done and what shall not be done are not binding on them. 57. The knower, of course, is not at all bound by actions, even if he continues the householder's life just as the lotus standing in water is not contaminated by the water. 58. Till the realisation of perfect knowledge a man should continue the ritualistic worship of Siva. 59-60. In order to convince the world, the rituals' must be -continued. Just as the sun- is reflected in- many vessels ■• with water, in the same manner^ O devas,- -know .that the kudrasarhhiti supreme Brahman, Siva, assumes the forms of whatever is seen or heard in the world, real or unreal. 61. There is difference in the vessels but not in the water that they contain. This is what those who know the real meaning of the Vedas say. 62. "Lord Siva is within the heart of beings in this world," Of what avail are the idols to those who have this real knowledge ? 63. Having an idol is very auspicious for a person who has no such knowledge. It is a ladder that enables him to climb to a higher position. 64. It is very difficult to climb to a position without a support. The idol is only a means to achieve the Nirguna Siva . 65. The attainment of the Nirguna through a Saguna is certainly possible. In this manner, the symbols of all lords are conducive to a steady faith and belief. 66. This lord is very great and this is the mode of worship of that lord. If there is no idol, of what avail are scents, sandal paste, flowers, etc. ? 67. Till the realisation of true knowledge, the idol shall necessarily be worshipped. If any one does not worship the idol before he attains perfect knowledge, his downfall is sure. 68. O brahmins, hear the true statement of facts. For the same reason as mentioned, before, the duties of your own caste shall be performed assiduously. 69. Worship shall be performed where devotion is directed. Without worship and charitable gifts, sin cannot be kept at bay. 70. As long as there is a vestige of sin in the body, achievement need not be expected. When the sin is wiped off, all rites will bear fruit. 71. If there is dirt in the cloth the dyeing process cannot be carried out effectively. After the cloth is bleached any dye can be applied to it effectively. 72. Similarly when the body is freed of its dirty stuff by proper worship of deities, the dye of knowledge can stick to it whence true knowledge will arise. 73. The root of true knowledge is unswerving devotion. 230 The root of knowledge too is devotion. 74. The root of devotion is good action and the worship of one's own favourite deity. The root of that is the good preceptor. A good* preceptor is secured only through association with good people. 75. If one associates with good people, one will come across a preceptor. From the preceptor mantras and the modes of worship can be learned. Bhakti (devotion) is generated by worship and it gives birth to knowledge. 76. Knowledge leads to perfect knowledge and realisa- tion of the supreme Brahman. When there is perfect know- ledge, differentiations cease altogether. 77. When differentiation ceases, the misery of mutually clashing opposites vanishes. He who is free from the tangle of opposites and the miseries attendant on them assumes the form of Siva. 78. O celestial sages, when the mutually clashing opposites do not afflict, a person endowed with true know- ledge has neither happiness nor misery. Rules of do's and don'ts do not bind him. 79. Such a person who has not entered a household life is rare to meet with. If there is such a one he will quell all sins by his mere sight. 80. Even the holy centres praise such a person of knowledge. Devas and all sages consider him the supreme Brahman, Siva Himself. 81. The holy centres or the deities in the form of clay or rock idols are not equal to him. They take time in sancti- fying persons. But a man of true knowledge purines through his sheer vision. 82. As long as he continues the life of a householder he shall perform the worship of the idols of the most excellent of the five deities with pleasure. 83. Or it is enough if Siva alone is worshipped. The root is the most important. When the root is watered, O gods, the branches are well-cared for. 84. O excellent sages, if the branches are taken care of, it does not necessarily mean that the root is cared for. When the deities are propitiated, the same analogy holds good. lludrasamhita 231 85-86. Our aim shall be to propitiate Siva if we are sensible. O gods, if Siva is worshipped, all the gods are worshipped. Hence a person who wants to do good to all living beings shall worship Siva, the benefactor of the world, for the attainment of all deires. CHAPTER THIRTEEN ( The mode of worshipping Siva ). Brahma said : — 1 . O sages, O devas, listen. Now I shall explain a mode of worship than which there is no better one and which is conducive to the achievement of all happiness and cherished desires. 2. Getting up in the Brahma MuhQrta within an hour before dawn one shall remember Siva accompanied by his consort. With palms joined in great devotion and head bent down he shall offer prayers. 3. O lord of devas, get up, get up. O lord stationed in the heart, get up. O lord of Uma, get up. Confer your auspi- cius blessings on the entire universe. 4. I know what is virtuous, but I am not inclined to work it up. I know what is unrighteous but I am unable to desist from it. O ivlahadeva, I do everything as promp- ted by you, stationed in my heart. 5. After repeating these words of prayer and remem- bering the sandals of the preceptor he shall go out to the southern direction for answering the calls of nature. 6. Cleaning the body thereafter with earth and water and washing his hands and feet he shall clean the teeth. 7. Cleaning of the teeth shall be completed before sunrise. He shall gargle sixteen times with so many mouthfuls of water. 8. O celestial sages, the Tithis of Sasthi, navami as well as new moon days and Sundays are forbidden for cleaning the teeth with tooth brush twigs. 9. Bath shall be taken at a convenient time in rivers Sivapur&pa or in the house itself. No man shall take bath against the conventions of locality or the convenience of the season. 10-11. Hot water bath shall be avoided on Sundays, fSraddha days, Sankranti days, at the times of eclipse, on days of Great Gharity and fast, in holy centres and during the days of impurity due to death or birth in the family. In the holy ponds and rivers one shall take bath facing the east with great devotion. 12. Oil bath shall be taken on particular days of the week according to convention in the society. If one is accus- tomed to take oil bath everyday or if one is using scented oil breaking the convention, it is not faulty. 13. Otherwise one should avoid Sraddha days, days of eclipse, fast days and the first day of the luner fortnight for oil baths. Except on the days of eclipse mustard oil can be used on other days. 14. Bath shall be taken after due consideration of the place and season duly. He shall face either the north or the east when taking bath. 15. He shall never take bath wearing another man's clothes. He shall take bath in pure clothes and shall think on his favourite deities. 16. If he wears during the night another man's clothes, the same are not impure, hence there is no harm in taking bath with those clothes on but after taking bath they must be washed and returned. 1 7. After bath he shall perform water libation propitia- ting gods, sages and the manes. Thereafter washed and dried clothes shall be worn and Acamana performed again. 18. In a clean place washed and smeared with cow- dung, the devotee shall take his seat, O Brahmins. 19. The seat shall be made of wood or a cloth-cover. A seat of diverse colours is conducive to the achievement of all desires. 20. Or he can have the hide of a deer for a seat. He shall sit on it and apply Tripundra with the ashes. 21. Prayers, penance and charity shall be performed with due markings of Tripundra on the forehead for sure results. If ashes are not available marking may be done with holy water. RudrasamhitS 22. After marking Tripuntfra, on the forehead, the devotee shall wear Rudraksas. After daily rites are over, he shall begin the worship of Siva. 23. Then he shall perform Acamana, the sipping of water thrice with the requisite mantras or once, saying that it is a drop of Ganga water. 24-25. Rice cooked with water shall be brought for the worship of Siva. Whatever other things he can bring shall also be brought and kept near. A vessel for Arghya with water and scented raw rice grains shall also be brought. 26-27. To complete the formalities of worship, the vessel shall be placed on the right shoulder. He shall think upon the preceptor and ritualistically take his permission for the worship. He shall perform the rite of Samkalpa (inclu- ding the requisite mantras and statements about the puja, the day, month, year etc. and the purpose of the Puja) and aver his desire. He shall perform the worship of Siva with His attendants devoutly. 28-29. Showing the mystic mudra and using saffron and other materials he shall bow to and worship GaneSa who confers benefits a hundred thousand times and is accom- panied by his consorts Siddhi and Buddhi 202 . He shall repeat his names ending in the dative case appended with Namah and prefixed with Pranava. 30. After craving for forgiveness of the deity, he shall be worshipped again in the company of his brother Kartikeya with great devotion and shall be bowed to again and again. 31. The big-bellied Ganesa, the gate-keeper of the lord, shall be worshipped. Goddess Sati, Girija shall be wor- shipped then. 32-35. After worshipping Siva with sandal paste, saffron, incense, various lamps, and food-offerings of different sorts he shall bow down again. In the house the linga shall be made of clay, silver or any other metal or mercury. It shall be bowed to with devotion. If that is worshipped, all deities are worshipped. If the linga is made of clay it shall be installed duly. 202. Siddhi and Buddhi are personified as the wives of Ganeia, the son of Siva and Parvatl, 234 36. The householders shall perform every rite according to prescribed rules. After performing the purificatory rite of the Bhutas, the installation of the idol shall be performed. 37-38. If the worship is performed in the temple of Siva, the guardians of the quarters shall be installed and worshipped. In the house, Siva shall be worshipped by the root mantra. It is not obligatory that the gatekeeper shall be worshipped. The linga that is worshipped by me can be worshipped in the house. Everything is installed in the same. 39. At the time of worship, the lord shall be invoked along with his attendants and paraphernalia. But there is no hard and fast rule governing this aspect. 40. He shall provide his own seat in the vicinity of Siva. He shall face the north and perform the rite of Acamana ( sipping water) . 41. The devotee shall wash his hands and feet and perform Pranayama ten times with Mulamantra. 42. Five mystic Mudras shall be shown with the hand before the worship. Only after showing the Mudras shall the worship be performed. 43-45. The lamp shall be shown then. Homage shall be paid to the preceptor. He shall then seat himself in the yogic poses of Padma, Bhadra, Uttana or Paryaiika whichever is convenient and perform the rites once again. After the worship he shall float it along with the cake. If the worship is performed in the house these rules are not binding. 46. Afterwards the excellent linga shall be washed with the water from the vessel of Arghya itself after keeping all the material with the concentrated mind. 47-53. The lord shall be invoked then with the follow- ing mantra. "I am invoking Siva, the blissful and favourably disposed to the devotees, Siva seated on the summit of Kailasa, the excellent lord of Parvati, Sambhu of the form as mentioned before, both with or without qualities possessed of five faces, ten hands, three eyes and the bull for banner, as white as camphor, of divine limbs, having crescent moon on the head, wearing matted hair, clad in the hide of an elephant and with the hide of the tiger as upper garment, ttudrasarhhita 5>35 with Vasuki and other serpents turned round his body, hold- ing Pinaka and other weapons, having the eight Siddhis 303 (accomplishments) dancing constantly in front of Him, served by crowds of devotees crying loudly "Be victorious. Be victorious." of unbearable sight due to excessive splendour, served by all devas, the sole refuge for all living beings, of beaming face shining like lotus and always eulogised by Visnu and Brahma as extolled by the Vedas and sacred texts." After the meditation of Siva along with his consort, the seat shall be arranged for. 54. Worship shall be performed with the names end- ing in dative case. Padya and Arghya shall be offered to Siva. 55. After offering A camana, the supreme Atman Siva shall be bathed with five materials (milk, curds, honey, etc.) 56. Then the offerings shall be made with great devo- tion reciting the requisite Vedic mantras or the names end- ing in the dative case. 57. Similarly any desirable and desired material shall be offered to Siva. Thereafter the Varuna Snana rite ( cere- monial ablution) shall be performed to Siva. 58. Sweet-smelling sandal paste and other unguents shall then be applied. The water poured over the deity in a continuous current shall be rendered fragrant. 59. The water ablutions shall be made reciting Vedic mantras or six-syllabled mantra eleven times, if so much time can be spared, then the deity shall be wiped with a cloth. 60-61. Then the Acamana shall be offered and cloth dedicated. Gingelly seeds, barley grains, wheat, green gram or black gram shall then be offered to Siva with various mantras. Then flowers shall be offered to the five-faced noble soul. 62-64. Lotuses, rose, Saiikha, and Kusa flowers, Dhatturas, Mandaras grown in a wooden vessel, holy basil leaves or Bilva leaves shall be offered to each of the faces in 2^3. The eight Siddhis are : 3lfajJT[, effETJTT) HlfEfT, JTPfiTWT fffim, tf^Tf^s ^f?R=r and ^TTT^Tr^ft I The last one is sometimes substituted by tf^SIc^ Some other Siddhis such as ^af^, Slfr^cIW} etc. are also added to these. 236 >ivapurarut accordance with the previous meditation or according to one's wish. By all means Siva favourably disposed to His devo- tees shall be worshipped with great devotion. If other flowers are not available, Bilva leaves shall be used exclusi- vely in the worship of Siva. 65-66. With the offering of Bilva leaves alone, the worship shall be performed. Then scented powders, sweet- smelling oil etc. of various sorts shall be offered to Siva with great joy. Then incense, Guggulu (the fragrant gum resin) and Aguru(the fragrant Aloe wood) shall be offered. 67-69. Thereafter a lamp lighted with ghee shall be offered to Siva. With great devotion the rite of wiping of the face shall be performed with a cloth. With the following mantra, Arghya shall be offered with'great devotion. "O Siva, give us good features, good fame, and good enjoyment of pleasures. Taking this Arghya give us the pleasures of the world and salvation. Obeisance be to Thee". Then various kinds of food-offerings shall be made to Siva. 70-72. Then Acamana shall be performed immediately. Then the offering of betel leaves with all necessary adjuncts shall be made to Siva, Arartika (the rite of waving lights) shall be performed with a lamp with five wicks. Light shall be waved four times at the feet; twice in the umbilical region, once near the face and seven times over the whole body. Then the devotee shall perform meditation as stated before and repeat the mantras. 73-74. The mantras shall be repeated in accordance with the knowledge, as many times as are necessary in the manner instructed by the preceptor. 75. The deity Siva shall be eulogised lovingly with various hymns. Then the devotee shall circumambulate around Siva by and by. 76. Then he shall perform prostration with the eight limbs touching the ground many times. He shall then offer handfuls of flowers with great devotion repeating the follow- ing mantra. 77-83. O Siva, whatever I have done by way of wor- ship etc. with or without sufficient knowledge for Siva the great lord, in order to secure His satisfaction shall be fruitful by your grace. O Mrda, I belong to you. My vital airs are Rudrasathhita 237 fixed in you. My mind is always concentrated in you. O Gaurisa, O lord of goblins, be pleased with me. Those who stagger and falter on the ground are supported by the ground alone. O lord, those who have offended you shall find in you alone as their refuge. After entreaties like these the devotee shall make a handful of flower-offering. Then he shall bow down many times and take the ritualistic farewell — "O lord be pleased to return to your abode along with your attendants. Please come again when I perform worship". After requesting thus many times, Siva who is favourably disposed to His devotees shall be bidden farewell to abide in the heart. The holy water shall then be applied over the head. O sages, thus I have entirely explained the mode of worshipping Siva that confers worldly pleasures and salva- tion. What else do you wish to hear ? CHAPTER FOURTEEN {Directions for the worship of Siva) The sages said : — 1 . O disciple of Vyasa, O fortunate one, please explain to us authoritatively the fruits granted by Siva for the diffe- rent worships with different flowers. Su'.a said : — 2-3. O sages, Saunaka and others, please listen atten- tively. I shall lovingly explain to you the mode of offering flowers which is the same as Brahma explained to Narada at his request. Brahma said: — 4. A person desirous of wealth shall worship lord Siva with lotuses, Bilva leaves, petals of lotuses or with Sankha flowers. 5. O Brahmin, if a devotee worships Siva with a hundred flowers, his sins shall be wiped off and the devotee shall become rich. 238 Sivapurana 6. Twenty full lotuses constitute one prastha measure. A Thousand Bilva leaves constitute half a Prastha. 7. Petals of lotuses, a thousand in number constitute half a prastha. Ten Tanka weight constitutes one pala and sixteen palas make one prastha. 8. Flowers for worship shall be weighed in the balance according to this calculation. The worship thus duly per- formed shall accord all cherished desires. If the devotee worships with no specific desires he will become Siva himself. 9-14. O lordly sages, a person desirous of obtaining a kingdom shall propitiate Lord Siva with the worship of a hundred million earthen lingas. Lord Siva confers a king- dom on the devotee certainly. He shall use Sivalinga for worship. Flowers shall be used. Unsplit rice grains mixed with sandal paste shall be used. The ceremonial ablution shall be performed. The manrta used shall be pleasing. Bilva leaves are very excellent. Or he can use loose petals or full lotuses or Sahkha flowers according to ancient autho- rities. The worship is divine and accords pleasures and achievement of desires both here and hereafter, He shall not omit other items such as incense, lamps, food-offerings, Arghya, Arartika ( waving of lights), Pradaksina, Namaskara, Ksamapana (craving forgiveness and Visarjana ) the ritualistic dismissal) . At the end he shall feed other devotees. 15. A person who yearns for important positions shall worship half the former number. A person desiring release from prison shall worship a hundred thousand lihgas of Siva. 16. A person afflicted by ailments shall worship half that number. A person desiring a daughter shall worship half that number. 17. A person desirous of learning shall worship half that number. A person desirous of eloquence shall worship Siva with ghee. 18. In order to drive out enemies, the number of worship is the same as before. For exterminating enemies, worship is for a hundred thousand times and for enchantment worship is half that number. 19. For the conquest of vassal kings, worship for ten million times is recommended, l or keeping vassal kings under influence the same for ten thousand times is recommended. Rudrasartihit3 239 20. For achieving glory with plenty of vehicles, worship for a thousand times shall be performed. A person desiring salvation shall worship Siva five crores of times with deep devotion. 21. A person seeking knowledge shall worship Siva, the benefactor of the world, ten million times. A person desiring Siva's vision shall worship Him five million times. 22. The Mrtyurajaya mantra shall be repeated half a million times when Siva shall be visible to the devotee and fulfil his desires. 23. If a person repeats the mantra a hundred thou- sand times and begins a second instalment he will be lifted to a higher caste. When he completes the third hundred thousand times all his worldly desires will be fulfilled. In the fourth Laksa he will be able to see the lord. 24. When the fifty Laksa is completed, the lord will confer on him all benefits. When the same mantra is repea- ed a million times, the merit is tremendous. 25. A person desirous of liberation shall worship him with Darbhas. O best of sages, the number everywhere is a hundred thousand times. 26. A person desirous of long life shall worship him with Durva grass. A person desirous of sons shall worship him with Dhattfira flowers. 27. A Dhattiira plant with red stem is specially auspicious for worship. A worshipper using Agastya flowers will earn great fame. 28. Worldly pleasures and salvation will be secured by a person who worships with Tulasi. Great valour can be secured by worshipping with Arka or Kubjakalhara flowers. 29. The worship with Japa flowers (China rose) brings about the death of enemies. Karavlra flowers drive away all ailments. 30. By worshipping with Bandhuka flowers the devotee will get ornaments; with Jati flowers he will acquire good vehicles; with Atasi flowers he will attain favour of Visnu. 31. With Sami leaves he will secure salvation. With Mallika, flowers he will secure an auspicious woman. 32. With the splendid Yiithika flowers he will not be 240 Sivapurana deprived of a house. With Karnikara flowers he will secure plenty of garments. 33. With Nirgundi flowers, his mind becomes pure in the world. A hundred thousand .Bilva leaves used for wor- ship will secure the fulfilment of all desires. 34. Use of lovely flowers in the form of garlands increases happiness and wealth. Use of seasonal flowers for worship yields liberation. There is no doubt in this. 35. The flowers of Rajika. bring about the death of enemies. A hundred thousand Rajika flowers shall be used for the worship of Siva. The benefit accruing will be very great. 36- Excepting the Campaka and the Ketaka there is no flower which does not appeal to Siva. All other flowers can be used for worshipping Him. 37. Now, O excellent one, listen to the quantity of and the benefit accruing from grains and pulses in their use for worship of Siva. 38-39. Heaping up rice grains by way of worship causes prosperity. Six and a half prastha, and two palas of rice grains constitute a hundred thousand in number of grains. These shall be used in their unsplit form for the worship of Siva. 40. Worship of Rudra shall be •performed at first and a fine cloth shall be spread over the linga. The rice grains shall be put over the cloth at the time of worship. 41. At the end of worship, a coconut fruit shall be placed with scents and flowers etc. and fumigated with incense. The devotee shall attain the benefit of worship. 42* Silver coins and black gram shall be given as fee to the priest as much as for two Prajapatya ceremonies. If the devotee cannot afford it he shall give according to his capacity. 43. Thereafter twelve brahmins shall be fed. The whole of this then constitutes the Laksapuja complete in its details and with requisite mantras. 44-46. The mantras shall be repeated hundred and eight times, lhat is the rule. A hundred thousand gingelly seeds used for worship destroy even .great sins. Eleven Palas of gingelly seeds constitute a hundred thousand in number. Rudrasarhhitd 241 The mode of worship is the same as before. Those who desire beneficent results shall perform the Puja. Brahmins shall be fed. Hence, only those who can afford shall perform this. Certainly all miseries due to great sins perish instantaneously. 47-48. Performance of the worship of Siva with a hundred thousand barley grains is highly efficacious. Eight and a half Prasthas and two Palas of barley grains constitute a hundred thousand in number according to ancient calcu- lation. The worship with barley grains, the sages say, increases heavenly pleasures. 49-50. Brahmins desiring the benefit shall perform the rite of Prajapatya. The worship of Siva with wheat grains is highly praiseworthy. If a hundred thousand grains are used for worship, the devotee shall be blessed with a number of children. Half a Drona of wheat will consti- tute a hundred thousand in number of grains. The mode of worship is as before. 51-52. Siva accords happiness on being worshipped with green grams. Seven Prasthas and two Palas to seven and a half Prasthas of green grams constitute a hundred thousand in number. Eleven brahmins shall be fed. 53-54. If the great Atman, the presiding deity of Dharma, is worshipped with Priyangu (long pepper corns) , the devotee will be blessed with happiness. His virtue, wealth and love will flourish. A Prastha of these corns constitutes a hundred thousand in number according to ancient authorities. Twelve brahmins shall be fed. 55-56. Worship with Rajika (small mustard) of Siva shall bring about the death of enemies. Twenty Palas of Sarsapa (big mustard) constitute a hundred thousand in number. Worshipping with them also brings about the death of enemies. The Sivalihga shall be decorated with the leaves of AdhakI and then worshipped. 57-58. A cow along with necessary adjuncts shall be given in charity and a bull shall also be given. Worship with pepper is also conducive to the destruction of enemies. The Sivalinga shall be decorated with the leaves of AdhakI flowers and worshipped. This worship is conducive to different kinds of happiness and benefits. 242 Sivapurana 59. O best among sages, the measurement and number of grains and pulses have been explained to you by me. O lord of sages, now listen to the calculation of a hundred thousand in the case of flowers. 60. A Prastha of Sankha flowers constitutes a hundred thousand, says Vyasa who shows the exact measurement and calculation. 61. Eleven Prasthas of Jati and Yuthika flowers constitute a hundred thousand in number in each. Five and a half Prasthas of Rajika flowers also constitute so many. 62- Twenty Prasthas of Mallika flowers constitute a hundred thousand; while so many flowers of gingelly plant measure a little less than a Prastha. 63- 64. Karavira flowers measure three times that. Scholars say that the flowers of Nirgundi too measure like- wise. In Karnikara and Sirisa flowers too, the same mode of calculation holds good. Ten Prasthas of Bandhujiva flowers constitute a hundred thousand. 65. The devotee shall perform the worship of Siva with different flowers after considering these modes of calculation for the fulfilment of desires if he has any or for the sake of salvation if he has no desire. 66. Now I shall explain the benefit of great poten- tiality accruing from Dharapuja, a mere listening to which is conducive to great welfare. 67. After performing the regular worship of Siva, with great devotion in accordance with prescribed rules, the devotees shall pour water in a continuous stream. 68-70. This Dhara worship is very efficacious in delirium due to fever. At that time Satarudriya 204 mantra, Rudraikadasa mantra, Rudrajapya mantra, Purusa Stikta, 205 Sadanga mantra, Mahamrtyufyaya 206 mantra, Gayatri, names ending with Namah and beginning with Pranava or Agama mantra shall be repeated. 204. On the Satarudriya concept of Siva, see MP. A Study PP. 64-65. 205. VS. 31. 1. 206. This mantra is often used for warding off diseases and prolong- ing life. RudrasathhitS 243 71. The Dhara worship is very excellent in regard to nourishing series of pleasures. Different types of auspicious materials of worship shall be added to the water. 72. If Dhara worship is performed with ghee continuo- usly while a thousand mantras are repeated, the family will undoubtedly flourish. 73. Thus the worship of Siva shall be performed with the mantras mentioned by me. Sages have held that brahmins shall be fed and Prajapatya rite shall be per- formed. 74. Milk without sugar is usually taken for the Dhara. If the devotee is deficient in intellect and yearns for the same, sugar shall be added to milk for the sake of Dhara. 75. His intellect will become as keen as that of Brhaspati. The Dhara. shall be continued till ten thousand mantras are completely repeated. 76-77. If there is any crack or laceration in the body without an apparent cause, if there is any uncommon in- crease of love or misery anywhere, or if there be very frequent quarrels in the house, miseries will perish when the Dhara worship is performed. 78. Oil-Dhara shall be performed on Sivalinga for harassing enemies. Success in the enterprise is certain. 79. If scented oil is used, worldly pleasures will be increased. If mustard oil is used, enemies will be exterminated undoubtedly. 80. If honey is used, the devotee will become Kubera (God of wealth). The Dhara of sugarcane juice is conducive to all pleasures. 81-82. The Dhara of Ganga water yields worldly pleasures and salvation. In all these Dharas Mrtyunjaya mantra shall be muttered ten thousand times. Eleven brah- mins shall be fed. 83. O lordly saint, what I have been asked I have now explained to you completely. This will be fruitful in the world and will contribute to the achievement of all desires. 84. I shall now tell you, as I have heard, the benefit accruing from the due worship of Siva in the company of Skanda and Uma. 244 Sivapurana 85-87. He will enjoy in this world all kinds of aus- picious pleasures with sons and grandsons- Then he will go to the region of Siva that is conducive to all happiness. He will enjoy happy sports with Siva's attendants, move about in aerial chariots that can go anywhere they pleased and that shine like ten million suns and will be served by Rudra's maidens with songs and instrumental music, till the time of Dissolution. Then he will attain perfect knowledge and ultimately salvation. CHAPTER FIFTEEN (The manifestation of Rudra) JVarada said : — 1 . O creator, O Brahma the fortunate, you are blessed O foremost among Devas. A wonderfully sanctifying story of Siva has been narrated by you, today. 2. I have heard the wonderfully divine story of the origin of the Linga, the auspicious hearing of the efficacy of which destroys all miseries here. 3. Please narrate what transpired thereafter, the gran- deur of the created things and particularly the mode of creation. Brahma said : — 4. You have requested very pertinently. I shall briefly narrate what transpired later as I have heard before. 5-6. When the eternal lord Siva vanished, O chief of brahmins, Visnu and I in a very happy mood withdrew our forms of Swan and Boar and wished for creation and sustenance of the worlds. Narada said : — 7. O Vidhi, O Brahma, O wise one, I have a great doubt. Please remove the same. 8. How is it that both of you assumed the forms of Swan and Boar instead of other forms ? Please tell me the reason for the same. Rudrasamhita Suta said : — 9. On hearing these words of the noble-souled Narada, Brahma spoke after remembering the lotus-like feet of Siva. Brahma said : — 10. The swan has the power of going up steadily. It has the power of discriminating between the real and the unreal as in separating milk from water. 1 1 . The swan understands the distinction between ignorance and knowledge. Hence I (Brahma) the Creator, assumed the form of Swan. 12. O Narada ! But I failed to cognize the refulgent form of Siva and therefore could not exercise my power of discrimination. 13. How can real knowledge dawn on one who is engaged in activities of creation ? Hence though in the form of Swan I could not attain the power of discrimination. 14. A boar has the power of steadily going deep below. Hence Visnu, the wanderer in the forest, assumed the form of the boar. 15. Or Visnu, the protector of all the worlds assumed the form of a Boar to start a new Kalpa ( Aeon) . 16. Since the day he assumed the form of a Boar, the aeon by the title of Varaha has started. 17. Or the Varahakalpa can be considered to have started since the day we two decided to assume these forms. 18. O Narada, thus I have answered your relevant question. O sage, now listen. I shall resume the context. Remembering the lotus-like feet of Siva I shall explain to you the mode of Creation. 19. When God Siva vanished, I, Pitamaha (grand- father) of the worlds fell into contemplation pondering on the means of carrying out His words of direction. 20. Then after bowing down to Siva, getting knowledge from Visnu and attaining the highest bliss, I decided to start the work of creation. 21. After bowing to Siva and instructing me, O dear one, Visnu too vanished. 246 Sivaputhfia 22. After getting the blessings of Siva and going out of the cosmic egg, Visnu made Vaikuntha 207 his permanent abode. 23. Desiring to create, I remembered Siva and Visnu. In the waters that had already been created I offered handfuls of water as libation. 24. Then the cosmic egg arose consisting of twenty-four Principles 208 . O brahmin, then a splendid, huge form Viraf appeared and the form of waters was not seen. 25. Confusion arose in my mind and I performed a severe penance for twelve years meditating on Visnu. 26. At that time, Visnu appeared before me and touching my body lovingly and joyously he told me. Visnu said : — 27. O Brahma, thanks to the favour of Siva, I am capable of giving you everything. There is nothing which cannot be given to you. I am delighted. Tell me the boon (you wish to have). Brahma said : — 28. O Visnu, the fortunate one, I have been entrusted to you by Siva. Hence it is but proper that I should request you. Please give me who request you what He has told you (to give me). Obeisance be to you. 29. This Virat form of the cosmic egg consists of twenty-four principles. There is no sentience in it. It is insentient. 30. O Visnu, you have now appeared before me; thanks to the blessings of Siva. Confer sentience on this cosmic egg originating from Siva's power. 31. When I said this, the great Visnu adhering strictly to the directives of Siva assumed infinite forms and entered the cosmic egg. ao7. It is Visnu's abode variously described as situated in the Nothern ocean or on the eastern peak of mount Meru. 208. According to the Pauranic account of creation, the cosmic Egg constituted of twenty-four tattvas was entirely material. In the beginning it was a dead egg and it remained so until it was activated by the principle of Brahma which having entered into it split the egg into two halves by the process of fission. kudrasamhitd 247 32. Vi?nu with a thousand heads, a thousand eyes and a thousand feet 200 encompassed the cosmic egg touching the earth everywhere. 33. When Visnu who was properly eulogised by me entered it, the cosmic egg consisting of the twentyfour principles became sentient. 34. Visnu shone as the great Being, the lord of the seven worlds beginning with Patala 210 . 35. The five-faced lord Siva created for His residence the beautiful city of Kailasa that shone above all. 36. O celestial sage, Kailasa 211 and Vaikun$ha will never be destroyed even if the whole cosmic egg is destroyed. 37. O foremost among sages, I am staying in Satyaloka 212 . O dear one, I desired the activity of creation at the bidding of Siva. 38. Even as I stood desirous of creation, the Evil creation, viz. the set of five Illusions 213 appeared before me. It was of the nature of darkness endowed with knowledge. 209. RV. X. 90; VS. 31. i. ?io. The seven regions descending from the earth, one below the other, are called m®, f^5T, HrflWj ^TcTTcra". Wfficr and m ^f rr ^prr: I q^r ^ 'spft n$ ^ snrts^: ii The Vedas trace the origin of the Trinity to the Brahman, the Saivas to Mahesvara and the Bhagavatas to Mahavisnu, Rudrasamhita 255 CHAPTER SEVENTEEN {The Story of Gunanidhi) Suta said : — 1 . O great sages, after hearing these words of Brahma, Narada once again bowed to him and asked humbly. JVdrada said : — 2-3. When did Siva favourably disposed to His devo- tees go to Kailasa ? Where did he have the intimate acquaintance with Kubera 219 of great and noble soul ? What did Siva of auspicious form do there ? Please narrate all these things to me. I am deeply interested in it. Brahma said : — 4. O Narada, listen. I shall tell you the story of the moon-crested lord, how he went to Kailasa and how he contracted friendship of Kubera. 5. In the city of Kampilya 220 there was a sacrificer named Yajfiadatta. Born of Somayaji family he was an adept in the performance of sacrifice. 6. He knew Vedas and Vedangas. He was a great scholar of Vedanta etc. He was honoured by the king. He was a liberal-minded donor and as such his fame had spread far and wide. 7-8. He assiduously maintained the sacrificial fire and was devoted to the study of the Vedas. His son (Guna- nidhi) was of a very handsome complexion and shone like the moon's disc. After the investiture with the sacred thread he learned all the eight lores 321 over and over again. Yet, 219. Kubera is the son of f^f^g' by ??f^?r I ■^■ e * s chief °f the Yaksas and a friend of Rudra. He is mythologised as having three legs and eight teeth." 220. The country known to Vajasaneyi Samhita (xxiii, 18) and Satapatha Brahmana (xiii. 2.8.3") can be identified with the city of Kam- pila in the Furrnkhabad district, Uttara Pradesa. It was the Southern Capital of Pancaladesa in ancient India. Dr. Awasthi (Studies in Sk. P. P. 85) however, places it in the Anarta De.'Sa, a region of the Western India. aai. The eight sciences included (1) the triple Veda (^jft) (a) logic and metaphysics (sft^f^^) , (3 ) the science of Government 256 Sivapurana unknown to his father he indulged in gambling. 9. Ever and anon he took plenty of sums from his mother and gave them over to other gamblers with whom he contracted great intimacy. 10. He eschewed all brahminical ways and conduct of life. He was averse to the performance of Sandhya prayers and ceremonial ablutions. He began to speak ill of the VedaSj sacred texts, devas and brahmins. 11. He did not follow the conventions and injunctions of the Smrti code, He indulged in singing and playing. Actors, heretics etc. were his beloved friends. 12-15. Although his mother wanted him to meet his father now and then, he never went near his father. Engaged in extra-domestic activities Yajftadatta used to ask his wife "Dear good woman, what is our son Guna- nidhi doing ? He is not at home." Then the woman used to say, "He has gone out just now. So long he had been taking his bath and worshipping the deities. He has finished his Vedic studies and has just gone out in the company of two or three friends for the purpose of learning somewhere". The poor woman in view of the fact that she had only one son deceived her husband thus. 16. The simple husband did not know anything about the nefarious activities of his son or lys bad conduct. All sacred rites ending with Kesa Karma 222 were performed in the sixteenth year of the son. 17. Thereafter Yajnadatta performed the marriage rite of the son in accordance with the rules prescribed in the Grhya Sutras. 18. O Narada, every day the woman with her heart melting with motherly affection used to make her son sit up and gently upbraid him. 19. "Dear son, your father is surely a great man, but (efJTS^f^r), (4) practical arts such as agriculture, commerce, medicine etc. (^jfjf ), (5) ancient historical and mythological tradition (6) science of rituals (7) Logic and (8) Dharma or Law. 222. The religious ceremony Kesanta in which the hair were cut off was performed upon Brahmins at 16 years of age, K?attriyas at as and Vaisyas at 24. Cf. Manu. ii. 65, Yaj. 1.36. Rudrasarhhita 257 he is of rash temperament. If he comes to know of your activities he will beat you and will not spare me too. 20. I conceal your nefarious activities from your father every day. Due to his good conduct and his affluent cir- cumstances he is honoured by all the people. 21. Dear child, a good learning and association with men of saintly character constitute a great asset for brahmins. How is it that you do not gladly take interest in such things ? 22. Your ancestors and grandfathers had all earned the reputation of being good Vedic scholars, well learned in Sastras, and performers of sacrifices, especially Somayagas. 23. Shun the company of the wicked people, associate with good men, turn your attention to good learning and strictly adhere to brahminical conventions. 24. Emulate your father in form, fame and traditional activity. Why don't you feel ashamed? Cast off your wickedness. 25. You are nineteen now. This girl is sixteen years old. She is a good girl. Take her. Protect her. Above all be devoted to your father. 26. You shall respect your father-in-law also, in view of his good qualities and conduct. How is it that you do not feel ashamed of wickedness ? 27. Dear son, your maternal uncles too are matchless in learning, conduct and pedigree and other things. You are not afraid even of them. Your paternal and maternal lineages are equally pure. 28. See the brahmin boys of your neighbourhood. Even in our house see the disciples of your father. How humbly do they behave ? 29. Dear son, if the king hears of your evil propen- sities, he will cease to respect your father and may even suspend the regular maintenance allowance. 30. Till now people used to call your activities the foolish blunders of an ignorant boy. Hereafter they may take away the traditional title of Dlksita. 31. People will curse and cavil at your father and me saying such evil words as "The son has adopted the wicked- ness of the mother." 258 mrana 32. Your father has never been a sinner. He strictly follows the path of the Vedas and Smrtis. Lord Siva is my witness for the purity of my mind that is riveted to his feet. 33. I have not seen the face of any wicked man after my menstrual bath. Powerful indeed is Fate whence a boy like you is born of my womb !" 34. Although constantly advised thus by his mother, the wicked boy did not abandon his evil ways. For, an idiot indulging in vice is beyond redemption. 35. Who is he that is not broken up by the evil influences of hunting, wine, slander, untruth, theft, gambling and prostitutes ? 36. The wicked fellow (Gunanidhi) used to lay his hands on whatever he could see in the house, a cloth, a base metal etc. and take it to the gambling den, there to lose the same to his brother gamblers. 37. Once he stole a very valuable ring of his father set with precious stones and gave it to one the of gamblers. 38. It chanced that one day the DIksita saw it in the hand of the gambler. He asked the fellow — "Where did you get this ring from?" 39-40. First the gambler did not say anything. When repeatedly asked he said — "O brahmin, you are unnecessarily accusing me of theft. It was your son who gave it to me. On the previous day I had won his mother's upper garment. 41. Do not think that I alone was the winner of this ring. He has lost many costly things to other gamblers as well. 42. He has thus given gems, metals, silk garments, vessels, golden vases, and different sorts of copper and bell metal pots. / 43. Everyday he is i being bound stark naked by the gamblers. In the whole world you cannot see such a useless poor gambler as he (your son) . 44. How is it that till now, O brahmin, you have not realised that your son is a ring leader of base gamblers, very clever in misdemeanour and unfair means ? 45. • On hearing these words, the poor Diksita's head bent down with shame. He covered his face and head with a cloth and quietly slipped back into his house. RudrasaiiihitS 259 46. Yajnadatta, the sacrificer, well versed in Vedic rites spoke thus to his wife who was a very chaste lady. Yajnadatta said : — 47-48. O mistress ! where is that gambling rogue of a son, Gunanidhi ? Or let it be. Why should I ask for him ? Where is that auspicious ring which you took off at the time of applying unguents on my body ? Bring it quickly and give it to me. 49-51. The mistress was frightened at these words. While she was engaged in arranging for bath and midday sacred rites she replied — "O lord, I am busy arranging the various articles of offerings for worship. O lord, fond of guests, the guests may be unnecessarily detained. While I was busy cooking the pudding I kept the ring somewhere in some vessel just now. What a pity ! I have forgotten it. I do not know where it has been kept. Diksita said : — 52-53. O truthful lady who has given birth to a base boy, whenever I asked "Where has the son gone ?" you used to say, "Dear lord, just now he has gone out after finishing his lesson of the Vedas, in the company of two or three friends for revision of the lesson". 54. Where is your silk saree red like madder which I had presented to you and which used to hang down here in the house always? Tell me the truth. Do not be afraid. 55. That gem-set golden vase which I had given you is also missing. That tripod with a velvet cushion which I had given you is nowhere to be seen. 56. Where is that bell metal pot made in the South? Where is that copper pot made in Bengal ? Where is that ivory casket intended for curios and trinkets ? 57. Where is that wonderfully fine statuette of a lady lighting a lamp, shining like the moon, and brought from the hilly province ? 58. Why should I unnecessarily speak much ? O lady of a noble family, it is futile to be angry with you. I shall take food only after I marry again ! 260 Sivapurana 59. I am childless now since that wicked fellow has defiled the whole family. Get up and fetch me some water. Let me offer libations to him with gingelly seeds.* 60. Better to be issueless than have a wicked son who defiles the entire family. It is the traditional policy to abandon one to save the family. 61. The Brahman a took his bath, performed his daily rites and married the daughter of a Vedic scholar the same day. CHAPTER EIGHTEEN [The Redemption of Gunanidhi) Brahma said: — 1-2. Gunanidhi, the son of the Diksita Yajnadatta, came to know of this. Regretfully he cursed himself and set off from that place. After wandering aimlessly for a long time, he, the wicked fellow, felt the abandonment keenly and losing all hopes halted at a place. 3-7. He thought to himself : "Where am I to go ? What shall I do ? I have not studied much, nor am I rich enough. Only a wealthy man can be happy in a foreign land, although he has to face the fear of thieves there. Of course this fear is present everywhere. I am born in the family of priests officiatiug in sacrifices. Why am I reduced to this wretched plight ? Pate is powerful indeed, controlling all- our future actions. I cannot even beg as I have no acquaintance, no money. Where shall I seek refuge ? Everyday, even before sunrise, my mother used to feed me with sweet pudding. Today whom shall I beg ? My mother too is away from me." 8. O Narada, even as he was musing like this woefully, sitting at the foot of a tree, the sun set. 9. In the meantime a certain devotee of Lord Siva came out of the city taking with him various articles of offering. . *It is customary among the orthodox Hindu families in India to offer libations of water mixed with gingelly seeds to the mane's on parti- cular days. kudrasathhitS 26> 10. He had observed fast on the Sivaratri 223 day. In order to worship lord Siva, he was on his way, along with his kinsmen and was carrying different sorts of delightful offerings. 11. The devotee entered the temple of Siva where he worshipped Him in the prescribed manner with sincere devo- tion. 12. The brahmin boy, son of Yajnadatta, devoid of his mother and dismissed by his father, was very hungry by this time. He inhaled the sweet fragrance of the sweet puddings and followed the devotee. 13. "If fortunately these devotees of Siva go to sleep after offering the eatables to Siva, I shall eat these vast varie- ties of puddings and sweets in the night". 14. With this hope he sat at the threshold of the temple of Siva watching the great worship by the devotee. 15. When the worship was over, the songs and dances of prayer were duly concluded, the devotees lay down and began to sleep. Immediately the young man entered the sanctum sanctorum of Siva in order to steal the eatables left there. 16. The lamp was burning very dimly. Hence in order to see the puddings clearly he tore a piece of cloth from his lower garment and put that piece in the lamp as a wick thus making the lamp give a good light. 17. Yajfiadatta's son gleefully took plenty of the sweets offered as eatables to Lord Siva by the devotees. 18. With sweets in his hands he came out hurriedly. In his hurry he stamped on some person lying there who woke up immediately. 19. "Who is that ? Who is running away so fast ? Catch him." So shouted the man who woke up in a voice hoarse with fear. 20. The brahmin boy (Gunanidhi) who ran for life be- 223. Sivaratri : Siva's Night. It is a popular fast and festival held in honour of Siva on the 14th of the dark half of the month Magna or January-February with many solemn ceremonies observed during the day and night. In Tantric literature it is called Kalaratri, one of the three sacred nights, the other two being Maharatri and Moharatri. 262 ivapurdna came blind. So he was caught and killed by the watchmen on duty. 21. O sage, by the favour of Siva or by the power of accumulated merit, the son of Yajnadatta could not partake of the offerings of eatables made to Lord Siva. 22- The terrible soldiers of Yama who desired to take him to Samyamani 221 ( the abode of Yama) , approached him with nooses and clubs in their hands and bound him. 23. In the meantime the attendants of Siva with tri- dents in their hands and tinkling anklets on their arms reached the spot in an aerial chariot in order to take him to Sivaloka. Sivaganas said:— 24. "O attendants of Yama, leave this righteous brahmin alone. He cannot be punished since his sins have been burnt off." 25-27. On hearing these words of Siva's attendants, the attendants of Yama became terrified and addressed the attendants of Siva: Tamaganas said : — "O Ganas, this is a wicked brahmin who has broken the traditions and conventions of his family. He has disobeyed his father's directions and has forsaken truthfulness or purity. He does not offer his Sandhya prayers. He does not take his ceremonial baths regularly. 28. Leave aside his other activities. He has now transgressed and outraged the offerings of eatables made to Siva. You can see this personally. In fact he is not worthy of even being touched by people like you. 29. Those who consume or outrage the offerings of eatables made to Siva and those who offer these to others, the mere touch of these persons, it is said, is sinful. 30. Even poison is not so dangerous when drunk. Never shall a person make use of Siva's property even if he were to die. 224. Satnyamini or Sariiyamani, the city of Yama is fabled to be situated on Mount Meru. kudrasaifihili 263 31. It is granted that you are an authority on virtue. We are not. But O Ganas, if this fellow has at least a bit of virtue to his credit, please let us hear the same". 32. On hearing these words of Yama's attendants, the attendants of Siva remembered the lotus-like feet of Siva and spoke to them thus : — Siva's attendants said : 33. "O Attendants of Yama, Siva's ideas of Dharma are very subtle. They can be observed only by persons of subtle and keen vision, not by people like you whose aim is only the gross exterior. 34. O Ganas, hear attentively what this son of Yajna- datta has done which has freed him from sins. 35. The shadow of the lamp was falling on the top of the linga and this brahmin prevented it by adding a wick to the lamp at night, cutting a piece from his lower cloth. 36. Another great merit he derived from listening to the names of Siva, though casually, O attendants. 37. He witnessed the worship that was being performed duly by a devotee. He was observing a fast and his mind was concentrated too. 38. Let him go to Sivaloka along with us. As Siva's follower let him enjoy great pleasures there for sometime. 39. Then he will shake off his sins and become the king of Kalinga 225 since he has indeed become a great favourite of Siva. 40. Nothing else need be mentioned now. Let all of you, emissaries of Yama, return to your own world with contented minds." Brahma said : — 41. O lordly sage, on hearing these words of Siva's attendants, the emissaries of Yama returned to Yama's abode. 225. The Kalinga Desa occupied the narrower eastern coastal plain form the delta of the Godavari to that of the MahanadI river. It was probably one of the best-known regions of the south known to ancient Indian literature. 264 Hi 42. O sage, they narrated everything to Yama what- ever the messengers of Siva told them about Dharma etc. Dhartnaraja said : — 43. "O Ganas, listen attentively to what I say. What- ever I direct you to do, you shall do with loving devotion. 44. O Ganas, you shall avoid those persons who bear on their forehead the mark of Tripundra besmeared with white ashes. Never shall they be brought here. 45. O Ganas, you shall avoid those persons who regularly dust their body with white ashes. Never shall they be brought here. 46. You shall avoid all those persons who assume the garb and features of Siva whatever their reason may be. Never shall they be brought here. 47. You shall avoid those persons who wear Rudraksas and keep matted hair. Never shall they be brought here. 48. You shall avoid those persons who imitate the dress or the features of Siva, even for their livelihood. Never shall they be brought here. 49. You shall avoid those persons who imitate the dress and features of Siva even for the purpose of deception. Never shall they be brought here." 50. Yama thus commanded his servants. They too agreed to follow his command and remained silent with the flickering smile on their lips. Brahma said : — 51. Thus freed from the emissaries of Yama, the brahmin boy became pure-minded and went to Sivaloka along with the attendants of Siva. 52. There he served Siva and Siva (Parvatl) and enjoyed all sorts of pleasures. Afterwards he was born as the son of Arindama, the king of Kalinga. 53. Known as Dama he was devoted to the service of Siva. Even as a boy he carried on many acts of devo- tion to Siva in the company of other children. 54. When his father passed away he became the king in the prime of his youth. In his kingdom he spread the ideals and tenets of Siva lovingly. Rudrasattthita ^65 /■ 55. The king Dama. was unconquerable. O brahmin, he did not stress any act of piety other than furnishing temples of Siva with lamps in plenty. 56. He called headmen of the villages in his kingdom and asked them to furnish all temples of Siva with lamps. 57. He warned them that if they defaulted they would be punished. It is declared in the Vedas that Siva is delighted at the gift of a lamp to his temples. 58. "Therefore, you headmen shall see that the temples of Siva in your jurisdiction are properly illuminated with lamps. There is no question of hesitation in this matter. 59. "Undoubtedly I shall get the defaulter beheaded." Thus for fear of him every temple was duly illuminated. 60. With this act of piety alone, as long as he lived, the king Dama acquired ample prosperity. Finally he passed away. 61- The impression of lamps persisted in his mind. He caused many lamps to be lighted. Finally he became the lord of Alaka 228 with gem-set lamps to his credit. 62. Thus even the smallest service rendered to Siva bears rich fruit in time. Let all persons seeking happiness, realise this and continue the worship of Siva. 63-65. That son of Diksita never cared for any act of piety. It was to steal that he had entered the temple of Siva. To serve his own end he had brightened the lamp there, thereby dispelling the shadow of darkness on the top of the liriga. Then he became the virtuous king of Kalihga. O foremost of the sages where the wicked son of the Diksita, and where the guardian of a quarter ? Although he had been simply a man, he became the guardian of a quarter. 66. Thus I have narrated the story of Gunanidhi, the son of Yajfiadatta. The story is pleasing to Siva. Besides, it grants all desires of the listening devotees. 67. O dear one, I shall tell you how he became the close friend of Siva. Listen attentively. 226. Alaka — It is the capital of Kubera, the chief of the Yaksas and Guhyakas. It is also called Prabha, Vasudhara and Vasusthali and is fabled to be situated on a peak of the Himalayas, inhabited also by Siva. £66 iwpurSna CHAPTER NINETEEN ( The friendship of Siva and Kubera) Brahma said : — 1. In the Kalpa called Padma, I created my mental son Pulastya whose son Visravas begot the son Vaisravana. 2. He propitiated the three-eyed God Siva, with a very severe penance and enjoyed the city of Alaka built by Visvakrt. 3. When that Kalpa was over and the Meghavahana Kalpa had started, the son of Yajnadatta, Srida, performed a severe penance. 4-8. Realising the efficacy of devotion to Siva accru- ing from the mere illumination ( of his temple) with lamps, he reached Ka6i 227 for the illumination of his thought. Under the lustre of the gems of the mind, he repeated the mantras of eleven Rudras with loyal devotion and unswerving concentration of the mind. He could realise his identity with Siva. Then he performed very severe penance for two hundred thousand years — a penance which was enhanced by "the fire of austerity, was free from incroachment of the firefly in the form of interference from lust and anger, was windless inasmuch as the breath was curbed and was pure in form with pure vision. He set up the linga of Siva and worshipped it with flowers of good ideas and feelings. The penance was so severe that his body was reduced to skin and bones. 9-10. Then in the company of the Goddess Parvati, the lord ViSvesvara Himself addressed the devotee, the lord of Alaka, with a pleasant mind — the devotee who stood as a stump with mind concentrated on the linga; — "I am ready to grant you a boon. Ghoose it, O lord of Alaka". 11-13. The devotee opened his eyes and gazed at 227. Kasika or Kasf, known as Varanasl. Situated on the left bank of the Ganges, it was the capital of the country of the same name. It is, perhaps, the Kassida or Kassidia of Ptolemy, designated after Kasiraja, one of the early progenitors of the lunar race who was succeeded by twenty descendants, including the famous Divodasa who ruled and cele- brated many horse-sacrifices here. The city is sacred to Siva since Visvesvara, one of the twelve Jyotirlirigas, is established here. Rudrasamhita 2o7 lord Siva, the moon-crested consort of Uma who was shining with a brilliance that excelled thousands of rising suns. Dazzled by the brilliance, he closed his eyes and addressed the lord of lords who is beyond the reach of mental conception. "O lord, please give my eyes the power to see your feet." 14. This itself is a great boon, O lord, that I see you present. O lord, O moon-crested God, obeisance be to you. Of what avail are other boons ? 15. On hearing his words, the lord of devas, Uma's consort touched him with his palm and gave him the requisite of Vision. 16. Then on securing the power, Yajfiadatta's son opened his eyes and saw Uma alone at first. 17. "Who is this lady beautiful in person, near Siva the Lord ? What penance did she perform more difficult than mine ? 18. "What a form ! What a love ! What a good luck ! What a fine glory !" He repeated these words several times. 19. While he was doing this and glancing cruelly at Uma, his left eye as a result of seeing the lady, burst. 20-21. Then the Goddess told Siva — why does this wicked ascetic look at me often and say "You make my penance shine !" and seeing me with his right eye jealously why does he marvel at my beauty, love and good luck. 22-23. On hearing the words of the Goddess, lord Siva laughed and said c '0 Uma, he is your son. He does not look at you angrily or jealously. He is describing your glory of penance." After saying this to the Goddess Is" a told him again. 24, "Dear son, I am delighted at your penance. I shall give you the boon you desire. You will be the lord of treasures and the lord of Guhyakas 228 . 228. Guhyakas, literally "Hidden beings". They are demi-Gods who, like the Yak?as, are the attendants of Kubera and guardians of his hidden treasure. 268 ivapurcfoa 25. You will be the king of Yaksas 229 , Kinnaras 230 and rulers. You will be the leader of Punyajanas and the bestower of wealth to all. 26. My friendship with you shall remain for ever. I shall stay near you, very near Alaka, dear friend, in order to increase your love. 27. O son of Yajnadatta, great devotee, come on. This is your mother. Fall at her feet with delighted heart. Brahma said : — 28. After granting him boons, Lord Siva told Uma, "O Goddess, be pleased with him. This ascetic is your own son." 29. On hearing these words of Siva, Parvati, the mother of the universe said to the son of Yajnadatta with a delighted mind. The Goddess said : — 30. Dear son, may your pure devotion to Siva remain for ever. With your left eye burst you will be Ekapinga, (having a yellow mark in place of an eye). 31. May all the boons granted to you by the lord fructify. You shall be called Kubera (lit. possessed of ill- shaped body), O son, since you jealously looked at me. 32. After granting these boons to Kubera, lord Mahesvara, in the company of the Goddess Parvati, entered his Visvesvara abode. 33. Thus Kubera attained the friendship of Siva. Very near his city Alaka was Kailasa, the abode of Siva. sag. Yaksas are a class of semi-divine beings who are attached to the service of Kubera. 230. Kinnaras, like Yaksas, are the attendants of Kubera. They are represented as mythical beings with a human figure and the head of a horse or with a horse's body and the head of a man. They are described as celestial choristers and musicians who dwell in the paradise of Kuvera on Kailasa. They are called Asvamukhas, Turahga-vaktras, "horse-faced" and Mayus. Rudrasamhitd 269 CHAPTER TWENTY (£iva goes to Kailasa) Brahma said: — 1. O Narada, hear the story of Siva's arrival at Kailasa, the best of mountains, thanks to the power of penance of Kubera. 2. "The lord of the Universe, after bestowing the boon of lordship of treasures upon Kubera, returned to His excellent abode and thought within Himself thus. 3. My complete manifestation, born of Brahma can look after the activity of Dissolution. Now, assuming that form I shall go to Kailasa, the residence of Guhyakas. 4. Rudra, born of my heart, my perfect manifestation is the Single Supreme Brahman. He is worthy of being served by Visnu, Brahma and others. He is not different from me. He is unsullied. 5. In that form I shall become that friend of Kubera 231 , shall remain near him and perform great penance." 6. Thinking thus, Rudra, desirous of carrying out the wish of Siva (the supreme Brahman) sounded his drum that gave out the divine Nada. 7. Its resonant, reverberating sound pervaded the three worlds heightening enthusiasm and called upon everyone in diverse ways. 8. On hearing that, Visnu, Brahma and other deities, sages, the persons well-versed in Agamas, Nigamas and Siddhas. 9. Devas and Asuras came there with great delight. The Pramathas* too reached that place from different quarters. 10. The leaders of Ganas revered by the whole world and of high fortune arrived there. I shall mention to you their number. Listen attentively. 231 . Kubera or Kuvera. He is the God of wealth and the chief of the Yaksas and Guhyakas. His name Ku-bera or Ku-vera signifies his deformed body having three legs and eight teeth. He is married to Yaksl, the daughter of the Danava Mura. As an especial friend of Siva he is called Siva-sakha.. His capital Alaka on the Himalaya mountain is mentioned also in the RV. *A class of Ganas attending on Siva. 270 Sivapuravux 11. The leader of the Ganas, Sankhakama came there with a crore of his Ganas; Kekaraksa with ten crores and Vikrta with eight crores, 12. ViSakha with sixty-four crores; Pariyatraka with nine crores, Sarvantaka with six crores and the glorious Dunduma with eight crores. 13. Jalanka, the chief leader of Ganas, with twelve crores; the glorious Madana and Vikrtanana with seven crores each. 14. Kapalin with five crores, the auspicious Sandaraka with six crores and Kanduka and Kundaka each with a crore. 15-16. Vistambha and Gandratapana each with eight crores, the leader of Ganas Mahakesa with a thousand crores. 1 7. Kundin, Vaha and the auspicious Parvataka with twelve crores each, Kala, Kalaka and Mahakala each with a hundred crores. 18. Agnika with a hundred crores, Abhimukha with a crore, Adityamiirdha and Dhanavaha each with a crore. 19. Sannaha and Kumuda with a hundred crores, Amogha, Kokila and Sumantraka each with a crore. 20. Another (leader of Lanas) Kakapada with six crores and the lord Santanaka with six crores, Mahabala, Madhupiiiga and Pingala each with nine crores. 21. Nlla, Devesa and Purnabhadra each with ninety crores and the strong Caturvaktra with seven crores. 22. The lord of all (Siva) reached there ready to go to Kailasa surrounded by groups of crores, thousands, hund- reds and twenties. 23. KasthagGdha, Sukesa and Vrsabha each with sixty- four crores. Caitra, Nakulis"a and Svayamprabhu each with seven crores. 24-25. Lokantaka Diptatma and the lord Daityantaka, lord Bhrngiriti and the glorious Devadevapriya, Asani Bhanuka andSanatana each with sixtyfour crores; NandKyarw, the suproejae chief of Ganas, and Mahabala each with hundred crores. 26 chese and other leaders of Ganas were all powerful Rudrasamkita" 271 and innumerable. They had thousand hands, matted hair, crown etc. 27. They had crescent moon as their embellishing decoration ; they were blue-necked, three-eyed, adorned with necklaces, earings, crowns and other ornaments. 28. Lord of Ganas emulating Brahma, Indra and Visnu and shining with the brilliance of crores of suns and possessed of Anima etc. reached there. 29. The Gana chiefs 232 and other noble souls of spotless splendour eagerly reached there desirous of seeing Siva. 30. Reaching the spot they saw Siva, bowed to and eulogised him. Visnu and others bent their heads and joined their palms in reverence. 31. Then Lord Siva, Visnu and others, went to Kailasa, the residence of Kubera lovingly. 32. Kubera and his attendants received the disting- uished guest with great respect and worshipped him with devotion offering him various presents. 33. In order to please Siva, he worshipped Visnu and other Devas, the Ganas and the followers of Siva. 34. Siva was highly delighted and He embraced Kubera and kissed him on the head. With all his followers He stayed near Alaka. 35. The lord commanded Visvakarma to erect buildings on the mountain for His own residence and that of his devotees and others suitably. 36. At the bidding of Siva, O sage, Visvakarma immediately reached the spot and made all suitable arrangements. 37-38. Then at the request of Visnu, lord Siva who was highly delighted at the arrangements went to Kailasa after blessing Kubera and entered his residence in an auspicious hour. 39. The lord being favourably disposed to His devotees 232. Lords of Ganas. Ganas are troops who generally appear in classes. Nine such classes are mentioned in the Puranas : They are (1) Adityas (2) Visvas or Visvedevas (3) Vasus (4) Tusitas (5) Abhasvaras (6) Anilas (7) Mabarajikas (8) Sadhyas (o) Rudras. These are attached to Lord Siva and serve under the command of Ganesa, dwelling on Gana- parvata identified with Kailasa — a peak of the Himalaya mountain. 272 SivapurS^a delighted everyone. Then Visnu and other devas, the sages and the Siddhas celebrated the coronation of Siva. 40. With various kinds of presents in their hands they approached him. With very great festivities they performed the rite of waving lights in adoration. 41. O sage, there was an auspicious shower of flowers. The delighted celestial damsels sang and danced in joy. 42. Everywhere loud shouts of "victory ; victory", "obeisance, obeisance" were raised. Every one's enthusiasm was great. Everyone's happiness was boundless. 43. Seated in His throne, Siva then shone all the more. He was duly served by everyone, Lord Visnu and others. 44. All the devas eulogised Siva, the benefactor of the world, with words pleasing of nature and pregnant with meaning. 45. On hearing their hymns of praise Siva was highly delighted and granted their wishes. He, the lord of all, lovingly fulfilled their cherished desires. 46-47. O sage, at the bidding of Siva they returned to their abodes. They were highly delighted since their desires were fulfilled. Then lord Siva asked me and Visnu to sit down. Then He lovingly blessed us and said : — Siva said : — 48. "Dear Sons, O Visnu, Brahma, you are great favourites of mine, entrusted with the work of creation and sustenance of the three worlds. You are the best of the Devas. 49. Go back to your abodes without any fear. I shall always provide you with happiness. I shall particularly look after you both". 50. On hearing the words of Siva, Visnu and I duly bowed to him and though not delighted (in leaving him) returned to our abodes. 51. At the same time Siva delightfully made the lord of treasures sit down and holding his hands with his own said the auspicious words. 52. Dear friend, I am charmed by your love. I have become your friend. Go to your place fearlessly. O sincere friend, I shall always assist you. Rudrasarhhitd 273 53. On hearing these words of Siva, Kubera was highly delighted. At His bidding he returned to his abode. 5i. Siva stayed on Kailasa, the best of all mountains, along with his Ganas, practising Yoga and meditation at his own sweet will. 55' In some places he meditated upon his own soul. In some places he practised Yoga. At times, of his own accord, he gave discourses on ancient historical tales. 56. He, being an expert in divine sports, sported with his Ganas in the different regions of the Kailasa hill. 57. Thus lord Siva who had assumed the form of Rudra performed divine sports on the mount Kailasa though he was foremost among Yogins. 58. Thus lord Siva spent some time without his divine consort. After some time He married Sati, the daughter of Daksa Prajapati. 59. Lord Siva sported with her. Following the conven- tions of the world, O celestial sage, he became happy. 60. O sage, thus I have explained to you the mani- festation of Siva in the form of Rudra, his arrival at Kailasa and his friendship of Kubera, the lord of treasures. 6 1 . Thus I have explained the inner sport also which increases perfect knowledge and which confers the fulfilment of desires here and hereafter. 62. He who reads or listens to this story attentively will enjoy all worldly pleasures here and attain salvation hear after. RUDRA-SAMHITA SECTION II Satikhanda CHAPTER ONE (Summary of Sati's life) Narada said: — 1. O Brahma, thanks to Siva's favour, you know every- thing. You have narrated to me the wonderful stories of Siva and Parvati. 2. O lord, I am never fully satiated by hearing the great story of Siva from your lotus-like face. T wish to hear further the same. 3-7. As explained by you, Rudra is the complete manifestation of Siva. He is the great Lord whose abode is Kailasa. He is a yogin of perfect control. He is worthy of being propitiated by all devas, Visnu and others. He is the final goal of all good men. He is free from Dvandvas (mutually clashing opposites). The great lord never under- goes any change yet indulges in His divine sports. He became a householder again after marrying the noble lady Mangala at the request of Visnu when she performed penance. At first she was born of Daksa and later of Himalaya. How could she be the daughter of both with the same body ? How did Sati 233 become Parvati and attain Siva again? O Brahma, please explain all these and other points relating to His episode. 233. SatI, the daughter of Daksa, the son of Brahma, was married to Siva. She abandoned her body in consequence of the quarrel between her husband and father. It is said in the Puranas that Daksa instituted a sacrifice but apportioned no share to Siva. Thereupon SatI felt insulted and entered the sacrificial fire whereupon Siva sent hundreds and thousands of powerful Ganas who destroyed the sacrifice and beheaded Daksa. The present section narrates the story of the birth of SatI, her marriage with Siva, their lovely sports and her tragic end at the sacrifice of her father, Daksa. RudrasarhhitS 275 SU'.a said : — 8. On hearing these words of the celestial sage devoted to Siva, Brahma became delighted and said again. Brahma" said: — 9. O best of sages, dear one, listen. I shall narrate the auspicious story on hearing which undoubtedly the life will become fruitful. 10. Formerly, on seeing my daughter Sandhya 234 in the company of my sons I was afflicted by the arrows of the cupid and much upset. 11. When remembered by Dharma, Rudra, the highest lord and the greatest yogin came there. He reproached me as well as my sons and went back to His abode. 12- A serious offence was committed by me against Siva the great lord, by whose Maya I was subjected to great delusion despite my being the reciter of the Vedas. 13. Under great delusion and goaded by the envious feelings towards the lord I conspired with my sons to find out ways and means to delude the lord Himself. Here again I was deluded by Siva's Maya. 14. O great sage, in Siva the great lord, all those ways and means pursued by me and my sons became in- effective. 15. When my strategy failed I remembered the lord of Laksmi (Visnu) in the company of my sons. The intelligent lord (Visnu) devoted to Siva came there and advised me. 16. Instructed by Vi?nu who demonstrated Siva's principles, I cast off my envy no doubt, but since I still was under delusion I did not eschew my stubbornness. 17. I humbly served Sakti and when she was pleased I created her as the daughter of Daksa and Asiknl ( Daksa's wife) . Daksa, you remember, was my son. This was my endeavour to make Hara enamoured of her. S34. Sandhya 'lit. twilight' is personified as the daughter of Brahma. It is said that Brahma attempted to do violence to her but was reproached by Siva. According to another version Sandhya changed herself to a deer for escape from the evil intention of Brahma whereupon Brahma assumed the form of a stag and pursued her through the sky. Siva saw this and shot an arrow which cut off the head of the stag. Brahma then reassumed his own form and paid homage to Siva.- 276 SivapurStfa 18. The goddess Uma became Daksa's daughter, per- formed a severe penance and thanks to her great devotion became Rudra's wife. The goddess indeed is a benefactress of her devotees. 19. In the company of Uma, Rudra became a house- holder and the great lord performed divine sports. He of unde- caying intellect deluded me even at the time of his marriage. 20. The independent lord assuming his own body married her and returned to his mountain. In her company he sported much, deluding many. 21. O sage, much time was happily spent by Siva free from all depraved feelings and indulging in noble dalliance with her. 22-23. Then a feeling of rivalry arose between Daksa and Rudra; Daksa was excessively deluded by Siva's illusion and so becoming extremly haughty he censured the quiet Siva who was free from all depraved feelings. 24. Then Daksa the haughty, performed a sacrifice without Siva, although he had invited Visnu, me and all other devas. 25. Since he was in delusion he was very furious. So he did not invite Rudra and his own daughter Sati. He was greatly deluded by his own fate. 26. When she was not invited by her father whose mind was deluded by illusion, Siva ( Sati) of perfect knowledge and purest chastity played a divine sport. 27. Though not invited by her haughty father she did go to her father's house securing the reluctant permission of Siva. 28. Seeing no share of Rudra set apart and being slighted by her father, she reproached all those who were present there and cast off her body. 29. On hearing that, lord Siva became unbearably furious and pulling at his matted hair he created VIrabhadra. 236 2 35- VIrabhadra is described as Siva's son, produced from diva's matted locks or mouth or a drop of Siva's sweat, in order to spoil .the sacrifice of Daksa. He is represented as having a thousand heads, a thousand eyes, a thousand feet and a thousand clubs. Clothed in a tiger's skin dripping with blood, bearing a blazing bow and a battle-axe, be. is described as very fierce and terrjfic. kudrasamhita 30. When he was created along with attendants he began asking "What shall I do? 55 . The entire annihilation of Daksa 5 s sacrifice and the disgrace of every one present there was the order issued by Siva. 31. The lord of the Ganas (Virabhadra) accompanied by his soldiers reached the place immediately after receiving the orders. 32. They worked a great havoc there. Virabhadra chastised everyone and spared none. 33. After defeating Visnu and the Devas with strenuous effort, the chief of Ganas cut off the head of Daksa and consigned it to the sacrificial fire. 34. Working great havoc he destroyed the sacrifice. Then he came back to the mountain and bowed to Lord Siva. 35. Even as the whole of the world of Devas was witnessing, the process of destruction of the sacrifice was carried out by Virabhadra and others, the followers of Rudra. 36. The policy in agreement with what is laid down in the Vedas and Smrtis is this, O Sage, which you must note. When lord Rudra is angry, how can there be happiness in the world ? 37. On hearing his song of praise Rudra relented. Favourably disposed to the miserable that he was, he granted their request. 38. Siva, the great lord, indulging in different sorts of divine sports, became sympathetic and merciful as before. •39. Daksa was resuscitated. The whole sacrifice was renewed under the instruction of the merciful Lord Siva. All those present were honoured in due manner. 40. O sage, in that sacrifice Rudra was honoured by all the Gods with due devotion. They were highly delighted. 41. The flame of fire arising from the body of Sat! and delighting the whole world fell on that mountain and it was duly worshipped. 42. The deity became famous as Jvalamukhi yielding fruits of cherished desires. Even her very vision quells all sins. 2)8 Sivapur&na 43. Even now she is worshipped with due festivities for the acquisition of all desires, observing all stipulated modes of procedure. 44. The Goddess Sati became the daughter of Himalaya. As such she became famous as Parvati. 45. She propitiated lord Siva with a rigorous penance and attained him as her husband. 46. O great sage, I have narrated to you all that you asked me. Whoever hears this narrative will no doubt be freed from all sins. CHAPTER TWO ( The appearance of Cupid) Suta said : — 1. O residents of Naimisa* forest, after hearing his words, the excellent sage further requested him for more such stories that quell sins. , Narada said : — 2. O Brahma, O great lord, though continuously hearing the auspicious story of Siva from your lotus-face I am never satiated. 3. Please further narrate the auspicious story of Siva entirely. I wish to hear that story in which Sati is glorified, O Brahman. 4. How was the auspicious Sati born of Daksa's wife ? How did Siva become inclined to marry her ? 5. How did she cast off her body formerly, due to her rage with Daksa ? How was she born as the daughter of Himalaya and how did she reach heaven again ? 6. How was her rigorous penance performed ? How was her marriage celebrated ? How did she happen to share half the body of Siva. 7. Please explain all these points in detail, O intelligent one. There is none else to remove my doubts and none shall ever be like you. * Sec Note on P. 76. Riidrasarhhitd in Brahma said; — 8. O sage, listen to the auspicious glory of SatI and Siva entirely. It is extremely sanctifying, divine and the greatest secret of all secrets. 9. O sage, Siva himself narrated this formerly to Visnu, the greatest of devotees for helping others, when requested by him. 10. Visnu, the intelligent and the greatest of Siva's devotees was asked by me and O great sage, he told me everything lovingly. 11. Therefore I shall narrate this ancient story that confers the fulfilment of all desires since it glorifies Sati and Siva. 12. Originally when Siva was separated from Sakti and was pure consciousness alone, He was attributeless, free from alternatives, devoid of forms and beyond the existent and non-existent. 13. He, the greatest of the great and of changeless form when united with Sakti, was filled with attributes and had specific forms and divine features. O brahmin, He was accompanied by Uma. 14. Visnu was born of His left and I, Brahma, of his right side, O great sage, Rudra was born of his heart. 15. I became the creator (Brahma); Visnu the cause of sustenance; Rudra the author of dissolution. Thus Sadasiva, manifested himself in three forms. 16. It was after worshipping Him that I, Brahma, the grand-father of all the worlds, began the creation of all subjects including Devas, Asuras, human beings etc. 17. After creating the guardians of the subjects, Prajapatis, Daksa and other Devas, I considered myself loftier than others and was delighted. 18-19. O sage, when I created Marici, Atri, Pulaha, Pulastya, Angiras, Kratu, Vasisfha, Narada, Daksa and Bhrgu, my mental sons of lordly stature, a beautiful woman of handsome features was born of my mind. 20. She was variously called Sandhya, Divaksanta, Sayam Sandhya and Jayantika. She was very beautiful with 280 Swapurana finely-shaped eyebrows capable of captivating the minds of ■even sages. 21 . Neither in human world nor in that of the Devas was there such a woman of complete perfection in all quali- ties. Nor was there such a woman in nether worlds in all the three times (pastj present and future). 22. On seeing her I involuntarily got up. Various thoughts rose up in my heart. Daksa and others — the Praja- patis, Marici and -others — all my sons, felt similarly. 23. O best of sages, when I Brahma, thought like this, a wonderfully Beautiful Being appeared as my mental creation. 24-29. He had a golden complexion. His chest was stout and firm. His nose was fine. His thigh, hips and calves were round and plump. He had blue wavelets of hair. His eyebrows were thickset and tremulous. His face shone like the full moon. His hairy chest was broad like a door. He was as huge as the celestial elephant Airavata. He was wearing a blue cloth. His hands, eyes, face, legs and fingers were red in colour. He had a slender waist. His teeth were fine. He smelt like an elephant in its rut. His eyes were like the petals of a full-bown lotus. He was fragrant like the filaments. His neck was like the conch. He had the emblem of a fish. He was tall. He had the Makara fish for his vehicle. He was armed with a bow and five flowers for his arrows. His loving glance was very attractive as he rolled his eyes here and there. O dear one, his very breath was a fragrant wind. He was accompanied by the sentiment of love. 30. On seeing that Being, my sons, Daksa and others, were struck with wonder and became eager and inquisitive. 31. Their mind became deformed and confused imme- diately. Smitten with love they lost their mental courage. 32. On seeing me the creator and the lord of the worlds, the person bowed down with his shoulders stooping by humility and said. The person said : — 33-34. "O Brahma, what is the work I am to do ? Please assign me an honourable task, O Brahma, suitable to Jtudrasarhhita 281 and becoming me, O lord of the three worlds, you are the creator and hence the lord of all the worlds. Please tell me. What is my honourable and suitable place ? Who is going to be my wife ?" Suta said : — 35-36. On hearing the words of the noble-souled person Kama, the creator did not say anything for a short while in his surprised predicament. Then steadying his mind and abandoning his surprised look, Brahma, already a victim of Kama, spoke to the person thus : — Brahma said : — 37. In this form and with your five flower- arrows 238 you can enamour and captivate men and women and carry on the eternal task of creation. 38. In this universe consisting of three worlds, mobile and immobile beings, none of the living beings inclu- ding the Devas will be competent to defy you. 39. O best of beings, not to speak of ordinary living beings even I Brahma, Vasudeva and Siva will be in your control. 40. Invisibly you enter the hearts of living beings, excite thrilling feelings of pleasure and carry on the acti- vities of creation that is to last for ever. 41. The minds of all living beings will become an easy target of your five- flower arrows. You will be the cause of their elation. 42. Thus I have assigned you the task of facilitating creation. These sons of mine will confer names and titles- on you. Brahma said : — 43. O best of the celestials, after saying this and casting a meaningful glance at my sons I resumed my lotus- seat immediately. 236. Five flowers that are the missiles of love-God Kama are stated to be arabinda (a white lotus), asoka (Jonesia Asoka), amra (mango- oot), navamallika (Jasmine) and nilotpala (a blue lotus). 282 iivapurSha CHAPTER THREE {Kama is cursed but blessed later') Brahma said : — 1. Then those sages, my sons — Marici and others'who understood my view, gave him suitable names. 2. Daksa and others who understood other facts on seeing my face gave him a suitable place and a wife. 3. The brahmins Marici and others, my sons, decided on suitable names for the Being and said thus. The sages said : — 4. Since at your nativity itself you have begun to torment and bedevil our minds and that of Brahma too, you will be famous in the world as Manmatha. 5. You will be able to assume any form you wish. Hence, O mind-born God, you will be known as Kama too. There is no one equal to you. 6. Causing elation in others you will be known as Madana. Since you were haughty even as you were born you will be Darpaka and your name Kandarpa will also become popular in the world. 7. The collective power of all the Devas will not be equal to yours. Therefore you will have any station as yours and you will be omnipresent too. 8. Daksa here, the first Prajapati, will give you a suitable wife, O best of men, as you please. 9. This girl of handsome features, born of Brahma's mind, shall become famous in the world as Sandhya. 10. Since she was born when Brahma was deeply contemplating, the woman of lovely features will be famous as Sandhya. She will be as lustrous as the jasmine flower. Brahma said : — 11. Taking his five flower-arrows, Kama decided on his future course remaining invisible in form. 12. His five arrows are respectively Harsana (delighting), Rocana (appealing), Mohana (deluding), kudrasamhita m Sosana (withering) and Marana (killing). Even sages could be deluded and tormented by them. 13-15. (Kama thought like this .: — ) I shall make a beginning of my career as assigned by Brahma himself as my eternal task, here itself in the presence of the sages and Brahma. All the sages and Brahma are present here. They shall witness my resolution and performance. Sandhya who was referred to by Brahma is also present here. She shall be my mouth-piece. I shall test my power here and then only carry on my work elsewhere. 16. After thinking like this and deciding on his further activity, Kama fitted his flower- arrows. 1 7. Kama, the foremost of archers, stood steady in the posture of Alidha (the posture for shooting, the right knee advanced and the left leg retracted) , bent his bow almost into a circle and was ready to shoot. 18. O excellent sage, when the bow was kept ready by him, fragrant winds delighting everyone blew there. 19. The enchanter then charmed Brahma and others, the mental sons with several sharp flower-arrows. 20. O sage, the sages and I were thus enamoured and we felt very great change in our mental feelings. 21 . We began to stare at Sandhya frequently, passion depraving our minds. Our lust was heightened. Truly a woman is one who increases passionate feelings. 22. Making all of us thoroughly enchanted thus, he did not stop till all of us lost control over our sense-organs, 23. When on seeing her, my vital elements became displaced, fortynine animal instincts Bhavas came, out of my body. ~ 24. She too began to manifest the instinctive gestures of side-glances, pretences of concealing feelings etc- as a result of being hit by Kama's arrows when she was being stared at by them. 25. Profusely exhibiting these emotions, the naturally beautiful Sandhya shone brilliantly like the celestial river producing gentle ripples. 26. O sage, on seeing her emotionally excited I loved her all the more despite the fact that I was the creator and my body was filled with Dharmic features. 284 itvapurSnd 27. All the sages, Marici, Atri, Daksa and others, O foremost among brahmins, attained the state of sensuous excitement. 28. Seeing me as well as Daksa, Marici and others in such a situation and seeing Sandhya engaged in her affairs, Madana continued to concentrate his attention on his activity. 29. "The work entrusted to me by Brahma can easily be performed by me" so thought Kama justifiably- 30. On seeing the sinful proclivities of his brothers and father, Dharma remembered Lord Siva, the lord protector of virtue. 31. Mentally meditating on Siva, the protector of virtue, Dharma, the son of Brahma eulogised Siva with different prayers in his state of sorrow. Dharma said: — 32- O Mahadeva, lord of Devas, protector of virtues, obeisance be to Thee. O Siva, Thou alone art the author of creation, sustenance and dissolution. 33. By virtue of three Gunas, Rajas, Sattvaand Tamas, Thou assumest the form of Brahma at the time of creation, that of Visnu at the time of sustenance and that of Rudra at the time of dissolution. Yet, O lord, Thou art devoid of attributes. 34. Thou art Siva free from the influence of the three Gunas, the fourth Being. Thou art beyond Prakrti. Thou art expert in various divine sports, yet without attributes and free from deformities and decays. 35. Great Lord ! save me from this impassable ocean of sin. My father and my brothers are now sinfully inclined towards me. Brahma said : — 36. Thus eulogised by Dharma, the great lord, self- born Siva came there immediately in order to protect Dharma. 37. Stationed in the ether, Siva saw me, Brahman, Daksa and others in such a mental state and so laughed mockingly. 38. O best of sages, in the midst of his intermittent Rudrasarhhita 285 laughter making all blush with shame, the full- emblemed deity spoke these consoling words. Siva said : — 39. Alas ! O Brahma, how is it that you were over- whelmed with lustful feelings on seeing your own daughter? This is highly improper for those who walk on the line of the Vedas. 40. Sister, brother's wife and daughter are like one's mother. A sensible man shall never look at them with a reprehensible vision. 41. The conclusion of the path of the Vedas is present in your mouth. O Brahma, how is it that you forgot that under the influence of momentary passion ? 42. O, four-faced deity Brahma, your mind shall always remain alert in fortitude. How did you undo it for the sake of dalliance in love ? 43. How is it that your mental sons, Daksa, Marici and others who practise yoga in isolation and see the inner light for ever have become enamoured of woman ? 44. This Kama is a fool, deficient in sense and igno- rant of proper occasion. How is it that he has begun to torment them with excessive power ? . 45. Fie upon the learning of that person whose wife draws his mind inordinately from steadiness and courage and immerses it in fickle revelries. Brahma said : — 46. On hearing these words of Siva, I, the lord of the world, perspired profusely in an instant, on account of shame. 47. Although the desire to seize Sandhya of wishful features still lingered, O sage, I curbed the upset senses, fearing him (Siva). 48-49. O excellent brahmin, from the drops of sweat that fell from my body rose the manes who did not perform the sacrifices while they were living on earth, who shone like split collyrium, had eyes resembling the full-bown lotus, were meritorious ascetics and were averse to worldly activities. 50. These were sixty-four thousand in number, O sage, 286 SivapurSna and the manes called Barhisads, lit. seated on grass, were eighty-six thousand. 51. From the drops of sweat that fell from Daksa's body, a splendid woman endowed with good qualities was born. 52-53. She was of slender body with symmetrical hips. Her waist was well-shaped; small curly hairs embellished it. She was soft in body with fine teeth. She had a shining golden complexion. In her body, she was perfect. Her face shone like the full moon and full-blown lotus. Her name was Rati, She was capable of captivating even the sages. 54. Excepting Kratu, Vasisfha, Pulastya and Angiras, the six viz. Marici and others successfully curbed their senses and their activities. 55. O excellent sage, the semen virile of the four — Kratu and others — fell on the ground from which other types of manes were born. 56. They were Sornapas, Ajyapas, Kalins and Havi- smantas. They are all termed Kavyavahas also. They are their sons, 57. The Sornapas are the sons of Kratu, Kalins of Vasisfha, Ajyapas of Pulastya and Havismantas of Angiras. 58. O excellent brahmin, when the manes Agnisvattas and others were born, they were assigned the task of Kavya- vahas (taking the oblations and offering) among the manes. 59. Sandhya who thus became the mother of the Pitrs served the same purpose as theirs. Since she has been glanced at kindly by Siva she became free from defects and devoted herself to virtuous rites. 60. In the meantime after blessing all the brahmins and protecting virtue duly Siva vanished suddenly. 61. I, the grandfather of the world, snubbed and put to shame by Siva's words, turned my anger against Kama with a frowning face and knit eyebrows. 62. O sage, seeing my face and realising my hint, Kama withdrew his arrows. He was so terribly afraid of Siva. 63. O sage, then I, the lotus-born, became very furious like the strong blazing fire seeking to consume every- thing. Radrasamhita 287 64-65. I, Brahma, then said : — "After playing this same trick on Siva, Kama will be consumed in the fire of Siva's eye and freed of his arrogance." O excellent brahmin, it was in the presence of the manes and the sages of perfect control that I spoke to Kama in this way. 66. On hearing this curse of terrible nature, Rati's husband was frightened. He abandoned his arrows and became visible. 67. O sage, he spoke to me (i.e. Brahma) and my sons Daksa and others even as the Pitrs and Sandhya stood there listening. By this time his arrogance had disappeared. 68. Kama said : — "O Brahma, why have I been so terribly cursed by you ? O lord of worlds, I have not com- mitted any sin against you who are reputed to follow justi- ciable path. 69. O Brahma, you have assigned me my task. I have only carried it out. Hence this curse is not proper. I have not done anything else. 70. You had said : — "AH of us, I, Visnu and Siva are targets of your arrows." I only tested your statement. 71. I am not guilty in this respect. O Brahma I being innocent, this conditional curse, O lord of universe, is very terrible. 72. On hearing his words, I, Brahma, the lord of the universe, replied to Madana who had controlled himself, trying to suppress him further. Brahma said : — 73. I cursed you because you have aimed at us — this Sandhya who is my daughter and me her father. 74. ' But now I am free from anger. In this state I tell you O Kama, do not be under any suspicion. Listen. Cast off your fear. Be happy. 75. O Kama, he will reduce you to ashes in the fire of his eye. But he will give you another similar body after- wards. 76. When Siva takes to a wife He Himself will get you another body. 77. After speaking thus to Kama, I the grandfather 288 Sivapvrfina of the world, vanished from there even as the sages, my mental sons, were watching. 78. On hearing these words of mine, Kama and the mental sons of mine became happy and returned quickly to their abodes. CHAPTER FOUR (Kama's marriage) Narada said: — 1. O lord Brahma, O Visnu's disciple of great intellect, O creator of the world, you have narrated a wonderful story consisting of the nector of Siva's divine sports. 2. O dear one, what happened thereafter, please tell me now. I am all attention to a narrative based on Siva's life. Brahma said : — 3. When Siva had gone back to His place and I, Brahma had vanished from the scene, Daksa remembered my words and spoke to Kama. Daksa said : — 4. "O Kama, this girl is born of my body. She is endowed with beauty and good qualities. She fits you admi- rably. Take her as your wife. 5. This powerful girl shall ever be under your righteous control and shall be your constant companion as long as you wish." Brahma said : — 6. Saying so, he presented to him the girl born of his sweat after naming her Rati. 7. O Narada, after marrying the beautiful daughter of Daksa who could enchant even sages, Kama rejoiced much. 8. On seeing his auspicious wife, Rati, Kama was Rudrasarhkita 289 pierced by his own arrows and was overpowered by the pleasure of dalliance. 9. His wife of fair complexion, tremulous side-glances' and fawn-eyes, admirably suited to his love of pleasure off- ered him ample sports. 10. On seeing her eyebrows the doubt arose in the mind of Kama. — "These two have been fitted to her to excel my bow, by Brahma who wants to undo it !" 11. O best of Brahmins, On seeing her rapid-roving glances he did not retain his faith in his arrows in the matter of swift action. 12. Inhaling the naturally sweet fragrance of her steady breath Kama abandoned his faith in the Malaya breeze. 13. Seeing her face resembling the full moon with all characteristic marks, Kama was unable to find any difference between her face and the moon. 14. Her pair of breasts resembled the buds of golden lotus with nipples shining like bees hovering round them. 15-16. Certainly Kama had set aside and forgotten the string of his flowery bow with tumultuous buzzing hums of bees because his eyes were riveted to the auspicious necklace with eyelets of peacock's tail suspended over her firm protrud- ing plump breasts down to her umbilical part. 17. His eyes covering the skin with their glances around her deep navel shone like red plums. 18. That lovely woman of slender waist with a natural golden complexion appeared like a golden platform to Kama. 19. Kama looked at her thighs lovely like the stump of a plantain as though they were his javelin. 20. The heels, the tips and the sides of her feet were reddish in tinge. With them she looked as the comrade of the Cupid. 21. Her red hands with nails like Kirhsuka flowers and with well-rounded tapering fingers were very beautiful. 22. Her arms were fine like the lotus-stalk. They were glossy and soft. They resembled corals putting forth beams of splendour. 23. Her glossy hair resembled the blue cloud and the fluffy tail of the Camarl dear. Thus shone the wife of Kama. 290 SivapurSria 24-27. Just as Lord Siva accepted Ganga oozing from the snowy mountain, Kama married her. She carried a discus and a lotus in her hand. She had arms fine as the lotus-stalk. She had wavelets of her eyebows. Her side- glances rose up and down like gentle tides. She had eyes resembling a blue lotus. The curly locks of hair on her body were like the mossy growth in the river. She shone with her mind expanded like the tree. Her deep navel resembled the deep eddy. Thus shone Rati with her beautiful body. In fact she appeared to be the abode of beauty itself like Rama (Goddess Laksml). 28. She had twelve varieties of ornaments. She was an expert in the sixteen types of amorous gestures. She was capable of charming the whole world. She illuminated all the ten quarters. 29. Seeing Rati like this, Kama eagerly accepted her just as Visnu accepted Laksml who approached him with love. 30. In his height of joy, the deluded Kama forgot the terrible curse of Brahma and so he had no occasion to mention about it to Daksa. 31. Great festivities heightening the pleasure of every- one ensued, O dear one. My son Daksa was more delighted than everyone else. He rejoiced. 32-34. Having reached the acme of happiness Kama thought all miseries were at an end. Daksa's daughter Rati was highly delighted on getting Kama as her husband. The sweet-voiced Kama rejoiced with her like the cloud at sun- set mingled with sparkling lightning. Thus Kama took Rati to his chest in his happy delusion like the Yogin his knowledge. Having secured a fine husband, Rati with face shining like the full moon shone like Laksml having secured Hari. Rudrasarhhitd 291 CHAPTER FIVE {The story of SandhyS) Sutci said : — 1. On hearing these words of Brahma, the excellent sage remembered Siva with a delighted heart and spoke joy- fully. Narada said : — 2. O Brahma, the fortunate disciple of Visnu, O intelligent one, you have narrated the wonderful divine sports of the moon-crested lord. 3-4. After Kama had married and gone to his residence when all of you, i.e. you the creator, Daksa and the mental sons, had all gone to your respective abodes, where did Sandhya, the daughter of Brahma and the mother of the Pitrs go ? 5. What did she do ? Who married her? Please tell me all about it and particularly the account related to Sandhya. Suta said : — 6. On hearing these words of his intelligent son, Brahma, who knew the real situation, remembered Siva and said: — Brahma said : — 7. O sage, listen to the auspicious story of Sandhya, on hearing which ladies do always become chaste. 8. . That Sandhya was my daughter mentally created by me formerly. She performed a penance, cast ofF her body and was reborn as Arundhati. 9-1 0. She was born as the intelligent daughter of the excellent sage Medhatithi, performed sacred rites at the bid- ding of Brahma, Visnu and Siva and chose as her husband the noble-souled Vasistha of praiseworthy rites. She of auspi- cious countenance became the foremost of chaste ladies and deserved honour and respect from everyone. 292 SivapurSna Narada said : — 1 1 . How did she perform penance ? Why and where ? How did she cast off her body and become the daughter of Medhatithi ? 12. What did the deities Brahma, Visnu and Siva com- mand her to do ? and how did she choose the noble- souled Vasistha of praiseworthy rites as her husband ? 13. I am eager to hear all these things. O Grand Father, tell me in detail the story of Sandhya precisely. Brahma said : 14. Formerly on seeing Sandhya, my daughter, I cherish- ed a love for her, which, being afraid of Siva, I forsook. 15. Sandhya's mind too was shaken on being stirred by. Kama's arrows. The same had happened with the mind of the noble-souled sages who had so far curbed their minds. 16-17. She had heard the words of Siva to me couched in mocking terms. She had realised that her mental aberration in regard to the sages was beyond decency. She had seen the attitude of Kama culminating in the delusion of the sages, frequently. Hence Sandhya was excessively distressed with respect to her marriage. 18-19. O sage, then I cursed Kama. Siva left the place and I too disappeared. Thus her support was lost. So, O excellent sage, Sandhya became furious. Then, my daughter considered all these things and meditated. 20. Meditating on the recent events, she of great fortitude mused what befitted the situation. Sandhya said '• — 21. Seeing me as a lady in the prime of my youth even at my nativity, my father, prompted by Kama, cheri- shed a lustful desire for me. 22. The minds of the sages, the mental sons, reputed to be pure in mind, on seeing me became lustful breaking the conventions. 23. My mind too was excessively stirred up by the wicked Kama, as a result of which, on seeing those sages it too became excessively shaken. kndrasartihita 2&3 24. Of course Kama reaped the fruits of his sinful misdeeds, for Brahma became angry and cursed him in the presence of Siva. 25. I too shall have to reap the fruits of my sin. I have committed a great sin. I wish to have a means for making amends. ' 26. Directly perceiving that I too had lustful feelings, the brothers and my father had a similar desire. Hence I am the worst sinner. 27. I too had the unconventional lustful feelings on seeing them, towards my own father and brothers as towards a husband. 28. I shall perform expiatory rites myself for my sin. Following the Vedic injunctions I shall consign myself to the fire. 29. But I shall set up the new limits in the world. No person shall be so lustful at the time of birth. 30. For this purpose I shall perform a severe penance. Then I shall establish the new limits and afterwards I shall abandon this life. 31. No purpose will be served with this body for which love was cherished by my father and brothers. 32. This body cannot be the means for achieving merit, for, it was through this body that lustful feelings were generated in my father and brothers. 33. Thinking thus in her mind, Sandhya went to the mountain Candrabhaga from which the river Candrabhaga 237 flows. 34-35. On coming to know that she had gone to the mountain, I, Brahma, told my son Vasistha, the omniscient, of purified mind due to penance, who had acquired spiritual knowledge who was seated near me and who had mastered the Vedas and the Vedangas. 237, Candrabhaga, modern Cenab. It is called Asikni 'black' in the Rgveda, Akesines by Arrian and Sandabaga by Ptolemy. It rises from the foot of the Himalayas and flows in two rivulets : Candra from a large snow-bed to the South-East of Bara Lacha; Bhaga from the north- west slope of the pass and both join at Tandi and the joint stream is known as Candrabhaga. H. Dh. S. Vol. IV P. 742; Geo of the Puranas P. 114. 294 Siv&Purdhd 36. "O son Vasi§tha, approach Sandhya, my daughter of great fortitude. She is desirous of performing a penance. Initiate her duly in the procedure of that. 37. O great sage, formerly seeing you all and me as her lovers and realising her own lustful feelings she had blushed, 38. Though not expressed and though not personified, your action then is considered by her as her first death. Now she wishes to put an end to her life. 39. Among those who observe limits and conventions she wants to lay down a limitation. The chaste lady has gone to the mountain Gandrabhaga for performing the penance. 40. She does not know the procedure of performing a penance. O dear, see that she realises her desire by means of your instructions. 41. O sage, abandon this form of yours. Disguise yourself and approach her to demonstrate the mode of penance. 42. You shall assume another form lest she should be embarrassed as before on seeing your natural form and features". 43. O Narada, Vasistha was thus ordered by me out of pity. The sage too told me "so be it" and approached Sandhya. 44. Vasistha saw the celestial lake full of Ganas and resembling the Manasa lake. He saw Sandhya too on its bank. 45. With her seated on its bank, the lake, full of splendid lotuses, appeared like the sky in the dusk with the moon rising and the stars twinkling. 46. On seeing her there full of noble feelings, the sage eagerly looked at the lake called Brhallohita 238 . 47. From the ridges of that big mountain which appeared like a big fort wall, the river Candrabhaga rose and flowed towards the Southern sea. The sage saw that too. 238. The lake Lohita lies at the foot of the mountain Lohita — Hemasrnga or Sarvosadha, situated on the north of the Hemakuta (Kailasa) range. It is the source-lake of the Lauhitya identified with the modern river Brahmaputra. kudrasamhita 2§S 48. That river breaks the western wing of the mountain Candrabhaga even as Ganga of the mountain Himalaya and flows towards the sea. 49. Seeing Sandhya on the bank of the lake Brhallohita on that mountain Candrabhaga, Vasistha asked her respectfully. Vasistha said : — 50. "O good lady, why have you come to this mountain devoid of men ? Whose daughter are you ? What is it that you intend to do? 51. I wish to know this if it is not a secret. How is it that your face resembling the full moon is expressionless and inactive ?" 52-53. On hearing the words of the noble-souled Vasistha and seeing him blazing like fire, shining like Brahmacarya (Celibacy) personified, Sandhya bowed to the sage wearing matted hair and spoke to him respectfully. Sandhya said : — 54. "O fearless (sage), know that the purpose for which I came to this mountain has already been achieved or rather will be achieved by your very sight. 55. O sage, I came to this mountain devoid of men to perform penance. I am the daughter of Brahma and am known as Sandhya. 56. If it be proper and not inconvenient for you please instruct me. This is what I expect of you. There is nothing to be kept secret in this. 57. Without knowing the procedure of penance I have come to this penance grove. Due to this worry I am perplexed and my heart trembles". 58. On hearing her words, Vasistha, the most excellent among the knowers of Brahman, well-versed in every rite did not ask anything further. 59. After remembering Siva favourably disposed to the devotees he addressed the lady who had controlled herself and was preparing for the penance. 296 Sivapurana Vasiffka said :— 60. He who is the supreme brilliance, He who is the greatest austerity, He who is the worthiest of worship — let that Siva be meditated upon. 61. Worship Him who is the most excellent of all Beings, the sole first cause of all the worlds and the principal cause of virtue, wealth, love and salvation. 62. O lady, worship lord Siva, the lord of all Devas with the following mantra. By that, certainly you will achieve everything. 63. "Oih Namah Saihkaraya Oih" "Oih obeisance to Siva Orh." With this mantra the penance is pervaded. The whole penance begins with silence. I shall explain it. Listen. 64. The ceremonial bath shall be taken silently. The worship of Siva shall be performed silently. The food taken in shall solely consist of water in the first and second Sast,a- kalas (a period % of the day=4 hrs.) 65. On the third Sasthakala you shall observe complete fast [without even taking water]. This shall continue till the. conclusion of the penance. The rites shall be performed at the end of each Sasthakala. 66. This is called the penance of silence. It yields all the benefits of celibate life. O lady, it confers all cherish- ed desires. True, it is certainly true. 67. Thinking thus in your mind, O lady, you meditate on Siva. If He is pleased He will confer on you all you wish, ere long. 68. Vasistha then sat and explained to Sandhya the rites of the penance. The sage then vanished from the scene. CHAPTER SIX ( The Hymn sung by Sandhya. Sandhya. acquires the boon from Siva,) Brahma said : — 1. O best of my sons, O intelligent one, listen to the description of the great penance of Sandhya on hearing which sins are quelled instantly. kudrasarhhitd 297 2. When Vasistha went back to his abode after instruct- ing her in the rites of penance, Sandhya was greatly pleased on learning the procedure of penance. 3. On the bank of the lake Brhallohita she began to perform penance after she had put on the dress of a person of blissful mind. 4. She worshipped Siva with the mantra taught by Vasistha as the adjunct of penance in the manner explained by him. 5. A period of four Yugas elapsed during which she continued her great penance with mind fixed and duly concen- trated on Siva. 6. Propitiated by her penance Siva was greatly delight- ed. He revealed Himself to her within and without as well as in the heaven. 7. Siva became visible to her in the form in which she was meditating upon him. 8. She rejoiced much on seeing in front of her, the lord Siva with face beaming with delight, in the same form as she was meditating on. 9. "What shall I say ? How shall I eulogise?" in this agitation she closed her eyes with fear. 10. As she remained with eyes shut, Siva entered her heart and blessed her with divine wisdom, divine speech and divine eyes. 11. She thus acquired divine wisdom, divine eyes and divine speech. Direcdy pereciving the lord of Durga she eulogised the lord of the worlds. Sandhya. said: — 12. That which has no specific form, that which can be known through perfect knowledge; that which is neither gross, nor subde, nor high; that which is to be meditated upon by Yogins within themselves — obeisance be to Thee who art of this sort and the creator of the worlds. 13. I bow to Thee, lord Siva, whose form is like a road to heaven, beyond the path of darkness, and who art calm, pure, changeless incomprehensible through worldly knowledge, self-illuminated and unaltered. 14. Obeisance to Thee whose form is solitary, pure, SioapurSnb luminous, free from illusion, knowledge-cum-bliss, naturally undecaying, eternal bliss, delighted at the outcome of truth and prosperity and productive of glory. 15. Obeisance to Thee whose form can be imagined in the nature of Vidya (Perfect Knowledge) , which is different from insentient things, Sattvika in will, that which should be meditated on as the form of Atman, which is the utmost essence and which is the holiest of all sanctifying objects. 16. Obeisance to Thee, the Yogin whose Saguna form is pure, lovely, bedecked in jewels, as white and clean as camphor and which holds in its hand the desired boon, fearlessness, the trident and the scalp. 17. Obeisance to Thee whose forms are the sky, the earth, the quarters, the waters, the fire and the Eternal time. 18. Obeisance, obeisance to Siva of unmanifest form from whom unmanifest primordial nature and Purusa issued forth as its effect. 19. Obeisance, obeisance to Thee who createst this universe \n the form of Brahma, who sustainest it in the form of Visnu and who destroyest it in the form of Rudra. 20. Obeisance, obeisance to the cause of causes, to the bestower of divine nectar, wisdom and prosperity; to the best- ower of the prosperity of all other worlds, and the luminous greatest of the great. 21. Obeisance to Thee, Siva, beyond whose region no other world exists; from whose umbilical region arose the earth, the quarters, the sun, the moon, the cupid, the devas and the ether. , 22. Thou art, the greatest. supreme soul. Thou art Siva, the various lores, the pure Brahman, the supreme Brahman and the utmost object of deliberation. 23. How can I adequately eulogise lord Siva who is inexpressible by words, is incomprehensible to the mind, is the cause of the world and has no beginning, no middle, no end. 24. How can he be described by me, whose forms even Brahma and other Gods or sages of great austerity cannot describe. kiidrasarhhita 25. O lord, Thou art attributeless. How can Thy attributes be known to me, a mere woman ? Even the Gods including Indra and Asuras do not know it. 26. Obeisance to Thee, O Lord Siva, obeisance to Thee, O personification of penance; O Siva, lord of the Gods, be pleased, obeisance be to Thee again and again. Brahma said: — 27. Being thus eulogised and having heard her words Siva favourably disposed to the devotees became highly pleased. 28-29. Her body originally clad in barks of trees and deer-hide had by this time been completely covered by clusters of matted hair hanging down from the head and her face appeared like a lotus threatened by frost. On seeing her Siva melted with pity and said to her. . Siva said : — 30. O gentle lady, I am delighted by your great penance and this eulogy. O auspiciously intelligent woman, you can choose your boon. 31. Whatever boon seems to be useful to you and is desired by you I shall grant it to you. I am delighted by your rites." BrahmS said : — 32. On hearing these words of Siva who was delighted, Sandhya was highly pleased and she said after repeated obeisance. Sandhya said : — 33-34. O Lord Siva, if I am to be favoured with the boon, if I am considered worthy of receiving a boon, if I am purified of that sin, if the lord is delighted with my penance, let the first boon chosen by me be granted. 35. Let no living being, O lord of the Gods, born in this atmosphere be full of lust at the time of its nativity. 36. This is another boon chosen by me that no other woman shall become so famous in the three worlds as I have become or shall become. 37. No creation of mine shall become lustful or fall anywhere degraded. He who becomes my husband shall be my intimate friend of pure mind. 38. Any person who looks at me with lustful eyes shall lose his manliness and become a eunuch. 39. On hearing the words of that woman who had be- come freed of sin Siva who is favourably disposed to His devotees and who was delighted at what she had said, spoke as follows. 40. O lady Sandhya, listen. Your sin has been reduced to ashes. I have abandoned my anger towards you. By this penance you have become pure. 41. O gentle lady Sandhya, whatever you have asked I grant you entirely. I am delighted by this excellent penance of yours. 42. (In all living beings) the first stage shall be in- fancy, the second childhood, the third youth and the fourth stage shall be old age. 43» When the third stage in life is reached, the living beings shall become lustful. In some cases it shall be at the end of the second stage. 44. This new limitation is imposed by me as a result of your penance. No living being shall be lustful at the time of its "nativity. 45. You will attain such a pure chastity as will not be attained by any other woman in the three worlds. 46. Excepting your husband whoever looks at you with lustful eyes shall immediately become impotent and weak. 47. Your husband shall be one endowed with great fortune, penance and comely features. He shall live for a period of seven Kalpas along with you. 48. Thus I have granted you all the boons requested by you. I shall tell you another incident that transpired in the previous birth. 49. That you would cast off your body in the fire has been foretold. I shall tell you the means thereof. You will certainly carry it out. 50. Let that be performed by you at the twelve-year- sacrifice of the sage Medhatithi in the blazing sacrificial fire ere long. Rudrasaihhitd 301 51. In the ridge of this mountain, on the banks of this river Candrabhaga, Medhatithi is performing a great penance in his hermitage, 52. You go there unobserved by the sages. Thanks to my favour, you will become his fire-born daughter. 53. If you have chosen in your mind a desirable bride- groom as your husband, you shall think of him while you consign your body into the fire. 54-55. O Sandhya., while you were performing severe penance — which had lasted for four yugas — in the earlier part of Treta Yuga, after the Krta Yuga had elapsed, Daksa had begotten many chaste daughters who were also duly married. 56. He gave twenty seven of his daughters to the moon in marriage. But the moon had a special liking for only Rohini and he neglected others. 57-59. Hence, the moon was cursed by Daksa, the redemption being, when he sees the Ether he would find her there. At that time the Gods had come near you but since you were having your mind fixed in me, the Gods in the company of Brahma were not seen by you. The river Candrabhaga arose being created by Brahma for the re- demption of the moon from the curse. It was then that Medhatithi arrived here. 60. There is none equal to him in penance. There has never been such a person, nor will there ever be one. He has now started the sacrifice of Jyotistoma of many great rites. 61. In that blazing sacrificial fire you shall cast off your body. You are pure now. May your other desires be also fulfilled. 62. O Hermitess, these things have been ordained by me for my own end. O fortunate woman, do as I instruct you. Go to the sacrifice of that sage. Thus after instructing her for her welfare the lord vanished from the scene. 302 SivapurHna CHAPTER SEVEN ( Sandhya gets the name Arvndhati and marries Vasistha) Brahma said : — 1. O sage, when Siva vanished after granting her the boons , Sandhya too went to the place where Medhatithi was performing sacrifice. 2. She entered the sacrificial hall without being observ- ed by anyone, thanks to Siva's' favour. She recalled to her memory the brahmin boy who had instructed her in the procedure of penance. 3. O great sage, at the bidding of Brahma, Vasistha had assumed the guise of a brahmin boy and instructed her in the rites of penance. 4-5. Meditating on that Brahmacarin, her tutor in the mode of austerities, Sandhya thought of him as her future husband, and entered the blazing sacrificial fire unobserved by the sages. She was delighted that it was by Siva's favour that she could enter the sacrificial fire. 6. Her body itself had become sacrificial offering in that sacrifice. When it was burnt it could not be distinguish- ed from the ordinary Purodasa since it too had the same fragrance. 7. At the bidding of Siva, the god of fire sent forth her body to the pure zone of the sun. 8. The sun severed her body into two halves and placed the same on his own chariot for the propitiation of the Pitrs and the Devas. 9-10. O great sage, the upper half of her body became the Pratah Sandhya (dawn) which is at the beginning or in the middle of a day and night. The lower half of her body became the Sayamsandhya (dusk) which is in the middle of a day and night. The period is always pleasing to the manes. 11. Before the sunrise, when the day breaks, the period is called Pratahsandhya. It delights the Gods. 12. When the sun has set and assumed the hue of a red lotus, the period of Sayamsandhya sets in. It is delight- ful to the manes. Rudrasarhhita. 303 13. Siva the merciful, created embodied beings with her vital airs, mind and the divine body. 14. At the end of the sacrifice, the sage found his daughter in the sacrificial pit shining lustrously like heated gold. 15. With very great delight the sage took up the daughter, O sage, as though she were a sacrificial article. He bathed her and kept her on his lap. 16. The great sage gave her the name Arundhatl 239 . Surrounded by his disciples he celebrated the event joyously. 1 7. The word Arundhatl means "one who does not hinder sacred rites in any manner whatsoever". She acqui- red this name which later on became well-known in the three worlds. 18. O celestial sage, that sage concluded the sacrifice with great contentment and was delighted at the acquisition of a daughter. He spent his days in the same hermitage along with his disciples, tending the daughter, mercifully. 19. The divine lady grew up in the hermitage, Tapa- saranya, on the banks of the river — Gandrabhaga. 20. When she reached her fifth year, the chaste lady sanctified the environs of the Tapasaranya and the river Candrabhaga, by virtue of her good qualities. 2 1 . Brahma, Visnu and Siva got her marriage celebra- ted with Vasisfha, the son of Brahma. 22. O sage, great festivities in the marriage ceremony increased happiness. The sages and the Gods were very happy on that account. 23. From the water oozing from the hands of Brahma, Visnu and Siva, the seven holy rivers Sipra 440 and others rose and flowed. 239. According to another version (cf Va 70, 7g-8o, Bd iii, 8, iii, 8, 86-7, Linga 1.13, 78-80, Kurma 1.19.20) Arundhatl was the daughter of Kasyapa, the son of Marici who also begot on her Narada and Parvata— two sons. We also know from this source that Narada gave his sister Arundhatl as wife to Vasistha. In the present context she is said to be the daughter of the sage Medhatithi. 240. Sipra or Ksipra, on which Ujjain, the Capital of the Malava country is situated rises from the Paripatra or Pariyatra hills. Fed by its tributaries it flows in the Malava Desa. 304 Sivapurana 24. O sage, ArundhatI, the daughter of Medhatithi, the greatest of all chaste ladies shone all the more on attaining Vasistha. 25. O excellent sage, she secured Vasisfha and bore the auspicious sons Sakti 241 etc. 26-27. O excellent sage, I have narrated to you the story of Sandhya. It is holy, sanctifying, divine and besto- wer of all benefits. He or she who hears this story accom- pained by auspicious rites attains all cherished desires. There is no doubt about it. CHAPTER EIGHT ( The description of the form and features of Vasanta) Sata Said :— 1. After hearing the words of Brahma, Prajapati, Narada became delighted in his mind and spoke these words. Narada said: — 2. O Brahma, the great disciple of Visnu, endowed with great intellect, you are a blessed devotee of Siva and a guide to the understanding of the great principle. 3. You have narrated the divine story of ArundhatI and her previous form. It increases our devotion to Siva. 4. Now, O knower of virtue, please tell me the excel- lent story of Siva, that quells all sins and is very excellent bestower of all auspicious benefits. 5. When Kama was delighted after taking a wife to himself, when Sandhya had gone to perform penance and when others had also left, what happoned ? Suta said: — 6. On hearing the words of that sage of magnanimous soul, Brahma became more pleased and spoke as follows: 241. The sage Vasistha begot 100 sons — Sakti and others, on his wife ArundhatI, here identified with Sandhya. See KG. P 1.19.33 ; "Arundhatyi5m Vasisthastu SutSn utpadayac chatam". There a slightly different Version in Mat, aoo and 201 Arundhatyaii> Vasi?fhas tu Saktim Utpadayat Sutam. See AIHT. P. 304. Rudrasarhhiti 305 Brahma said : — 7. O great brahmin, Narada, listen with devotion to the auspicious story of Siva's divine sports. You are a blessed devotee of Siva. 8. O dear one, since I vanished from that place highly distressed by the poisonous words of Siva, I had been think- ing about that alone, since I had been in delusion still. 9. After thinking about it for a long time I began to nurse malicious grudge against Siva, here again being deluded by Siva's Maya. I shall explain it to you. Listen. 10. Then I went to the place where Daksa and others were present. On seeing Kama in the company of Rati I was a little elated. 11. O Narada, addressing Daksa and the other sons 242 I spoke these words, deluded by Siva's illusion. 12. (, 0 Daksa, O Marlci and others, my sons, listen to my words. After hearing you shall all find out a remedy for dispelling my distress. 13. Taking into consideration the only fact of har- bouring a desire for woman Siva despised me and you. It is because He is a great Yogin that He reproached us much. 14. Hence I am greatly distressed and I do not get mental peace at all. Such an effort must definitely be made as would make Him take a wife unto Himself. 15. I shall become happy and be free from misery when , He takes a wife unto Himself. But on reflection I feel that it is impossible to realise the accomplishment of this desire. 16. Taking into consideration the only fact that I harboured a desire for woman, Siva rebuked me in the presence of sages. How will He then take a wife unto Himself ? 1 7. Who can be that woman in the three worlds wl 242. The reference is to the ten mind-born sons of the creator known by their names sjfe, prC^g, IT^W, 3f& 5 S 3 ^53 and irK^ and also to ten physical sans : ^"j ^M, sfifaj ^t*T> Htd T^j JRfo ar >d *UpT I In P lace of the 'ast-named, some substitute Sandhya, a daughter variously known Vac, Sarasvatl, SatarOpa, Savitri, Gayatrl, Brahman! etc. 306 SivapurSna will ever haunt his mind, make him neglect the path of Yoga and delude him ? 18. Even Kama will not be competent to delude Him. He is a Yogin of great perfection and He does not brook even the name of women. 19. Unless the primordial Being Siva indulges in sexual sport, the creation would continue to be mediocre, its course being unchecked as the Lord himself has stated.* 43 20. On the earth there may be great Asuras bound by illusion. Some are bound by the illusion of Visnu and others by the illusion of Siva. 21. In regard to Siva who has turned away from the world and who is extremely detached, nothing else except the endeavour of Kama will be effective. There is no doubt about it. 22. After saying this and casting meaningful glances at Daksa and other sons, I addressed Kama and Rati with great pleasure. 23. O Kama, foremost among my sons, you are the bcstower of happiness in every respect. Listen to my words with great attention in the company of your wife, O son of great filial affection. 24. O Kama, you shine well with this life-companion of yours. She too shines well with you as her husband. 25-26. Just as Visnu with Laksmi and Laksml with Visnu, just as the night with the moon and the moon with the night, so you two mutually illuminate each other and tend your matrimonial life. Hence you will be the banner of the universe, nay the banner of the whole cosmos. 27. O dear one, you shall enchant Siva for the benefit of the universe so that Siva may be included to take a wife unto Himself. 28-29. In a secluded or in a crowded place, on mountains or in lakes, wherever Siva goes, you shall follow Him along with your mistress and charm him who has controlled Himself and who is averse to women. Excepting you there is no one to delude Him. 243. The text of this verse is corrupt in all printed editions. The present translation is conjectural. '{' Rudrasarfthitd 307 30. O Kama, it is only when Siva falls in love that you will get redemption from the course. Hence do what is good for you. 31-32. Lord Siva as a noble Being shall save you only when he falls in love and aspires for a wife. Hence with your wife to help you, strive to captivate Siva. Earn the laurels of the universe after charming Him. 33. On hearing these words of mine, who am his father and the lord of the universe, Kama spoke these words to me, the lord of all the worlds. Kama said : — 34. O lord, I shall cause the delusion of Siva at your bidding ; but my prime weapon is a woman. Hence O lord, you shall create a comely maiden. 35. O creator, arrange for the way how Siva has to be further enchanted after He has been deluded by me. Brahma said : — 36. When Kama put forward this suggestion I, the creator, and the Prajapati (Daksa) considered the matter: "By whom is he to be enamoured ?" 37. While I was agitated with this thought, I heaved a deep sigh from which Spring cropped fully bedecked with clusters of flowers. 38. He was like a red lotus. His eyes resembled the full blown lotus. His face shone like the full moon rising at dusk. His nose was well-shapped. 39. His feet were arched like a bow. His hair was dark and curly. He was decorated with two ear-rings. He looked bright as the morning sun. 40. His gait was majestic like that of an elephant in its rut. His arms were long and stout. His shoulders were raised. His neck resembled the conch-shell. His chest was very broad. His face was plump and finely shaped. 41. He was comely in appearance, dark-complexioned and endowed with all characteristic marks. He was very handsome to look at, capable of enchanting everyone and of heightening feelings of love. 42. When spring, the storehouse of flowers, endowed 308 Sivapur&na. with these features was born, there blew a very fragrant wind. All the trees put forth blossoms. 43. Hundreds of sweet-throated cuckoos cooed the note of Pancama 244 sweetly. The clean and clear lakes abounded in full-blown lotuses. 44. On seeing such an excellent Being born thus, I, Brahma (Hiranyagarbha) 216 spoke these sweet words to Kama. 45. O God, thus a constant companion for you has come to exist. He too resembles you. He will render favourable service unto you. 46. Just as the wind, the friend of fire, helps it every- where, so also this spring will always help you. 47. Since he is the final cause for a permanent abode (after marriage) let him be known as Vasanta. His duty is to follow you and to delight all people. 48. Let the Malaya breeze, the elegance of your person, be your constant companion as he remains under your control. 49. The feminine coquettish gestures like the affected indifference in amorous dalliance and the sixty-four fine arts 146 shall be the friends of your wife Rati in the some manner as there are your friends. 50. O Kama, in the company of Rati and these companions, Vasanta and others, you shall exert yourself in charming Lord Siva. 244- The fifth (or in later times the seventh) note of the Indian gamut is supposed to be produced by the cuckoo. It is so called because it is evolved from the five parts of the body. Cf. 245. Hiranyagarbha "Golden Egg or Golden Womb". It is the designation of Brahma, since he is the first male formed by the undis- cernible eternal First cause in the Golden Egg. Having continued a year in the Egg, Brahma divided it into two parts by his mere thought and with these two shells he formed the heavens and the earth, and in the middle he placed the sky, the eight regions and the eternal abode of the waters. Dowson H.M. P. 121. According to Manu ( 1 .9) the seeds deposited in. the waters at the first creation of the self-existent became a golden egg in which the self- existent Brahma was born as Brahma, the creator who is regarded as the manifestation of the self-existent. 346. Sixty-four arts ; Gita Vadya, Nrtya, Natya etc. See Vatsya- yana : KamasQtra 1.3. 17. kudrasathhita 30§ 51. O dear one, I shall conceive and create that lovely woman who will finally captivate. 52. When Kama was thus addressed by me (Brahma), he was delighted and he fell at my feet along with his wife and offered obeisance. 53. He bowed to Daksa and paid respects to my mental sons. He then went to the place where Siva, the supreme Soul had gone. CHAPTER NINE ( The power of Kama and the birth of his attendants) Brahma said : — 1. O great sage, when Kama went to Siva's abode along with his attendants an adversely surprising incident occurred to which listen please. 2. After going there, the heroic Kama competent to enchant others spread all his wiles and charmed all living beings. 3. O sage, spring too showed his prowess in order to delude Siva. All the trees simultaneously bloomed. 4. Kama and Rati played many a trick. All living beings fell victims of their wiles but not Siva, the lord of Ganas. 5. O sage, the efforts of Kama who was accompanied by spring were futile. He returned to his residence being cured of his arrogance. 6. O sage, Kama saluted me, and bereft of arrogance and completely despondent he told me in faltering voice. Kama said : — 7. O Brahma, Siva, an expert in Yogic practices cannot be charmed. Neither I nor anyone else has the power to enchant Siva. 8. O Brahma, different tricks were tried by me and 3lO 'ivapurSna my friends as well as by Rati. All those became futile in regard to Siva. 9. O Brahma, listen to the different kinds of efforts undertaken by us in trying to enchant Him and the manner we did them I shall explain, O sage. 10-11. When Siva was in the state of trance with full control of senses, I tried to agitate him — the three-eyed lord Siva, through the fragrant cool breeze that blew with force and that usually thrilled everyone. 12. I lifted up my bow and fitted my reputed five arrows. Going round him I tried to enchant him. 13. Even as I entered the zone, the living beings fell into my power but lord Siva and his Ganas were not moved at all. 14. O Brahma, when Siva went to the Himalayan ridge, Rati, Spring and I reached the place. 15. Wherever He went whether on Mem 247 Nagakesara 248 or Kailasa, I too went there immediately. 16. Whenever Siva was out of Samadhi I used to place a pair of Gakravaka birds in front of Him. 17. O Brahma, those birds exhibited diverse gestures of amorous dalliance with brows and other limbs. 18. Many pairs of deer and birds, playing about in front of the great lord Siva, indeed exhibited many gestures of love to excite Him. 19. Pairs of peacocks exhibited various gestures of pleasing eagerness with their gambolling tricks at His sides and in front of Him. 20. Never did my arrow find any vulnerable point in him. O lord of the worlds, I tell you the truth. I am incompetent to enthral Him. 247. Mem is situated in the centre of the earth. It is described in the Puranas as the four-armed Svastika, evolving in four directions each with seven constituent members. It can be identified with the highland of Tartary, north of the Himalayas, It is variously called Su-meru, Hemadri (the Golden Mountain) Ratnasanu (jewel peak), Karnikacala (lotus mountain) , Amaradrl, Deva-parvata, 'mountain of the Gods'. On its extent and identification with the Great Pamir knot of Asia see the Geo- graphy of the Purapas Ch. III. PP. 47-52.,: ' 248. Naga-Kesara, the Naga mountain which can be identified with the Farghana Valley on the basis of the produce 1 of this region the account of which is given by Huen-Tsang. Ibid. Ch, 1 V. PP 80-81' ttudrasathhiti 311 21. Spring too did the needful in enchanting Him. O, listen to it, O fortunate Being. I tell you the truth, the truth alone. 22-23. He caused the various kinds of flowers to bloom in the place where Siva was stationed — flowers such as Campakas, Kesaras, Punnagas, Ketakas, Mallikas, Kurabakas etc. etc. 24. He made the lakes abounding in full-blown lotuses in the hermitage of Siva, very fragrant by causing Malaya breezes to blow. 25. He made creepers full of flowers twine round trees as if resting on their laps with great attachment — Seedlings of Dhattura were scattered to beautify the place. 26. On seeing the trees abounding in beautiful flowers rustling in the fragrant breeze, even the sages became slaves of Kama, then what about other (ordinary mortals) ? 27. In spite of all these, no cause of deflection from steadiness was seen in Siva who did not evince any sentimental feeling, not even anger towards me. 28 On seeing these and realising His ideal conception I am averse to any further attempt at deluding Siva. This is my firm opinion that I tell you. 29. When he finally eschews Samadhi we cannot even stand in His presence, within sight. Who can think of charming Him ? 30. O Brahma, who can stand facing Him with eyes blazing like fire and as fearful as flocks of large alligators or a horned animal 219 . Brahma said : — 31. On hearing these words of Kama I, the four-faced lord, though desirous of saying something did not say anything and was agitated with anxious thoughts. 32. On hearing the words of Kama — "I am incompe- tent to enchant Siva",0 sage, I heaved a deep sigh due to extreme sorrow. 34.9. The text is corrupt in all printed editions. The present translation is conjectural. % £ivapur&Tfa 33. The gusts of wind generated by my deep sighs were of various forms and very violent. They were tremulous and terrible and appeared to have shaking tongues (of flames). 34. They played on different musical instruments, drums etc. of terrible nature and of loud sound. 35. The groups of beings issuing forth from my deep breaths stood in front of me, Brahma shouting "Kill ! — Out !" 36. While they were shouting "Kill— Cut", Kama heard those words and began to speak to me. 37. O Brahminical sage, on seeing the groups of beings Kama stopped them and on their presence, said. Kama said : — 38. O Brahma, O lord of subjects, O initiator of all creations, who are these terrible, awful heroes ? 39. O Brahma what is the work that these will be doing ? Tell me. where will they be staying ? Please employ them there. 40. O lord of Gods, after employing them in their task and assigning them proper names and places, be pleased to assign me my future course of action. Brahma said: — 41 . O sage, on hearing the words of Kama, I, the creator of the universe, spoke to him showing him the task of the Ganas. 42. Even as they were born they shouted "Maraya" "Kill", very frequently. Hence let their names be "Maras." 43. These groups of beings will hinder the activities of all creatures, O Kama, except Your Worship as they are engaged in various avocations of love. 44. O Kama, their chief occupation will be to follow you. There is no doubt that they will assist you always. 45. Wherever you go for fulfilling your duty, whenever it be, they will invariably follow you and render assistance. 46. They will create confusion in the minds of those who fall as victims to your weapons. They will hinder wise people in the path of knowledge in all possible ways. 47. O excellent sage, on hearing these words of mine, kudrasarkhith Kama along with his mistress Rati and his comrade spring delighted a little. 48. The groups of beings too, after hearing this surrounded me and Kama and stood in their own shape. 49. Then I, Brahma, spoke to Kama lovingly — "Do my bidding. Let these beings accompany you. You shall go again to enthral Siva. 50. With full attention you put forth further efforts so that Siva may suffer delusion and take a wife unto Himself. 51. O celestial sage, on hearing these words, Kama humbly paid homage to me and considering the gravity of the matter spoke to me again. Kama said : — 52. I have already made sufficient efforts in this matter of enchanting Him. The delusion could not be effect- ed. Nor it is going to take place now. Nor will it ever take place. 53. Acting on your directive after giving it the due honour and after visiting my troops I shall go again with all pomp and show. 54. But I am certain that He will not be deluded. O Brahma I have fears that He may reduce me to ashes. 55. O great sage, after saying thus Kama, accompa- nied by Vasanta and Rati started with his troops to the abode of Siva, despite the fear lurking in his mind. 56. Kama employed all his wiles as before. Vasanta too employed various means racking his brain in diverse ways. 57. He used many tactics. His troops too tried their best. But Siva, the Great Soul, was not afflicted the least. 58. Kama then returned to my abode. I had great pride in his troops but now distress and discomfit stood facing me. 59. O dear, bowing to me with despair and dejection while standing before me without pride and arrogance, along with his troops and Vasanta, Kama spoke to me in these words. 60. O Brahma, more efforts were put by us to enthral Him, but they all went in vain as He was absorbed in deep meditation. 61. There my body was not reduced to ashes because 314 ivapurHha He is merciful. My previous merits too may have been the cause. As for the lord there is no affectation or change in Him. 62. O Brahma, if you desire that Siva should take a wife unto Himself, you should employ some means with modesty. This is what I think proper in the circumstances. Brahma said: — 63. Saying this, Kama returned to his abode along with his followers after saluting me and remembering Siva, the destroyer of arrogance and the favourite of His devotees. CHAPTER TEN (Brahmd-Visnu dialogue) Narada said : — 1. O Brahma, the fortunate, the dispenser of the fruits of our actions, you are a blessed devotee of Siva, as your mind is fixed in him. You have narrated to me the good story of Siva, the great soul. 2. When Kama returned to his hermitage with Rati and his followers what happened and what steps you took ? Please narrate that now. Brahma, said : — 3. O Narada listen lovingly to the story of the moon- crested lord, a mere listening to which makes a man free from depravity and decay. 4. When Kama returned to his abode with Rati and his followers what happened next, you can hear from me in full detail. 5. O sage Narada, my arrogance was quashed when my desire remained unrealised. And surprise filled my dissa- tisfied and distressed heart. 6. How will Siva who is free from depravity, who has conquered himself and who is devoted to Yogic practices take up a wife unto himself ? Thinking thus I bewailed a lot. kuctrasatiihita 315 . 7. Anxiously thinking all this about, O sage, I became free from haughtiness. I remembered Visnu who is identical with Siva and who is the cause of my origin. 8. I eulogised Him with auspicious hymns supplemented by statements of my miserable predicament on hearing which the lord appeared before me immediately. 9. The lord Visnu with four arms, lotus-like eyes, holding conch, lotus and mace in his hands and wearing the refulgent yellow robe, dark-complexioned and the beloved of the devotees. 10. On seeing him in that form I eulogised him again with devotion and words choked with tears. I considered him as my sole refuge. 1 1 . On hearing this psalm of prayer, Visnu, the des- troyer of the miseries of his devotees, became delighted and spoke to me who sought refuge in him. Visnu said : — 12. "O Brahma of great intellect, you are the blessed creator of the world. Why did you remember me ? Why do you laud me ? 13. What great misery has befallen you? Tell me now. I shall quell it entirely. You need not entertain any doubt in this respect." Brahma said : — 14. On , hearing the words of Visnu I heaved a sigh of relief and raised my face. I spoke to Visnu with due salutations and palms joined in reverence. 15. O lord of Laksmi, lord of Gods, please listen to my submission, O bestower of Honour. On hearing it please take pity, remove my misery and bestow happiness on me. 16. O Visnu, I sent Kama with his followers, Maras, Spring and others in order to fascinate Rudra. 17. They employed various means but in vain. He, the ascetic of equanimity, was not moved at all. 18. On hearing these words of mine Visnu the omni- scient who is conversant in the principles of Siva-cult was surprised and spoke to me thus. §ivapurtna Visnu said : — 19. O Brahma, how is it that such an idea entered into your mind? Considering everything sensibly tell me the truth. Brahma said: — 20. Dear lord, hear the story. Your magic is very fascinating. The world is attracted by it. Happiness and misery are based on the same. 21. Induced by that I resolved on committing the sin. Please listen. At your bidding I shall narrate it in detail. 22. At the beginning of the creation ten sons were born to me together with a very beautiful daughter originat- ing from my speech. 250 23. Dharma originated from the heart and Kama from the various parts of my body. O Visnu, on seeing my daughter I was highly fascinated. 24. I looked at her with a distorted vision since I had been deluded by your Maya. Immediately Siva came there and reproached me and my sons too. 25. He rebuked us considering Himself the sole lord, possessed of supreme knowledge and adept in Yogic practices and an enjoyer with full control over all sense-organs. 26. O Visnu, my sorrow is that even after manifesting Himself as my son He reproached me face to face. I have mentioned it to you now. 27. If He were to take a wife unto Himself I shall be- come happy and forget all my miseries. O Kes"ava, it is for this purpose that I have sought refuge in you. 28. On hearing these words of mine, Visnu laughed and spoke immediately delighting me, the cause of entire creation. Visnu said : — 29. O Brahma listen to my words in full. It will eradi- cate your frustration. It will be consistent with what is said in the Vedas and Agamas and what is in conformity with reality. 250. In regard to the number of Brahma's sons the Puranas differ considerably. See Note 343. Rudrasathhita 317 30. O Brahma, how is it that you became so utterly confused in the mind ? It is improper for the reciter of the Vedas and the creator of the universe to be so wicked. 31. O slow-witted one, cast-off this sluggishness. Do not indulge in such foolish thoughts hereafter. What is it that the Vedas say by means of their hymns ? Think on it with a pure mind. 32. You foolishly think of Rudra, the great lord as your son. O Brahman, though the reciter of the Vedas you have forgotten all true knowledge. 33. Considering Siva on a par with ordinary Gods you are maliciously disposed towards Him. Your good intents have vanished and evil ones have cropped up. 34. Listen to the first principle that had been narrated of old. Have clean conscience. It is the true Being that is glorified as the cause of all Creation. This is decisive. 35. Siva is the creator of everything, the sustainer and destroyer. He is greater than the great. He is the supreme Brahman, the greatest lord, the attributeless, the eternal. 36. He cannot be defined. He is not subject to deterioration or decay. He is the supreme soul, without a second, unswerving and endless. He is the cause of dissolution, all-pervasive and great lord. 37. He is all-pervasive, possessed of three gunas, for the causation of creation, sustenance and dissolution in the name of Brahma, Visnu and Mahesa but really beyond Rajas, Sattva and Tamas — the three attributes. 38. He is distinct from illusion. He is free from desires. He is the creator of illusion yet uninfluenced by illusion. He is an adept. He is possessed of attributes yet independent of them. He is blissful in Himself. He is free from suspicions and alternatives. 39. He rests and relaxes in His own soul. He is free from the pair of opposites, such as happiness and unhappiness. He is subservient to His devotees in a fine physical body. He is a yogin devoted always to the practice of Yogas. He is guide to the path of Yoga. 40. He is the lord of the worlds and the destroyer of arrogance. He is favourably disposed to the miserable. Such is the lord, our master whom you consider your son! 318 Sivapuraria 41. Cast-off all these stupid notions. Seek refuge in Him. Worship Him exclusively. When He is propitiated He will bestow on you all that is auspicious and beneficent. 42. O Brahma, if a thought surges in your heart that Siva should take a wife unto Himself, you must perform penance directed to Siva and think upon Siva. 43. Meditate upon Siva with that desire cherished in your heart. If that Goddess is propitiated she will do every- thing. 44. If Siva takes an incarnation as a human being in Her attributive aspect, as the daughter of a person in the world, She will definitely become His wife. 45. O Brahma, command Daksa. Let him carry out a penance strenuously with a great devotion to beget her to be given as a wife unto Siva. 46. O dear, Siva and Siva are subservient to their devotees. This must be realised. Both of them being intrin- sically the supreme Brahman can readily assume attributive form out of their own free will. Brahma said: — 47. After saying so, the lord of Laksmi thought upon his lord Siva. Thanks to His favour, he received the real knowledge and spoke to me again. Visiiu said: — 48. O Brahma remember the words spoken by Siva formerly when requested, due to His own will, by us at the time of our nativity. 49. Everything has been forgotten by you. Blessed in- deed is the great illusion of Siva which deludes everything. It is incomprehensible to all except Siva. 50-51. When Siva devoid of attributes became, out of His own accord, full of attributes, He created me first and then you with His own power in the course of His divine sport. The lord Siva assigned to you the work of creation. O Brahman, the imperishable S iva, the cause of creation, entrust- ■ ed me with the task of sustaining it. 52-53. Then we requested Him "O Siva, the lord of all, be pleased to take an incarnation with all your attributes." Thus requested He laughed and spoke sympathetically, with Rudrasatfihita 319 his eyes raised to Heaven. Verily He is an adept in divine sports. 54. O Visnu, a form of mine like this shall be mani- fested through my limbs and shall be glorified as Rudra in the world. 55. He is my full form and perfect manifestation. He is worthy of being worshipped by both of you. He shall fulfil your desires entirely. He is the cause of dissolution, the presiding deity of attributes, the practitioner of perfect Yoga without anyone to exceed. 56. All the three deities are my forms. But Siva is particularly my full manifestation O sons, Siva's forms too shall be three. 57. The form LaksmI is Visnu's wife; Brahma's wife is Sarasvati. The perfect form Sati shall become Rudra's wife. 58. After saying this, the great lord blessed us and vanished. We bent our heads and joined our palms in rever- ence and returned to our respective abodes. Engaged in our own tasks we were very happy. 59. In due course we secured our wives. Siva incar- nated as Rudra at Kailasa, His residence. 60. O lord of subjects, Siva, too shall incarnate as Sati. An effort shall be made for Her future incarnation. 61. After saying this, Visnu blessed me and vanished. I rejoiced much and my jealousy disappeared altogether. CHAPTER ELEVEN (Hymn to Durga; Brahma granted a boon) Narada sard: — 1. O Brahma, dear, of great intellect, please tell me, O most eloquent one. When Vi?nu went away what hap- pened ? O what did you do ? Brahma said : — 2. O Brahmin, best of my sons, listen attentively to what I did when the lord Visnu went away. 320 ^ivaPurdna 3. I began a continuous laudatory prayer of the Goddess Durga, the beloved of Siva, the creator of the universe, of the nature of Vidya and Avidya 251 and identical with the pure supreme Brahman. 4. I salute the Goddess who is omnipresent, eterna^ for whom there is no support, who is never distressed, who is the mother of the three deities, who is the grossest of the gross and yet has no form. 5. O Goddess of the devas, you are Perfect knowledge, Supreme Bliss, identical with the supreme Soul. Be pleased. Grant me the fulfilment of my task. Obeisance to you. 6. O celestial sage, on being thus lauded Candika, the mystic slumber, appeared before me. 7. Her complexion had the glossy hue of collyrium. She had comely features. She had four divine arms. She was seated on a lion. She showed the mystic gesture of granting . boons by one of her hands, and pearls adorned her dishevelled hair. 8. Her face shone like the autumnal moon, the crescent moon bedecked her forehead. She had three eyes, looked beautiful and the nails of her lotus4ike feet glistened. 9. O sage, seeing her who was Siva's Energy herself, directly in front of me, my lofty shoulders bent down with devotion and I eulogised her after due obeisance. 10. Obeisance, obeisence, to Thee, who art in the form of Pravrtti ( Action) and Nivrtti ( Abstinence ) ; who art in the form of creation and sustenance of the universe. Thou art the eternal Energy of the movable and the immovable beings capable of enchanting everyone. 11. Thou hast manifested thyself as Sri, a garland round Kesava's form, who in the form of Earth holdest everything within, who art of yore the great Goddess causing creation and -the destruction of the three worlds and art beyond the three Gunas. 12. Thou art present in everything even in the essen- tial atom and who art charmingly honoured by Yogins; who 251. The Goddess Durga is personified as knowledge true as well as false. True, knowledge leads to realization of Sadasiva, the supreme loud, whereas, false knowledge is an illusion whereby the non-existent (sfflcO appears to be existent (*SsO and vice versa. RudrasathhitS 321 art perceivable in the hearts of the Yogins purified by res- traints, as well as in the path of their meditation. 13. Thou art the Vidya of diverse sorts. Thou art endowed with illumination, purity and detachment. Thou assumest Kiitastha (perpetually immovable) , Avyakta (unmanifest) and Ananta (infinite) form and Thou art the eternal time holding all the worlds. 14. O Siva, Thou art the prime cause of the three Gunas and art still beyond them. But in conjunction with the Gunas, Thou certainly infusest the seed of change in every matter. 15. Thou art the fourth to the three Gunas viz. Sattva, Rajas and Tamasj but devoid of their depravity though these originate from Thee; Thou createst, protectest and devourest the whole universe within and without having three Gunas as its only cause. 16. I pay my homage to Thee, O Siva's consort, for the eternal welfare of the universe. O seed of all the worlds, Thou art knowable as well as knowledge Thyself. 17. On hearing these words of mine uttered like the words of ordinary people, Kali, the conceiver of the worlds, told me, the creator of the worlds, in words full of love. The Goddess said : — 18. O Brahman, why was I lauded by you ? If you have been slighted by any one, please mention it quickly to me. 19. When I have personally appeared, the realisation of your desires is certain. Hence let me know your desires. I shall certainly fulfil them. Brahma said : — 20. O Goddess, be pleased with me and listen. O omniscient Goddess, I speak out my mind only since you have commanded me thus. 21. O Goddess of devas, Siva the Yogin, who is your husband and who as Rudra manifested Himself formerly through my forehead has now occupied Kailasa. 22. The lord of Goblins is performing penance all alone: Since He does not desire a wife He is- without a wife. He is free from mental aberrations. 322 SioapurSna 23. O Sat!, fascinate Him lest He should cast His glance on another lady. Excepting you none will be able to capture His mind. 24. Hence, you alone should fascinate Siva through your beauty. O Siva, being born as Daksa's daughter you should become Rudra's wife. 25. Just as .assuming the physical form of Laksmi you delight Visnu, so act similarly to Rudra for the benefit of the universe. 26. The bull-emblemed deity rebuked me merely for my feelings of love for a -woman. How can He take a wife unto Himself, O Goddess, on His own accord ? 27. Siva is the cause of this universe in the beginning, middle and end. If He remains detached and refuses to take a wife, how can auspicious creation come into being ? 28. This thought has tormented me. It was not conducive to any benefit to seek another shelter. So I request you for the benefit of the universe to accomplish the undertaking. 29. O mother of the universe, Visnu is not competent to enthral Him, nor Laksmi, nor Kama, nor I; in fact no one other than you. 30. Hence be born as Daksa's daughter, the great Goddess of celestial beauty. Inspired by my devotion, be pleased to become His wife and fascinate the lord who at present is detached from the world. 31. O Goddess of devas, Daksa is performing a penance on the north of the milky ocean* with his mind controlled and directed towards you. He is steady in perform- ing the rite. 32- On hearing my words Siva began to reflect then. The mother of the universe, surprised in her mind, spoke these words. The Goddess said: — 33. O this is an extremely wonderful thing. He is the reciter of the Vedas and the creator of the universe. He is en- dowed with great knowledge. Yet what is this that He says ? 34. A great delusion has beset His mind that makes See note 200 P. 224 • Rudrasarhhita 323 him unhappy. That is why he desires to cause the fascina- tion of Siva who is free from mental aberration. 35. This Brahma desires the favour of power from me to enchant Siva. What does he gain thereby ? The great lord is free from delusion and mental aberrations. • 36. Always subservient to his bidding, I am a mere slave of Siva, the supreme Brahman, the attributeless God who is free from depravity. 37. Siva who is Parabrahman has become Rudra in a perfect and full-fledged incarnation and manifestation. It is to lift up His devotees that the independant lord has manifes- ted like this. 38. Since He is the lord Visnu and Brahma, He can never be inferior to Siva. He is respectfully adhering to Yoga practice. He is the lord of illusion but is not absorbed in it. He is the greatest of the great. 39. This Brahma considers Him his son and on a par with ordinary devas. Hence, deluded by ignorance, he desires to delude Him. 40. If I do not grant him the boon, the convention established in the Vedas would be violated. Then what shall I do to prevent the great lord being angry with me. Brahma said : — 41. After pondering thus Siva thought of Siva. After getting the permission of Siva, she said to me: — Durga said:- 42. O Brahma, what you said is entirely true. There is no other lady to fascinate Siva. 43. A great truth has been pointed out by you. that if Siva does not take a wife unto Himself, the creation cannot continue long.- 44. I too had been endeavouring to enchant this great lord. After your request my efforts shall be redoubled. 45. I shall so endeavour that Siva should take a wife unto Himself, being thus deluded Himself, O Brahma. 46. I shall take up the body of Sat! and be sub- servient to Him even as LaksmI the Goddess of Fortune is the beloved of Visnu. 324 Sivapurana 47. O Brahma thanks to His own favour I shall • so endeavour as to make Him subservient to me always. 48. O Brahma, being born of Daksa's wife in the from of Sat!, I shall duly honour Siva with my sports. 49. Just as ordinary mortals on the earth are subservient to their women-folk so also Siva shall be subservient to a woman due to my ardent devotion. Brahma said: — 50. After addressing me thus, Siva, the mother of the universe, vanished from the scene even as I was watching her. 51. When she had vanished, I, the grandfather of the worlds, went to my sons and narrated to them everything. CHAPTER TWELVE [Dakfa granted the boon) Narada said: — 1. O Brahma, the sinless and the intelligent one, you have splendidly narrated the story of Siva and Siva. My life has been sanctified. This is conducive to my benefit. 2. Now please tell me, what the boon was that Daksa, with steady sacred rites and austere penance, secured from the Goddess, and how she became Daksa's daughter. Brahma Said: — 3. O Narada, listen. You are blessed. You are reve- red by all sages with devotion. Hear how with good sacred rites, Daksa performed penance and secured boons. 4. At my bidding, the intelligent Daksa the great chief controlled his mind and went to worship the Goddess, the mother of the universe, with that cherished desire. 5. He went to the northern shore of the ocean of milk 263 and began to perform the penance, keeping the 252. See Note aoo P. aa4. kudrasarfihitd 325 mother of the universe in his heart. He wished to see the Goddess in person. 6. For three thousand divine years he performed the penance with good sacred rites, controlling his mind and keeping himself pure. 7. For some years, he sustained himself on taking in only air, abstaining from food, for some years taking only water and for some years taking only leaves as food. Thus he spent the time meditating upon the Goddess in cosmic form. 8. He was intensively devoted to the meditation of the Goddess. He was engaged in the penance for a long time. With sacred rites and various restraints he worshipped the Goddess. 9. O excellent sage, then Siva appeared in person to Daksa who maintained all restraints, Yama etc. and wor- shipped the mother of the universe. 10. On seeing the mother of the universe cosmic in form, Daksa the lord of the subjects considered himself well rewarded. 11-12. With various sorts of prayer he eulogised and bowed to the Goddess mother of the universe, Kalika seated on a lion, dark-complexioned, with four arms and beautiful face, the bestower of the boon, the abode of safety, holding a blue lotus and the sword in her hands, comely with reddish eyes and with beautiful dishevelled hair. Dak fa said: — 1 3. Obeisance to Thee, O great Goddess, mother of the universe, wielding the great illusion, the ruler of the universe. It is with great favour that Thou showed Thy own body to me. 14. Be pleased, O primordial Goddess, be pleased, O Goddess in the form of Siva; be pleased, O bestower of boons 253. Yama=Self-restraint. It is the first of the eight means of attaining mental concentration. The rest are fSfqtr, suH»T, M m j l*l |TT> 5RTW:> ^fK^h «TFr and *fJTtfsr • For details see ^WTC pp. tawas. Yamas are usually said to be ten : 326 SivapuriHa to the devotees; obeisance be to Thee, O wielder of illusion over the universe. Brahma said: — 15. O sage, thus eulogised by Daksa of purified soul, the Goddess spoke to Daksa, although she knew what his desire was. The Goddess said: — 16. O Daksa I am very much delighted by your great devotion. Choose a boon according to your desire. There is nothing which shall not be granted to you. Brahma said : — 17. On hearing the words of the mother of the uni- verse, Daksa Prajapati was very happy and he said to Siva after bowing to her frequently. Daksa said: — 18. O wielder of great illusion, O mother of the uni- verse, if you wish to grant me any boon please listen to my words with pleasure. Be pleased to fulfil my desire. 19. My lord and master Siva has manifested Himself as Brahma's son in the name of Rudra. He is the perfect and fullfledged incarnation of the supreme soul. 20. You have not so far incarnated. Who will be His wife ? Hence O Siva, take an incarnation on the Earth and fascinate the great lord. 21. Excepting you, no other lady will ever be compet- ent to enthral Him, Hence be born as my daughter and become Siva's consort. 22. Exhibiting your divine sports as this, O Goddess, you be the enchantress of Siva, this is the only boon I crave of you. I speak out the truth to you. 23. This fulfils my own interests. Indeed it fulfils the interests of all the worlds as well as those of Brahma, Visnu and Siva. Hence I have been induced by Brahma in this direction. Brahma said : — 24. On hearing these words of Daksa the mother of the universe replied smilingly after thinking on Siva. Jtudrasamkita 327 The Goddess said : — 25. Dear one, O Daksa Prajapati, listen to my weighty words. I tell you the truth. I am much delighted by your devotion. I shall bestow everything. 26. Subservient to your devotion, O Daksa, I, the great Goddess, shall be born of your wife as your daughter. There is no doubt in this. 27. O sinless one, I shall perform a penance strenuously and shall become Siva's wife, after I have secured a boon from Him to that effect. 28. Otherwise there is no chance of the fulfilment of the object. The lord is free from all aberrations. He is the full incarnation of Sadasiva, worthy of being served by Brahma and Visnu. 29. I am His slave for ever, His beloved in every birth ( incarnation) . Siva who manifests Himself in many forms is indeed my master. 30. It was by His favour that He manifested through the eyebrows of Brahma. I too shall incarnate by His favour and at His bidding. 31. O dear one, go - back to your residence. I have known my mission. Born as your daughter, ere long I shall be Siva's wife. 32. Having spoken these splendid words, She sought and obtained Siva's permission through mental communion. While thinking on Siva's lotus-like feet, the Goddess spoke as follows : — • 33. But O Prajapati, you have to take a vow. It is a precondition. I shall tell you. It is true, never false, please understand. 34. If in future you were to be less respectful to me I will cast off my body. I shall withdraw myself to my soul or take to another form. It is true. 35. O Daksa, this boon has been granted to you. At every creation I shall be born as your daughter and become the beloved of Siva. Brahma said : — 36. After speaking thus to Daksa the chief Prajapati, 328 ^ivapwrdna the great Goddess immediately vanished even as Daksa was watching. 37. When she had vanished, Daksa returned to his hermitage. He rejoiced because he knew that the great Goddess would become his daughter. CHAPTER THIRTEEN (Narada is cursed by Daksa) Jfarada said : — 1. O Brahma of great intelligence, O eloquent one, please tell us what happened after Daksa went home with great delight ? Brahiiia said: — 2. Daksa Prajapati returned with pleasure to his hermitage and began mental creations at my bidding. 3. On seeing the creation, not increasing in size, Daksa Prajapati informed me his father, Brahma. Daksa said : — 4. O Brahma, lord of subjects, these subjects are not flourishing. They are conceived by me but they remain stationary. 5. O lord of subjects what shall I do ? How can they flourish themselves ? Please instruct me in the means thereof. I shall certainly create subjects. Brahma said : — 6. O Daksa Prajapati, listen to my weighty words and carry out the direction. Siva will bless you with welfare. 7. O lord of subjects, let Asiknl, the beautiful 'daughter of Pancajana, the lord of five tribes, be taken by you as your consort. 8. Indulging in sexual intercourse you can create subjects many in number in a beautiful woman like her. kudrasaihhita 9. Then, in order to procreate subjects by way of coitus he married the daughter of Virana at my bidding. 10. Then in his wife Virini, Daksa Prajapati begot sons named Haryasvas. 354 11. O sage, all those sons were devoted to their father and followed the Vedic path. They did not have separate virtues and practices. 12. Advised by their father, O dear one, the sons of Daksa went in the western direction for penance in order to create subjects (progeny). 13. There they came to the holy lake Narayana where the celestial Sindhu has its confluence with the ocean. 14. On touching the holy water, their intellect was sharpened. The Dharma of holy ascetics eradicated all their impurities. 15. For making progenies flourish, the excellent sons of Daksa, fettered by the command of their father began to perform Tapas with steady resolve. 16. O Narada, you came to know that they were per- forming penance for the sake of creation. You realised the intention of Visnu and went there. 17. "O Haryas"vas, sons of Daksa, how is it that you have begun your attempts at creation without seeing the end of the earth ?" So you asked them with respect. 1 18. They heard what you said eagerly. With their minds fixed on creation they deliberated on the proposal. 19. How can a person begin the work of creation put- ting faith in the Gunas alone if he does not know the com- mand of the father of Sacred Texts (which implies) turning back ? 20. Having made up their minds unanimously, the intelligent sons bowed to you and circumambulated. They then proceeded ahead on a path never to turn back. 21. O sage Narada, with your mind fixed on Siva, arid desirous of carrying out His orders you went to various worlds without any mental aberration. 254. HaryasVas were the sons of the patriarch Daksa, five thousand in number, begotten by him for the purpose of peopling the earth. The sage Narada dissuaded them from producing offspring and they dispersed themselves through the regions and never returned. H.M. i*. 120. 3$0 22. When much time elapsed, my son Prajapati heard that the extinction of his sons was due to Narada and be- came distressed. 23. He frequently mused like this — "A multitude of sons brings only disaster". Daksa who was deluded by Siva's illusion bewailed thus in many ways. 24. I went over to him and consoled my son Daksa out of love and reminded him that fate is all powerful. I pointed out the way to calmness. 25. ' On being consoled by me, Daksa begot a thousand sons named Sabalasvas in the daughter of Paricajana. 26. At the bidding of their father, they too reached the place where their elder brothers, the Siddhas, had gone with the same steady resolve in the creation of subjects. 27. At the very touch of waters of the Narayana lake they too had their sins quelled and became purified. They performed penance, strenuously repeating many mantras and performing sacred rites. 28. O Narada, you came to know that they too were attempting the creation of subjects and you told them as before, mindful of the way of Siva. 29. O sage, of beneficient sight, you showed, them the path followed by their brothers. You went up to heaven and the sons of Daksa went the way of their brothers. 30. At the very same time, my son Daksa Prajapati saw many an ill omen. He was disagreeably surprised and felt distressed. 31. As before, Daksa heard that the disappearance of his sons was brought about by you. He bewailed a lot. He was stunned, grief-stricken at the loss of his sons. 32. Daksa was furious. He called you a wicked fellow. Fate caused you to go there at the psychological moment in the guise of one who wanted to bless him. 33. The grief-stricken Daksa approached you with his lips throbbing with fury, taunted you and reproached you saying "Fie, Fie" and spoke to you. Dakfa said — 34. O foremost among the base, disguised in the garb Huarasarhtiita of a saint, what is it that you have done to those good people — my sons ? To those engaged in good actions the accursed path of a mendicant has been pointed out by you. 35. Ruthless rogue that you are, even when they were not free from the three debts 258 you put obstacles in the path of their progress both here as well as hereafter. 36. He who renounces the world desiring salvation, without repaying the three debts and departs from the house forsaking his parents surely courts downfall. 37. You are unkind 3 shameless, distorter of the tender intellect of children, and a destroyer of fame. Why do you, a foolish fellow, move about among the attendants of Visnu in vain ? 38. Frequently you have committed offences against me, O basest of the base. Hence roaming ever in the worlds your feet will never be steady anywhere. 39-40. Grief-stricken Daksa cursed you thus, you who are honoured by saints. It was Siva's power of delusion that prevented him from understanding the will of Isvara. With- out your mind being affected the least, you accepted the curse. All saintly Brahminical saints forbear thus. CHAPTER FOURTEEN (The birth of Sati and her childish sports ) Brahma said : — 1. In the mean time, O celestial sage I, the grand- father of the worlds, came therej on hearing the incident. 2. I consoled Daksa as before. Clever that I was I made him friendly with you. 255. Reference ia made to the three debts which every person belonging to first three varnas owes to the ancient seers, the ancestors, and the Gods. He owes Brahmacarya or study of the Vedas to the Rsis, sacrifice and worship to the Gods, procreation of a son to the Manes. See Manu VI. 35. In later times two more debts — benevolence to mankind and hospitality to guests are added. 332 Sivapurltna 3. O best of sages, I consoled you — my own son, beloved of the Devas, and taking you with love effected conciliation. 4. Then Daksa, consoled by me, begot of his wife sixty comely daughters. 5. Without any lassitude he performed their marriages with Dharma and others. O excellent sage, listen to that with pleasure. 6. Daksa gave ten of his daughters duly in marriage to Dharma, thirteen to Kasyapa the sage, and twenty seven to the moon. 7-8. He gave two daughters each to Bhrgu, Angiras and Krs"asVa. The other daughters were given to Tarksya. The sons and grandsons and descendants of these filled the three worlds. A detailed narration is not attempted here. 9. Some say that Siva was the eldest of his daughters, some say that she was the middle and some say that she was the youngest. All the three opinions are correct in different Kalpas. 10. After the birth of his daughter, Daksa Prajapati and his wife meditated on the mother of the universe with pleasure. 1 1 . Then he lovingly eulogised her with words choked at the throat and repeatedly paid respects to her humbly joining the palms in reverence. 12. The Goddess, who was highly delighted, thought within himself. "I shall incarnate in Vlrini in order to keep my word". 13. O excellent sage, then the mother of the universe spoke to Daksa in mind. Then Daksa shone forth splendidly. 14. In an auspicious hour he deposited his^emen in his wife. Thus full of compassion, Siva began to reside in the womb of Daksa's consort. 15. All the characteristic signs of pregnancy appeared in her. 16. Dear one, thanks to the power of the presence of Siva, Vlrini had an auspicious appearance and shone all the more with mental pleasure. 17. As befitting the loftiness of his mind, customs Rudrasarhhitd 333 and manners current in his family and the injunctions of the Vedas, Daksa performed the rites of Pumsavana 258 etc. out of affection. 18. Great festivities accompanied those rites. Daksa presented liberal sums of money to the brahmins. 19. On coming to know that the Goddess had come to the womb of Virini, Visnu and other Devas became very g a y- 20. They all approached her and paid frequent res- pects to the benefactress of the worlds, eulogising the mother of the universe. 21. Delighted in their hearts they praised Daksa and Virini in various ways and went to their respective abodes. 22-23. O Narada, nine months had passed with due observance of worldly conventions. In the tenth month, in an auspicious happy hour, when the moon, the stars and the planets were favourably disposed, Siva suddenly appeared, O sage, in front of her mother. 24. As soon as she was born, Daksa was highly pleased. On seeing her extremely brilliant he was convinced that she was the Goddess Siva herself. 25. O excellent sage, when she was born there was a gentle shower from the clouds accompanied by that of flowers. The quarters became tranquil immediately. 26. The devas gathered in the sky and played on musical instruments; sacrificial fires kindled calmly ; every- thing indicated auspiciousness. 27. On seeing the mother of the universe born of Virini, Daksa joined his palms in reverence, paid respects to her and eulogised her. Dakfa said : — 28. O Goddess, the eternal mother of the universe, obeisance to Thee. O great Goddess, the Truthful and truth- featured, be pleased. 29. I bow to Thee, the bestower of benefits, Thee 256. Pumsavana is a pre-natal rite through which a male child is produced. Compare 5^ ^ -^•^^f^ , g aunata quoted in V.M.S. Vol. I. P. 166. As to the time of its performance, the authorities differ considerably. It is performed in the third, fourth, sixth or even in the eighth month of pregnancy. Cf. H.S. PP 60-63. 334 wrana who art auspicious, calm, great illusion, mystic slumber and identical with the universe. 30. I bow to Thee, the great mother of the universe, the great Goddess, by whom formerly Brahma had been directed to create the worlds which he carried out. 31. I bow to Thee, great support of the universe, the great Goddess, by whom formerly Visnu had been directed to sustain the universe which he has been doing always. 32. I bow to Thee the great mother of the universe, the great Goddess, by whom formerly Rudra had been direc- ted to annihilate the universe which he has been doing always. 33. I bow to Thee, Siva, of Rajasika Sattvika, and Tamasika forms, performing every thing always, and the Goddess mother of the three deities. 34. O Goddess, enjoyment of worldly pleasures and salvation are always within the reach of that person who meditates on thee in the form of Vidya and Avidya, every day. 35. O Goddess, he who directly perceives Thee, the sanctifying deity, will certainly attain salvation with the dis- crimination of Vidya. and Avidya. 36. O mother of the universe, those who eulogise Thee with the names of Bhavani, Ambika, Jaganmaya and Durga will have everything. Brahma said : — 37. Siva, the mother of the universe, eulogised by Daksa the intelligent, said to Daksa without making it heard by her mother. 38. Siva, the great Goddess and the source of future creation, made everyone deluded and said in such a manner that Daksa heard the truth and not anyone else. The Goddess said : — 39. O Prajapati, I had been propitiated formerly for 257. The Goddess has a great variety of names referable to her various forms, attributes and actions but these names are not always used accurately and distinctively. As the wife of God Siva she is Bhavani, as the mother of the world she is Ambika or jaganrnata (the reading jagan- rnata for Jaganmaya is preferable). In her terrible form she is Durga, the inaccessible. RudrasaihhitH 335 becoming your daughter. Your wish has been fulfilled now. You can carry on your activities of penance. 40. Having spoken thus to Daksa, the Goddess assumed infancy through her illusory power and began to cry near her mother. 41. On heaving the cry, the woman spoke in agitation. The servant-maids too became pleasantly agitated. 42. On seeing the comely form of Asiknl's daughter, the women rejoiced. The citizens raised shouts of Victory then. 43. There were great festivities with songs and musical instruments. On seeing the unearthly face of their daughter the pleasure of Daksa and Asiknl knew no bounds. 44. Daksa duly performed all the conventional cere- monies and the. rites of the Vedas. He gave various gifts to the brahmins and money to others. 45. Songs and dances were performed everywhere in a befitting manner. Musical instruments played auspicious songs repeatedly. 46. Hari and other Gods came with their attendants, along with the sages and joined the festivities. 47. On seeing the daughter of Daksa, the Goddess mother of the universe, they bowed and eulogised her with auspicious hymns. 48. In their great delight they shouted cries of victory. They praised Daksa and VIrini in particular. 49. Then at their bidding, the delighted Daksa named her Uma asa since she inherited good qualities and was greatly admired. 50. Her other names in the world were assigned after- wards. They are auspicious and quell miseries in particular. 51. With palms joined in reverence Daksa bowed to Hari, me, devas and sages. He eulogised and worshipped all. 52. Then Visnu and others praised Daksa and in joyous 258. Uma; It is the name of the daughter of Daksa and VIrini and later (Cp. Kumarasambhava) transferred to Parvati, the daughter of of Himavat. It is said to be derived from 'U' ma' 'O (child) do not (practise austerities), the exclamation addressed to her by her mother. 336 Sivapurfiqa mood returned to their respective abodes remembering Siva accompanied by Siva. 53. Consecrating the daughter in a befitting manner, the mother fed her with fresh milk in the usual manner of feeding infants. 54. Duly nurtured by VirinI and the noble-souled Daksa, she flourished every day like the digit of the moon in the bright half of a month. 55. O excellent brahmin, even in her infancy, the good qualities entered her like all the beautiful digits entering the moon. 56. While she was engaged in various sports in the midst of her girl friends, she used to draw pictures of Siva everyday. 57. Whenever she sang sweet songs as is usual in childhood, she remembered Sthanu, Rudra, the suppressor of Kama. 58. The Couple (Daksa and his wife) found her unrivalled mercy increase, even as she had been a great devotee in childhood itself. 59. Endowed with qualities of childhood and making her own residence flourish she delighted her parents for ever. CHAPTER FIFTEEN [The Sacred rites of Hands, and Hymn io Siva) Brahma said : — 1 O sage, once I saw Sati standing near her father along with you. She is, as it were, the essence of the three worlds. 2. When she saw both of us honoured and bowed to by her father, Sati following the conventions of the world, saluted us with joy and reverence. 3. At the end of obeisance, O Narada, you and I sat in the fine seat provided by Daksa. When she humbly bowed again, I spoke to her. 4. O Sati, secure, as your husband, the lord of the universe, (the omniscient Siva) who desires only you and whom you too desire. Rudrasaihhita 337 5. O auspicious lady, you shall secure, as your husband, the person who has not taken, does not take, and will not be taking another wife. He will be unlike others. 6. O Narada, after saying this to Sati we stayed in Daksa's abode for a long time. We were bidden farewell by him and we went to our respective places. 7. On hearing that, Daksa became delighted and free from all worries. Thinking that she was a great Goddess, he took her with him. 8. Thus with various charming girlish sports the Goddess who is favourably disposed to her devotees and who had assumed human form out of her own will passed the state of girlhood. 9. After passing her girlhood and reaching the state of early youth she attained beauty in every limb which blazed forth brilliantly. 10. Daksa, the lord of worlds, on seeing her blooming in the proper age thought within — "How shall I give my daughter to Siva ?" 11. She too desired to attain Siva. Her desire grew every day. After knowing her father's idea, she approached her mother. 12. Sati, the great Goddess of wide intellect; sought the permission of her mother to perform the penance with Siva as the goal, for the happiness of her mother Virini. 13. Firmly resolved in her desire to secure Siva as her husband, she propitiated him in her own house with the permission of her mother. 14. In the month of Asvina, (September-October), on Nanda, Tithis (i.e. first, sixth and eleventh days of lunar fortnight) she worshipped Siva with great devotion, offering cooked rice with jaggery and salt. She spent a month like that. 15. On the Caturdasi (14th day) of the month of Karttika (October-November), she worshipped and meditated on Lord Siva, offering sweet pies and puddings. 16. On the eighth day in the dark half of Marga- sirsa (November-December) , Sati worshipped Siva with cooked barley and gingelly seeds and spent the other days ( in devotion) . 338 17. On the seventh day in the bright half of .Pausa (December-January) Sat! spent the night in keeping awake and worshipped Siva in the morning with cooked rice and Krfara (jaggery mixed with gingelly seeds) . 18. She kept awake in the full-moon night of Magna (January-February) and worshipped Siva on the banks of the river wearing wet clothes. 19. On the fourteenth day of the dark half of Phalguna (February-March), she kept awake in the night and performed special worship of Siva with Bilva fruits and leaves in every period of three hours. 20. On the Caturdas"! day of the bright half of Gaitra (March-April) she _ worshipped Siva with PalaJa and Damana flowers day and night. She spent (the rest of) the month remembering Him. 21. After worshipping Him with cooked barley and gingelly seeds on the third day of the bright half of Magha (January-February), she spent the month on the products of milk obtained from a cow. 22. After worshipping Him with the offerings of cloths and Brhati flowers on the full-moon night of Jyesjha (May-June) she spent the whole month observing fast. 23. On the Gaturdasi day in the bright half of Asadha (June-July) wearing a black cloth, she "worshipped Rudra with Brhati 259 flohers. 24. On the eighth and fourteenth days in the bright half of Sravana (July-August) , she worshipped Siva with holy sacred threads and cloths, 25. After worshipping Siva with various fruits and flowers on the thirteenth day in the dark half of Bhadra (August-September) she took only water on the fourteenth day. 26. Keeping strict control over her diet and repeating various mantras she worshipped Siva with different fruits, flowers and leaves fresh and readily available. 27. The Goddess SatI who had assumed human form out of her will, became firmly devoted to the worship of Siva on every day and month. 359. Brhati — a plant, of which the flowers are used in the worship of Siva. Rudrasarhhita 339 28. Concluding all the sacred rites of Nanda, Sati began to meditate on Siva with concentrated devotion. She was steady and she never thought of any one else. 29. In the meantime., O sage, devas and sages with Visnu and me at their head came to see the penance of Sat!. 30. On arrival, Sati was seen by the devas as an achie- vement in embodied form or as success incarnate. She was completely engrossed in meditating on Siva. She had reached the stage of the enlightened seers. 31. With palms joined in reverence, the devas paid respects to Sati joyfully. The sages bent down their shoulders in respect. Visnu and others became delighted. 32. Visnu and others and the celestial sages joyously praised Satl's penance. They were even surprised at that. 33. Bowing again to the Goddess, the sages and devas went immediately to Kailasa, the great mountain dear to Siva. 34. The lord Visnu approached Siva with great joy, accompanied by Laksml and I too along with Savitri, the Goddess of speech. 35. On arrival there, after paying respects to the Iprd with great excitement we lauded Him with various hymns with palms joined in reverence. The Devas said : — 36. Obeisance to Thee, O lord, from whom the mobile and the immobile beings have originated. Obeisance to the great Purusa, Mahes"a, the supreme Isa and the great Atman. 37. Obeisance to the primordial seed of every one, the Gidrupa ( one possessed of the form of consciousness) , the Purusa beyond Prakrti. 38. Obeisance to Thee who createst this world, by whom this is illuminated, from whom this originated, by whom this is sustained, to whom this belongs and by whom everything is kept under control. 39. We bow to that self-born deity who is beyond this and everything that is great, who is the undepraved great lord, who sees these within Himself. 40. We have sought refuge at His feet who is the sup- 340 Sivapurana reme Brahman, who is the soul of everyone, who is the greatest witness with unbarred vision and who assumes various forms. 41. Obeisance to Him whose region is not known by devas, sages or Siddhas. How then can other creatures rea- lise it or express it ? 42. He is our goal supreme, seeking to see whose re- gion great saints free from attachment perform unmutilated vow of Release. 200 43. Thou hast no change like death, birth etc. that yields misery, yet by means of Maya thou assumest all these. 44. Obeisance to Thee who art the great Is'a and the performer of miracles. Obeisance to Brahman, the great soul who is far removed from words. 45. Obeisance to the formless Being of immense form, the great, of unlimited power, the lord of the three worlds, the witness of all and all-pervasive. 46. Obeisance to the light of Atman, richly endowed with the happiness of liberation, of the form of knowledge. Obeisance to Thee, the all-pervasive Lord. 47. Obeisance to the lord of salvation who is accessi- ble only through the cessation of worldly activities. Obeisance to Thee the great Purusa, the great lord, the bestower of all. 48. Obeisance to conscious principle in the corporal frame, identical with Atman, the cause of all perception. 49. Obeisance to the original Prakrti, the great presi- ding deity of everything. Obeisance to Thee the great Purusa, the great lord, the bestower of all. 50. Obeisance to Thee, the three-eyed, the five-faced and the ever-luminous. Obeisance to Thee who hast no cause and who seest all the qualities of the sense-organs. 51. Obeisance, obeisance to Thee, the cause of the three worlds and salvation. Obeisance to the quick bestower of liberation, and deliverer of those who seek refuge. 52. Obeisance to Thee, the ocean of the knowledge of 260. See Note No 33 P. 45. 'Salokavrata' is a vow of release. Salokya is a stage of mukti — -an exemption from further transmigration. The released person lives in the same world with the deity and does not migrate to the other world. Rudrasarfihitd 341 Vedic texts. Obeisance to Thee, the great lord and the ultimate goal of devotees and possessed of three attributes. 53. Obeisance to Thee, O great lord whose fiery heat of knowledge is latent in the sacrificial churning rod for the production of fire of three attributes. Obeisance to Thee whose form is beyond the reach of fools and who livest for ever in the heart of the wise. 54. Obeisance to the liberator of the individual soul from the noose; to the bestower of salvation to the devotee, to the self-luminous, the eternal, the unwasting, the incessant knowledge. 55. Obeisance to Thee, the self-contemplator, the unchanging, the holder of great suzerainty and glory. Never be ruthless unto them who resort to the four aims of life and desire the cherished final goal. Obeisance to Thee O Siva. 56. Thy devotees never desire anything solely to themselves. They sing the auspicious glory of Thy life. 57. We eulogise Thee, the imperishable supreme Brahman, the omnipresent whose features are unmanifest, who can be attained by the Yoga of the Soul and is complete. 58. O lord of everything, we bow to Thee who art beyond the perception of the sense-organs; who hast no support; who art the support of all; who hast no cause; who art endless; the primordial and the subtle. 59. All the devas, Visnu and others, and the world of mobile and immobile Beings are created by deficient digit with the difference of name and form. 60. Just as the flames of fire and the rays of the sun emerge and submerge so also this current of creation and dissolution. 61. Thou art neither a deva nor an Asura, nor a man nor a brute, nor a brahmin, O lord. Thou art neither a woman nor a man, nor a eunuch. Thou makest nothing either the existent or the non-existent. 62. After all negations whatever remains thou art that. Thou art the maker, the sustainer and the destroyer of the ■ universe; Thou art the soul of the universe. We bow to that lord Siva. SivapurSfta 63. We bow to Thee, the lord of Yoga, whom the Yogins who have destroyed all their actions by means of Yoga, are able to realise in their minds purified by Yoga. 64. Obeisance to Thee whose velocity is unbearable, who hast three Saktis 261 , who art identical with the three Vedas; Obeisance to Thee the delighted protector of immense potentiality. 65. O lord, Thou art impenetrable to the wicked sense-organs; worldly lords cannot reach Thee who art beyond all paths; Obeisance to Thee whose splendour is mystically hidden and who art always engaged in the uplift of the devotees. 66. We bow to Thee, the great lord, whose greatness cannot be surpassed; whose power the confounded fool with egotistic mind can never realise. Brahma said : — 67. After eulogising the great lord, all the Devas, Visnu and others, stood silently in front of the lord with their shoulders stooping down with great devotion. CHAPTER SIXTEEN (Prayer to Siva offered by Brahma and Visnu) Brahma said: — 1. On hearing the song of praise offered by Visnu and others, Siva, the cause of protection and enjoyment became delighted and smiled broadly. 2. On seeing Brahma and Visnu in the company of their consorts, Siva addressed them suitably and asked them the purpose of their visit. Siva said : — 3. O Visnu, O Brahma, O devas and sages please e6i. Under this concept Siva or SadaSiva is the sole supreme God possessed of three energies which are personified as Sarasvati, Laksmi and Uma— the wives of the triad Brahma, Visnu and Rudra and are the different manifestations of Siva Herself. kudrasamhitS 343 tell me precisely and without fear the purpose of your visit. 4. I am delighted at the hymn sung by you all. I wish to hear why you have all come here and what is the work to be done here. Brahma said: — 5. O sage, when we were asked by Siva thus, I, the grandfather of the worlds, spoke to Lord Siva on being prompted by Visnu. 6. O great lord, lord of Devas, O lord, the ocean of mercy, please listen why we both have come here in the company of devas and sages. 7. O bull-emblemed deity, we have come here parti- cularly for your sake, along with these suppliants. Otherwise the universe would not be in a proper state always. 8. O great lord, some demons are to be killed by me, some by Visnu and some by you. 9. O great lord, some of them would be killed by your son and some will be killed by me. 10. The devas attain happiness only by your favour. The universe can attain peace and fearlessness only after destroying the demons. 11. Or they cannot be killed by you in as much as you are always merciful, free from love and hate and engaged in Yoga. 12. O lord, Vrsadhvaj a } 2 * 2 how can the activities of creation, sustenance and dissolution be carried on properly for ever, if they are not killed? 13. The activities of creation, sustenance and dissolu- tion are to be persued by us now and then. The difference in our bodies is perceptible only through illusion. 14. Though our real form is one, we are different in as much as our activities are different. If there is no func- tional difference, the difference in forms is meaningless. 15. The same supreme Atman, lord Siva manifests in three different ways due to Maya. The lord is independent in his divine sports. 262. Vrsadhvaja (or V-"'- 1 ;-:! 1 --.--^ is an appellation of Siva derived from the fact of his ha. : . ' -:;v:\ n of Bull known as Nandin. 344 SivapurSna 16. Visnu is bom of his left limb. I am born of the right limb. You are born of the heart of Siva and are his full-fledged incarnation. 1 7. Thus, O lord, we have become three, with different forms. We are the sons of Siva and Siva which, O eternal one, you must note. ltl. Visnu and I have become united with our wives for the performance of our function. O lord, with great pleasure we carry on our activities in the world at your bidding. 19. Hence, for the benefit of the universe, for the hap- piness of the devas, you must accept an auspicious lady as your wife. 20. O great lord, please listen to another incident of bygone days, just recollected by me. You yourself as Siva mentioned this to us formerly. 21. "O Brahma, this my great form, exactly as this, will be manifested through your limb. He will be known as Rudra in the world. 22. Brahma is the cause of creation, Visnu is sustainer. I shall be the cause of dissolution in the form of Rudra, a Saguna form. 23. I shall marry a woman and perform the excellent function." These are your words. Remembering these words please fulfil your promise. 24. O lord, this is your own directive that I be the creator and Visnu the protector. Siva Himself has manifested in your form as the cause of dissolution. 25. We two are unable to perform our duties without you. Hence take up a beloved consort who too will be en- gaged in the activities of creation. 26. O Siva, accept a beloved wife as a life companion in the same manner as Visnu has taken the Goddess of the lotus (Laksmi) and I have taken the goddess of speech. 2 7. On hearing these words of mine — of Brahma — in the presence of Visnu, Siva, the lord of worlds spoke to me with his face beaming with a smile. kudrasartikita 345 £iva said : — 28. O Brahma, O Visnu, both of you are always dear to me. On seeing you both, my delight is enhanced indeed. 29. You two are the best among the devas. You are the masters of three worlds. What you say is indeed weighty since you two are engaged in Siva's work. 30. O best of Devas, it is not proper for me to marry as I am detached from the world and engaged in penance. I always practise Yoga. 31-32. Of what avail is a beloved to me in this world since I am in the path of abstinence delighting myself in my own soul, freed of attachment, unsullied, with the body of an ascetic, possessed of knowledge, seeing himself, free from aberrations and a non-reveller. Besides I am always unclean and inauspicious. Hence say now what can I do with a loving wife ? 33-34. Even as I am engaged in Yoga, I experience the mystic Bliss. Only a man devoid of perfect knowledge will make much of marriage and desire it. Actually it is a great bondage. Hence I am not interested in it. This is truth. I am telling you the truth. 35. None of my activities is pursued with self-interest. Yet I shall carry out what you have suggested for the benefit of the universe. 36. Considering your weighty words for the fulfilment of my promise and the goal of my task, I shall marry. I am always subservient to my devotees. 37. O Visnu, O Brahma, you must hear what sort of a wife I will be taking in accordance with that promise. What I say is indeed proper. 38. Suggest a woman of comely features and Yogic practice who will be able to receive my semen virile in parts. 39. She must be a YoginI when I practise Yoga and a loving woman when I indulge in love. 40-41. Sometimes I will be thinking about Siva, my own form of splendour, the eternal principle which the scholars well versed in the Vedas call Imperishable. When I go in trance, O Brahma, in that meditation, damned be she who causes an impediment therein. 346 Sivapurana 42. You, Visnu and I are the parts exceedingly of Brahman. So we are exceedingly fortunate. It is but pro- per to think about Him. 43. It is this worry that kept me unmarried, O lotus- seated (Brahma) . Hence, get me a wife who will follow my activities ever. 44. There is another condition to which please also listen, O Brahma. If she evinces a disbelief in me or in what I say, I shall abandon her. Brahma said : — 45. On hearing these words of Siva in the presence of Visnu, smilingly and joyously I spoke thus in humble spirits. 46. O lord Siva, I shall suggest such a woman as you desire for yourself, 47. She is Uma, O lord. Formerly she manifested herself in the forms of SarasvatI and Laksmi in order to fulfil her task. 48. Laksmi became the wife of Visnu and SarasvatI mine. From her desire for the welfare of the world she has taken a third form. 49. She is born now as Daksa's daughter in the name of Sati. O lord, she will be an ideal wife rendering whole- some service. 50. O lord of devas, at present she is performing penance for securing you. She is firm in her austere rites. She desires you as her husband. Indeed she is highly bril- liant. 51. O Lord Siva, be merciful to her. Grant her the desired boon. Then lovingly marry her. 52. O Siva, this is the desire of Visnu, the devas and mine too. With a benignant look fulfil our desire. Let us see the wedding festivities with devotion. 53. Let there be a happy and auspicious occasion (for that) in the three worlds. Let all ailments vanish. Let there be no doubt about it. 54. Then at the conclusion of my speech, Visnu, the tiudrasarhhita 347 slayer of Madhu demon, 233 spoke to Siva who assumes various forms during His divine sports and who is favourably disposed to his devotees. Visnu said : — 55. O great lord, the lord of devas, O Siva the merciful, there is no doubt in this that what Brahma has said constitutes what I have to say. 56. Hence,, O great lord be merciful to me and carry out this request. Marrying her please make the three worlds blessed with a leader with benignant look. Brahma said : — 57. O sage, after saying this, the intelligent lord Visnu kept silent. The great lord Rudra, favourably dis- posed to His devotees, smilingly said, "So be it." 58. Then both of us took leave of him and in a cheer- ful mood returned to our respective abodes along with our wives, the sages and the devas. CHAPTER SEVENTEEN (Satt granted the boon) Brahma said : — 1. O sage, thus I have told you about the prayer to Siva offered by all the devas. How Sati obtained a boon from Siva, you shall now listen with respect. 2. Then, in the month of AsVina (September-October), Sat! observed a fast on the eighth day of the bright half and worshipped Siva with great devotion. 3. When her Nanda rites were concluded on the ninth day (Navami), while she was engrossed in meditation, Siva became visible to her. 263. The demons Madhu and Kahabha sprang from the ear of Visnu while he was asleep at the end of a Kalpa. As soon as born they tried to kill Brahma who was lying on the lotus sprung from Visnu's navel. Visnu killed them and obtained the names Kaitabhajit and Madhu- sudana. 348 Sivapuransi 4-6. He was fair-complexioned, handsome in appear- ance, had five faces 284 and three eyes 266 . The crescent moon adorned His forehead. He was in a joyous mood. He had four arms and His neck was blue 266 in colour. He was hold- ing trident and an amulet ( Brahmakavaca ) for protection. He was brilliant with dust. His head was comely with the celestial river Ganga. He was gay in all parts of his body. He was the abode of great beauty. His face shone with the brilliance of ten million moons. His lustre matched that of ten million cupids. In every respect His features were such as appeal to all .women. 7. On seeing Siva directly in such a form she bent her head from shyness and she knelt at his feet. 8. Although He desired her to be his wife He wished to bestow on her the fruit of her penance. Thus He spoke to her in the state of her penance. Siva said : — 9- O daughter of Daksa, of good rites, I am delighted by these rites you have observed. Choose a boon. I shall grant it whatever it may be. Brahma said : — 10. Although Siva, the lord of the universe, knew her desire, he said — "Choose a boon." It was because He desired to hear her speak. 11. She too, who was highly bashful, could not speak out her mind as it was covered up by bashfulness. 12. On realising that she was fully immersed in love on hearing Siva's pleasing words, Sankara who was favourably disposed to His devotees was highly pleased. 13. He repeatedly urged her "Speak out the boon you wish to choose, speak out the boon." Siva, the immanent lord, the goal of the good was drawn to Sati by her devotion. 14-15. Somehow suppressing her bashfulness when Sati 364. On the five-faced God Siva See Note No. 25 P. 34. 365. On the three-eyed Siva See Note No. 14.7 P. 141. a66. Siva is called the blue-necked (NHakantha or Sitikanllia from swallowing the poison produced at the churning of the ocean. Rudrasarhhild 349 spoke "As you please give unto me, O bestower of boons, the desired boon or the bridegroom of my desire, without any hindrance,' ' the full-emblemed deity Siva who is favou- rably disposed to his devotees, did not wait for the completion of her request and said — "you be my wife.' 1 16. On hearing his words embracing the fruits of her cherished desire she kept silent. She was highly delighted on obtaining the boon (or bridegroom) stationed in her mind. 17. She stood smiling sweetly before Siva who was full of love. She opened her inmost feelings through various subtle gestures that increased notions of love. 18. Taking up these notions, gestures and feelings, the flavour of love called Srngara entered their hearts. 19. O celestial sage, by the advent of the flavour of love, a peculiar glow, in the usual manner of worldly sports, was manifest in them as in the star Citra and the moon. 267 20. In the presence of Siva whose body shone with the brilliance of crystal, Satl who had the glossy brilliance of split collyrium, shone like a line of cloud near the moon. 21. The delighted daughter of Daksa with her palms joined frequently in reverence, joyfully spoke to Siva who is favourably disposed to His devotees. Sati said : — 22. O great lord of Devas, lord of the universe, please take me with due marital rites in the presence of my father. Brahma said : — 23. On hearing these words of Sati, Siva, favourably disposed to His devotees, glanced lovingly at her and said — "So be it." 24. The daughter of Daksa bowed to Siva with' devotion, sought and received His consent and returned to her mother with a fascinating gaiety. 267. For the similarity of ideas and verbal expression, compare Kalidasa's Raghuvamsa I. 46. 350 QivaPurana 25. Siva returned to His hermitage on the ridges of the Himalayas and began meditations though with difficulty, as He still felt the pangs of love in separation from Sati, the daughter of Daksa. 26. Calming his mind somehow, O celestial sage, Siva, the bull-emblemed deity, thought of me in the usual conven- tions of the world. 27. Being thus thought of by the trident-bearing Siva, I approached Him immediately prodded by Siva's power of meditation. 28. Accompanied by Sarasvati 268 I reached that place on the Himalayan ridge where Siva stayed pining in the anguish of love for Sati. 39. O celestial sage, seeing me in the company of Sarasvati, lord Siva who was entangled in the clutches of Sati's love said thus : — Siva said; — 30. O Brahma, since, in the matter of accepting a wife I showed a little selfishness, I have a feeling of possession in everything connected with self-interest. 31. I have been propitiated by Sati, the daughter of Daksa with devotion. Thanks to the sacred Nanda rites, I have given her a boon. 32. O Brahma, the boon <: 0 be my husband" was sought of me by her. Glad at heart in every respect I had told her "Be my wife." 33'. Then Sati, the daughter of Daksa told me like this — "O lord of the universe, please accept me in the presence of my father." 34. O Brahma, that too I granted her as I was satis- fied with her devotion, She returned to her mother's house, O Brahma and I returned here. 35. At my bidding you must approach Daksa. Ppeak to him so that he shall give his daughter in marriage to me at once. 268. Sarasvati, the Goddess of speech and learning is the wife of Brahma. She is represented as of a graceful figure, white in colour, wear- ing a slender crescent on her brow and sitting on a lotus. Rudrasarhhitd 351 36. Exploit all means to cut short her days of separa- tion. O adept in every lore, console Daksa. Brahma said : — 37. Saying thus in my presence Lord Siva looked at Sarasvati and evinced pangs of separation. 38. Being thus commanded by him I became contented and delighted. I said this to the lord of worlds who is favourably disposed to his devotees. 39. 0 lord Siva, on considering what you say, this is certain, O bull-emblemed deity, that the chief self-interest of the devas is my interest too. 40. Daksa himself will offer you his daughter. I too shall mention your desire in his presence. 41. After saying this to the great lord I went to Daksa's residence by a speedy flight. Narada said : — > 42. O Brahma, of great fortune and intellect, O eloquent one, please tell me. When SatI returned to the house what did Daksa do thereafter? Brahma said : — 43. Having concluded the austerities, and secured what she desired as a boon, Sati went home and made obeisance to her father and mother. 44. Her girl friends informed her mother and father about the acquisition of boon by their friend SatI from lord Siva who was glad at her devotion. 45. The parents who obtained the news through her friends were very glad and celebrated a great festival. 46. The noble Daksa gave as much wealth to brah- mins as they desired. The noble VIrinI gave similar gifts to the blind, the poor and the needy. 47. " Virini embraced her daughter on the head and delightfully praised her frequently. 48. After some time had elapsed, Daksa, the foremost of those who knew Dharma, thought of the procedure of handing over his daughter to Siva. 49. The great Lord Siva had come here himself. 352 Sivapurana out of his sheer delight. But he has gone back. How will he come again to woo my daughter ? 50. Can a person be sent to Siva immediately ? No, this is not proper. If he spurns the offer it will be a fruitless torment. 51-52. Or shall I worship the same bull-emblemed deity ? He has already granted the boon to her that He, the lord Himself, shall be her husband. Even if He is delighted at my worship, as at my daughter's devotion, he may like everything to be done through some noble mediator. 53. Even as Daksa was constantly thinking like this, I suddenly appeared before him along with Sarasvati. 54. On seeing me Daksa, my son, paid due respects and stood waiting. He gave me a fitting seat to sit on. 55. Daksa was worried with thoughts. But he became greatly delighted at my sight. He asked me the purpose of my visit. Dak fa said : — 56. O creator, preceptor of the universe, be kind and tell me the purpose of your visit to me ? 57. O creator of worlds, is your visit prompted by your love for your son or for any special task that you have come to my hermitage ? I am delighted on seeing you. 58. O excellent sage, being asked thus by my son Daksa, I spoke with a smile thereby delighting Daksa, the lord of the subjects. 59. O Daksa, listen. I shall tell you why I have come here. The wholesome benefit of your progeny is what I desire and what you must also desire. 60. Your daughter has propitiated Siva, the lord of the universe and has secured a boon. The opportune moment for the same has arrived now. 61. It is certainly for your daughter that I have been sent to you by Siva. Listen attentively to your duty condu- cive to your benefit. 62. After granting the boon, Siva returned. But, ever since, he has not had any mental peace due to separation from your daughter. Rudrasariihita 353 63-64. Kama could not conquer Siva as he did not hit at any vulnerable point although he tried it by means of his flower-arrows. But He, without being hit by Kama's arrows, has now abandoned meditation on Atman and begun to think of Sati. He is as excited as any other ordinary man. 65. He asks His attendants "where is Sati ?", as He suffers from the pang of separation. When they say "No", He hears the words but soon forgets them and repeats the question. 66. O son, what has been desired by me before, by you, by Kama and the sages — Marici and others, has been achieved now. 67. Siva was propitiated by your daughter. He now stays in the Himalayan mountains thinking about her and desirous of getting her in order to console her. 68. Just as Siva has been worshipped by her by performing different rites with Sattvic feelings, so also Sat! is being worshipped by Him. 69. Hence, O Daksa, offer immediately your daughter to Siva for whom she has been intended. Thereby you will get contentment and relief. 70. Through Narada I shall bring Him here. Give her to Him for whom she has been intended. 71. On hearing these words of mine, my son Daksa- was highly delighted. He said delightfully. "It is so. It is so. 72. O sage, I too delightfully went to the place where Siva was eagerly waiting. 73. At my departure Daksa, along his wife and daughter, felt contented as if he had been filled with nectar. CHAPTER EIGHTEEN (Marriage of Siva and Sati) Narada said: — 1. When you approached Siva, what was it that transpired ? What were the events ? What did Siva Him- self do ? 354 Sivapuidna Brahma said : — 2. I approached lord Siva who was staying in the Hima- layan mountains in order to bring Him (to the house of Daksa). I was in a joyous mood. 3. On seeing me, the creator of the world, approach- ing, the bull-emblemed Siva had doubts about the acquisition of Sati. 4. Due to His real affection or as a part of His divine sports in conformity with the conventions of the world or due to the devotion of Sati, Siva immediately spoke to me like an ordinary man. Siva said : — 5. O eldest of devas, what did your son (Daska) do in the matter of Sati. Tell me lest my heart should be severed by the cupid. 6. This anxiety of separation, O eldest of devas, runn- ing between Sati and me attacks only me, leaving the other, the woman, who very well sustains her life. 7. O Brahma, respect the name Sati. Let me do what shall be done. She is not different from me. She has to be attained by me. O Brahma, act accordingly. Brahma said : — 8. O sage Narada, on hearing the words of Siva best speaking of His strict adherence to the conventions of the world I told Siva, consoling Him. 9. O bull-emblemed God, hear what my son told me regarding Sati. Rest assured that what you wanted to achi- eve has been achieved. 10. Daksa has said "My daughter shall go to Him. She has been intended for Him. This has been my desire." Now that you also say, it is all the more necessary that it shall be carried out. 1 1 . For this purpose Siva had been propitiated by my daughter. Now He too seeks her. Hence She has to be offered to Him by me. 12. Let Him come to me in an auspicious conjunction of stars. Then, O Brahma, I shall offer my daughter to Him in the form of Alms. Rudrasarhhita 355 13. O bull-emblemed God, Daksa has told me so. Go to his house in an auspicious hour and bring her here. 14. O sage, on hearing these words of mine, Rudra, who is favourably disposed to His devotees, spoke with a smile, strictly adhering to the conventions of the world. Siva said : — 15. I shall go to his house accompanied by you and Narada. Hence, O creator of the universe, you remember Narada. 16. Remember your mental as well as physical sons — Marlci and others. O Brahma, with all my attendants and with them I shall go to Daksa's house. Brahma said : — 17. Thus commanded by Siva following the conven- tions of the world, I remembered you, Narada and the other sons — Marlci etc. 18. Immediately after I remembered them, all of my mental sons and you arrived in a happy mood. 19. Remembered by Siva, Visnu, the foremost of Siva's devotees, came there along with the Goddess LaksmI seated on Garuda 289 and accompanied by his army. 20. In the bright half of the month of Gaitra ( March- April) on the thirteenth day when the star was Uttara Phal- gunl on a Sunday, lord Siva started. 21. Going ahead, with all the devas, led by Brahma and Visnu and accompanied by the sages, Siva shone brilli- antly. 22. Great festivities were arranged by Devas and the attendants of Siva who were in the happiest mood, on their way. 23. The hides of elephant and tiger, the serpents, the crescent moon and the matted hair, all became fitting ornaments and embellishments at Siva's will. 269. Garuda, the chief of birds, is descended from KaSyapa and Vtnata — -one of the daughters of Daksa. He is the Vehicle of lord -Visnu. He is represented as having the head, wings, talons and beak of an eagle and the body and limbs of a man. His face is white, his wings red and his body golden. For details, see Legends in the Mahabharata PP. 1-153. 356 Sivapurai}a 24. Then in a trice, Siva reached Daksa's abode seated on his speedy bull and along with Visnu and others. 25. With great humility and boundless joy, Daksa along with his people welcomed Him. 26. The Devas and their attendants were honoured by Daksa. The sages were seated in their due order. 27. Then Daksa took Siva within the house along with the devas and the sages. 28. The delighted Daksa worshipped lord Siva, after offering him an excellent seat. 29. He worshipped Visnu, me, the brahmins, devas and the Ganas of Siva, with great devotion and in a fitting manner. 30. After performing the suitable worship, Daksa in the presence of respectable sages announced the marriage agreement. 31. Then Daksa, my son, knelt before me, his father, with pleasure and said — "O lord, the marriage rites shall be performed by you." 32. Saying 'Amen' I got up with a delightful heart and performed the preliminary rites. 33. Then in an auspicious conjunction of stars with the planets in a propitious position, Daksa joyfully gave his daughter SatI to Siva. 34. As a part of the rites of marriage the delighted Siva grasped the hand of SatI of comely appearance. 35. We all, Visnu, I, you and other sages, bowed to Siva and delighted Him with laudatory hymns. 36. There were great festivities with songs and dances. The sages and the devas were in a gay mood. 37. After offering his daughter, Daksa, my son, was extremely satisfied, SatI and Siva were in happy mood. Every- thing concluded auspiciously. kudrasarhhita 357 CHAPTER NINETEEN {Description of Siva's sports) Brahma said: — 1. After giving his daughter in marriage, Daksa gave her different articles in the form of dowry. Many gifts were given to Siva. Daksa gave monetary gifts to the brahmins with great delight. 2. Then Visnu stood up. Approaching Siva with palms joined in reverence and accompanied by Laksmi, the Garuda-vehicled God Visnu spoke thus. Visnu said: — 3. O great lord, O ocean of mercy, lord of devas, O dear one, you are the father and Sati is the mother of the world. 4. You have taken incarnation out of sheer sport for the welfare of the good and suppression of the wicked — so says the eternal scripture. 5. You are fair-complexioned and Sati has the blue lustre of the glossy collyrium, I on the other hand am blue in hue and Laksmi is fair-complexioned. You two shine in juxtaposition with us two. 6. O Siva, along with this Sati, protect the good people and the devas. Similarly always bestow auspicious goodness upon the people of this world. 7. O lord of living beings, this is my humble sub- mission, you shall kill the man, whoever it may be, who sees or hears her with lust in his mind. Brahma said : — On hearing these words of Visnu, lord Siva laughed. The omniscient lord told the slayer of Madhu, "Be it so." 9. O great sage, after this, Visnu returned to his abode. He kept the incident quite secret but asked the people to continue the festivities. 10- I approached the Goddess ( Sail) and performed in detail all the sacrificial rites as laid down in the Grhya- siitras. 358 SivapurSna 1 1 . Then at my bidding in the capacity of the main priest, Siva and Siva duly and with great delight performed the circumambulation of the sacred fire. 270 12. O excellent brahmin, then wonderfully great festivities were conducted with beatings of drums and playings on musical instruments accompanied by songs and dances pleasing everyone. 13. Then a surprisingly strange event occurred there. Dear one, listen to it. I shall tell you. 14. Siva's power of illusion is inscrutable. The whole universe, the mobile or immobile, is deluded by it, Devas and Asuras. 15. Formerly I wished to delude Siva by deceitful means. But now Siva Himself has deluded me by means of His divine sports. 16. If a man wishes evil of others, he himself becomes the victim of the same. There is no doubt about it. Re- alising this, no man shall wish evil of anyone else. 17. O sage, while going round the fire, the feet of SatI protruded out of the cloth that covered them. I looked at them. 1 8. My mind being afflicted by love I stared at the limbs of SatI. O excellent brahmin, I was deluded by Siva's Maya. 19. The more I stared at the beautiful limbs of SatI eagerly the more I became thrilled like a love-afflicted man. 20. Staring thus at the chaste daughter of Daksa and being afflicted by the cupid, O sage, I craved to see her face. 21. Since she was bashful in the presence of Siva I could not see her face. She did not show out her face on account of shyness. 22. Then I began to consider proper means whereby 2^o. The circumambulation of the fire by the bride and the bride- groom is one of the rites in the Vedic nuptial ceremony. The bride and the bridegroom go round the fire while the husband recites the following formula : ' To thee they have in the beginning carried round Sflrya with the bridal procession. Mayest thou give back, Agni, to the husband the wife together with offsprings." The fire plays an important role in the performance of Vedic Samskaras. See H.S. P. 219. kudrasarhhitd 359 I could see the face. Afflicted much by the cupid, I pitched upon the production of airful smoke as the means thereof. 23-24. I put many wet twigs into the fire. Only very little ghee did I pour into the fire. Much smoke arose out of the fire from the wet twigs, so much so that dark- ness enveloped the whole altar ground (and the neighbour- hood). 25. Then lord Siva, the supreme God, indulged in many sports, covered his eyes (apparently) afflicted by smoke. 26. Then, O sage, afflicted by the cupid and delighted in the heart of hearts, I lifted her veil and stared into the face of Sati. 27. I looked at the face of Sati many a time. I was helpless in curbing the onset of a sensuous organism. 28. Four drops of my semen virile got displaced and fell on the ground like drops of dew as a result of staring into her face. 29. O sage, then I was stunned into silence. I was surprised. I became suspicious. I covered up the semen drops lest anyone should see them. 30. But the lord Siva saw it by His divine vision. The trickling down of the semen excited His fury and He said — ■ Siva said : — 31. "O sinful wretch, what a despicable mess you have perpetrated? At the time of her marriage you have pas- sionately gazed at the face of my beloved. 32. You think that this blunder has not been known by me at all. There is nothing that is unknown to me in the three worlds. O Brahman, how can it then remain hidden? 33. O foolish fellow, just as the oil is latent in the gingelly seed so also I am present within everything in the three worlds whether mobile or immobile." Brahma said : — 34. Saying thus, and remembering the words of Visnu, Siva who dearly loved Visnu lifted His trident and wished to kill me. 35. O excellent brahmin, when the trident was lifted 360 iwapurdva up by Him to kill me, Marici 271 and others raised a hue and cry. 36. Then all the devas and the sages, extremely terri- fied, began to eulogise Him who was blazing there. Devas said : — 37. O lord, O great lord, favourably disposed to those who seek refuge, O Siva, save me. O lord Siva, be pleased. 38. O great lord, you are the father of the universe. Sati is the mother of the universe. O lord of Devas, Visnu Brahma and others are all your slaves. 39. Mysterious is your form, O lord, and mysterious are your divine sports. Your Maya is enigmatic and complex. Everything and everyone except your devotee is deluded by it, O Lord. Brahma said : — 40. Thus in many ways, the timid and frightened devas and the sages eulogised the lord of devas who was furious. 41. Suspecting some terrible disaster, Daksa raised his hand and rushed at Siva, preventing Him with shouts of "O don't do this, O don't do this". 42. Seeing Daksa in front of Him in a state of excited suspicion, and remembering the request of Visnu, lord Siva spoke these displeasing words: — Lord Siva said : — 43. O patriarch Daksa what has just been requested by Visnu my great devotee and agreed to by me shall be done here. 44. "O lord, whoever stares at Sati lustfully shall be killed by you." I shall make these words of Visnu true by killing Brahma. 45. Why did Brahma stare at Sati lustfully ? More- over he has cornrnitted a sin by discharging his semen. Hence I shall kill him. 371 • For the mind-born and physical sons of the creator, See Note No. 24a P. 305. Rudrasarhhita 361 Brahma said : — 46. When the lord of Devas spoke thus furiously, all the people including Devas, sages and human beings trembled. 47. There was a piteous cry of distress. Everywhere tense suspense prevailed. Then I who wanted to delude Him was myself deluded. 48. Then the intelligent Visnu, the great favourite, of Siva and very clever in managing all affairs bowed down and lauded Rudra who spoke as before. 49. Standing in front of Him and singing various songs of praise to Siva who is favourably disposed towards His devotees He prevented Him and said thus : Visnu said : — 50. O lord Siva, do not kill Brahma, the creator and lord of the worlds. He has sought refuge in you and you are reputed to be favourably disposed to those who seek refuge in you. 51. O lord, I am a great favourite of yours and am called the chief of Devotees. Keeping my submission in .mind be merciful towards me. 52. O lord, please hear another statement of mine of very great significance. You must consider it, O lord Siva, being merciful to me. 53. O Siva, this four-faced deity has manifested himself to create the subjects. If he were killed, there will be none to create the subjects. 54. O lord, we three are carrying out the functions of creation, sustenance and dissolution repeatedly as you bid us in the form of Siva, 55. O Siva, if he is killed who will carry out your directives ? Hence O lord, the annihilator, you shall not kill this creator. 56. O lord, it was by him that Sati the daughter of Daksa was fixed up as your wife by good means. Brahma said : — 57. On hearing this entreaty of Visnu, Siva of steady resolve proclaimed in reply making everyone hear. 362 &vaj>urana Lord Siva said : — 58. O Visnu, Lord of devas and as dear to me as my vital airs, do not prevent me from killing him. He is a rogue. 59. I shall fulfil your first entreaty already accepted by me. I shall kill this wicked four-faced one who has committed a great sin. 60. I shall myself create all living beings — mobile and immobile. Or by my splendid power I shall create another creator. 61. Killing this Brahma and keeping up my plighted word, I shall create another creator. Excuse me. Do not prevent me. Brahma, said : — 62. On hearing these words of Siva, Visnu spoke again smiling to himself and saying "O don't do this." Visnu said : — 63. Fulfilling the promise is but proper in you, the great Being. But consider, O lord, the desire to kill cannot be directed to one's own Self. 64. We three, O Siva, are your own selves. We are not different. We are of the same form. Think over the exact state. Brahma said :— 65. Then on hearing the words of Visnu a great favourite, Siva spoke again announcing His own special pursuit. Siva said : — 66. O Visnu, lord of all devotees, how can this Brahma be my own self ? He is observed as different, standing before me. Brahma said : — 67. Thus commanded by Siva in the presence of all, Vi?nu spoke thus propitiating the great lord. Rudrasarhhita 363 Visnu said : — 68. O Sadasiva, Brahma is not different from you, nor are you different from him. I am not different from you, O great lord, nor are you different from me. 69. O omniscient, great lord, Sadasiva, you know all. But you wish to make it all heard through my oral explanation. 70. O Siva I say at your bidding. May all the devas, the sages and others hear after retaining the principles of Saiva cult in their mind. 71. O lord, of thee, the manifest and unmanifest, divisible and indivisible, possessed of form or of formless brilliance, we three are the parts. 72. Who are you ? Who am I ? Who is Brahma ? Your own three parts — you being the supreme soul. They are different only as the cause of creation, sustenance and dissolution. 73. You shall think of yourself through your own self. O divine one, taking up a physical body by your own sports, you are the sole Brahman, while we three in attribu- tive forms are your very parts. 2 ' 2 74. O Siva, just as the selfsame body has the parts of head, neck, etc. so also we are the three parts of Siva. 75. O Siva, you are the supreme brilliance, the firma- ment, having your own abode. You are the primordial Being, the immovable, the unmanifest, of endless forms, the eternal and devoid of attributes — length etc. From this form alone everything has emanated. Brahma said : — 76. O excellent sage, on hearing these words the great lord Siva was delighted. He did not slay me. 272. fSiva or SadaSiva who is conceived as a state of silent Being is also a dynamic Becoming. Brahma, Visnu and Rudra are the three personal manifestations of that attributeless supreme deity. 364 iivapurana CHAPTER TWENTY [SatVs marriage festival) Narada said : — 1-2. O lord Brahma, the fortunate one, foremost of Siva's devotees, you have narrated the wonderfully auspicious story of Siva. O dear one, what happened after that ? Please continue to narrate the story of the moon-crested Siva and Sati, the wonderful story that quells all sins. Brahma said : — 3. When Siva who is sympathetic towards His devotees, desisted from killing me, all became fearless, happy and pleased. 4. All of them bowed with stooping shoulders, and palms joined in reverence. They lauded Siva with devotion. They shouted cries of victory with pleasure. 5. At the same time, delighted and fearless, O sage, I eulogised Siva with devotion by means of auspicious prayers. 6. O sage, the lord Siva who was delighted in His mind and who is an adept in many a divine sport spoke to me within the hearing of all. Rudra said : — 7. "Dear Brahma, I am glad. You can be free from fear. You touch your head with your hand. Unhesitatingly carry out my behest." Brahma said : — 8. On hearing these words of Lord Siva adept in divine sports I touched my head and in the same manner bowed to Siva. 9. When I thus touched my head I assumed the shape of his vehicle, the bull. 10. Then I was too much ashamed. I stood with my head bent down. Indra and other devas standing around saw me in that plight. 1 1 . Ashamed that I was, I repeatedly bowed to Him and Rudrasarhhita 365 after offering prayers spoke to Him again : ( 'l may be excused. I may be excused." \ 12. "O lord, tell me the mode of atonement for my sisi^ Even killing is justifiable. May my sin be removed thereby." 13. Thus addressed by me, Siva, the lord of all, who is favourable, delightedly told me as I stood bowing to Him. Siva said : — 14. In this very form (of a bull) whereon I sit, you shall perform penance with pleasure in your heart and desire for propitiating me. 15. You will acquire the glory of being called "The head of Rudra" in the world. You will be the accomplisher of rites for brahmins of great repute. 16. Discharge of semen is the act of human beings and as you have done the same, you will be born as a man and be roaming over the earth. 17-18. When you wander over the earth in this form, people will be asking, "What is there on the head of Brahma. ?" and you shall reply "Siva". Any body who has committed the sin of outraging the modesty of another man's wife will be free from that sin if he eagerly hears your story. 19. Whenever people thus repeat your wicked action your sin will gradually subside and you will become pure. 20. O Brahma, this is the atonement I lay down for you, being laughed at by the people and ridiculed by them. 21. The semen drops that fell in the middle of the altar-ground from you when you were excited by lust and seen by me will not be retained by any one. 22- Four drops of your semen fell on the ground. Hence so many terrible clouds causing dissolution shall rise up in the sky. 23. In the meantime, (when Siva said so) in front of the devas and the sages, so many clouds emanated from the semen drops. 24. O dear one, four types of great clouds that caused destruction are the Samvartaka, the Avarta, the Puskara and the Drona. 273 273. Samvartaka, Avarta Pu$kara and Drona are the names of clouds that emerge at the advent of dissolution of the universe. 366 Sivapurapi 25. O excellent sage, those clouds rumbling and roar- ing with hideous sounds dropping showers at the slightest wish of Siva burst asunder in the sky. 26. When the sky was covered by those roaring clouds, Siva and the Goddess Siva were quite calm. 27. O sage, thereafter becoming fearless, I concluded the remaining rites of the marriage at the bidding of Siva. 28. O excellent sage, a shower of flowers dropped by the devas with great pleasure fell on the heads of Siva and Siva and also on all their sides. 29-30. O Narada, great festivities were conducted by the wives of the devas. Musical instruments were played, songs were sung, Vedic hymns were recited devoutly by groups of brahmins. The celestial damsels Rambha and others danced zealously. 31. Then the delightful lord, the lord of sacrificial rites, following the conventions of the world, spoke to me as I was standing with palms joined in reverence. Siva said : — 32. O Brahma, all the rites of marriage have been performed extremely well. I am pleased. You officiated as the priest. What shall I give you as the nuptial fee ? 33. O eldest of devas, you can demand it even if it be hard to get. Tell me quickly, O fortunate one. For there is nothing which cannot be granted by me. Brahma said : 34. O sage, on hearing these words of Siva I humbly bowed to Him repeatedly with palms joined in reverence and said : — 35. "O lord of Devas, if you are pleased, if I deserve your blessings, O lord, please do as I request you with pleasure. 36. O lord Siva, for the purification of men from sins you will please stay for ever in this altar in this self-same form. 37. O moon-crested God, I shall make my hermitage in its vicinity and perform penance to destroy my sin. 38-39. If anyone visits this holy site on the thirteenth Rudrasarhhita 367 day in the bright half of Caitra (March-April) when the star is UttaraphalgunT and the day is Sunday, may all his sins be quelled O Siva; may his merits increase and may his ailments disappear. 40. If a woman who is barren, one-eyed, ugly or unfortunate, visits this place she shall be freed from all these defects. " 41. On hearing these words of mine, Siva was pleased and He said "Let it be so". This made me very happy. Siva said : — 42. O, for the benefits of the people, I shall stay in this altar, with my wife SatI, in accordance with your words of request. Brahma said : — 43. After saying this, the lord Siva in the company^of his wife stayed in the middle of the altar creating 2t partial image of Himself. \ 44. Taking leave of Daksa, Siva, the great lord, aesirficL to depart along with his wife SatI. He was so fond of His own men. 45. In the meantime, the intelligent Daksa bowed humbly with palms joined in reverence and eulogised Siva with devotion. 46. Visnu, the gods and the Ganas bowed to and lauded Him shouting cries of victory with pleasure. 47. With the joyous consent of Daksa, Siva seated SatI on the bull and then sitting Himself on it went to the Himalayan ridges. 48. Seated on the bull along with Siva, the sweet smiling SatI of fine teeth shone like a black cloud near the moon. 49. Visnu and other devas, Marici and other sages, Daksa and the other people were all in a state of pleasant steady senselessness. 50. Some played on musical instruments, others sang sweetly the lustrous glory of Siva. They all followed Siva joyously. 51. Half the way Siva took leave of Daksa with pleasure. 368 Sivapurdna Along with his followers Daksa returned to his abode thrilled by Siva's love. 52. Visnu and other Devas, though permitted to go, followed Siva with devotion and great joy. 53. With these, his wife and his attendants Siva reached his abode in the beauteous surroundings of the Himalayas with very great delight. 54. After reaching his abode Siva honoured the devas and the great sages and then bade farewell to them with respect. 55. Taking leave of Siva eulogising and bowing to Him, Visnu, as also the Gods and sages with joyful beaming faces returned to their respective abodes. 56. Siva with boundless , pleasure in the company of his wife — the daughter of Daksa, sported in the Himalayan region following the conventions of the world. 57. Then O sage, Siva, the primordial creation, entered His residence in Kailasa the best of mountains along with SatI and his attendants. 58. Thus I have narrated to you all how the marriage of the bull-vehicled lord took place formerly in the Manvan- tara of Svayambhuva Manu. 274 59-60. If any one hears this narrative with concentrated attention after worshipping Siva at marriages, sacrifices or other auspicious undertakings, all the rites — of marriage or other auspicious undertaking — will always conclude without obstacles. 61. The bride will be blessed with happiness, good fortune, good conduct, and good qualities. She will be chaste and produce sons on hearing this auspicious narration. 274. The time-durations become manifest as Manvantara, Yuga, Sathvatsara and other relatively bigger and smaller units in the rotating wheel of time. The Puranas mention fourteen Manvantaras in order : (l)_FTPT«re (2) ^KTfasr (3) sfrcrftr (*•) ^TfRT (5) (6)"= embodied, ancillary to sacrifice and the protector of sacri- fice. Please save, save the sacrifice. There is none else than you to protect it." Brahma said : — 43. On hearing these words of the sages Vi§nu, desirous of fighting with Virabhadra went ahead. 44. The powerful Visnu, the four-armed discus-bearing Visnu, fully equipped, came out of the sacrificial chamber along with the de?as. 45. The trident-wielding Virabhadra accompanied by the different Ganas saw Visnu the great lord desirous of fighting and ready for it. 46. On seeing him Virabhadra knit his eyebrows and his face became awful. He met him as the god of death meeting a sinner or the lion meeting an elephant. 47. On seeing Visnu in such a manner Virabhadra the suppressor of enemies, surrounded by the Ganas became furious and said. Virabhadra said : 48. O Visnu, how is it that you set at nought the affirmation of lord Siva ? Why were you haughty ? 49. Can you dare to transgress the affirmation of lord Siva ? Who are you ? In the three worlds who is your saviour ? 50. Why did you come here? We do not know that. How did you become the guardian and saviour of Daksa's sacrifice ? Explain it. kudrasaihkitS 439 51. Haven't you seen what Satl did ? Haven't you heard what Dadhici said ? 52. You too came to Daksa's sacrifice for the sake of sacrificial gifts. O long-armed one, I shall now offer you Avadana* (i.e. I shall cut you to pieces). 53. O Visnu, I shall split your chest with my trident. Who is your protector who dare come near me ? 54. I shall dash you to the ground. I shall burn you with fire. I shall pound you after burning you. 55. O Visnu, of evil conduct, O the worst of Siva's haters, don't you know the greatness and sanctity of lord Siva ? 56. Still O long-armed one, if you stand face to face with me wishing for a fight I shall rout you, if at all you can steady yourself. Brahma, said ;— 57. On hearing the words of VTrabhadra, Visnu the intelligent lord of Devas, laughed gleefully and said : — Visnu said : — 58. O Virabhadra, listen. I shall tell you. I am a servant of Siva. Do not call me inimical to Siva. 59. At first I had been requested repeatedly by Daksa foolishly, since he is too much addicted to rituals and did not know the true state of facts. He wanted me to protect the sacrifice. 60. I am subservient to my devotees, so also is lord Siva. O dear one, Daksa is my devotee- Hence I came to this sacrifice. 61. O heroic one, you have the features and splend- our of Siva, you are born of Siva's fury. O lord, you are the receptacle of exploits; listen to the vow taken by me. 62. I shall withstand you. You can try to stop me. Let whatever is destined to happen, befall. I shall definitely show my prowess. Brahma said'. — 63. When Visnu said thus, the long-armed (Vira- * Avadana means a sacrificial gift as well as cutting one to pieces. 446 iSivafnirana bhadra) laughed and said "I am glad to inow that you are a favourite of our lord". 64. Then the delighted Virabhadra, the leader of the Ganas, laughed and stooped humbly and spoke to lord Visnu, Virabhadra said: — 65. O great lord, I had said thus in order to test your feelings. Now I shall speak in real earnest. You listen with attention. 66. As Siva, so you. As you, so Siva. O Visnu, thus speak the Vedas at the bidding of Siva. 67. O lord of LaksmI, all of us are the servants of Siva. We work at the bidding of Siva. Still due to respect we speak and argue thus. Brahma said: — 68. On hearing these words of Virabhadra, Visnu laughed and spoke these words beneficent to Virabhadra. Visnu said: — 69. O great hero, unhesitatingly fight with me. Hit all over my body by your arrows. I shall return to my hermitage. Brahma said : 70. Saying thus, he stopped and got ready for the fight. The powerful Virabhadra too got ready in the company of his attendants. CHAPTER THIRTYSEVEN {Destruction of Daksa's sacrifice) Brahma said : — 1-2. Mentally meditating on Siva, the remover of all adversities and seated in his divine chariot, the powerful Virabhadra took up all the great miraculous weapons for his fight with Visnu and roared like a lion. Rudrasaifihitd 441 3. Visnu, the powerful, loudly blew his coneh "Pafica- janya" delighting his own people. 4. On hearing the sound of the conch, the devas who had fled before leaving off the battle-field returned quickly. 5. The guardians of the quarters including Indra roared like lions and fought forcefully with the Ganas of Virabhadra. 6. A noisy terrible fight ensued between the Ganas and the guardians of the quarters, both roaring like lions. 7. Indra fought with Nandin; the fire-god with Asman and the powerful Kubera fought with Kusmandapati. 8-9. Nandin was hit hard by Indra with the thun- derbolt that had a hundred spikes. Indra was hurt in the middle of his chest by Nandin with the trident. 10. Nandin and Indra both equally powerful fought with each other gleefully, and hit each other in diverse ways with a desire to overpower each other. 11. The infuriated fire-god hit Asman with his (spear). He too hit back the fire- god with his trident of very sharp point. 12. Mahaloka, the heroic chieftain of the Ganas, remembered Lord Siva with joy and fought with Yama. 13. Canda, the brawny, grappled with Nairrta and mor- tified him with many great miraculous weapons. 14. The powerful hero Munda fought with Varuna sur- prising the three worlds with his great spear. 15. Bhrrigl was struck by the wind god with his weapon of great force. Vayu was struck (in return) by Bhrrigl with a powerful trident. 16. Meditating on Lord Siva in his heart, the strong and heroic Kusmandapati clashed with Kubera and fought terribly. 17. Splitting up all the Devas, the great leader of Bhairavi in collaboration with the circle of Yoginis, drank much of their blood. 18. Desirous of gobbling up the leading devas, Kali split them and drank their blood. Ksetrapala too did the same. 19. Then Visnu, the slayer of enemies and who was excessively brilliant, hurled his discus and fought with them. The discus seemed to "bum the ten directions. 20. Ksetrapala saw the discus coming on. He ran to the place and bravely caught hold of it. 442 Avaptirana 21. On seeing the discus held in his mouth,, Visnu the conqueror of enemies' cities caught hold of his throat and made him spit out the discus. 22. Regaining his discus, Visnu the sole sustainer of the world, of great dignity became very angry. In that infuriated state he took up different weapons and fought with the brave warriors. 23. Visnu fought a great battle with them by hurling many weapons and evincing boisterous display of his terrific exploits. 24. Bhairava and others displayed their strength furi- ously by hurling several weapons and by fighting with him. 25. Virabhadra saw their battie with Visnu of un- equalled splendour, returned and clashed with him in a great battle. 26. Then Visnu of great brilliance lifted up his discus and fought with Virabhadra. 27. O sage, a terrible fight provoking harripilation took place between Mahabali and Varuna with various weapons. 28. Thanks to the Yogic power of Visnu, innumer- able soldiers terrible and wielding conch, discus and mace in their hands emerged from his own body. 29. They too fought against Virabhadra who continued to shout. These strong groups of warriors were as strong as Visnu and had various weapons with them. 30. Remembering Siva, his lord and hitting them, who were as lustrous as Narayana with his trident, he redu ced them to ashes. 31. The most powerful Virabhadra struck Visnu in the chest playfully with his trident in the course of the battle. 32. O sage, hit suddenly by that blow, Visnu Purus- ottama, fell unconscious on the ground. 33. Then arose a wonderful brilliance as terrible as the fire at the time of dissolution. It seemed to burn all the three worlds. It was severe and terrifying even to great heroes. 34. That glorious lord, with eyes red by anger, got up again. The best of beings lifted up his discus and stood ready to strike. RudrasathhitH 443" 35. VIrabhadra of no weak soul, nay, identical with lord Siva, held his terrific discus luminous like black sun sus- pended and motionless. 36. O sage, thanks to the power of Siva, the great lord controlling Maya, the Cakra held in the hand of Visnu became stunned and motionless. 37. Visnu who was kept stunned by VIrabhadra of eloquent words who was the lord of the Ganas, remained motionless like a mountain. 38. O Narada, when he became benumbed and stunned, Visnu repeated formulas for redemption from torpi- dity. 328 39. O sage, becoming freed from the stunned state, Visnu became infuriated and took up his bow and arrows. 40. O dear sage, Visnu's bow was attacked with three arrows by VIrabhadra whereupon it split into three in a trice. 41. Then Visnu was enlightened by the great voice that the great Ganas were invincible. He therefore thought of vanishing from the scene. 42. On coming to know that all this was bound to happen brought about by SatI, so unbearable to all others, all of us went to our respective worlds after duly remember- ing Siva, the independent lord of all. 43. When I returned to Satyaloka the grief of my son afflicted me much. In my miserable plight I pondered over what shall be done by me. 44. When Visnu and I had gone, accompanied by Devas and sages, all those who were left there, those who maintained themselves through sacrifices, were utterly defeated by the Ganas. 45. On seeing the disorder and utter destruction of the great sacrifice, the sacrifice itself being afraid assumed the form of a deer and fled. 46. VIrabhadra seized it as it, was fleeing up the sky in the form of a deer and beheaded it. 47-48. Then the heroic Mahagana VIrabhadra caught hold of Prajapati, Dharma, Kas*yapa Aristanemin the sage with many sons, the sages Angiras and Krgasva and the great sage Datta and kicked all of them on their heads. U4 Sivapurana 49. With the tip of his fingers he cut off the tip of the nose of Sarasvati and of Aditi the mother of devas. Virabhadra showed his exploits thus. 50. Similarly the infuriated Virabhadra 329 with eyes blazing, cut off the other devas too and threw them on the ground. 51. Even after mutilating the chief devas and sages, he never became calm like the king of serpents whose anger had been aroused. 52. After uprooting his enemies, like a lion the eleph- ants of the forest, Virabhadra surveyed all the quarters frequently to know "who is where". 53. He struck and smashed Bhrgu while the valorous Manibhadra kicked him on his chest and plucked off his moustaches. 54. Canda forcibly plucked off the teeth of Pusan 330 . who had formerly laughed and showed his teeth while Siva was being cursed. 55. Nandin plucked out the eyes of Bhaga who was felled over the ground with anger because it was he who winked at Daksa while cursing. 56. Svadha, Svaha, Daksina Mantras and Tantras, all those who were there were molested and mortified by the leaders of Ganas. 57 The Ganas furiously showered filth and rubbish on the sacrificial fire. The heroic Ganas made the sacrifice in- expressibly impure. 58. After coming to know that Daksa had hidden him- self behind the altar due to his fright, Virabhadra dragged him out with force. 59. He was caught hold of by his cheeks, his head and was struck with the sword. Due to the yogic power of Daksa it could not be split. 60. Thinking that his head could not be pierced or 320. Manibhadra is the brother of Kubera and chief of the Yaksas. He is the tutelary deity of travellers and merchants. 330. Pusan is represented as toothless. The cause of his being toothless is variously explained. See H. M. P. 250. According to the present text, it was Gan